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 '4^    41     ^-^^ 
 
 THEOLOGICAL  SEMINARY,  | 
 Princeton,  N.  J.  * 
 
 '"  ,S7*f'^/,  Section.,!/.. /..V^..i-;Sl; 
 
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 li<n>k,  |\]^ 
 
 I. 
 
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THE 
 
 USE  OF    SACRED  HISTORY; 
 
 ESPECIALLY  AS  ILLUSTRATING  AND  CONFIRIMINO 
 
 GREAT  DOCTRINES  OF  REVELATION. 
 
 TO  ITHICtt  ARE  PREFIXED, 
 
 TWO  DISSERTATIONS ; 
 
 THE  FIRST,  ON  THE  AUTHENTICITY  OF  THE  HISTORY  CONTAINED 
 
 IN  THE    PENTATEUCH,    AND  IN  THE    BOOK    OF    JOSHUA   ; THE 
 
 SECOND,  PROVING  THAT  THE  BOOKS  ASCRIBED  TO  MOSES  WERE 
 ACTUALLY  WRITTEN  BY  HIM,  AND  THAT  HE  WROTE  THEM  BY 
 tolVINE  INSPIRATION. 
 
 TWO  VOLUMES  IJ^  OJVE. 
 
 BY  JOHN  JAMIESON,  D.  D.  F.  A.  S.  S* 
 
 MINISTER  OP  THE  GOSPEL,  EDINBURGH. 
 
 VOL.  L 
 
 HARTFORD: 
 
 PRINTED  FOR  OLIVER  D.  COOKE. 
 
 1810. 
 
 FETBR  B.  GLEASON,   PRINTER, 
 
ADVERTISEMENT. 
 
 IT  has  often  occurred  to  the  Author,  that  as  it  could 
 not  be  without  a  special  design  that  so  great  a  portion 
 of  the  Holy  Scriptures  was  cast  into  an  Historical  form, 
 the  principal  reason  of  this  must  be,  that  it  appeared 
 to  Him,  who  "  knoweth  cur  frame,"  the  most  proper 
 mode  of  conveying  instruction,  even  on  those  subjects 
 in  which  we  are  interested  for  eternity.  Under  the 
 forcible  impression  of  this  idea,  the  Author  engaged 
 in  the  following  work.  Whatever  may  be  said  with 
 respect  to^^e  execution,  the  plan  at  least  has  the  re- 
 commendation of  novelty.  For,  as  far  as  he  knows, 
 the  ground  which  he  has  taken  has  been  hitherto  un- 
 occupied. 
 
 It  was  not  originally  meant,  that  the  two  Disserta- 
 tions prefixed  should  be  published  in  connexion  with 
 the  work  on  Sacred  History.  They  were  written  at 
 a  time,  when  the  greatest  exertions  were  made  to  dis- 
 seminate the  principles  of  Infidelity.  Instead  of  pub- 
 lishing these  by  themselves,  the  Author,  after  the  plan 
 of  the  other  work  was  laid,  thought  it  might  be  better 
 to  reserve  them  as  an  Introduction.  This  seemed  the 
 more  necessary,  as  a  disposition  to  raze  foundations 
 
Vlll  ADVERTISEMENT* 
 
 had  become  so  prevalent,  that  a  work,  professedly  on 
 ,,  the  Use  of  Sacred  History,  might  to  some  appear  de- 
 1^    "feclive,  if  nothing  were  premised  with  respect  to  its 
 
 Evidence. 
 
 As  every  one,  who  has  the  Bible  in  his  hands,  is 
 deeply  interested  in  the  subject  of  this  work  ;  it  has 
 been  the  aim  of  the  Author,  as  far  as  possible,  to  adapt 
 the  work  itself  to  every  class  of  readers.  If  any  thing 
 contained  in  it,  oppose  the  prejudices  of  those  who 
 profess  to  be  the  friends  of  Revelation,  he  begs,  for 
 their  own  sake,  that  they  will  not  rashly  condemn  the 
 doctrine,  but  fairly  try  it  by  the  unerring  standard, 
 with  an  humble  dependence  on  that  Spirit,  who  is 
 promised  to  guide  into  all  truth,  # 
 
CONTENTS  OF  VOLUME  FIRST, 
 
 Dissertation  I.     On   the   authenticity  of   the    history 
 
 CONTAINED    IN     THE    PENTATEUCH,     AND    IN    THE    BOOK     OF    Jo- 
 
 SHUA,       ----_--.-  Page    17 
 
 The  Israelites  would  never  have  acknowledged  the  Authenticity,  far  less 
 the  Inspiration,  of  the  Books  of  Moses,  unless  assured  of  the  truth  of 
 the  History  contained  in  them  concerning  themselves  as  a  people,      18 
 
 This  History  could  never  have  gained  credit  with  them,  had  it  not  been 
 indisputably  true,      ---------19 
 
 There  were  many  Memorials  of  the  Miracles  said  to  have  been  wrought 
 in  the  sight  of  the  Israelites  by  which  they  were  attested  in  succeeding 
 generations,       ----------27 
 
 Many  of  the  leading  Facts  are  attested  by  Heathen  Writers ;  by  Justin, 
 Apion,  Manetho,  Tacitus,  Artapanus,  Diodorus  Siculus,  -        43 
 
 Jividence  of  the  truth  of  those  prior  events  which  are  recorded  in  the 
 
 Pentateuch, 52 
 
 Of  the  Book  of  Job,       --------        58 
 
 'Testimonies  of  Heathen  Writers  concerning  the  Deluge ;  of  Berosus, 
 Abydenus,  the  Greeks,  the  Chinese  ; — concerning  Creation  ;  the  Phe- 
 nician  Cosmogony,  the  Egyptian,  the  Indian; — concerning  our  First 
 Parents ;— the  Fall, 69 
 
 Dissertation  II     Proving  that  the  books  ascribed  to  mo- 
 
 SES    WERE    ACTUALLY  written  BY    HIM,  AND  THAT  HE  WROTE 
 THEM    BY   DIVINE    INSPIRATION,  -----  71 
 
 Intrinsic  Evidence  from  these  Books  themselves,  -     .  -       -        71 
 
 This  has  been  acknowledged  by  the  Jews  in  every  age,  74 
 
 Had  Moses  wrote  only  the  principal  part  of  Deuteronomy,  the  Bock  of 
 
 the  Law  must  have  been  imperfect,  -----        79 
 
 Evidence  from  tlie  Prophecies  contained  in  these  Books,       -        -         79 
 These  Books  still  acknowledged  by  the  Samaritans,  as  written  by  Mo- 
 ses, -       -        -        --       -       -        -       -        -       -80 
 
 Admitted  by  Heathen  Writers,  -       -       -       -       -       -       81 
 
 Qbjectious  answered,  -        -,-----83 
 
X  CONTENTS. 
 
 USE  OF  SACRED  HISTORY. 
 
 PART  I.    SECTION  I. 
 
 A   GEKEBAL   VIEW    OF   THE    USE    OF    SACRED   HISTORY. 
 
 This  gives  an  account  of — the  Origin  of  all  Things  ;  the  Original  State 
 of  Man  ;  the  Origin  of  Evil ;  the  Reason  of  the  Change  visible  on  the 
 face  of  Nature  ;  Origin  of  the  Arts  ;  History  of  the  World  ;  Variims 
 Facts  attested  by  profane  Writers.  It  contains  an  History  of—  Human 
 Depra^'ity  ;  the  Human  Heart ;  the  Fruits  of  Uepra\'ity  ;  Providence ; 
 Divine  Decrees  ;  and  is  a  Key  to  Prq3hecy.  It  gives  an  Hibtorv  of  the 
 Churcli,  and  Work  of  Redemption  ;  shewing  the  subserviency  of  all 
 the  other  works  of  God,  and  all  the  great  events  among  men,  to  the 
 Work  of  Redemption.  It  displays  the  Unity  of  the  Church ;  it  illus- 
 trates and  confirms  the  Doctrines  of  Scripture  ;  and  exhibits  Patterns 
 for  Imitation,  and  Beacons  for  Admonition,       _        -        -        -         92 
 
 Sect.  II.  On  the  Beauties  of  Sacred  History.  Its  Simplicity, — Concise- 
 ness,— Fidelity, — Dignity, — Unity  ; — it  gives  the  lives  of  Good  Men 
 fully,  of  the  Wicked  compendiously  ;  lays  down  Rules  and  Models  for 
 all  ranks  ; — delineates  Characters; — gives  a  true  account  of  the  Springs 
 of  Actions  and  Events  ; — is  all  Useful  ; — furnishes  nothing  to  distract 
 the  Mind  from  the  great  subject  of  Revelation,        -        -        .        122 
 
 Sect.  III.  On  the  Advantages  arising  from  tlie  Historical  Mode  of 
 writing.  Truths  made  more  level  to  the  Understanding. — This  method 
 calculated  to  arrest  the  Attention  ; — to  influence  the  Affections  ; — to 
 make  a  deeper  impi'ession  on  the  Memory  ; — to  strike  the  Imagina- 
 tion ; — to  bring  the  subject  nearer  to  the  Reader,  than  the  bai'e  Pre- 
 cept ; — imperceptibly  carries  Conviction  to  the  Mind  ; — exhibits  Truth 
 as  attested  by  Experience  ; — gives  a  successive  Evidence  of  the  Truth 
 of  Revelation,  _..._--_-        130 
 
 PART  n. 
 
 ON    THE    HISTORY    OF    ISRAEL.  155 
 
 Sect.  I.  The  Israelites  bondmen  in  Egypt; — Chosen  to  be  a  Peculiar 
 People  ;— At  first  rejected  the  tyj)ical  Saviour  ; — A  Redeemed  Peo- 
 ple ; — Had  the  Law  given. — Their  Worship  typified  that  of  the  New- 
 Testament  Church,  -        -        -        -        -        -        -        -        159 
 
 Sect.  II.  The  Government  of  the  Israelites  of  Divine  Origin. — God 
 himself  their  Judge  and  King.— Jerusalem  chosen  as  the  Seat  of  Em- 
 pire.— God's  Deputies  endued  with  his  Spirit.— Bound  to  consult  the 
 Lord,  tuid  miraculously  directed  by  Him. — He  protected  and  deliver- 
 
CONTENTS.  XI 
 
 ed  them  ; — Went  up  before  them  to  Battle  ; — Did  not  permit  them  to 
 place  confidence  in  an  Arm  of  Flesh,        -----        174 
 
 Sect.  III.  The  Covenant  made  with  the  Israelites ; — their  Adoption, — 
 Separation, — Sojom-ning, — and  Sufferings,       -       -       -        .        195 
 
 Sect.  IV.  The  Israelites  called  to  a  Life  of  Faith. — Their  Murmurs 
 and  Rebellions — The  Judgments  inflicted. — Display  of  Pardoning  Mer- 
 cy.— Entrance  into  the  Land  of  Promise,         -       -        -        -        210 
 
 Sect.  V.  On  the  Oblation  of  the  First  Fruits,  as  prefiguring  the  Resui*- 
 rection  of  Christ. — On  the  Feast  of  Pentecost. — Reason  of  the  Name. — 
 Other  Designations  of  this  Feast. — Prefigured  the  Eftusipn  of  the 
 Spirit,  -- 226 
 
 Sect.  VI,  On  the  Feast  of  Tabernacles. — This  prefigured  the  Glory  of 
 the  Last  Days. — A  season  of  great  Joy. — The  Israelites  lived  in 
 Booths  ; — carried  Palm-branches  ;— drew  Water ; — cried  Hosanna. — 
 Season  of  it. — Conjoined  with  the  Feast  of  Ingathering. — Connected 
 with  the  Day  of  Atonement. — Last  day  of  this  feast  a  holy  Convoca- 
 tion,       ----^--.---        236 
 
• '  / 
 
 ■r-  m 
 
 CONTENTS  OF  VOLUME  SECOND. 
 
 PART  III. 
 
 •  P    THE    USE    OF   SACRED   HISTORY,    AS   ILLUSTRATING    AND   CON- 
 FIRMING   THE    GREAT   DOCTRINES   OF   REVELATION. 
 
 Sect.  I.  On  the  Being  and  Unity  of  God.— His  Being  must  be  matter 
 of  Faith. — His  Unity  demonstrated ; — from  his  wonderful  Works,  for 
 the  deliverance  of  his  people  ; — from  the  Judgments  executed  on  the 
 gods  of  the  Heathen  ; — from  the  Accomplishment  of  Prophecy  ; — 
 from  the  answer  of  Prayer  ; — from  his  Faithfulness  to  his  Church  ; — 
 fi'om  the  whole  work  of  Redemption  ; — from  his  Operations  on  the 
 Heart,  -Page    1 
 
 Sect.  II.  The  doctrine  of  the  Holy  Trinity, — Proved  from  the  History 
 of  the  Creation  ; — of  the  Fall ; — of  the  Confusion  of  Tongues  ; — of 
 Redemption,  .-.------         20 
 
 Sect,  III.  Of  the  Wisdom  of  God.— Of  his  Power.— Of  that  charac- 
 ter, the  Lord  of  Hosts,  .__----  28 
 
 Sect.  IV.  Of  the  Holiness  of  God. — Of  his  Justice,  as  manifested  in  the 
 Threatening  and  Curse  of  the  Law  ; — in  the  Antediluvian  History  ; — 
 in  the  Deluge; — in  the  Destruction  of  the  Cities  of  the  Plain  ; — in  the 
 Resemblaaice  between  Sin  and  Punishment ; — in  the  Mosaic  Econo- 
 my ; — in  the  Sufferings  of  the  Messiah,  .        _        -        -         35 
 
 Sect.  V.  On  Divine  Justice,  in  visiting  the  Iniquities  of  Fathers  upon 
 their  Children  ; — Children  punished  for  the  sins  of  Parents. — Parents 
 punished  in  their  Children. — Iniquity  visited  on  those  especially  who 
 continue  in  the  wicked  courses  of  their  Progenitors. — Some  sins  more 
 remarkably  visited  on  succeeding  generations,  than  others. — This  visit- 
 ation extends  farther  than  to  temporal  punishments. — Something  in 
 human  conduct  analagous  to  this  pi-ocedure  of  Divine  Justice. — Objec- 
 tions answered,        ---------         56 
 
 Sect.  VI.  On  the  Destruction  of  the  Nations  of  Canaan. — Prelimina-r 
 ry  Observations. — This  Punishment  consistent  with  Divine  Justice  ; — 
 
 Voi.  I.  B 
 
XtV  CONTEWTS. 
 
 Contained  a  signal  displa)'  of  Wisdom,  and  even  of  Goodness. — Objec- 
 tions answered,        ----__-__  75 
 
 Sect.  VII.  On  Divine  Sovereignty  ; — in  Creation  ;~-in  the  Manage- 
 ment of  the  Natural  Woild  ;— in  the  time  appropriated  to  the  WorshiiJ 
 of  God ; — ii>  the  permission  of  the  Entrance  of  Sin  ; — in  tlie  frame  of 
 the  Covenant  of  Works ; — in  God's  conduct  towards  Angels  ; — in  the 
 Choice  of  Israel ;— in  the  Distinction  of  Nations  witlt  respect  to  exter- 
 nal Means  of  Salvation,  -------100 
 
 Six T.  VIII.  On  Divine  Sovereignty  in  the  Division  of  Canaan  ; — the 
 Treatment  of  the  Tribes  of  Israel ; — the  choice  of  a  Place  of  Wor- 
 ship ; — the  employment  of  Means  and  Instruments  of  Judgment  or 
 Mercy  ; — the  Distribution  of  Gifts ; — the  Management  of  our  Lot ; — 
 the  Afflictions  of  the  Children  of  God  ; — with  respect  to  earthly  King- 
 doms ; — in  relation  to  the  Charck — Severe  Judgments  inflicted  for  the 
 denial  of  this  Perfection,  -------        us 
 
 Sect.  IX.  Of  Divine  Providence. — General  Observations. — A  particu- 
 lar Providence  proved,  from  the  Means  employed  by  God  ;  from  the 
 concatenation  txf  Circumstances; — the  Season  of  Operation  ; — the  Dis- 
 covery of  Secret  Sin  ; — the  Resemblance  between  Sin  and  Punish- 
 ment ; — the  choice  of  Instruments  for  punishing  Iniquity  ; — the  Cir- 
 cumstances of  Punishment.    Events  of  a  Condngent  Nature.  1S3» 
 
 Sect.  X.  The  Natural  Depravity  of  Man. — Example  insufficient  to  ac- 
 count for  the  Symptoms  or  Universality  of  Human  Corruption. — This 
 proved  to  be  natural,  from  its  early  appearance  ; — from  the  Histoiy  of 
 Seth ;  from  the  Names  given  to  the  Antediluvian  Patriarchs ;  from  the 
 Death  of  Children ; — from  the  Circumstances  which  allude  to  the 
 manner  in  which  Sin  is  transmitted,         -         -        -        _        -        152 
 
 Sect.  XI.  The  Incarnation  of  the  Son  of  God. — His  frequent  Appearance 
 in  the  likeness  of  Man  a  Prelude  of  this. — Prefigured  by  the  Smoking 
 Furnace  and  Burning  Lamp ; — the  Burning  Bush  ; — Jacob's  Ladder ; 
 the  Cloud  of  Glory. — Respected  in  the  Rights  of  Primogeniture  ; 
 — Law  of  the  Levirate  ; — Circumcision  ;  Patriarchal  Mode  of  Swear- 
 ing ; — Abstinence  from  the  Sinew  that  shrank,         -        _        _         16I 
 
 Sect.  XII.  The  Miraculous  Conception,  illustrated  from  the  History  of 
 Melchizedeck  ;  from  various  instances  of  Conception,  beyond  the  ordi- 
 nary course  of  Nature ; — from  the  Laws  given  to  Israel  concerning 
 Virginity.         -------  -         -  172 
 
 Sect.  XIII.  On  Substitution  and  Atonement  —The  Doctrine  of  Substitu- 
 tion, known  to  the  Church  from  the  beginning — Imposition  of  Hand* 
 on  the  Head  of  the  Victim.--The  Vic'im  legally  subjected  to  the  Curse 
 
CONtENTS.  XV 
 
 — ^Atonement  made  by  Blood. — Confirmed  by  Sacrifice. — In  this  the 
 Worship  of  the  Church  especially  consisted.  The  Ceremonial  Insti- 
 tute, even  by  its  Defects,  directed  to  a  better  Atonement — This  prefi- 
 gured by  the  Mercy-Seat. — The  Histoiy  of  the  true  Expiation,  contain- 
 ed in  the  New-Testament,  .  _  -  -  17Z 
 
 Sect.  XIV.  The  Doctrine  of  Imputation  illustrated.-^from  the  Raiment 
 provided  for  our  First  Parents  after  the  Fall  ; — from  the  guilty  being 
 legally  accounted  Innocent,  in  consequence  of  ceremonial  Atoiienent; — 
 from  the  ancient  Custom  of  Feasting  on  the  Sacrifice  ; — from  the  man- 
 ner in  which  Salvation  was  conferred  on  Believers  under  the  Old  Tes- 
 tament,         -----188 
 
 Se<:t.  XV.  The  Necessity  of  Almighty  Power  for  changing  the  Heart, 
 Illustrated  from  the  History  of  Creation  ; — from  the  Inefficacy  of  the 
 severest  Judgments  ; — from  the  History  of  the  promised  Seed  ; — fromi 
 the  nature  of  the  Victories  obtained  by  Israel ; — ^^from  their  being  still 
 taught  to  depend  solely  on  God  ; — from  some  Circumstances  attending 
 the  rebuilding  of  the  Temple ;— from  the  personal  Ministry  of  Je- 
 sus,       -----___._         -        194 
 
 Sect.  XVI.  The  Doctrine  of  Particular  Redemption  illustrated,  fron* 
 the  first  Promise ; — from  the  Temporal  Redemptions  of  Israel ; — 
 from  the  Limitation  of  the  legal  Oblation  ;  from  the  History  of  Re- 
 demption as  accomplished  by  Christ,        -----       204 
 
 Sect.  XVII.  The  Conservation  of  Believers  illustrated,  from  the  Histo- 
 ry of  Israel. — The  perpetuity  of  God's  Love  to  the  Seed  of  Jacob. — 
 His  Faithfulness. — The  Stability  of  his  Covenant. — His  Love  to  David. 
 — Israel  united  to  God,  as  a  peculiar  People. — A  Precious  Seed  still 
 preserved  among  them. — The  Spirit  given  to  them. — Israel  saved  at 
 the  Intercession  of  his  Servants. — Preserved  by  a  constant  Exercise  of 
 Almightj-  Power,  by  the  hand  of  the  Angel  promised  as  their  Lea- 
 der,          209 
 
DISSERTATION  I. 
 
 bx  THE    AUTHENTICITY    OF   THE   HISTORY    CONTAINED   IN  THE 
 PENTATEUCHj  AND  IN  THE  BOOK  OF  JOSHUA. 
 
 THE  scrltJtural  histdry  constitutes  a  leading  part  of  the  evi- 
 dence of  the  truth  of  our  holy  religion.  This  evidence 
 rests  on  matters  of  fact,  as  proved  beyond  all  reasonable  excep- 
 tion. Miracles  and  prophecy  have  still  been  considered  as  sup- 
 plying two  powerful  arguments  for  the  truth  of  revelation. 
 Both  these  are  resolvable  into  historical  proof  It  is  the  sacred 
 history  that  informs  us  of  these  miracles  ?  and  the  truth  of  a 
 great  part  of  the  prophecies  is  incontrovertibly  demonstrated  by 
 the  facts  recorded  in  Scripture.  For  it  contains  not  mei'ely  those 
 prophecies  which  respected  the  church,  or  the  world,  for  more 
 than  four  thousand  years  ;  but  the  history  of  their  completion. 
 
 Such  is  the  evidence  of  the  truth  of  this  history,  that  it  can- 
 not be  rationally  denied.  This  will  appear,  whether  we  consi- 
 der the  history  of  Israel  as  a  nation,  or  the  adcount  of  those 
 great  events,  of  an  earlier  date,  which  more  immediately  con- 
 cern mankind  in  general. 
 
 Some  of  the  most  strenuous  efforts  of  the  adversaries  of  our  faith, 
 have  been  directed  against  the  authenticity  of  the  five  books  of 
 Moses.  One  thing,  however,  is  certain.  If  it  appear,  upon 
 impartial  examination,  that  the  great  and  leading  circumstances 
 recorded  in  these  books,  concerning  the  Israelites,  really  took 
 place  ;— that  they  were  delivered  from  Egypt  by  a  display  of 
 divine  power,  that  they  passed  through  the  Red  Sea  as  on  dry 
 land,  that  they  received  the  law  from  the  midst  of  the  flames  of 
 Mount  Sinai,  that  they  were  miraculously  supported  for  forty 
 years  in  the  wilderness,  and  that  the  waters  of  Jordon  were  di- 
 vided before  them  ;^-.there  can  be  no  ground  to  doubt  that  their  reli- 
 gion was  from  God.  But  there  is  a  variety  of  evidence,  which 
 must  fully  satisfy  every  candid  and  unprejudiced  mind,  as  to 
 the  truth  of  these  astonishing  events. 
 
 Vol.  I.  C 
 
18  '  Of  the  History  contained  in  the 
 
 I.  Had  not  the  Israelites  been  fully  assured  of  the  truth  of 
 those  things,  which  are  recorded  in  the  books  of  Moses,  concerning 
 them  as  a  people,  they  would  never  have  acknowledged  the  au- 
 thenticity of  these  writings,  even  in  an  historical  light  ;  far  less 
 •would  they  have  received  them  as  divinely  inspired,  and  as  the 
 only  rule  of  their  faith  and  manners. 
 
 It  cannot  j  ustly  be  said,  that  the  biblical  history  ascribes  such  high 
 antiquity  to  the  Israelites  as  a  nation,  that  they  might  hence  have 
 been  induced  to  receive  it,  although  convinced  that  it  was  false  ;  in 
 the  same  manner  as  heathen  nations  have  received  the  fables  of 
 their  poets,  who  have  flattered  their  pride  by  tracing  up  their  ori- 
 gin to  the  gods.  For  this  very  history,  which  records  the  origin 
 of  Israel,  ascribes  far  higher  antiquity  to  the  Egyptians,  the 
 Babylonians,  the  Assyrians,  the  Midianites,  the  Canaanites, 
 and  a  variety  of  other  nations  that  were  enemies  to  the  Israel- 
 ites, and  the  objects  of  their  aversion.  The  account  given  of 
 their  origin,  therefore,  so  far  from  gaining  their  favour,  must 
 rather  had  a  tendency  to  prejudice  them. 
 
 It  may  be  alleged,  however,  that  the  distinguishing  honour 
 here  ascribed  to  the  Israelites,  of  being  selected  as  a  peculiar 
 people  to  God,  and  the  relation  given  of  the  many  mighty  works 
 he  is  said  to  have  wrought  in  their  behalf,  might  have  operated 
 as  motives  sufficiently  powerful,  for  making  them  receive  an  his- 
 tory which  they  knew  to  be  false.  But  it  must  be  remembered, 
 that  this  honour  is  counterbalanced  by  a  circumstance,  than  which 
 nothing  can  be  imagined  more  humiliating  to  man.  They  arc 
 assured  on  every  occasion,  that  God  did  not  choose  them  because 
 of  any  superior  excellency  in  their  national  character,  but  mere- 
 ly from  his  own  good  pleasure.  That  doctrine,  the  sovereignty 
 of  election,  which  has  in  every  age  been  so  great  a  stumbling- 
 block  to  individuals,  is  directed  against  their  pride  as  a  nation, 
 ■without  any  exception. 
 
 Nor  is  this  all.  They  are  frequently  reminded  of  their  unspeak- 
 able unworthiness  to  enjoy  the  distinguishing  honour  of  being 
 God's  peculiar  people,  and  informed,  that  its  continuance  is  en- 
 tirely owing  to  divine  mercy,  long-suffering  and  forgiveness. 
 Their  history,  as  a  nation,  is  nearly  an  uninterrupted  narrative 
 of  their  murmurings  and  rebellions  against  that  God  who  had  so 
 signally  manifested  his  love  to  them.  The  astonishing  deliver- 
 ances, which  make  so  distinguished  a  figure  in  this  historical  ex- 
 hibition, seem  to  rise  up  in  tlie  striking  picture,  merely  to  throw 
 a  deeper  shade  on  the  national  character  and  conduct.  While  yet 
 a  single  family,  in  their  cruelty  towards  the  Shechemites,  and 
 even  to  one  of  their  own  brethren,  they  appear  as  a  nest  of  traitors 
 and  murderers.  In  Egypt,  we  find  them  a  nation  of  abject  slaves. 
 They  are  represented  as  tempting  God  in  the  wilderness,  during 
 forty  years.  Nor  does  their  character  assume  a  more  favourable 
 aspect,    after    they  are   brought  to  the    possession  of  Canaan. 
 
Pentateuch^  and  Book  of  Joshua.  19 
 
 Whether  subject  to  judges  or  to  kingS)  they  still  appear  prone 
 to  rebel  against  their  supreme  Lord. 
 
 Is  it  by  such  a  narrative  as  this,  that  a  writer  of  fictions  would 
 attempt  to  gain  credit  with  a  nation,  whose  history  he  pretended 
 to  record  !  Is  it  thus  that  he  would  try  to  touch  the  strings  of  the 
 heart  ?  Would  he  in  this  manner  endeavour  to  call  in  their  nation- 
 al pride  to  his  aid,  by  mortally  wounding  it  in  almost  every  fact 
 that  he  related  ?  If  the  historians  of  Israel  succeeded  by  such 
 means,  they  afford  a  solitary  instance  in  history  ; — an  instance  so 
 extraordinary,  and  so  diametrically  opposite  to  all  the  ordihai'y 
 workings  of  human  nature,  that  we  could  scarcely  suppose  it  to 
 have  taken  place  without  the  intervention  of  a  miracle. 
 
 What  end  could  an  historian  mean  to  serve,  by  giving  an  ac- 
 count of  Jacob's  supplanting  Esau,  if  it  had  not  been  fact  ?  It  must 
 have  had  a  worse  effect  than  even  that  of  fixing  a^erpeiual  stig- 
 mA  on  the  character  of  one  of  the  most  illustrious  progenitors  of 
 the  nation.  For  it  tended  to  expose  his  posterity  to  the  heredi- 
 tary hatred  of  the  Edomites.  Would  the  Israelites  have  assented 
 to  such  a  relation,  had  they  not  been  assured  that  it  was  true  ? 
 
 The  history  of  this  people  is  interspersed  with  a  great  variety 
 of  the  most  severe  denunciations  against  them,  if  they  should  be 
 chargeable  with  those  very  sins  which  are  at  the  same  time  re- 
 corded. Can  it  be  imagined,  that  they  would  assent  not  only  to 
 such  an  history,  but  to  such  denunciations  of  divine  vengeance  ; 
 that  they  would  assent  to  both,  at  the  very  time  that  their  con- 
 duct, on  the  supposition  of  the  truth  of  these  records,  exposed 
 them  to  the  threatened  punishm^it  ;  had  they  been  convinced 
 that  the  whole  w  as  a  mere  fabrication  ?  Would  any  people  be  at 
 such  pains  to  suborn  evidence  against  themselves  ? 
 
 It  may  be  said,  however,  that  although  the  Israelites  believed 
 the  history  of  the  great  events  concerning  them  as  a  nation,  they 
 were  duped  by  designing  men  who  wrought  on  their  ignorance 
 and  credulity.     In  reply  to  this,  it  may  be  observed, 
 
 II.  That  the  history  of  these  things  could  never  have  gained 
 credit  with  the  great  body  of  the  nation,  had  it  not  been  indispu- 
 tably true.  The  Israelites  could  never  have  believed,  that  they 
 sojourned  in  Egypt  ;  that  they  were  delivered  from  their  bond- 
 age in  that  country  by  a  striking  display  of  divine  power  ;  that 
 the  Red  sea  was  divided  to  give  them  a  passage  ;  that  they  were 
 miraculously  supported  for  forty  years  in  the  wilderness  ;  and 
 that  they  were  made  to  walk  dry  shod  through  Jordan,  in  their 
 
 way  to  the  promised  land  ; they  could  never  have  believed 
 
 these  things,  ulessthey  had  actually  taken  place. 
 
 The  enemies  of  revelation,  pretend,  that  the  books  of  Moses 
 must  have  been  written  in  a  far  later  period  than  that  to  which 
 they  have  been  commonly  assigned.     They  are  by  no  means 
 
20  Of  the  History  contained  in  the 
 
 agreed  as  to  the  period.  Some  insinuate,  that  they  were  un- 
 known to  the  Israelites  before  their  return  from  the  captivity. 
 But  it  is  inconceivable,  that  they  could  have  been  imposed  on  the 
 nation  in  the  time  of  Ezra.  He  and  his  fellows,  in  a  general  as-: 
 sembly  of  the  people,  «'  read  in  the  book  of  the  law  of  Moses, 
 "  from  the  morning  until  mid-day."  This  could  not  have  been 
 the  first  time  that  this  book  was  known  to  them.  For  it  was  in 
 compliance  with  the  request  of  all  the  people  that  it  was  brought 
 forth*.  We  learn  from  the  book  of  Ezra,  that  at  the  time  of  the 
 dedication  of  the  temple,  in  the  sixth  year  of  Darius,  the  priests 
 and  Levites  were  settled  in  their  different  functions,  ''as  it  is 
 "  written  in  the  book  of  Mosesf."  Now,  this  could  not  have  been 
 done,  had  there  been  no  written  copies  of  the  law  among  the 
 Jews.  But  this  was  about  sixty  years  before  Ezra  came  to  Jeru- 
 salem|.  Many  of  the  old  men  who  had  seen  the  glory  of  the 
 iirst  temple,  wept  when  they  saw  the  second.  Had  Ezra  made 
 any  material  alterations  in  the  book  of  the  law,  these  would  not 
 easily  have  escaped  them.  Their  enemies  the  Samaritans  re- 
 ceived the  five  books  of  Moses,  and  therefore  pretended  that  they 
 sought  the  God  of  the  Jews||.  Now  so  inveterate  was  their  en- 
 mity, that  they  took  every  advantage  against  those  who  returned 
 from  the  captivity,  and  used  every  mean  to  prevent  the  re-estab- 
 lishment of  their  religion.  But  had  there  been  the  least  reason 
 to  suppose  that  Ezra  had  corrupted,  riot  to  say  fabricated,  the 
 Pentateuch,  it  would  have  been  a  better  ground  of  crimination 
 than  any  thing  they  could  have  thought  of  When  they  saw  all 
 the  means  which  they  employed,  with  the  kings  of  Persia,  against 
 the  Jews,  eventually  frustrated,  they  certainly  would  not  have  let 
 slip  so  excellent  an  occasion  for  dividing  them  amongst  them- 
 selves. Nay,  had  any  among  the  Jews  had  the  least  reason  to 
 suppose,  that  the  ministers  of  religion  obtruded  a  fictitious  or 
 adulterated  law  upon  them  ;  no  bribe  could  have  imposed  silence 
 on  the  people,  when  so  many  of  them  were  put  to  the  severe 
 trial  of  parting  with  their  wives,  and  putting  away  their  children, 
 in  conformity  to  the  precepts  of  this  very  law. 
 
 But,  indeed,  it  cannot  be  denied,  that  there  were  copies  of  the 
 law  among  the  captives  while  they  were  in  Babylon.  Such  was 
 the  notoriety  of  this  fact,  that  their  heathen  oppressors  were  no 
 strangers  to  it.  Hence  Artaxerxes,  in  the  decree  which  he 
 made  in  favour  of  Ezra,  speaks  of  the  law  of  his  God  as  "  in  his 
 "  hands.§  Long  before  his  time,  Daniel,  while  in  captivity,  was 
 provided  with  a  written  copy  of  the  law.lF 
 
 It  cannot  be  supposed  that  this  law  was  fabricated  by  Daniel, 
 pr  by  any  of  the  captives,  during  their  residence  in  Chaldea.  For 
 Daniel  refers  to  the  book  of  the  prophecies  of  Jeremiah,  as  inth?; 
 
 *  Neh.  viii.  1.— 3.  t  Ezra  vi.  15 18. 
 
 X  See  Prideaux's  Con.  Part  I.  book  5.  f[  Ezra  iv.  2, 
 
 §  Ezra  vii.  14.  H  Dan,  ix.  11—13. 
 
Pentafeuchf  and  Book  of  Joshua,  M 
 
 Jiands  of  the  captives  in  Babylon,  and  as  the  source  of  his  own 
 information  with  respect  to  the  duration  of  the  captivity.  Now, 
 it  is  evident  from  the  whole  tenor  of  these  prophecies,  the  greatest 
 part  of  which  were  written  before  the  commencement  of  the 
 captivity,  that  the  law  of  Moses  was  acknowledged,  even  by  the 
 most  daring  transgressors  of  it,  as  existing  at  the  time  that  Jere- 
 miah foretold  the  desolations  of  Jerusalem.  For  he  frequently 
 declared,  that  the  calamities  threatened  would  come  upon  them, 
 because  of  their  transgi-essions  of  this  law.  He  made  this  appeal 
 to  the  law,  as  confirmed  to  their  fathers  by  many  signs  and  won- 
 ders. He  did  so,  not  in  a  corner,  but  at  the  gates  of  Jerusalem  ; 
 that  his  warnings  might  be  heard  by  all  who  entered  the  city,  or 
 ■went  out  from  it ;  by  the  kings,  princes  and  people,  who  came 
 hither  for  judgment.*  Had  he  appealed  to  a  law,  which  they 
 had  never  seen,  those  whose  measures  he  opposed  could  have 
 been  at  no  loss  for  a  reply.  His  warnings,  it  would  appear,  were 
 in  one  instance  attended  with  so  good  an  effect,  that  King  Zede- 
 kiah  commanded  that  liberation  of  Hebrew  servants  which  the 
 law  enjoined.  To  this  both  the  princes  and  people  at  first  unani- 
 mously agreed.  They  knew  they  were  bound  to  it  by  that  law 
 "which  they  acknowledged  as  divine.  When  their  covetousness 
 afterwards  prevailed  with  them  to  reclaim  their  bond-servants, 
 although  Jeremiah  accused  them  of  a  wilful  transgression  of  the 
 covenant  made  with  their  fathers,  we  have  not  the  slightest  evi- 
 dence that  they  attempted  to  vindicate  their  conduct  by  a  denial 
 of  his  assertion.!  Nay,  although  the  whole  prophecies  of  Jere- 
 miah were  read  to  all  the  people  assembled  at  Jerusalem,  on  a 
 day  of  public  fasting,  and  afterwards  to  the  princes,  they  never 
 denied  the  truth  of  his  accusations.  The  princes,  on  the  contra- 
 ry, were  all  filled  with  fear.| 
 
 If  the  books  of  Moses  were  ever  artfully  imposed  on  the  pos- 
 terity of  Jacob,  it  could  not  be  under  any  of  the  wicked  kings  of 
 Judah.  For  they  apostatized  from  the  worship  of  God,  and  per- 
 secuted those  who  adhered  to  it.  As  the  majority  of  the  people 
 joined  in  the  apostacy,  it  is  inconceivable,  that  a  persecuted 
 handful  could  impose  on  the  body  of  the  nation.  As  little  could 
 this  imposition  take  place,  during  any  of  the  good  kings  who  suc- 
 ceeded Solomon  in  the  kingdom  of  Judah.  They  had  so  many 
 abuses  to  reform,  so  many  monuments  of  idolatry  to  demolish  ; 
 and  their  conduct  must  have  so  deeply  affected  the  humour,  the 
 superstition  or  the  interest  of  the  greatest  part  of  their  subjects  ; 
 that  they  could  not  possibly  have  prevailed  on  them  to  receive 
 ipctitious  books  as  true.    . 
 
 From  the  account  given  of  the  finding  of  the  book  of  the  law 
 in  the  temple,  when  it  was  repaired  during  the  reign  of  Josiah|j, 
 
 *  Jen  xvii.  19—22. ;  xxxii.  20—23.        t  Jer.  xxxiv.  8—18. 
 
 ±  Jer.  xxxvi.  6 — 16. 
 
 II 2  Kings  xxii.  8.  j  2  Chron.  xxxiv.  14 
 
22  Of  the  History  contained  in  the 
 
 infidels  may  infer,  that  this  was  the  first  time  that  any  book,  as- 
 cribed to  Moses,  was  known  to  the  Jews,  and  that  it  was  then 
 imposed  on  the  multitude  by  the  policy  of  the  king,  or  at  least 
 by  the  influence  of  priestcraft.  But,  although  the  awful  denun- 
 ciations of  judgments  in  this  book,  which  were  represented  as 
 impending  on  the  nation,  should  not  be  supposed  sufficient  to 
 have  prevented  them  from  submitting  to  the  imposture  ;  their 
 warm  attachment  to  that  idolatry,  which  had  been  so  firmly  esta- 
 blished during  the  wicked  reign  of  Manasjseh,  would  have  promp- 
 ted them  to  oppose  any  innovation,  had  there  been  the  least  rea- 
 son to  suspect  imposition.  Can  it  be  supposed,  that  this  was  a 
 state  trick,  or  a  piece  of  priestcraft,  and  yet  that  "  all  the  idola- 
 "  trous  priests,"  the  priests  of  Baal,  and  of  the  high  places,  who 
 were  "  put  down"  by  Josiah,*  were  entirely  silent  on  the  occa- 
 sion ?  "  The  priests  of  the  high  places"  did  not  embrace  the  reli- 
 gion established  by  t]ie  king,  as  appears  from  their  not  "  coming 
 **  up  to  the  altar  of  the  Lord  at  Jerusalem."t  Now,  is  it  credi- 
 ble, that  they  should  not  have  formed  a  party  among  the  people, 
 had  they  so  much  as  insinuated,  that  the  book  of  the  law  was  an 
 imposition  ?  But  we  know,  that  Josiah  "  made  all  that  were  pre- 
 <*  sent  in  Israel  to  serve,  even  to  serve  the  Lord  their  God  ;"  and 
 that  "  all  his  days  they  departed  not  from  following  the  Lord, 
 "  the  God  of  their  fathers.^: 
 
 But  if  any  one  should  still  wonder,  that  the  book  of  the  law 
 should  be  for  a  time  unknown  even  to  Josiah  ;  let  him  remem- 
 ber, that  on  the  same  authority  on  which  he  believes  this,  he  is 
 also  bound  to  believe,  that  this  very  book  was  well  known  through- 
 out Judah,  in  the  reign  of  Jehoshaphat,  nearly  three  centuries 
 before.  For,  "  in  the  third  year  of  his  reign,  he  sent  to  his  prin- 
 "  ces,  even  to  Ben-hail,  and  to  Obadiah,  and  to  Zecheriah,  and  to 
 *'  Nethaneel,  and  to  Michaiah,  to  teach  in  the  cities  of  Judah. 
 "  And  with  them  he  sent  Levites,  even  Shemaiah,  and  Nethaniah, 
 "  and  Zebadiah,  and  Asahel,  and  Shemiramoth,  and  Jehonathan, 
 "  and  Adonijah,  and  Tobijah,  and  Tob-adonijah,  Levites  ;  and 
 *'  with  them  Elishama,  and  Jehoram,  priests.  And  they  taught 
 «  in  Judah,  and  had  the  book  of  the  law  of  the  Lord  with  them, 
 "  and  went  about  throughout  all  the  cities  of  Judah,  and  taught 
 "  the  people."||  So  well  known  was  this  important  fact,  that  not 
 only  the  very  year  of  the  reign  in  which  it  took  place,  but  the 
 orders  and  names  of  all  the  missionaries  employed,  were  particu- 
 larly recorded  in  the  Jewish  annals. 
 
 It  is  inconceivable  indeed,  that  such  a  forgery  could  have  been 
 executed  any  time  after  the  revolt  of  the  ten  tribes.  For  such 
 was  their  hatred  of  the  two  tribes  which  adhered  to  the  worship 
 of  Jehovah,  and  to  the  family  of  David,  that  the  imposition 
 could  never  have  passed.     Nor  would  any  thing  have   tended 
 
 *  2  Kings  xxiii.  5—10.        j  2  Kings  xxiii.  9.        t  2  Chr.  xxxiv.  33. 
 I]  2  Chron.  xvii.  7 — 9. 
 
Pentateuch^  and  Book  of  Joshua,  fiS 
 
 more  direstly  to  countenance  and  support  their  apostacy,  than 
 such  a  charge  against  the  Jews.  But,  not  to  mention  that  those 
 prophecies,  which  were  addressed  to  the  Israelites  after  their 
 apostacy,  contain  a  vast  variety  of  references  to  the  written  law 
 of  Moses,  it  is  an  unquestionable  fact,  that  these  very  books  of 
 the  Pentateuch,  which  are  still  found  in  the  Samaritan  language} 
 were  in  the  hands  of  the  ten  tribes  at  the  lime  of  their  revolt. 
 
 Some  have  insinuated,  that  these  books  were  most  probably  for- 
 ged in  the  reign  of  David  or  of  Solomon.  This  could  not  be  the 
 case  during  the  reign  of  the  latter.  It  is  utterly  incredible,  that 
 a  prince,  who  for  a  considerable  time,  and  in  so  many  respects, 
 apostatized  from  the  service  of  God,  should  attempt  to  impose 
 on  others  a  fictitious  law,  which,  as  he  did  not  himself  comply 
 with  it,  could  only  serve  to  condemn  his  own  conduct.  Although 
 he  had  wished  to  do  so,  he  must  have  failed  in  the  attempt.  Jer- 
 oboam, the  son  of  Nebat,  would  have  urged  the  forgery  as  an  ar- 
 gument for  his  rebellion  against  Solomon,*  or,  at  any  rate,  as  an 
 apology  for  his  establishment  of  false  worship  in  Israel.  But  it 
 is  worthy  of  observation,  that  the  very  circumstances  attending 
 Jeroboam's  apostacy  from  the  worship  of  God,  contain  a  strong 
 confirmation  of  the  truth  of  the  history  contained  in  the  Penta- 
 teuch. *'  Jeroboam  said  in  his  heart.  Now  shall  the  kingdom  re- 
 "  turn  to  the  house  of  David  :  if  this  people  go  up  to  do  sacri- 
 <'  fice  in  ttie  house  of  the  Lord  at  Jerusalem,  then  shall  the  heart 
 "  of  this  people  turn  again  unto  their  lord,  even  unto  Rehoboam 
 "  king  of  Judah."  Does  he  thei'efore  resolve  to  impeach  the 
 memory  of  Solomon,  or  of  David,  or  of  any  of  the  judges, 
 with  the  impious  crime  of  imposing,  by  means  of  spurious  books, 
 a  religion  that  had  no  authority  from  God  ?  This  certainly  would 
 have  been  the  plan  so  artful  a  prince  would  have  pursued,  had 
 there  been  any  prospect  of  success.  But  he  knew,  that  this  was 
 too  gross  to  be  credited  even  by  the  cevolted  tribes.  Therefore, 
 he  utters  not  a  single  word  against  the  law  of  Moses.  He  does 
 not  even  refuse  that  Jerusalem  was  the  place  chosen  by  God. 
 He  argues  merely  from  conveniency  :  and  employs  means  to 
 attract  the  senses  of  a  carnal  people.  "  The  king  took  counsel, 
 "  and  made  two]calves  of  gold,  and  said  unto  them,  It  is  too  much 
 "  for  you  to  go  up  to  Jerusalem :  behold  thy  gods,  O  Israel, 
 *'  which  brought  thee  up  out  of  the  land  of  Egypt.  And  he  set  the 
 «  one  in  Bethel,  and  the  other  put  he  in  Dan."t  Here  we  have 
 an  acknowledgment,  from  an  adversary  of  the  Jewish  religion, 
 of  the  truth  of  Israel's  deliverance  from  Egypt  by  a  divine 
 hand  !  He  addresses  the  people  as  one  fully  convinced,  not  only 
 that  they  believed  the  rhiraculous  works  of  God  in  behalf  of 
 their  fathers,  but  that  what  they  believed  was  incontestably  true. 
 He  does  not  attempt  to  detach  them  entirely  from  the  worship  of 
 Jehovah,  but  only  wishes  them  to  worship  him  by  the  use  of 
 
 *  1  Kings  xi.  26.  timngsxii.26 29»        ' 
 
24  Of  the  History  contained  in  the 
 
 images.  He  makes  no  direct  attack  on  the  authority  of  Moses. 
 He  only  imitates  the  temporary  apostacy  of  Aaron.  He  erects 
 that  very  emblem  which  Aaron  framed  in  the  wilderness,  and 
 thus  confirms  the  scriptural  account  of  that  transaction.  So  far 
 was  he  from  doubting  the  history  of  that  apostacy,  that  he  seems 
 to  have  supposed,  that  the  Israelites  had  siill  a  hankering  after 
 the  abominations  of  Egypt,  and  that  they  woukl  most  readily  be 
 entangled  in  their  own  ancient  snare.  He  repeats  the  very  words 
 ascribed  to  Aaron,  after  he  had  fashioned  the  golden  calf ;  he  re- 
 peats them  as  exactly  as  if  he  had  meant  to  give  a  verbal  quota- 
 tion from  the  sacred  records  of  their  history  :  "  These  be  thy 
 "  gods,  O  Israel,  which  brought  thee  up  out  of  the  land  of 
 Egypt."* 
 
 David  could  not  have  forged  these  books.  Had  there  been  any 
 ground  of  suspicion  that  this  was  the  case,  it  would  have  been  so 
 distinctly  remembered  in  the  days  of  Jeroboam,  that  it  could 
 not  have  escaped  his  notice.  But  indeed  the  reign  of  David  was 
 too  unsettled,  and  he  had  too  many  enemies,  for  any  such  attempt. 
 There  would  surely  have  been  some  Saul,  some  Shimei,  or  some 
 Absalom,  to  have  discovered  and  proclaimed  the  imposture.  It 
 will  not,  I  suppose,  be  disputed,  that  in  the  days  of  David  there 
 were  many  Psalms  and  songs  used  in  the  worship  of  God  ;  or 
 that  these  were  committed  to  persons  peculiarly  set  apart  for 
 and  presiding  over  this  part  of  divine  service,  and  for  preserving 
 these  for  the  use  of  the  Church  in  succeeding  times.  As,  during 
 this  reign,  Asaph  was  set  over  the  singers,  we  are  informed  that  he 
 also  wrote  some  of  the  Psalms.  This  was  not  only  admitted  as 
 a  well-known  fact  after  the  captivity  ;  but  is  also  mentioned  as 
 such  in  the  history  of  Hezekiah.f  Now,  not  to  refer  to  a  num- 
 ber of  other  historical  psalms,  which  may  be  as  ancient,  if  not 
 more  so,  although  they  have  no  particular  inscription  ;  in  the 
 seventy-eighth  psalm,  one  of  those  which  bears  the  name  of  Asaph, 
 we  have  an  enumeration  of  the  principal  miracles  recorded  in  the 
 Mosaic  history  ;  which  plainly  shews  that  these  were  firmly  be- 
 lieved by  all  the  Israelites,  as  early  as  the  reign  of  David.  They 
 would  not  otherwise  have  harmoniously  agreed  to  celebrate  these 
 events  in  the  most  solemn  acts  of  their  worship. 
 
 Saul,  the  favourite  of  infidels,  because  the  enemy  of  David^ 
 not  to  say,  because  rejected  by  the  God  of  Israel,  will  not  be  sus- 
 pected of  this  crime.  He  had  never  sufficient  influence  in  his 
 kingdom  for  carrying  on  such  a  deceit.  Besides,  he  was  rejec- 
 ted because  of  his  conduct  with  respect  to  the  Amalekites.  Sam- 
 uel, in  the  instructions  given  to  the  king,  had,  in  the  name  of 
 Jehovah,  referred  to  the  history  of  Amalek,  as  recorded  in  the 
 books  of  Moses  \\  and  when  Saul  returned  from  the  war,  the 
 prophet  declared  to  him,  in  the  presence  of  his  army,  that  God 
 
 *  Exod.  xxxii  4.  8.  j  Nel-u  xii.  46. ;  2  Chr.  xxix.  3a 
 
 X  1  Sam.  XV.  2.  comp.  with  Ex.  xvii.  8. 14. ;  Deut  xxv.  17.— 19. 
 
Pentateuch,  and  Book  of  Joshua.  25 
 
 liad  rejected  him  on  account  of  his  disobedience  in  this  matter. 
 Had  there^been  any  suspicion  that  Samuel  had  forged  the  history- 
 ascribed  to  Moses,  or  that  it  had  been  forged  by  any  other,  Saul 
 had  his  answer  at  hand.  He  had  only  to  tell  the  prophet,  that 
 the  whole  was  imposture  ;  and  in  this  he  would  surely  have  been 
 supported  by  the  people,  who  had  been  accessory  to  his  guilt, 
 and  who,  according  to  his  account,  had  been  his  instigators.  But, 
 instead  of  making  any  reflection  on  the  law,  he  humbly  confes- 
 sed his  offence.  He  said  to  Samuel,  "  I  have  sinned  ;  for  I  have 
 *'  transgressed  the  commandment  of  the  Lord,  and  thy  words ; 
 "  because  I  feared  the  people,  and  obeyed  their  voice."* 
 
 During  the  regency  of  the  former  judges,  there  was  too  much 
 distraction  in  Israel  for  the  execution  of  any  such  scheme  of  de- 
 ceit. During  this  period  also,  the  people  of  Israel  were  still  far 
 more  ready  to  depart  from  the  worship  of  Jkhovah  than  to  bind 
 themselves  to  it  by  new  ties.  They  were  still  apostatizing,  and 
 thus  subjecting  themselves  to  the  yoke  of  their  enemies  :  and 
 can  it  be  supposed,  that,  in  these  circumstances,  they  wohld 
 have  received  supposititious  books,  every  page  of  which  con- 
 demned their  conduct,  and  denounced  against  them  that  very 
 vengeance  which  they  felt  ?  During  this  period,  had  any  books 
 been  fabricated,  containing  relations  of  events  said  to  have  taken 
 place  with  respect  to  that  very  people,  to  whom  these  relations 
 were  committed,  although  totally  destitute  of  truth,  or  highly  ex- 
 aggerated, their  falsity  must  haVe  been  well  known  in  the  days  of 
 David,  and  even  of  Solomon.  Jesse,  the  father  of  David,  was  on- 
 ly the  great-grandson  of  Salmon,  one  of  those  who,  according  to  the 
 records  of  the  nation,  witnessed  the  wonders  done  in  the  wilder- 
 ness, at  Jordan,  and  in  Canaan.  For  he  married  Rahab,  who 
 was  saved  in  the  destruction  of  Jericho.f  An  individual  may  be 
 influenced  by  ignorance,  weakness  or  credulity,  to  believe  con- 
 cerning his  great-grandfather  what  never  took  place.  But  that  a 
 whole  nation  should  be  brought  to  believe,  not  a  single  fact  of  an 
 extraordinary  kind,  but  a  series  of  such  facts,  said  to  have  hap- 
 pened only  four  generations  before,  if  the  whole  were  a  fiction, 
 is  itself  a  supposition  far  transcending  the  bounds  of  credibility. 
 
 No  imposture  with  regard  to  alleged  fdcts  could  be  carried 
 on  in  the  wilderness.  The  Israelites  in  general  could  never  have 
 been  brought  to  believe  the  plagues  of  Egypt,  the  miraculous 
 passage  through  the  Red  Sea,  the  proclamation  of  the  law  by 
 the  voice  of  God  from  a  mountain  all  in  flames,  if  these  things 
 had  not  really  taken  place.  For  the  writer  still  appeals  to  them- 
 selves as  witnesses.  He  reminds  them  of  what  their  eyes  had 
 seen,  and  their  ears  had  heard.  Had  Moses  attempted  any  im- 
 posture, it  must  necessarily  have  failed.  He  had  many  oppo- 
 nents, who  attacked  his  character  and  conduct  in  a  great  variety 
 of  instances;  and  surely   they  would  never  have  drawn  a  veil 
 
 *  1  Sam.  XV.  24.  f  Matth.  i.  5. 
 
 Vol.  I.  D 
 
26  Of  the  History  containedin  the 
 
 over  this,  which  would  have  furnished  them  with  so  just  an  apolo''' 
 gy  for  opposition.  They  who  said,  that  he  had  brought  them  in- 
 to the  wilderness  to  kill  them  with  hunger,  that  he  took  too 
 much  upon  him,  that  he  killed  the  people  of  the  Lord,  would 
 certainly  on  some  occasion  have  twitted  him  with  his  imposture. 
 
 Add  to  all  these  considerations,  that  the  Jews  were  less  subject 
 to  such  an  imposition  than  any  nation  we  are  acquainted  with. 
 Perverseness,  incredulity  and  obstinacy,  are  prominent  features 
 in  their  national  character.  For  nearly  eighteen  hundred  years, 
 they  have  almost  universally  resisted  such  evidence  of  the  truth 
 of  a  religion  built  on  their  own,  as  has  appeared  sufficient  to  ma- 
 ny other  nations,  and  even  to  the  most  acute  and  learned  among 
 them.  Although,  from  the  influence  of  deep-rooted  prejudices 
 concerning  a  temporal  kingdom  of  the  Messiah,  they  have  still 
 resisted  the  evidence  of  Christianity  ;  although  their  faith  in  the 
 Old  Testament  has  scarcely  any  influence  on  their  practice  ;  yet 
 so  fully  are  they  convinced  of  the  truth  of  the  facts  by  which  it  is 
 attested,  that  there  is  scarcely  an  instance  of  a  Jew  disbelieving 
 the  revelation  given  to  his  ancestors.  Even  Spinosa,  although 
 deeply  drenched  in  atheism,  did  not  pretend  to  deny  the  truth  of 
 the  facts  recorded  in  the  Jewish  scriptures.  He  only  denied  the 
 jniraculous  nature  of  such  as  were  generally  accounted  miracles  ; 
 affirming,  that  they  were  all  owing  to  natural  causes,  and  that 
 they  had  the  appearance  of  what  men  call  miracles,  merely  be- 
 cause we  are  not  acquainted  with  the  secret  causes  by  which 
 they  were  produced. 
 
 Notwithstanding  all  the  influence,  which  the  pride  of  a  peculiar*' 
 intercourse  with  God  may  be  supposed  to  have  had  on  the  Israel- 
 ites, it  appears  from  their  history,  that  they  have  been  by  no 
 means  prone  to  credit  the  claims  made  by  any  individuals  among 
 them  to  divine  revelation  ;  if  the  matter  of  this  pretended  revela- 
 tion was  not  perfectly  consonant  to  their  own  corrupt  prejudices 
 or  inclinations.  They  were  ready  enough,  in  various  instances, 
 to  acknowledge  false  prophets  ;  because  they  "  prophesied 
 "  smooth  things."  But  they  almost  invariably  persecuted,  or  at 
 least  disbelieved,  the  true ;  because  they  reproved  their  sins, 
 and  threatened  divine  judgments.  Now,  the  books  of  Moses,  for 
 the  most  part,  consist  of  burdensome  precepts,  of  severe  res- 
 traints on  the  natural  inclinations  of  men,  of  threatenings  which 
 must  have  been  exceedingly  ungrateful  to  a  carnal  people,  and  of 
 histories  extremely  humiiiating  to  their  pride.  From  these  very 
 books  it  is  undeniable,  that  nothing  but  the  fullest  conviction  of 
 the  divine  mission  of  Moses,  and  its  continued  attestation  by  the 
 most  signal  judgments  on  themselves,  retained  them  in  subjec- 
 tion to  his  authority.  It  also  merits  observation,  that  the  Jews 
 in  every  age  have  manifested  the  strongest  reluctance  to  admit 
 any  book  into  their  canon,  concerning  the  authority  of  which 
 there  could  be  any  reasonable  doubt.  Hence  they  have  still  refu- 
 sed to  acknowledge  as  canonical,  or  as  divinely  inspired,  the  books 
 
Pentateuch,  and  Book  of  Joshua.  27 
 
 called  afiocryphal  ;  although  some  of  these,  particularly  the  two 
 books  of  the  Maccabees,  bring  no  inconsiderable  accession  of  hon- 
 our to  their  nation,  as  they  contain  an  account  of  some  of  the  most 
 illustrious  actions  recorded  in  history. 
 
 From  these  observations,  the  following  reflection  naturally 
 arises  ;  that  God  hath  remarkably  displayed  his  infinite  wisdom, 
 in  making  even  the  unworthiness  of  church-members  to  contri- 
 bute in  no  inconsiderable  degree  to  the  evidence  of  revelation.  In 
 illustrating  the  proofs  of  Christianity,  it  hath  been  often  observed, 
 that  the  apostacy  of  Judas,  in  all  its  circumstances,  so  far  from 
 being  an  argument  against  our  religion,  affords  a  very  strong 
 presumption  in  its  favour.  For  had  this  man  perceived  any  ves- 
 tiges of  imposture  in  Christ,  or  in  any  of  his  disciples,  it  is  incon- 
 ceivable, that  he  should  not  have  vindicated  his  own  conduct  by- 
 revealing  them.  In  like  manner,  we  may  reason  in  favour  of  the 
 Jewish  revelation,  from  the  rebellious  conduct  of  the  Israelites. 
 Had  they,  in  their  successive  generations,  strictly  adhered  to  the 
 law  of  Moses,  and  reverenced  its  supporters,  there  would  have 
 been  far  more  ground  to  suspect  a  combination  to  deceive.  But 
 we  may  clearly  perceive,  that  He,  who  makes  "  the  wrath  of  man 
 "  to  praise  "  him,  permitted  their  frequent  rebellions  in  the  wil- 
 derness, their  reiterated  apostacies  afterwards,  and  even  the  per- 
 manent revolt  of  the  greatest  part  of  the  nation  from  the  true  re- 
 ligion, to  afford  us  the  most  satisfying  proof,  that  they  had  noth- 
 ing to  object  to  its  evidence.  Had  they,  in  any  period,  made  an 
 objection  of  this  kind,  it  is  incredible  that  there  should  have  been 
 no  traces  of  it  in  that  volume,  which  so  faithfully  records,  not 
 merely  the  opposition  of  enemies,  but  the  misconduct  of  its  best 
 friends. 
 
 III.  There  were  many  memorials  of  the  miracles  said  to  have 
 been  wrought  in  the  sight  of  the  Israelites,  in  the  more  early- 
 period  of  their  national  existence,  by  which  the  truth  of  these 
 miracles  was  attested  to  this  people  in  their  succeeding  genera-: 
 tions  and  by  which  it  is  rendered  indisputable  to  us. 
 
 Not  only  were  twelve  stones  taken  out  of  the  midst  of  Jordan, 
 and  erected  in  Gilgal  ;  but  the  same  number  of  stones  were  set 
 up  in  the  midst  of  Jordan,  as  a  memorial  of  its"  waters  being  cut 
 *'  off."  The  stones  taken  out  of  Jordan  were  sughthat  a  man 
 might  carry  one  of  them  on  his  shoulder.  But  the  same  is  not 
 said  of  those  set  up  in  the  midst  of  the  river.  Hence  it  is  proba^ 
 ble,  that  they  were  much  larger,  and  so  high  that  they  might  be 
 distinctly  seen  when  the  water  was  low.*  Had  the  stones,  which 
 appeared  in  the  midst  of  Jordan,  been  set  up  in  any  later  age,  the 
 fraud  must  easily  have  been  detected.  Had  the  question  been 
 asked.  What  is  meant  by  these  stones  ?  it  would  not  have  been 
 a  satisfactory  answer  to  any  reasonable  person,  that  they  wcr« 
 
 *  |osh.  iv.  1—9 
 
28  Of  the  History  contained  in  the 
 
 erected  by  Joshua  at  the  time  that  their  ancestors  passed  through 
 Jordan.  He  would  instantly  have  replied,  I  have  lived  so  many 
 years  in  the  vicinity  of  this  river,  and  have  never  seen  them  be-? 
 fore,  even  when  the  water  was  as  low  as  it  is  now  ;  nay,  I  have 
 never  found  any  person  who  either  saw  or  heard  of  them  till  of 
 late. 
 
 The  writer  of  the  book  of  Joshua  ascribes  the  downfal  of  the 
 walls  of  Jericho  to  a  miracle.  In  consequence  of  the  Israelites 
 having  compassed  the  city  seven  days,  and  seven  times  on  the 
 seventh  day,  while  the  priests  blew  with  trumpets  uf  rams  horns, 
 (or,  as  it  may  be  read,  jubilee-trumpets),  and  "  the  people  shout- 
 **  ed  with  a  great  shout,  the  walls  fell  down  flat,  so  that  the  people 
 "  went  up  into  the  city,  every  man  straight  before  him."*  The 
 circumstances  are  so  singular,  that  it  cannot  easily  be  conceived 
 they  should  have  gained  credit  with  a  whole  nation  in  succeeding 
 ages,  had  they  not  really  taken  place  ;  especially  as  they  added 
 nothing  to  the  military  fame  of  the  Israelites,  but  to  the  carnal 
 eye  rather  represented  them  in  a  contemptible  light. 
 
 There  were,  however,  two  remarkable  facts,  by  which  the 
 truth  of  this  miracle  was  attested  in  later  times.  The  family 
 of  Rahab  the  harlot  was  well  known,  as  long  as  the  distinction  of 
 families  was  preserved  among  that  people.  "  Joshua,"  it  is  said, 
 *' saved  Rahab  1  he  harlot  alive,  and  her  father's  household,  and 
 "  all  that  she  had  ;  and  she  dwelleth  in  Israel  even  unto  this 
 *'  day."t  If  this  account  was  written  while  Rahab  herself  was 
 living,  it  proves  the  very  great  antiquity  of  the  book  of  Joshua  : 
 for  in  this  case  the  wriier  appealed  to  an  impartial  witness,  who 
 was  yet  alive.  If,  on  the  otiier  hand,  the  phrase,  evc7i  unto  this 
 d>uj,  be  understood,  as  infidels  explain  it  in  other  places,  of  a  pe- 
 riod remote  fi  om  the  event ;  and  if  the  preceding  language  re- 
 spect Rahab,  not  peraonally,  but  in  her  posterity  and  kindred  ;  it  fol- 
 lows,  that  the  circumstances  connected  with  her  deliverance  were 
 well  known  to  the  Israelites  many  ages  after  they  are  said  to  have 
 happened.  It  cannot  be  supposed,  indeed,  that  kings  would 
 have  reckoned  it  no  disgrace  that  this  woman's  name  should  be 
 retained  in  their  genealogy,  had  they  not  been  convinced,  that 
 God  had  signally  honoured  her  by  giving  her  so  great  a  salvation. 
 
 The  other  fiact  I  refer  to,  is  that  recorded  1  Kings  xvi.  34. 
 concerning  the  judgments  inflicted  on  the  man  who  rebuilt  Jer- 
 icho. Had  not  the  whole  nation  been  bound  by  a  solemn  adju- 
 ration •,\  had  not  tiie  memory  of  this  been  distinctly  preserved  ; 
 it  is  incredible  tiiat  Jei  icho  should  never  have  been  rebuilt  till  the 
 time  of  Ahab,  especially  as  its  situation  was  peculiarly  pleas- 
 ant.§i|     There  can  be  i.j  good  reason  to  doubt  the  account  given 
 
 *  JoKh.  VI.  20.  t  Josh.  vi.  25. 
 
 t  Josli.  vi.  26.  §  2  Kings  ii.  19.  2  Chr.  xxviii.  15. 
 
 (1  There  vk^as  a  place  called  Jericho  in  the  reign  of  David,  as  appears 
 from  2  Sam.  x.  5.  But  it  seems  to  have  been  only  an  obscure  village,  which 
 received  this  name  from  its  vicinity  to  the  rui;is  of  the  ancient  city. 
 
Pentateuchy  and  Book  of  Joshua,  29 
 
 (jf  the  completion  of  the  curse,  pronounced  by  Joshua,  on  the 
 sons  of  Hiel  the  Bethelite.  Had  not  this  fact  been  well  known, 
 when  the  first  book  of  Kings  was  written  ;  had  it  not  been  equal- 
 ly well  known,  that  Jericho  had  laid  in  ruins  for  more  than  five 
 centuries,  and  that  no  one  would  venture  to  rebuild  it,  lest  the 
 curse  should  fall  upon  him  ;  that  book  would  have  been  rejected, 
 as  containing  the  most  ridiculous  falsehoods,  which  it  was  in  the 
 power  of  every  one  to  contradict. 
 
 They  had  a  standing  monument  of  the  miraculous  destruction 
 of  Kor  .h  and  his  company,  in  the  preservation  of  the  two  hun- 
 dred and  fifty  censers  employed  by  these  wicked  men  in  offering 
 incense.  I'hey  were  converted  into  broad  plates  for  covering 
 the  altar  of  burnt-offering.  As  this  was  commanded  for  "  a  sign," 
 and  "  a  memorial  unto  the  children  of  Israel,"*  it  is  most  likely, 
 that  they  were  not  beaten  into  one  mass  but  preserved  distinct, 
 forming  as  many  plates  as  there  had  been  censers  ;  so  that  no 
 worshipper  could  fix  his  eye  on  that  altar  which  stood  without 
 the  tabernacle,  without  remembering  the  miracle  wrought  for 
 the  vindication  of  the  divine  authroity.  This  is  the  more  proba- 
 ble, as  these  censers  formed  a  second  covering  of  brass  for  the 
 altar,  t 
 
 We  are  informed,  however,  that  "  the  children  of  Korah  died 
 "  not"|  in  this  destruction.  Either  they  were  not  engaged  in 
 their  father's  rebellion,  or  they  repented  at  the  warning  of  Moses. 
 They  are  frequently  mentioned  afterwards.  Some  of  them 
 were  appointed  by  David  to  be  singers,  and  othei's  to  be  porters 
 in  the  house  of  the  Lord.§  Samuel  the  prophet  was  one  of  the 
 descendants  of  Korah.H  Heman  and  Asaph  also  acknowledged 
 him  as  their  ancestor.^  Now,  as  these  two  persons  were  '•  set 
 "  over  the  service  of  song  in  the  house  of  the  Loud,"  and 
 ministered  first  in  the  tabernacle,  and  afterwards  in  the  temple  ; 
 as  many  of  the  psalms  are  expressly  inscribed,  "  To  the  sons 
 of  Xorah  ;"  it  is  quite  incredible,  that  they  would  have  admitted 
 into  the  public  worship  of  God  the  hundred  and  sixth  psalm, 
 which  particularly  refers  to  that  rebellion  that  proved  fatal  to 
 their  ancestors,  had  they  not  been  fully  persuaded,  not  on- 
 ly of  the  truth  of  the  rebellion,  but  of  the  truth  of  the  miracles 
 there  narrated.**  They  would  not  otherwise  have  actively  con- 
 tributed to  the  preservation  of  so  deep  a  stigma  on  their  iTame. 
 
 The  pot  of  manna  preserved  uncorrupted,  ft  and  the  rod  of 
 Aaron  still  bearing  blossoms  and  fruit,|t  both  of  which  were  laid 
 up  beside  the  ark,  were  also  meant  for  standing  memorials. 
 These  must  have  been  visible,  not  only  to  the  high-priest,  when 
 he  entered  into  the  most  holy  place,  but  to  the  inferior  priest  and 
 
 *  Numb.  xvi.  36—40.  f  Exod.  xxvii.  1,2.       %  Numb.  xxvi.  11. 
 
 §  1  Chr.  xxvi.  1.       II  1  Chr.  vi.  co,  37.  conip.  with  1  Sam.  i.  1,  20. 
 fl  1  Chr.  vi.  31,  33,— -37,  39. 
 **  Psalm cvL  16—18.  tf  E;rod.  xvi.  33.  %%  Numb.  xvii.  10. 
 
30  Of  the  History  contained  171  the 
 
 Levites,  nay,  to  all  the  congregation  on  particular  occasions,  a^ 
 long  as  the  tabernacle  was  in  an  ambulatory  state,  that  is,  till  the 
 days  of  David,  or  even  till  the  consecration  of  the  temple. 
 
 The  perpetual  abode  of  the  Shechinah  or  cloud  of  glory  on  the 
 mercy-seat,  and  the  answers  given  by  Urim  and  Thummim,  were 
 also  standing  memorials  of  the  truth  of  the  revelation  given  to 
 the  Israelites,  as  well  as  permanent  attestations  of  all  the  mira- 
 cles formerly  wrought  in  confirmation  of  it.  I  shall  not  insist 
 on  these,  however,  as  it  may  be  pretended  that  they  were  proofs 
 of  a  more  secret  nature.  But  it  is  worthy  of  observation,  that  al- 
 though all  the  Jews  agree  in  affirming  the  continuance  of  the  cloud 
 of  glory,  and  of  the  responses  by  Urim  and  Thummim,  as  well 
 as  the  preservation  of  the  two  tables  of  the  law,  of  the  pot  of 
 manna,  and  of  Aaron's  rod  blossoming,  till  the  time  of  the  destruc- 
 tion of  the  first  temple,  not  one  of  them  ever  insinuated,  that 
 these  things  were  known  under  the  second.  They  also  acknowl- 
 edge, that  they  had  not  the  fire  from  heaven.  This  is  certainly 
 a  strong  presumption  in  favour  of  the  credibility  of  their  national 
 testimony,  in  regard  to  the  existence  of  these  miracles  in  the 
 preceding  period.  For,  if  blind  credulity,  or  zeal  for  the  honour 
 of  their  nation,  prompted  them  to  feign  such  stories,  why  were 
 these  principles  wholly  confined  in  their  operation  to  the  period 
 preceding  the  captivity  ?  The  renouncing  of  every  claim  to  such 
 astonishing  displays  of  the  divine  presence,  might  well  seem  to 
 reflect  disgi'ace  on  the  nation,  after  its  return  from  Babylon, 
 great  in  proportion  to  the  honour  ascribed  to  it  in  former  ages. 
 The  dishonour,  arising  from  this  fatal  deprivation,  would  thus 
 preponderate  against  the  glory.  Let  it  not  be  said,  that  from 
 their  gi-eater.  intercourse  with  other  nations  after  the  captivity, 
 any  imposture  would  have  been  more  easily  detected.  For  such 
 was  their  intercourse  with  all  the  neighbouring  nations  in  the 
 days  of  Solomon,  that  they  would  have  found  more  difficulty  in 
 any  course  of  imposture  then,  than  during  several  ages  after 
 their  return  from  Babylon.  The  Jews,  indeed,  do  not  resemble 
 the  Papists,  who  lay  claim  to  an  uninterrupted  succession  of 
 miracles.  While  they  firmly  believe  the  truth  of  those  wrought 
 in  former  times,  they  pretend  to  nothing  of  this  nature  now. 
 They  do  not  even  pretend  that  there  was  any  constant  succession 
 of  miracles  in  the  earliest  periods  of  their  history.  Thus,  in  one 
 of  their  most  ancient  writings,  we  find  a  firm  believer  in  former 
 miracles,  expressing  his  astonishment  that  there  was  no  such  dis- 
 play of  divine  power  in  his  own  time.  Gideon  said,  "  If  the 
 "  Lord  be  with  u-.,  why  then  is  all  this  befallen  us  ?  and  where 
 "  be  all  his  miracles  which  our  fathers  told  us  of.  Saying,  Did 
 "  not  the  Lord  bring  us  up  from  Egypt  ?  but  now  the  Loud 
 "  hath  forsaken  us,  and  delivered  us  into  the  hands  of  the  Mid- 
 "  ianites."* 
 
 *  Judsr.  vi.  13. 
 
Pentateuch  i  and  the  Book  of  Joshua.  31 
 
 We  have  indeed  an  account  of  a  miraculous  display  of  the  di- 
 vine presence  in  the  days  of  Solomon,  which  confirms  all  the 
 miracles  recorded  with  respect  to  this  nation  in  former  times. 
 This  was  done  in  the  eyes  of  all  Israel,  on  a  very  remarkable 
 occasion,  at  the  time  of  the  consecration  of  the  temple.  "  When 
 "  Solomon  had  made  an  end  of  praying,  the  fire  came  down  from 
 "  heaven,  and  consumed  the  burnt-offering  and  the  sacrifices ; 
 "  and  the  glory  of  the  Lord  filled  the  house.  And  the  priests 
 "  could  not  enter  into  the  house  of  the  Lord,  because  the  glory 
 "  of  the  Lord  had  filled  the  Lord's  house.  And  when  ail  the 
 "  children  of  Israel  saw  how  the  fire  came  dov/n,  and  the  glory  of 
 "  the  Lord  upon  the  house,  they  bowed  themselves  with  their 
 "  faces  to  the  ground,  upon  the  pavement,  and  worshipped."* 
 No  doubt  could  remain  with  any  one  who  witnessed  this,  of  the 
 truth  of  what  he  had  heard  or  read  concerning  the  pillar  of  fire 
 conducting  and  protecting  his  fathers,  and  shooting  forth  des- 
 truction on  their  enemies.  For  he  saw  this  very  symbol  which 
 had  been  so  much  celebrated  in  the  history  of  Israel.  Had  not 
 this  been  an  indisputable  fact,  it  would  never  have  been  published 
 as  a  thing  done  in  the  eyes  of  all  the  congiegation  of  Israel. 
 Had  there  been  any  reason  to  doubt  of  it,  Jeroboam,  the  enemy  of 
 Solomon,  would  have  found  it  an  excellent  handle,  when  he 
 sought  to  turn  away  the  Israelites  from  the  true  religion.  And 
 what  time  soever  the  second  book  of  Chronicles  was  wrote,  there 
 were  then  extant  three  other  books,  v/hich  had  been  composed 
 by  contemporary  writers,  narrating  all  the  great  events  of  Solo- 
 mon's reign.  These  were  "  the  book  of  Nathan  the  prophet  ; 
 "  the  prophecy  of  Ahijah  the  Shilonite  ;  and  the  visions  of  Iddo 
 "  the  seer,  against  Jeroboam  the  son  of  Nebat."t  The  writer  of 
 the  first  book  of  kings,  who  also  mentions  the  appearance  of  the 
 cloud  of  glory  on  this  occasion, I  refers  to  another  work,  entituled, 
 "  The  Acts  of  Solomon. "§  Now,  had  not  this  been  a  real  mira- 
 cle, the  writer  of  the  history  would  never  have  dared  to  refer  to 
 the  well-known  accounts  of  those  who  lived  at  the  time  when  it  is 
 said  to  have  been  wrought.  It  may  be  added,  that  the  great 
 miracle  ascribed  to  the  instrumentality  of  the  prophet  Elijah, 
 about  an  hundred  years  afterwards,  was  a  striking  confirmation  of 
 the  truth  of  the  history  given  of  this.  For  the  fire  in  like  man- 
 ner descended  from  heaven  and  consumed  the  sacrifice.  The 
 circumstances  of  this  event  are  such,  that  it  never  would  have 
 gained  credit,  if  it  had  not  really  taken  place.  For  it  is  asserted, 
 that  all  Israel  were  gathered  together,  and  that  in  consequence 
 of  the  miracle,  all  the  prophets  of  Baal,  to  the  nuiuber  of  four 
 hundred  and  fifty,  were  slain  by  Elijah. ||  These  circumstances 
 are  of  so  public  a  nature,  that,  had  they  been  false,  they  must 
 necessarily  have  been  contradicted.  I  do  not  ui;^c  these  mira- 
 cles, however,  as  permanent  memorials.     They  were  only  occa- 
 
 »  2  Chr.  vii.  1—3.  f  2  Chr.  ix.  29.  %  I  Khigs  viii.   10,  II. 
 
 ^  Chap.  xi.  41.  II  1  Kings  xviii.  19—40. 
 
32  Of  the  History  contained  in  the 
 
 sional,  but  of  such  a  nature  as  to  afford  a  successive  confirmatAori 
 of  the  truth  of  the  history  of  former  miracles. 
 
 The  Gibeonites  were  undoubtedly  preserved  in  Israel,  as  he» 
 reditary  witnesses  of  the  great  things  which  God  had  done  for 
 his  people.  They  were  Amorites,  and  therefore  among  the  na- 
 tions devoted  to  destruction.  But,  as  we  learn  from  the  book  of 
 Joshua,  they  sent  messengers  to  him  and  to  the  princes  of  Israel, 
 who  pretended  they  had  come  from  a  remote  country  ;  and  thus 
 by  their  craft  they  obtained  a  league  of  amily.  The  Gibeonites 
 acted  this  part,  because  they  had  heard  what  Joshua  had  done  to 
 Jericho,  and  also  what  the  Lord  "  did  in  Egypt,  and  all  that  he 
 "did to  the  two  kings  of  the  Amorites."*  When  Joshua  said 
 to  them,  "  Wherefore  have  ye  beguiled  us  ?"  they  gave  this  me- 
 morable answer  :  "  Because  it  was  certainly  told  thy  servants, 
 ♦'  how  that  the  Lord  thy  God  commanded  his  servant  Moses  to 
 "  give  you  all  the  land,  and  to  destroy  all  the  inhabitants  of  the  land 
 "  from  before  you  ;  therefore  we  were  sore  afraid  of  our  lives  be- 
 "  cause  of  you,  and  have  done  this  thing."  We  are  also  in- 
 formed, that  the  congregation  were  displeased  at  the  conduct  of 
 the  princes  in  this  instance,  most  probably  because  they  consider- 
 ed it  as  a  transgression  of  the  commandment  of  God.  But  the 
 princes  told  the  congregation,  that  they  "  might  not  touch"  the 
 Gibeonites,  because  they  had  "  sworn  unto  them  by  the  Lord 
 *'  God  of  Israel."  They,  however,  determined  to  treat  them  as 
 bondmen-  Therefore,  "  Joshua  made  them,"  or  "  delivered 
 *'  them  over  that  day,  to  be  hewers  of  wood  and  drawers  of  water 
 *'  for  the  congregation,  and  for  the  altar  of  the  Lord."!  Hence 
 they  were  called  Alel/imims,  that  is,  given  or  delivered  over. 
 Now,  if  it  appear  that  this  nation  was  actually  preserved  in  the 
 land  of  Canaan,  and  lived  in  a  state  of  friendship  with  the  Israel- 
 ites, long  after  the  other  nations  were  externnnated  ;  this  cir- 
 cumstance must  remarkably  confirm  the  truth  of  the  history  given 
 of  the  wonders  done  by  Moses  and  Joshua,  on  account  of  which 
 the  Gibeonites  are  said  to  have  sought  the  friendship  of  Israel. 
 
 We  find,  that  this  people  continued  to  live  among  the  Israelites 
 in  the  time  of  David.  Saul,  indeed,  had  attempted  to  extermi- 
 nate them,  although  we  know  not  exactly  from  what  motive. 
 This  crime  was  punished  by  a  famine  of  three  years  duration  in 
 the  days  of  David.  From  the  history  given  of  this  event,  it  ap- 
 pears, that  they  had  not  been  wholly  destroyed.  For  it  is  said, 
 that  David  *'  called  the  Gibeonites,"^  in  consequence  of  the  an- 
 swer he  had  received  from  the  oracle  of  Jehovah.  They  are 
 afterwards  distinguished  in  the  sacied  history  by  the  name  of 
 JVethini?ns  ;  which  name,  as  we  have  seen,  expressed  the  work  to 
 which  they  were  devoted.  David  and  the  princes  confirmed  the 
 ancient  ordinance,  by  particularly  "  appointing  them  for  the  ser- 
 
 *  Josh.  ix.  3,  9,  10.        t  Vcr.  19—21,  27.        %  2  Sam.  xxi.  1,  2. 
 
Pentateuch,  and  Book  of  Joshua.  33 
 
 "vice  of  the  Levites."*  Under  the  name  of  JVet/nnims,  they  are 
 frequently  mentioned  among  those  who  returned  from  the  captiv- 
 ity.f  They  are  classed  with  the  other  Canaanites,  called  "  the 
 "  children  of  Solomon's  servants,"^:  because  they  were  the  pos- 
 terity of  those  who  remained  of  the  original  inhabitants  of  the 
 land,  whom  that  king  reduced  to  the  state  of  bondmen.§ 
 
 Infidels  have  argued  strenuously  against  the  truth  of  revelation, 
 from  the  account  given  of  the  divine  command  to  exterminate  the 
 nations  of  Canaan,  because  of  their  wickedness  ;  and  from  the 
 pretended  cruelty  of  the  Israelites  in  doing  so.  For  it  is  worthy 
 of  remark,  that,  however  incredulous  in  other  respects,  they  ea- 
 gerly grasp  at  the  evidence  of  Scripture,  whenever  they  think 
 ihey  can  turn  it  against  itself.  A  vindication  of  this  awful  in- 
 junction belongs  not  to  the  present  argument.  But  it  is  an  un- 
 questionable fact,  that  the  Gibeonites,  although  known  to  be  Ca- 
 naanites, were  preserved  alive,  nay,  permitted  to  do  the  servile 
 work  of  the  temple,  during  the  continuance  of  the  Jewish  state. 
 Reasoning,  then,  on  the  ground  of  that  cruelty  which  infidels  as- 
 cribe to  the  Jews,  it  surpasses  all  belief,  that  they  would  have  spa- 
 red one  whole  nation  which  they  had  in  their  power,  and  thus 
 have  acted  so  contrary  to  their  avowed  principles  and  conduct 
 with  respect  to  the  other  nations  of  Canaan  ;  had  not  the  ac- 
 count given  of  the  league  between  Joshua  and  the  Gibeonites, 
 and  of  the  reasons  of  it,  been  to  their  conviction  indisputably  true. 
 The  severe  punishment  inflicted  on  the  posterity  of  Saul,  on  ac- 
 count of  the  slaughter  of  the  Gibeonites,  which  infidels  seem 
 willing  to  admit,  that  they  may  asperse  the  character  of  David, 
 must  have  excited  the  Israelites  to  inquire  if  any  such  league  re- 
 ally was  made,  and  for  what  reasons  ;  if  the  least  doubt  remained 
 in  the  minds  of  any  on  this  head. 
 
 it  pleased  God  tQ  choose  another  Gentile  race  to  be  standing 
 witnesses  of  the  wonders  which  he  wrought  in  redeeming  his 
 people  from  Egypt,  and  bringing  them  into  Canaan.  I  mean  the 
 race  of  the  Kenites.  They  were  the  posterity  of  Reuel  or  Ragu- 
 el,  also  called  Jethro,  the  father-in-law  of  Moses,  who  was  "  priest 
 "  of  Midian."  The  same  word  also  signifies  [irinct,  and  is  fre- 
 quently used  in  both  senses.  It  would  seem  that  he  was  a  de- 
 scendant of  Midian,  one  of  the  sons  of  Abraham,  by  Keturah-H 
 But  by  this  time  the  Midianites  were  greatly  corrupted,  in  conse- 
 quence of  their  connection  with  the  Moabiles.l  Some  think, 
 that  this  corruption  extended  lo  those  only  who  lived  in  the 
 neighbourhood  of  Moab.  It  is  evident,  however,  from  Zipporah'a 
 great  reluctance  to  circumcision,  that  her  family  disregarded  this 
 seal  of  the  covenant  made  with  Abraham.**  When  Moses  asked 
 leave  from  Jethro  to  return  to  Egypt,  he  did  not  once  hint  the  as- 
 
 *  Ezra  viii.  20.  t  Ezra  ii.  43,  58. ;  vii.  7,  24.;  Neh.  iii.  26,  ;  x.  28. 
 5cc.  X  Ezra  ii.  5S,  58  ;  Neh.  vii.  57—60. ;  xi.  3.  §  1  Kings  ix.  20—22. 
 II  Gen.  XXV.  2.        fllSum.  xxv.  17, 18.        **  Exod.  iv.  26. ;  xviii.  2. 
 
 VoT,.  I.  E 
 
34  Of  the  History  contained  in  the 
 
 tonishing  vision  he  had  had,  nor  the  commission  given  him  ;  bat 
 simply  expressed  his  wish  to  see  if  his  brethren  were "  yet 
 "  alive."*  From  the  language  which  Jethro  used  in  reply  to 
 Moses,  after  he  had  informed  him  of  the  mighty  works  of  Jeho- 
 vah, it  would  seem  that  he  did  not  formeiTy  acknowledge  him 
 as  the  true  God.  He  indeed  ascribed  the  deliverance  of  the  Is- 
 raelites from  Egypt  to  Jehovah  ;  and  declared  his  full  convic- 
 tion, in  consequence  of  the  astonishing  display  of  divine  power 
 in  the  destruction  of  their  enemies,  that  Jehovah  was  supreme. 
 For  he  said,  "  Blessed  be  the  Lord,  who  hath  delivered  you  out  of 
 "  the  hand  of  the  Egyptians,  and  out  of  the  hand  of  Pharaoh,  who 
 "  hath  delivered  the  people  from  under  the  hand  of  the  Egyptians." 
 Hut  he  speaks  as  if  this  conviction  were  a  new  thing  :  "  Kotu  I 
 "  knoiv  that  the  Lord  is  greater  than  all  gods  ;  for  in  the  thing 
 "  wherein  they  dealt  proudly,  he  was  above  them/'t  Some  time 
 afterward,  Hobab,  his  son,  visited  Moses  in  the  wilderness. |  Mo- 
 ses urged  him  to  join  his  lot  with  the  Israelites.§  Hobab  did  not 
 at  this  time  comply  with  the  request  of  Moses  ;  but  it  is  at  least 
 highly  probable  that  he  did  so  afterwards.  For  shortly  after  the 
 death  of  Joshua,  and  while  Caleb,  the  son  of  Jephunneh,  was  yet 
 alive,  "  the  children  of  the  Kenite,  Moses'  father-in-law,"  are 
 mentioned  as  "  dwelling  among  the  people,"  and  one  body  of 
 them  at  least  as  especially  connecting  themselves  "  with  the  chil- 
 "  dren  of  Judah  ;"||  while  another  branch  of  the  same  race  dwelt 
 in  the  inheritance  allotted  to  the  tribe  of  Manasseh.l  God  un- 
 doubtedly overruled  the  preference  which  they  gave  to  this  tribe, 
 for  preserving  them,  long  after  this  period,  in  their  adherence  to 
 the  true  religion,  and  for  retaining  them  as  special  witnesses  to  its 
 truth,  when  the  ten  tribes  apostatized. 
 
 Surely,  the  Kenites  had  no  temporal  inducement  to  leave  their 
 own  country  :  "  Strong  was  their  dwelling-place,  and  they  put 
 "  their  nest  in  a  rock."**  The  family  of  Jethro  enjoyed  the  prin- 
 cipality, or  the  priesthood  ;  both,  perhaps,  in  the  land  of  Midian. 
 What  tlien  could  induce  them  to  become  strangers  in  another 
 country,  but  an  earnest  desire  to  "  trust  under  the  wings  of  the 
 "  Lord  God  of  Israel,"  from  a  full  conviction  of  his  almighty 
 power  ?  It  is  unnatural  to  suppose,  that  on  any  other  account 
 they  should  forsake  the  religious  rites  of  their  ancestors,  and 
 embrace  those  of  another  nation.  They  were  by  no  means  a  peo- 
 ple given  to  change.     For  we  find  them  rigidly  adhering  to  the 
 
 *  Exod.  iv.  18.  t  Exod.  xviii.  10,  11. 
 
 X  It  has  liecn  generally  supposed,  that  Jethro  was  also  called  Hobab. 
 For  supporting  this  idea,  Reuel  has  been  considered,  not  as  the  father  of 
 Zipporah,  the  wife  of  Moses,  but  as  her  grandfather.    However,  asZip- 
 
 1)orah  is  called  the  daughter  of  Reuel  or  Kaguel  a,  and  as  Hobab  is  called 
 lis  son,  it  is  certainly  more  natui-al  to  suppose,  that  Jethro,  who  must  at 
 any  rate  have  had  two  names,  was  the  same  with  Raguel,  than  tiiat  Jethro 
 and  Hobab  were  the  same. 
 §  Num.  X.  29—32.       \  Judg.  i.  16.      \\  Judg.  iv,  11.      **  Num.  xxiv. 21. 
 
 a  Exod.  ii.  18. 
 
Pentateuch^  and  Book  of  Joshua.  35 
 
 simplicity  of  their  ancient  manners  in  the  midst  of  the  Israelites, 
 and  strictly  observing  the  injunctions  of  one  of  their  ancestors, 
 even  as  to  matters  of  in  difference,  ina  timeof  gencftl  apostacy  and 
 depravity  among  that  people  by  whom  they  were  surrounded. 
 Not  only  did  they  live  in  tents,  while  Deborah  judged  Israel,* 
 but  so  late  as  the  days  of  Jehoiakim,  immediately  before  the  cap- 
 tivity.! That  the  Rechabites  were  not  descended  from  Jacob,  is 
 evident  from  their  speaking  of  themselves  as  strangers.\  That 
 they  were  the  posterity  of  the  Kenites  is  elsewhere  expressly  de- 
 clared. "  The  families  of  the  scribes  which  dwelt  at  Jabez  ;  the 
 «  Tirathites,  the  Shimeathites,  and  the  Sucliathites.  These  are 
 «  the  Kenites  that  came  of  Hemath,  the  father  of  the  house  of 
 "  Rechab."  According  to  another  reading,  the  office,  the  char- 
 acter, and  the  manners  of  this  people,  are  at  once  pointed  out. 
 "  The  x'ace  of  the  scribes  that  dwelt  at  Jabez,  called  porters,  obe- 
 "  dient,  and  dwelling  in  tents,  are  the  Kenites,"  Scc.§  It  is  gen- 
 erally admitted,  that  the  two  books  of  Chronicles  v/ere  written 
 after  the  Babylonish  captivity.  Hence  it  appears,  that  they  were 
 acknowledged  as  the  posterity  of  Jethro,  from  the  time  of  Moses 
 till  that  of  Ezra.  Saul,  although  he  brake  the  league  with  the 
 Gibeonites,  spared  the  Kenites,  the  kindred  of  Jethro,  who  had 
 not  joined  themselves  to  Israel  or  who  might  have  retired  into  the 
 country  of  Amalek  for  a  time,  during  the  oppressions  of  the 
 Philistines.  He  said  to  them,  '^  Go,  depart,  get  ye  down  from 
 *'  among  the  Amalekites,  lest  I  destroy  you  with  them  :  for  ye 
 "  shewed  kindness  to  all  the  children  of  Israel,  when  they 
 <'  came  up  out  of  Egypt."||  Thus  Saul  appears  as  a  witness  of 
 the  truth  of  the  history  contained  in  the  books  of  Moses,  as  far  as 
 it  concerned  this  people. 
 
 Many  of  the  ordinances  enjoined  on  the  Israelites  were  standing 
 testimonies  of  the  truth  of  their  religion.  As  God  commanded, 
 that  all  the  males  should  go  up  to  Jerusalem  thrice  a-year,  to  ob- 
 serve the  three  principal  feasts,  it  might  seem,  that  thus  the 
 country  would  be  exposed  to  invasion  from  surrounding  enemies. 
 But  he  gave  his  people  a  promise,  which  might  serve  them  as  a 
 peculiar  test  of  the  truth  of  their  religion,  while  they  continued  to 
 observe  its  solemn  rites.  He  assured  them,  that  "  no  man  should. 
 "  desire  their  land  when  they  went  up  to  appear  before  the  Lord, 
 "  thrice  in  the  year."ir  An  impostor  would  never  have  rested 
 the  truth  of  his  false  system  of  religion  on  so  improbable  a  ground. 
 As  the  Israelites  were  so  frequently  attacked  by  the  heathen  na- 
 tions around,  had  their  religion  been  false,  this  must  soon  have 
 appeared  by  the  failure  of  this  promise  :  and  it  is  not  easily  con- 
 ceivable, that  a  people  so  prone  to  murmuring  and  apostacy, 
 should  not  some  time  or  other  have  availed  themselves  of  this 
 circumstance  as  an  apology  for  their  conduct. 
 
 Among  the  ordinances  enjoined  on  Israel,  that  of  the  sabbat' 
 
 *  Judges  iv.  11.     t  Jer.  xxxv.  1—10.     ±  Jer.  xxxv,  7.      §  1  Chr.  ii.  SS, 
 111  Sam.  XV.  6.  U  Exod.  xxxiv.  24. 
 
36  Of  the  History  contaijied  in  the 
 
 ical  ijcar  deserves  particular  attention.  The  weekly  sabbath  had 
 been  instituted,  to  remind  man  that  he  was  God's.  He  also  ap- 
 pointed a  septennial  sabbath,  to  teach  the  Israelites,  that  even  the 
 land  which  they  possessed  was  not  their  own,  but  his.  Accord- 
 ing to  their  law,  the  strict  observation  of  this  was  to  be  attended 
 with  a  miracle.  On  the  year  preceding  the  sabbatical,  the  land 
 was  to  produce  as  much  as  would  abundantly  support  them  till 
 the  third  year  after.  For,  the  Lord  commanded  Moses  to  say 
 to  the  Israelites  :  "  When  ye  come  into  the  land  which  I  give 
 *'  you,  then  shall  the  land  keep  a  Sabbath  unto  the  Lord.  Six 
 "  years  thou  shalt  sow  thy  field,  and  six  years  thou  shalt  prune 
 «  thy  vineyard,  and  gather  in  the  fruit  thereof.  But  in  the 
 *'  seventh  year  shall  be  a  sabbath  of  rest  unto  the  land,  a  sabbath 
 "  for  the  Lord  :  thou  shalt  neither  sow  thy  field,  nor  prune  thy 
 "  vineyard." — "  And  if  ye  shall  say.  What  shall  we  eat  the  se- 
 *'  venth  year  ?  behold,  we  shall  not  sow,  nor  gather  in  our  in- 
 "  crease  :  Then  I  will  command  my  blessing  upon  you  in  the 
 "  sixth  year,  and  it  shall  bring  forth  fruit  for  three  years.  And 
 "  ye  shall  sow  the  eighth  year,  and  eat  yet  of  old  fruit,  until 
 "  the  ninth  year  ;  until  her  fruits  come  in,  ye  shall  eat  of  the 
 «  old  store."* 
 
 Had  this  extraordinary  increase  immediately  succeeded  the 
 fallow  year,  it  might  have  been  accounted  for,  according  to  the 
 course  of  nature.  But  when  the  land  had  been  exhausted  by 
 being  constantly  laboured  for  five- preceding  years,  its  produce  on 
 the  sixth,  so  far  from  being  greater,  ought,  according  to  the  course 
 of  nature,  to  have  been  less  than  on  any  of  the  preceding  years. 
 This  miracle  was  virtually  a  continuation  of  that  with  respect  to  the 
 manna,  t\ccording  to  the  different  circumstances  of  the  people. 
 No  man  yvho  witnessed  it,  could  doubt  the  truth  of  those  records, 
 by  which  he  was  informed,  that  his  ancestors  were  fed  by  manna 
 from  heaven  ;  and  particularly,  that  because  "  the  Lord  had 
 "  given  them  the  sabbath,  on  the  sixth  day  he  gave  them  the 
 "  bread  of  two  days."t 
 
 Thus  the  Israelites,  if  they  had  any  doubt  of  the  truth  of  their 
 religion,  could  easily  put  it  to  the  test.  If,  on  their  doing  so, 
 the  promise  failed,  they  would  either  have  renounced  their  reli- 
 gion as  false,  or  ever  after  have  abstained  from  obedience  to  this 
 precept.  But  they  did  neither.  One  of  the  solemn  engage- 
 ments in  the  covenant  of  those  who  returned  from  the  captivity, 
 was,  that  they  should  "  leave  the  seventh  year."|  Had  not  the 
 people  been  fully  convinced,  that  this  was  a  divine  ordinance, 
 such  a  proposal,  on  the  pint  of  their  leaders,  must  have  appeared 
 extremely  unreasonable,  especially  so  soon  after  the  land  had  lain 
 waste  for  seventy  years.  In  the  time  of  the  Maccabees,  this 
 year  was  "  a  year  of  rest  to  the  land."§     Josephus,  when  giving 
 
 *  Lev.  xx\-.  2—4.  2C — 22,  t  Ex.  xvi.  22,  29- 
 
 X  Neh.  X.31.  §  1  Mac.  vi.  49,  53. 
 
Pentateuch,  and  Book  of  Joshua.  37 
 
 an  account  of  the  siege  of  the  castle  of  Dagon,  near  Jericho,  in 
 the  reign  of  Antiochus  Soter,  and  the  pontificate  of  Hyrcanus, 
 the  son  of  Simon,  says,  that  the  siege  was  ''  protracted  till  the 
 "  arrival  of  the  sabbatical  year,  which  put  a  period  to  the  war. 
 "  Every  seventh  year,"  he  adds,  "  as  well  as  every  seventh  day, 
 *'  is  observed  by  the  Jews  as  a  time  of  rest."*  It  is  incredible 
 that  the  Jews,  a  people  so  much  attached  to  temporal  interest, 
 should  have  observed  this  law,  had  not  the  promise  connected 
 with  obedience  been  fulfilled  in  their  experience. 
 
 This  law  was  also  sanctioned  by  a  penalty,  to  be  inflicted  on 
 the  Israelites,  in  case  of  disobedience.  If  they  denied  them- 
 selves that  comfortable  proof  of  the  truth  of  their  religion,  which 
 consisted  in  the  completion  of  the  promise  ;  they  were  assured, 
 that  this  should  be  demonstrated  to  them  by  one  in  relation  to 
 this  very  ordinance,  which  should  fill  them  with  terror.  For  their 
 law  contains  this  awful  threatening  :  "  If  ye  walk  contrary  unto 
 "  me, — I  will  bring  the  land  into  desolation, — and  I  will  scatter 
 "  you  among  the  heathen,  and  will  draw  out  a  sword  after  you  : 
 "  and  your  land  shall  be  desolate,  and  your  cities  waste.  Then 
 "  shall  the  land  enjoy  her  sabbaths,  as  long  as  it  lieth  desolate,  and 
 "  ye  be  in  your  enemies'  land  ;  even  then  shall  the  land  rest,  and 
 "  enjoy  her  sabbaths.  As  lorlg  as  it  lieth  desolate,  it  shall  rest  : 
 *'  because  it  did  not  rest  in  your  sabbaths  ivhen  ye  dwelt  ttfion  it."f 
 
 As  it  is  generally  admitted,  that  the  two  books  of  Chronicles 
 were  written  after  the  captivity,  they  are  also  ascribed  to  Ezra. 
 The  latter  part  of  the  second  book  cannot  have  an  earlier  date  ; 
 and  it  affords  a  very  strong  presumption,  that  Ezra  was  the  wri- 
 ter, that  the  book  which  bears  his  name  begins  with  the  very 
 words  with  which  the  second  book  of  Chronicles  concludes.  The 
 credibility  of  this  writer  does  not  seem  to  be  disputed  even  by 
 infidels,  as  far,  at  least,  as  he  relates  events  which  he  might  him- 
 self be  acquainted  with.  But  he,  in  the  plainest  manner,  accu- 
 ses his  countrymen  of  disobedience  to  their  God,  in  having  neg- 
 lected to  observe  the  sabbatical  year.  When  spraking  of  the 
 continuance  of  the  Jews  in  Babylon  for  so  long  a  time,  he  says, 
 that  this  was  to  "  fulfil  the  word  of  the  Lord,  by  the  mouth  of 
 "  Jeremiah,  until  the  land  had  enjoyed  her  sabbaths  :  for  as 
 "  long  as  she  lay  desolate,  she  kept  sabbath,  to  fulfil  threescore 
 "  and  ten  years. "|  Would  the  writer  have  dared  to  exhibit  such 
 a  charge,  had  not  the  fact  been  indisputable  ?  Would  not  his 
 contemporaries,  and  of  consequence  their  successors,  have  re- 
 jected his  history,  had  they  known  this  to  be  a  false  accusation, 
 or  had  they  been  assured  that  no  such  law  existed  among  their 
 ancestors,  and  that  no  such  custom  had  been  observed  by  them 
 in  any  period  ?  Such  a  calumny,  so  far  from  giving  force  to  a 
 new,  to  a  superstitious  ordinance,  would  most  certainly  have  ex- 
 cited the  Jews  to  reject  it  v>'ith  indignation. 
 
 *  Antiq,  lib.  13.  c.  15.        f^Lev.  xxvi.  21,  32— C5.       %  2  Chr.  xxxvi.  21 . 
 
38  Of  the  History  contained  in  the 
 
 If  the  language  necessarily  implies,  that  the  years  of  desola- 
 tion were  exactly  to  correspond  to  the  number  of  the  sabbatical 
 years,  which  had  been  formerly  omitted  ;  and  that  those  had  been 
 omitted  in  uninterrupted  succession  ;  we  must  conclude,  that  this 
 ordinance  had  not  been  observed  for  four  hundred  and  ninety  years 
 before  the  captivity.  This  would  carry  us  as  far  back  as  the  lime 
 of  Samuel.  It  has  been  observed,  however,  that  if  "  we  date 
 "  the  desolation  of  the  land  from  the  murder  of  Gedaliah ,  at 
 "  which  time  those  few  Jews  that  were  left  there,  fled  into  Egypt, 
 '*  to  the  first  year  of  Cyrus  ;  the  number  of  sabbatic  years  will  be 
 "  just  fifty-two,  and  will  carry  us  back  three  hundred  and  sixty 
 "  four  years,  that  is,  to  about  the  beginning  of  Asa's  reign  ;  from 
 "  which  time  the  people  began  to  be  very  remiss  in  this  and  ma- 
 «  ny  other  particulars  of  the  Mosaic  law."*  The  reason  given 
 for  adopting  this  mode  of  calculation,  is,  that  it  seems  scarcely 
 credible  that  the  sabbatical  year  should  have  been  neglected  du- 
 ring the  reign  of  David  and  other  pious  kings. 
 
 If  it  be  deemed  necessary  to  interpret  the  language  of  Scrip- 
 ture, already  quoted,  as  signifying  that  the  captivity  endured  till 
 the  exact  number  of  sabbatical  years  due  to  the  land  was  fulfilled  ; 
 I  would  rather  suppose  that  this  ordinance  was  not  totally  neg- 
 lected, either  for  four  hundred  and  ninety,  or  for  three  hundred 
 and  sixty-four  years  ;  but  that  this  was  the  case  only  during  the 
 government  of  the  judges,  and  the  reigns  of  the  wicked  kings, 
 or  of  those  who  were  more  deficient  in  reformation.  Hence  it 
 would  follow,  that  some  of  this  debt  was  incurred  before  the  age 
 of  Samuel.  And  surely  it  is  more  reasonable  to  suppose,  that 
 this  ordinance  would  be  neglected  in  the  frequent  apostacies  of 
 the  preceding  period,  than  that  it  should  be  observed  then,  and 
 totally  disregarded  during  the  presidency  of  Samuel,  the  reign  of 
 David,  of  Asa,  of  Josiah,  and  other  kings  of  a  similar  character. 
 There  seems  to  be  no  reason  to  doubt,  that  at  least  one  sabbatical 
 year  was  observed  in  the  reign  of  Hezekiah.  For  we  learn,  both 
 from  the  second  book  of  Kings,  and  from  the  prophecy  of  Isaiah, 
 that  God  gave  the  king  of  Judah  this  sign  of  deliverance  from  the 
 Assyrians  :  "  Ye  shall  eat  this  year  such  things  as  grow  of  them- 
 "  selves,  and  in  the  second  year  that  which  springeth  of  the  same, 
 *'  and  in  the  third  year  sow  ye  and  reap,  and  plant  vineyards,  and 
 «  eat  the  fruit  thereof."!  The  second  year  mentioned  was  un- 
 doubtedly the  sabbatical  year  ;  for  the  language  here  used  is  that 
 of  the  law  by  which  it  was  enjoined. | 
 
 Another  ordmance,  respecting  the  sabbatical  year,  deserves  our 
 attention.  On  this  year,  during  the  feast  of  tabernacles,  when  all 
 Israel  came  to  uppear  before  God,  the  law  was  to  be  "  read  in 
 *'  their  hearing,  that  they  might  learn,  and  fear  the  Lord  their 
 «  God,  and  observe  to  do  all  the  words  of  this  law  ;  and  that  their 
 "  children,  which  had  not  known  any  thing,  might  hear,  and  learn 
 
 *  Univ.  Hist-  vol.  jc.  p.  178,  Note. 
 
 t  2  Kings  xix.  29  ;  Isa.  xxxvii.  30.  %  Lev.  xxv.  5— -7'. 
 
Pentateuch,  and  Book  of  Joshua,  59 
 
 "  to  fear  the  Lord  their  God."*  Thus,  not  to  mention  the  con- 
 tinued instructions  of  the  Levites,  who  were  dispersed  through 
 the  land  for  this  very  purpose  ;  once  every  seven  years,  all  those 
 who  were  assembled  to  observe  the  feast  of  tabernacles,  had  an  op- 
 portunity of  becoming  acquainted  with  that  law  which  was  said  to 
 have  been  written  by  Moses.  This  was  the  most  proper  time 
 that  could  have  been  chosen.  For  during  this  year  the  minds  of 
 the  people  must  have  been  less  occupied  with  worldly  concerns 
 than  during  any  other.  They  had  neither  to  sow  nor  to  reap.  It 
 was  also  "  the  year  of  release."  Hence  the  poor,  those  especial- 
 ly whose  services  had  been  adjudged  for  debt,  would  find  them- 
 selves deeply  interested  in  that  law,  which  proclaimed  liberty  to 
 them;  and  would  not  tamely  submit  to  the  neglect  of  this  ordi- 
 nance, as  they  would  probably  ascribe  it  to  a  design  to  deprive 
 them  of  their  imprescriptible  rights.  Had  the  priests  begun  to 
 observe  this  ordinance  only  in  some  late  period  ;  the  people, 
 those  at  least  whose  interest  was  affected,  either  by  the  release  of 
 their  captives,  or  by  the  apprehended  loss  of  their  harvests,  would 
 instantly  have  said  ;  "  How  can  ye  presume  to  impose  on  us  a 
 "  law  that  we  have  never  heard  of  before  ?  If  this  was  written  by 
 "  Moses,  why  have  we  never  heard  it  read  in  any  former  period, 
 *'  at  the  time  of  this  feast ;  although  you  acknowledge,  by  the 
 "  precept  you  now  publish,  that  it  should  have  been  read  every 
 "  seven  years  ?"  Or,  supposing  that  the  law  had  been  regularly 
 read  every  sabbatical  year  ;  if  any  material  alteration  was  at  any 
 time  introduced,  can  it  be  imagined  that  this  would  not  be  per- 
 ceived by  one  individual  among  the  many  thousands  of  Israel  ? 
 
 The  se/^ara^zora  of  the  tribe  oi  Levi  affords  a  striking  proof  of 
 the  truth  of  the  miracles  recorded  in  the  Mosaic  history.  Men 
 in  general  do  not  easily  part  with  their  privileges,  especially  if 
 these  have  the  sanction  of  antiquity.  No  nation  has  ever  appear- 
 ed more  tenacious  of  these  than  the  Israelites.  It  is  certain  that 
 among  them  the  honour  of  the  priesthood,  and  service  of  the  sanc- 
 tuary, was,  under  pain  of  death,  restricted  to  one  tribe.  It  can- 
 not be  supposed  that  all  the  other  tribes  would  have  submitted  to 
 this,  had  the  preference  given  to  the  tribe  of  Levi  rested  on  a  false 
 ground.  Among  other  ancient  nations,  the  priesthood  was  an 
 honourable  appendage  of  the  primogeniture.  It  was  considered 
 indeed  as  one  of  its  chief  privileges.  Before  the  separation  of 
 the  tribe  of  Levi,  this  was  also  the  case  among  the  Israelites, 
 Matters  continued  on  this  footing  for  some  time  after  they  left 
 Egypt.  For  Moses  «  sent  young  men  of  the  children  of  Israel,*' 
 or  as  the  Chaldee  renders  it,  "  the  first  born,  which  offered  burnt- 
 "  offerings,  and  sacrificed  peace-offerings  of  oxen  unto  the  Lord.'* 
 This  was  done  on  a  very  important  occasion.  With  the  blood  of 
 these  very  sacrifices  was  the  book  of  the  covenant  to  be  consecra- 
 ted.f  Now,  what  is  the  reason  given  for  this  important  change  ? 
 It  is  thus  expressed  by  the  Supreme  Lawgiver  :  "  I,  behold  I, 
 
 *  Deut.xxxi.  10—13.  t  Exod.  xxiv.  5—^. 
 
40  Of  the  History  contained  in  thd 
 
 *'  have  taken  the  Levites  from  among  the  children  of  Israel,  in- 
 "  stead  of  all  the  first-born  that  openeth  the  matrix  among  the 
 ''  children  of  Israel  :  Therefore  the  Levites  shall  be  mine  :  Be- 
 "  cause  all  the  first-born  are  mine  :  for  on  the  day  that  I  smote 
 **  all  the  first-born  in  the  land  of  Egypt,  I  hallowed  unto  me  all  the 
 <'  first-born  in  Israel,  both  man  and  beast  :  mine  they  shall  be  :  I 
 "  am  the  Lord."*  Had  not  the  reason  assigned  for  this  separa- 
 tion been  an  incontestable  truth,  can  it  be  supposed,  that,  in  all 
 the  murmurings  and  rebellions  of  Israel,  it  should  never  have  been 
 denied,  or  so  much  as  disputed  ?  In  the  rebellion  of  Korah,  when 
 the  insurgents  assembled  against  Moses  and  Aaron,  pleading  that 
 *'  the  congregation  were  holy;"  is  it  not  unaccountable,  that  if  this 
 deliverance  was  a  mere  pretence,  not  one  of  them  should  have 
 thrown  out  such  an  insinuation  •'f  If  it  be  supposed  that  the  Le- 
 vites, who  wished  to  participate  in  the  priesthood,  would  not  make 
 any  such  objection,  was  there  the  same  reason  for  the  silence  of 
 the  sons  of  Reuben,  who  were  leaders  in  this  rebellion  ?  As  they 
 might  reckon  themselves  more  injured  than  others,  Reuben  being 
 the  first-born,  instead  of  joining  with  the  Levites,  they  would 
 undoubtedly  have  ridiculed  the  reason  given  for  their  consecra- 
 tion, had  there  been  the  least  ground  to  doubt  of  the  fact.  But  al- 
 though they  deny  the  claim  of  Moses  to  the  principality,  and  of 
 Aaron  to  the  priesthood,  they  quarrel  not  with  the  honour  confer- 
 red on  the  Levites.  They  attempt  not  to  deny  the  fact  given  a^ 
 the  reason  of  their  separation,  though  this  would  have  been  the 
 best  argument  they  could  have  employed,  had  there  been  the  least 
 ground  for  it.  Thus,  it  appears  to  have  been  the  will  of  God, 
 that  in  all  the  generations  of  Israel,  every  Levite  should  be  a  living 
 memorial  of  the  miraculous  preservation  of  the  first-born. 
 
 It  is  evident  indeed,  that  the  law  with  respect  to  the  redemp- 
 tion of  the  first-born  was  meant  to  serve  the  same  end.  Accord- 
 ing to  this  law,  all  the  first-born  of  man  and  of  unclean  beasts 
 •were  to  be  redeemed  ;  and  the  first-born  of  clean  beasts  were  to 
 be  offered  in  sacrifice.  That  the  ordinance  was  meant  as  a  per- 
 petual iTiCmorial  of  the  miraculous  deliverance  of  the  Israelites, 
 is  evident  from  the  direction  given  with  respect  to  the  informa- 
 tion they  were  to  communicate  to  their  children  on  this  head  : 
 ♦'  It  shall  be  when  thy  son  askelh  thee,  in  time  to  come,  saying, 
 "  What  is  this  ?  tliat  thou  shalt  say  unto  him,  By  strength  of 
 *'  hand  the  Lord  brought  us  out  from  Egypt,  and  from  the  house 
 *'  of  bondage.  And  it  came  to  pass,  when  Pharaoh  would  hard- 
 "  ly  let  us  go,  that  the  Lord  slew  all  the  first-born  in  the  land 
 "  of  Egypt,  both  the  first-born  of  man,  and  the  first-born  of  beast: 
 "  therefore  I  sacrifice  to  the  Lord  all  that  openeth  the  matrix, 
 *'  being  males  ;  but  all  the  first-born  of  my  children  I  redeem."^ 
 Had  there  not  been  the  fullest  conviction  of  the  truth  of  the  de- 
 liverance referred  to,  when  this   ordinance  was  first  instituted, 
 
 *  Numb,  iii,  12, 13  :  see  also  ver.  40,  41. 
 
 t  Numb.  XV  i.  1—5.  %  Exod.  xiik  11—15, 
 
Pentateuch,  and  Book  of  Joshua.  41 
 
 St  cannot  be  believed  that  the  Israelites  would  have  submitted  to 
 k  ;  for  two  reasons.  First,  It  was  a  very  expensive  ordinance. 
 This  single  law  deprived  the  Israelites  of  a  fifth  or  sixth  part  of 
 their  property  in  cattle.  It  might  seem  very  hard  that  they 
 should  be  obliged  to  break  the  neck  of  a  beast,  which  would  have 
 been  very  serviceable  to  them,  but  could  not  be  accepted  in  sac- 
 rifice if  they  did  not  redeem  it  by  another.*  For  the  redemp- 
 tion of  every  first-born  of  man,  they  had  to  pay  five  shekels, 
 amounting  to  about  twelve  shillings  of  our  money. f  Now,  it  is 
 inconceivable  that  a  people,  so  remarkably  attached  to  riches, 
 should  have  submitted  -to  such  a  law,  had  they  made  the  least 
 doubt  of  the  fact  assigned  as  the  reason  of  it.  But  we  know,  that 
 to  this  very  day  it  is  observed  among  them. 
 
 This  was  also  a  very  humiliating  ordinance.  It  represented 
 all  the  first-born  of  Israel  as  in  a  lower  state  than  that  of  slaves  ; 
 as  devoted  persons,  who  had  no  claim  to  deliverance  from  the 
 sword  of  divine  justice,  but  by  making  a  purchase  of  tiieir  lives. 
 It  must  therefore  have  been  exceedingly  ungrateful  to  men  of 
 carnal  minds,  and  especially  to  those  young  persons  who  were 
 singled  out  from  others,  as  peculiarly  indebted  to  divine  clemen- 
 cy for  the  preservation  of  life. 
 
 The  observation  of  the  Passo-ver,  among  the  Israelites,  affords 
 another  incontestable  proof  of  the  truth  of  some  of  the  principal 
 events  recorded  in  their  history.  This  is  indeed  intimately  con- 
 nected with  what  has  been  last  mentioned.  The  passover  was 
 observed  in  commemoration  of  the  destruction  of  all  the  first- 
 born of  Egypt,  both  of  man  and  beast,  and  of  the  salvation  of  the 
 Israelites.  It  also  supposed  the  truth  of  the  other  miracles  said 
 to  have  been  wrought  for  their  deliverance  from  captivity  in  that 
 land.  We  have  different  accounts  of  the  institution  of  this  feast ; 
 but  they  all  agree  in  this,  that  it  was  instituted  on  the  very  night 
 of  this  signal  deliverance. 
 
 If  it  be  admitted  that  the  passover  was  instituted  as  early  as 
 the  Scripture-history  declares,  it  must  follow,  that  the  account  of 
 the  destruction  of  the  Egyptian  first-born,  and  of  the  deliverance 
 of  the  Israelites,  is  true.  For  no  good  reason  can  be  given,  why 
 a  whole  nation  should  commemorate  a  deliverance  which  they 
 were  certainly  assured  never  took  place.  Far  less  can  it  be  be- 
 lieved, that  they  should  commemorate  it  in  the  wilderness,  only 
 one  year  after  it  is  said  to  have  happened,:}:  when  they  must  all 
 have  known  that  there  was  not  the  least  reason  for  such  a  solem- 
 nity. 
 
 .  Is  it  pretended,  that  the  passover  must  have  been  first  observed 
 in  some  later  period  ?  Then  it  must  follow,  either  that  all  the  Is- 
 raelites were  imposed  on  by  some  artful  deceiver  ;  or  that  they 
 unanimously  conspired  to  frame  and  to  propagate  a  gross  and  ri- 
 
 •  Exod.  xiii.  13.  f  Numb,  xviii.  16.  %  Numb.  ix.  1 — 5. 
 
 Vol.  I.  F 
 
42  Of  the  History  contained  in  the 
 
 diculous  falsehood.  It  is  incredible  that,  in  any  subsequent  peri- 
 od, they  should  in  this  respect  become  the  dupes  of  an  impostor. 
 For  in  what  period  soever  the  book  of  Exodus,  which  contains  the 
 institution  of  the  passover,  was  made  known  to  the  Israelites,  they 
 must  by  it  have  received  information,  that  the  ol)servation  of  this 
 feast  in  their  nation  had  been  coeval  with  their  departure  from 
 Egypt.  Now,  if  this  was  false,  as  the  law  was  to  be  read  once 
 every  seven  years,  in  the  hearing  of  all  Israel,  it  was  in  the  power 
 of  every  individual  to  detect  and  proclaim  so  palpable  an  imposi- 
 tion. They  v/ould  never  be  induced  to  believe,  that  the  first  pass- 
 over  had  been  celebrated  in  Egypt,  when  they  were  assured  that 
 it  was  unknown  in  Israel  till  within  a  few  years. 
 
 As  little  can  it  be  supposed  that,  at  any  subsequent  period, 
 they  would  universally  conspire  to  frame  and  to  propagate  a 
 falsehood.  As  a  nation,  they  were  prone  to  perverseness  and 
 discord.  Kow  then  should  they  all  agree  in  this  ?  especially  as 
 the  passover  virtually  sealed,  in  the  most  solemn  manner,  that  in- 
 stitution, already  mentioned,  which  reduced  all  their  first-born  to 
 the  state  of  devoted  persons,  and  subjected  them  to  the  expense 
 of  giving  a  price  for  their  redemption,  and  of  sacrificing  all  the 
 first-born  of  their  cattle. 
 
 Besides,  supposing  such  a  combination  in  any  later  period,  the 
 people  must  also  have  unanimously  agreed  to  tell  the  most  impi- 
 ous falsehood  to  their  children  ;  although  it  does  not  appear  that 
 they  could  have  any  sufficient  temptation  to  such  conduct.  They 
 •were  to  say  to  their  children,  at  the  celebration  of  this  feast : 
 "  This  is  done,  because  of  that  which  the  Lord  did  unto  me, 
 "  when  I  came  forth  out  of  Egypt. — It  is  the  sacrifice  of  the 
 *'  Lord's  passover,  who  passed  over  the  houses  of  the  children  of 
 *'  Israel  in  Egypt,  when  he  smote  the  Egyptians,  and  delivered 
 "  our  houses."* 
 
 It  cannot  be  doubted,  that  parents  have  often  told  their  chil- 
 dren fables  with  respect  to  false  systems  of  religion.  But  they 
 have  generally  done  so,  under  the  persuasion  of  their  being  true, 
 and  because  they  trusted  to  vague  and  corrupt  tradition.  But  in 
 this  case  it  must  be  supposed,  that  the  whole  nation  agreed  sol- 
 emnly to  declare  to  their  children,  concerning  an  act  of  divine 
 worship,  v.'hat  they  must  have  known  to  be  false  :  and  the  history 
 of  mankind  affords  not  one  example  of  such  concord  in  unpro- 
 fitable depravity. 
 
 We  might  argue  in  the  same  manner  from  the  feast  of  Taber- 
 naclcs,  observed  in  commemoration  of  their  fathers  dwelling  in 
 tents  in  the  desert  ;  and  from  the  feast  of  Pentecost,  which  refer- 
 red to  the  giving  of  the  law  from  Mount  Siuai :  but  it  is  unne- 
 cessary. The  authority  of  the  law  indeed,  in  all  its  "  testimonies, 
 "  statutes  and  judgments,"  rests  in  a  special  manner  on  facts. 
 
 *ExQd.  xii.27.:  xiii  8. 
 
Pentateuch^  and  Boole  of  Joshua.  43 
 
 God  demands  the  obedience  of  this  people,  not  simply  on  the 
 ground  of  his  sovereign  authority  as  Jehovah  ;  but  more  imme- 
 diately on  that  of  the  astonishing  proofs  he  had  given  of  his  claim 
 to  this  character,  by  his  mighty  works.*  Now,  as  there  is  scarce- 
 ly an  age  in  which  the  Israelites  did  not,  in  some  shape  or  other, 
 forsake  the  law,  whence  is  it  that  they  never  denied  this  founda- 
 tion ;  if  it  was  not  from  a  full  conviction  of  the  truth  of  the  facts 
 recorded  in  their  history  ? 
 
 IV.  Many  of  the  leading  facts  recorded  in  the  sacred  history, 
 concerning  the  Israelites,  are  attested  by  heathen  writers. 
 
 The  testimony  of  Justin  the  historian,  who  wrote  in  the  second 
 century,  merits  particular  attention,  although  it  differs  in  a  variety 
 of  instar.ces  from  the  Mosaic  history.  Justin  only  abridged  the 
 ■work  of  Trogus  Pompeius,  a  Greek  writer,  which  is  now  lost ; 
 having  most  probably  been  neglected  because  of  the  elegance  of 
 the  compend. 
 
 "  The  Jews,"  says  this  writer,  "  had  their  origin  from  Damas- 
 *'  cus,  a  most  noble  city  of  Syria ;  whence  also  proceeded  the 
 "  Assyrian  kings,  the  descendants  of  Qeen  Semiramis.  The  city 
 "  received  its  name  from  King  Damascus,  in  honour  of  whom 
 "  the  Syrians  worshipped  at  the  sepulchre  of  his  v.'ifc  Arath,  and 
 "  thence  received  her  as  one  of  their  deities.  After  Damas- 
 <'  cus  reigned  Azelus,  then  Adores,  and  Abraham,  and  Israel. 
 "  But  a  happy  progeny  of  tenf  sons  rendered  Israel  more  illus- 
 *'  trious  than  any  of  his  ancestors.  Therefore,  he  delivered  to  his 
 "  sons  a  people  divided  into  ten  kingdoms,  calling  them  all  Jews, 
 "  from  the  name  of  Juda,  \yho  died  after  the  division  ;  and  he 
 "  commanded,  that  all  the  survivors  should  revere  the  memory 
 *'  of  him,  whose  portion  fell  to  all.  The  youngest  of  these  breth- 
 *'  ren  was  Joseph.  His  brethren,  fearing  his  superior  genius, 
 ^'  having  secretly  surprised  him,  sold  him  to  foreign  merchants. 
 "  By  them  he  was  carried  into  Egypt.  There,  when  from  the 
 "  acuteness  of  his  capacity,  he  acquired  a  knowledge  of  magical 
 "  arts,  he  soon  became  a  great  favourite  with  the  king.  For  he 
 "  was  not  only  most  skilful  in  prodigies,  but  acquired  a  perfect 
 "  understanding  of  dreams.  Nothing,  indeed,  either  human  or 
 "  divine,  seemed  hid  from  him  ;  so  that  he  even  foresaw  a  sterili- 
 *'  ty  of  the  lands  many  years  before  it  took  place  :  and  all  Egypt 
 '^  would  have  perished  by  famine,  had  not  the  king,  at  his  instiga- 
 "  tion,  published  an  edict,  i-equiring  that  grain  should  be  preserv- 
 "  ed  for  many  years :  and  such  were  the  proofs  of  his  "ivisdom, 
 "  that  they  did  not  seem  to  be  answers  given  from  man,  but  God. 
 "  His  son  was  Moses,  who,  besides  inheriting  his  father's  wis-^ 
 "  dom,  was  distinguished  by  his  beautiful  form.  But,  as  they 
 *'  laboured  under  a  leprous  scall,  the  Egyptians,  being  warned  by 
 
 *  Deut.  vi.  20—25. 
 
 I  Some  copies  read  twelve,  having  duodecem  mstead  of  decern. 
 
44  Of  the  History  contained  in  the 
 
 "  an  oracle,  expelled  him,  together  with  those  who  were  infected, 
 "  from  the  conhnes  of  Egypt,  lest  the  plague  should  extend  fur- 
 *•■  ther.  He  thcreibre,  being  made  the  leader  of  the  exiles,  clan- 
 "  destinely  carried  off  the  sacred  things  of  the  Egyptians  ;  which 
 "  the  Egyi^tians  seeking  to  recover  by  arms,  they  were  forced  by 
 *'  tempests  to  return  home.  Moses,  therefore,  Avishing  to  re- 
 "  gain  his  native  country  of  Damascus,  took  possession  of  Mount 
 ''  Sina  ;  where,  when  he  had  at  length  arrived,  after  he  and  the 
 "  people  with  him  were  worn  out  with  fasting  for  seven  duys  in 
 "  the  deserts  of  Arabia,  he  set  apart  the  seventh  day,  accordi;ig  to 
 "  the  custom  of  that  nation,  called  the  Sabbath,  to  be  observed  as 
 "  a  fast  iu  all  succeeding  ages,  because  that  day  had  terrriinated 
 *'  their  famine  and  their  wanderings.  As  they  recollected  that 
 "  they  had  been  banished  from  Egypt,  from  the  fear  of  their  in- 
 "  feclion  spreading  to  others,  that  they  might  not  be  objects  of 
 "  horror  to  the  people  among  whom  they  had  now  settled,  they 
 ''  n)ade  a  law,  that  they  should  have  no  communication  with  stran- 
 ♦'  gers.  This,  at  first  adopted  from  policy,  became  afterwards  an 
 "  article  of  their  religion.  After  the  death  of  Moses,  his  son 
 "  Aruas  was  first  made  priest  of  the  Egyptian  rites,  and  immedi- 
 *'  ately  after  king.  Hence  it  became  an  invariable  custom 
 '•  among  tlie  Jews,  that  the  royalty  and  the  priesthood  should  be 
 "  united  in  one  person.  'Jliis  conjunction  of  civil  justice  with  reli- 
 "  gion  has  given  an  incredible  stability  to  their  government."* 
 
 Azelus  and  Adores,  the  kings  of  Damascus  here  mentioned, 
 seem  to  be  the  same  persons  with  Hazael  and  Ben-hadad  of  Scrip- 
 ture, the  latter  being  called  Adad  and  Ader  by  Josephus.  If  this 
 be  the  case,  it  is  a  remarkable  anachronism  to  place  them  before 
 Abraham.  Trogus  Pompeius  is  not  Ihe  only  historian  who  asserts, 
 that  tnis  patriarch  reigned  at  Damascus.  Nicolaus  of  Damascus, 
 a  Peripatelic  philosopher,  and  celebrated  writer  of  the  Augustan 
 age,  relates,  that  Abraham,  "  after  leaving  Chaldea  with  an  ar- 
 *'  my,  resided  for  some  time  at  Damascus,  and  reigned  there  : 
 "  but  that  he  afterwards  lenioved  to  Canaan,  now  called  Judea, 
 "  where  he  dwelt  with  his  people,  and  where  his  posterity  have 
 "  greatly  increased."!  This  story,  if  it  proves  nothing  else, 
 proves  the  celebrity  of  Abraham  in  the  East.  It  is  not  unlikely, 
 that  it  had  its  origin  from  his  victory  over  the  five  kings.  At 
 this  time  he  iesidcd  at  no  great  distance  from  Damascus  ;  for  he 
 pursued  them  to  Hobah,  in  the  neighbourhood  of  that  city4 
 
 In  the  acrounl  given  from  Trogus,  Ave  find  a  strange  mixture  of 
 truth  and  falsehood.  But  the  very  errors  in  this  narrative  render 
 it  more  unexceptionable  as  a  collateral  confirmation  of  the  sacred 
 history.  For  thus  it  appears,  thai  the  author  did  not  borrow  from 
 the  Jews,  but  from  heathens. 
 
 The  Jews  might  in  a  certain  sense  be  called  Syrians.  For  Ja- 
 cob was  the  son  of  a  Syrian  woman  :  he  sojourned  twenty  years 
 
 *  Lib.  xxxvi.  cap.  2.      \  Ap.  Joseph.  Antiq.  lib.l.  c.  S,       %  Gen.  xiv.  15, 
 
Pentateuch^  and  Book  of  Joshua,  45 
 
 in  the  country  of  Syria  :  and  his  posterity  were  instructed  to  say, 
 when  offering  their  first-fruits,  "  A  Syrian,  ready  to  perish,  was 
 «  my  father."* 
 
 That  part  of  the  history  which  exhibits  Israel  as  dividing  his 
 kingdom  among  his  sons,  may  at  first  view  appear  entirely  fabu- 
 lous. But  it  bears  strong  marks  of  a  traditionary  allusion  to  his 
 prophetical  division  of  the  land  of  Canaan  on  his  death-bed  ;  es- 
 pecially as  what  is  related  concerning  the  patriarch's  requiring 
 the  rest  of  his  sons  to  "  revere  the  memory  of  Judah,"  is  almost  a 
 commentary  on  that  striking  part  of  his  prophecy  ;  "  Judah,  thou 
 <'  art  he  whom  thy  brethren  shall  praise  ; — thy  father's  children 
 "  shall  bow  down  before  thee."t  As  the  heathen  historian  re- 
 lates, that  Israel  "  called  all  his  sons  Jews,  from  the  name  of  Ju- 
 *'  dah,"  the  version  of  the  passage  referred  to,  in  the  Targum  of 
 Jerusalem,  is  very  similar  :  "Judah,  to  thee  shall  all  thy  children 
 "  confess,  and  by  thy  name  shall  all  the  Jews  be  called." 
 
 The  account  given  of  Joseph,  although  by  mistake  he  is  called 
 the  youngest  of  Jacob's  sons,  is  just  such  as  a  heathen  would  give, 
 if  he  related  the  facts  recorded  in  Scripture  in  his  own  way  ;  and 
 clearly  shows,  that  the  history  of  Joseph  was  well  known  to  the 
 neighbouring  nations.  The  mention  made  by  Trogus  of  the 
 beauty  of  Moses,  illustrates  the  accuracy  of  the  Scripture-history, 
 even  in  more  minute  circumstances. |  From  this  account,  it  al- 
 so appears  that  his  wisdom  was  greatly  celebrated. 
 
 No  one  who  reads  this  history,  can  doubt  the  departure  of  the 
 Israelites  from  Egypt.  A  false  reason  is  indeed  assigned  for  their 
 departure.  But  the  falsity  of  the  reasons  given  for  remote  events, 
 forms  no  sufficient  objection  to  the  truth  of  these  events  them- 
 selves :  for  it  is  obvious,  that  it  is  far  more  easy  for  tradition  to 
 preserve  the  memory  of  a  remarkable  fact,  than  the  causes  of  it. 
 Let  different  historians  give  an  account  of  any  great  transaction, 
 even  in  modern  times  ;  although  they  all  agree  as  to  the  leading 
 facts,  perhaps  there  will  be  as  many  theories,  as  there  are  writers, 
 with  respect  to  the  springs  or  causes. 
 
 The  story  of  the  Israelites  being  expelled,  because  of  their  be- 
 ing infected  with  leprosy,  ifs  contradicted  by  unquestionable  fact. 
 One  of  their  laws  excluded  every  leprous  person  from  the  camp. 
 Thislaw^  could  not  have  been  made,  but  when  the  people  dwelt  in 
 a  camp,  having  no  fixed  habitations.  It  must,  therefore,  have 
 been  made,  before  they  were  in  possession  of  Canaan  ;  and  of 
 consequence,  while  they  were  on  their  way  from  Egypt  to  that 
 country.  But  it  is  absurd  .to  suppose,  that  they  would  have  fra- 
 med such  a  law,  had  they  been  all  leprous,  or  had  this  disease  pre- 
 ■vuiied  to  such  a  degree  as  to  form  the  reason  for  their  expulsion 
 from  Egypt.  For  if  it  did  not  exclude  all,  it  must  have  excluded 
 the  majority  :  and  can  it  be  supposed,  that  the  majority  would 
 consent  to  a  law,  which  excluded  themselves  ? 
 
 *  Deut  xxvi,  5.  t  Gen.  xlix.  8.  %  Exod.  ii.  % 
 
46  Of  the  History  contained  in  the 
 
 The  fact  seems  to  be  this.  One  of  the  plagues  inflicted  on  the 
 Egyptians,  was  that  of  "  a  boil  breaking  forth  with  scalding 
 blains  ;"*  the  description  of  which  corresponds  greatly  with  that 
 given  of  the  leprosy. t  This  is  elsewhere  called  "  the  boil  of 
 "  Egypt,"  and  represented  as  incurable.^  We  are  informed  that 
 *'  the  magicians  could  not  stand  before  Moses,  because  of  the  boil  : 
 *'  for  the  boil  was  v}ion  the  magicians^  and  upon  all  the  Egyptians. "|| 
 Now,  it  is  most  probable,  that  those  here  called  magicians,  and 
 elsewhere  ivise-me?!,^  were  the  priests  of  Egypt,  who  were  also  her 
 historians.  As  they  could  not  conceal  a  fact  so  well  known  as  that 
 of  the  departure  of  the  Israelites,  they  might,  from  shame,  or  from 
 revenge,  endeavour  to  throw  the  odium  of  this  plague,  by  which 
 they  had  suffered  so  severely,  upon  the  Israelites  themselves.  It 
 confirms  this  hypothesis,  that  Manetho,  an  Egyptian  priest  and 
 historian,  who  lived  near  three  hundred  years  before  Christ,  du- 
 ring the  reign  of  Ptolemy  Philadelphus  If  as  cited  by  Josephus, 
 represents  the  Jews  as  banished  from  Plgypt,  because  they  were 
 infected  with  leprosy.  Chxremon,  another  historian  of  that  na- 
 tion, refers  to  the  same  circumstance.**  This  story  would  in  suc- 
 ceeding times  be  propagated  by  the  Egyptians  among  the  neigh- 
 bouring nations.  But  however  false  the  reason  assigned  for  the 
 expulsion  of  the  Israelites,  it  might  in  one  sense  be  said  with 
 truth  that  they  were  expelled.  For,  according  to  the  sacred  his- 
 torian, "  the  Egyptians  were  urgent  upon  the  people,  that  they 
 *'  might  send  them  out  of  the  land  in  haste  :  for  they  said.  We  be 
 "  all  dead  men."  Hence  it  is  added,  that  the  Israelites  "  were 
 "  thrust  out  q/'£gyfit."\\  Thus,  in  the  story  of  the  expulsion  of 
 the  Israelites  "  lest  the  plague  should  extend  farther,"  we  may 
 plainly  trace  the  facts,  recorded  in  Scripture,  concerning  the 
 plague  of  boils,  the  terror  of  the  Egyptians  lest  they  should  all 
 perish,  and  their  urgency  with  the  Israelites  for  their  departure. 
 The  account  given  by  Trogus  agrees  with  that  of  the  Scripture  in 
 two  circumstances,  apparently  so  opposite,  that  they  would  scarce- 
 ly have  been  invented  by  any  historian.  The  Egyptians  are  re- 
 presented  as/n^r6«^'w5•  the  Israelites,  after  having  exfielled  them. 
 In  the  reason  given  for  the  pursuit  of  the  Israelites,  that  they  had 
 "  carried  off  the  sacred  things  of  the  Egyptians,"  there  is  an  evi- 
 dent allusion  to  the  circumstance  of  the  Israelites  spoiling  the 
 Egyptians.:^:^  As  the  account  of  Trogus  clearly  implies,  that  a 
 number'of  Egyptians  were  expelled  with  the  Israelites  ;  it  might 
 be  founded  on  the  traditions  preserved  concerning  "  the  mixt 
 "  multitude,"  which  accompanied  the  Israelites  out  of  Egypt.  |||| 
 
 *  Exod.  ix.  10.  Tl:::  language  of  Justin  approaches  very  near  to  this  ; 
 "  iEgyptii  scabrem  et  \  itiligineni  paterentur."  Some  copies  read  pruri- 
 gtncm,  others,  uliginein.    But  they  all  convey  the  same  idea. 
 
 t  Lev.  xiii.  18 — 20.  X  l^eut.  xxviii.  27.  II  Exod.  ix.  11.^ 
 
 §  Exod.  vii.  11.  If  Fabricii  Bibl.  Grxca,  vol.  ii.c.  20. 
 
 **  Joseph,  cont.  Apion,  1.  i. 
 
 ft  Exod.  xii.  S3,  39.  %%  Exod.  xii.  35,  36.        II ||  Exod.xii.  38. 
 
Pentateuch,  a?id  Book  of  Joshua,  ATk 
 
 The  story  of  the  Egyptians  being  forced  by  tempests  to  return 
 from  the  pursuit  of  the  Israelites,  is  evidently  a  disguised  account 
 of  the  fate  of  Pharaoh  and  his  host.  As  related  by  the  heathen 
 historian,  it  is  self-contradictory.  How  could  a  leprous  multitude 
 brave  those  storms,  which  defeated  the  army  of  Egypt  ?  Did 
 their  boils  make  them  more  able  to  fly,  than  the  healthy  Egyp- 
 tians were  to  pursue  ? 
 
 The  ridiculous  idea  of  the  Israelites  travelling  for  seven  days 
 without  food,  seems  to  argue  a  conviction  on  the  part  of  its  au- 
 thors, that  this  people  had  no  ordinary  means  cf  support  in  the 
 wilderness.  In  the  heathen  accounts,  daijs  seem  to  have  been 
 substituted  for  ivecks  :  for  the  law  was  given  from  Mount  Sinai 
 seven  weeks  after  Israel  left  Egypt.*  This  account,  however, 
 plainly  shews  that  it  was  generally  believed  among  the  surround- 
 ing heathen,  that  the  Israelites  received  their  law  at  Mount 
 Sinai.  I  shall  only  further  observe,  that,  although  a  false  rea- 
 son is  here  assigned  for  the  institution  of  the  sabbath,  as  well  as 
 too  late  an  xra  ;  this  institution  is  ascribed  to  a  very  early  period 
 in  the  history  of  Israel. 
 
 On  the  whole,  when  we  consider  the  remote  antiquity  of  the 
 events  narrated  ;  the  confusion  and  frequent  absurdity  of  the  ac- 
 counts given  by  the  most  celebrated  heathen  writers,  concerning 
 the  more  early  periods  of  their  own  history  ;  the  little  inter- 
 course they  had  with  the  Jews  ;  and  their  great  prejudices 
 against  them  ;  so  far  from  wondering  that  this  account  varies  in 
 many  circumstances  from  that  given  in  the  Jewish  records,  we 
 have  much  more  reason  to  wonder  that  there  is  so  remarkable  a 
 coincidence. 
 
 Apion,  an  Egyptian  writer,  although  a  bitter  enemy  of  the 
 Jews,  ascribes  great  antiquity  to  their  nation.  He  says,  that  "  in 
 *•  the  reign  of  Amosis,  king  of  Egypt,  they  departed  from  that 
 "  country  under  Moses  as  their  leader."  This  Amosis  he  makes 
 contemporary  with  Inachus  the  founder  of  the  Argive  kingdom 
 in  Greece.  According  to  Clemens  Alexandrinus,  Inachus  lived 
 four  hundred  years  before  the  Trojan  war.f  Later  chronologers 
 make  his  reign  much  earlier.  It  is  evident  from  this,  however, 
 that  even  the  Egyptian  writers  admit,  that  the  Israelites  left 
 Egypt  in  a  very  early  period. 
 
 Many  learned  writers  have  supposed,  that  the  Israelites  were 
 the  Hycsos  or  shepherd-kings,  who,  according  to  Manetho,  held 
 all  Lower  Egypt  in  subjection  for  259  years.  Others,  because 
 there  is  so  little  agreement  between  the  Scripture-history  and 
 the  circumstances  mentioned  by  Manetho,  suppose  that  these 
 shepherds  were  some  other  people.  But  not  to  say  that  the  num- 
 ber of  years  assigned  to  their  usurpation  agrees  very  nearly  with 
 the  period  which  elapsed  from  the  advancement  of  Joseph  to 
 
 *  Exod.xix.  1.    Lev. xxiii.  15, 16.  f  Strom. lib.  i.  p,  235. 
 
48  Of  the  History  contained  in  the 
 
 the  departure   of  the  Israelites  ;  it  seems  to  settle  the  dispiiftf^. 
 that  Manetho  himself  asserts,  that  a  great  body  of  these  shep- 
 herds, during  the   reign  of  Themosis,  "  retreated  to  a  country 
 "  now  known  by  the  name  of  Judea,  where  they  built  the  city  of 
 "  Jerusalem."     He  also  says,  that  during  the  reign  of  Ameno- 
 phis,  whom  he  places  long  aRer  Themosis,  the  remnant  of  these 
 shepherds  "  united  Under  Osarsiph,  a  priest  of  Heliopolis,  whose 
 "  commands  they  swore  to  obey,  on  condition  of  not  being  obli- 
 "  ged  to  worship  the  Egyptian   gods  ;    that  they  should   marry 
 "  with  their   own  people,    and  eat  such  meats  as  they  deemed 
 «  holy.     Osarsiph,'"  he  ;idds,  "  was  the  founder  of  that  polity  :  he 
 "  was  so  named  from  Osiris,   a  god  worshipped  at  Heliopolis.— 
 "  When  he  changed  his  religion  he  took  the  name  of  Moses."* 
 However  much  the  truth  is  disguised   in  this  account,  it  seems 
 unnatural  to  understand  it  of  any  other  nation  than  the  Israeiites. 
 As  Joseph,  who  was  next  in  dignity  to  the  king,  "  bought  all  the 
 "  land  for  Pharaoh,"  and   removed  the  people  "  to  cities  from 
 "  one  end  of  the  borders  of  Egypt  even  to  the  other  end  thereof  ;"t 
 it  was   natural    enough   in     succeeding  ages    to    ascribe   such 
 changes  to  conquest  by  a  strange  people  who  led  the  Hie  of  shep- 
 herds, a  life  extremely  odious  to  the  Egyptians.     Manetho  evi- 
 dently refers  to  the   character  of  Moses  as  a  legislator  ;  and  it 
 is  difficult  to  conceive  how  he  should  have  connected  Moses  with 
 these  shepherds,  had  he  not  found  such  a   connexion  already  es- 
 tablished in  the  ancient  annals,  or  at  least  in  the  ancient  traditions 
 of  Egypt.     Besides,  Themosis  is  generally  viewed  as  ihe  same 
 ■with  Amosis,  in  whose  reign,  according  to  Apion,  the   Israelites 
 left  Egypt.     As  Moses  "  was  learned  in  all  the  wisdom  of  the 
 *'  Egyptians,"  there  is  every  reason  to  suppose,  that  he  had  been 
 educated  by  their  priests  ;  and  as  he  did  not  '•  visit  his  brethren'' 
 till  he  was  "  full  forty  years  o]d,"|  we  need  not  wonder  that  in 
 succeeding  times  he  was  not  only  considered  as  a  priest,  but  called 
 an  apostate,  in  consequence  of  his  joining  himself  to  the  Israel- 
 ites.     We  learn  from  Tatian  the  Assyrian,   that  in   his  time  the 
 annals  of  the  Egyptians  were  extant,   most  diligently  compiled 
 by  Ptolemy,  a   priest  of  Mendes  in  Egypt.     According  to  Pto- 
 lemy, "  in  the  reign  of  Amosis,  the  Jews  departed  from  Egypt 
 "  into  their  own  country,  under  Moses  as  their  leadpr."     He  also 
 represents  Amosis  as  contemporary  with  Inachus.§ 
 
 Tacitus,  the  Roman  historian,  gives  a  very  particular  accotint 
 of  the  Jews.  "  It  is  related,"  he  says,  "  that  the  Jews,  being 
 "  exiles  from  the  island  of  Crete,  took  possession  of  the  most 
 *' remote  parts  of  Lybia,  at  the  time  that  Saturn  was  violently 
 "  expelled  by  Jupiter  from  his  kingdom.  An  argument  is  bor- 
 "  rowed  from  their  name.     It  is  said  that  Ida,  being  a  famous 
 
 *  Josesh.  cent.  Ap.  lib.  i.  f  Gen.  xlvii.  20,  21. 
 
 X  Acts  vii.  22, 23, 
 
 §  Tatian.  cent.  Grjec.  p.  171.  edit.  Paris,  an.  1615.    Vid.  etiaiB,  Theophil. 
 ad  Autolyc.  lib.  iii.  p.  130,  131; 
 
Pentateuch,  and  Book  of  Joshua,  49 
 
 «  mountain  in  Crete,  the  inhabitants,  thence  called  Idxi^  v/ere, 
 «  by  a  barbaric  change  of  the  name,  denominated  Judai.  Ac- 
 ''  cording  to  some,  during  the  reign  of  Isis,  a  great  multitude  ^ 
 "  inundating  Egypt  under  Hierosolymus  and  Juda  as  their  iead- 
 *'  ers,  settled  on  the  nearest  lands."  Having  mentioned  oiher^^ 
 accounts,  he  adds,  "  The  most  of  authors  agree,  that  a  bodily 
 "  contagion  making  its  appearance  in  Egypt,  when  King  Occl\o- 
 <'  ris  inquired  concerning  the  means  of  cure,  he  was  commanded 
 <'  by  the  oracle  of  Hammon  to  purge  the  kingdom,  by  expelling 
 "  such  men  as  were  detestable  to  the  gods.  A  great  rabble  being 
 <'  collected, — they  were  warned  by  Moses,  one  of  the  exiles, 
 "  that  they  could  expect  no  help  either  from  gods  or  men,  as 
 "  they  were  deserted  by  both  ;  but,  that  they  might  be  delivered 
 "  from  their  present  miseries,  by  implicitly  confiding  in  him  as  a 
 "  heavenly  leader.  To  this  they  assented,  and  blindly  set  out 
 "  on  a  journey  by  chance.  Nothing  distressed  them  so  much  as 
 "  the  want  of  water.  And  now,  not  far  from  destruction,  they  all 
 "  lay  flat  on  the  ground  ;  when  a  flock  of  wild  asses,  leaving  their 
 «  pasture,  climbed  a  rock  shaded  with  wood.  Moses,  forming  a 
 *'  conjecture  from  the  verdure  of  the  soil,  followed  them,  and 
 "  discovered  abundant  springs  of  water.  Having  obtained  this 
 "refreshment,  and  continued  their  journey  for  six  days,  on  the 
 "  seventh  they  took  possession  of  lands,  in  which  they  built  a 
 "  city  and  temple,  having  expelled  the  former  inhabitants.  Mo- 
 "  ses,  in  order  to  secure  the  nation  to  himself  in  succeeding 
 "  limes,  instituted  new  rites,  which  were  contrary  to  those  of 
 "  other  nations."  He  afterwards  assigns  the  same  reason  with 
 Trogus  for  the  consecration  of  the  seventh  day  of  the  week,  ob- 
 serving, that  "  they  devoted  the  seventh  year  also  to  idleness.  Oth- 
 ♦'  ers,"  he  says,  "  apprehend  that  this  honour  belongs  to  Saturn, 
 *'  and  that  we  have  either  received  the  first  principles  of  religion, 
 "  as  handed  down  by  the  Idasans  (or  Jews,)  who  were  expelled 
 "  with  Saturn,  and  were  the  founders  of  the  nation  :  or  because 
 "  the  star  of  Saturn  possesses  the  highest  oi'b  and  the  greatest 
 "  pov/er  among  the  seven  planets,  by  which  men  are  governed, 
 "  and  the  most  of  the  heavenly  bodies  exert  their  power  and  fin- 
 "  ish  their  course  by  the  number  seven.  But,  in  what  manner 
 "  soever  these  rites  were  introduced,  they  have  the  sanction  of 
 '*  antiquity."* 
 
 Thus  it  appears  from  Tacitus,  that  some  earlier  writers  carried 
 back  the  existence  of  the  Jews  as  a  nation,  nearly  to  the  very 
 commencement  of  the  fabulous  history  of  the  Greeks.  It  is  evi- 
 dent, that  there  was  also  a  general  belief,  that  tlie  Israelites  recei- 
 ved their  law  from  Moses,  very  soon  after  they  left  Egypt,  and 
 that  it  had  the  highest  antiquity.  Nor  is  it  less  clear,  that  there 
 was  a  general  tradition,  that  the  Sabbath  was  instituted  even  be- 
 fore the  .existence  of  the  Israelites  as  a  nation.  INlany  learned  wri- 
 ters have  produced  very  stronj^  reasons  for  supposing,   that  the 
 
 *  Tacit,  hist.  lib.  5. 
 
 Vol.  I.  G- 
 
50  Of  the  History  contahied  in  the 
 
 Saturn  of  the  heathens  was  the  Noah  of  Scriplure.  According 
 to  this  opinion,  it  \Yould  seem  that  the  heathen  nations  traced 
 back  the  consecration  of  the  seventh  day  at  least  to  the  sera  of  the 
 deluge.  "Without  dwelling  on  these  circumstances  in  which  the 
 account  of  Tacitus  agrees  with  those  already  considered,  I  shall 
 only  further  observe,  that  in  what  he  says  concerning  the  people 
 being  in  danger  of  perishing  by  thirst,  and  the  means  by  which 
 they  obtained  relief,  we  may  trace  several  of  the  facts  recorded  in 
 Scripture,  but  blended  together  and  mingled  with  fiction.  Here 
 there  is  an  obvious  allusion  to  what  we  are  told  concerning  the 
 Israelites  travelling  three  days  before  they  found  water,  as  well  as 
 to  their  murmuring  and  dejection  on  this  account.  In  the  story 
 concerning  the  rock  shaded  with  wood,  we  have  evidently  a  mix- 
 tAire  of  the  circumstances  related  in  Scripture,  concerning  the 
 rock  which  was  smitten  by  Moses,  snd  the  tv/elve  fountains  of 
 Elim,  where  there  were  three  score  and  ten  /lalm-trees.* 
 
 The  names  of  none  of  the  Egyptian  magicians  are  mentioned  in 
 the  Pentateuch.  But,  from  what  the  apostle  Paul  says  concerning 
 "  Jannes  and  Jambres  withstanding  Moses, "t  there  is  no  reason 
 to  doubt,  that  the  names  of  these  persons,  as  being  the  chief  of 
 the  magicians,  and  some  other  particulars  concerning  them,  not 
 recorded  in  Scripture,  had  been  preserved  among  the  Jews  by 
 tradition.  Their  names  indeed  are  found  in  the  Chaldee  para- 
 phrase of  the  Pentateuch.  Jonathan  thus  renders  Exod.  vii.  11. 
 "  Jannes  and  Jambresj^Egyptian  magicians,  also  did  in  like  man- 
 "  ner,  by  the  muttering  of  their  inchantments."  The  names  of 
 these  magicians  are  also  mentioned  in  the  Babylonian  Talmud,  in 
 the  book  of  Zohar,  in  Schalscheleth,  and  in  Tanchuma4 
 
 But  it  deserves  our  particular  attention,  that  these  magicians 
 seem  to  have  been  nearly  as  well  known  to  heathen  writers.  Eu- 
 sebius  quotes  a  passage  from  Numenius,  an  ancient  Pythagorean 
 philosopher,  which  not  only  attests  the  scriptural  account  con- 
 cerning the  opposition  of  these  magicians,  but  plainly  shews  a 
 general  belief,  that  Egypt,  by  the  instrumentality  of  Moses,  had 
 been  visited  with  severe  plagues.  "  Jannes  and  Jambres,"  he 
 says,"  scribes  of  the  religion  of  Egypt,  at  the  time  that  the  Jews 
 *'  were  expelled  from  that  country,  were  universally  deemed 
 "  inferior  to  none  in  acquaintance  with  magical  arts.  They  were 
 "  therefore  both  chosen,  by  the  common  consent  of  the  Egyptians, 
 "  to  oppose  themselves  to  Musxus,"  for  thus  Moses  is  sometimes 
 called  by  the  Greeks,§  "  the  leader  of  the  Jews,  a  man  whose 
 "  prayers  were  remarkably  prevalent  with  God.  These  persons 
 '*  were  reckoned  able  to  remove  the  calamities  which  Mus?cus  had 
 ■•*  brought  upon  Egypt. "II  Eusebius  gives  a  similar  testimony  from 
 
 *  Exod.  XV.  27.  t  2  Tim.  ill.  .9. 
 
 t  Vid.  Fabric.  Cod.  Apoc  V.  T.  p.  816— 8iy.  Buxtorf.  Lex.Talm.p.  945. 
 
 H  Apud.  Euseb.  Prrcpur.  lib.  viii.  c.  9.  (Fabr.  Cod.  Apoc.  V.T.  vol.  I  p. 
 
 8ir.) 
 
Fejitateiich,  and  Book  of  Joshua.  51 
 
 Artapanus,  ^yho  calls  them  "  priests  above  Memphis,"  relating, 
 that  the  king  "  threatened  them  with  death,  if  they  did  not  per- 
 "  form  things  equal  to  those  done  by  Moses. "^^  Pliny,  whose 
 information  has  been  less  distinct,  mentions  Moses  and  Jamnes  as 
 Jewish  magicians.!  Apuleius  also  introduces  Joannes,  who  is 
 generally  allowed  to  be  the  same  as  Jannes,  among  the  chief  ma- 
 gician s4 
 
 Artapanus,  already  mentioned,  in  his  work  concerning  the  Jcvjs^ 
 gives  the  following  relation  :  "  Moses  was  shut  up  in  prison  by 
 *'  Nechephres,  the  king  of  the  Egyptians,  because  he  demanded 
 "  the  liberation  of  the  Israelites.  By  night,  the  prison  being 
 "  opened  by  the  will  of  God,  he  went  forth,  entered  into  the  royal 
 "  palace,  stood  before  the  sleeping  monarch,  and  awaked  him. 
 "  He,  being  astonished  at  what  had  taken  place,  commanded 
 *'  Moses  to  tell  him  the  name  of  that  God  who  had  sent  him. 
 "  Moses,  approaching  the  ear  of  the  king,  told  him  this  name. 
 "  Upon  hearing  it,  the  king  was  struck  dumb  :  but,  when  Moses 
 ^'  laid  hold  of  him,  he  revived. "§  The  leading  circumstances 
 here  mentioned  are  entirely  different  from  those  recorded  in  the 
 sacred  history.  There  seems  indeed  to  be  an  allusion  to  what 
 was  done  by  Moses,  in  declaring  to  Pharaoh  the  name  of  Jehovah, 
 as  the  "  God  of  the  Hebrewsj"||  and  to  Pharaoh's  calling  for  Moses 
 and  Aaron  by  7iight*J  But  what  especially  deserves  our  notice,  is, 
 that  the  passage  affords  a  satisfactory  proof  of  a  general  tradition 
 among  the  heathen,  that  Moses  had  wrought  miracles  in  the  pre- 
 sence of  the  king  of  Egypt,  and  even  such  as  particularly  aflccted 
 himself. 
 
 The  learned  Allix  has  observed,  that  the  memory  of  the  des- 
 truction of  the  first-born  was  preserved  among  the  Egyptians  till 
 after  the  birth  of  Christ.  "  For  till  then,"  he  says,  "  they  used 
 "  to  mark  with  red  their  sheep,  their  trees,  their  houses  and 
 *'  lands,  the  day  before  the  passover,  as  one  may  see  in  Epiphani- 
 *'  us  ;  which  custom  could  proceed  from  no  cUier  cause,  than 
 "  from  the  Egyptians'  fear  of  the  like  plague  and  mortality,  that 
 "  was  once  inflicted  upon  their  fore-fathers  ;  and  from  the  hope 
 "  of  preventing  it  by  such  a  kind  of  talisman,  vVhereby  they 
 "  thought  Moses  had  formerly  s?ved  the  Israelites  harmless  from 
 "  that  great  plague,  only  by  sprinKling  the  blood  of  the  lamb  of 
 "  the  passover  on  the  upper  door-post  of  their  houses."** 
 
 Allix  does  not  quote  the  place,  and  I  have  not  been  able  to  find 
 it  in  Epiphanius.  But,  at  any  rate,  I  would  not  lay  much  stress  on 
 this  testimony,  as  it  does  .not  so  properly  belong  to  the  present 
 argument,  being  that  of  a  Christian  writer.  Nor  does  it  appear, 
 that  his  evidence  is  supported  by  that  of  any  other  vi^itness. 
 
 *  Id.  lib.  ix.  c.  27.        f  Hist.  Nat.  lib.  xxx.  c.  1.        t  Apolog.  II. 
 §  Ap.  Clem.  Alexandrin.  Strom,  lib.  i.  p.  252,  ||  Exod.  v.  1 — i. 
 
 %  Exod.  xii.  31. 
 **  Reflections  on  the  Books  of  Sci'ipture,  vol.  i  p.  157,  158. 
 
52  Of  the  History  contained  in  the 
 
 I  proceed,  therefore,  to  subjoin  the  testimony  of  two  heathen 
 vriters,  with  respect  to  the  miraculous  passage  of  the  Red  Sea. 
 Artiipanus,  as  quoted  by  the  celebrated  Alexander  Polyhistor, 
 says,  that  the  Egyptian  priests  were  not  agreed,  whether  the  sea 
 was  divided  by  a  supernatural  power,  or  whether  Moses  and  the 
 Israelites  only  crossed  over  a  small  nook  of  it  at  low  water,  hit- 
 ting the  time  eo  well,  that  Pharaoh,  following  their  example,  per- 
 ished in  the  attempt.  This  Avriler  informs  us,  the  priests  of  Heli- 
 opolis  adopted  the  former  opinion,  and  those  of  Memphis  the  lat- 
 ter.* 
 
 According  to  Diotlorus  Siculus,  a  heathen  historian  of  great 
 character,  the  Ichthyophagi,  who  dwell  along  the  coasts  of  the 
 Red  Sea,  towards  the  farther  end  of  it,  h;id  a  constant  tradition, 
 that  that  sea  had  been  formerly  divided  by  a  strong  wind  ;  and 
 that  the  waves  being  parted  into  two  heaps,  the  bottom,  which 
 ■was  left  naked,  had  appeared  full  of  verdure. f 
 
 Thus  it  appears,  both  from  the  internal  evidence  of  the  sacred 
 books,  and  from  collateral  testimony,  that  there  is  no  reason  to 
 doubt *the  truth  of  those  miraculous  events,  which  are  recorded 
 concerning  the  Israelites,  in  the  first  period  of  their  liistory  as  a 
 nation.  1  have  formerly  observed,  that  there  is  as  little  reason  to 
 doubt  the  scriptural  account  of  those  prior  events,  which  n:ore 
 immediately  concern  mankind  in  general.  We  may  justly  in- 
 fer the  truth  of  the  one  from  that  of  the  other.  As  it  appears  un- 
 questionable, that  the  religion  contained  in  the  books  of  Moses 
 was  given  by  God,  being  attested  by  those  wonderful  works  which 
 we  have  already  considered  J  the  truth  of  the  sacred  history,  as 
 far  as  it  respects  events  of  an  earlier  date,  follows  as  a  natural 
 and  necessary  consequence.  It  is  incredible,  that  God  should 
 miraculously  attest  a  religion  in  one  respect,  and  allow  it  to  iiavc 
 a  false  foundation  in  another.  For  indeed,  it  was  necessary  that 
 the  great  events  recorded  in  the  book  of  Genesis  should  be  true, 
 in  order  to  the  truth  of  the  Jewish  religion  in  general.  They  are 
 recorded,  not  as  detached  facts,  which  have  no  proper  connexion 
 with  the  law  contained  in  the  following  part  of  the  Ptntateuph, 
 but  as  the  very  foundations  on  v  hich  this  law  rests.  From  an 
 attentive  consideration  of  souHipjf  these  facts,  it  will  appear  that 
 the  law  would  have  been  imperfect,  v/ithout  the  history  \\\  which 
 these  arc  recorded  ;  that  the  reasons,  expressly  given  for  many 
 of  its  precepts,  if  not  unknovA  n  to  the  Israelites,  when  the  law  was 
 revealed,  must  oilierwise  have  been  soon  lost  in  the  obscurity  of 
 tradition  ;  and  that  the  law  w  ould  thus  also  have  wanted  some  of 
 its  most  powerful  motives  tu  ()bedience.  If,  therefore,  it  aj)pear 
 indisputable  that  the  law,  sliiolly  so  called,  was  given  by  God,  and 
 at  his  command  written  by  a  person,  whose  mission  was  attested 
 by  miracles  ;    it  follows,  that  we  have  the  same  evidence  of  the 
 
 *  Euseb.Prxnar.  lib.  iv.  cap.  27.  \  Lib.  iij.  c.  3. 
 
Pentateuch,  and  Book  of  Joshua.  53 
 
 divine  original  of  the  book  of  Genesis,  which  may  be  viewed  as 
 the  foundation  of  the  law. 
 
 This  book  contains  a  very  striking  and  important  concatena- 
 tion of  events.  Some  of  these,  as  the  history  of  creation,  of  the 
 fall  of  man,  and  of  the  promise  of  a  Saviour,  have  a  primary  place  : 
 others  appear  in  subordination.  But  both  are  necessary.  The 
 ingenious  artist,  in  imitating  nature,  does  not  merely  exhibit  .the 
 most  prominent  features  or  principal  figures  ;  but  also  introdu- 
 ces the  more  delicate  lines  and  more  minute  objects.  For  he 
 knows,  that  without  these,  his  piece,  so  far  from  pleasing  the  eye, 
 would  be  only  a  disguslinfj  mass  of  imperfection.  From  want  of 
 attention  to  the  design  of  the  Holy  Spirit,  in  recording  some  of 
 the  greater  events  which  appear  in  the  sacred  history,  and  also  to 
 the  connexion,  which  those  that  are  comparatively  less  have  with 
 the  greater  ;  many,  who  believe  the  truth  of  revelation,  continue 
 blind  to  one  of  its  peculiar  beauties. 
 
 Some  may  rashly  suppose,  that  it  was  unnecessary  to  carry 
 back  the  Scripture-history  to  the  creation  of  the  world.  The 
 principal  facts,  may  they  say,  must  have  been  well  known  to  the 
 posterity  of  Jacob,  by  tradition.  But  the  book  of  God  was  ulti- 
 mately meant  for  the  use  of  all  nations.  It  was  therefore  highly 
 proper  that  its  history  should  commence  with  time  itself.  When 
 Moses  wrote,  corniptic.n  had  made  a  very  great  and  general  pro- 
 gress. Hence  it  was  necessary,  that  the  history  of  creation  should 
 be  recorded  by  an  unerring  hand,  that  the  memory  of  it  might 
 not  be  lost  among  the  fables  of  the  heathen.  That  men  might 
 compare  their  present  state  with  that  which  they  had  lost,  and 
 have  the  fullest  evidence  of  their  need  of  redemption  ;  it  was 
 equally  necessary  that  they  should  be  supplied  with  a  faithful  ac- 
 count of  the  fall.  The  history  of  the  promise  of  redemption  was 
 also  necessary  ;  that  men  might  expect  a  Saviour  ;  and  that, 
 when  he  should  actually  appear,  they  might  certainly  distinguish 
 the  person,  especially  as  made  known  by  his  exclusive  character, 
 "  the  seed  of  the  woman  ;"  and  by  his  divine  work,  of  repairing 
 the  T'uins  of  the  fall,  and  thus  "  destroying  the  works  of  the 
 devil." 
 
 Although,  as  may  afterwards  appear,  the  great  events  from  the 
 creation,  downwards,  must  have  been  known  to  the  Israelites,  it 
 was  necessary  that  they  should  have  the  sanction  of  divine  author- 
 ity, by  means  of  a  messenger  whose  mission  God  was  pleased  to 
 attest  ;  that  these  events  might  be  known,  not  merely  by  human 
 testimony,  but  as  matters  of  faith.  It  is  not  meant  that  this  his- 
 tory rested  on  no  ground  but  human  testimony,  before  it  was  com- 
 mitted to  writing.  For  the  knowledge  of  it  was  transmitted,  in 
 former  ages,  by  Patriarchs,  who  had  the  gift  of  inspiration.  But 
 from  the  death  of  Joseph,  till  the  mission  of  Moses,  we  have  no 
 evidence  that  any  of  the  Israelites  were  thus  endowed.  At  any 
 rate,  it  was  the  will  of  God,  at  this  time,  to  transfer  the  faith  of  his 
 
54  Of  the  History  contained  iii  the 
 
 church  from  the  traditionary  instructions  even  of  inspired  men,  t©^ 
 a  written  revelation. 
 
 It  was  also  necessary  that  these  great  events  should  be  particu- 
 larly set  before  the  Israelites,  in  subserviency  to  that  further  rev- 
 elation with  which  God  favoured  them,  and  the  peculiar  dispen- 
 sation to  which  they  were  subjected.  They  are  all  to  be  viewed 
 as  so  many  motives  to  faith  and  obedience.  Did  not  the  sacred 
 volume  contain  history,  as  well  as  doctrine,  we  should  be  at  a  loss 
 to  perceive  the  reasonableness  and  propriety  of  many  of  the  laws 
 enjoined  on  the  Israelites.  It  needs  scarcely  to  be  observed,  that 
 the  principal  ordinances  of  the  law  have  an  immediate  respect  to 
 the  great  events  which  took  place  in  their  separation  as  a  people. 
 The  history  of  the  destruction  of  all  the  first-born  of  Egypt,  and  of 
 the  salvation  of  the  Israelites,  shows  the  propriety  of  the  conse- 
 cration of  the  first-born  to  God,  and  of  their  redemption  by  a 
 price.*  Had  there  been  no  record  of  that  awful  judgment  brought 
 on  the  Egyptians,  and  of  the  means  by  which  the  Israelites  were 
 delivered,  the  ordinance  of  the  passover  would  appear  in  a  very 
 difi'erent  light.  We  perceive,  not  only  the  propriety  of  obser- 
 ving the  feast  of  Pentecost.^  but  of  the  season  of  it ;  when  we  learn 
 from  the  history  of  Israel,  that  the  law  was  revealed  Jifty  days, 
 as  the  word  Pentecost  signifies,  after  their  departure  from  Egypt.f 
 It  is  plainly  declared,  indeed,  that  the  various  ordinances  of  the 
 law  were  themselves  meant  as  historical  monuments  of  the  illus- 
 trious works  of  God  in  behalf  of  his  people,  for  preserving  the 
 memory  of  these  in  all  succeeding  generations.  Thus  Moses 
 explains  the  design  of  the  law  given  by  him  :  "  When  thy  son 
 "  asketh  thee  in  time  to  come,  saying,  What  mean  these  testimo- 
 "  nies,  and  the  statutes,  and  the  judgments  which  the  Lord  our 
 *'  God  hath  commanded  you  ?  Then  thou  shalt  say  unto  thy  son, 
 *'  We  were  Pharaoh's  bondmen  in  Egypt,  and  the  Loud  brought 
 "  us  out  of  Egypt  with  a  mighty  hand.  And  the  Lord  shewed 
 *'  signs  and  wonders,  great  and  sore,  upon  Egypt,  upon  Pharaoh, 
 "  and  upon  all  his  household,  before  our  eyes  :  And  he  brought 
 "  us  out  from  thence,  that  he  might  bring  us  in,  to  give  us  the 
 *'  land  which  he  sware  unto  our  fathers.  And  the  Lord  comman- 
 "  ded  us  to  do  all  these  statutes,  to  fear  the  Lord  our  God,  for  our 
 "  good  always,  that  he  might  preserve  us  alive,  as  it  is  at  this 
 «  day.":t 
 
 But  it  was  not  enough  that  they  should  be  furnished  with  the 
 history  of  the  great  events  which  peculiarly  concerned  them  as  a 
 nation.  It  was  of  the  greatest  importance  to  this  people,  that 
 the  creation  of  t':;c  world  should  be  set  before  them  in  the  most 
 striking  liglit.  Tlius  they  were  (aught,  that  He,  wlio  gave  the 
 law  by  Moses,  was  indeed  the  Maker  of  heaven  and  earth ;  and 
 were  guarded  against  that  foolish  idea,  so  common  among  the 
 heathen,  that  the  god  of  one  country  had  no  sort  of  power  over 
 
 *  Exod.  xiii.  11—15.  ^  Exod.xii.  2,  «. ;  xix.  1, 16,  comp 
 
 ±  Deut.  vi.  20—34. 
 
Pentateuch,  mid  Book  ofJoshm.  55 
 
 another.  Being,  by  this  means,  brought  back  to  their  very  origin  j 
 they  might  see,  in  the  clearest  manner,  the  absolute  authority 
 that  God  had  over  them,  and  his  indisputable  right  to  prescribe  to 
 them  what  laws  soever  he  pleased.  He  at  the  same  time  magni- 
 fied the  sovereignty  of  his  grace,  in  choQsing  the  Israelites  ;  as 
 by  this  important  record,  he  showed  them  that  all  the  other  na- 
 tions of  the  earth  stood  in  the  same  relation  to  him  as  a  parent. 
 We,  therefore,  find  that  these  two  ideas  of  his  authority,  as 
 Lord  of  heaven  and  earth,  and  of  his  sovereignty  in  choosing  this 
 people,  are  sometimes  conjoined,  as  arguments  to  ol^edience. 
 "  Now,  Israel,  what  doth  the  Lord  thy  God  require  of  thee,  but 
 "  to  fear  the  Lord  thy  God,  to  walk  in  all  his  ways,  and  to  love 
 "  him,  and  to  serve  the  Lord  thy  God  with  all  thy  heart,  and 
 "  with  all  thy  soul,  to  keep  the  commandments  of  the  Lord,  and 
 "  his  statutes  which  I  command  thee  this  day  for  thy  good  ?  Be- 
 "  hold,  the  heaven,  and  the  heaven  of  heavens  is  the  Lord's  thy 
 ^'  God,  the  earth  also  with  all  that  therein  is.  Only  the  Lord 
 "  had  a  delight  in  thy  fathers  to  love  them,  and  he  chose  their 
 *'  seed  after  them,  even  you  above  all  people,  as  it  is  this  day.* 
 
 As  the  law  with  respect  to  the  Sabbath  referred  to  the  work  of 
 creation,  the  recorded  history  of  this  work  afforded  a  powerful 
 argument  to  obedience  in  this  respect.  The  very  language  in 
 which  this  precept  was  revealed  from  Mount  Sinai,  supposes  that 
 the  Israelites  were  hot  only  acquainted  with  the  history  of  creation, 
 but  with  this  as  "  an  old  commandment  from  the  beginning." 
 We  know,  indeed,  that  God  has  a  right  to  require  obedience 
 from  all  his  rational  creatures,  without  giving  any  reason  but  his 
 own  will ;  and  that  this  is  the  formal  reason  of  all  obedience. 
 But  when  we  read  the  history  of  creation,  and  consider  the  un- 
 speakable importance  of  a  constant  remembrance  of  this  great 
 ■work,  we  are  under  the  necessity  of  admiring  the  wisdom  of 
 God,  in  not  only  appointing  a  weekly  sabbath  for  the  commemo- 
 ration of  it,  but  in  enjoining  the  Israelites  to  observe  a  sabbath 
 once  in  seven  years,  and  another  at  the  end  of  seven  times  seven. 
 
 God  called  his  ancient  people  to  confide  in  him  as  a  Redeemer, 
 who  should  deliver  them  from  their  enemies,  and  put  them  in 
 possession  of  the  promised  land.  Now,  we  cannot  conceive  a 
 more  proper  mean  for  confirming  their  faith,  than  to  trace  back 
 their  history,  through  its  various  links,  to  the  creation  of  all 
 things.  In  this  manner  he  shewed  his  right  as  well  as  his  pow- 
 er to  redeem  ;  because  they  were  the  work  of  his  own  hands. 
 He  manifested  his  claim  to  their  confidence  as  "  a  faithful  crea- 
 "  tor."  They  had  greatly  forgotten  him  in  Egypt,  and  been  pollu- 
 ted with  her  abominations.  But  by  this  connected  history,  as  at- 
 tested by  miracles,  he  gave  them  the  fullest  assurance  that  the 
 God  who  now  called  them  to  a  state  of  separation^  from  the  rest 
 of  the  nations,  and  to  his  service,  was  indeed  the  God  who  form- 
 
 *  Deut.  X.  12— li. 
 
56  Of  the  History  contained  in  the 
 
 ed  the  world,  and  who  alone  had  been  worshipped  by  all  their  re-* 
 ligious  ancestors. 
 
 A  parlicular  account  of  the  covenant  made  with  Adatn,  of  the 
 fall,  and  of  the  consequent  curse,  was  peculiarly  necessary  ; 
 because  the  law  of  Moses  had  so  peculiar  a  relation  to  that  cove- 
 nant, both  in  its  precept  and  in  its  penalty.  The  strictness,  as 
 well  as  the  vast  extent  of  the  preceptive  part  of  the  Mosaic  law, 
 afforded  a  constant  memorial  of  the  perfection  of  obedience  requir- 
 ed by  the  covenant  of  works.  The  '•  just  recompence  of  re- 
 ward," connected  with  every  transgression,  and  which  left  no 
 hope  of  mercy,  expressed  the  certainty  and  severity  of  that 
 curse  procured  by  the  fall.  They  might  still  read  the  sentence 
 of  death  pronounced  on  man,  in  those  awful  images  of  blood- 
 shedding  and  burning  which  were  constantly  held  up  to  their 
 view. 
 
 It  was  necessary  that  they  should  be  acquainted  with  the  his- 
 tory of  the  first  promise.  This  was  of  the  greatest  importance 
 for  illustrating  the  propriety  of  their  separation  from  all  other 
 nations.  For  thus  the  promise  of  the  distinction  to  be  preserved 
 between  the  seed  of  the  woman  and  that  of  the  serpent,  was  typ- 
 ically fulfilled.  Thus  also  they  might  learn  the  design  of  their 
 redemption  from  Egypt,  and  of  the  destruction  of  Pharaoh  and 
 his  army.  For  this  redemption  W'as  meant  to  confirm  their  faith 
 in  the  first  promise,  and  to  r.ssure  them  of  the  future  destruction 
 of  that  dragon,  of  whom  Pharaoh  was  merely  a  type.     . 
 
 The  whole  history  contained  in  the  book  of  Genesis,  from  the 
 creation  till  the  time  of  the  separation  of  Israel  as  a  people,  was 
 necessary  ;  that  they  and  that  all  to  whom  the  Scripture  should 
 eventually  come,  might  perceive  tlie  propriety  of  this  separation, 
 and  mark  the  gradual  preparation  made  for  it,  in  the  separation 
 of  the  posterity  of  Seth  from  that  of  the  wicked  Cain, — of  Noah 
 irom  the  whole  v/orld  lying  in  wickedness, — of  Abraham  from 
 the  rest  of  the  descendants  of  Noahj — of  Isaac  from  the  rest 
 of  Abraham's  posterity, — of  Jacob  from  that  of  the  profane 
 Esau  ;  that  thus  the  Church,  in  all  succeeding  ages,  might  know 
 the  wonderful  steps  that  God  had  taken  for  the  preservation  of  a 
 holy  seed.  A  particular  account  of  the  call  of  Abraham,  and  of 
 his  separation  from  his  own  kindred,  was  especially  necessary  for 
 illustrating  the  intention  of  God  in  giving  the  Israelites  a  law,  and 
 enjoining  so  many  rites,  which  from  their  peculiarity  formed 
 a  wail  of  partition  between  them  and  all  neighbouring  nations. 
 All  the  ceremonial  institutions,  indeed,  must  have  appeared  as 
 unmeaning  and  unprofitable  services,  without  the  light  of  the 
 promise.  They  could  have  no  just  idea  of  their  sacrifices  and 
 other  rites  of  the  same  nature,  without  knowing  that  they  all  re- 
 spected the  bruifiing  of  the  heel  of  the  promised  seed.  On  this 
 great  promise,  did  the  various  regulations,  apparently  so  unim- 
 portant  in  themselves,  with  respect   to  the  distinction  of  tribes 
 
Pdntateuch^  arid  Book  of  Joshua.  57 
 
 and  families,  depend.  It  was  indeed  a  key  to  all  the  other  prom- 
 ises given  to  the  posterity  of  Jacob.  They  could  have  no  just 
 apprehensions  concerning  him  who  was  foretold  as  "  the  Shiloh,  as 
 the  Star,"  that  should"  arise  out  of  Jacob,"  and  as  a  prophet  like 
 unto  Moses  ;  they  could  not  know  either  his  character  or  his 
 work,  without  having  recourse  to  the  promise  given  in  paradise. 
 
 The  law  of  Moses  contains  many  other  references  to  the  an- 
 tediluvian and  patriarchal  histories.  As  the  law,  which  pronoun- 
 ced him  accursed  who  hung  on  a  tree,a  especially  looked  forward 
 to  the  death  of  that  glorious  Surety  by  whom,  the  curse  was  to  be 
 removed  ;  it  might  be  also  meant  to  remind  the  church  of  the 
 means  by  which  the  curse  was  introduced. 6  The  threatening,  in 
 case  of  disobedience,  that  the  land  should  not  yield  her  increase,^ 
 evidently  refers  to  the  curse  brought  on  the  earth  by  the  sin  of 
 man.c/  The  lav/  against  intermarriages  with  the  heathen,e  is  il- 
 lustrated by  the  fatal  consequences  of  this  affinity  in  the  case  of 
 those  antediluvian  professors  of  the  true  religion  who  married 
 among  the  posterity  of  Cain  ;f  and  by  the  account  we  have  of  the 
 care  exercised  by  Abraham  and  Isaac  in  this  respcct.5"  The  laws 
 linaking  a  distinction  between  some  beasts  as  clean,  and  others  as 
 unclean,^  evidently  respect  the  history  of  that  distinction  which 
 had  been  known  before  the  deluge.z  The  prohibition  of  the  ea- 
 ting of  blood.y  is  only  a  1  evival  of  that  precept  given  to  the  sons  of 
 Noah.^  Injike  manner,  the  command  to  kill  any  beast  that  had 
 gored  a  man,/  is  founded  on  what  God  said  to  Noah  :  "  Surely 
 "  your  blood  of  your  lives  will  I  require  :  at  the  hand  of  every 
 "  beast  will  I  require  it.m  The  law  ordaining  that  thei'e  should 
 be  no  expiation  for  murder,  but  by  the  death  of  the  murderer, 
 was  merely  a  repetition  of  another  law  given  immediately  after 
 the  deluge.72  The  very  language  of  that  prohibition,  "  Thou 
 "  shalt  not  take  a  wife  to  her  sister  to  vex  her,"o  seems  to  be 
 so  expressed,  as  to  remit  the  reader  to  the  account  given  of  the 
 disturbances  in  the  family  of  Jacob,  which  were  owing  to  this  cir- 
 cumstance./z  Had  not  the  history  of  Jacob's  sojourning  and 
 hardships  been  distinctly  preserved,  his  posterity  would  at  length 
 have  lost  the  meaning  of  that  confession  they  were  to  make, 
 when  offering  their  first-fruits  :  "  A  Syrian,  ready  to  perish,  was 
 *' my  father."./  The  law,  enjoining  kindness  to  the  Edomites, 
 evidently  refers  to  the  history  of  their  descent  from  Esau,  the 
 brother  of  Jacob  :  *'  Thou  shalt  not  abhor  an  Edomite  :  for  he  is 
 "  thy  brother. "r  Was  it  commanded,  that  the  land  of  Canaan 
 should  be  divided   by  lot  ?s     It  seems  to  have  been  one  special 
 
 a  Deut.  xxi.  22,  23.  •  b  Gen.  iii.  17.  c  Lev.  xxvi  20. 
 
 d  Gen.  iii.  17,  18.  e  Deut.  vh.  3,  4.  /  Gen.  vi.  2,  4. 
 ^  Gen.  xxiv.  3. ;  xxviii.  6.    h  Les'.  xi.  1,  &c.      i  Gen.  vii.  2. 
 
 ]  Lev.  xvii.  10,  11.  k  Gen.  ix.  4.  I  Exod.  xxi.  28. 
 
 m  Gen.  ix.  5.  .  n  Numb.  xxxv.  32,  33.  ;  Gen.  ix.  6. 
 
 0  Lev.  xviii.  IS.  Ji  Gen.  xxx.  15.         rj  Deut.  xxvi.  5. 
 
 r  Beat,  xxiii.  7.  s  Num.  xxvi.  53. 
 
 Vol.  I.  H 
 
58  Of  the  H'tstory  contained  in  the 
 
 desif^n  of  tliis  injunction,  to  verify  those  predictions  of  Jacob 
 on  his  deathbed,  in  which  he  had  so  particularly  described  the 
 local  situation  and  distinguishing  properties  of  the  possessions 
 of  some  of  the  tribes.a 
 
 Thus,  the  history  contained  in  the  Pentateuch  and  the  Law 
 remarkably  elucidate  each  other.  While  the  history  is  a  com- 
 mentary on  the  legal  institutions,  these  institutions  at  the  same 
 time  attest  the  truth  of  the  history.  It  may  be  observed  by  the 
 •way,  that  as  the  history  recorded  in  the  book  of  Genesis,  seems 
 intended  as  a  preparation  for  the  Law,  the  principal  part  of  the 
 other  histories  of  the  Old  Testament,  is  evidently  meant  as  a  con- 
 firmation of  it.  The  certainty  both  of  the  threatenings,  and  of  the 
 promises  of  the  law,  is  in  a  special  manner  illustrated  by  the 
 book  of  Judges.  For  it  is  a  continued  narrative  of  the  multiplied 
 and  severe  punishments  which  God  inflicted  on  the  Israelites  be- 
 cause of  their  apostacy  ;  and  of  the  signal  deliverances  he  gave 
 them,  by  "  raising  up  saviours,"  as  soon  as  they  returned  to  duty. 
 
 It  has  been  seen,  that  the  Israelites  could  not  reject  the  book  of 
 Genesis,  without  denying  the  authority  of  a  writer,  whose  mis- 
 sion had  been  attested  by  unquestionable  miracles,  without  indeed 
 virtually  rejecting  the  law  that  God  had  given  them,  which  was 
 in  an  eminent  degree  founded  on  the  important  facts  recorded  in 
 that  book.  But  although  the  mission  of  Moses  had  not  been  so 
 wonderfully  attested,  there  is  every  reason  to  apprehend  that  the 
 Israelites  must  have  found  themselves  under  a  necessity  of  ac- 
 knowledging the  veracity  of  this  history.  For  it  would  appear,  that 
 the  principal  events  recorded  in  it  were  well  known  to  them,  so  late 
 as  the  period  of  their  sojourning  in  the  wilderness.  Moses,  in  his 
 song,  desires  the  Israelites  to  appeal  to  their  fathers  with  respect 
 to  the  great  events  of  former  times^  and  particularly  that  of  the 
 division  of  the  various  nations  of  the  world  :  "  Remember,"  he 
 says,  '<  the  days  of  old,  consider  the  years  of  many  generations  : 
 "  ask  thy  father,  and  he  will  shew  thee  :  thy  elders,  and  they  will 
 "  tell  thee.  W  hen  the  most  high  divided  to  the  nations  their  in- 
 "  heritancc,  he  set  the  bounds  of  the  people,  according  to  the 
 "  number  of  the  children  of  Israel."/*  Elsewhere,  he  speaks  of 
 the  history  of  creation,  as  generally  known  in  his  time  by  tradi- 
 tion :  "  Ask  now  of  the  days  that  are  past,  which  were  before 
 *'  thee,  since  the  day  that  God  created  man  upon  the  earthy 
 "  and  ask  from  the  one  end  of  heaven  unto  the  other,"c  £cc. 
 
 It  has  been  said  by  some  infidels,  both  ancient  and  modern, 
 that  the  writer  of  the  book  of  Job  was  a  Gentile.  This  book  has 
 even  been  honoured  with  the  character  of  a  "  deistical  composi- 
 "  tion,"  and  been  reckoned  ''  older  than  any  book  in  the  Bible. "</ 
 Writers  of  this  class,  after  paying  such  high   compliments  to  the 
 
 a  Gen.  xlix.  b  Deut.  xxxii.  7,  S.        c  Deut.  iv.  32. 
 
 d  Age  of  Reason,  Part  i.  p.  23.    Part  ii.  p.  30, 31. 
 
Pentateuch,  and  Book  of  Joshua.  59 
 
 fcoak  referred  to,  cannot  reasonably  object  to  its  testimony.  But 
 it  would  appear  they  have  not  weighed  it  well.  For  as  it  bears 
 all  the  marks  of  having  been  wrote  in  a  very  early  period,  in  a  va- 
 riety of  instances  it  coincides  with  the  history  contained  in  Gen- 
 esis. 
 
 Here  we  have  an  evident  reference  to  the  longevity  of  the  pa- 
 triarchs, as  contrasted  with  the  great  abbreviation  of  human  life 
 by  the  time  that  this  book  was  Written.  Bildad  the  Shuhite  says, 
 *'  Inquire,  I  pray  thee,  of  the  former  age,  and  prepare  thyself  to 
 "  the  search  of  their  fathers.  For  we  are  but  of  yesterday,  and 
 "  know  nothing,  because  our  days  on  earth  are  as  a  shadow. "c 
 But  short  as  human  life  appeared  to  Bildad,  it  is  clear  from  this 
 book,  that  it  was  far  longer  then  than  it  has  generally  been  since. 
 For  Job,  before  his  afflictions,  besides  three  daughters,  had  seven 
 sons,  who  must  have  been  come  to  maturity,  as  they  were  respec- 
 tively settled  ih  houses  of  their  own.  After  his  adversity,  he 
 Jived  an  hundred  and  forty  years  :  so  that  he  must  have  seen  near- 
 ly two  centuries.  Yet  the  duration  of  his  life  is  not  spoken  of  as  ex- 
 traordinary.   It  is  only  said,  that  he  "  died  old,  and  full  of  days."(> 
 
 Eliphaz  speaks  of  it  as  a  thing  perfectly  krjown  by  uninterrup- 
 ted tradition,  that  the  earth  was  peopled  by  one  race  of  men. 
 "  That  which  I  have  seen,"  he  says,  "  I  will  declare  ;  which 
 "  wise  men  have  told  from  their  fathers,  and  have  not  hid  it :  unto 
 "  whom  alone  the  earth  was  given,  and  no  stranger  passed  among 
 "  them."c  It  does  not  certainly  appear,  whether  he  refers  to  the 
 peopling  of  the  earth  at  first  by  the  posterity  of  Adam,  or  to  its 
 being  given  to  the  family  of  Noah  after  the  deluge.  For  both 
 these  events  were  well  known  to  these  eastern  sages.  Job,  speak- 
 ing of  what "  the  hand  of  the  Lord  hath  wrought,"  says  :  "  Be- 
 "  hold,  he  withholdeth  the  waters,  and  they  dry  up :  also  he  sen- 
 "  deth  them  out,  and  they  overturn  the  earth.'V/  Still  more  ex- 
 press is  the  language  of  Eliphaz  :  "  Hast  thou  marked  the  old 
 "  way  which  wicked  men  have  trodden  ?  Which  were  cut  down 
 *'  out  of  time  ?  Whose  foundation  was  overflown  with  a  flood?" 
 A  little  downward,  he  seems  to  refer  to  the  destruction  of  the 
 cities  of  the  plain  :  "  The  remnant  of  them  the  fire  consum- 
 eth."e  The  inhabitants  of  these  cities  might  poetically  be  called 
 "  the  remnant  of  the  wicked  ;"  because,  like  those  who  were  de- 
 stroyed by  the  deluge,  they  *'  said  unto  God,  depart  from  us.'y 
 
 Job  gives  the  very  same  account  of  the  creation  of  man  with 
 that  which  we  have  in  Genesis.  He  represents  the  body  of  man 
 as  moulded  out  of  the  dust,  and  his  soul  as  an  inspiration  from  the 
 Almighty.  "  Remember,  I  beseech  thee,  that  thou  hast  made 
 "  me  as  the  clay.  The  Spirit  of  God  hath  made  me,  and 
 «  the  breath  of  the  Almighty  hath  given  me  life. "5-     Is  it  inquir- 
 
 a  Job  viii.  8,  9.   b  Chap.i.  2, 4  ;  xlii.  IS,  17.  comp.   c  Chap,  xv.  17 19. 
 
 d  Chap.  xii.  9,  15.  e  Job  jixii.  15, 16,  20.  /  Ver.  17. 
 
 §  Chap  X.  9. ;  xxxiii»  4. 
 
60  Of  the  History  contained  in  the 
 
 ed,  whence  they  had  this  information  ?  We  learn  that  their  tradi- 
 tion reached  back  to  creation  itself.  Hence  Zophar  proposes  this 
 question  ;  "  Knowest  thou  not  this  of  old,  since  man  was  placed 
 "  upon  earth  r"a  Job  alludes  to  the  fall  of  man,  and  to  his  vain 
 attemps  to  conceal  his  ^uilt  from  the  all-seeing  eye.  "  Doth  hs 
 "  not  see  my  ways, — if  I  covered  my  transgression  like  Adam, 
 "  by  hiding  !mine  iniquity  in  my  bohom  V  b  When  he  says, 
 "  Remember, — that  thou  hast  made  me  as  the  clay,  and  wilt 
 "  thou  bring  me  into  dust  again  ?"c  he  seems  to  refer  to  the  very- 
 language  in  which  tlie  curse  was  denounced;  '' Dust  thou  art, 
 "  and  unto  dust  shalt  thou  return. "rf 
 
 There  can  be  no  doubt  that  these  good  men  were  acquainted 
 with  the  promises  of  the  Messiah,  and  particularly  with  the  prom- 
 ise given  immediately  alter  the  fall.  Job  and  his  friends  speak  of 
 him  in  the  same  language  with  Jacob,  although  there  is  no  evi- 
 dence that  these  patriarchs  were  known  to  each  other.  Jacob  de- 
 scribes the  Messiah  as  the  Angel-Redeemer. e  They  also  belie- 
 ved in  him  as  an  Angel,  a  Messenger,  a  Kinsman-Redeemer,  as 
 God,  and  as  the  Son  of  Man.  Elihu  speaks  of  the  Messiah  as  "  a 
 "  messenger,  an  interpreter,  one  among  a  thousand,  a  ransomer.'y" 
 "  I  know,"  saith  Job,  "  that  my  Redeemer  liveth,  and  that  he  shall 
 "  stand  at  the  latter  day"  (or,  as  the  words  may  be  read,  "  the  last 
 "  man,"  the  last  or  second  Adam)  '•  upon  the  earth  :  And  though 
 "  after  my  skin  worms  destroy  this  body,  yet  in  my  flesh  shall  I 
 "  see  God.".§'  In  another  place,  according  to  the  literal  meaning 
 of  the  language,  he  expresses  his  full  persuasion  of  an  interest  in 
 the  intercession  ofthis  Gu/^l.  "  Behold,  my  witness  is  in  heaven, 
 "  and  my  recorder  is  on  high. — And  he  shall  plead  for  man  with 
 "  God,  even  the  Son  of  man  for  his  fricnd/Vz 
 
 Thus  it  appears,  that  the  principal  facts  narrated  in  Genesis, 
 arc  distinctly  referred  to  in  the  book  of  Job,  as  well  known  by 
 tradi'tion  at  the  time  it  was  wrote.  This  testimony  is  unexcep- 
 tionable :  because  there  is  not  the  least  ground  to  suppose,  that 
 Job  and  his  friends  knev/ any  thing  of  Moses,  of  the  children  of 
 Israel,  or,  of  consequence,  of  that  revelation  with  which  they  were 
 favoured. 
 
 So  unquestionable,  indeed,  is  the  history  given  in  the  book  of 
 Genesis,  with  respect  to  creation,  the  deluge,  and  the  other  great 
 events  which  took  place  before  the  separation  of  Israel,  that  the 
 accounts  of  these  things,  which  are  scattered  through  the  most 
 ancient  writers  of  the  heat'.ien,  bear  a  striking  analogy  to  the  lan- 
 guage of  Scripture.  From  a  careful  examination  of  these,  it  will 
 appear  to  every  impartial  reader,  that  the  scri))tural  narrative  has 
 indisputable  marks  of  the  -  rer.test  antiquity  and  authenticity,  as 
 
 a  Job  XX.  4.  d  Chap,  xxxi,  4,  33. 
 
 c  Chap.  X.  9.  d  Gen,  iii.  19. 
 
 c  Gei .  xlviii.  16.  ^  Job  xxxiii.  23- 
 
 r  Chap.  xix.  25,  26.  A  Chap.  xvi.  19,  51. 
 
Pentateuch^  and  Book  of  Joshua.  61 
 
 being  most  consistent  with  itself,  most  worthy  of  God,  and  most 
 consonant  to  reason  ;  and  that  the  heathen  writers,  so  far  froni 
 having  furnished  materials  to  the  sacred  penmen,  have  either  bori- 
 rowed  their  accounts  from  them,  and  disguised  them  so  as  to  suit 
 their  own  interest,  or  collected  the  fragments  of  ancient  tradition. 
 
 In  these  writings,  there  are  various  vestiges  of  the  history  of 
 the  destruction  of  Sodom,  and  the  other  cities  of  the  plain.  Stra- 
 bo,  after  describing  the  Dead  Sea,  says  ;  "  It  appears  credible, 
 "  from  the  accounts  received  among  the  natives,  that  there  Avere 
 *'  formerly  thirteen  cities  in  this  region,  of  which  Sodom  was  the 
 "chief;  and  of  which  they  still  point  out  the  compass,  extending 
 "  sixty  furlongs  :  but  that,  in  consequence  of  earthquakes,  and 
 *' of  flames  and  hot  bituminous  waters  bursting  forth,  the  lake 
 "  which  is  now  found  there  was  formed,  the  rocks  caught  fire,  and 
 "  some  of  these  cities  were  swallowed  up,  while  others  were 
 "  abandoned  by  those  who  could  escape  from  them. "a 
 
 Tacitus  also,  after  describing  the  Lake  Asphaltites,  says ; 
 "  Not  far  hence  are  plains,  which,  as  it  is  reported,  being  former- 
 "  ly  fruitful,  and  covered  with  large  cities,  were  consumed  by 
 *'  lightening.  They  assert,  that  the  marks  of  this  destruction  re- 
 "  main,  as  the  ground,  which  has  a  burnt  appearance,  has  lost  it* 
 "  fertility.  For  all  herbs  and  flowers,  whether  produced  sponta- 
 "  neously,  or  planted  by  man,  as  soon  as  they  have  apparently 
 "  attained  maturity,  become  black  and  empty,  and  vanish  into  ash- 
 «  es."6 
 
 Solinus  also  writes  ;  "  At  a  considerable  distance  from  Jeru- 
 *'  salem,  ,there  is  a  dismal  hollow.  That  it  has  been  struck 
 "  from  heaven,*  is  evident,  from  the  blackness  of  the  soil,  and 
 "  from  its  being  reduced  to  ashes."c  After  mentioning  the  towns 
 of  Sodom  and  Gomorrah,  he  relates  the  common  story  with  re- 
 gard to  the  apples  of  Sodom,  that  they  are  externally  fair,  but  fil- 
 led with  ashes.  Other  heathen  writers  relate  the  same  story  ; 
 asserting  also,  that  the  waters  of  this  lake  are  so  impregnated 
 with  sulphur,  that  no  fish  can  live  in  it,  or  bird  fly  over  it.  These 
 accounts  have  been  contradicted  by  some  modern  ifravellers. 
 Such,  however,  being  the  testimony  of  so  many  ancient  writers, 
 it  may  be  supposed,  as  the  authors  of  the  Universal  History  ob- 
 serve, that  the  quality  of  the  v/aters  may  have  been  greatly  alter- 
 ed through  length  of  time. 
 
 The  account  given,  by  some  heathen  writers,  of  the  Deluge, 
 agrees  in  its  leading  circumstances  with  that  of  inspiration.  Re- 
 rosus,  the  Chaldean,  who  lived  in  the  time  of  Alexander  the  Great, 
 and  wrote  the  history  of  the  Babylonians,  relates,  that  the  general 
 deluge  happened  in  the  reign  oi  Xisuthrus.,  the  tenth  king  of  Bab- 
 ylon.    According  to  this  writer,    Chronus  or  Saturn  appeared   to 
 
 cGeog.lib.  xvi.    '  6  Histor.  lib.  v. 
 
 *  "  De  ccelo  tactum."  c  Histt  cap.  36. 
 
62  Of  the  History  contained  m  the 
 
 Xisuthrus,  in  a  dream,  and  v/arned  him,  that  on  the  fifteenth  of 
 the  month  Dxsius,  mankind  would  be  destroyed  by  a  flood  :  and 
 therefore  commanded  him  to  write  down  the  original,  interme- 
 diate state,  and  end  of  all  things,  and  bury  the  writings  under 
 ground  in  Si/i/iara,  the  city  of  the  sun  ;  that  he  should  also  build 
 a  ship,  and  go  into  it  with  his  relations  and  dearest  friends,  having 
 first  furnished  it  with  provisions,  and  taken  into  it  fowls  and  four- 
 footed  beasts  ;  and  that,  when  he  had  provided  every  thing,  and 
 was  asked  whither  he  was  sailing,  he  should  answer,  "  To  the 
 "  gods,  to  pray  for  happiness  to  mankind."  Xisuthrus  did  not 
 disobey,  but  built  a  vessel,  whose  length  was  five  furlongs,  and 
 breadth  two  furlongs.  He  put  on  board  all  that  he  was  directed, 
 and  entered  it  with  his  wife,  children,  and  friends.  The  flood  be- 
 ing come,  and  soon  ceasing,  Xisuthrus  let  out  certain  birds,  which 
 finding  no  food,  nor  place  to  rest  upon,  returned  again  to  the  ship. 
 Xisuthrus,  after  some  days,  let  out  the  birds  agahi  ;  but  they 
 came  back  to  the  ship,  having  their  feet  daubed  with  mud.  But 
 when  they  were  let  go  the  third  time,  they  came  no  more  to  the 
 ship  ;  whereby  Xisuthrus  understood  that  the  earth  appeared 
 again.  Thereupon  he  made  an  opening  between  the  planks  of 
 the  ship,  and  seeing  that  it  rested  upon  a  certain  mountain,  he 
 came  out  with  his  wife,  and  his  daughter,  and  his  pilot :  and  ha- 
 ving worshipped  the  earth,  and  raised  an  altar,  and  sacrificed  tq 
 the  gods,  he,  and  those  who  v/entout  with  him,  disappeared.  'I'hcy 
 who  were  left  behind  in  the  siiip,  finding  that  Xisuthrus,  and 
 those  who  accompanied  him, did  not  return,  went  out  themselves 
 to  seek  for  him.  But  Xisuthrus  was  no  mere  seen  by  them  :  on- 
 ly a  voice  came  out  of  the  air,  which  enjoined  them,  as  their  duty 
 was,  to  be  religious  ;  and  informed  them,  that,  on  account  of  his 
 piety,  he  was  gone  to  dwell  with  the  gods,  and  that  his  wife,  and 
 daughter,  and  pilot,  were  partakers  of  the  same  honour.  It  also 
 directed  them  to  return  to  Babylon,  and  that,  as  the  fates  had  or- 
 dained, they  should  take  the  writings  from  Sippara,  and  commu- 
 nicate them  to  mankind  :  and  told  them,  that  the  place  where 
 they  were  was  the  country  of  Armenia.  When  they  had  heard 
 this,  they  offered  sacrifice  to  the  gods,  and  unanimously  went  to 
 Babylon  :  and  when  they  came  thither,  they  dug  up  the  writings 
 at  Sippara,  built  many  cities,  raised  temples,  and  rebuilt  Babylon.c 
 
 This  account  is  evidently  mixed  with  fable,  and  cast  into  such 
 a  form  as  would  be  most  grateful  to  the  pride  of  the  Babylonians, 
 and  agree  best  with  their  system  of  idolatry.  But  its  coincidence 
 with  the  scriptural  iiistory  of  the  deluge,  not  only  in  the  leading 
 facts,  but  in  a  variety  of  minute  circumstances,  must  strike  every 
 impartial  reader.  Kot  to  mention  the  taking  of  fowls  and  quad- 
 rupeds in  the  ark  ;  who  is  there  that  does  not  see  the  Mosaic  ac- 
 count of  the  raven  at.d  dove,  in  that  given  of  Xisuthrus  letting 
 out  certain  birds  ?  or  that  of  the  ark's  resting  upon  the  mountains  of 
 
 a  Alexand.  Polyhistor,  ex  Beroso,  apud  Syncell.  Ancient  Umv.  Hist 
 vol.  i.  p.  194, 195. 
 
Pentateuch^  and  Book  of  Joshua,  63 
 
 Ararat^  in  its  bein^  here  said  to  rest  on  a  certain  mountain  ?  The 
 circumstance  of  Xisuthrus  making  an  opening  between  the  planks 
 of  the  ship,  and  thus  seeing  that  it  rested,  plainly  refers  to  the 
 peculiar  structure  of  the  ark,  as  it  had  no  window  on  the  side. 
 We  know  also,  that  Noah  built  an  oltar,  and  offered  up  sacrijicesi 
 as  soon  as  he  left  the  ark.  According  to  Berosus,  the  mountain 
 on  which  the  ship  rested  was  in  Armenia.  But  in  this  very  country 
 the  mountains  of  Ararat  are  generally  placed.  Is  Babylon  said 
 to  be  rebuilt  by  those  who  left  the  ark  ?  The  tower  of  Babel 
 seems  to  have  been  the  first  building,  of  any  importance,  under- 
 taken by  the  posterity  of  Noah.  It  is  not  improbable,  that  the 
 story  of  the  disappearance  of  Xisuthrus,  of  his  not  being  found 
 by  his  relations,  and  of  their  being  informed,  that,  on  account  of 
 his  piety,  he  was  gone  to  dwell  with  the  gods,  might  arise  from 
 an  indistinct  tradition  concerning  Enoch,  the  great-grandfather 
 of  Noah,  of  whom  it  is  declared,  that  he  walked  with  God,  and 
 was  no(  found,  because  God  had  tramlated  him. a  For  nothing  is 
 more  common  with  the  profane  writers  of  antiquity,  than  to  con- 
 found the  history  of  one  illustrious  person  with  that  of  another  ; 
 especially  when  they  relate  the  achievements  of  their  gods  or 
 heroes. 
 
 It  was  natural  for  Berosus  to  gratify  the  pride  of  his  country- 
 inen,  by  pretending  that  Babylon  existed  before  the  flood,  and 
 that  when  the  flood  came,  the  tenth  king  of  Babylon  was  on  the> 
 throne.  But  how  happens  it  that  Xisuthrus  should  be  precisely 
 the  tenth  king  ?  Here  the  truth  is  evidently  disguised  by  national 
 pride.  TJie  salvation  ascribed  to  Noah  in  Scripture,  is  here  as- 
 cribed to  this  king  of  Babylon  ;  and  we  know  that  Noah  was 
 exactly  the  tenth  from  Adam.  Thus  Berosus,  to  give  the  greater 
 celebrity  to  his  nation,  hfts  made  the  origin  of  its  empire  coeval 
 ■with  creation. 
 
 Let  us  compare  the  account  given  by  Berosus  with  that  of  the 
 Holy  Scriptures,  and  try  which  of  them  is  most  worthy  of  credit. 
 Berosus  not  only  represents  the  deluge  as  a  judgment  from  God, 
 but  declares,  that  the  preservation  of  Xisuthrus  and  his  companions 
 was  in  consequence  of  a  divine  revelation.  According  to  this  ac- 
 count, however,  this  awful  judgment  was  inflcted  without  any 
 previous  warning  being  given  to  the  rest  of  mankind,  without 
 their  having  one  call  of  repentance.  This  is  highly  derogatory 
 to  the  divine  goodness  ;  and  very  different  from  the  scriptural 
 account,  which  represents  God  as  exercising  his  long-suffering  to- 
 wards the  old  world  for  an  hundred  and  twenty  years,  during 
 "Which  time  he  favoured  them  with  the  ministry  of  Noah,  "  a 
 "  preacher  of  righteousness.''/^  According  to  Berosus,  that  very 
 man,  who  was  so  highly  favoured  of  heaven,  shewed  no  compas- 
 sion to  any  of  his  brethren  of  mankind,  but  to  a  few  relations  and 
 friends.     So  far  from  warning  the  rest  of  men,  and  thus  discover- 
 
 c  Gen.  V.  24. ;  Heb,  xi,  S.  b  Gen.  vi.  3. ;  1  Pet  iiL  19,  20. 
 
64  Of  the  History  contaiiiedin  the 
 
 ing  that  boldness  uhich  a  revelation  from  heaven  must  be  sup- 
 posed to  have  inspired,  although  the  sovereign  of  a  great  people, 
 he  is  described  as  sneaking  away  from  them,  like  one  under  the 
 impulse  of  terror,  by  assigning  a  false  reason  for  his  embarka- 
 tion. Nay,  the  heathen  writer  makes  his  god  command  Xisu- 
 thrus  to  act  this  very  part.  He  makes  Saturn  himself  the  author 
 of  that  cruel  lie,  which  not  only  deprived  the  greatest  part  of 
 mankind  of  any  means  of  repentance,  but  which  tantalized  them 
 with  hopes  of  an  increase  of  happiness,  when  destruction  was 
 hastening  upon  them. 
 
 I  shall  only  add,  that  the  story  of  Xisuthrus  worshipping  the 
 earth,  immediately  on  his  deliverance,  is  worthy  of  the  rest  of 
 the  heathen  mythology.  But  the  history  itself  seems  to  give  the 
 lie  to  this  circumstance.  Could  this  species  of  worship  ever  ap- 
 pear more  irrational,  than  at  the  very  time  that  man  had  such 
 striking  evidence  of  the  earth  being  cursed  ?a 
 
 The  accounts  given  of  the  deluge  by  Abydenus,  another  Chal- 
 dean,6  and  also  by  Alexander  Polyhistor,c  agree  in  almost  every 
 circumstance  with  that  of  Berosus.  The  history  of  this  event, 
 as  given  by  the  Greeks,  harmonizes  with  these.  Only,  they  call 
 him  Deucalion,  who  by  the  Chaldeans  is  called  Xisuthrus.  But 
 it  was  customary  with  the  Greeks,  even  when  narrating  facts 
 Ai'hich  they  had  learned  from  other  nations,  to  change  or  to  trans- 
 late names.  As  they  called  Saturn  Chro7ws,  we  learn  from  Philo- 
 Byblius,  the  translator  of  Sanchoniatho,  that  the  deity,  called 
 Chrqnos,  received  the  name  of  II  from  the  Phenicians.  Now,  as 
 the  Phenician  language  was  radically  the  same  with  the  Hebrew, 
 it  has  been  inferred,  that  the  scriptural  name  of  ^/,  given  to  the 
 true  God,  was  transferred  to  Chronos  or  Saturn,  who  is  repre- 
 sented as  foretelling  the  deluge. 
 
 Various  writers,  both  heathen  and  Christian,  have  asserted, 
 that  the  remains  of  the  ark  were  long  preserved  on  one  of  the 
 mountains  of  Armenia  ;  and  that  the  people  of  that  country  used 
 pieces  of  the  wood  or  pitch  belonging  to  it  as  amulets. c/ 
 
 Sir  "William  Jones,  speaking  of  one  of  the  Chinese  fables, 
 says  :  "  Although  I  cannot  insist  with  confidence,  that  the  rain- 
 *'  bow  in  the  Chinese  fable  alludes  to  the  Mosaic  narrative  of  the 
 *'  flood,  nor  build  any  solid  argument  on  the  divine  personage 
 "  Niu-vA,  of  whose  character,  and  even  of  whose  sex,  the  his- 
 *'  torians  of  China  speak  very  doubtfully  ;  I  may  nevertheless 
 "  assure  you,  after  full  inquiry  and  consideration,  that  the  Chi- 
 *'  nese,  like  the  Hindoos,  believe  the  earth  to  have  been  wholly 
 "  covered  with  water,  which,  in  works  of  undisputed  authenticity,  , 
 *'  they  describe   as  Jlotoing  abundantly.)  then  subsiding^  and  sejia- 
 
 a  Gen.  viii.  21.  b  Ap.  Euseb.  Prsepar.  lib.ix.  cap.  12. 
 
 c  Ap.  Cyril,  cent.  Julian  lib.  i.    Vid.  Bocharti  Phaleg.  lib.  i.  c.  1. 
 d  Berosus  ap.  Joseph.  Antiq.  lib.  i.  cap.  4.  Vid.  Grot.  d,e  Veritate,  lib.  i. 
 sect.  16. ;  Bocharti  Phaleg.  lib.  i.  cap.  o. 
 
Pentateuch,  and  Book  of  Joshua.  65 
 
 «  rating  the  higher  from  the  lower  age  of  mankind  ;  that  the  di- 
 "  vision  of  time,  from  which  their  poetical  history  begins,  just 
 "  preceded  the  appearance  of  Fo-hi  on  the  mountains  of  Chin  ; 
 *'  but  that  the  great  inundaticn  in  the  reign  of  Yao  was  either 
 "  confined  to  the  low  lands  of  his  kingdom,  if  the  whole  account 
 "  of  it  be  not  a  fable,  or  if  it  contain  any  allusion  to  the  flood  of 
 "  Noah,  has  been  ignorantly  misplaced  by  the  Chinese  annal- 
 "  ists."a 
 
 With  respect  to  Creation,  we  find  that,  according  to  the 
 Phenician  theology,  "  The  first  principles  of  the  universe  were 
 *'  a  dark  and  windy  air,  (or  a  spirit  of  dark  air,  and  a  turbid  chaos 
 "  involved  in  darkness.)  These  things  were  infinite,  and  for 
 *'  many  ages  had  no  bounds.  But  when  the  spirit  was  affected 
 "  with  love  towards  its  own  principles,  and  a  mixture  took  place, 
 "  that  conjunction  was  called  desire.  Such  was  the  beginning 
 "  of  the  formation  of  all  things.  But  the  spirit  itself  acknowled- 
 «  ged  no  formation.  From  this  conjunction  of  the  spirit  was  for- 
 *'  rcit^moti  which  some  call  mud  ;  others,  a  corruption  of  a  watery 
 "  mixture;  and  of  this  came  the  seed  of  all  creatures,  and  the  gen- 
 <'  eration  of  the  universe.  There  were  certain  animals  which  had 
 "  no  sense,  from  which  proceeded  intelligent  animals,  called  Zc- 
 « phasemin,  that  is,  the  contemjilators  rf  hea-oen,  being  formed 
 "  alike  in  the  shape  of  an  egg  :  and  the  mud,  the  sun  and  the 
 «  moon,  the  stars  and  the  greater  constellations  shone  forth."/'  Eu- 
 sebius  has  observed  that  this  system  tends  to  introduce  atheism. 
 But  others  have  viewed  it  m.ore  favourably,  and  have  remarked  the 
 coincidence  between  it  and  the  scriptural  account  of  creation,  in  va- 
 rious instances.  Cudworth  seems  to  think  that  Sanchoniatho 
 teaches  the  same  doctrine  with  Thales,  who  was  a  Phenician  by 
 extraction,  and  held  that  water  was  the  first  principle  of  all  cor- 
 poreal things,  but  that  God  was  that  mind  which  formed  all  things 
 out  of  water.  It  is  probable  that  this  was  the  opinion  of  the  Phe- 
 nician writer,  as  he  asserts  that  the  spirit  itself  acknowledged  no 
 formation,  that  is,  was  uncreated. 
 
 The  idea  of  "  a  turbid  chaos,  involved  in  darkness,"  of  which 
 Sanchoniatho  speaks,  is  evidently  borrowed  from  Gen.  i.  2.  "  The 
 "  earth  was  without  form,  and  void  ;  and  darkness  was  upon  the 
 "  face  of  the  deep."  Bochart  observes,  that  i^c^ajhi,  the  word 
 used  by  the  translator  of  Sanchoniatho  to  express  the  obscurity 
 of  the  chaos,  as  it  is  primarily  from  i^e^n,  darkness,  is  origin- 
 ally from  the  Hebrew  word  erehy  evening. c  When  it  is  said 
 that  "  the  sfiirit  was  affected  with  love  towards  its  own  principles," 
 and  that  this  "  was  the  beginning  of  the  formation  of  all  things," 
 it  is  scarcely  conceivable  that  there  is  not  an  allusion  to  the  lan- 
 guage of  inspiration  :  "And  the  Spirit  of  God  moved  upon  the 
 *■'  face  of  the  waters."     For  the  Hebrew  word  rahhajih,  implies  the 
 
 a  Asiatic  Researches,  vol.  ii.  disc.  xxv.  On  the  Chinese. 
 6  Euseb.  Piiepur.  lib.  i.  cap.  10.    c  Gen.  i.  5. 
 
 Vol..  I.  I 
 
66  Of  the  History  contained  in  the 
 
 idea  of  love^  as  it  expresses  the  incubation  of  a  female  bird.  B/ 
 the  Zophasemin,  some  understand  ans;els  as  meant ;  others,  the 
 heavenly  bodies,  which  many  of  the  heathen  supposed  to  be  intel- 
 ligent, and  therefore  adored  as  deities.  Grotius  observes,  that 
 Sanchoniatho,  after  the  example  of  Moses,  has  made  light  prior  to 
 the  sun  .;  and  that  the  mot  of  the  former,  is  merely  the  abyss  or 
 deep  mentioned  by  the  latter.« 
 
 The  Phenician  system  of  the  universe  is  evidently  far  less  con- 
 sonant to  reason,  than  what  we  have  in  Scripture.  Admitting 
 that,  according  to  this  system,  the  "  spirit  of  dark  air"  was  uncre- 
 ated, still  it  is  represented  as  material,  and  thus  eternity  and  in- 
 finity are  ascribed  to  matter.  It  is  also  destitute  of  that  simplici- 
 ty which  characterizes  the  scriptural  account,  and  which  is  no 
 inconsiderable  proof  of  its  greater  antiquity.  So  allegorial  is  the 
 doctrine  of  Sanchoniatho,  as  to  indicate  that  this  is  not  the  first 
 state  in  which  it  appeared.  Men  in  an  early  stage  of  society, 
 often  use  figurative  language  ;  but  their  ideas  are  simple.  They 
 Bse  such  language,  not  for  obscuring  the  thought,  but  for  expres- 
 sing it  with  greater  energy.  When  the  very  ideas  in  which  they 
 communicate  a  doctrine  are  figurative  and  emblematical,  it  shows 
 a  more  advanced  state  of  society,  and  gives  reason  for  supposing, 
 either  that  the  doctrine  has  been  derived  from  others,  or  that,  al- 
 though formerly  known  to  all,  it  has  become  obscure  through 
 length  of  time,  and  that  the  more  learned  wish  to  conceal  it  from 
 the  vulgar.  It  may  also  be  observed,  that  the  farther  we  go  back 
 in  examining  the  opinions  of  any  people,  we  have  the  greater  ev- 
 idence of  their  ascribing  almost  every  great  effect  immediately 
 to  the  First  Cause.  It  is  not  till  men  have  for  some  time  addic- 
 ted themselves  to  philosophical  researches,  that,  in  regard  to  ef- 
 fects of  this  kind,  they  give  much  attention  to  secondary  causes. 
 
 It  inay  be  added,  that  Sanchoniatho  acknowledges  his  obliga- 
 tions, in  the  cojnpilation  of  his  history,  to  Jerombaal,  whom  he 
 calls  "  priest  of  the  God  /ao."  Now,  the  name  Jehovah  has 
 been  thus  rendered  in  Greek.  For  Diodorus  says,  that  "  Moses 
 "  among  the  Jews  ascribed  his  laws  to  the  God  who  is  called 
 "  Jao^b  Hence,  as  well  as  from  the  resemblance  of  his  cosmog- 
 ony to  the  scriptural  account  of  the  creation,  it  has  been  suppo- 
 sed, that  the  person  referred  to  by  the  Phenician  historian,  w  as 
 Gideon,  who  was  aio  called  Jerubbaal  ;c  and  that  though  he  was 
 not  of  the  tribe  of  Levi,  he  might  by  heathens  be  considered  as  a 
 priest,  !)ecausc  lie  not  only  set  up  an  ephod  in  his  own  city,  to 
 which  all  Israel  resorted,  but  formerly,  at  the  express  command 
 of  God,  had  offered  sacrilice.f/ 
 
 The  Egyptian  theology,  with  respect  to  the  creation,  was  very 
 similar  to  the  Phenician.     According  to  this,  "  When  the  uni- 
 
 a  De  Verit.  lib.  i.  sect.  16.  b  Lib.  i.  c  Jud.  vii,  1, 
 
 d  Judg.  viii.  27.  ;  vi.  25,26.  \'id.  Bocharti  Canaan,  lib.  ii.  cap.  17.  p. 
 858. ;  Fabric.  Bibliotli.  Grxc.  vol.  i.  lib.  i  cap.  2«. 
 
Pentateuch^  and  Book  of  Joshua.  67 
 
 *'  verse  first  coalesced,  heaven  and  earth  were  of  one  formj  their 
 *'  nature  being  blended  together.  But  afterwards,  the  air  began 
 «  to  have  a  constant  motion,  its  fiery  particles  flew  to  the  upper 
 "  I'egions,  and  hence  proceeded  the  rapid  circular  motion  of  the 
 *'  sun  and  other  stars.  The  muddy  and  turbid  matter,  after  being 
 "  incorporated  with  the  humid,  subsided  in  one  place  by  its  own 
 ^'  weight.  Thus,  the  sea  was  formed  of  the  watery  parts,  and  the 
 "  earth  of  the  more  solid.  The  humid  matter  being  fecundated 
 "  by  the  heat  of  the  sun,  all  kinds  of  creatures  were  produced." 
 Here,  although  there  is  no  mention  of  an  efficient  cause,  there  is 
 no  inconsiderable  agreement,  both  as  to  matter  and  order,  with 
 the  Mosaic  account.  We  find  heaven  and  earth  blended  ;  the 
 motion  of  the  earth  ;  the  mud,  deep  or  abyss  ;  the  light ;  then 
 the  heavenly  bodies  ;  the  separation  of  heaven,  sea  and  earth  ; 
 then,  the  formation  of  living  creatures.a 
 
 Megasthenes  ascribes  the  same  doctrine  to  the  Indians.  Ac- 
 cording to  this  ancient  writer,  they  held,  that  "  God  created  the 
 ^'  universe  ;  that  he  governs  and  pervades  it  ;  and  that  water  was 
 "  the  first  principle  of  all  things. "6  Clemens  Alexandrinus  gives 
 a  remarkable  extract  from  the  same  writer.  "  Megasthenes,"  he 
 says,  "  who  lived  with  Seleucus  Nicator,  most  plainly  writes  in  his 
 *'  third  book  concerning  Indian  afi"airs  :  '  All  the  things   which 
 
 *  have  been  said  by  the  ancients  concerning  nature,  are  also  ex- 
 
 *  pressed  by  those  who  have  philosophized  out  of  Greece  ;  as  by 
 
 *  the  Bramins  among  the  Indians,  and  by  those  who  are  called 
 
 *  Jews  in  Syria.'c 
 
 The  same  coincidence  is  observable  in  the  writings  of  other 
 heathens.  All  their  accounts  of  a  chaos,  are  either  borrowed  from 
 the  Jews,  or  derived  from  ancient  tradition.  The  heathens  them-^ 
 selves  ascribe  this  docti'ine  to  the  latter  source.  Some  of  them 
 seem  to  have  attributed  it  to  a  divine  revelation.  This  idea  is 
 contained  in  the  language  of  Numenius  the  philosopher,  quoted 
 by  Porphyry,  who  evidently  refers  to  Moses,  when  he  says,  that 
 "  the  prophet  hath  affirmed,  that  the  Spirit  of  God  was  carried 
 "  about  (en/tpe^eTdai)  on  the  waters."  Plato  seems  to  acknowledge, 
 that  the  hints  which  he  and  others  had  concerning  the  origin  of 
 all  things,  proceeded  at  first  from  a  sacred  fountain.  For  he  says 
 in  his  Timjeus  :  "  It  is  proper  that  I  who  speak,  and  that  you  who 
 «  hear,  should  remember  that  we  possess  human  nature  only,  and 
 "  that  therefore  we  can  merely  look  for  some  probable  fable  or 
 "  tradition.     Nor  is  it  lawful  for  us  to  inquire  further." 
 
 As  all  things,  according  to  the  scriptural  account,  were  created 
 by  the  word  of  God,  the  heathen  had  some  ideas  on  this  head 
 also.  Thus  Tertullian  ;  "  Your  wise  men  were  of  opinion,  that 
 "  the  fVord  and  Wisdom,  which  they  call  Logos,  framed  the  world. 
 "  Zeno  says,  That  this  TVoi-d  was  the  author  of  order. "(/     To 
 
 a  Diodor.  Sicul.  ap.  Grot,  ubi  sup.  .        6  Ap.  Strab.  Ub.  xv. 
 c  Strom,  lib.  1.  p.  234.  d  Apol.  c.  xxi. 
 
68,  Of  the  ITistory  contained  in  the 
 
 the  same  purpose  the  philosopher  and  poet  Epicharmus  ;  "From 
 «  the  Logos,  or  Reason  of  God,  the  reason  of  man  is  derived." 
 The  language,  quoted  by  some  ancient  writers  from  the  songs 
 ascribed  to  Orpheus,  is  very  remarkable  ;  "  I  call  to  witness  that 
 "  voice  of  the  Parent,  which  he  first  uttered  when  he  founded  the 
 "  universe  by  his  counsels."a 
 
 Sanchoniatho,  the  Phenician  historian,  calls  the  first  human 
 pair  Protogonus  and  Jeo7i,  These,  indeed,  are  only  the  Greek 
 words,  which  Philo-Biblius,  who  translated  Sanchonialho's  his- 
 tory from  the  Phenician,  uses  to  express  the  meaning  of  the  names 
 civen  them  in  the  orighial.  But  it  is  generally  admitted,  that  by 
 these  are  meant  Adam  and  Eve  ;  as  Protogonus  signifies  Jirst- 
 produced^  and  AeoJi,  or  Aim,  life.  The  latter  bears  a  near  re- 
 sembl  nee  to  Ev(\  both  in  sense  and  sound.  For  Havah,  in  He- 
 brew, signifies  life,  or  livijig.  "  The  first  men,"  he  says,  "  were 
 "  made  from  the  KoXTriet  o{'  the  wind."  It  has  been  supposed  with 
 the  greatest  probability,  that  the  word  koXttik  is  formed  from  the 
 Hebrew,  Kol-pijah,  the  voice  of  the  moiuh  of  the  Lord.  If  this  be 
 admitted,  the  phrase  has  a  meaning  :  for  it  evidently  respects  the 
 formation  of  man  by  the  word  and  inspiration  of  the  Almighty. 
 If  not,  no  reasonable  idea  can  be  affixed  to  the  language.  Is  it 
 supposed  that  some  peculiar  virtue  is  here  ascribed  to  the  wind  ? 
 Would  this  make  the  system  more  rational  ?  Can  the  wind  ani- 
 mate dead  clay  ?  Is  it  not  far  more  natural  to  ascribe  the  creation 
 of  man  to  God,  than  to  the  action  of  the  wind  :  and  therefore  far 
 more  natural  to  suppose,  that  the  former  is  the  original  idea,  and 
 the  latter  only  a  corruption  of  it  ? 
 
 The  ancient  heathen  represented  the  first  man  as  partaking  of 
 both  sexes.  They  therefore  called  him  av^^oyvui,  literally  man- 
 woman.  This  evidently  alludes  to  what  we  have  in  Scripture. 
 But  it  will  readily  occur  to  every  reasonable  person,  that  the  scrip- 
 tural doctrine  of  the  woman  being  formed  immediately  by  divine 
 power  out  of  a  part  of  the  substance  of  the  man,  has  far  more  in- 
 trinsic evidence  of  having  been  the  original  doctrine,  than  that  of 
 one  person  possessing  both  sexes,  and  thus  having  a  natural  pow- 
 er of  individual  procreation,  a  power  loM'hich  there  is  nothing  an- 
 alogous in  nature. 
 
 According  to  Sanchoniatho,  Eve  found  out  the  food  which  is 
 gathered  from  trees.  Here,  undoubtedly,  there  is  a  traditionary 
 reference  to  that  fatal  discovery  which  was  first  made  by  the 
 woman  ;  when  "  she  saw  that  the  tree  was  good  for  food,  and  that 
 "  it  was  pleasant  to  the  cycs."d  The  name  of  Eve  is  also  suppo- 
 sed to  have  been  preserved  in  the  Grecian  worship.  Grotius 
 observes,  that  in  the  mobt  ancient  mysteries  of  the  Greeks  the 
 exclamation  Et/*  was  used,  and  a  serpent  shown  at  the  same  time.c 
 
 a  Grot.  i.  16.  b  Gen.  iii.  6. 
 
 c  Grot,  dc  Vcrit.  not.  ad  lib.ii  sec.  16. 
 
Pentateuch,  and  Book  of  Joshua.  69 
 
 •  There  are  various  traditions  preserved  among  the  heathen,» 
 which  are  evidently  corruptions  of  the  important  history  of  the 
 Fall.  "  TheBrachmans  of  Persia,"  says  M.  Bayle,  "  give  a  va- 
 «  riety  of  accounts  concerning  a  great  giant,  who  was  placed  in  a 
 "  beautiful  garden,  which,  upon  certain  conditions,  he  was  to  pos- 
 "  fess  for  ever.  But  one  evening,  when  it  was  duskish,  an  evil 
 "  spirit  or  devil  came  to  tempt  him,  and  offered  him  a  vast  sum 
 "  of  money  ;  which  he  resolutely  refused,  not  knowing  the  value 
 "  of  it.  But  at  last  the  devil  brought  him  a  woman,  with  whom 
 «'  he  was  so  charmed,  that,  not  any  longer  observing  the  condi- 
 "  tions  proposed  to  him,  he  was  expelled  from  the  garden."a 
 We  need  not  wonder  that  the  history  of  the  fall  has  been  so  cor- 
 rupted by  heathens,  when  many  Christians  have  explained  it  much 
 in  the  same  manner  ;  supposing  most  absurdly,  that  the  eating  of 
 the  tree  of  knowledge  allegorically  represents  the  connexion  of 
 the  sexes,  as  if  this  had  been  incompatible  with  a  state  of  inno- 
 cence. 
 
 Maimonides  gives  a  particular  account  of  various  works  of  th« 
 idolatrous  Sabii,  who  lived  in  India  and  other  countries.  He  says, 
 that  "  they  all  believed  that  the  Jirst  Adam  was  procreated  of 
 *'  man  and  woman,  like  the  rest  of  men  ; -that,  notwithstanding, 
 *'  they  highly  extolled  him,  asserting  that  he  was  the  Apostle  of 
 *'  the  Moon,  and  called  men  to  her  worship  ;  and  that  he  compo- 
 "  sed  some  books  on  tjie  culture  of  the  earth."  He  warns  bis 
 reader  against  being  misled  by  the  accounts  given  in  the  books  of 
 these  idolaters,  saying  ;  "  As  to  what  they  relate  concerning  the 
 *'  first  Adam,  the  serpent,  the  tree  of  knowledge  of  good  and  evil, 
 "  and  garments  which  were  not  formerly  in  use  ;  beware,  lest  it 
 *'  carry  away  thy  understanding,  and  thou  shouldest  apprehend 
 *' that  these  things  happened  either  to  Adam,  or  to  any  other." 
 Here  he  refers  to  the  following  fabulous  account,  contained  in  one 
 of  their  writings  :  "  It  is  there  narrated,"  he  says,  "  that  the  first 
 *'  Adam  wrote  in  his  book,  that  there  is  a  certain  tree  in  India, 
 "  whose  branoli,  when  fallen  to  the  earth,  creeps  like  a  serpent  : 
 *'  that  there  is  another  tree,  whose  root  has  a  human  form,  and  a 
 "  powerful  voice,  and  utters  distinct  words  ;  also,  that  there  is  a 
 "  certain  herb,  which,  if  it  be  taken  and  suspended  in  the  neck, 
 "  renders  a  man  invisible,  so  that  it  cannot  be  perceived  into  what 
 "  place  he  enters,  nor  whence  he  departs  ;  but  that  if  it  be  burnt 
 *'  as  incense  in  the  open  air,  the  most  tremendous  noises  and 
 "  thunders  are  heard  in  the  adjacent  atmosphere,  as  long  as  the 
 "  smoke  ascends. "6  Although  Maimonides  seems  to  have  been 
 ignorant  of  the  circumstance,  they  seem  to  have  accommodated 
 their  fable  to  the  natural  history  of  that  famous  tree  in  India,  cal- 
 led the  Banyan  tree,  the  branch  of  which,  when  fallen  to  the  earth, 
 might  indeed  be  said  to  creep  like  a  serpent. 
 
 Grotius  asserts,  that  the  same  history  of  the  fall  is  found  among 
 
 a  Diet,  t  i.  p.  1106.    Fabncii  Cod.  Apoc,  Vet.  Test.  vol.  i.p.  102. 
 b  More  Nevochim  Par.  iii.  c.  29. 
 
70  Of  the  History  contained  in  the 
 
 the  inhabitants  of  Pegu,  and  other  idolatrous  nations  of  India ;  and 
 that  thp  Bramins  are  acquainted  with  the  name  of  Adam  .a  In 
 the  Island  of  Ceylon,  in  the  neighbourhood  of  the  Peninsula  of  In- 
 dia, they  pretend  to  point  out  the  footsteps  of  Adam  on  a  moun- 
 tain called  Pico  de  Adam.  The  inhabitants  make  a  religious  pro- 
 cession round  this  mountain  yearly.  The  eastern  tradition  is, 
 that  when  Adam  was  driven  out  of  Paradise,  he  fled  to  Ceylon, 
 and  did  penance  for  several  years  on  this  mountain.6 
 
 So  striking,  in  a  variety  of  instances,  is  the  resemblance  be- 
 tween the  sacred  history  of  these  events,  and  the  heathen  tradi- 
 tions, that  a  believer  could  hardly  wish  it  greater.  Did  they  per- 
 fectly agree,  instead  of  confirming,  it  would  weaken  the  evidence 
 of  the  necessity  of  revelation.  For  had  tradition  perfectly  pre- 
 served the  memory  of  these  important  facts,  it  could  hardly  be 
 supposed,  that  it  had  grossly  corrupted  doctrines.  Infidels,  in 
 this  case,  instead  of  being  convinced,  that  divine  revelation  was 
 necessary,  might  argue,  from  the  integrity  of  tradition  concerning 
 Ijljtts,  with  far  greater  plausibility  than  they  do  as  matters  stand, 
 not  only  that  the  writers  of  Scripture  had  borrowed  from  heathen 
 tradition,  but  that  the  doctrines  of  heathenism  could  not  be  so 
 corrupted  as  the  friends  of  revelation  assert,  while  its  history  was 
 admitted  to  be  so  entire. 
 
 a  More  Nevochim  Par.  iii.  c.  29, 
 
 b  Fabricii  Cod.  Vet.  Test,  p,  30 ;  Eutych.  Annal.  ap.  Univ.  Hist.  i.  149. 
 
DISSERTATION  II. 
 
 fROVING,  THAT  THE  BOOKS  ASCRIBED  TO  MOSES  WERE  ACTU- 
 ALLY WRITTEN  BY  HIM,  AND  THAT  HE  WROTE  THEM  BY  DI- 
 VINE INSPIRATION. 
 
 I  NOW  proceed  to  shew,  that  Moses  actually  wrote  the  fivt 
 books  which  bear  his  name,  and  that  he  wrote  them  by  divine 
 inspiration.  It  has  been  already  proved,  that  they  could  not  have 
 been  received  as  genuine  by  the  Israelites,  in  any  later  period 
 than  that  to  which  they  have  been  generally  assigned  ;  that  the 
 truth  of  the  great  events  recorded  concerning  themselves  as  a 
 nation,  must  have  been  certainly  known  to  them  at  the  time  they 
 received  these  books  ;  and  that  they  must  have  been  pretty  well 
 acquainted  with  the  principal  facts  regarding  the  history  of  the 
 patriarchs,  and  of  mankind  in  general.  Here  I  might  leave  the 
 argument  ;  as  it  necessarily  follows,  that  the  Jewish  religion  had 
 a  divine  original,  having  been  attested  by  the  greatest  miracles. 
 But,  as  it  has  not  been  denied  by  infidels  only,  that  the  Pen- 
 tateuch was  written  by  Moses  ;  as  not  a  few,  who  have  professed 
 Christianity,  have  injured  truth,  and  perhaps  unwittingly  weL-.k- 
 ened  the  evidence  of  revelation,  by  admitting,  that  the  books  of 
 the  law,  as  we  have  them,  were  not  written  by  Moses,  but  com- 
 piled by  others  ;  it  seems  necessary  to  shew  the  falsity  of  this 
 doctrine. 
 
 I.  It  appears  from  these  books  themselves,  that  they  were  writ- 
 ten by  Moses.  After  he  had  "  told  the  people  all  the  words  of 
 »  the  Lord,  and  all  the  judgments,"  he  "  wrote  all  the  words  of 
 ♦'  the  Lord."  Afterwards,  "  he  took  the  book  of  the  covenant, 
 *'  and  read  in  the  audience  of  the  people  :  and  they  said.  All  that 
 "  the  Lord  hath  said  will  we  do,  and  be  obedient. "a  When  he 
 "  thus  wrote  "  the  book  of  the  covenant,"  he  did  so  according 
 to  the  express  command  of  God,  and  therefore  under  his  infalli- 
 ble direction.  "  The  Lord  said  unto  Moses,  Write  thou  these 
 "  words  :  for  after  the  tenor  of  these  words,  I  have  made  a  cov- 
 "  enant  with  thee  and  with  Israel."<5 
 
 a  Exod.  xxiv.  3,  4,  7.  b  Exod-  xxxiv.  27. 
 
72  Moses  the  i7ispired  Writer 
 
 He  also  wrote  the  account  of  the  discomfiture  of  Amalek. — 
 For  after  the  history  of  this  event,  it  is  declared,  that  "  the 
 "  Lord  said  unto  Moses,  Write  this  for  a  memorial  in  a  book, 
 "  and  rehearse  it  in  the  ears  of  Joshua  ;  for  I  will  utterly  put  out 
 *•  the  remembrance  of  Amalek  from  under  heaven. "a  Is  it  at 
 all  probable,  that  Moses  should  write  the  history  of  this  war  with 
 Amalek,  and  use  no  means  for  recording  other  transactions  of  no 
 less  importance  ?  Or  that  he  should  be  expressly  commanded  to 
 write  this  account,  and  receive  no  such  command  in  other  in- 
 stances ;  although  it  might  not  seem  necessary  to  mention  the 
 circumstance  on  every  occasion  ?  The  very  narrative  of  this  vic- 
 tory bears  internal  evidence,  that  it  was  written  in  connexion 
 with  the  preceding  part  of  Exodus.  Joshua,  Aaron,  and  Hur, 
 are  here  introduced,  without  a  single  hint  with  respect  to  the 
 offices  or  stations  of  these  persons.  This  undoubtedly  supposes, 
 that,  in  the  apprehension  of  the  writer,  they  were  already  well 
 known  to  the  I'eader,  as  being  particularly  described  in  the  pre- 
 ceding part  of  the  book.  "  The  rod  of  God"  is  also  mentioned, 
 without  any  reason  being  assigned  for  the  designation  ;  which 
 Moses  would  scarcely  have  done,  had  he  not  already  given  a  par- 
 ticular account  of  it. 6 
 
 He  also  wrote  the  journeys  of  the  Israelites.  "  by  the  com- 
 *'  mandment  of  the  Lord."c  After  this  is  mentioned,  there  im- 
 mediately follows  a  compendious  view  of  these.  But  it  is  unna- 
 tural to  suppose,  that  nothing  more  is  meant  than  thiit  he  wrote 
 this  summary.  These  journeys  had  already  been  particularly 
 described,  in  connexion  with  the  rest  of  their  history,  in  the 
 book  of  Exodus,  and  in  the  preceding  part  of  Numbers.  Thus 
 .when  it  is  said,  "  Moses  wrote  their  goings  out  according  to 
 "  their  journeys,"  it  seems  most  natural  to  conclude,  that  he 
 speaks  of  what  he  had  already  done  ;  and  that  he  afterwards 
 proceeds  to  give  a  short  itinerary,  compiled  from  the  larger  ac- 
 count already  written,  and  blended  with  the  rest  of  the  history. 
 The  propriety  of  giving  such  an  abstract  here,  appears  from  this 
 consideration,  that  their  journeys  in  the  v/ilderness  were  now 
 terminated  ;  they  were  encamped  in  the  plain  of  Jordan  ;  and 
 had  only  to  cross  this  riverin  order  to  obtain  possession  of  the 
 promised  land.d 
 
 Near  the  end  of  Deuteronomy,  it  is  said,  "  Moses  wrote  the 
 "  law,  and  delivered  it  to  the  priests,  the  sons  of  Levi,  which 
 "  bare  the  ark  of  the  covenant  of  the  Lord,  and  unto  all  the  el- 
 "  ders  of  Israel.  And  Moses  commanded  them,  saying,  At  the 
 "  end  of  every  seven  years,  in  the  solemnity  of  the  year  of  re- 
 "  lease,  in  the  feast  of  tabernacles,  when  all  Israel  is  come  to 
 "  appear  before  the  Loud  thy  God,  in  the  place  which  he  shall 
 "  choose,    thou   shalt  read  this  law    before  all  Israel,  in  their 
 
 a  Exod.  xvii.  14,  /."Exod.  xvii.  9, 10. 
 
 c  ISuinb.  xxKiii.  2.  d  Nun)b.  xxxiiL  49,  comp.  with  Deut.  i.  1, 5.. 
 
of  the  Pe7itateuch.  73 
 
 "  hearing. — And  it  came  to  pass,  when  Moses  had  made  an  end 
 "  of  writing  the  words  of  this  law  in  a  book,  until  they  were 
 "  finished  ;  that  Moses  commanded  the  Levites  which  bare  the 
 "  ark  of  the  covenant  of  the  Lord,  saying,  Take  this  book  of 
 «  the  law,  and  put  it  in  the  side  of  the  ark  of  the  covenant  of  the 
 "  Lord  your  God,  that  it  may  be  there  for  a  witness  against  thee. 
 «'  Gather  unto  me  all  the  elders  of  your  tribes,  and  your  officers, 
 "  that  I  may  speak  t/iese  words  in  their  ears,  and  call  heaven  and 
 *'  earth  to  record  against  them.— And  Moses  spake  in  the  ears  of 
 "  all  the  congregation  of  Israel,  t/ie  words  of  this  song,  until 
 "  they  were  ended. "a 
 
 From  this  passage  it  is  evident,  that  the  term  law,  as  used  in 
 the  Pentateuch,  is  not  confined  to  the  precepts,  statutes  and  judg- 
 ments given  to  the  Israelites,  but  includes  other  things  delivered 
 by  the  ministry  of  Moses  for  their  instruction.  For  there  can 
 be  no  doubt,  that  the  prophetical  song  referred  to,  was  added  by 
 Moses  himself  to  what  was  formerly  written  in  that  book  which 
 was  to  be  laid  up  beside  the  ark.  He  had  already  written  the  pre- 
 ceding parr  of  the  book,  and  delivered  it  to  the  priests. 6  After- 
 wards, he  received  a  command  from  God  to  write  this  song,  which 
 he  immediately  obeyed.  For  it  is  said,  "Moses  therefore  wrote 
 "  this  song  the  same  day."c  Now,  it  appears  that  he  demanded 
 the  book  of  the  law  from  the  priests,  and  wrote  it  there.  This  is 
 not  only  implied  in  what  is  afterwards  said  of  his  "  making  an 
 "  end  of  writing  the  words  of  this  law  in  a  book,"  although  it  had 
 been  already  declared,  that  he  "  wrote  this  law  :"  but  when  it 
 follows,  that  he  commanded  the  elders  to  be  gathered,  that  he 
 might  "  speak  these  words  in  their  ears,"  it  undoubtedly  res- 
 pects these  words  which  he  had  newly  written  in  the  book  of  the 
 law,  afterwards  expressly  designed,  "  t/ie  words  of  this  song.'V/ 
 
 There  is  evei'y  reason  to  suppose  that  this  "  book  of  the  law," 
 in  which  Moses  wrote  his  song,  was  the  Very  same  with  that  in 
 which  he  had  formerly  written  tlie  history  of  Israel's  victory  over 
 Amalek.  For  this  was  written,  not  merely  for  present  use,  but 
 for  "a  memorial"  in  succeeding  generations. e  Now,  as  there 
 was  only  one  book  committed  to  the  care  of  the  priests  and  elders, 
 only  one  book  laid  up  beside  the  ark  ;  we  must  suppose,  cither 
 that  Moses  disobeyed  God,  in  using  no  means  for  preserving  this 
 history,  and  making  it  a  memorial,  or  that  it  was  includ-ed  in  the 
 same  book  which  contained  the  law,  strictly  so  called,  his  song, 
 and  whatever  else  he  wrote.  As  he  also  wrote  the  journeys  of 
 the  children  of  Israel,  the  same  care  was  not  exercised  about  this 
 writing,  unless  it  was  included  in  the  same  book. 
 
 It  cannot  indeed  be  I'ationally  imagined,  tiiat  Moses  could  write 
 all  this  law,  without   intermixing  history,  in   various  instances, 
 
 rtDeut.  xxxi.  9—11.  24—30.  h  Deut.  xxxi.  9, 
 
 c  Ver.  19,  22.  d  Ver.  24,  28,  30.  comp, 
 
 e  Exod.  xvii.  14. 
 
 Vol.  I.  K 
 
74  3foses  the  inspired  Writer. 
 
 with  precepts  or  thieatenings.  For  many  of  these  irmmediately 
 respected  facts  which  had  recently  taken  place,  and  were  deliver- 
 ed in  consequence  of  these  Tacts.  Besides,  their  propriety  could 
 not  be  so  well  perceived  by  posterity,  unless  the  facts  themselves 
 were  related,  top;ether  with  the  precepts  or  threatenings  ;  nor 
 would  the  motives  to  obedience  have  been  equally  strong.  Among 
 these  we  may  reckon  the  ordinance,  that  no  priest  should  drink 
 wine  or  strong  drink  before  entering  into  the  tabernacle,  which 
 was  delivered  in  consequence  of  the  judgment  inflicted  on  Nadab 
 and  Abihu.a  Can  it  be  believed  that  Moses  would  barely  record 
 the  ordinance,  without  taking  the  least  notice  of  the  mournful  oc- 
 casion ?  Was  it  not  one  of  the  precepts  given  l)y  God,  that  the 
 Israelites  should  "  vex  the  Midianites  \"b  Can  we  suppose  that 
 Moses  would  record  this,  and  entirely  overlook  the  occasion  ;  of 
 which  we  have  a  particular  account  in  the  preceding  part  of  the 
 chapter?  Many  examples  of  the  same  kind  might  be  given;, 
 but  these  may  suffice. 
 
 II.  That  all  the  five  books  ascribed  to  Moses,  were  really  writ' 
 ten  by  him,  under  divine  inspiration,  has  been  acknowledged  by 
 the  Jews  in  every  age.  This  is  indeed  one  of  the  articles  of  their 
 creed,  the  denial  of  which  would  subject  any  Jew  to  the  character 
 of  an  apostate.  It  is  thus  expressed  :  "  The  whole  law,  from  the 
 "  very  first  word,  Bereschil,  (that  is.  In  the  begintnng^)  to  the  last 
 "  words,  In  the  sight  of  all  Israel^  were  written  by  Moses  from  the 
 "  mouth  of  God."c  This  is  not  merely  the  faith  of  the  modern 
 J^vvs.  We  have  satisfying  evidence,  that  their  ancestors,  for 
 some  thousands  of  years,  were  of  the  same  sentiments. 
 
 It  may  be  necessary  to  observe,  that  the  five  books  which  con- 
 stitute the  Pentateuch,  are  indiscriminately  called  by  the  Jews 
 the  la-v^  the  laxv  of  Moses,  and  the  book  of  the  law.  There  is  no 
 certain  evidence  that  the  Pentateuch  was  originally  divided  into 
 five  books.  For,  in  the  Hebrew,  these  books  are  named  merely 
 from  the  first  word  of  each  book  ;  which  makes  it  probable,  that 
 the  divisions  are  not  of  equal  antiquity  with  the  books  themselves. 
 This,  it  would  seem,  had  been  the  opinion  of  the  seventy  inter- 
 preters ;  as  they  have  not  translated  the  Hebrew  titles  of  the  five 
 books,  but  given  them  new  ones  in  Greek,  expressive  of  the  prin- 
 cipal subject  of  each.  Although,  however,  the  books  had  been 
 thus  divided  by  the  original  writer,  it  was  natural  to  speak  of  them, 
 without  regard  to  this  distinction,  as  being  all  contained  in  one 
 volume  or  book,  which  was  laid  up  beside  the  ark.  That  they 
 did  so,  from  a  very  early  period,  appears  from  a  variety  of  evi- 
 dence. 
 
 It  is  well  known,  that  while  our  Saviour  abode  in  our  world,  the 
 whole  of  the  Old  Testament  Scriptures  were  commonly  spoken 
 of  as  consisting  of  three  principal  parts,  the  Law,  the  Frophets^^ 
 
 n  Lev.  X.  1—10.  b  Numb.xxv.  17,  18. 
 
 t  Witsii  Miscell.  v.  i.  Prxf.  sect,  viv 
 
of  the  Pentateuch,  75 
 
 «Ki  the  Psalms.  As  the  Psalms  was  the  general  designation  for 
 -all  the  canonical  writings  beside  the  law  and  the  propheciesj  the 
 •whole  of  the  Pentateuch  was  called  the  law. 
 
 On  one  occasion,  our  Lord  speaks  of  the  ivncings  of  Moses  in 
 the  plural  number.a  It  has  been  observed  that  the  word,  which 
 in  Hebrew  signifies  a  book,  is  often  rendered  in  the  Septuagint  by 
 y^afi/MCTx,  the  word  here  used  in  the  Greek.  Whence  the  language 
 may  be  equivalent  to  the  books  of  Moses.  Our  Lord  might  speak 
 in  the  plural,  in  reference  to  the  common  divisions  of  the  Penta- 
 teuch. At  any  rate,  he  speaks  of  it  as  then  universally  admitted, 
 that  Moses  was  really  the  amanuensis  of  the  different  books  or 
 writings  which  bear  his  name.  Had  there  been  any  doubt  on 
 this  head  among  the  Jews  of  that  age,  it  is  not  probable  that  his 
 language,  especially  as  it  was  that  of  crimination,  would  have 
 passed  without  contradiction. 
 
 But  this  was  admitted  by  the  Saddiicees,  as  well  as  the  Phari- 
 sees. They,  who  scarcely  agreed  in  any  thing  else,  agreed  in 
 ascribing  the  five  books  to  Moses.  For  our  Lord,  when  reason- 
 ing with  the  Sadducess  in  support  of  the  resurrection,  silenced 
 them  with  these  words  :  "  Have  ye  not  read  in  the  book  of  Moses, 
 *'  how  in  the  bush,  God  spake  to  him,  saying,  I  am  the  God  of 
 *'■  Abraham  r"  Sec. 6  Now,  this  quotation  is  from  the  book  of  Exo- 
 dus. But  if  even  the  Sadducess  had  denied  that  any  one  of  the 
 five  books  was  written  by  Moses,  they  would  undoubtedly  have 
 denied  thfe  force  of  our  Saviour's  argument.  According  to  their 
 usual  temper,  they  would  at  least  have  discovered  some  occasion 
 for  cavilling,  as  he  called  the  whole  of  the  Pentateuch  '•  the  book 
 *'  of  Moses,"  while  they  only  acknowledged  a  part  of  it  as  written 
 t)yhim. 
 
 So  firm,  and  so  universal  was  this  persuasion,  that  all  the  books 
 of  the  law  were  often  simply  called  Moses  :  "  They  have  Moses 
 "  and  the  prophets. "c  The  apostle  James,  while  he  uses  this 
 very  language,  refers  to  a  standing  practice  among  the  Jews  : 
 "  Moses  of  old  time  hath  in  every  city  them  that  preach  him, 
 "  being  read  in  the  synagogues  every  sabbath-day. "J  It  is  evi- 
 dent that  by  Moses  he  means  all  the  five  books  which  bear  his 
 name.  For,  with  the  Jews,  the  whole  Pentateuch  is  divided  in- 
 to fifty -four  sections,  that  it  may  be  publicly  read  through  every 
 year,  an  allowance  being  made  for  the  intercalated  years,  in  which 
 there  are  fifty-four  sabbaths.  It  cannot  be  doubted,  that  this  di- 
 vision is  of  great  antiquity,  as  James  refers  to  it  as  existing  "  of 
 «'  old  time."  Some  of  the  Jews  ascribe  it  to  Moses  himself; 
 others,  with  greater  probability,  to  Ezra.  Now,  the  apostle  evi- 
 dently alludes  to  the  established  custom  of  reading  one  of  these 
 sections  in  the  synagogue  every  sabbath.  Thus,  it  is  plain,  that 
 he  gives  the  general  designation  of  Moses  to  all  the  books  of  the 
 
 a  John  V.  4,7.  b  Mark  xii.  26  ;  Luke  XX.  3",  40. 
 
 c  Luke  xvi.  29.  (/  Acts  xv.  21. 
 
76  Moses  the  inspired  JFriter 
 
 law.  Paul  refers  to  the  same  practice,  while  he  expresses  him- 
 self in  the  very  same  manner  :  "  When  Moses  is  read,  the  vail  is 
 "  on  their  heart. "'z  Paul,  who  "  touching  the  law"  was  "  a  Phar- 
 *'  isee,"  certainly  expresses  the  conviction  of  all  his  brethren,  as 
 to  the  extent  of  that  designation,  when  he  reasons  in  this  manner : 
 "  Tell  me,  ye  that  desire  to  be  under  the  la-.v,  do  ye  not  hear  the 
 "  laio  ?  For  it  is  v/ritten,  that  Abraham  had  two  sons  ;  the  one  by 
 *'  a  bond-woman,  the  other  by  a  free-woman,"  hic.b  But  this  quo- 
 tation is  from  the  book  of  Genesis  :  and  whatever  his  own  ideas 
 had  been,  when  reasoning-  with  Jews  or  judaizing  Christians, 
 he  would  not  have  laid  the  stress  of  his  argument  on  a  foundation 
 to  which  his  adversaries  could  have  made  the  least  objection. 
 For  in  this  case,  they  had  only  to  reply,  that  Paul  reasoned  from 
 a  book  which  they  did  not  consider  as  part  of  the  law. 
 
 But  this  sentiment  may  be  traced  much  farther  back.  It  was 
 the  firm  persuasion  of  the  Jews  who  had  returned  from  the  cap- 
 tivity, that  all  which  was  called  the  law  of  Moses  was  of  divine 
 authority.  For  it  is  said  of  Ezra,  that  he  "  was  a  ready  scribe  in 
 "  the  law  of  Moses,  which  the  Lord  God  of  Israel  had  given. "c 
 They  were  no  less  persuaded  that  all  the  books  of  the  Pentateuch 
 were  written  by  Moses,  and  were  therefore  entitled  to  be  called 
 his  law.  With  respect  to  Deuteronomy,  no  proof  is  necessary  ; 
 as  some,  who  deny  that  the  other  four  books  were  written  by 
 Moses,  suppose  that  the  name  of  the  law  of  Moses  is  distinctively 
 given  to  Deuteronomy,  as  having  been  mostly  written  by  him. 
 
 Various  passages  in  Exodus  may  be  viewed  as  referred  to  by 
 Ezra  and  Nehemiah,  under  the  name  of  ifie  law,  or  t/ie  law  of  Moses. 
 But  as  the  substance  of  the  laws  contained  in  Exodus  is  repeated 
 in  Deuteronomy,  it  is  uncertain  which  of  these  books  is  immedi- 
 ately referred  io.d 
 
 After  the  second  ten^plc  was  finished,  "  they  set  the  priests  in 
 "  their  divisions,  and  the  Levites  in  their  courses,  for  the  service 
 "  of  God,  which  is  at  Jerusalem  ;  as  it  is  written  in  the  book  of 
 '<  Moses."^  Here  there  is  an  evident  reference  to  what  we  have 
 in  the  third  and  eighth  chapters  of  Numbers,  where  these  ordinan- 
 ces are  to  be  found.  Leviticus  was  also  considered  as  a  part  of 
 the  law.  For  it  is  referred  to,  under  the  name  of  "  the  law 
 "  which  the  Lord  had  commanded  by  Moses,"  with  respect  to 
 the  ordinance  concerning  dwelling  in  booths,  during  the  feast  of 
 tabernacles.  This  ordinance  is  found  only  in  Leviticus.,/  The 
 same  proof  arises  from  what  is  said  concerning"  the  wood-ofier- 
 "  ing."i'- 
 
 There  is  every  reason  to  suppose  that  the  book  of  the  law, 
 found  in  the  temple  during  the  reign  of  Josiah,  was  that  very  book 
 
 a  2  Cor,  iii.  1.5.  b  Gal.  iv.  21,  &c.  r  Ezra  vii.  6,  d  Exod.  xxxiii. 
 16.  ;  Ezra  ix.  1.  comp. ;  Neh.  x.  35,  36  ;    Exod.  xxiii.  13. ;  xiii.  13.  coni]>. 
 
 e  Ezra  vi.  13.,  /'Neh.  viii.  14.  Lev.  xxiii.  42,  43.  comp.  g  Neh.  x. 
 34. ;  Lev.  vi.  \2.  coiTip. 
 
of  the  Pentateuch,  77 
 
 -which  Moses  had  laid  up  before  the  avk.  As  it  is  said,  that 
 «  Hilkiah  the  priest  found  a  book  of  the  law  of  the  Loud,  by  Mo- 
 «  ses,"a  it  has  been  urged  that  the  original  phrase  signifies  that  it 
 was  in  the  hand-writing  of  Moses.  The  language  of  Josephus  has 
 been  understood  as  tlenoting  that  this  was  the  received  opinion 
 among  the  Jews.(5  From  his  language,  however,  it  certainly  ap^ 
 pears,  that,  according  to  the  general  opinion,  this  copy  of  the  law- 
 contained  the  different  books  of  the  Pentateuch.  For  Josephus 
 says,  that "  the  high-priest  discovered  the  sacred  books  of  Moses-"c 
 "With  respect  to  the  sacrifical  service  enjoined  by  Josiah,  it  is  said, 
 *'  They  removed  the  burnt-offerings,  that  they  might  give  ac- 
 *'  cording  to  the  divisions  of  the  families  of  the  people,  to  offer  un- 
 *'  to  the  Lord  ;  as  it  is  written  in  the  book  of  Moses. "rf  The 
 ordinances  referred  to  are  in  Leviticus.e  In  the  account  of  the 
 reformation  under  Hezekiah,  there  is  a  reference  to  what  is  con- 
 tained in  Exodus,  Leviticus,  and  Numbers,  under  the  general  de- 
 signation of  what  "  is  written  in  the  law  of  the  LoRD.'y  Jehoiada 
 *'  appointed  the  o,fficesof  the  house  of  the  Lord,  by  the  hand  of 
 *'  the  priests  the  Levites,  whom  David  had  distributed  in  the 
 *'  house  of  the  Lord,  to  offer  the  burnt-offerings  of  the  Lord,  as 
 *'  it  is  written  in  the  law  of  Moses-''^"  Not  only  in  the  days  of 
 Jehoiada,  but  in  those  of  David,  were  the  different  books  of  the 
 Pentateuch  generally  designed  the  "  law  of  Moses."  For  the  or- 
 dinances here  referred  to  are  recorded  in  Exodus,  Leviticus,  and 
 Numbers./;  Elsewhere  we  are  informed,  that  David  "  left  Zadok 
 "  the  priest  and  his  brethren,  betore  the  tabernacle  of  the  Lord, 
 *'  to  offer  burnt-offerings  unto  the  Lord,  upon  the  altar  of  the 
 "  burnt-offering  continually,  morning  and  evening,  and  to  do  ac- 
 *'  cording  to  all  that  is  written  in  the  law  of  the  Lord,  which  he 
 "  commanded  Israel. "i  But  the  institutions  with  respect  to  the 
 morning  and  evening  sacrifices,  are  to  be  found  in  Exodus  k  and 
 Numbers,/  but  not  in  Deuteronomy.  Now,  there  can  be  no  rea- 
 sonable doubt  that  this  expression,  "  written  in  the  law  of  the 
 "  Lord,"  has  the  same  meaning  with  that  of  David,  when  he 
 speaks  of"  the  charge  of  the  Lord, — as  it  is  written  in  the  law 
 "  of  Moses. "/n 
 
 In  the  days  of  Joshua,  this  designation,  "  the  book  of  the  law  of 
 "  Moses,"  was  used  with  the  same  extent  as  in  succeeding  ages. 
 For  it  is  said,  that "  he  read  all  the  words  of  the  law  ;  the  bles- 
 "  sings  and  cursings,  according  to  all  that  is  written  in  the  book 
 "  of  the  law  of  Moses."  Nay,  it  is  added,  "  There  was  not  a 
 "  word  of  all  that  Moses  commanded,  which  Joshua  read  not  be- 
 *'  fore  all  the   congregation   pf  Israel. "«     This  plainly  implies, 
 
 a  2  Chr.  xxxiv.  14.  b  Spanheim  Hist.  Vet.  Test.  p.  26?. 
 
 c  Tflt5  Ufsti  ^i^Xni  rui  MavTewi.     Antiq.  Lib.  x.  c.  5. 
 
 d  2  Chr.  XXXV.  12.  e  Chap.  iii.  4,  10.  f2  Chr.  xxxi.  2,  3. ;  Exod. 
 xxix.  38. ;  Lev.  xxiii.  2.;  Mumb.  viii.19.  comp.  g  2  Chr.  xxiii.  18.  ; 
 
 1  Chr.  xxiv.  xxv.  xxvi.      h  Exod.  xxviii.  1.  ;  Lev.  x,  1. ;  Numb,  xxviii.  2, 
 
 i  1  Chr.  xvi.  37 — 40.        k  Chap.  xxix.  38.        /  Chap,  xxviii.  3,  4. 
 
 TTt  I  Kings  ii.  3.  n  Josh.  viii.  31,  34,  35. 
 
73  Moses  the  inspired  fVriter 
 
 that  Moses  had  committed  to  writing  every  thing  concerning  thfe 
 law  ;  and  that  all  this  was  contained  in  what  was  called  "  the  book 
 "  of  the  law  of  Moses."  So  fully  were  all  the  Israelites  convin- 
 ced of  the  inspiration  of  Moses  as  a  writer,  that  the  same  book 
 was  also  called,  "  the  book  of  the  law  of  God  ;"a  these  expres- 
 sions being  used  as  synonymous. 
 
 We  have  seen  that  the  apostle  Paul  includes  the  book  of  Gen- 
 esis in  the  law.  But  as  this  book  is  almost  wholly  historical,  it 
 could  not  be  expected  that  there  should  be  so  many  references 
 to  it  as  to  the  rest  of  the  Pentateuch.  It  has,  however,  been  for- 
 merly shown,  that  the  great  events  recorded  in  it  may  be  viewed 
 as  the  very  foundations  of  that  peculiar  dispensation  given  to  the 
 Israelites.  I  may  add,  that  so  close  is  the  connexion  between  the 
 conclusion  of  Genesis  and  the  beginning, of  Exodus,  that  it  can- 
 not reasonably  be  supposed  that  they  were  written  by  different 
 hands.  The  history  in  the  beginning  of  Exodus  evidently  pro- 
 ceeds on  the  ground  of  what  had  been  previously  written  concern- 
 ing the  departure  of  the  Israelites  into  Egypt,  concerning  Jo- 
 seph and  Pharaoh. 6  Nothing  could  be  imagined  more  strange 
 and  abrupt  than  the  beginning  of  this  book,  if  it  was  not  a  continu- 
 ation of  the  history  recorded  in  Genesis. 
 
 The  force  of  this  reasoning  cannot  be  consistently  rejected  by 
 any  who  believe  divine  revelation.  For  they  must  certainly  ac- 
 knowledge, that,  according  to  the  testimony  of  the  Spirit  in  a  va- 
 riety of  passages,  the  different  books  of  the  Pentateuch  are  as- 
 cribed to  Moses  as  the  inspired  penman.  But  as  little  can  it  be 
 fairly  rejected  by  infidels.  For  the  many  books  of  Scripture 
 above  quoted,  although  not  acknowledged  as  inspired  writings, 
 must  necessarily  be  admitted  as  expressing  the  general  belief  of 
 the  Jewish  nation  in  the  different  periods  in  which  they  were 
 written.  This  general  belief  has  been  traced  up  from  our  own 
 lime  to  that  of  the  settlement  of  Israel  in  Canaan.  It  has  been 
 formerly  shown,  that  this  nation,  in  no  period  of  their  existence, 
 could  have  been  induced  to  receive  these  books  as  true,  had  they 
 not  been  persuaded  of  their  truth  ;  and  that  they  would  never  have 
 been  persuaded  of  their  truth,  had  they  not  been  actually  true. 
 The  same  reasoning  applies  to  the  subject  immediately  in  hand. 
 When  the  Israelites  first  received  these  books,  they  must  have 
 been  no  less  persuaded  that  they  were  written  by  Moses,  than 
 that  they  gave  a  just  account  of  their  law,  and  of  the  wonderful 
 events  respecting  their  nation.  For  if  this  universal  persuasion, 
 that  the  Pentateuch  was  written  by  Moses,  has  run  through  all 
 their  generations  ;  it  is  just  as  easy  to  conceive  that  they  should 
 have  been  imposed  on  as  to  the  books  themselves,  as  that  they 
 should  have  been  deceived  with  respect  to  the  writer. 
 
 It  is  conceivable,  that  the  Israelites  miglit  have  received  the 
 a  Josh.  xxiv.  26.  6  Exod.  i— viii. 
 
of  the  Pentateuch,  70 
 
 peculiar  institutions  of  the  law,  and  acknowledged  the  truth  of 
 those  miraculous  events  which  were  honourable  to  themselves  as 
 a  nation,  although  they  had  entertained  some  doubts  as  to  the  in- 
 spiration of  the  writer.  But  they  would  in  all  probability  have 
 rejected  the  books  as  laid,  especially  as  they  contain  the  most 
 particular  accounts  of  their  own  rebellions,  and  of  the  most  severe 
 judgments  inflicted  on  them  immediately  by  the  hand  of  God  j 
 had  they  not  been  fully  convinced  that  Moses  was  not  only  em- 
 ployed by  God  as  the  instrument  of  giving  the  law,  but  that  he 
 was  also  inspired  as  an  amanuensis.  Such  has  still  been  their 
 veneration  for  the  law,  that  it  is  not  credible  that  they  would  have 
 allowed  any  posterior  v.riter  to  reduce  it  into  another  form  than 
 that  in  which  they  had  received  it  from  Moses.  Had  Pvloses  left 
 them,  in  his  own  hand  writing,  only  the  greatest  part  of  Deuteron- 
 omy, the  short  account  of  their  journeys,  and  of  their  victory 
 over  Amalek,  with  the  song  which  he  composed  before  his  death, 
 they  would  not  have  permitted  any  later  writer  to  alter  these  pre- 
 cious memorials  at  his  pleasure. 
 
 III.  The  book  of  the  law  of  Moses  must  have  been  imperfect, 
 had  he  written  only  the  principal  part  of  Deuteronomy,  or  that 
 which  contains  the  repetition  of  the  law.  For  it  has  been  seen,^ 
 that  various  precepts  are  recorded  in  the  books  of  Exodus,  Leviti- 
 cus, and  Numbers,  which  are  not  repeated  in  Deuteronomy.  Let 
 it  be  supposed,  that  some  other  person  or  persons  had  been  em- 
 ployed, by  divine  authority,  for  collecting  and  recording  these 
 other  precepts.  In  this  case,  it  might  have  been  said,  that 
 <'  Moses  made  an  end  of  writing  ;"  but  it  could  not  have  been 
 truly  said,  that  he  "  made  an  end  of  writing  the  words  of  this  law 
 "  in  a  book,  until  they  were  finished"a  For,  according  to  this 
 supposition,  Moses  had  neglected  to  record  many  important  or- 
 dinances. He  had  finished  his  book  ;  but  still  the  law  was  incom- 
 plete. 
 
 IV.  The  prophecies  contained  in  these  books,  while  they  prove 
 their  divine  inspiration,  also  increase  the  evidence  of  their  being 
 written  by  Moses.  The  truth  of  these  prophecies  undeniably 
 appears  from  their  accomplishment.  "  The  seed  of  the  woman" 
 hath  bruised  the  head  of  the  serpent,  by  destroying  the  kingdom 
 of  Satan.6  The  prophecies  of  Noah  concerning  the  subduction 
 of  the  Canaanites,  and  the  union  of  the  posterity  of  Japhet  to  that 
 of  Shem,  in  the  worship  of  the  true  God,  have  been  remarkably 
 fulfdled.c  The  truth  of  the  oracle  delivered  to  Rebekah  con- 
 cerning Jacob  and  Esau,  has  signally  appeared  in  the  subjection  of 
 the  lildomites  to  the  Israelites.^/  The  Gentiles  have  been  gather- 
 ed to  thatShiloh  who  v.'as  to  spring  from  Judah.e  Not  to  mention 
 the  predictions  of  Balaam  recorded  in  the  Pentateuch,  have  we 
 not  in  our  own  day  unquestionable  evidence  of  the  completion  of 
 
 a  Deut.  xxxl.  24.  b  Gen.  iii.  15. 
 
 c  Gen.  ix  35—37.  d  Gen.  xxv,  23,  e  Geor  ylix.  10. 
 
80  Moses  the  inspired  TFtiter 
 
 the  prophecies  concerning  the  Ishmaelites  and  Jews  ?  The  char- 
 acter of  Ishmael  is  evidently  written  in  that  of  those  Arabian 
 tribes  which  ait;  known  to  be  his  posterity.  Their  "hand  is 
 "  against  every  man,  and  every  man's  hand  against  them."  Yet 
 they  have  still'-  dwelt  in  the  presence  of  their  brethren. n  The 
 most  powerful  nations  have  in  vain  attempted  to  subdue  them. 
 The  Jews  are  standing  witnesses  of  the  truth  of  those  predictions 
 delivered  by  Moses.  Themselves  aeknov;ledge  their  comple- 
 tion.6  They  are  so  literally  fulfilled,  that  the  incredulity,  which 
 can  ascribe  such  predictions  to  mere  conjecture,  supposes  one 
 miracle  in  order  to  avoid  another. 
 
 That  Moses  wrote  prophecies,  as  well  as  precepts  and  histories, 
 appears  from  his  recording  that  prophetical  song  which  we  have 
 in  Deuteronomy.  But  his  prophecies  are  not  confined  to  this 
 book.  We  have  some  very  remarkable  ones  in  the  twenty-sixth 
 chapter  of  Leviticus.  Those  which  were  delivered  before  his 
 time,  were  received  by  the  Israelites  as  authentic,  on  the  faith  of 
 Moses  as  an  inspired  writer.  Hence  it  became  customary  with 
 them  to  ascribe  to  him  all  the  prophecies  recorded  in  the  Penta- 
 teuch. Our  Lord  expresses  the  general  sense  of  the  nation,  as  to 
 all  the  prophecies  contained  in  these  books  respecting  the  Messi- 
 ah, when  he  says  concerning  Moses,  "  He  wrote  of  me."c  Paul 
 also  declares  the  universal  faith  of  his  nation,  when  he  affirms  in 
 the  presence  of  Agrippa,  who  was  a  Jew,  that  he  "  said  none 
 "  other  things  than  those  which  the  prophets  and  INIoses  did  say 
 ^'  should  come  ;  that  Christ  should  suffer,  and  that  he  should  be 
 "  the  first  that  should  rise  from  the  dead,  and  should  shew  light  to 
 "  the  Gentiles.'V/  Now,  if  Moses  wrote  no  other  prophecy  con- 
 cerning Chiist  than  what  is  recorded  in  the  eighteenth  chapter  of 
 Deuteronomy,  he  ^.■Aid.none  of  these  things  which  Paul  ascribes  to 
 him.  For  in  that  prophecy,  Moses  says  nothing  of  the  sufferings 
 of  Christ,  of  his  resurrection,  or  of  the  conversion  of  the  Gentiles. 
 The  enemies  of  Paul  could  easily  have  contradicted  his  assertion, 
 had  they  not,  as  well  as  he,  attributed  to  Moses  those  prophecies 
 in  Genesis,  which  foretel  the  bruising  of  the  Messiah's  heel,  and 
 the  consequent  gathering  of  the  people  to  him. 
 
 V.  The  Samaritans  have  not  only  still  acknowledged  the  di- 
 vinity of  the  first  five  books  of  the  Bible,  but  still  acknowledged 
 them  as  the  writings  of  Moses.  It  is  well  known  that  they  have 
 the  whole  Pentateuch  in  the  Samaritan  character  ;  and  that  this- 
 differs  very  little  from  the  Hebrew  copies.  Some  suppose  that 
 this  has  been  preserved  among  them  since  the  time  of  the  cap- 
 tivity of  the  ten  tribes. c  Others  think  it  more  probable,  that  they 
 received  it  from  Manasseh,  the  brother  of  Jaddus,  who  being 
 high-priest,  apostatized  to  the  Samaritans,  because  he  would   nos 
 
 a  Gen.  xvi.  12.  b  Deut.  xxviii.xxix.  XXX. 
 
 c  John  v.  46.  d  Acts  xxvi.  22,  23. 
 
 c  Spanlieim,  Hist.  \'ct.  Test.  p.  430, 431, 
 
of  the  Pentateuch*  81 
 
 quit  his  wife,  who  was  daughter  of  Sanballat,  governor  of  Sama- 
 ria.a  According  to  some  writers,  this  Manasseh  was  that  son- 
 in-law  of  Sanballat,  whom  Nehemiah  chased  from  the  priest- 
 hood :6  although  his  name  be  not  mentioned.  The  learned 
 Prideaux  is  of  this  opinion,  and  supposes  that  Josephus  is  chargea- 
 ble with  anachronism,  when  he  relates  that  this  high-priest  lived 
 during  the  reign  of  Darius  Codomanus.c 
 
 It  is  at  any  rate  admitted,  that  the  Samaritan  Pentateuch  ia 
 very  ancient.  Considering  the  inveterate  enmity  between  the 
 Jews  and  Samaritans,  it  is  not  probable  that  the  former  would 
 have  furnished  the  latter  with  a  copy  of  the  law.  Nor  is  it  cred- 
 ible, that  the  Samaritans  would  have  acknowledged  the  Penta- 
 teuch as  written  by  Moses,  unless  they  had  been  fully  convinced 
 that  this  was  the  truth  ;  especially  as  it  is  generally  believed  that 
 they  received  no  other  part  of  the  Old  Testament  Scriptures. 
 
 VI.  The  arguments  already  brought,  so  clearly  shew,  that  the 
 books  ascribed  to  Moses  were  really  written  by  him,  that  no  fur- 
 ther evidence  is  necessary.  Yet  it  may  not  be  superfluous  to  ob- 
 serve, that  so  general  was  this  persuasion,  that  the  heathen  were 
 no  strangers  to  it. 
 
 Josephus,  the  Jewish  historian,  has  demonstrated,  from  the 
 concessions  of  heathen  writers,  that  the  laws  of  Moses  were  pen- 
 ned long  before  those  of  any  Gentile  nation.  He  justly  observes, 
 that  "  in  ancient  times  the  name  of  law  was  unheard  of,  and  that 
 "  even  Homer  wanted  a  word  by  which  to  express  it.rf  Such  was 
 the  fame  of  Moses,that  Chalcidius,  a  celebrated  Platonic  philoso- 
 pher, calls  him  the  profihet  ;  andNumenius,  another  philosopher 
 of  the  same  school,  ;/ie  wzses^  q/"  w2C72.e  Artapanus  makes  Mo- 
 ses to  be  the  Mercury  of  the  Greeks,  who  was  called  Thoyth  or 
 Theut  by  the  Egyptians.  "  Moses,"  he  says,"  the  child  of  a 
 "  Jewess,  but  adopted  by  the  daughter  of  Palmanothes,  king  of 
 "  Egypt,  delivered  many  things  extremely  useful  to  the  human 
 "  race.  On  this  account  he  not  only  conciliated  the  affection  of 
 «  the  people,  but  from  the  priests  easily  acquired  honour  equal  to 
 "  what  is  given  to  the  gods,  so  that  they  called  him  Hermes,  that 
 "  is,  Mercurij  or  the  Interpreter^  on  account  of  hia  interpretation 
 "  of  sacred  letters. 'y"  We  learn  from  Herodotus,  that  "  those 
 "  Phenicians,  who  accompanied  Cadmus, — as  they  introduced 
 "  many  doctrines,  also  brought  letters  with  them  into  Greece, 
 *'  which,"  says  he,  "  as  appears  to  me,  were  formerly  unknown 
 "  to  the  Greeks.",§r  This  indeed  is  the  general  language  of  anti- 
 quity.    With  this  testimony  let  us  compare  that  of  Eupolemus. 
 
 a  JosepU.  Antiq.  lib.  xi.  cap.  7.  b  Neh.  xiii.  28. 
 
 c  Connect,  vol.  i.  p.  32f ,  edit.  1720  :  Calmet's  Diet.  v.  Manasseh. 
 d  Cent.  Apion.  lib.  ii.  e  Vid.  Deyling,  Obs.  Sac.  Par.  i.  p.  351. 
 
 f  ^ioi,  Tjjv  T«v  npuit  ypet/^f.M.Tm  fpin,rivstctv.    Ap.  Euseb.  Prspar,  lib.  ix. 
 cap.  27.    Vid.  Wilsii  iiigyptiac.  lib.  iii.  cap.  2. 
 .§•  In  Terpsichore. 
 Vol.  I.  L 
 
82  Moses  the  impired  tVritcr 
 
 He  says,  that  "  Moses  was  the  first  wise  man,  and  that  he  first 
 "  taught  the  Jews  letters  ;  that  the  Phcnicians  received  these 
 "  from  the  Jews,  and  the  Greeks  form  the  Phenicians."a 
 
 The  most  credible  Greek  writers  acknowledge,  that  Moses 
 was  the  first  legislator-  Thus  Diodorus  Siculus  ;  "  According 
 "  to  that  ancient  institution  of  life,  which  took  place  in  Egypt 
 *♦  under  the  gods  and  heroes  in  those  fabulous  times,  it  is  related, 
 "  that  the  first  who  persuaded  the  people  to  use  written  laws,  and 
 <•  to  live  according  to  these,  was  Moses  ;  a  man  celebrated  for 
 "  the  greatness  of  his  soul,  and  for  the  regularity  of  his  life. "6  I 
 shall  only  further  observe,  that  it  seems  to  have  been  generally 
 believed  among  the  heathen,  that  the  histories,  as  well  as  the  laws, 
 contained  in  the  Pentateuch,  were  written  by  Moses.  Alexan- 
 der Polyhistor,  so  denominated  because  of  his  vast  erudition,  evi- 
 dently refers  to  the  book  of  Genesis,  when  he  says,  "  Cleodemus, 
 <'  the  prophet,  also  called  Malchas,  in  his  book  concerning  the 
 "  Jews,  relates  the  same  things  as  Moses  their  legislator,  that 
 *'  many  sons  were  born  to  Abraham  by  Keturah,  three  of  whom: 
 "  were  named  Aser,  Assur  and  Afra,"c  Sec. 
 
 There  never  was  a  more  inveterate  enemy  of  Christianity  than 
 Porphyry  the  philosopher.  Yet,  after  having  loaded  Moses  and 
 the  prophets  with  reproaches,  he  inadvertently  leaves  a  testimo- 
 ny to  the  truth  of  the  Holy  Scriptures.  Speaking  of  Sanchonia- 
 tho,  the  Phenician  writer,  he  says,  that  he  manifests  the  strictest 
 regard  to  truth  in  the  history  which  he  gives  of  the  Jews,  as  hav- 
 ing received  the  Commentaries  on  this  subject  from  JerombaaJ, 
 priest  of  the  God  Jeuo.  This  history  he  dedicated  to  Abelbal, 
 king  of  Berytus,  which  was  approved  both  by  him,  and  by  others, 
 whom  he  had  used  as  his  advisers  in  investigating  the  truth. 
 These  persons,  he  further  says,  lived  before  the  time  of  the  Tro- 
 jan war,  and  were  nearly  of  the  same  age  with  Moses ;  as  appears 
 from  the  succession  of  the  Phenician  kings.  He  adds,  that  San- 
 choniatho  flourished  in  the  time  of  Semiramis.  Eusebius  has 
 observed,  that,  even  supposing  that  Moses  had  not  lived  before 
 Sonchoniatho,  this  testimony  gives  him  very  high  antiquity  ;  for 
 Semiramis  lived  eight  hundred  years  before  the  Trojan  war.rf 
 It  has  been  already  observed,  that  the  Jerombaal  here  referred 
 to,  is  generally  supposed  to  be  Gideon,  who  was  called  Jcrubbaal  ',e 
 as  Jetio,  or  Jao,  is  just  the  name  Jehovah^  as  it  would  be  written 
 by  a  Greek./  Porphyry,  finding  it  an  unquestionable  fact,  that 
 this  Jerombaal  supplied  Sanchoniatho  with  Commentaries  con- 
 cerning the  Jews,  it  proves,  that,  even  in  this  early  period,   they 
 
 a  Clem.  Alex.  Strom,  lib.  i.  p.  25S.  Vid.  Owen.  Theolog.lib.  iv.  cap.  3. 
 digr,  1.    Eusebius  also  quotes  Eupolemus,  Prxp.  lib.  ix.  c.  30. 
 
 b  Lib.  i.  Vid.  Owen.  Tholog.  lib.  iii.  cap.  3.  digr.  3. 
 
 c  Ap.  Joseph.  Antiq.lib.  i.  cap.  16.  et  Euseb.  Prwp.  lib.  ix.  cap.  20.  Grot, 
 dc  Verit.  lib.  i.  §  16. 
 
 d  Eus.  Prxp.  hb.  x.  c.  9.  e  Jud.  vii.  1. 
 
 /  Eusebius  writes  it  Itvu^  and  Theodoret  \*u.    Quaest.  1 5.  in  Ex. 
 
of  tJw  Pentateuch.  83 
 
 were  not  only  acquainted  with  writing,  but  had  a  sacred  history  of 
 their  nation.  It  does  not  indeed  amount  to  a  proof,  but  it  affords 
 a  very  strong  presumption,  that  this  history  was  written  by  Mo- 
 ses ;  because  he  is  mentioned  in  immediate  connexion,  and  evi- 
 dently as  preceding  the  Phenician  historian.  From  the  notice 
 taken  of  Moses,  in  connexion  with  these  commentaries,  it  appears 
 extremely  probable,  that  these  had  been  ascribed  to  him  by  San- 
 choniatho. 
 
 Before  leaving  this  subject,  we  may  advert  to  some  of  the  Ou- 
 jECTioNs  that  have  been  made  to  ihe  sentiment  affu'med  in  the 
 preceding  part  of  this  Dissertation. 
 
 It  has  been  urged,  as  of  no  inconsiderable  weight,  that  "  the 
 "  whole  of  these  books  is  in  the  third  person  ;"  that "  it  is  always, 
 "  The  Lord  smd  unto  Moses^  or  Moses  said  unto  the  Lord  ;"  and 
 that "  this  is  the  style  and  manner  that  historians  use  in  speaking 
 "  of  the  persons  whose  lives  and  actions  they  are  writing. "a  It 
 has  been  justly  observed  in  reply,  that  Xenophon,  and  Cxsar,  and 
 Josephus,  use  this  manner  of  writing,  when  they  relate  those  very 
 transactions  in  which  they  v/ere  themselves  principal  agents  or 
 parties.  The  reasoning  is  thus  continued  :  "  It  may  be  said,  that 
 ^'  a  man  may  speak  of  himself  in  the  third  person  ;  and  therefore 
 «  it  may  be  supposed  that  Moses  did  :  but  supposition  proves 
 "  nothing.''^  Fact,  however,  proves  a  great  deal.  The  writer  of 
 the  Pentateuch  evidently  introduces  Moses  as  "  speaking  of  hira- 
 "  self  in  the  third  person."  In  this  manner  is  the  prophetical 
 benediction  of  Israel  recorded  :  "  And  this  is  the  blessing  where- 
 "  with  Moses  the  man  of  God  blessed  the  children  of  Israel  before 
 "  his  death.  And  he,"  that  is  Moses,  "  said.  The  Lord  came 
 '•  from  Sanai,  and  rose  up  from  Seir  unto  them  :  he  shined 
 ^'  forth  from  Mount  Paran,  and  he  came  with  ten  thousands  of 
 "  saints :  from  his  right-hand  went  a  fiery  law  for  them.  Yea, 
 "  he  loved  the  people  ;  all  his  saints  are  in  thy  hand  :  and  they 
 "  sat  down  at  thy  feet  ;  every  one  shall  receive  of  thy  words. 
 *^  Moses  commanded  us  a  law  ;  even  the  inheritance  of  the  con- 
 *'  gregation  of  Jacob.  And  he  was  king  in  Jeshurun,  when  the 
 <'  heads  of  the  people  and  tribes  of  Israel  were  gathered  together. 
 "  Let  Reuben  live,  and  not  die,"  &c.c  Unless  we  would  do  the 
 greatest  violence  to  language,  we  must  necessarily  suppose,  that 
 all  that  follows  the  introduction,  is  given  as  contained  in  the  ad- 
 dress of  Moses  to  the  people. 
 
 As  we  are  sure  that  this  manner  of  speaking  was  very  ancient, 
 no  good  reason  can  be  given  why  it  should  not  be  also  used  in 
 writing.  Jacob,  in  his  blessing,  speaks  sometimes  in  the  first, 
 and  sometimes  in  the  third  person. rf  The  same  mode  of  expres- 
 sion is  attributed  to  Balaam  :  "  Balaam  life  up  his  eyes, — and  he 
 "  took  up  his  parable  and  said,  Balaam,  the  son  of  Beor,  hath  said, 
 
 a  Age  of  Reason,  Part  II.  p.  S.        h  Ibid, 
 ^  c  Deut.  xxxiii,  1—6.  </  Gen.  xlix.  2,  3, 4, 24, 25. 
 
84  Moses  the  inspired  JFriter 
 
 "  and  the  man  whose  eyes  are  open  hath  said,"a  8cc.  Will  any 
 one  doubt,  whether  Matthew  and  John  wrote  the  gospels  ascribed 
 to  them,  merely  because  they  speak  of  themselves  in  the  third 
 person  ? 
 
 As  it  is  said,  Numb.  xii.  3.  "  The  man  Moses  was  very  meek 
 "  above  all  the  men  which  were  on  the  face  of  the  earth,"  it  has 
 been  inferred,  either  that  Moses  was  not  the  writer,  or  that  he  is 
 ■without  credit  because  of  this  self-con? mendation.  This  objec- 
 tion has  been  so  well  answered  already,  that  scarcely  any  thing 
 further  is  necessary.  6  Only  it  may  be  observed,  that,  in  one 
 point  of  view,  it  is  merely  a  begging  of  the  question.  For,  as 
 all  the  true  friends  of  revelation  maintain,  not  only  that  Moses 
 was  the  writer,  but  that  he  was  the  inspired  writer,  of  the  Penta- 
 teuch ;  according  to  their  hypothesis,  he  was  directed  by  the  Spir- 
 it of  God  in  all  that  he  wrote.  This  apparent  self-praise  is  no 
 3Tfiore  an  objection  to  the  credibility  of  the  writer,  than  his  unex- 
 ampled impartiality  in  recording  his  own  errors.  Both  must  be 
 equally  ascribed  to  superior  impulse.  If  that  self-love  which  is 
 natural  to  all  men,  and  which  prompts  the  generality  of  writers  to 
 draw  a  veil  over  their  faults,  did  not  hinder  Moses  from  record- 
 ing his  own  obstinacy,  unbelief,c  sinful  wrath,  and  judicial  exclu- 
 sion from  the  land  of  promise  ;rf  it  is  unnatural  to  suppose,  that  he 
 was  under  the  influence  of  this  principle  when  expressing  the 
 singular  meekness  of  his  temper  ;  especially  as  he  must  have 
 viewed  it  as  a  gift  of  God,  qualifying  him  for  his  arduous  work, 
 and  therefore  as  no  proper  ground  of  boasting.  But  it  is  com- 
 mon with  the  adversaries  of  divine  revelation,  to  separate  one  part 
 of  its  evidence  from  the  other,  although  essentially  connected.* 
 
 It  has  been  urged  as  a  very  important  objection,  that  the  name 
 oi  Dan  is  found  in  Gen.  xiv.  14.  ;  whereas  the  town,  formerly  de- 
 signed-Low/;,  was  not  called  Da7i  till  about  the  time  of  Samson,  as 
 appears  from  Judg.  xviii.  27,  28.     But  the  evidence  that  the  Pen- 
 
 a  Numb.  xxiv.  2 — 5. 
 
 d  See  Watson's  Apol.  Let.  2.    Scott's  Vindication,  B.  i.  c.  1. 
 
 c  Exod.  iii.  11. ;  iv.  1.  10,  13.  d  Numb.  xx.  10—12. 
 
 *  An  olijection  of  this  kind  comes  wilh  Acry  ill  grace  from  one,  who  is 
 so  careful  to  inform  mankind  of  his  great  consequence,  both  as  a  political 
 and  as  a  theological  writer,  as  appears  from  the  following  passages  :  "  I 
 "  wrote  Coynmon  Sense  the  latter  end  of  the  year  1775,  and  pulilished  it 
 "  the  first  of  January  1776.  Independf.nce,"  that  of  America,  "was 
 "  DECLARED  the  4th  of  Mv  follow ing."t—"  I  was  seized  with  a  fever. 
 •'_It  was  then  that  I  remembered  with  renewed  satibtaction,  and  con- 
 "  gratulated  myself  most  sincerely,  on  having  written  the  former  part  of 
 ♦'  die  Age  of  Reason.— 1  ha\  c  produced  a  work,  that  no  Bible  believer, 
 •'  though  writing  at  his  ease,  and  with  a  library  of  church  books  about 
 "him,  canrefute."^  Let  the  reader  judge,  whether  this  language,  or 
 that  of  Moses,  discovers  "  one  of  die  most  vain  and  arrogant  of  coxcombs ;" 
 especially  if  it  be  at  the  same  time  considered,  that  he  s\  ho  has  been  at 
 such  pains  to  record  his  own  excellencies,  and  z«r/t</7?fsf  to  society,  has  not 
 given  an  equal  evidence  of  his  credibility,  by  recording  his  errors. 
 
 I  Age  of  Reason,  Part  I.  p.  S5.  %  Pref.  to  Part  II. 
 
of  the  Pentateuch^  85 
 
 tateuch  was  written  by  Moses,  would  not  be  in  the  least  degree 
 ■weakened,  by  the  supposition  that  it  had  been  originally  Laish, 
 and  that  after  this  name  came  to  be  little  known,  that  of  Dan  had 
 been  wi'itten  on  the  margin,  and  afterwards  inserted  by  some 
 transcriber  into  the  text.  There  is  no  necessity,  however,  even 
 for  this  supposition.  The  enemies  of  revelation  cannot  prove, 
 that  there  was  not  a  place  or  rivulet  of  the  name  of  Dan  .in  the 
 days  of  Abraham.  The  probability  is,  that  there  was  ;  as  the 
 name  seems  to  be  retained  in  that  of  Jordan  ;  which,  according  to 
 ancient  writers,  signifies  t/ie  river  of  Dan.  Now,  there  can  be  no 
 doubt,  that,  in  the  time  of  Moses,  this  river  was  called  Jordan. 
 From  the  silence  of  other  parts  of  Scripture  with  respect  to  this 
 X>a«,  it  can  be  no  more  inferred  that  it  did  not  exist,  than  that 
 there  was  no  such  place  as  Hobah,  mentioned  in  the  next  verse, 
 because  the  name  occurs  no  where  else  in  Scripture. 
 
 In  Gen.  xxxvi.  31.  it  is  said,  "These  are  the  kings  that  reign- 
 "  ed  in  Edom,  before  there  reigned  any  king  over  the  children 
 "  of  Israel."  The  same  passage  is  found  in  1  Chron.  i.  43. 
 Hence  it  has  been  inferred,  "  that  this  part  of  Genesis  is  taken 
 "  from  Chronicles,  and  that  Genesis  is  not  so  old  as  Chronicles."a 
 
 If  we  compare  the  two  passages,  it  will  appear  far  more  natu- 
 ral to  conclude,  that  the  genealogy  in  Genesis  was  first  written, 
 and  that  the  other  is  an  abridgment  of  it.  For  the  former  is  more 
 than  double  the  size  of  the  latter.  It  has  been  generally  supposed, 
 that  the  words  contained  in  Gen.  xxxvi.  31.  have  been  inserted 
 into  the  text  by  Ezra,  or  some  other  writer,  after  the  Israelites 
 were  accustomed  to  monarchical  government :  and  the  supposi- 
 tion can  effect  neither  the  authenticity  nor  the  inspiration  of  the 
 book.  Such  a  supposition,  however,  is  quite  unnecessary.  It 
 was  in  the  highest  degree  consistent  with  the  design  of  the  inspi- 
 red writer  to  give  a  particular  account  of  the  Edomites.  He  had 
 already  recorded  the  prophecy  delivered  to  Rebekah,  that  "  the 
 "  one  people  should  be  stronger  than  the  other",  and  that  the  elder 
 "  should  serve  the  younger. "/&  That  the  completion  of  this 
 prophecy  might  eventually  appear  the  more  remarkable,  he  shews, 
 that  the  Edomites  formed  a  considerable  nation,  under  a  regular 
 government,  while  the  Israelites,  so  far  from  having  any  rulers 
 of  their  own  race,  were  in  a  state  of  slavery  in  Egypt.  The  ex- 
 pression, before  there  reigned  any  king  over  the  children'  of  Israel, 
 may  merely  signify,  before  they  had  any  regular  government  of 
 their  own.  For  the  word  rendered  king,  is  sometimes  used  to 
 denote  a  judge  or  governor.  Thus,  in  the  history  of  the  Judges, 
 it  is  said,  "  In  those  days  there  was  no  king  in  Israel,  but  every 
 "  man  did  that  which  was  right  in  his  own  eyes.'V  It  is  evident, 
 that  the  term  is  here  used  to  denote  a  Judge.  For  there  had  nev- 
 er been  a  king  in  Israel  in  any  other  sense.     The  reason  added 
 
 a  Age  of  Reason,  Part  II.  p.  10,  II. 
 
 b  Gen.  xxv.  23.  c  Judg.  xvii.  6. 
 
86  Moses  the  inspired  Writer 
 
 shews  incontestably,  that  nothing  more  is  intended,  than  that  they 
 had  no  chief  ruler  of  any  kind.  For  were  it  meant,  that  the  anar* 
 chy  at  this  time  prevailing  was  merely  the  consequence  of  the 
 want  of  monarchical  government,  it  must  follow,  that  the  same  an- 
 archy prevailed  during  all  the  time  of  the  government  of  the  Jud- 
 ges ;  for  there  was  still  the  same  reason  for  it.a  In  like  manner, 
 Moses  calls  himself  "  king  in  Jeshurun."6 
 
 There  is  another  way  in  which  this  language  may  be  satisfacto- 
 rily accounted  for.  The  writer  had  already  said,  as  we  learn 
 from  the  preceding  chapter,  that  God  had  declared  to  Jacob,  as 
 he  had  also  done  to  Abraham  ;  "  Kings  shall  come  oui  of  thy 
 "  loins."c  But,  by  giving  a  particular  account  of  the  priority  of 
 the  descendants  of  Esau  as  to  temporal  dignity,  he  in  effect  shews 
 the  Israelites  how  God  was  pleased  to  try  their  faith  in  his 
 promise. 
 
 From  the  number  of  governors  mentioned  in  this  chapter,  it 
 cannot  justly  be  inferred,  that  their  succession  extended  to  a 
 much  later  period  than  that  in  which  Moses  is  said  to  have  wrote. 
 For,  according  to  the  judgment  of  some  learned  writers,  a  con-- 
 sidcrable  number  of  these  rulers  preceded  Esau.  The  Horites, 
 whose  dukes  are  here  named,  existed  as  a  nation  in  the  time  of 
 Abraham.^  There  is  no  evidence,  that  the  kings  mentioned  af- 
 ter them  had  any  affinity  to  Esau.  It  has  been  supposed,  that 
 the  Horites  were  first  governed  by  different  independent  chiefs, 
 called  dukes,  but  that  being  easily  conquered,  while  in  this  divided 
 state,  by  Chedorlaomer,  king  of  Elam,  they  united  under  a  monr 
 archical  government :  and  that,  when  Esau's  posterity  increased, 
 this  form  of  government  was  changed,  and  the  former  restored.e 
 It  would  appear,  however,  that  for  a  considerable  time  at  least, 
 the  country  was  divided  into  two  districts  ;  that  the  one  was  call- 
 ed "  the  land  of  Seir,"  and  that  the  other  received  the  name  of 
 Edom,  after  being  possessed  by  the  posterity  of  Esau.  The 
 chiefs  of  the  Horite  race  were  sovereigns  of  Seir  ;/  and  it  seems 
 probable,  that  the  kingly  government  subsisted  at  the  same  time 
 in  the  country  afterwards  called  Edom.^  But  though  it  were 
 possible  to  prove,  that  all  these  kings  were  really  descendants  of 
 Esau,  it  would  not  follow,  that  they  did  not  all  reign  before  the 
 time  of  Moses.  They  are  only  eight  in  number,  and  it  was  not 
 till  two  hundred  and  thirty-six  years  after  the  death  of  Isaac,  that 
 Moses  entered  on  the  work  of  judging  Israel.  As  to  the  dukes 
 of  the  family  of  j'sau,  it  is  evident  that  we  have  only  two  de- 
 scents of  them,  in  the  first,  there  were  fourteen,  each  govern- 
 ing his  own  territory  at  the  same  time  :  and  eleven  in  the  second. 
 I  shall  only  further  observe,  that,  had  Genesis  been  written  after 
 Chronicles,  the  writer,  as  a  Jew,  would  undoubtedly  have  paid  as 
 
 a  See  also  Judg.  xviii.  1. ;  xix.  1. ;  xxi.  25.        b  Deut.  XXXiii<  5. 
 c  Gen.  xvii.  6, ;  xxxv.  11,        d  Gen.  xiv.  6. 
 *Univ.  Hist.  vol.  ii.  p.  170.      /  Gen.  xxxvi.  29,  30. 
 g  Ver.  30,  31.  comp. 
 
of  the  Pentateuch*  87 
 
 great  a  compliment  to  his  own  nation  as  to  the  Edomites  ;  and 
 would  therefore  have  carried  down  the  genealogy  of  the  family 
 of  Jacob,   as  far  as  he  did  that  of  the  family  of  Esau. 
 
 An  argument  that  Moses  did  not  write  the  Pentateuch,  has 
 been  derived  from  these  words  :  "  And  the  children  of  Israel  did 
 «  eat  manna  forty  years,  until  they  came  to  a  land  inhabited  : 
 «  they  did  eat  manna,  until  they  came  unto  the  borders  of  the  land 
 "  of  Canaan."a  Some  learned  Christian  writei's  have  admitted, 
 that  this  passage  could  not  have  been  written  by  Moses,  but  must 
 have  been  inserted  afterwards.^  But  there  is  nothing  here  that 
 Moses  could  not  say  with  propriety.  It  was  incumbent  on  him  as 
 a  faithful  historian,  not  only  to  relate  the  miraculous  sustentatioa 
 of  Israel,  but  to  tell  how  long  it  had  continued  to  his  certain  know- 
 ledge. Before  he  finished  his  writing,  they  had  been  forty  years 
 in  the  wilderness.c  All  this  time  had  they  been  fed  with  manna. 
 So  far  from  thinking  it  unnatural  that  Moses  should  refer  to  the 
 duration  of  the  miracle,  it  would  have  been  surprising  indeed 
 had  he  mentioned  the  miracle  in  any  other  way.  For  undoubted- 
 ly its  duration  afforded  far  more  unquestionable  evidence  of  its 
 reality,  than  if  such  a  circumstance  had  taken  place  only  once  or 
 twice.  When  it  is  said  that  this  continued  "  until  they  came  to 
 «*  a  land  inhabited,"  it  does  not  follow  that  the  writer  meant  to 
 say  that  it  immediately  ceased.  The  preposition  until  is  often 
 Used  in  a  very  different  sense,  both  by  sacred  and  by  profane 
 •writers.  It  is  not  the  design  of  the  passage  indeed  to  specify 
 the  precise  time  that  the  manna  continued  with  the  Israelites  ; 
 but  to  shew  that  God  had  miraculously  fed  them  forty  years, 
 "while  they  had  no  ordinary  means  of  support.  The  contrast  is 
 stated  not  properly  between  Canaan  and  that  whole  country, 
 whether  desert  or  cultivated,  which  lay  between  Egypt  and  it ; 
 but  between  a  land  inhabited^  where  food  might  have  been  pro- 
 cured, and  the  nvildernesSf  where  they  could  have  found  none. 
 This appears  undeniably  from  the  connexion  between  the  35th 
 and  32d  verses  :  '•  Moses  said.  This  is  the  thing  which  the  Lord 
 "  commandeth,  Fill  an  omei-  of  it,  to  be  kept  for  your  generations, 
 "  that  they  may  see  the  bread  wherewith  /  /lave  Jed  you  in  the 
 "  wilder7iess,  when  I  brought  you  forth  from  the  land  of  Egypt.— 
 <'  And  the  children  of  Israel  did  eat  manna  forty  years,  until  they 
 "  came  to  a  land  inhabited."  Then  the  writer  returns,  to  illus- 
 trate what  he  had  said  in  verse  32,  concerning  the  quantity  to  be 
 laid  up  :  *'  Now  an  omer  b  the  tenth  part  of  an  ephah,"  verse  36. 
 
 To  me  the  passage  carries  internal  evidence  of  having  been 
 written  before  the  Israelites-  entered  Canaan.  It  seems  to  be 
 guarded,  as  if  the  historian  had  meant  that  it  should  be  thus  under- 
 stood. Had  it  been  written  after  the  Israelites  ^vcre  settled  in 
 the  land  of  promise,  it  would  most  probably  have  been  said, 
 "  They  did   eat  manna  until  they  came  into  the  la?id  of  Canaan." 
 
 a  Exod.  xvi.  3B.        b  Wilsii  Miscell.  vol.  i.  lib.  i.  c,  xiv.  sect,  44, 
 c  Deut.  ii.  r.;  viii,  2,4, 
 
88  Moses  the  inspired  TFriter 
 
 But  instead  of  this  it  is,  "  until  they  came  unto  the  borders  of  the 
 "land  of  Canaan."  A  late  writer  has  tried  to  give  the  words  an 
 unfair  turn,  when  he  says,  that  "  Moses — died  in  the  wilderness, 
 "  and  never  came  ufion  the  borders  of  the  land  of  Canaan. "a  But 
 he  certainly  came  unto  these  borders.  For  before  he  finished  his 
 writing,  he  was  "  in  the  plains  of  Moab,  by  Jordan,  near  Jericho."^ 
 Before  his  death,  he  uses  similar  language  in  regard  to  this  mi- 
 raculous support,  with  that  in  the  verse  under  consideration.  He 
 addresses  the  Israelites  as  having  now  finished  their  peregrina- 
 tions in  the  wilderness,  and  as  being  come  to  a  land  inhabited. 
 He  speaks  as  if  the  miraculous  supply  of  the  manna  had  been  at 
 an  end,  because  he  knew  it  was  to  cease  in  a  very  short  time  :* 
 "  Thou  shalt  remember  all  the  way  which  the  Lord  thy  God  led 
 "  thee  these  forty  years  in  the  wilderness  ; — and  he  fed  thee  w  ith 
 "  manna."  And  again,  "  Who  led  thee  through  that  great  and 
 "  terrible  wilderness  ; — who  fed  thee  in  the  wilderness  with  man- 
 na/V 
 
 The  same  writer  has  attempted  to  shew,  that  such  language 
 could  not  be  applicable  to  the  Israelites  during  the  life  of  Moses, 
 by  comparing  it  with  that  in  Josh.  v.  12.  "  And  the  manna 
 "  ceased  on  the  morrow,  after  they  had  eaten  of  the  old  corn  of 
 "  the  land,  neither  had  the  children  of  Israel  manna  any  more, 
 "but  they  did  eat  of  the  fruit  of  the  land  of  Canaan  that  year." 
 But  the  language  is  very  different.  It  is  said  expressly  that  the 
 manna  ceased.  Here  we  do  not  read  merely  of  a  land  inhabitedi 
 but  of  the  lajid  of  Ca7iaan.  The  phraseology  supposes,  that  the 
 people  were  come,  not  unto  the  borders  of  the  land  of  Canaan,  but 
 to  this  land  itself.  From  the  other  passage,  there  is  no  reason  to 
 conclude,  that  the  writer  meant  to  insinuate,  that  the  Israelites 
 had  no  more  manna  ;  for  he  menlionjf  no  substitute.  But  here 
 ■we  are  informed  that  they  made  use  of  corn  instead  of  it. 
 
 Two  objections  have  been  founded  on  what  is  said,  Deut.  iii. 
 11.  "  For  only  Og  king  of  Bashan  remained  of  the  remnant  of 
 "  giants  ;  behold,  his  bed-stead  was  a  bed-stead  of  iron  ;  is  it  not 
 "  in  Rabbath  of  the  children  of  Ammon  ?  nine  cubits  was  the 
 "  length  thereof,  and  four  cubits  the  breadth  of  it,  after  the  cubit 
 "  of  a  man."  The  first  objection  is,  tliat  it  gives  countenance  to 
 "  the  fabulous  noiions  about  giants. "(/  This  objection  has  been  so 
 well  answered  already, e  that  I  shall  not  spend  time  on  it.  1  shall 
 only  observe,  that  the  existence  of  individuals  of  an  extraordinary 
 size,  is  a  fact  attested  by  profane  as  well  as  by  sacred  history .y 
 
 The  other  objection  is,  that  "  it  could  not  be  Moses  that  said 
 
 a  Age  of  Reason,  Part  II.  p.  13.        b  Numb,  xxxiii.  50. 
 *  It  (lid  actually  cease  in  the  course  of  a  few  weeks  at  farthest :  as 
 appears  from  Deut.  i.  3.  and  Josh.  v.  12.  compared, 
 c  Deut.viii.  3,  15,  16. 
 d  Age  of  Keason,  Part  II.  p.  13. 
 e  See  Bishop  Watson's  Apology,  Let.  3. 
 /  Vid.  Gro.  de  Verit.  lib,  i.  sect.  1(5.    Bocharti  Phaleg,  lib,  i.  cap.  13. 
 
of  the  Pentateuch,  80 
 
 *5  this,  because  Moses  could  know  nothing  about  Rabbah,  nor  of 
 <*  what  was  in  it.  "  Rabbah,"  it  is  added,  "  was  not  a  city  be- 
 «  longing  to  this  giant  king,  nor  was  it  one  of  the  cities  that  Mo- 
 "  ses  took.  The  knowledge,  therefore,  that  this  bed  was  at  Rab- 
 *'  bah,  and  of  the  particulars  of  its  dimensions,  must  be  referred  to 
 "  the  time  when  Rabbah  was  taken,  and  this  was  not  till  four  hun- 
 "  dred  years  after  the  death  of  Moses  ;  for  which  s^e  2  Sam.  xii. 
 "  26. "a  This  objection,  like  many  others,  shews  how  extreimely 
 anxious  the  enemies  of  revelation  are  ta  grasp  at  every  twig  they 
 can  lay  hold  of,  and  how  much  at  a  loss  for  argument.  It  dis- 
 covers indeed,  either  the  grossest  ignorance  of  the  subject,  or  the 
 greatest  presumption.  Rabbah  did  not  belong  to  Og,  nor  was  it 
 one  of  the  cities  which  Moses  took.  Does  it  therefore  follow,  that 
 "  he  could  know  nothing  about  it  ?"  By  this  kind  of  reasoning, 
 one  who  had  never  read  the  history  would  be  apt  to  conclude, 
 that  Rabbah  was  at  the  distance  of  some  hundreds  of  miles  from 
 the  scene  of  the  conquests  of  Moses.  But  the  kingdom  of  Og 
 ■was  separated  from  that  of  Bashan,  only  by  the  river  Jabbok.  Ja- 
 zer,  one  of  the  cities  conquered  by  the  Israelites,^  was  within  a 
 few  miles  of  Rabbah.  The  inheritance  which  Moses  gave  to  the 
 tribe  of  Gad,  had  for  its  border  "  half  the  land  of  the  children  of 
 *' Ammon."c  Their  inheritance,  as  well  as  that  of  Reuben,  ex- 
 tended to  Jabbok. c?  Now,  it  has  been  generally  admitted,  that 
 Rabbah  was  situated  on  this  river,  and  that  thence  one  part  of  the 
 city  was  called  the  city  of  ivciters.e  But  this  river,  it  would  seem, 
 must  have  had  as  wonderful  an  influence  on  Moses,  as  the  poets 
 have  ascribed  to  Lethe.  If  it  did  not  drown  the  past  in  oblivion, 
 it  prevented  any  increase  of  knowledge  for  the  future.  Of  what 
 took  place  beyond  it,  he  "  could  know  nothing." 
 
 It  is  no  less  absurd  to  suppose  that  the  particulars  here  recor- 
 ded could  not  be  known  till  the  time  of  David,  From  the  histo- 
 ry given  of  the  seige  of  Rabbah,  there  is  every  reason  to  suppose 
 that  the  city  was  totally  destroyed  by  him.  Surely,  then,  no  man 
 would  afterwards  write,  concerning  the  bed  of  Og,  "  Is  it  not  in 
 «  Rabbah  ?"  v^^hen  Rabbah  itself  had  no  existence.  But  although 
 it  were  certain,  that  this  verse  had  been  written  in  the  time  of 
 David,  as  it  would  not  follow  that  the  whole  of  the  Pentateucii 
 was  of  as  late  a  date,  as  little  would  it  weaken  the  evidence  cf 
 revelation,  in  respect  to  the  existence  of  giants,  which  is  declar- 
 ed in  a  variety  of  other  places.  It  would  have  an  effect  directly 
 contrary.  It  would  prove,  that  the  extraordinary  size  of  this  king 
 was  admitted  by  a  neighbouring  nation,  "  four  hundred  years  after 
 "  the  death  of  Moses  ;"  and  that  they  still  preserved  his  bed  as  a 
 proof  of  the  fact  ;  unless  it  €an  be  supposed,  that  the  Ammonites 
 -■were  so  friendly  to  the  religion  of  the  Israc'iites,  as  to  make  this 
 bed  at  some  later  period,  for  the  express  purpose  of  confirming 
 
 a  Age  of  Reason,  Part  II.  p.  14.       6  Numb,  xxxii.  3.        c  Josh,  xii:.  25. 
 d  Deut.  iii.  16.  e  2  Sam.  xii  7.    See  Well's  Geogr.  O.  Te^c. 
 
 vol.  ii.  p.  176.  Hieronym.  Loc.  Hebraic,  v.  JaboPh, 
 
 Voi.  I.  "  M 
 
90  Moses  the  hisptred  JTriter,  S,'c, 
 
 their  sacred  history.  Let  me  add  ;  was  this  circumstance  reck- 
 oned worthy  of  so  much  attention  in  the  days  of  David,  and  was  it 
 impossible  that  it  should  come  to  the  knowledge  of  Moses,  or  at- 
 tract any  attention  iti  his  time  ? 
 
 The  objection  derived  from  the  pretended  cruelty  of  Moses, 
 has  been  so  fully  answered  by  others,  that  I  cannot  pretend  to  of- 
 fer any  thing  new  on  the  subject.c 
 
 Some  have  thought  that  Moses,  before  going  up  to  Moun 
 Pisgah,  was  ernployed  by  the  Spirit  of  God  to  write  the  accoun 
 of  his  own  death. 6  This  idea  will  excite  the  laugh  of  an  infidel  r 
 but  it  will  not  appear  incredible  to  one  who  believes  the  truth  of 
 inspiration.  As,  however,  it  is  nowise  necessary  to  the  truth  of 
 revelation,  that  every  word  of  a  book  should  have  been  written  by 
 the  person  whose  name  it  bears,  this  is  no  where  affirmed  in 
 Scripture.  It  was  never  supposed  by  any  believer,  that  both  the 
 books  which  bear  the  name  of  Samuel  were  written  by  him. 
 After  the  deavh  of  any  inspired  writer,  it  would  seem  that  his 
 work  was  continued  or  concluded  by  another  person,  endowed 
 ■with  the  same  spirit,  and  that  the  original  name  was  retained, 
 because  the  work  was  only  continued.  Hence  it  is  most  probable, 
 that  the  last  chapter  of  Deuteronomy  was  added  by  Joshua  ;  es- 
 pecially as  it  would  seem,  that,  with  the  exception  of  the  conclu- 
 ding verses,  he  wrote  the  whole  of  that  book  which  bears  his 
 name,  in  that  very  volume  which  Moses  had  delivered  to  the 
 priests,  lobe  laid  up  before  the  ark.  For  we  are  informed,  that, 
 after  Joshua  had  made  a  covenant  with  the  people,  and  set  them 
 a  statute  and  an  ordinance  in  Shechemj  he  ivrote  these  ivords  in 
 the  book  of  the  laiv  of  God.c 
 
 a  SeeBp.  Watson's  Apology,  Let.  3.    Scott's  Vindication,  p;  15 — 22. 
 b  Pfeifferi  Difficil.  Script.  Log.  Cent.  2.  loc,  44. 
 c  Josh.  xxiv.  26. 
 
THE 
 
 USE  OF  SACRED  HISTORY. 
 
 PART  I. 
 
 MANKIND  have  universally  acknowledged  the  advantages 
 arising  from  history.  Hence,  even  those  nations  that 
 have  been  unacquainted  with  writing,  have  preserved  their  his- 
 tory in  traditionary  songs,  or  in  emblematical  figures.  When 
 properly  managed,  it  contains  a  faithful  memorial  of  both  the 
 good  and  the  evil  actions  of  n»en  ;  and  endeavours,  as  far  as  pos- 
 sible, to  discover  the  springs  of  these  actions.  Thus  it  operates, 
 both  as  a  spur  to  the  imitation  of  what  is  laudable,  and  as  a  beacon 
 to  deter  from  what  is  wrong.  It  also  records  the  more  important 
 works  of  the  Supreme  Cause,  whether  in  the  world  of  nature, 
 of  providence,  or  of  grace.  History  gives  a  present  existence 
 to  the  past,  and  in  some  measure  makes  up  for  the  brevity  of  hu- 
 man life,  by  calling  in  the  experience  of  former  ages.  But  all 
 the  advantages  that  human  history  can  boast,  are  possessed  in  a 
 far  superior  degree  by  that  which  has  the  stamp  of  inspiration. 
 It  also  possesses  others,  which  are  entirely  its  own. 
 
 There  is,  perhaps,  no  part  of  Sacred  Scripture  so  little  at- 
 tended to,  or  so  little  valued,  by  the  generality  of  readers,  as  the 
 historical.  Except  what  immediately  respects  the  life  and  death 
 of  our  Saviour,  or  the  propagation  of  the  gospel  by  his  first 
 ministers  ;  they  consider  themselves  as  very  little  interested  in 
 a  narration  of  facts  which  happened  so  many  years  ago.  They 
 seem  to  think  that  the  history  of  ancient  heathen  nations,  record- 
 ed in  Scripture,  was  merely  intended  for  the  use  of  the  Jews, 
 who  were  their  neighbours  ;  and  that  as  these  nations  are  in 
 general  extinct,  it  can  be  of  little  or  no  advantage  to  Christians. 
 
92  GENERAL    VIEW   OF 
 
 But  they  have  not  duly  considered  that,  as  "  all  scrifiture  is  giv 
 *'  en  by  inspiration  of  God,"  it  is  all  profitable.  To  many,  even 
 the  history  of  the  Jews  seems  especially  meant  for  the  use  of 
 that  nation.  Those,  however,  who  entertain  this  sentiment,  have 
 not  learned,  that  not  only  the  prophets  did  "  not  minister  unto 
 "  themselves,  but  unto  us  the  things  which  are  now  reported"c 
 in  the  gospel  ;  but  that  the  sacred  historians  were  employed 
 principally  for  this  end.  A  great  part  of  the  Holy  Bible  is  lost 
 to  those  who  know  not  that "  all  these  things,"  which"  are  record- 
 ed immediately  in  relation  to  the  posterity  of  Jacob,  "  happened 
 "  unto  them  for  ensamples,"  and  that  "  they  are  written  for  our 
 *'  admonition,  upon  whom  the  ends  of  the  world  are  come."3 
 
 So  little  attention  being  given  to  this  branch  of  revelation, 
 notwithstanding  its  great  utility,  it  is  the  more  necessary  that 
 we  should  consider  it  at  large.  We  shall,  first,  take  a  more 
 general  view  of  the  use  of  Sacred  History.  We  may,  secondly^ 
 advert  to  some  of  its  peculiar  beauties.  The  special  advantages 
 arising  from  this  species  of  writing,  may  be  next  considered. 
 We  shall  then  inquire  into  the  design  of  the  history  of  God's 
 ancient  people  in  particular  :  and  afterwards  endeavour  to  show, 
 from  a  variety  of  evidence,  that  the  Sacred  History,  in  its  gen- 
 eral tenor,  is  meant  to  illustrate,  confirm,  and  enforce  the  great 
 doctrines  of  revelation. 
 
 S  E  C  T  I O  N    I. 
 
 A  General  View  of  the  Use  of  Sacred  History. 
 
 We  are,  first,  to  attend  to  the  use  of  Sacred  History  in  gen- 
 eral. This  is  so  various,  that  we  mean  only  to  make  a  few  re- 
 marks, as  introductory  to  what  is  principally  in  view. 
 
 I.  The  Holy  Scripture  contains  a  striking  account  of  the 
 origin  of  all  things.  It  was  worthy  of  divine  wisdom,  that  the  book 
 ■which  was  to  contain  the  annals  of  the  world  for  so  many  ages, 
 should  commence  with  a  declaration  of  its  origin  ;  that  this  vol- 
 ume, which  carries  us  forward  to  the  end  of  lime,  should  carry  us 
 back  to  its  beginning  ;  that  the  important  history  of  the  new 
 creation  should  be  prefaced  by  an  account  of  the  old.  Man  learns, 
 indeed,  from  the  light  of  nature,  that  the  world  must  have  had  a 
 beginning.  These  very  works  which  proclaim  *'  the  eternal 
 "  power  and  godhead"  of  the  First  Cause,  plainly  intimate  the 
 temporal  nature  of  their  own  existence.  But  it  was  the  will  ot 
 God,  that  man  should  enjoy  a  more  clear  and  express  testimony  ; 
 that  he  should  not  merely   know  by  reason,  but  "  understand 
 
 a  1  Pet.  i.  12.  bl  Cor.  x,  II. 
 
THE  USE  OF    SACRED  HISTORY.  93 
 
 « through  faith,  that  the  worlds  were  framed."  For  it  is  not 
 «nough  that  we  believe  some  things  on  rational,  and  others  on 
 scriptural  grounds.  It  is  the  pleasure  of  the  Most  High,  that  all 
 that  we  believe  concerning  him,  or  his  works,  although  discerni- 
 ble by  the  light  of  nature,  should  rest  directly  on  his  own  testi- 
 mony. He  is  also  pleased  to  inform  us  of  the  manner  in  which 
 he  created  :  "  Through  faith  we  understand  that  the  worlds  were 
 "  framed  by  the  word  of  God  ;"  and  so  framed,  "  that  things 
 "  which  are  seen  were  not  made  of  things  which  do  appear.a 
 Here  are  two  things  which  can  be  known  only  by  faith  ;  first,  that 
 the  worlds  v/ere  framed  by  God's  word  of  command  ;  and,  second- 
 ly, that  they  were  not  created  of  pre-existent  matter,  but  of  noth- 
 ing. Faith  learns  the  former,  from  the  language  of  the  inspired 
 historian  ;  "  God  said.  Let  there  be  light ;  and  there  was  light,"6 
 8cc.  It  learns  the  latter,  from  the  general  strain  of  the  history  of 
 creation.  For  it  is  declared  ;  "  In  the  beginning  God  created  the 
 "  heaven,  and  the  earth.  And  the  earth  was  without  form,  and 
 •"  void.'V  If  God  created  both  heaven  and  earth  "  in  the  begin- 
 "nine;;"  there  was  no  material  principle  previously  existing. 
 That  expression,  "  And  the  earth  was  without  form,  and  void," 
 does  not  declare  what  was  the  state  of  the  earth  before  creation, 
 but  what  was  its  state  immediately  after  its  first  formation,  before 
 God  reduced  every  thing  to  order  and  beauty,  by  that  regular  pro- 
 cess which  the  historian  proceeds  to  declare. 
 
 Nothing  can  give  us  a  more  exalted  idea  of  divine  power,  than 
 the  history  of  the  creation.  We  cannot  conceive  any  human  em- 
 blem of  the  majesty  of  God  so  proper  as  that  which  is  here  em- 
 ployed. "  He  spake,  and  it  was  done  :  he  commanded,  and  it 
 "  stood  fast.'V/  Every  thing  in  this  description  corresponds  to 
 the  character  of  the  glorious  architect.  We  perceive  the  most 
 perfect  order  in  the  whole.  An  existence  is  first  given  to  matter 
 itself.  Then,  at  his  almighty  word,  our  earth  rises  out  of  chaos. 
 But  as  its  beauty  must  have  been  otherwise  lost,  as  it  must  have 
 been  otherwise  a  gloomy  prison,  unfit  for  the  reception  of  an  in- 
 telligent creature,  the  light  is  created.  This  earth  would  still 
 have  been  an  unfit  abode  for  man,  had  not  an  atmosphere  been 
 formed.  Therefore  God  made  that  firmament  or  great  expanse, 
 part  of  which  is  employed  for  receiving  our  atmosphere,  which 
 contains  the  air  that  we  breathe. e  Notwithstanding  the, creation 
 Of  our  atmosphere,  the  earth  would  still  have  been  uninhabitable, 
 had  it  not  been  separated  from  the  great  body  of  water.  There- 
 fore, "  the  waters  were  gathered  together  into  one  place,  and  the 
 "  dry  land  appeared.'y  The  earth  itself  was  now  completely 
 formed  ;  but  it  had  no  capacity  of  supporting  any  inhabitants. 
 It  was  still  unproductive.  Therefore  "  God  said,  Let  the  earth 
 "  bring  forth  grass,    the  herb  yielding  seed,"  Scc.^-     That    the 
 
 a  Heb.  xi.  j.  b  Gen.  i.  3.  c  Gen.  i.  1,  2. 
 
 d  Psal.  xxxiii.  9.  e  Gen.  i.  6,  7. 
 
 /Ver.9.  .g-Ver.  11,  12. 
 
^^4  GENERAL  VIEW  OF 
 
 light  might  be  regular  and  permanent,  it  was  necessary  shat  it 
 should  be   collected  into  a  common  source.     This  could  not  be 
 done  with  propriety,  till  after  the  formation  of  the  firmament. 
 But  the  firmament  being  formed,  God  made  the    great  lights. 
 He  made  the  stars  also.a     The  fruitfulness   of  the  earth  would 
 have  been  lost,  had  it  not  been  abundantly  stocked  with  inhabitants. 
 Therefore,  both  the   waters  and  the  earth  are  made  "  to  bring 
 "  forth  abundantly.''^     Many  have  imagined,  that  the  earth,  under 
 the  genial  influence  of  the  sun,  hath  of  itself  produced  those  plants 
 and  animals  which  it  bears.     But  God  guards  his  church  against 
 this  delusion.     We  find  that  the  earth  was  barren,  till  fructified 
 by  his  word  of  power-     Till  then,  it  had  neither  grass,  nor  herb, 
 nor  tree,  nor  seed  :c  and  these  are  produced,  before  the  sun  is 
 created.     Both  earth  and  water  are  without,  inhabitants,  till  God 
 commands  them  to  bring  forth,  d     Thus,  he  teaches  us,  that  eve- 
 ry thing  proceeds  immediately  from  his   hand.     At  length  God 
 gives  being  to  his  greatest  and  best  work  in  this  lower  world, 
 after  it  was  so  completely  prepared  for  his  reception.     ''  God  said, 
 *'  Let  us  make  man."(?     How  puerile  and  absurd  are  all  the  hea- 
 thenish fictions  concermng  the  woi'k  of  creation,   compared  with 
 this  description  !  Justly  may  we  adopt  the  language  of  the  Psal- 
 mist ;  "  O  Lord,   how  manifold  are  thy  works  1  in  wisdom  hast 
 "  thou  made  them  all:  the  earth  is  full  of  thy  riches.'y    Well 
 may  we  admire  this  wisdom,  as  it  appeared  not  only  in  the  order 
 observed,  but  in   the  time  employed  in  creation.     God  could  as 
 easily  have  created  all  things  in  one  day,  in  one  moment,  as  in 
 six  days.     But  he  would  shew  that  "  he  does  not  act  by  necessi- 
 "ty,   or  by  a  blind  impetuosity,  as  some  philosophers  have  ima- 
 *'  gined.     He  who  acts'  by   understanding,  and  with  a  sovereign 
 "  liberty,   by  making  the  world  at  different  times,   demonstrates 
 *'  that  he  is  master  of  his  matter,  of  his  action,  and  of  his  whole  un- 
 «  dertaking  ;  and  that  he  basin  acting,  no  other  rule  than  his  own 
 *'  will,  ever  infallibly  right  in  itself."^ 
 
 II.  We  have  a  particular  account  of  the  original  state  of  man. 
 Reason  assures  us,  that  this  must  have  been  very  different  from 
 his  present  situation.  But  we  have  a  more  certain  testimony,  in 
 the  scriptural  history  of  the  creation.  In  this  we  are  informed, 
 that  God  created  man  in  his  own  image,  after  his  likeness.  Their 
 minds  must  be  gross  indeed,  who  can  suppose  that  this  language 
 has  any  relation  to  the  fashion  of  man's  body.  Nothing  can  be 
 more  evident  than  that  it  exclusively  respects  the  formation  of 
 his  soul.  This  was  created  in  the  image  of  God,  as  it  was  crea- 
 ted spiritual  and  immortal.  In  the  spirituality  of  its  nature,  as 
 well  as  in  its  peculiar  frame,  as  it  possesses  the  powers  of  under- 
 standing and  will,  it  resembles   «  the  Father  of  Spirits."     In  its 
 
 c  Gen.  i.  16.  b  Ver.  20,  24.  c  Ver.  11,  12. 
 
 d  Ver.  20,  24,  c  Ver.  26.  yPsal.  civ.  24. 
 
 g  Bossuet's  Univ.  Higt.  voi.  i.  p.  2. 
 
THE  USE  OF   SACRED  HISTORY,  95 
 
 immortality,  it  exhibits  an  imperfect  similitude  of  Him,  "  who 
 "  only  hath  immortality."  We  are  informed  accordingly,  that 
 the  soul  of  man  had  an  origin  totally  different  from  that  of  his 
 body.  "  The  Lord  God  formed  man,"  or  the  earthly  man,  "  of 
 <'  the  dust  of  the  ground."  But  he  had  yet  to  accomplish  the 
 principal  part  of  his  work.  "  He  breathed  into  his  nostrils  the 
 «  breath  of  life  ;"  or  the  spirit  of  lives  ;  "  and  man  became  a 
 "  living  soul."a  The  soul  of  man  is  supposed  to  be  called  "  the 
 *'  spirit  of  lives,"  because  of  its  various  faculties  and  operations. 
 The  image  of  God  also  consisted  in  man's  dominion  over  the  crea- 
 tures. This  is  related  in  the  closest  connection  with  what  has 
 been  already  mentioned  :  "  God  said,  Let  us  make  man  in  our 
 "  image,  after  our  likeness  ;  and  let  them  have  dominion  over 
 «  the  fish  of  the  sea,  and  over  the  fowl  of  the  air,  and  over 
 «  the  cattle,  and  over  every  creeping  thing  that  creepeth  upon 
 "  the  earth. "6  The  dominion  given  to  man,  was  a  feeble  resem- 
 blance of  the  authority  of  his  Maker,  whose  "  kingdom  ruleth 
 «  over  all." 
 
 But  although  this  image  antecedently  consisted  in  spirituality 
 and  immortality,  and  consequentially  in  dominion  over  the  infe- 
 rior creation,  it  principally  consisted  in  the  moral  dispositions  of 
 the  faculties  of  the  soul,  or  in  what  has  been  commonly  called 
 original  righteousness.  In  this  respect  it  is  said,  that  "  God 
 "  made  man  upright. "c  This  uprightness  or  rectitude  includes 
 knowledge  in  his  understanding,  righteousness  in  his  will,  and 
 holiness  and  regularity  in  his  affections.  As  the  new  creation  is 
 a  restoration  of  that  image  impressed  on  the  soul  of  roan  in  the 
 old,  the  history  of  the  one  throws  light  on  that  of  the  other.  We 
 are  therefore  informed,  not  only  that  "  the  new  man  is  renewed 
 "  in  knowledge,  after  the  image  of  him  that  created  \\\m"d  bu£ 
 that  he  is  "  created  in  righteousness  and  true  holiness.''^  God 
 has  been  pleased  to  afford  us  unquestionable  proofs  of  the  resi- 
 dence of  all  these  qualities  in  the  first  Adam.  He  soon  put  his 
 knowledge  to  the  test  ;  and  he  approved  of  the  evidence  of  it. 
 For  he  ''  brought  every  beast  of  the  field,  and  every  fowl  of  the 
 "air,  unto  Adam,  to  see  what  he  wouid  call  them  ;  and  whatso- 
 "  ever  Adam  called  every  living  creature,  that  was  the  name 
 "  thereof.'y  The  rig/iteozisness  of  his  will  appeared  by  his  cor- 
 dial approbation  of  the  divine  ordinance  with  respect  to  marriage, 
 as  opposed  to  uncleanness  of  whatever  description.  He  said, 
 **  therefore  shall  a  man — cleave  to  his  wife.''^*  This  was  also 
 manifested  by  his  cheerful  submission  to  tlie  will  of  God,  expres- 
 sed in  the  positive  precept  as  to  not  eating  of  the  tree  of  knowl- 
 edge of  good  and  evil./*  Both  these  no  less  demonstrated  the 
 holiness  of  his  affections.  As  long  as  he  continued  in  innocence, 
 his  soul  knew  no  desire  beyond  the  limits  prescribed  by  the  Su- 
 
 fl  Gen.  ii.  r.  ,  6  Gen.  i.  26. 
 
 c  Eccl.  vii.  29.  d  Col.  iii.  10.  e  Eph.  iv.  24. 
 
 ./Gen.  ii.  19.  g  Ver.  24.  /*  Ver.  16, 17. 
 
S6  GENERAL  VIEW  OF 
 
 preme  Lawgiver.  He  had  no  inclination  to  gratify  his  senses  at' 
 the  expense  of  rebellion  against  God.  The  total  absence  of 
 shame,  notv/ithstanding  the  nakedness  of  our  first  parents,  may 
 be  also  viewed  as  an  evidence  of  the  same  purity.  "  They  were 
 *♦  both  naked,  and  were  not  ashamed. "a 
 
 III.  Sacred  History  accounts,  in  a  satisfactory  manner,  for  the 
 origin  oi  evil,  both  moral  and  natural.  Here  also  the  theories  of 
 heathen  philosophers  were  very  distant  from  the  truth.  The 
 most  rational  was  that  of  Plato,  who  supposed  that  evil  proceeded 
 from  matter,  and  that  the  soul  was  corrupted  by  the  body.  Some 
 pretended  Christians  give  an  account  of  this  matter  fully  as  ri- 
 diculous. They  assert,  that  the  soul  of  Adam  was  created,  not 
 only  without  original  righteousness,  but  with  a  certain  corrupt 
 bias  leading  contrary  to  duty.  The  body,  they  at  the  same  time 
 say,  was  formed  mortal.  But  their  doctrine  concerning  the  soul 
 evidently  contains  a  blasphemous  reflection  on  its  Maker.  It 
 throws  the  blame  of  moral  evil  on  that  Being  who  cannot  behold 
 iniquity.  And  whatever  they  pretend  in  regard  to  death  being 
 no  calamity,  but  a  blessing,  as  relieving  men  from  the  adversi- 
 ties of  life  ;  the  common  sense,  as  well  as  the  common  feelings  of 
 mankind,  will  still  treat  their  fine-spun  theory  with  derision. 
 Though  it  were  true  that  death  were  a  blessing  rather  than  a  ca- 
 lamity, as  relieving  men  from  the  evils  of  life  :  the  difficulty 
 "Would  still  recur  with  all  its  original  force,  Whence  proceed 
 these  evils  ?  Is  it  consistent  with  the  character  of  a  Being  of  infi- 
 nite goodness,  or  as  they  say,  of  pure  benevolence,  to  subject  crea- 
 tures to  misery  before  they  have  sinned  ? 
 
 The  scripture  history  shews  the  falsity  of  the  heathenish  sys- 
 tem, which  ascribes  the  origin  of  evil  to  matter.  For  '♦  God  saw 
 <«  every  thing  that  he  had  made,  and  behold  it  was  very  good."* 
 It  equally  demonstrates  the  falsity  of  the  other.  For  it  exhibits 
 death  merely  as  the  penal  sanction  of  the  law.  It  presents  us 
 with  a  system  every  way  more  rational  than  any  one  that  human 
 ingenuity  has  devised.  It  informs  us,  that  God  created  man  after 
 his  own  image,  and  therefore  without  any  inclination  to  moral 
 evil ;  that  he  left  him  to  the  freedom  of  his  own  will  ;  that  his 
 will  being  mutable,  he  fell  into  sin  in  consequence  of  temptation 
 by  a  being  of  a  superior  rank,  already  fallen;  that  this  being,  in 
 order  to  further  his  design,  disguised  himself,  by  employing  one 
 of  the  brute  creatures  as  his  instrument ;  and  that  man,  having 
 lost  the  image  of  God,  communicated  his  own  depraved  image 
 to  his  posterity.  It  is  unreasonable  to  object,  that  it  seems  un- 
 worthy of  God  to  suspend  the  happiness  of  mankind  on  a  circum- 
 stance in  itself  absolutely  indifferent.  For  the  will  of  the  Creator 
 is  the  supreme  law  ;  and  we  cannot  conceive  that  God  could  give 
 a  more  fit  display  of  his  own  dominion,  and  of  man's  subjection?: 
 than  by  the  intervention  of  a  positive  precept. 
 
 u  Gen.  ii.  25.  b  Gen.  i.  31. 
 
 i 
 
THE   t7SE  OF  SACKED  HISTORY.  97 
 
 tv.  It  gives  a  satisfying  account  of  the  reason  of  that  univei'sal 
 chajige  wliich  is  visible  on  the  face  of  nature.  Nothing  can  be 
 more  evident  than  that  this  earth  appears,  in  its  present  state,  as 
 a  vast  ruin.  We  see  every  where  traces  of  magnificence.  But 
 tliey  are  such  as  Balbec,  and  Palmyra,  and  Pcrsepolis,  exhibit  on 
 a  smaller  scale.  Many  parts  of  the  earth  are  entirely  barren: 
 nay,  vast  regions  are  absolutely  uninhabitable.  Every  where 
 we  jfind  it  more  willing  to  produce  useless  or  noxious  weeds,  than 
 the  food  that  is  necessary  for  the  support  of  its  inhabitants.  Can 
 it  be  supposed  then,  that  it  continues  in  that  state  in  which  it  was 
 formed  by  a  Being  of  infinite  goodness,  for  the  habitation  of  in- 
 nocent man  ?  Reason  itself  affirms  the  contrary.  It  assures  us 
 that  this  lower  world  is  mournfully  changed.  But  reason  caimot 
 fully  account  for  this  change.  Some  indeed  tell  us,  that  the  hab- 
 itable part  of  this  earth  has  been  gradually  elevated  from  the 
 abysses  of  the  sea,  by  the  force  of  those  subterranean  fires  wliicli 
 are  still  burning  in  its  bowels.  But  this  theory  has  no  sufficient 
 support  from  facts.  Its  friends  find  it  necessary  to  fix  the  exist- 
 ence of  a  former  earth  far  beyond  the  xra  of  fable.  Others  admit 
 the  destructive  influence  of  partial  deluges.  The  Scripture  alone 
 gives  a'  satisfactory  solution  of  th*  difficulty.  It  informs  us, 
 that  immediately  after  the  fall,  God  cursed  the  earth  for  man's 
 sake.c  But  although  the  curse  was  partially  felt  from  the  mo- 
 ment of  its  denunciation,  God  seems  to  have  suspended  the  full 
 execution  of  it,  till  his  justice  should  be  more  abundantly  vindica- 
 ted by  the  universal  corruption  of  man.  He  accordingly  poured 
 it  forth,  in  all  its  temporal  fury,  in  the  universal  deluge.  Such  a 
 deluge,  as  is  described  in  Sacred  History,  can  alone  account  for 
 the  universal  change  that  is  visible  in  this  earth,  ^"egetable  sub- 
 stances, which  must  have  once  grov/n  oi\  its  surface,  are  now  found 
 deeply  buried  in  its  bowels  ;  and  beds  of  shells,  thxit  must  have 
 once  been  the  habitations  of  marine  tinimals,  are  found  on  the 
 summits  of  those  mountains  which  are  most  elevated  above  the 
 level  of  the  ocean.  These  effects  could  be  produced  I)y  such  a 
 deluge  only  as  "  covered  all  the  high  hills  that  were  under  the 
 whole  heaven  ;"(5  by  a  deluge  of  long  contintjance  ;  nay,  by  one 
 accompanied  with  or  occasioned  by  a  general  concussion  of  na- 
 turc.c 
 
 As  shells,  skeletons  of  fishes,  marine  plants,  8cc.  arc  found  af 
 immense  depths  in  the  bowels  of  the  eartij,  and  inclosed  in  the 
 hearts  of  rocks,  upon  the  tops  of  the  highest  mountains, — inclo- 
 sed in  rocks  of  marble  and  limestone,  as  well  as  in  t-artlis  and 
 clays  ;  actually  incorporatedj  intimately  and  completely  filled, 
 with  the  very  substances  witii  which  thf;y  are  inclosed  ;— -it  has 
 been  represented  as  impossible  that  lliese  effects  could  be  owing 
 to  the  universal  deluge.  It  has  been  said,  that  "  since  the  relica 
 "of  marine  productions  are  found  in  maibles,  limestones,  chalks, 
 
 c  Gen.  iii.  17—19,  /;  Gen.  vii,  19.  c  Gen.  vii:  II. 
 
 Vol.  I.  N 
 
98  GENERAL    VIEW    01 
 
 *'  marls,  clays,  sand,  in  short,  in  all  strata,  and  in  all  situations, 
 "  even  in  the  hearts  of  mountains  ;  we  must  suppose  these  moun- 
 "  tains  and  marbles  to  have  been  all  formed  at  the  very  instant  that 
 "  the  deluge  took  place  ;  and  consequently,  that  before  this  grand 
 "  revolution,  there  were  neither  mountains  of  stratified  matter, 
 "  nor  marbles,  nor  clays  ;  and  that  during  the  few  days  the 
 "  deluge  lasted,  the  waters  had  overturned  and  dissolved  almost 
 "  the  whole  surface  of  the  earth  to  the  greatest  depths  ;  supposi- 
 "  tions  which  are  altogether  inadmissible." 
 
 It  is  not  unusual  with  those  who  embrace  such  systems  as  vir- 
 tually impugn  the  truth  of  revelation,  to  give  an  unfair  repre- 
 sentation of  what  is  found  in  the  sacred  records  ;  although  per- 
 haps not  intentionally,  yet  from  a  most  culpable  negligence. 
 AVhere  is  it  said  that  the  deluge  lasted  only  a  "  few  days  ?"  The 
 •waters  increased,  or  continued  in  their  full  force,  for  upwards  of 
 five  months.  It  was  nearly  nine  months  before  the  tops  of  the 
 mountains  were  seen.  More  than  ten  had  elapsed  before  the  face 
 of  the  ground  was  dry.  Noah  and  his  family  continued  above  a 
 whole  year  in  the  ark. 
 
 The  changes  produced  during  this  time  must  have  been  very 
 great ;  especially  as  the  whole  frame  of  this  earth  must  have 
 been  unhinged,  by  a  cause  so  extraordinary  as  that  which  could 
 produce  an  universal  deluge. 
 
 ,  The  account  of  this  wonderful  event  must  be  understood  in 
 consistency  with  itself,  as  it  occurs  in  various  parts  of  Scripture. 
 AVhether,  as  some  have  supposed,  the  external  surface  of  the 
 earth  formed  a  great  shell  or  crust  over  the  waters  said  to  have 
 been  under  the  earth,  so  that  this  being  broken,  they  found  abun- 
 dant vent,  we  cannot  pretend  to  say.  But  the  apostle  Peter  may 
 be  understood  as  intimating,  that  there  was  something  peculiar  in 
 the  structure  of  the  earth,  as  it  existed  before  the  deluge,  which 
 predisposed  it  for  a  watery  destruction.  There  were  some  in 
 his  time,  who  "  of  this  were  willingly  ignorant,  that  by  the  word 
 "  of  God  the  heavens  were  of  old,  and  the  earth  standing  out  of 
 "  the  water,  and  in  the  water  ;  whereby  the  earth  that  then  was, 
 "  being  overflowed  with  water,  perished.'*  This  he  distinguish- 
 es from  the  heavens,  or  atmosphere,  and  earth  "  which  are  now  -"a 
 not  as  referring  to  any  essential  difference,  but  perhaps  to  some- 
 thing peculiar  in  their  frame. 
 
 But  although  this  language  should  be  otherwise  interpreted, 
 it  is  evident,  from  the  account  given  in  Genesis,  that  the  deluge 
 must  necessarily  have  been  attended  with  a  very  great  concussion 
 of  the  frame  of  this  earth.  Whatever  was  the  immediate  cause, 
 the  effects  were  such  as  might  produce  all  those  phenomena  that 
 are  deemed  inexplicable  on  this  ground. 
 
 When  it  is  said,  that »  the  fountains  of  the  great  deep  were 
 a  2.  Pet.  iji.  5,  7. 
 
THE    USE    OF     SACRED    HISTORY.  99 
 
 **  opened,"  the  least  we  can  suppose  is,  that  some  great  chasms 
 were  made  in  the  earth,  by  means  of  which  the  waters,  formerly- 
 confined  in  its  bowels,  rushed  out.  As  this  must  have  been  pro- 
 duced by  some  extraordinary  cause,  whether  properly  of  a  mira- 
 culous nature  or  not,  we  ai'e  under  no  necessity  of  supposing  that 
 only  the  softer  parts  of  the  earth  gave  way.  As  springs  flow 
 from  mountains  and  rocks,  such  fissures  might  be  made  in  these 
 as  well  as  in  the  valleys.  They  continued  open  for  an  hundred 
 and  fifty  days.  When  it  was  the  divine  will  that  they  should  be 
 stopfied.)  we  may  suppose  this  to  have  been  accomplished  by  means 
 of  the  substances,  whether  terrestrial  or  marine,  that  had  been 
 lodged  about  their  mouths.  If  we  suppose  that  these  very  foun- 
 tains afterwards  received  the  waters  they  had  formerly  dischar- 
 ged ;  they  would  at  the  same  time  receive  a  vast  quantity  ^of 
 animal  and  vegetable  substances.  They  might  thus  be  carried 
 down  to  a  great  depth,  in  the  bowels  of  the  earth  ;  disposed  in 
 very  various  forms,  and  hence  appear  in  strata  by  no  means  par- 
 allel to  each  other.  Some  of  the  materials  might  be  laid  in  a  hor- 
 izontal, others  in  a  vertical  form. 
 
 It  would  be  no  wise  surprising,  although  more  relics  of  terres" 
 trial  animals  were  found  on  high  than  on  low  grounds,  because 
 they  would  flock,  to  the  mountains  for  safety  from  the  swelling 
 waters. 
 
 There  is  no  good  reason  for  saying,  that  "  we  must  suppose 
 «  these  mountains  and  marbles  to  have  been  all  formed  at  the  ve- 
 "  ry  instant  that  the  deluge  toak  place."  It  is  evident,  from  the 
 Sacred  History,  that  there  were  mountains  before  the  deluge. 
 But  this  lays  us  under  no  necessity  of  supposing  that  there  were 
 mountains  containing  all  the  strata  which  are  to  be  found  now. 
 It  may  also  be  difficult  to  prove,  that  there  were  no  other  moun- 
 tains formed  by  means  of  the  deluge.  Such  a  strange  concus- 
 sion might  have  produced  deposites  in  places  formerly  level,  so 
 that  they  might  afterwards  appear  as  mountains.  We  know 
 what  great  changes  are  produced  even  by  a  very  partial  and  short- 
 lived inundation.  Might  not  masses,  left  in  a  soft  state  by  the 
 deluge,  be  indurated  in  the  course  of  four  thousand  years  ?  Can 
 it  be  proved,  that  no  marbles  or  limestones  have  been  formed 
 within  that  period  ?  Till  this  can  be  done,  it  is  presumption  to 
 say,  that  "  it  is  impossible  that  these  effects  could  be  owing  to 
 "  the  universal  deluge." 
 
 The  supposition,  it  may  be  said,  that  our  earth  existed  long 
 before  man  was  created,  carries  in  it  nothing  repugnant  to  the 
 Sacred  History  ;  because  the  account  given  by  Moses  was  espe- 
 cially meant  for  the  instruction  of  man  with  respect  to  his  own 
 formation,  not  to  supply  him  with  any  philosophical  view  of  tlie 
 origin  of  matter,  or  of  the  formation  of  the  universe  in  general. 
 But  this  will  not  stand  the  test  of  fair  investigation.  P'or,  "  in  the 
 "  beginning  God  created  the  heaven  and  the  earth. "o    That  this 
 
 a  Gen.  i.  1. 
 
100  GENERAL    VIEW    OF 
 
 language  respects  not  the  mere  formation  of  an  atmosphere,  some- 
 liirieB  called  the  ;.crial  heaven,  or  the  new  modification  of  an 
 earth  previously  exibting,  but  the  creation  of  all  things,  is  evident 
 from  the  reduplication  which  follows  the  history  of  creation; 
 "  Thus  the  htu-Lieiia  and  the  earth  were  finished,  and  all  the  host 
 "  of  them. "a  This,  as  our  Saviour  explains  it,  was  "  the  begiti- 
 "  ning  of  the  creation  which  God  created. "6  All  this  was  "  in 
 *'  the  beginning,"  that  is,  at  the  commencement  of  time  ;  and 
 whatever  was  before  time,  exibted  from  eternity.  Hence,  when 
 it  is  said,  "  In  the  beginning  was  the  Word,"  it  denotes,  that  he 
 liiniself  existed  before  any  creature  had  a  beginning,  that  he  in- 
 deed gave  being  to  all  the  creatures  ;  fer  he  so  "  ivas  in  the  be- 
 "  ginning,"  that  "  all  things  were  made  by  him."c 
 
 To  suppose  that  the  earth  existed  ia  a  chaotic  state  for  thou- 
 sands of  years  before  the  formation  of  man,  is  to  adopt  a  hypo- 
 thesis not  only  inconsistent  with  the  scriptural  narrative,  but  en- 
 tirely incongruous  to  divine  wisdom.  For  it  is  to  suppose,  that 
 Ciod,  jn  some  very  distant  period,  made  a  shapeless  mass,  desti- 
 tute of  light  and  heat,  of  atmosphere,  of  fertility,  and  of  inhabi- 
 tants. For  all  these  were  the  effect  of  the  creation  described  by 
 Moses.  How  couid  tliese  animals,  of  which  the  relics  are  found, 
 exist  on  our  cartit  before  this  creation,  wlien  all  terrestrial  and 
 marine  animals  then  fir&t  received  their  being  ? 
 
 It  cannot  reasonably  be  imagined,  that  each  of  the  days  meli- 
 uoned  as  preceding  the  creation  of  man,  may  be  understood  of  a 
 very  long  period  of  time.  This  would  be  to  suppose  that  God 
 often  "  rested  from  his  work."  It  would  also  destroy  the  unity 
 and  consistence  of  the  Sacred  History.  For  there  is  no  more 
 reason  for  supposing,  that  the  portion  of  time,  thus  denominated, 
 exceeded  that  of  a  natural  day  in  any  of  the  first  six  days,  than 
 tliat  it  did  so  in  the  seventh,  which  God  set  apart  as  a  day  of 
 spiritual  rest  to  man.  It  seems,  indeed,  to  be  one  special  reason 
 why  Ciod  ai)portioned  his  woi  ks  through  six  successive  days,  when 
 he  could  have  c^ccomplished  the  whole  in  a  moment,-^that  he 
 miglit  give  man  the  most  illustrious  pattern  of  lawful  engage- 
 ment on  six  days,  and  of  resting  on  the  seventh  ;  and  that,  in  the 
 observation  of  the  Sabbath,  man  might  have  a  constant  memorial, 
 both  of  the  work,  and  of  the  rest,  of  his  almighty  Maker.  But, 
 'to  suppose  that  the  seventh  had  no  analogy  to  the  preceding 
 days,  as  lo  duration,  is  to  destroy  the  connexion,  and  lose  the  force 
 of  the  argument.  It  seems  inco)Urovertible,  therefore,  that  w»i 
 must  either  view  the  Mosaic  histvii-y  as  that  of  the  creation  of  th.e 
 universe,  or  throw  it  aside,  aseniucly  unworthy  of  cur  regard. 
 
 V.  Scripture  affords  us  the  earliest  and  the  only  genuine  ac- 
 count of  the  ori'^in  of  {.hearts.  This  branch  of  iiisiory  seems  of 
 great  importance  to  men  of  a  philosophical  mind.     But  if  they 
 
 a  Gen.  ii,  1.  b  Mark  xtii,  19.  *■  J-^hn  i.  1,2. 
 
THE   USE  OF   SACRED  HISTORY.  101 
 
 J 
 despise  the  light  of  Scripture,  they  wander  in  the  boundless  wilds 
 of  conjecture.  Cain  was  the  father  of  agriculture  ;  as  Abel  was 
 the  first  who  led  a  pastorjil  life.a  Cain  was  also  the  first  architect  ; 
 for  he  "  builded  a  city ."6  Jubal  was  the  inventor  of  musical  in- 
 struments ;c  and  Tubal-cain  was  "  an  instructor  of  evei-y  artificer 
 "  in  brass  and  \xoxi"d  It  is  thought,  with  great  probability,  that 
 the  scriptural  account  concerning  Tubal-cain  was  the  origin  of  the 
 heathenish  fable  with  respect  to  Vulcan,  as  the  god  who  presided 
 over  metals.  Noah  seems  to  have  been  the  first  who  "  planted 
 "  a  vineyard,"  and  who  discovered  the  use  of  the  grape.e  It  is 
 probable  that  navigation  was  unknown  before  his  time,  and  that 
 the  first  idea  of  this  art  was  suggested  by  the  ark  that  he  built  at 
 the  command  of  God.  The  art  of  brick-making  seems  to  hav« 
 been  invented  by  the  builders  of  Babel./ 
 
 VI.  It  furnishes  us  with  an  history  of  the  world,  for  the  greatest 
 part  of  its  duration.  Every  thing  related  in  prophane  history, 
 concerning  the  antediluvian  world,  bears  the  evident  impress  of 
 fable.  Yet,  as  has  been  clearly  shewn  by  many  learned  writers, 
 even  these  fabulous  accounts  are  a  collateral  confirmation  of  the 
 truth  of  Sacred  History.  These  streams,  however  much  corrupt- 
 ed, all  proclaim  a  common  fountain.  The  only  account  of  the 
 general  dispersion  of  the  nations  is  to  be  found  here.  All  the 
 vestiges  of  profane  history,  as  far  as  they  throw  light  on  this 
 subject,  confirm  the  scriptural  narration.  Its  authenticity  is  also 
 illustrated  by  the  similarity  of  names,  as  far  as  this  species  of  evi- 
 dence can  help  us  to  penetrate  through  the  gloom  of  antiquity. 
 The  origin  and  progress  of  some  of  the  most  famous  nations  of 
 ancient  times,  are  here  described  with  a  minuteness  and  accuracy 
 totally  unknown  to  their  own  writers ;  and  others  are  solely  in- 
 debted to  Scripture  in  this  respect.  A  description  of  the  ?«a«- 
 ners  and  cnsto;ns  of  nations,  is  justly  accounted  one  of  the  princi- 
 pal branches  of  history.  By  the  knowledge  of  these,  we  form 
 an  estimate  of  the  progress  of  mind.  By  comparing  the  manners 
 of  one  nation,  or  of  one  age,  with  those  of  another,  we  are  enabled 
 to  judge  with  I'espcct  to  the  degree  of  civilization  ;  we  are  also 
 led  to  inquire  into  the  causes  that  give  birth  to  national  manners, 
 and  the  effects  they  produce  on  society.  The  influence  of  differ- 
 ent systems  of  religion  on  manners,  seems  especially  to  deserve 
 our  attention  ;  as  well  as  the  influence  of  manners  on  religion  ; 
 for  this  influence  is  reciprocal.  Now,  in  the  Sacred  History,  we 
 have  not  only  a  particular  account  of  the  manners  of  the  Israelites, 
 but  innumerable  references  to  those  of  other  nations.  There  are 
 allusions  in  Scripture  to  many  ancient  customs,  which  are  more 
 fully  explained  in  profane  history  ;  while  some  are  mentioned,  of 
 which  all  other  records  are  lost.  But,  were  we  better  acquainted 
 with  the  manners  of  some  of  the  eastern  nations  still  existing, 
 
 a  Gen.  iv.  2.  <&  Ver.  17.  c  Ver,  21.  d  Ver.  22. 
 
 f  Gen.  ix.  20,  21.  /Gen.  xi.  S. 
 
102  CENERAL  VIEW   OF 
 
 there  is  reason  to  suppose,  that  much  light  might  be  thrown  up- 
 on some  of  those  passages  of  Scripture,  which  now  seem  cover- 
 ed with  obscurity.  The  justness  of  this  observation  is  proved  by 
 the  useful  discoveries  of  some  modern  travellers,  who  have  found 
 the  scriptural  accounts  strictly  verified,  in  respect  to  nations  that 
 have  hitherto  been  little  known  to  the  rest  of  the  world. 
 
 Chronology,  or  the  knowledge  of  times,  is  an  important  branch 
 of  history.  But  had  we  not  the  history  of  the  Bible,  we  should 
 be  totally  at  a  loss  with  respect  to  the  chronology  of  ancient  na- 
 tions. That  of  the  Egyptians,  Chaldeans,  Indians  and  Chinese, 
 is  extremely  absurd,  and  quite  incredible.  The  sacred  chronolo- 
 gy, however,  as  it  is  most  consonant  to  the  state  of  society, 
 which  opposes  the  idea  of  that  high  antiquity  ascribed  to  the 
 world  by  the  accounts  of  heathen  writers,  enables  us  in  some 
 degree  to  adjust  some  of  these  accounts,  and  to  interpret  them 
 in  consistency  with  facts.a 
 
 VII.  It  is  only  by  means  of  Sacred  History  that  we  can  account 
 for  variousyac^?,  the  truth  of  which  we  know  from  profane  wri- 
 ters. It  is  undeniable,  that  among  almost  all  heathen  nations, 
 whether  in  some  degree  refined,  or  in  a  state  of  gross  barbarism, 
 time  has  been  measured  by  weeks.  Hence  it  naturally  occurs, 
 that  this  custom  must  have  prevailed  in  the  earliest  ages,  and  that 
 it  must  even  have  been  transmitted  from  the  common  parents  of 
 our  race.  It  is  otherwise  inconceivable,  that  this  custom  should 
 have  been  so  general.  The  division  of  time  into  years,  and 
 months,  and  days,  may  be  easily  accounted  for,  from  the  revo- 
 lution of  the  sun  and  moon.  But  no  natural  reason  can  be  given 
 for  the  measurement  of  time  by  weeks.  It  must,  therefore,  have 
 been  originally  an  arbitrary  distinction.  But  it  seems  difficult  to 
 imagine,  that  a  distinction,  merely  of  an  arbitrary  nature,  should 
 have  been  generally  received,  without  a  special  reason  enforcing 
 it.  Here,  however,  all  human  history  fails  us.  It  does  not  even 
 furnish  one  probable  conjecture.  But  we  learn  from  the  volume 
 of  inspiration,  that  <'  God  blessed  the  seventh  day,  and  sanctified 
 ♦'  it,  because  that  in  it  he  had  rested  from  all  his  works. "A — - 
 Here  we  find  a  satisfactory  account  of  the  origin  of  this  division 
 of  time,  and  of  the  reason  of  it  ; — a  reason,  which  must  have 
 had  such  weight  with  his  true  worshippers,  that  they  would  not 
 fail  to  enjoin  on  their  ])osterity  a  religious  regard  to  this  practice. 
 From  the  influence  of  custom,  we  may  well  suppose  this  mode 
 of  dividing  time  to  have  been  preserved  among  many  nations, 
 after  the  reason  of  it  was  lost.  This  distinction,  having  been  once 
 employed,  not  merely  for  civil  purposes,  but  in  subserviency  to 
 religion,  it  would  naturally  be  retained,  even  after  their  religious 
 system  was  greatly  corrupted.  For  men  in  general  more  rigidly 
 adhere  to  times,  and  other  external  circumstances  connected  with 
 religion,  than  even  to  its  substance. 
 
 a  See  Anc.  Univ.  Hist,  vol.  i.  p.  196,  8cc.  b  Gen.  ii.  3. 
 
THE  USE   OF  SACRED  HISTORY.  103 
 
 There  is  scarcely  one  nation  known,  which  has  not  in  some 
 period  offered  bloody  sacrifices  as  an  atonement  for  sin.  But  the 
 idea  of  thus  expiating  guilt  is  by  no  means  natural.  Reason  as- 
 sures us,  that  *'  the  blood  of  bulls  and  goats  cannot  take  away 
 ««  sin  ;"  that  there  is  no  analogy  between  the  transgression  of 
 man  and  the  suffering  of  an  innocent  brute.  That  such  a  custom 
 should  have  taken  place  in  one  nation,  would  not  have  appeared 
 surprising.  But  that  it  should  be  general,  that  sacrifices  should 
 prevail  among  the  most  enlightened  and  humane,  as  well  as  the 
 most  stupid  and  savage  nations,  is  a  problem,  of  which  profane 
 history  gives  no  solution.  The  Holy  Scripture,  however,  ac- 
 quaints us  with  the  origin  of  sacrifices.  It  proclaims  their  use 
 to  be  nearly  as  ancient  as  the  entrance  of  sin.  We  find  Abel 
 *'  offering  of  the  firstlings  of  his  flock. "a  We  observe  the  dis- 
 tinction of  beasts,  into  clean  and  unclean,  prevailing  before  the 
 flood  ;  as  evidently  arising  from  the  use  of  the  one,  and  the  exclu- 
 sion of  the  other,  in  this  solemn  act  of  religion. 5  There  seems 
 to  be  no  reason  to  doubt  that  our  first  parents  offered  sacrifices  ; 
 especially  as  it  is  said,  that  the  Lord  God  "  made  coats  of  skins, 
 *'  and  clothed  them."c  It  is  most  natural  to  think,  that  these  were 
 the  skins  of  the  animals  they  had  sacrificed  ;  and  that  he  covered 
 them  with  these,  as  a  token  of  his  accepting  their  offerings,  and 
 as  a  figure  of  their  being  covered  with  the  righteousness  of  the 
 true  sacrifice.  For  they  had  no  authority  to  kill  brute  animals 
 for  food.  As  Abel  offered  in  faith,  as  God  accepted  his  offering, 
 it  seems  unquestionable  that  this  mode  of  worship  was  instituted 
 by  God  himself.  Thus,  the  institution  of  sacrifices,  especially 
 as  it  is  elsewhere  explained,  has  an  evident  respect  to  the  brui- 
 sing of  the  heel  of  the  woman's  seed,  who  should  break  the  head 
 of  the  serpent  '.d  and  these  offerings,  which  in  themselves  could 
 have  no  worth,  were  acceptable  to  God,  and  useful  to  men,  as 
 presented  in  relation  to  the  one  offering  of  Jesus  Christ. 
 
 VIII.  Here  we  have  a  most  particular  and  affecting  history  of 
 human  de^iravity.  Men,  who  are  strongly  prejudiced  on  any  sub- 
 ject, are  best  pleased  with  those  histories  that,  without  any  nice 
 scrutiny,  strenuously  support  their  own  side  of  the  question  ;  and 
 have  not  patience,  perhaps,  to  read  any  other.  He  who  really 
 searches  for  truth,  is  willing  to  know  the  worst  that  may  be  said 
 of  his  own  sentiments,  or  of  his  own  pai'ty-  To  those  who  are 
 determined,  in  opposition  to  the  strongest  evidence,  to  entertain 
 a  favourable  opinion  of  human  nature,  it  will  be  no  recommenda- 
 tion of  Scripture,  that  it  gives  a  representation  of  this  directly  the 
 reverse.  But  every  one  who  wishes  to  know  himself  as  he  real- 
 ly is,  and  who  is  already  convinced  that  he  is  a  fallen  and  miser- 
 able creature,  will  highly  prize  divine  revelation  for  this  very  rea- 
 son, that,  as  a  faithful  mirror,  it  holds  uptohiiii  his  own  image, 
 
 a  Gen,  iv.  4.  6  Gen.  vii.  ?. 
 
 c  Gen,  iii.  21.  rf  Ver.  IJ. 
 
104i  CENERAL    VIEW    OF 
 
 ■without  any  flattery,  and  without  any  distortion.  Nor  does  it 
 serve  this  end  merely  in  those  parts  that  are  strictly  doctrinal. 
 Its  history,  whether  it  respects  individuals  or  collective  bodies, 
 is  evidently  meant  to  convey  the  same  important  instruction. 
 
 We  discern  the  rapid  progress  of  corruption.  Adam  rebelled 
 against  his  Maker.  His  first-born,  Cain,  "  rose  up  against  his 
 "  brother,  and  slew  him."a  His  descendant  Lamech  inherited 
 his  bloody  disposition.  For  he  was  also  a  murderer.6  Even 
 before  the  death  of  Adam,  wickedness  must  have  been  very  gen- 
 eral. According  to  some,  that  passage  connected  with  the  ac- 
 count of  the  birth  of  Enos,  "  Then  began  men  to  call  upon  the 
 "  name  of  the  Lord,"  ought  to  be  rendered,  "  Then  began  men 
 •'  to  profane  the  name  of  the  Lord."c  It  signifies,  as  they  appre- 
 hend, that  idolatry  had  its  rise  about  this  time  ;  and  that  men 
 openly  stated  themselves  in  opposition  to  the  true  God.  It  seems, 
 however,  fully  more  agreeable  to  the  force  of  the  original  words, 
 to  understand  them  in  a  good  sense,  as  referring  to  the  worship 
 of  those  who  adhered  to  the  true  religion.  It  is  highly  probable, 
 that  idolatry  prevailed  in  Cain's  family,  previous  to  this.  For  he 
 *'  went  out  from  the  presence  of  the  Lord."</  However  acute 
 they  were  in  the  discovery  of  those  arts  which  are  useful  or  orna- 
 mentahe  they  were  blind  to  the  things  of  God.  They  discovered 
 no  inclination  to  divine  ordinances,  but  continued  in  the  apostacy 
 and  wickedness  of  their  progenitor.  From  the  prophecy  of  Enoch, 
 "  the  seventh  from  Adam,*'  there  is  every  reason  to  suppose,  that 
 in  his  time  men  were  very  daring  in  their  wickedness  ;  that  they 
 were  not  only  chargeable  with  "  ungodly  deeds,"  but  that  they 
 went  so  far  as  to  utter  "  hard  speeches"  against  God  himself.y 
 Those  who  had  renounced  the  fear  of  God,  soon  shewed  that  they 
 did  not  regard  man.^-    For  "  the  earth  was  filled  with  violence."/z 
 
 The  old  world  was  destroyed  by  a  flood.  But  corruption  soon 
 brake  forth  again  from  that  very  family  which  had  been  miracu- 
 lously saved,  and  with  which  God  had  established  his  covenant  by 
 a  new  revelation.  The  violence  which  prevailed  before,  was  not 
 long  of  appearing  after,  the  deluge .z  By  tyranny  and  persecu- 
 tion, Nimrod  attempted  to  establish  an  universal  monarchy. 
 Therefore,  the  building  of  Babel  is  more  immediately  ascribed  to 
 him  \/c  and  we  know  that  the  principal  design  of  this  undertaking 
 was  to  preserve  mankind  from  being  dispersed  and  broken  into 
 separate  societies  ;  that,  being  one  body,  they  might  accomplish 
 •whatsoever  they  would./ 
 
 Even  so  early  as  the  tirae  of  Abraham,  the  most  unnatural 
 crimes  were  openly  perpetrated,  not  by  individuals  only,  but  by 
 a  whole  people  ;  as  we  learn  from  the  history  of  the  cities  of  the 
 
 a  Gen.  iv.  8.  b  Ver.  23.  c  Ver.  26. 
 
 d  Ver.  16.  e  Ver.  20--2?.  yjude,  ver.  14, 15.. 
 
 t'Luke  xviii,  2.  A.Gen.  vi.  11.  i  Gen  x.  9. 
 
 Ic  Ver.  10.  /  Gen.  xi.  4,  6, 
 
THE  USE   OF  SACRED  HISTORY.  105 
 
 plain.  So  general  was  the  corruption  in  worship,  that  God  saw 
 it  to  be  necessary  to  separate  Abraham  from  his  father's  family, 
 and  to  call  him  away  from  his  own  country.  For  that  very  family, 
 in  the  line  of  which  the  church  was  to  be  preserved,  was  contam- 
 inated with  idolatry.  Joshua  refers  to  this,  as  a  fact  well  known 
 to  the  Israelites.  "  Your  fathers,"  he  says,  "  dwelt  on  the  other 
 «  side  of  the  flood,  in  old  times,  even  Terah  the  father  of  Abra- 
 «  ham,  and  the  father  of  Nahor  :  and  they  served  other  gods."a 
 By  the  flood,  he  means  the  great  river  Euphi'ates.  Some  have 
 supposed  that  the  family  of  Abraham  were  fire-worshippers  ;  as 
 f/>,  the  name  of  that  city  whence  he  was  brought,  signifies  fire.i^ 
 It  is  certain  that  idolatrous  worship  was  retained  in  the  family  of 
 Laban.  For  he  accused  Jacob  of  stealing  his  gods.c  As  thesu 
 are  called  Terafihim  or  images,rf  it  would  seem  that  they  had  been 
 originally  formed,  though  unwarrantably,  for  the  purpose  of  in- 
 quiring of  the  true  God  by  means  of  them.  Thus  they  were 
 afterwards  used  by  Micah,  even  while  he  professed  to  retain  the 
 worship  of  Jehovah.  His  mother  declared  that  she  had  "  whol- 
 "  ly  dedicated  her  silver  unto  the  Lord,  to  make  a  graven  image, 
 "  and  a  molten  image."  We  are  informed  accordingly,  that  Mi- 
 cah "had  an  house  of  gods,  and  made  an  ephod,  and  teraphim." 
 But  there  is  no  evidence  that  he  meant  to  renounce  the  worship 
 of  the  true  God,  although  he  presumed  to  worship  him  in  a  way 
 which  was  expressly  prohibited.  For  after  all  he  says  ;  "  Now 
 "  know  I  that  Jehovah  will  do  me  good,  seeing  I  have  a  Levite 
 "  to  my  priest."*?  It  is  highly  probable,  that  this  was  the  origin 
 of  image-worship  ;  and  that  images,  though  originally  used  only 
 for  consulting  the  true  God,  were  themselves  soon  converted  into 
 objects  of  worship.  So  gross  was  the  idolatry  of  the  Egyptians, 
 even  in  that  early  period  during  vyhich  the  Israelites  sojourned 
 among  them,  that  they  worshipped  beasts.  For  Moses  refuses 
 to  comply  with  the  request  of  Pharaoh,  that  they  should  worship 
 God  in  the  land,  because  they  would  be  under  the  necessity  of 
 sacrificing"  the  abomination  of  the  Egyptians,"  the  very  object  of 
 their  idolatry./"  Nay,  it  appears  that  this  base  religion  was  es- 
 tablished among  them  in  the  days  of  Jacob.  For  even  then  "  it 
 "  was  an  abomination  to  the  Egyptians  to  eat  bread  with  the  He- 
 "  brews  ;"^  because  the  Hebrews  fed  on  the  cattle  which  the 
 Egyptians  worshipped.  This  part  of  Sacred  History  shews  us, 
 how  mournfully  the  mind  of  man  is  debased  and  brutified  by  sin. 
 He  who  can  worship  a  beast,  must  indeed  be  "  like  the  beasts  that 
 "  perish."/; 
 
 While  Israel  abode  in  the  wilderness,  corruption  had  advanced 
 so  far  among  the  Moabites,  the  posterity  of  Lot,  that  they  wor- 
 shipped Baal-peor,  an  idol  to  whom  the  vilest  prosiiiution  was 
 accounted  the  most  acceptable  oblation.      The   very  figure  of 
 
 a  Josh.  xxiv.  2.  b  Gen.  xv.  7.  c  Gen.  xxxi.  30. 
 
 d  Ver.  19.  e  Judg.  xvii,  3,  5,  13.  /Exod.  viii.  25,  26. 
 
 S  Gen.  xliii.  33. ;  xlvi.  34.  /;  Psal.  xlix,  12. 
 
 Vot.  L  O 
 
106  GENERAL  VIEW  OP 
 
 this  idol  is  generally  supposed  to  have  been  shockingly  indecent. 
 Hence  that  language  seems  to  be  used  by  the  prophet  ;  "  They 
 *'  went  to  Baal-peor.  and  separated  themselves  unto  that  shame."a 
 It  was  by  means  of  this  sensual  worship  that  the  artful  and 
 wicked  Balaam  hoped  to  subject  Israel  to  that  curse,  which  he 
 could  not  bring  on  them  by  all  his  incantations.^  The  scheme 
 was  so  far  successful,  that  "  Israel  joined  himself  unto  Baal-pe- 
 or.'V  Thus,  we  see  the  fatal  success  of  sin  in  defiling  the  mind. 
 It  has  made  men  persuade  themselves  that  the  vilest  crimes  were 
 not  merely  innocent  actions,  but  acceptable  worship.  Under  the 
 government  of  ''  vile  affections,^/  they  have  formed  the  idea,  and 
 even  the  likeness,  of  a  god  "  altogether  such  a  one  as  themselves. "tf 
 It  has  not  only  debased  and  defiled  the  mind  in  the  highest  de- 
 gree ;  but  blunted  all  the  common  feelings  of  humanity.  The 
 most  exquisite  and  refined  sensibilities  of  our  nature  are  excited 
 towards  our  children.  But  the  depravity  of  inan  hath  made  him 
 more  cruel  than  the  sea-monsters,  or  the  ostriches  in  the  wilder- 
 iiessj^  Before  Israel  entered  into  the  land  of  Canaan,  its  inhabi- 
 tants had  defiled  it  by  human  sacrifices.  They  made  their  sons 
 and  their  daughters  to  "  pass  through  the  fire  to  Molech."^" 
 
 IX.  Here  we  have  the  history  of  the  human  heart.  Of  all  his- 
 tory, that  of  man  is  most  interesting  to  man  :  and  of  all  the  histo- 
 ry of  man,  the  most  important  branch  is  that  of  the  heart.  In  tra- 
 cing its  various  workings,  v;hat  is  called  the  philosophy  of  history 
 especially  consists.  To  exhibit  these  in  the  most  striking  light, 
 as  if  the  field  of  real  history  were  too  narrow,  many  enter  into  the 
 fairy  land  of  fiction.  But  in  the  sacred  volume,  we  find  a  variety 
 imknown  to  any  real  or  fictitious  history.  When  we  view  it  as 
 unfolding  the  operations  of  the  heart,  may  we  not  justly  say,  that 
 it  contains  the  substance  of  all  that  has  ever  been  written  on  the 
 subject,  with  unspeakable  advantage  ? 
 
 Without  a  display  of  the  heart,  the  history  of  man  would  be 
 exceedingly  imperfect.  It  would  be  otherwise  only  a  barren  nar- 
 rative of  facts.  But,  in  the  Holy  Scriptures,  the  heart  is  exhibit- 
 ed in  all  its  exceedingly  varied  operations,  traced  in  all  its  wind- 
 ings, and  stript  of  all  its  disguises.  It  is  represented  in  its  differ- 
 ent states :  in  its  original  purity,  as  formed  after  the  image  of 
 God  ;  as  it  is  depraved  by  sin  ;  and  as  partially  renewed  by  grace. 
 We  learn  its  operations,  as  under  the  power  of  that  evil  spirit, 
 who  "  now  woiketh  in  the  children  of  disobedience  ;"  or  of  that 
 Blessed  Spirit  who  worketh  effectually  in  them  who  believe.  We 
 perceive  it  in  various  situations  ;  in  solitude  and  in  society  ;  as 
 working  in  the  prince,  and  in  the  beggar.  In  a  word,  we  find  it 
 traced  through  a  long  succession  of  ages,  and  discern  its  actings 
 in  a  vast  variety  of  individuals. 
 
 a  Hos.  ix.  10.  b  Numb.  xxxi.  16.  c  Num.  xxv.  1,  3. 
 
 d  Rom.  i.  26.  c  Psal.  1.  21.  /Lam.  iv»3. 
 
 g  Lev.xviii.  21,  24,;  Deut.xviii.  9,  10. 
 
THE   USE  OF   SACRED   HISTORY.  107 
 
 Many -are  best  pleased  with  those  writings,  which  are  most  cal- 
 culated to  touch  the  more  delicate  strings  of  the  heart.  Some 
 even  go  so  far  asto  bring  all  human  action  to  the  test  of  sentiment. 
 With  these  philosophers,  feeling  is  the  supreme  standard.  But 
 where  arc  the  nicer  sensibilities  of  the  soul  more  beautifully  de- 
 lineated than  in  the  page  of  inspiration  ?  Let  any  impartial  per- 
 son say,  if  he  ever  saw  the  tenderness  of  brotherly  affection  more 
 finely  painted  than  in  the  history  of  Joseph  ?  What  heart  so  call- 
 ous, as  not  to  be  moved  by  the  disinterestedness  of  the  afflicted 
 Naomi,  the  more  than  filial  attachment  of  Ruth,  or  the  unaffected 
 benevolence  of  Boaz  ?  Even  while  the  understanding  disapproves 
 the  conduct  of  David,  on  occasion  of  the  death  of  Absalom,  the 
 heart  takes  a  deep  interest  in  his  paternal  sorrow.  We  overlook 
 the  foJly  of  the  king,  in  feeling  for  the  affliction  of  the  father. 
 
 That  branch  of  the  history  of  the  heart,  which  conveys  the  most 
 humiliating  lessons,  is  very  largely  handled.  I  mean,  that  of  its 
 depravity.  To  unfold  this,  is  evidently  one  of  the  principal  de- 
 signs of  Sacred  History.  A  great  part  of  it  is  clearly  a  commen- 
 tary on  that  affecting  text ;  "  God  saw  that  the  v/ickcdnes  of  man 
 "  v/as  great  on  the  earth  ;  and  that  every  imagination  of  the 
 "  thoughts  of  his  heart  was  only  evil  continually. "a  This  humb- 
 ling character  of  man  is  given,  not  merely  before  the  deluge,  but 
 also  immediately  after  it. 6  As  the  history  of  the  old  world  is  con- 
 cluded, the  history  of  the  new  is  introduced,  with  this  reflection. 
 It  forins  the  funeral  dirge  of  the  antediluvians,  and  the  mournful 
 birth-song  of  their  posterity.  The  waters  of  the  flood  could  wash 
 away  the  corrupt,  but  could  not  remove  corruption.  They  could 
 cleanse  the  earth,  but  not  the  heart  of  man.  God  ''  smelled  a  sa- 
 *'  voiir  of  rest"  from  the  earth  j  but  he  never  found  a  place  of  rest, 
 ■worthy  of  his  purity,  in  any  heart,  till  he  found  it  in  the  First-born 
 of  the  new  creation. c 
 
 As  Scripture  supplies  us  with  the  history  of  the  progress  of 
 corruption  among  mankind  in  general,  we  also  learn  from  it  the 
 progress  of  corruption  in  the  heart  of  an  individual.  Let  us  take 
 for  example  that  of  our  first  parents.  In  the  history  of  their  con- 
 duct, immediately  after  the  fall,  we  may  observe  the  rapid  pro- 
 gress of  sin,  and  its  astonishing  influence  in  debasing  the  soul. 
 Shame  instantly  succeeded  sin,  and  terror  at  God  as  an  enemy, 
 which  phiinly  shewed  that  they  had  become  ''  enemies  in  their 
 "  niinds."  What  a  dark  cloud  immediately  overspread  their  un- 
 derstandings ?  How  could  they  otherwise  have  thought  of  con- 
 cealing themselves  from  the  all-seeing  eye  amidst  the  thick  trees 
 of  the  garden  ■*  How  much  must  conscience  have  been  hardened, 
 when  they  could  offer  such  silly  excuses  for  their  rebellion  !  Ad- 
 am dissembles  the  true  reason  of  his  fear.  He  ascribes  it  to  the 
 nakedness  of  his  body,  while  it  was  that  of  his  soul.  He  seems 
 already  in  a  great  measure  dead  to  natural  affection.     To  extenu- 
 
 a  Gen.  vi.  5.  b  Chap.  viii.  21.  c  Isa.  Ixvi,  1,  2. 
 
108  GENERAL  VIEW  OF 
 
 ate  his  own  guilt,  he  accuses  her,  whom  he  had  a  little  before 
 called  "  bone  of  Ins  bones,  and  flesh  of  his  flesh."  He  had  fore- 
 told that  a  man  should  "  cleave  to  his  wife,"  at  the  expense  of  for- 
 saking father  and  mother.  But  although  he  did  cleave  to  her  in 
 sin,  he  wished  to  be  parted  from  her  as  to  punishment.  Nay, 
 what  arrogance  and  obduracy  appear  in  that  language  ;  "  The 
 *'  woman  whom  thou  gavect  ;72f,"8cc,  as  if  the  blame  had  been 
 God's  I 
 
 We  also  learn  the  progress  of  the  heart  towards  the  commis- 
 sion of  one  outward  act  of  sin,  and  the  various  secret  iniquities 
 vhich  pave  the  way  for  it.  In  the  history  of  Cain,  we  perceive 
 liis  failure  in  duty  to  God  preceding  his  want  of  regard  for  his 
 brother.  Envy  gives  birth  to  resentment,  and  both  issue  in  mur- 
 der. Indeed,  from  the  scriplure-hislory  in  general,  we  learn  this 
 important  truth,  that  from  the  heart  of  man  all  the  evil  of  his  con- 
 duct proceeds.  The  same  history  affords  us  a  striking  proof  of  the 
 hardening  nature  of  sin  Cain  lies  in  the  face  of  God,  in  answer 
 to  that  cjuestion  ;  "  Where  is  Abel  thy  brother  ?"  He  boldly  re- 
 plies, *'  1  know  not."  He  denies  the  primary  bonds  of  society, 
 and  virtually  accuses  God  of  want  of  wisdom  in  his  government, 
 by  that  presumptuous  question  ;  "  Am  I  my  brother's  keeper  ?" 
 He  arraigns  divine  justice,  with  respect  to  the  sentence  pronoun- 
 ced, when  he  says  ;  "  My  punishment  is  greater  than  I  can  bear.'* 
 Instead  of  supplicating  mercy,  he  endeavours  to  silence  any  re* 
 jnains  of  conviction,  by  building  a  citya 
 
 X.  We  have  here  an  history  of  the  mournful  fruits  of  human 
 tiepravity.  Does  it  seem  strange  that  a  considerable  part  of  the 
 history  of  Scripture  should  be  occupied  about  the  cruel  and  de- 
 structive wars  cariied  on  by  ancient  nations  ?  What  is  the  history 
 of  mankind  in  general,  but  a  narrative  of  the  crimes  of  men,  and  of 
 their  fatal  conse(|Ucnces  ?  This  could  not  be  a  just  history  of 
 mankind,  were  these  overlooked.  Are  the  feelings  shocked  at 
 such  descriptions  ?  It  is  God's  design  that  our  feelings  should  be 
 shocked  at  the  cause,  from  a  due  consideration  of  its  native  effects. 
 It  is  his  will  that  we  should  hale  sin,  which  produces  all  these  mis- 
 eries. He  teaches  us  that  the  lustR  of  men  are  the  true  source  of 
 "  wars  and  fightings  ;"6  that,  notwithstanding  the  veil  of  mystery 
 thrown  over  them,  they  in  general  proceed  from  a  savage  wish  to 
 destroy, c  from  the  ferocity  of  revenge,  or  at  least  from  the  rest- 
 lessness of  ambition. 
 
 It  has  been  said,  that  the  Bible  is  the  most  improper  book  that 
 can  be  put  into  the  hands  of  youth  ;  that  it  directly  tends  to  har- 
 den the  lender  mind,  liy  giving  such  a  shocking  view  of  human 
 nature,  by  exhibiting  so  many  scenes  of  murder  and  devastation. 
 But  while  this  is  equally  an  i\rgument  against  history  in  general, 
 we  boldly  avow,  that  to  give  such  a  representation,  was  one  prin^ 
 
 a  Gen.  iv.  9,  13,  IT.  b  Jam.  iv.  1.  c  Iga.  x  7. 
 
THI  irSE  or  SACRED  HISTORY.  10> 
 
 €ipal  end  for  which  the  Holy  Scriptures  were  written.  They 
 are  a  glass  in  which  man  may  discern  his  own  likeness.  We 
 talk  of  its  being  necessary,  that  young  persons  should  see  a  little 
 of  the  world,  and  become  acquainted  with  the  ways  of  men.  Send 
 them  to  the  word  of  God.  There,  if  their  eyes  be  opened,  they 
 w'ill  most  certainly  learn  the  natural  state  and  true  character  of 
 man.  Its  very  order  and  connexion  seem  designed  to  give  us 
 the  most  humiliating  and  impressive  view  of  human  depravity.— 
 But  this  shall  be  illustrated  in  another  place. 
 
 XI.  The  Scripture  contains  an  history  of  Providence.  The 
 "whole  history  of  mankind  is  indeed  nothing  else  ;  though  few  un- 
 derstand it  aright.  The  truth  of  divine  providence  is  so  evident 
 from  the  government  of  the  world,  that  it  has  been  generally  ac- 
 knowledged even  by  those  who  had  not  the  benefit  of  revelation. 
 Those  only,  who  are  "  brutish  among  the  people,"  can  deny,  that 
 he  who  "  planted  the  ear  should  hear,  that  he  who  formed  the  eye 
 *'  should  see."  Does  impious  roan  dare  to  deny  this  ?  What  is 
 the  reflection  that  divine  wisdom  makes  on  his  conduct  ?  "  The 
 *'  Lord  knoweth  the  thoughts  of  man,  that  they  are  vanity."a 
 
 We  learn  from  scripture-history,  not  merely  the  great  out- 
 lines of  God's  providential  conduct  ;  but  are  made  acquainted 
 with  the  specialities  of  his  operation.  We  are  not  left  to  conjec- 
 ture the  connexion  between  the  cause  and  the  effect.  This  is 
 clearly  pointed  out. — But  we  reserve  a  more  particular  considera- 
 tion of  this  subject  till  afterwards. 
 
 XII.  An  history  of  the  divine  decrees.  The  whole  history  of 
 Providence  is  merely  an  history  of  God's  purposes.  We  know 
 that  nothing  takes  place  by  chance,  as  far  as  it  respects  him  ; 
 and  we  are  equally  assured,  that  he  does  nothing  in  consequence 
 of  any  unforeseen  exigency.  "  Known  unto  God  are  all  his  works 
 "  from  the  beginning  of  the  world."d  And  how  known,  but  be- 
 cause he  has  determined  to  eifect  them  ?  Therefore,  he  is  said 
 to  "  work  all  things  according  to  the  counsel  of  his  will.'V  Ma- 
 ny of  these  purposes  lie  hid  in  the  Eternal  Mind,  till  they  are  de- 
 clared by  Providence.  Others  are  expressed  in  prophecy,  and 
 so  known  before  the  event.  This  was  the  case  as  to  the  tempora- 
 ry desolation  of  Judea  by  Sennacherib,  therefore  called  a  "  con- 
 "  sumption  decreed  -"d  the  captivity  of  the  Jews  in  Babylon,^ 
 and  a  vast  variety  of  events  recorded  in  Scripture.  Often  is  the 
 hand  of  God  clearly  seen  in  those  providential  operations  of  which 
 there  has  been  no  previous  intimation.  But  when  he  not  only 
 stamps  the  ordinary  characters  of  divine  operation  on  the  work 
 itself,  but  displays  his  faithfulness  in  the  completion  of  prophecy, 
 the  purpose  and  providence  of  God  reflect  a  beautiful  lustre  on 
 each  other.     The  purpose,  as  previously  declared,  illustrates  the 
 
 a  PsaL  xciv.  8—11.  b  Acts  xv.  18.  c  Eph.  J.  11. 
 
 dl^.x.22.  ^Dan.ix.24. 
 
110  GENERAL   VIEW  OF 
 
 providence  ;  and  the  providence  clearly  manifests  the  immutao 
 bility  of  the  purpose.  When  the  prediction  is  of  the  nature  of  a 
 promise,  the  event  not  only  displays  immutable  faithfulness,  but 
 infinite  love. 
 
 XIII.  The  iHstory  of  the  Bible  is  a  key  to  firofihecy.  It  serves 
 this  important  purpose  in  various  respects.  For,  first,  it  in  the 
 clearest  manner  demonstrates  the  truth,  and  illustrates  the  mean- 
 ing of  many  predictions.  By  giving  a  particular  account  of  the 
 events  Avhich  are  foretold,  it  affords  us  an  opportunity  of  bring- 
 ing prophecy  to  the  touchstone  i^f  facts  ;  and  by  acquainting  us, 
 in  a  variety  of  instances,  with  the  date  of  the  prediction,  enables 
 us  to  trace  its  exact  verification  even  as  to  the  time.  Thus,  Ave 
 have  the  most  satisfying  evidence  of  the  faithfulness  of  that  God, 
 •who  declares  "  the  end  from  the  beginning,  and  from  ancient 
 *'  times  the  tilings  that  are  not  yet  done."a  We  have  also  the 
 greatest  encouragement  to  trust  him,  as  to  all  that  concerns  us, 
 or  the  church  in  general ;  and  particularly,  to  assure  ourselves, 
 that  he  will,  in  his  own  time,  fulfil  all  the  prophecies  which  are 
 yet  to  be  accomplished. 
 
 Secondly,  The  prophecies  are  full  of  allusions  to  the  facts  re- 
 corded, and  to  the  manners  and  customs  described  in  Scripture. 
 The  knowledge  of  both  the  ancient  and  modern  manners  of  the 
 oriental  nations,  derived  from  profane  history,  may  be  very  use- 
 ful for  illustrating  the  language  of  prophecy.  But  the  Sacred 
 History  will  be  found  sufficient  for  obviating  the  most  of  those 
 difficulties  which  arise  from  prophetical  language  ;  especially  if 
 ■we  view  it  in  connexion  with  the  explications  which  the  prophets 
 themselves  give  of  the  figurative  expressions  they  use. 
 
 Thirdly,  "  It  is  customary  with  the  prophets,  in  describing 
 "  the  latter  enemies  of  the  church,  to  call  them  by  the  names  of 
 "  her  former  persecutors.— -Thus,  Rome  is  called  Babylon,  for 
 "  her  oppression  of  the  people  of  God,  Sodom  for  her  impurity, 
 "  Egypt  for  her  idolatry  :  and,  by  the  Old  Testament  prophets, 
 *'  Tyre  for  her  traffic,  Idumea  orEdom  for  her  carnal  relation  to 
 «  Christians,  by  professing  their  religion.''^  The  ancient  ene- 
 mies of  the  church  were  indeed  figures  of  those  in  our  own  times. 
 It  is  therefore  of  importance  to  us  to  be  well  acquainted  with 
 their  history,  as  in  their  characters  we  have  a  delineation  of  the 
 characters  of  those  who  now  oppose  the  kingdom  of  Christ. 
 
 Again,  many  of  the  prophecies  refer  to  different  events,  which 
 were  to  take  place  at  periods  very  remote  from  each  other.  Those 
 prophecies,  which  declare  the  sufferings  of  God's  ancient  church 
 from  literal  Babylon,  have  a  further  and  special  reference  to  her 
 sufferings  from  mystical  Babylon.  In  like  manner,  the  predic- 
 tions concerning  her  deliverance  from    the  former  ultimately 
 
 a  Isa.  xlvi.  la  b  Frazer's  Key  to  the  Pix)phecies  of  the  Old  and 
 
 New  Testament,  which  are  not  yet  accomplished,  p.  34,  36. 
 
THE  USE  OF  SACRED  HISTORY.  Ill 
 
 respect  her  deliverance  from  the  latter.  Therefore,  the  history 
 ofthe  afflictions  and  liberation  of  the  church  from  ancient  Baby- 
 lon, throws  great  light  on  the  prophecies  with  respect  to  Anti- 
 christ. Particularly,  from  the  primary  illustration  of  these  pro- 
 phecies by  the  history  ofthe  Jewish  church,  we  may  gather  ma- 
 ny important  circumstances  in  regard  to  their  future  accomplish- 
 ment in  the  destruction  of  "  the  mother  of  harlots." 
 
 In  fine,  the  history  of  the  Bible  throws  a  beautiful  light  around 
 its  predictions,  by  acquainting  us  with  a  variety  of  circumstances 
 respecting  the  delivery  of  these,  which  signally  illustrate  the 
 wisdom,  justice,  goodness,  and  other  perfections  of  God.  How 
 true,  how  excellent  soever  these  pi'cdictions  in  themselves,  they 
 would  lose  much  of  their  beauty,  did  we  not  knoAv  the  concomi- 
 tant circumstances.  What  a  precious  prophecy  is  that  con- 
 cerning "  the  seed  ofthe  woman  1"  But  it  would  contahi  a  far 
 less  conspicuous  display  of  the  mercy  of  our  God,  were  we  not 
 assured,  that  it  was  uttered  immediately  after  man  had  rebelled 
 against  him.a  The  history  of  thousands  of  years  verifies  the 
 prediction  of  Noah  with  respect  to  the  servile  state  of  the  posteri- 
 ty of  Canaan.  But,  as  the  prediction  stands  in  the  Sacred  Histo- 
 ry, we  discover  that  they  were  to  be  reduced  to  this  despicable 
 condition,  as  the  punishment  of  the  iniquity  of  their  progenitor. 
 We  at  the  same  time  observe,  that  the  piety  of  Japhet  to  his  fath- 
 er is  rewarded,  by  the  admission  of  his  posterity  into  a  partici- 
 pation of  the  blessing  of  Shem.6  The  Spirit  of  God  hath  not 
 deemed  it  sufficient  to  record  the  beautiful  and  striking  prophe- 
 cy of  Balaam.  He  hath  also  given  us  the  history  of  this  man. 
 Our  acquaintance  with  his  character,  conduct  and  fate,  instead  of 
 depreciating  his  prophecy  in  our  estimation,  greatly  enhances  its 
 worth.  It  appears  as  the  testimony  of  an  enemy  ;  who  was  hir- 
 ed for  the  very  purpose  of  cursing  Israel  ;  who  had  come  a  great 
 way,  and  had  tried  every  art  of  divination  in  his  power,  in  order  to 
 gain  his  end  ;  who  was  under  the  dominion  of  covetousness  j 
 who  was  impelled,  by  every  motive  of  interest,  to  the  accomplish- 
 ment of  his  design  ;  who,  in  a  word,  would  never  have  giv- 
 en this  testimony,  had  it  been  possible  for  him  to  have  with- 
 held it,c 
 
 XIV.  The  sacred  !volume  contains  an  history  of  the  church  for 
 more  than  four  thousand  years.  If  we  view  the  "  sure  word  of 
 "  prophecy"  as  a  supplement  to  the  narrative  of  facts,  this  history 
 may  be  said  to  extend  from  the  first  planting  of  the  church  in 
 this  world  to  her  complete  transplantation  to  heaven,  her  native 
 country.  Here  we  see  her  in  her  various  situations,  whether 
 prosperous  or  adverse.  At  first  she  appears,  as  afterwards  did 
 her  Glorious  Head,  "  as  a  plant  springing  out  of  a  dry  ground." 
 This  gradually  increases,  till  at  length  "  the  hills  are  covered 
 "  with  the  shadow  of  it,  and  the  boughs  thereof  are  like  the  good- 
 
 a  Gen.  Ui.  8,  15.         b  Gen.  ix.  23, 27.       c  Numb.  xxii.  xxiii.  xxIa". 
 
112  GENERAL    VIEW  oy 
 
 "  \y  cedars.  She  sends  her  boughs  to  the  sea,  and  her  branched 
 "  unto  the  rivers."  But  often  is  this  vine  wasted  by  "  the  boar 
 "  out  of  the  wood,"  and  devoured  by  "  the  wild  beast  of  the 
 "  field."c  At  times  it  seems  to  be  burnt  with  fire,  and  cut 
 "  down."6  Or,  the  church  presents  the  appearance  of  a  tree 
 stript  of  all  its  beautiful  foliage,  by  the  cruel  blast  of  winter.  She 
 «  is  as  a  teil-tree,  and  as  an  oak,  whose  substance  is  in  them,  when 
 they  cast  their  leaves."c 
 
 We  find,  that  God  condescends  to  assume  the  character  of  an 
 husbandman,  and  observe  innumerable  evidences  of  his  love  to 
 his  vineyard.  It  is  evident,  that  he  says  not  in  vain,  "  My  vine- 
 "  yard  which  is  mine  is  before  me— -I  the  Lord  do  keep  it,  I  will 
 "  water  it  every  moment ;  lest  any  hurt  it,  I  will  keep  it  night 
 "  and  day."t/  Thus  we  perceive,  that  one  important  end  that 
 God  had  in  view,  in  committing  to  the  church  the  oracles  of  truth, 
 was  to  "  make  his  wonderful  works  to  be  remembered."*? 
 
 XV.  An  history  of  the  work  of  redemption.  This  is  the  most 
 glorious  of  all  the  works  of  God.  Therefore,  we  need  not  won- 
 der, that  it  is  the  great  subject  of  Sacred  History.  This  is  tra- 
 ced back  to  its  inconceivable  origin,  in  the  counsel  of  peace,  in 
 the  eternal  covenant  among  the  persons  of  the  adorable  Trinity. 
 In  this  respect,  the  Redeemer  declares,  "  I  was  set  up  from  ever- 
 "  lasting,  from  the  beginning,  or  ever  the  earth  was.'y  All 
 the  "  spiritual  blessings"  of  redemption  are  exhibited  as  the 
 streams  flowing  from  the  eternal  and  infinite  fountain  of  sovereign 
 love  in  the  heart  of  God.^*  The  Scripture  unfolds  the  astonishing 
 preparation  made,  through  a  long  succession  of  ages,  for  the  actual 
 accomplishment  of  this  work.  Sin,  we  see,  is  suffered  to  enter, 
 that  "  where  sin  abounded,  grace  might  much  more  abound. "A 
 Immediately  on  this  melancholy  event,  the  purpose  of  God  to 
 save  some  of  lost  mankind  is  proclaimed,  and  the  astonishing 
 remedy  is  pointed  out,  in  the  first  gospel-promise.  We  see  the 
 special  providence  of  God  exercised,  in  preserving  a  holy  seed, 
 during  the  antediluvian  sera,  by  means  of  whom  the  promise 
 should  be  transmitted  to  posterity.  When  human  wickedness 
 had  so  greatly  increased  as  to  threaten  the  very  existence  of  the 
 church,  the  wicked  world  was  destroyed  by  means  of  that  deluge 
 of  water  by  which  the  church  was  saved.  When  the  revealed 
 doctrine  and  instituted  worship  were  greatly  corrupted,  God  sep- 
 arated Abraham  from  his  father's  family,  and  afterwards  his 
 posterity,  by  Jacob,  from  all  the  families  of  the  earth,  for  the 
 preservation  of  his  truths.  To  them  he  gave  his  statutes,  and 
 his  judgments.  He  brought  them  under  the  yoke  of  the  cere- 
 monial law,  as  a  "  shadow  of  good  things  to  come."z  He  subject- 
 ed them  to  himself  as  their  Sovereign,  as  a  prelude  of  the  sub- 
 
 a  Psal.  Ixxx.  10,  11,  13.  6  Ver.  10.  c  Isa.  vi.  13. 
 
 d  Sons;  viii.  12. ;  Isatxxvii.  3.  e  Psal.  cxi.4.  J'Ftqv.  viii.  23> 
 
 §•  Epii.  i.  3, 4,  7.  h  Rom.  v.  20.  i  Heb.  x.  I. 
 
THE   USE  OF    SACRED  HISTORY.  H3 
 
 jection  of  the  spiritual  Israel  to  the  King  of  Zion.  He  gave  them 
 a  tvpical  Mediator,  a  typical  redemption,  and  a  typical  inheri- 
 tance. When  this  people  apostatized  from  him,  he  visited  iheni 
 with  severe  judgments,  and  at  length  cast  them  into  the  hot  fur- 
 nace of  Babylon  ;  to  reclaim  them  from  idolatry,  that  the  truth 
 might  not  perish,  and  that  the  great  promise  concerning  the 
 coming  of  the  Messiah  might  not  be  buried  in  oblivion. 
 
 In  these  trarisactions,  indeed,  we  have  a  particular  history  of 
 the  covenant  of  grace.  We  see  it  first  revealed  in  the  promise 
 made  to  our  common  parents,  immediately  after  the  fall.  W^o 
 find  it  renewed  with  Noah,  after  the  flood.  On  tliis  occasion, 
 God  appoints  the  rainbow  to  be  a  symbol  of  the  perpetuity  of  his 
 covenant ;  and  gives  to  Noah  a  new  grant  of  the  earth  in  relation 
 to  this  covenant,  after  he  had  offered  a  sacrifice,  acceptable  to 
 God,  as  prefiguring  the  sacrifice  of  Christ,  which  takes  away 
 the  curse  from  man,  and  makes  him  "  an  heir  of  the  world. "a 
 We  have  afterwards  an  account  of  the  renovation  of  the  same 
 covenant  with  Abraham, 6  with  Isaac,c  and  with  Jacob  ;c?  with 
 Israel,  when  God  brought  them  up  out  of  Egypt  ;e  and  Avith  Da- 
 vid, under  the  figure  of  a  covenant  of  royalty  with  him  and  his 
 seed./ 
 
 The  gradual  increase  of  the  light  of  revelation,  with  respect 
 to  the  Saviour,  particularly  deserves  our  attention.  Tlic  first  gos<- 
 pel  promise  may  indeed  be  viewed  as  a  summary  of  all  that  was 
 afterwards  communicated  to  the  church.  In  it,  a  Deliverer  is 
 promised,  who  should  be  a  partaker  of  our  nature,  and  a  descen- 
 dant of  Eve  ;  who  should  destroy  the  power  of  the  old  serpent  that 
 had  deceived  her  ;  and  who  should  himself  suffer  in  the  conflict. 
 Here  was  enough  for  faith.  But  it  was  the  pleasure  of  God  grad- 
 ually to  open  up  the  import  of  this  promise  to  the  Church,  and  to 
 increase  her  light  with  respect  to  the  glorious  Deliverer  promis- 
 ed. Accordingly,  he  was  afterwards  made  known  to  Abraham, 
 as  that  seed  in  whom  "  all  the  families  of  the  earth,"  sinners  of 
 the  Gentiles,  as  well  as  his  posterity,  "  should  be  blessed."^'  This 
 promise  was  a  commentary  on  the  prophecy  of  Noah  :  that  God 
 should  "  enlarge,"  or  persuade  "  Japhet,  and  make  him  to  dwell 
 "  in  the  tents  of  Shem.'Vj  Christ  is  foretold  by  Moses, 
 not  merely  as  a  Prophet,  but  as  one  who  should  give,  a  new 
 dispensation  to  his  church,  and  whom  she  was  to  «'  hear  in 
 all  things,"  io  preference  to  himself,  and  all  other  prophets.?! 
 By  David,  he'  is  revealed  as  an  eternal  priest,^"  as  a  divine 
 king  ;/  and    VjCt  as  condemned  by  the   great  council,  and  cru- 
 
 a  Gen.  viii.  20,. 21.;  ix.  1—51.  li— ir. 
 
 b  Gen.  xvii.  2^8.  c  Gen.  xxvi.  3. 
 
 d  Gen.  xxviii.  13,  14.  e  Exod.  vi.  4,  5. 
 
 f2  Sam.xxiii.  5.  g  Gen.  xxii.  18. 
 
 ,  ti  Gen.  ix.  27.  i  Deut.  xviii.  18^ 
 
 /tPsal.cx.4.        .  /  Pial.  Jdv,  6. 
 
 Vol.  I.  P 
 
114  GENERAL  VIEW  OF 
 
 cifiecl  ',a  as  vising  again. 6  ascending,^  and  sitting  down  at  tha 
 right-hand  of  God.J  He  is  phophesied  of  by  Isaiah  as  the  son  of 
 a  virgin  le  while  his  character  as  a  surety,  and  the  expiatory 
 natiive  of  his  sufferings,  are  more  particularly  declared./  By  the 
 xi'iinistry  of  Daniel,  the  Messiah  is  pointed  out  by  name,  as  "  cut 
 "  off,  but  not  for  himself ;"  the  effects  of  his  death  are  more 
 plainly  expressed  ;  and  the  very  time  of  it  is  limited.^"  By  Mal- 
 achi,  the  last  of  the  prophets,  his  people  are  forewarned,  that 
 "  the  Lord  whom  they  seek,  shall  suddenly  come  to  his  temple." 
 He  is  distinguished  by  a  new  character,  that  of  "  the  messenger," 
 or  "  angel  of  the  covenant ;"  and  the  spirit  and  work  of  his 
 harbinger  are  particularly  foretold./; 
 
 Thus,  the  revelation  concerning  the  Saviour,  which  seems  at 
 first  as  a  feeble  spring  breaking  forth  in  a  desart,  becomes  gradu- 
 ally deeper  and  wider,  by  the  accession  of  many  tributary  streams* 
 till  at  length  it  swells  into  "  a  river,  which  cannot  be  passed  over."i 
 in  the  first  promise,  it  appears  as  a  single  ray  of  light,  darted 
 from  heaven  in  pity  to  our  benighted  world.  Although  many 
 emblems  of  night  still  remain,  yet  the  clouds  and  darkness  gradu- 
 ally disappear  before  the  increasinglight,  till  at  length  "  the  sun  of 
 righteousness  "  arises  with  healing  in  his  wings."A'  The  whole 
 of  his  "  going  forth  is  evidently  prepared  as  the  morning./ 
 When  he  appears,  the  Church  enjoys  a  morning  without  clouds. "/« 
 But  had  we  not  the  history  of  the  Church  recorded  by  the  Spirit 
 of  God,  we  should  not  only  want  many  precious  prophecies, 
 which  are  interwoven  with  it,  but  be  unable  to  trace  the  beautiful 
 progress  of  this  divine  light. 
 
 The  truth  of  the  predictions  concerning  the  Messiah  is  fully 
 demonstrated  by  the  history  of  Scripture.  As  God  was  pleased  to 
 promise  a  Redeemer  nothing  could  be  of  more  importance  than 
 to  identify  his  person,  to  point  him  out  so  exactly  that  the 
 Church  could  not  mistake  him.  At  first  view,  no  part  of  Scrip- 
 ture seems  more  uninteresiing  than  the  Genealogies.  But  even 
 this  part,  as  well  as  prophecy,  is  the  testimony  of  Jesus.  It  was 
 predicted,  that  the  Messiah  should  be  the  "  seed  of  the  woman." 
 The  promise  was,  many  ages  after,  restricted  to  the  seed  of  Abra- 
 ham ;  afterwards,  to  the  tribe  of  Judaii  ;  and  at  last  to  the  family 
 of  David.  Had  not  God  exercised  the  greatest  care  about  the 
 genealogies  of  the  Jews,  so  as  to  preserve  those  of  the  different 
 tribes  distinct,  it  could  not  have  been  known  that  Jesus  was  that 
 i,eed  promised  to  David,  and  thus  descending  from  Judah.  It 
 ^ras  equally  necessary  that  the  genealogy  of  Abraham  should  bs 
 iraced  up  to  Aduui,  that  it  might  be  evident  that  the  Messiah  was 
 descended   from  "  the  mother  of  all  living,"  and  thus  of  "  one 
 
 a  Psal.  xxii.  lo. 
 
 *Psal.  xvi.  10;;  Actsii.  31.         c  Psal.  Ixviii.  18.  rfPsal.  ex.  1. 
 
 e  Isa.  vii.l4.       flsn.  Uii.  g  Dan.  ix.  24.      /;  Mai.  iii.  1 — 3  ;  iv.  5,  S. 
 
 zEzek.  xlvii.4.  /tAIal.iv.  2;  <!  Hos.  vi.  2. 
 
 :n  2  Sam.  xxiii.  4.  , 
 
THE  JJSTE.   OF  SACRED  HISTORY.  Il5 
 
 ''^■blood"  "with  those  whom  he  v/as  to  redeem.  The  enemies  of 
 Jesus  often  reproached  him  with  being  a  Nazarene,  because  he 
 had  been  brought  up  at  Nazareth,  a  contemptible  \illage  of  Gal- 
 ilee. But  they  never  presumed  to  deny  that  he  was  of  the  royal 
 line.  Nothing  could  have  been  easier  than  to  have  proved  that 
 he  had  no  claim  to  that  title,  "  the  son  of  David,"  had  this  been 
 indeed  the  case.  They  had  only  to  refer  to  their  genealogies.^ 
 Providence  had  provided  an  unquestionable  proof  of  the  truth  of 
 Christ's  descent  from  David,  in  the  enrolment  of  Joseph  and 
 Mary  in  the  records  of  their  own  city  of  Bethlem,  in  consequence 
 of  the  decree  of  Augustus,  that  all  the  empire  should  be  taxed.a 
 A  minute  description  is  given  of  the  circumstances  of  the  concep- 
 tion of  Jesus,  that  we  might  know  that  he  was  indeed  the  "•  seed 
 "  of  the  woman,"  t/iat  Immanuel  who  should  be  born  of  a  vir- 
 gin. 
 
 Here  we  have  also  the  history  of  the  purchase  of  redemption, 
 and  a  particular  account  of  the  means  more  immediately  con- 
 nected with  it.  The  circumstances  respecting  the  conception  and 
 birthof  Jesus,  must  affect  the  mind  of  every  impartial  reader  with  a 
 conviction  of  the  superior  dignity  of  the  person.  So  much  light  is 
 thrown  on  this  astonishing  picture,  as  to  shew  that  the  remaining 
 shade  is  entirely  voluntary.  When  "  the  true  Light"  rises  on 
 the  Church,  although  he  rises  under  a  cloud,  such  rays  of  divine 
 splendour  break  forth  from  him,  as  to  demonstrate,  in  the  clearest 
 manner,  that  this  cloud  is  occasioned,  not  by  his  weakness,  but  by 
 ours.  "  The  form  of  a  servant,"  like  a  thin  veil  thrown  over  the 
 body,  seems  only  so  far  to  hide  ''  the  form  of  God,"  as  to  shew 
 that  the  first  is  voluntarily  assumed,  and  that  the  second  is  neces- 
 sary. Angels  proclaim  his  conception.  Jehovah  himself 
 gives  his  Church  this  sign  ; — a  virgin  conceives,  and  bears  a  9,on.b 
 He,  who  should  be  his  harbinger,  leaps  in  his  mother's  womb  for 
 joy  at  the  approach  of  his  Lord.  Angels  announce  his  birth  in 
 anthems  of  praise.  All  these  hosts  of  heaven  '•  worship  him.'V 
 A  star,  unknown  to  astronomers,  is  kindled  in  the  firmament  by 
 this  glorious  Light  in  his  rising  ;  and  serves  as  a  iiigual  fur  point- 
 ing out  to  the  wise  men  that  humble  temple  where  they  should  wor- 
 ship. Fear  not,  O  ye  sages,  that  ye  shall  be  found  guilty  of  the 
 crime  imputable  to  your  less  enlightened  brethren  of  the  East. 
 They  worship  the  natural  sun,  or  fire  as  his  emblem.  But  the 
 object  of  your  adoration  is  "  the  Sun  of  righteousness."  Ye 
 "  have  seen  his  star  in  the  East,  and  are  come  to  worship  hini." 
 And  what  is  the  sun  himself  but  A/s  star;  one  of  those  lumina- 
 ries, which  are  all   "  the  work  of  his  fingers  V 
 
 In  the  history  of  the  life  of  Christ,  we  have  the  most  perfect 
 pattern  of  holiness.  His  conduct  is  not  merely  characterized  by 
 spotless  innocence.  Divine  wisdom  shines  forth  in  his  doctrine, 
 and  divine  goodness  in  his  works.     We  find  him  testifying,  that 
 
 a  Luke  ii.  1.  &r.  b  Is?.,  vii.  14  ;  Mat.i.  2^:— 2o. 
 
 c  Luke  li.  13  ;  Heb,  i.  6. 
 
116  GENERAL   VIEW    OF 
 
 *' it  became  him  to  fulfil  all  righteousness:"  And  had  he  not 
 done  so,  he  could  not  have  been  "  such  an  high-priest  as  became 
 us." 
 
 The  gospel-history  also  contains  a  most  minute  account  of  the 
 circumstances  of  his  death.  Although  this  was  the  lowest  depth 
 of  his  humiliation,  there  are  a  variety  of  circumstances  which 
 shev/  in  the  clearest  manner,  that  all  this  humiliation  was  volun- 
 tary, and  that  the  sufferer  was  "  truly  the  Son  of  God."  Even 
 when  he  delivered  himself  as  a  captive  into  the  hands  of  his 
 enemies,  he  shewed  his  infinite  power  over  them.  Such  was  the 
 efficacy  accompanying  these  words,  ''  I  am  he"  that  they  went 
 backward,  "  and  fell  to  the  ground. "a  When  hanging  in  the  most 
 ignominious  manner  on  the  accursed  tree,  he  rescued  a  sinner 
 from  the  povv-er  of  the  second  death.  When  his  hour  was  come, 
 he  voluntarily  ^•az'f  7//;  his  spirit.  By  crying  with  a  loud  voice, 
 immediately  before  his  exit,  he  shewed  that  his  death  was  not 
 merely  his  suffering  as  a  sacrifice,  but  his  act  as  the  great  high- 
 priest.  As  a  new  light  appeared  in  the  firmament  to  announce 
 his  birth,  the  great  luminary  of  heaven  put  on  a  covering  of  black- 
 ness at  his  death.  "  The  rocks  rent,"  as  if  they  would  accuse  the 
 more  obdurate  hearts  of  his  murdering  enemies. 
 
 But  we  derive  no  benefit  from  this  important  history,  unless  we 
 duly  attend  to  those  circumstances  which  respect  the  expiatory 
 nature  of  his  death.  That  astonishing  prayer,  which  preceded 
 it,  illustrates  this  in  the  clearest  manner.  Thence  we  find  that 
 it  was  entirely  for  the  sake  of  his  people  that  he  sanctified  him- 
 self.6  Before  he  "  gave  up  the  ghost,"  he  said,  "  It  is  finished." 
 The  prophecies  and  other  parts  of  Scripture  explain  the  meaning 
 of  this  language.  Fron;  them  we  learn  that,  as  Messiah  the 
 Prince  was  cut  off,  it  was  ''  not  for  himself ;"  but  that  the  de- 
 sign of  his  excision  was,  tiiat  he  might "  finish  the  transgression, 
 *'  make  an  end  of  sins,  make  reconciliation  for  iniquity,  and  bring 
 "  in  everlasting  righteousness."c  The  expense  of  the  purchase 
 of  our  redemption  especially  appears  from  the  severity  of  the 
 sufferings  sustained  by  this  glorious  person.  Overwhelming  as 
 his  bodily  agony  must  have  been,  it  could  not  be  compared  with 
 that  of  his  soul.  So  violent  was  this,  even  while  he  had  no  suf- 
 fering in  his  body  proceeding  from  any  other  source,  that  "  his 
 "  sweat  was  as  it  v/ere  great  drops  of  blood  falling  down  to  the 
 «  ground. "f/  It  was  only  of  the  trouble  and  sorrow  of  his  soul 
 that  he  complained.  A  con:parison  of  the  history  with  the 
 prophecies  clearly  shews  that  tl.c  righteous  Judge  "  made  his  soul 
 "  an  oiVcring  for  sin.'V  In  oii:cr  sufferers,  tlic  agonies  of  the 
 body  have  often  occasioned  iis  separation  from  the  soul.  In 
 this  sufferer,  the  agony  of  the  soul  alone  threatened  a  dissolu- 
 tion of  its.  union  with  the  body.  Therefore  he  said  j  "  My  soul 
 "  is  exceeding  sorrowful,  even  unto  daath.'T" 
 
 a  John  xviii.  6.  b  John  xvii.  19.  c  Dan.  ix.  24. 
 
 d  Luke  xxii.  44.  t  Isa.  liii.  10.  /Matt,  xxvi,  38. 
 
THE    USE    OF    SACRED    HISTORY.  117 
 
 The  history  of  the  resurrection  and  ascension  of  our  Saviour 
 supplies  us  with  the  strongest  proofs  of  the  perfection  of  his 
 sacrifice,  and  therefore  of  the  truth  of  hk  purchase  of  redempiion- 
 The  success  of  this  work  especially  appears  from  that  striking 
 history  which  we  have  of  the  propagation  of  Christianity  in  the 
 Acts  of  the  Apostles.  Only  a  few  days  after  the  ascension  of 
 Christ,  the  power  of  his  death,  and  the  efficacy  of  his  "  interces- 
 "  sion  for  the  transgressors,"  are  signally  displayed  in  the  con- 
 version of  many  thousands  of  those  who  embrued  their  hands  in 
 his  blood.  The  hisiory  of  the  conversion  of  Saul  has  been  just- 
 ly considered  as  one  of  the  strongest  evidences  of  the  truth  of 
 Christianity.  We  cannot  conceive  that  one  could  have  been  actu- 
 ated by  a  more  inveterate  hatred  against  this  religion,  or  by  a 
 more  ardent  zeal  for  its  destruction.  Yet,  by  the  power  of  di- 
 vine grace,  he  becomes  a  "  preacher  of  that  faith  which  once  he 
 "  destroyed."  In  a  word,  such  was  the  power  attending  the  gos- 
 pel, that,  in  less  than  thirty  years  after  our  Saviour's  ascension, 
 his  religion  was  propagated  through  the  greatest  part  of  Asia 
 and  Europe. 
 
 XVI.  We  also  perceive  the  subserviency  of  all  the  other  works 
 of  God,  and  of  all  the  great  events  among  men,  to  the  work  of 
 redemption.  We  perceive  their  subserviency  in  a  twofold  res- 
 pect ;  either  as  preparing  for  the  purchase  of  redemption,  or  as 
 conducing  to  its  success.  This  is  that  centre  in  which  all  the 
 great  line^  of  Providence  meet.  So  early  as  the  general  dis- 
 persion of  the  nations,  God  allotted  to  each  of  them  their  inhe- 
 ritance, so  as  to  leave  the  land  of  Canaan  for  the  Israelites. — 
 "  When  the  Most  High  divided  to  the  nations  their  inheritance, 
 "  when  he  separated  the  sons  of  Adam,  he  set  the  bounds  of  the 
 "  people,  according  to  the  number  of  the  children  of  Israel."a 
 He  did  not  indeed  suffer  this  land  to  lie  waste.  He  prepared 
 it  for  his  people,  by  giving  the  temporary  possession  of  it  to 
 the  posterity  of  Canaan,  whom  he  had  previously  devoted,  be- 
 cause of  their  iniquities,  to  extermination,  to  expulsion,  or  to  ser- 
 vitude. He  in  the  mean  time  employed  them  as  ploughmen  and 
 vine-dressers  for  those  who  were  the  proper  heirs.  He  gave 
 them  their  inheritance  in  this  pleasant  land,  in  preference  to  ev- 
 ery other,  in  subserviency  to  the  work  for  which  he  designed 
 them.  They  were  to  be  his  witnesses  to  the  heathen  nations, — 
 witnesses  to  the  truth  of  revelation,  and  particularly  to  the  great 
 doctrines  of  the'  divine  unity,  and  of  salvation  tlirough  a  promised 
 Messiah.  Therefore  he  placed  them  in  a  country  situated  about 
 the  middle  of  the  then  known  world.  Thence  the  JMcditerrancan 
 sea,  which  skirted  the  land  of  Palestine,  received  its  name,  as 
 being  that  sea  which  was  supposed  to  be  in  l he  middle  of  the  earth. 
 The  church  seems  to  refer  to  this  circumstance,  Avhen  she  says  ; 
 "  For  God  is  my  king  of  old,  working   salvation,  in  the  midst 
 
 rt  Deut.  xxxii.  8. 
 
118  GENERAL    VIEW    OF 
 
 *'  of  the  carth."a  Her  situation  was  peculiarly  adapted  for  the 
 display  of  her  testimony  for  God,  in  opposition  to  the  polytheism, 
 idolatry,  and  other  abominations  of  the  surroundinj^  heathen.  It 
 vas  no  less  proper  for  the  manifestation  of  God's  wonderful 
 •works  in  her  behalf.  They  could  not  possibly  be  strangers  to 
 the  many  temporal  dclivei'ances  which  he  wrought  for  her. — 
 That  spiritual  salvation,  which  all  these  prefigured,  was  not  less 
 exposed  to  their  view.  We  could  not  imagine  a  more  proper 
 scene  for  such  a  glorious  work.  Therefore  the  Church  sings, 
 *'  The  Lord  hath  comforted  his  people,  he  hath  redeemed  Jeru- 
 *'  salem.  The  Lord  hath  made  bare  his  holy  arm  in  the  eyes  of 
 "  all  the  nations."d 
 
 Abstractly  it  may  seem  a  strange  dispensation,  that  this  people, 
 preferred  to  every  other,  should  be  subjected  by  God  to  "  a  yoke 
 *'  of  bondage,"  to  which  no  other  people  was  ever  subjected.  But 
 this  was  merely  in  subserviency  to  the  great  work  of  redemption. 
 For  "  the  law  was  added  because  of  transgressions,  till  the  seed 
 "  should  come,  to  whom  the  promise  was  made."c  It  was  meant 
 as  a  bridle,  to  restrain  the  lusts  of  a  stubborn  and  rebellious  people. 
 It  was  also  intended  as  a  "  schoolmaster,  to  bring  them  to  Christ  ;"rf 
 that  by  its  severity  they  might  be  convinced  that  they  could  not 
 be  saved  by  it. 
 
 The  destruction  of  the  Babylonian  monarchy  was  a  great  event 
 in  Providence.  But  we  learn  from  Scripture,  that  it  was  especial- 
 ly meant  for  the  good  of  the  church.  God  had  prepared  Babylon 
 as  a  furnace  for  her.  But  that  she  might  not  perish  in  it,  after 
 she  was  sufficiently  melted,  tried  and  refined,  he  delivered  her  by 
 the  destruction  of  Babylon.  Therefore  he  says  ;  "  For  thy  sake, 
 ♦'  I  have  sent  to  Babylon,  and  brought  down  all  her  nobles. "e  Such 
 were  the  means  which  he  was  pleased  to  employ  for  the  preserva- 
 tion of  this  people,  in  order  to  the  completion  of  the  promise,  that 
 tjic  Messiah  should  descend  from  them,  according  to  the  flesh. 
 
 This  subserviency  to  the  work  of  redemption, is  not  merely  to 
 be  discerned  in  the  dispensations  of  Providence-  It  is  evident 
 that  even  the  work  of  creation  ultimately  had  a  similar  respect. 
 The  same  language  is  used  ;  not  as  if  the  work  of  redemption 
 were  merely  likened  to  that  of  creation,  as  the  less  is  often  liken- 
 ed to  the  greater ;  but  because  the  first  creation  prefigured  the 
 second.  Therefore  we  find  the  latter  preferred  to  the  former  ; 
 *'  Behold,  I  create  new  heavens,  and  a  new  eai'th  :  and  the  former 
 "  shall  not  b„  remembered,  nor  come  into  mind.'y 
 
 xvn.  In  tlic  history  of  the  Bible,  we  have  a  striking  display  of 
 the  unity  of  the  church  in  all  her  successive  ages.  Here  we  trace 
 her  progress,  like  that  of  a  river.  At  first  she  makes  but  a  poor 
 appearance.     She  owes  her  existence  to  a  slender  spring.     For 
 
 a  Psal.  Ixxiv.  12.  h  Isa.  lii.  9,  10.  r  Gal.  iii.  19. 
 
 d  Ver.  24.  e  Isa.  xliii.  14.  y  Isa.  Ixv.  17. 
 
THE   USE  OF  SACRED  HISTORY,  11^ 
 
 a  long  lime  she  is  confined  within  very  narrow  banks.  But  we 
 see  her  gradually  diffusint;  herself,  till  at  length  she  appears  as 
 "  a  broad  flowing  stream.'*  But  as  it  is  with  a  literal  river,  so  is 
 it  here.  Although  it  be  not  the  self-same  water  that  flows,  as  it 
 proceeds  from  the  same  fountain,  and  runs  in  the  same  channel, 
 the  river  is  still  accounted  the  same.  In  like  manner,  we  per- 
 ceive the  perpetuity  of  the  church.  How  weak  are  her  begin- 
 nings ?  During  the  antediluvian,  the  patriarchal,  and  the  Mosaic- 
 al  periods,  she  is  confined  to  very  narrow  limits.  But  nothing 
 can  be  more  plain  than  that  all  her  true  members,  during  these 
 periods,  were  saved  in  a  way  essentially  the  same  with  that  in 
 which  Christians  are  saved.  As  we  especially  learn  from  that  beau- 
 tiful compend  of  ecclesiastical  history  contained  in  the  eleventh 
 chapter  of  the  epistle  to  the  Hebrews,  they  were  all  saved  by  faith. 
 This  faith  still  rested  on  a  divine  testimony.  It  still  respected  a 
 spiritual  salvation,  a  Divine  Person  incarnate,  an  atonement  to  be 
 made  by  him.  It  still  looked  forward  to  a  better  inheritance  than 
 any  that  this  world  could  afford.  It  still  produced  good  works  as 
 its  natural  fruits.  It  was  uniformly  productive  of  a  separatiqji 
 from  the  seed  of  the  serpent. 
 
 XVIII.  The  history  of  Scripture  illustrates  and  corifirms  many 
 of  its  most  important  doctrines.  For  "  whatsoever  things  were 
 *'  written  aforetime,  were  written  for  our  learning  ;  that  we, 
 "  through  patience  and  comfort  of  the  Scriptures,  might  have 
 "  hope."a  Thus  we  find,  that  a  principal  reason  of  the  history  of 
 Abraham  being  so  particularly  narrated,  was  that  the  Church 
 might  be  instructed  in  the  great  doctrine  of  justification  by  impu- 
 ted righteousness.  Let  us  attend  to  the  language  of  the  apostle 
 Paul  on  this  head.  "  What  saith  the  Scripture  ?  Abraham  be- 
 "  lieved  God,  and  it  was  counted  unto  him  for  righteousness. — 
 *'  Now  it  was  not  written  for  his  sake  alone,  that  it  was  imputed 
 "  unto  him  ;  but  for  us  also,  to  whom  it  shall  be  imputed,  if  we 
 '*  believe  on  him  that  raised  up  Jesus  our  Lord  from  the  dead."d 
 Sacred  History  contains  a  striking  and  copious  illustration  of  the 
 doctrine  of  the  divine  perfections.  TTiese  are  most  clearly  ex- 
 hibited in  the  whole  history  of  creation,  of  providence,  and  of  re- 
 demption. His  wisdom  and  power,  his  holiness  and  justice,  as 
 well  as  his  long-suffering  and  faithfulness,  are  signally  displayed 
 in  his  conduct  towards  the  enemies  of  the  church.  The  same 
 perfections,  together  with  his  love,  appear  in  all  their  glory  in 
 his  conduct  towards  the  church  herself.  When  God  "  makes  his 
 "  wonderful  works  to  be  remembered,"'  it  is  to  manifest  that "'  he 
 "  is  gracious  and  full  of  comp.assion.  He  hath  shewed  his  people 
 "  the  power  of  his  works,  that  he  may  give  them  the  heritage  of 
 "  the  heathen.  The  works  of  his  hand  are  verity  and  judgmer.t. 
 "  He  sent  redemption  unto  his  people,  he  hath  commanded  his 
 "^  covenant  for  ever  :  holy  and  reverend  is  his  naroe."c  But  on, 
 this  use  of  Sacred  History,  as  illustrating  and  confirming  reveal- 
 
 <f  Rom.  XY.  4  i  Rom,  iv.  5, 23,  24.  c  Psal,  c;u.  4—9. 
 
120  GENERAL    VIEW    OF 
 
 ed  truths,  I  enlarge  not  at  present  ;  as  it  is  meant  to  take  an  ex* 
 tensive  view  of  it  in  the  progress  of  this  work. 
 
 XIX.  I  shall  pnly  further  observe,  that  the  history  of  Scripture 
 exhibits  many  patterns  for  our  imitation^  and  many  beacons  for  ouy 
 admonition.  It  does  not  merely  illustrate  doctrines  ;  it  recom- 
 mends duties,  from  a  great  variety  of  the  most  engaging  ex-» 
 amples.  It  deters  us  from  sin,  by  a  representation  of  its  biller 
 consequences,  as  realized  in  the  experience  of  the  unbelieving 
 and  disobedient.  The  worthies,  whose  history  is  recorded  in 
 Scripture,  are  represented  as  "  a  great  cloud  of  witnesses,  with 
 whom  we  are  .compassed  about,"  whose  example  should  excite 
 *'  us  to  lay  aside  every  weight,  and  to  run  with  patience  the  race 
 "  that  is  set  before  us."a  Concerning  the  judgments  inflicted  on 
 the  Israelites,  we  are  informed,  that  "  these  things  were  our 
 "  exantiples,  to  the  intent  that  we  should  not  lust  after  evil  things^^ 
 "  as  they  also  lusted. "6 
 
 From  the  preceding  observations  it  follows,  as  a  native  infer- 
 ence, that  it  is  only  from  Sacred  History  that  we  can  learn  the 
 proper  use  of  all  other  ancient  history.  In  the  writings  of  the 
 heathen,  indeed,  we  may  find  the  same  facts  related.  They  con- 
 tain an  account  of  the  same  crimes,  and  of  the  same  consequences. 
 But  here  they  are  exhibited  in  such  a  light,  as  tends  to  make  a  far 
 deeper  impression  on  the  mind.  The  crimes  of  mankind  are  all 
 traced  to  the  polluted  fountain  of  sin  in  the  heart.  The  origin 
 of  this  pollution  is  also  pointed  out.  We  perceive  the  gradual 
 operation  of  this  poison,  as  contaminating  the  whole  mass  of 
 mankind,  and  bringing  destruction  on  a  world. — When  we  read 
 the  heathen  accounts  of  the  conquest  of  the  Babylonians  by  Cy- 
 rus, or  of  the  Persians  by  Alexander,  or  of  the  Greeks  by  the 
 Romans,  while  we  at  the  same  time  believe  an  over-ruling  Provi- 
 dence, we  are  at  a  loss  to  perceive  any  design  worthy  of  (iod,  in 
 successively  subjecting  different  monarchies  to  the  power  of  oth- 
 ers, that  were  not  in  themselves  more  beneficial  to  men.  We 
 do  not  see  that  society  gained  any  thing  by  the  successive  subver- 
 sion of  the  Babylonian,  Persian  and  Grecian  empires.  But 
 when  Ave  turn  up  the  volume  of  inspiration,  we  find,  that  Cyrus 
 was  raised  up,  and  that  Babylon  was  destroyed,  for  the  liberation 
 of  God's  captives.  We  admire  his  Providence,  in  establishing 
 the  Grecian  on  the  ruins  of  the  Persian  monarchy,  that  he  might 
 prepare  the  way  for  the  propagation  of  the  gospel,  by  the  diffu- 
 sion of  one  language  throughout  the  East :  of  that  language  in 
 which  it  was  his  will  that  the  New  Testament  should  be  written. 
 W^  see  still  more  reason  to  admire  his  wisdom  in  establishing 
 the  Roman  empire,  and  giving  it  greater  extent  than  any  of  those 
 that  preceded  it ;  that  thus  the  way  might  be  more  open  for  his 
 messengers,  in  their  glorious  work  of  publishing  peace  to  the 
 nations.     In  a  word,  by  the  successive  overthrow  of  such  mighty 
 
 a  Heb.  xii.  1,  ,  b1  Cor.  x.  6, 
 
tHE  u3e  of  sacred  history.  121 
 
 empires,  we  see  that  he  means  to  exhibit  to  men  the  most  strik- 
 .ing  contrast  between  these  and  that  dominion  that  "  shall  never 
 "  be  given  to  another  people  ;" — a  contrast  the  more  striking,  as 
 in  its  oriii:in  it  resembled  "  a  stone  cut  out  of  a  mountain  without 
 "  hands  ;"  destitute  of  all  the  advantages  of  the  preceding  em- 
 pires J  yet  victorious,  though  opposed  to  them  all. 
 
 It  is  an  important  consideration  on  this  subject,  which  is  taken 
 notice  of  by  the  great  Edv/ards  ;  that  ihe  Sacred  History  contains 
 very  particular  accounts  of  those  periods  to  which  profane  history 
 does  not  reach,  while  it  is  less  particular  with  respect  to  succeed- 
 ing times,  concerning  which  we  have  authentic  records  of  human 
 composure.  Speakingof  the  period  from  the  Babylonish  captivi- 
 ty to  the  coming  of  Christ,  he  gives  it  as  one  reason  why  there  is 
 ho  inspired  history  of  it  ;  that  "  God  in  his  providence  took  care, 
 *'  that  there  should  be  authentic  and  fall  accounts  of  the  events  of 
 *'  this  period  preserved  in  profane  history.  It  is  remarkable,"  he 
 adds,  "  and  very  worthy  to  be  taken  notice  of,  that  with  respect  to 
 "  the  events  of  the  five  preceding  periods,  of  which  the  Scrip- 
 "  tures  give  the  hisibry,  profane  hisiory  gives  us  no  account,  or 
 "  at  least  of  but  very  few  of  them.  There  are  many  fabulous  and 
 "  uncertain  accounts  of  things  that  happened  before  ;  but  the  be- 
 "  ginning  of  the  times  of  authentic  profane  history  is  judged  to  be 
 *'  but  a  little  before  Nebuchadnezzar's  time,  about  an  hundred 
 *'  years  before.  The  learned  men  among  the  Greeks  and  Ro- 
 *'  mans,  used  to  call  the  ages  before  that  the  fabulous  age  ;  but  the 
 *'  times  after  that  they  called  the  historical  age.  And  from  about 
 "  that  time  to  the  coming  of  Christ,  we  have  undoubted  accounts 
 "  in  profane  history  of  the  principal  events  ;  accounts  that  won- 
 '^  derfully  agree  with  the  many  prophecies  that  we  have  in  Scrip- 
 «'  ture  of  those  times. 
 
 "  Thus  did  the  great  God,  that  disposes  all  things,  order  it. 
 "  He  took  care  to  give  an  historical  account  of  things  from  the 
 "  beginning  of  the  world,  throilgh  all  those  former  ages  which 
 "  profane  history  does  not  reach,  and  ceased  not  till  he  came  to 
 »'  those  later  ages  in  which  profane  history  related  things  with 
 "  some  certainty  :  and  concerning  those  times,  he  gives  us  abun- 
 "  dant  account  in  prophecy,  that  by  comparing  profane  history 
 "  with  those  prophecies,  we  might  see  the  agreement."a 
 
 Thus  the  Deist  has  no  reason  to  object,  that  the  history  of  for- 
 mer periods  is  unworthy  of  credit,  because  it  is  not  supported  by 
 the  testimony  of  other  writers.  For  if  the  events  of  latter  periods, 
 which  are  recorded  by  uninspired  historians,  are  founH  perfectly 
 to  agree  with  the  scriptural  predictions,  as  will  be  admitted  by 
 every  impartial  enquirer  ;  it  affords  a  convincing  proof  of  the 
 credibility  of  scripture,  in  those  accounts,  which  prftcsde  the  sera 
 of  profane  history. 
 
 a  History  of  Redemption,  pp.  123,  124, 
 Vol.  I.  Q 
 
122  ON   THE  BEAUTIES 
 
 We  perceive  C!;rcat  encouragement  to  "  se:;Vcli  the  Scriptures. "" 
 We  are  not  merely  to  read  particular  select  portions,  but  to 
 search  the  Sacred  Writings  in  general.  We  must  not  confine 
 our  attention  to  the  doctrinal  parts,  but  extend  it  to  the  historical. 
 Even  in  these,  which  at  first  view  may  seem  to  be  little  interer.t- 
 ing  to  us,  we  shall  find  much  that  is  "  profitable  for  doctrine,  for 
 "  reproof,  for  correction,  for  instruction  in  righteousness. "a 
 
 We  may  also  learn,  from  what  has  been  already  observed,  that 
 infinite  love  to  the  church  characterizes  all  the  divine  operations. 
 In  the  whole  of  God's  management  of  the  kingdoms  of  this  worlds 
 nay,  in  the  whole  of  his  conduct  towards  mankind  in  general,  he 
 displays  his  tender  care  of  that  kingdom  that  shall  never  have  an 
 end.  Such  is  his  love  to  the  subjects  of  it,  that  he  "  suffers  no 
 "  man  to  do  them  wrong  ;  yea,  he  reproves  kings  for  their  sakes  ; 
 **  saying,  Touch  not  mine  anointed,  and  do  my  prophets  no 
 "  harm."(^  He  avows  his  preference  of  the  church  to  every 
 other  society.  He  counts  other  kingdoms  but  a  small  price  for 
 her  liberation  :  "  I  gave  Egypt  for  thy  ransom,  Ethiopia  and  Seba 
 ''  for  thee.  Since  thou  wast  precious  in  my  sight,  thou  hast  been 
 "  honourable,  and  I  have  loved  thee  :  therefore  will  1  give  mea 
 "'  fur  thee,  and  people  for  thy  life.'V 
 
 SECTION     IL 
 
 On  the  Beauties  of  Sacred  History. 
 
 Let  us  now  attend  to  some  of  {he  fieculiar  beauties  cf  Sacred 
 History. 
 
 I.  The  first  I  shall  take  notice  of  is  its  uncommon  siw/iliciti/. 
 No  art  appears  in  the  framing  of  the  narrative.  Every  thing  is 
 related  in  the  plainest  manner.  No  attempt  is  made  to  engage 
 the  reader  by  ornate  diction,  or  to  interest  his  passions  by  what 
 has  been  called  historical  painling.  Facts  are  left  to  speak  for 
 themselves.  Even  this  simplicity  has  an  effect  that  has  never 
 been  produced  by  the  most  polished  composition.  Tlic  style  of 
 Sacred  History  evidently  bears  a  character  that  is  altogether  in- 
 imitable, and  that  plainly  declares  its  divine  origin. 
 
 II.  lis  conci.'inicss  constitutes  a  furllier  recommendation.  No 
 human  history,  of  the  same  compass,  contains  such  a  vast  variety 
 of  information.  No  ledious  narration  farigues  or  disgu-'s  the  rea- 
 der. The  fulness  of  Scripture  extends  even  to  i(s  liistcrical 
 style.     A  few  words  often  contain  more  than  is  found  in   whoie 
 
 a  2  Tim.  iii.  IG.  b  Psi.  cv.  1  <•,  13.  c  Isa.  :dii;.  3, 1. 
 
«>F  SACKED  HISTORY.  123 
 
 pages  of  human  wruings.  The  more  it  is  examined,  the  more 
 it  is  admired.  While  it  possesses  all  the  advantages  of  an  abridg- 
 ment,  it  wants  its  dryness.  Nothing  of  real  importance  is  omit- 
 ted. 
 
 iix.  The  Sacred  History  is  eminently  distinguished  for  its^A /- 
 ity  and  imjiartialiiy.  Truth  is  the  great  recommendalion  of  his- 
 tory. Nothing  deserves  the  name  that  wants  this  character  ;  nor 
 can  any  thing  else  supply  its  place.  But  the  history  of  the  Bi- 
 ble possesses  it  in  a  degree  unknown  to  any  other  writing.  The 
 adversaries ol"  our  holy  religion,  notwithstanding  the  great  variety 
 of  their  attempts,  have  never  been  able  to  prove  the  charge  of 
 falsity,  in  many  of  those  human  histories,  which  are  most  read, 
 and  most  valued,  vice  is  veiled  or  extenuated,  so  that  it  loses 
 much  of  its  native  deformity  ;  and  actions  truly  virtuous,  are  ex- 
 hibited in  such  a  light  as  to  excite  the  ridicule,  or  the  disgust  of 
 the  reader.  Evil  actions  are  ascribed  to  the  best  of  principles, 
 and  good  actions  to  the  worst.  A  good  character  is  often  exhib- 
 ited as  if  it  had  no  alloy  of  imperfection  ;  and  a  bad  one,  as  if  it 
 absolutely  excluded  any  degree  of  praise.  But  the  language  ot 
 inspiration  always  paints  wickedness  in  its  own  colours,  and  ex- 
 hibits righteousness  in  a  most  attractive  light.  If,  in  particular 
 instances,  there  be  no  express  condemnation  of  what  is  sinful,  it 
 is  never  vindicated  or  palliated.  If  an  immoral  action  is  related, 
 without  any  particular  intimation  of  its  turpitude  ;  either  the  rea- 
 der is  left  to  learn  this  from  the  immutable  standard  of  the  divine 
 law  ;  or  some  circumstances  in  the  narrative  itself,  or  in  the  fol- 
 lowing history  of  the  person,  afford  the  most  satisfying  evidence 
 of  the  divine  disapprobation.  In  the  account  given  of  the  dis- 
 graceful consequences  of  Noah's  drunkenness,  the  evil  of  his  con- 
 duct is  plainly  reproved.a  Abraham  is  not  expressly  condemned 
 for  taking  Hagar  to  his  bed.  We  are  left  to  learn  the  sinfulness 
 of  the  action,  not  only  from  its  contrariety  to  the  original  law,  but 
 from  its  punishment,  in  the  course  of  Providence,  in  the  quar- 
 rels introduced  into  his  family  in  consequence  of  it.  The  ac- 
 count of  the  sin,  and  that  of  the  punishment,  are  in  the  closest 
 connexion.  Abraham  "  went  in  unto  Hagar,  and  she  conceived  ; 
 "  and  when  she  saw  that  she  had  conceived,  her  mistress  was 
 *'  despised  in  her  eyes.  And  Sarai  said  unto  Abram,  My  wrong 
 ''•  be  upon  thee,"^^  &:c.  Many  years  after,  was  Abraham's  trans- 
 gression reproved  by  the  conduct  of  Ishmael.  The  worthy  pa- 
 triarch, by  this  sin,  proceeding  from  the  impatience  of  unbelief, 
 raised  up  in  his  own  family  a  persecutor  of  the  promised  seed. 
 Ishmael's  mockery  of  Isaac  must  have  proceeded  from  a  very 
 bad  principle. c  For  an  inspired  apostle  makes  this  reflection  on 
 it :  "  lie  that  was  born  after  the  flesh,  persecuted  him  that  was 
 "  born  after  the  Spirit."f/ 
 
 There  is  no  express  condemnation  of  the  guilt  of  Jacobin  tel- 
 
 a  Gen.  ix.  21-— S"?.  b  Gen.  xvi.  4--6, 
 
 f  Gen,  xxi,  9.  .    d  Gal.  iv.  29. 
 
124  ON    THE    BEAUTIES 
 
 ling  a  lie  to  his  father,  in  order  to  procure  the  blessing.  But 
 how  remarkable  is  the  retribution  of  Providence,  as  related  in  the 
 scripture-history  !  He  deceived  his  father,  when  his  eyes  were 
 covered  by  the  darkness  of  as^e. a  Laban  deceived  him,  by  means 
 of  the  darkness  of  night. 6  Jacob  put  on  the  raiment  of  Esau,  in 
 order  to  favour  the  deception. c  In  like  manner  did  his  sons  de- 
 ceive him  by  means  of  Joseph's  coat.rf 
 
 When  the  good  kings  of  Judah  are  commended,  it  is  still  with 
 a  reserve  as  to  what  was  reprehensible  in  their  conduct  ;  and 
 even  the  partial  repentance  of  the  wicked  Ahab  is  recorded,  as 
 having  occasioned  a  delay  of  the  vengeance  denounced. e 
 
 Moses  wrote  the  history  of  Israel  primarily  for  the  use  of  that 
 nation.  But  he  docs  not  flatter  their  pride.  He  does  not,  like 
 many  other  ancient  writers,  ascribe  to  them  a  very  honourable, 
 nay,  a  divine  origin.  He  shews,  that  they  were  the  immediate 
 posterity  of  slaves,  and  that  their  most  honourable  progenitors 
 had  been  merely  pilgrims  in  a  land  that  was  not  their  own.  He 
 reminds  them,  that,  at  their  solemn  feasts,  they  were  still  to  re- 
 collect, and  humbly  to  acknowledge,  the  meanness  of  their  na- 
 tional origin  ;  that  they  were  to  use  this  mortifying  language, 
 "  A  Syrian  ready  to  perish  was  my  father.'y 
 
 No  human  history  can  be  compared  with  that  of  inspiration,  in 
 respect  of  impartiality.  The  base  treachery  and  barbarous  cru- 
 elty of  the  sons  of  Jacob  to"  the  Shechetnites,  was  disgraceful  to 
 the  name  of  Israel.  Yet  it  is  particularly  recorded.  What  could 
 give  a  more  striking  representation  of  the  versatility,  the  ingrat- 
 itude and  rebellion  of  that  people,  than  their  making  a  golden 
 calf,  and  worshipping  it,  so  soon  after  God  had  executed  judg- 
 "  ment  against  all  the  gods  of  Egypt,"i^  and  delivered  them  from 
 their  slavery  in  that  land  by  such  astonishing  miracles  ?  Yet  the 
 historian  does  not  cover  the  national  shame.  He  particularly 
 describes  the  activity  of  his  brother  Aaron  in  this  shocking  apos- 
 tacy./i 
 
 But  what  especially  deserves  our  attention,  is  the  impartiality 
 of  the  sacred  writers  in  recording  their  own  infirmities,  errors, 
 and  transgressions.  Moses  impartially  narrates  the  various  ob- 
 jections wliich  his  unbelief  made  to  the  divine  call,  and  his  pre- 
 sumption and  obstinacy  in  adhering  to  them,  notwithstanding  all 
 tiiat  God  condescended  to  say  in  reply. z  He  transmits  to  poster- 
 ity an  account  of  the  reason  why  he  was  not  suffered  to  conduct 
 Israel  into  the  land  ot' promise.  He  records  his  guilt  in  disobey- 
 ing the  divine  command./:  Samuel,  when  describing  his  mission 
 to  the  house  of  Jesse,  to  anoint  a  successor  to  Saul,  honestly  re= 
 
 a  Gen.  xxvii.  1,  19.  b  Gen.  xxix.  23,  25. 
 
 c  Gi;n.  xxvii.  15.  d  Gen.  xxxvii.  23,  31. 
 
 e  1  Kings  xxi.  27 — 29,  ./"  IXut.  xxvi.  5. 
 
 5-  ExotJ.  xii,  12.  /i  P^xori.  xxxiii.  1,  8cc. 
 
 \  Exod.  ii'-  11—22  ;  iv.  1—1".  k  Numb.  xx.  8—32: 
 
OF  SACRED  HISTORY.  12Sf 
 
 lates  his  mistake  in  judging  of  the  object  of  the  divine  choice 
 from  the  outward  appearance,  and  the  reproof  that  he  received 
 from  God  on  this  account.a  John  the  Divine  mentions  the  great 
 danger  he  was  in  of  falling  into  idolatry,  by  worshipping  an  angel, 
 and  the  check  that  he  received  from  this  heavenly  messenger.6 
 I  might  mention  a  variety  of  instances  of  the  same  kind.  But  I 
 enlarge  not  on  this  point,  having  treated  of  it  elsewhere. c 
 
 IV.  The  dignity  of  Sacred  History  constitutes  another  of  its 
 beauties.  We  have  already  considered  that  simplicity  which 
 characterizes  the  page  of  inspiration.  It  seeks  no  foreign  orna- 
 ments. The  writers  do  not  comment  or  descant  even  on  the 
 most  astonishing  facts.  They  barely  relate  them.  Although  the 
 style  of  Scripture  surpasses  every  other  in  simplicity,  it  is  unpar- 
 alleled in  dignity.  Its  dignity,  indeed,  eminently  lies  in  its  inim- 
 itable simplicity.  The  very  language  in  which  the  history  of 
 creation  is  written,  seems  to  participate  of  the  majesty  of  the 
 Creator.  Even  a  heathen  could  give  this  testimony  :  "  The  le- 
 *'  gislator  of  the  Jews,  a  man  by  no  means  to  be  despised,  with 
 ♦'  this  elevation  of  mind  made  known  the  power  of  God  according 
 "  to  its  dignity.  For  he  thus  speaks,  in  the  very  beginning  of  the 
 "  book  of  his  laws  ;  God  said.  What  ?  Let  li^'ht  be,  and  it  was  ; 
 *'  Z-eC  earth  be,  and  ititl!Ss."4 
 
 There  is  another  character  of  dignity  impressed  on  the  Sacred 
 History.  The  writers  of  it  do  not  go  about  to  seek  for  attesta- 
 tions of  the  truth  of  what  they  relate,  however  extraordinary  it 
 be.  They  write  as  men  fully  assured  of  the  truth  of  all  that 
 they  declare.  Such  is  their  consciousness  of  veracity,  that  they 
 discover  no  anxiety  as  to  their  own  characters.  They  appeal 
 not  to  others,  with  respect  to  their  credibility  as  witnesses  ;  even 
 ■when,  to  ordinary  writers,  such  an  appeal  might  have  seemed 
 most  necessary.  They  seem  perfectly  satisfied,  that  their  cha- 
 racters should  rest  entirely  on  the  truth  of  the  doctries  and  facts 
 which  they  relate.  They  deign  not  to  consider,  or  even  to  men- 
 tion, the  objections  that  unbelievers  might  make  to  the  miracles 
 which  they  record.  They  write  with  an  air  of  authority,  which 
 could  only  arise  from  the  fullest  persuasion  ;  and  discover  an  ele- 
 vation of  mind  totally  unknown  to  those  who  are  under  the  influ- 
 ence of  their  own  spirits. 
 
 The  same  dignity  appears  in  the  choice  of  the  7riatter.  It  has 
 been  justly  observed  by  critics,  that  the  dignity  of  historical  wri- 
 ting is  not  preserved,  if  trivial  and  unimportant  facts  are  admit- 
 ted. Many  events  are  recorded  in  scripture,  and  many  circum- 
 stances are  related,  which,  to  a  careless  or  prejudiced  reader, 
 may  seem  unimportant.     But  facts,  which  are  comparatively  of 
 
 a  1  Sam.  xvi.  6, 7.  b  Rev.  xix.  10. 
 
 c  Alarm  to  Britain,  or  an  Inquiry  into  the  Causes  of  the  Rapid  Growth 
 «f  Infidelity,  p.  159 — 161,  167. 
 d  Longiu.  de  Sublimitate,  sect.  ix. 
 
126  «N   THE   BEAUTIES 
 
 little  moment,  become  highly  important  by  their  connexion  with 
 those  that  are  so,  bv  reason  of  their  typical  meaning,  or  their 
 usefulness  in  proving  greater  facts.  The  greatest  events  also 
 are  often  seen  to  depend  on  the  most  minute  circumstances. — 
 The  discord  between  Hagar  and  Sarah  is  of  itself  a  matter  of  no 
 great  importance.  But  it  assumes  another  aspect,  when  viewed 
 as  not  merely  a  reproof  to  Abraham,  but  as  making  way  for  the 
 declaration  of  a  most  important  prophecy  concerning  the  pos- 
 terity of  Hagar.a  The  same  fact  was  also  of  a  typical  nature, 
 For  we  learn  from  the  apostle  Paul,  that  "  these  things  are  an 
 ''  allegory ."6  A  fact  is  mentioned,  in  the  history  of  the  resur- 
 rection of  our  Saviour,  which  at  first  view  may  seem  of  very  little 
 consequence.  We  are  informed,  that  when  Peter  and  John  went 
 into  the  sepulchre,  they  saw  "  the  napkin  that  was  about  his 
 "  head,  not  lying  with  the  linen  clothes,  but  wrapped  together  in 
 "  a  place  by  itsclf.'V  Yet  this  fact,  apparently  so  unimportant, 
 afforded  the  clearest  evidence  that  the  body  of  Christ  had  not 
 been  carried  off  from  the  sepulchre,  but  that  he  had  really  risen 
 from  the  dead.  This  great  exactness  plainly  shewed,  that  every 
 thing  had  been  conducted  with  the  greatest  order  and  deliberation. 
 Such  an  effect  had  this  single  consideration  on  one  of  these  dis- 
 ciples, that  he  was  fully  satisfied  of  the  truth  of  the  resurrection. 
 Therefore  it  is  said,  "  He  saw,  and  believed. "c?  What  did  he 
 see  ?  Not  his  risen  Lord.  He  saw  only  the  memorials  of  his 
 death,  the  clothes  in  which  his  dead  body  had  been  wrapped. 
 But  as  these  were  left,  and  left  in  such  perfect  order,  it  was 
 evident  that  the  sepulchre  had  not  been  robbed  :  nor  could  a 
 doubt  remain,  that  Jesus  had  at  the  same  time  put  off  mortality 
 and  its  badges. 
 
 V.  Unity  is  justly  reckoned  a  great  beauty  in  historical  writing. 
 Without  this  a  mass  of  facts  may  be  collected  ;  but  they  do  not 
 form  one  whole.  In  every  good  history,  there  is  some  principal 
 object,  to  which  all  the  events  narrated  have  either  a  more  im- 
 mediate or  a  more  remote  relation.  In  this  respect,  the  history 
 of  inspiration  will  not  merely  stand  the  test  of  comparison  with 
 the  best  human  composure,  but  unspeakably  excels  all  that  the 
 wisdom  of  ages  has  produced.  It  includes,  indeed,  a  great  va- 
 riety of  facts,  which  have  no  immediate  connexion  with  each 
 other.  But  all  these,  however  various,  have  one  general  centre. 
 They  all  respect  the  Saviour  and  his  work.  This  leading  ob- 
 ject surpasses  any  that  was  ever  proposed  in  profane  history,  as 
 much  as  eternity  surpasses  time,  the  immortal  soul  the  perishing 
 body,  or  the  v.-ork  of  God  that  which  is  merely  human.  The  his- 
 tory of  the  corruption  of  our  nature,  and  of  the  wickedness  of  man 
 in  a  great  diversity  of  lights,  is  ultimately  meant  to  shew  the  ne- 
 cessity of  a  Saviour.     This  also  is  the  principal  end  of  the  his- 
 
 •     a  Gen.  xvi.  12.  b  Gal  iv.  24. 
 
 c  John  XX.  7.  d  Vev.  8. 
 
OF  sacreU  history.  ISt 
 
 tory  of  the  judgments  of  God  recorded  in  Scripture.  As  it  is 
 evident  that  these  have  never  really  reformed  men,  v/e  perceive 
 the  necessity  of  a  divine  operation.  The  history  of  other  nations 
 is  introduced,  because  of  its  connexion  with  that  of  the  church. 
 When  we  read  that  of  the  Egyptians,  of  the  Moabites,  of  the 
 Ammonites,  of  the  different  nations  of  Canaan,  of  the  Philis- 
 tines, of  the  Syrians,  and  of  the  Babylonians,  we  must  not  con- 
 sider it  as  an  history  in  which  we  have  no  concern.  For  thus 
 we  become  acquainted  with  the  signal  displays  of  divine  power 
 and  love  towards  the  church  in  former  times,  and  with  those  de- 
 liverances that  were  merely  figurative  of  a  more  glorious  sal- 
 vation. In  this  repect,  the  Bible  is  "  the  book  of  the  wars  of 
 *'  the  Lord."  We  learn  "  what  he  did  in  the  Red  Sea,  and  in 
 *'  the  brooks  of  Arnon."a 
 
 VI.  It  is  ho  inconsiderable  beauty  of  Sacred  History,  that  the 
 lives  of  good  men  are  given  fully,  whereas  we  have  only  a  com- 
 pendious view  of  those  of  the  wicked.  For  this  observation  I  am 
 indebted  to  a  writer,  who,  although  an  adherent  to  the  Romish 
 church,  might,  by  that  pious  reverence  for  the  Holy  Scriptures 
 v/hich  he  uniformly  displays,  well  extort  a  blush  from  many 
 Protestant  historians.  I  cannot  so  well  illustrate  the  idea,  as  by 
 transcribing  his  own  words  :  "  The  Scripture,"  he  says,  "  cuts 
 "  off  in  few  words  the  history  of  the  ungodly,  how  great  soever 
 "  they  were  in  the  eyes  of  the  world  ;  and,  on  the  other  hand, 
 "  dwells  long  upon  the  smallest  actions  of  the  righteous.  The 
 "  first  book  of  Kings  is  the  history  of  Samuel  ;  the  second  that 
 "  of  David  ;  the  third  and  fourth  of  Solomon,  Jehoshaphat,  Hea- 
 "  ekiah,  Elijah,  EHsha,  and  Isaiah*.  The  wicked  seem  to  be 
 "  mentioned  only  with  regret,  by  accident,  and  on  purpose  to  be 
 **  condemned.  If  we  compare  what  is  said  of  Nimrod,  who  built 
 "  the  two  mighty  cities  of  the  world, 6  and  founded  the  greatest 
 "  empire  that  ever  was  in  the  universe,  with  what  is  reported 
 "  of  the  first  patriarchs,  we  know  not  why  the  very  important 
 "  facts,  v/hich  must  have  rendered  the  life  of  that  famous  con- 
 "  queror  so  particular,  and  given  so  much  light  and  ornament  to 
 "  ancient  history,  should  be  past  over  v/ith  such  rapidity,  to 
 "  dwell  so  long  upon  the  minute  and  seemingly  unnecessary 
 "  circumstances  of  the  life  either  of  Abraham,  or  Jacob,,  which 
 *'  was  still  less  illustrious  than  that  of  his  grandfather.  But  God 
 "  points  out  to  us  herein,  how  different  his  thoughts  are  from  ours, 
 "  in  letting  us  sec  in  the  first  v/hat  men  admire  and  wish  for, 
 "  and  in  the  others  what  he  is  well  pleased  with,  and  thinks  wor- 
 "  thy  his  approbation  and  our  attention."c 
 
 a  Numb.  xxi.  14. 
 
 ^  *  According  to  this  mode  of  designation,  the  two  books  of  Samuel  arc 
 viewed  as  the  First  and  Second  book  of  the  Kings. 
 b  Nineveh  and  Babylon. 
 c  Rollin's  Belies  Lettres,  Book  IV.  Part  II.  chap.  i.  art.  2. 
 
123  •"    ON  THE  BEAUTIES 
 
 VII.  "  The  Scripture,"  according  to  the  observalion  of  tKe  samft 
 beautiful  writer,  "  lays  down  rw/es,  and  prescribes  models  for  aH 
 "  ranks  and  conditions.  Kings  and  judges,  rich  and  poor,  hus- 
 "  bands  and  wives,  fathers  and  children,  all  find  there  the  most 
 "  excellent  instructions  upon  every  branch  of  their  duty  ."a 
 
 VIII.  The  delineation  of  characters  is  one  principal  part  of 
 history.  The  mind  is  soon  fatigued  by  a  mere  detail  of  facts. 
 It  wishes  to  become  familiar  with  the  persons  who  pass  before  it 
 in  review.  One  good  historical  portrait  is  more  instructive  than 
 whole  volumes  of  dry  narrative.  The  sacred  historian  does  not 
 professedly  draw  the  characters  of  the  persons  whom  he  describes. 
 But  often  is  the  character  perfectly  seen  by  a  single  stroke  of 
 liis  pencil.  Nothing  can  be  more  descriptive  of  the  character  of 
 Pharaoh's  chief  butler,  than  these  simple  words  :  '■'•  Yet  did  not 
 "  the  chief  butler  remember  Joseph,  but  forgat  him."o  The 
 most  laboured  dissertation  could  not  half  so  emphatically  ex- 
 press his  ingratitude,  his  insensibility,  and  the  fatal  influence  of 
 prosperity  on  his  soul.  How  striking  is  that  parenthesis,  intro- 
 duced in  the  history  of  one  of  the  kings  of  Judah  ;  "•  This  is  that 
 "  king  Ahaz  !"c  We  could  not  have  a  more  picturesque  view 
 of  the  char.icterof  Haman.  than  what  his  own  language  affords  ; 
 "  yet  all  this  availeth  me  nothing,  so  long  as  I  see  Mordecai  the 
 "  Jew  sitting  at  the  king's  gate."f/ 
 
 On  the  other  hand,  the  characters  of  the  just  are  often  emphat- 
 ically drawn  in  a  few  words.  When  it  is  said  of  Enoch,  that  he 
 "  walked  with  God,"e  we  see  at  one  glance  his  separation  from 
 the  wicked  world,  the  holiness  of  iiis  conversation,  and  the  spirit- 
 uality of  his  mind,  which  rendcied  him  fitter  for  being  an  inhab- 
 itant of  heaven  than  of  earth.  We  do  not  wonder  that ''  he  waS 
 "  not,"'  in  the  same  sense  in  which  it  is  also  said,  that  "  God  took 
 "  him."  For,  long  before  his  translation,  "  he  was  not,"  as  to 
 "  the  life  of  this  world,"  or  even  as  to  the  life  of  the  generality  of 
 saims.  How  striking  is  the  character  given  of  Abraham  !  As  if 
 it  were  too  little,  that  he  should  be  called  "  the  father  of  all  them 
 <'  that  believe, 'y  he  is  also  called  "  the  friend  of  God.' V  I"  this 
 single  designation,  we  have  a  full  view  of  the  venerable  patri- 
 arch ;  we  have  a  compend  of  his  whole  history.  It  at  once  ex- 
 hibits the  almighty  God  entering  into  covenant  with  his  crea- 
 ture, asu  man  witli  his  friend  ;  his  infinite  condescension  in  swear- 
 ing to  Abraham,  because ^he  loved  him  ;  his  munificence,  in  not 
 only  giving  him  the  whole  of  that  land  in  which  he  was  a  stran- 
 ger, but  in  assuring  him  of  a  far  better  inheritance  ;  the  aston- 
 ishing familiarity  to  which  he  was  adn\itted  ;  and  the  wonderful 
 proof  of  the  confidence  which  God  reposed  in  him,  by  revealing 
 to  him  the  secrets  of  his  i)urpose.     VVe  at  the  same   time    see 
 
 a  Rolliii's  Belles  Lettres,  Book  IV.  Part  II.  chap.  i.  art.  2. 
 b  Cicn.  xl.  23.  c  2  Chron.  xx\iii.  22. 
 
 d  Esther  v.  13.  e  Gen.  v.  24. 
 
 ^Kom.  iv.  H.  ji  James  ii.  23. 
 
OF    SACRED    HISTORY.  129 
 
 Abraham's  steady  and  implicit  confidence  in  God  ;  his  holy  bold- 
 ness in  interceding  with  him  ;  and  the  evidence  he  gave  of  the 
 sincerity  of  his  friendship,  by  the  extent  and  cheerfulness  of  his 
 obedience. 
 
 IX.  It  is  the  province  of  history  to  give  a  true  account  of  the 
 sfirings  of  actions  and  events.  It  has  been  justly  observed,  that  the 
 historical  writer  should  be  well  acquainted  with  human  nature, 
 and  have  an  extensive  political  knowledge.  Without  the  one,  he 
 cannot  give  a  just  view  of  the  conduct  of  individuals  }  without  the 
 other,  he  cannot  rationally  account  for  the  revolutions  of  collect- 
 ive bodies.  Often,  however,  the  most  acute  uninspired  writer 
 can  only  guess  at  the  secret  springs  of  human  conduct.  But  in 
 the  Holy  Scriptures,  they  are  certainly  declared  by  him  who  "  a- 
 "  lone  knoweth  the  hearts  of  the  children  of  men,"  who  ''  know- 
 "  eth  the  secrets  of  the  heart,"  and  who  is  certainly  acquainted 
 with  all  those  motives  of  action,  which  are  not  only  hid  from  the 
 world,  but  perhaps  in  a  great  measure  imperceptible  to  the  agent 
 himself.  Men,  from  natural  ingenuity,  joined  with  sufficient  op- 
 portunity and  application,  may  acquire  an  eminent  degree  of  po- 
 litical knowledge.  But  how  limited  the  knowledge  of  the  most 
 consummate  earthly  politician,  compared  with  that  of  "  the  Gover- 
 "  nor  among  the  nations  !"  Men  talk  of  the  balance  of  power. 
 But  who  can  truly  know  this,  but  he  to  whom  alone  ''  power  be- 
 "  longeth  ;"  who  holds  in  his  almighty  hand  a  balance  for  weigh- 
 ing kings  and  kingdoms  ;  in  whose  eye  they  are  often  "  found 
 "  wanting,"  when  no  deficiency  can  be  perceived  by  the  dim  eye 
 of  human  discernment  ?  By  him  alone  can  the  various  relations 
 of  states  and  empires,  in  respect  to  each  other,  be  truly  discern- 
 ed ;  because  he  only  knows  the  relation  that  each  of  them  bears 
 to  his  justice,  and  their  appointed  subserviency  to  the  fulfilment 
 of  his  pleasure.  The  scheme  of  divine  government  is  too  intri- 
 cate for  the  wise  men  of  this  world.  How  often  are  they  deceived 
 in  their  estimates  of  the  past,  and  their  calculations  with  respect 
 to  the  future  !  With  what  contempt  doth  He,  who  manages  the 
 secret  wheels  of  government,  view  their  feeble  conjectures  !  How 
 cutting  his  irony  !  "  Surely  the  princes  of  Zoan  are  fools,  the 
 "  counsel  of  the  wise  counsellors  of  Pharaoh  is  becom.e  brutish  : 
 "  how  say  ye  unto  Pharaoh,  I  ani  the  son  of  the  wise,  the  son  of 
 *'  ancient  kings  ?  Where  are  they  ?  where  are  thy  wise  men  ? 
 "  and  let  them  tell  thee  now,  and  let  them  know  what  the  Lord  of 
 "  hosts  hath  purposed  upon  Egypt."a 
 
 X.  The  whole  of  this  history  is  useful.  As  "  all  Scripture  is 
 "  given  by  inspiration  of  God,"  it  is  all  profiiable."(5  What  is 
 true  of  the  whole,  must  be  equally  true  of  every  pait  of  revelation. 
 There  is  not  a  single  portion  of  its  history,  which,  if  fairly  viewed 
 in  its  connexion  and  design,  does  not  contain  an  important  moral ; 
 
 a  Isa.  xix.  11,  12.  b  2  Tim.  iii.  16. 
 
 Vol.  I.  R 
 
130  ON   THE   BEAUTIES 
 
 vhile  nothing  superfluous  is  adnutted,  nor  any  thing  to  minisfei* 
 to  vain  curiosity.  It  has  been  often  observed,  that  wisdom  is  the 
 great  end  of  history.  It  is  meant  to  supply  the  want  of  experi- 
 ence, not  iTieiely  in  individuals,  but  in  particular  generations. 
 Here  we  have  the  aggregate  of  human  knowledge,  as  far  as  it  is 
 derived  from  experience.  It  is  brought  into  a  common  stock, 
 for  the  benefit  of  mankind  in  general  ;  that  the  deficiency  of  one 
 age  n)ay  be  supplied  from  the  abundance  of  others,  which  have 
 preceded  it.  With  respect,  then,  to  the  end  of  all  history,  it  may 
 superlatively  be  said  of  that  which  bears  the  impress  of  inspira- 
 tion, "  Here  is  wisdom."  For  in  the  history  of  his  wordy  the 
 Lord  "  layeth  up  sound  wisdom  for  the  iighteous."a 
 
 3fi.  We  may  jastly  reckon  it  one  of  the  beauties  of  Sacred  His- 
 tory, that  it  im-nishes  nof/iing  to  distraci  the  jp.ind  from  that  wliich 
 is  the  great  subject  of  revelation,  and  which  is  exhibirted  to  us  as 
 detnanding  our  principal  attention.  So  prone  is  the  mind  to  start 
 aside  from  this,  that  we  nuiy  well  admire  both  the  wisdon^  and  the 
 goodness  of  God,  in  withholding  from  us  whatsoever  might  prove 
 a  temptation. 
 
 Some  modern  philoso])hers  quarrel  with  revt;lalion,  because  it 
 does  not  contain  a  system  of  science,  or  perfectly  agree,  in  its 
 modes  of  expression,  with  that  system  which  is  generally  adopted. 
 But  had  it  been  formed  on  such  a  plan,  it  would  still  have  been 
 exposed  to  objection  from  some  quarter.  For  the  system  of  phi- 
 losophy, which  is  adopted  in  one  age,  is  rejected  and  ridiculed  in 
 another.  Tliere  is  no  age,  in  which  al),  who  claim  the  designa- 
 tion of  philosophers,  are  agreed  as  to  any  one  system.  It  was 
 therefore  most  consistent  with  divine  wisdom,  to  express  the  ope- 
 rations of  nature,  according  to  the  common  language  of  men. 
 This  was  especially  necessary,  as  the  Scriptures  were  meant  for 
 mankind  in  general,  of  whom  by  far  the  greatest  part  are  ijlile- 
 vatc,  and  could  not  therelbre  have  understood  the  language  of 
 Scripture,  had  it  been  widely  dilferent  from  that  in  common  use. 
 3n  this  method,  there  is  nothing  more  inconsistent  with  truth, 
 than  in  that  observed  by  the  greatest  philosophers.  ,  Does  not  ev- 
 ery one  of  them  speak,  in  the  common  style  of  the  sun  rising,  and 
 of  the  sun  setting  ;  although  such  expressions  are  diametrically 
 opposite  lo  his  own  system  with  respect  to  the  universe  ? 
 
 It  has  been  objected  to  the  account  given  of  the  miracle  record- 
 ed in  the  book  of  Joshua,/;  with  respect  to  the  sun  standing  still, 
 that  it  is  repugnant  lo  the  knov\ii  system  of  the  heavens  ;  and 
 that,  had  the  uiiracle  leally  taken  place,  the  jnolion  of  the  earth, 
 and  not  that  of  the  sun,  should  have  been  suspcnc'ed.  It  would 
 satisfy  any  candid  mind,  although  we  could  give  no  other  reply, 
 than  that  the  miracle  is  expressed  according  to  its  apparent  effect ; 
 and  that  there  is  no  more  impropriety  in  its  being  said,  that  the 
 
 a  Prav.  ii,  /.  .  b  Jodi.  x.  12,  1". 
 
OF   SACRED  HISTORY.  131 
 
 -sun  stood  still,  than  that  he  goes  down.  But  it  merits  observation, 
 that,  bating  the  necessary  accommodation  of  the  plu'aseology  to 
 the  common  language  of  men,  there  is  no  passage  in  any  ancient 
 wiiter  that  harmonizes  so  well  with  what  is  called  the  Cofiernican 
 System.  For  as  both  sun  and  moon  had  been  above  the  horizoa 
 at  this  time,  Joshua  called  upon  both  to  stand  still  :  "  He  said,  in 
 *'  the  sight  of  Israel,  Sun,  stand  thou  still  upon  Gibeon  ;  and  thou 
 "Moon,  in  the  valley  of  Ajalon."  Now,  as  the  moon  could  not 
 be  necessary  to  give  light  in  the  day-time,  this  language  shews, 
 not  only  that  the  effect  was  such  as  perfectly  to  correspond  with 
 the  modern  system  concerning  the  heavenly  bodies,  but  that 
 Joshua  was  directed  by  the  Spirit  of  God  to  call  for  a  display  of 
 divine  power,  in  terms  consistent  with  the  physical  fact.  For 
 according  to  the  received  system,  the  sun  could  not  have  stood 
 still,  unless  the  moon  had  also  stayed  ;  that  is,  both  must  have 
 seemed  to  do  so,  in  consequence  of  the  cessation  of  the  diurnal 
 motion  of  the  earth. 
 
 The  objection,  however,  which  is  made  to  revelation,  that  it 
 is  not  sufficiently  philosophical,  is  merely  a  branch  of  a  far 
 weig/uier  objection,  or  a  veil  thrown  over  it.  God,  who  discerns 
 that  the  thouglus  of  man  are  vanity,  well  knows  that  the  effect  of 
 human  wisdom  is  to  carry  man  farther  away  from  Himself.  It  is 
 undeniable,  that  the  greatest  part  of  those  called  philosophers, 
 have  been  much  more  inclined  to  empty  speculation,  than  to  faith  ; 
 far  more  disposed  to  seek  fuel  for  their  natural  pride,  than  to  en- 
 deavour to  mortify  it.  But  the  revelation,  with  which  God  favours 
 man,  is  adapted  to  his  fallen  nature,  and  is  meant  to  humble  him 
 in  his  own  eyes.  Hence  it  contains  nothing  that  can  minister  to 
 the  pride  of  his  understanding.  It  represents  him  as  *•'  foolish 
 "  and  ignorant,  as  "  brutish  in  his  knowledge,"  as  ready  to  perish, 
 and  as  needing  supernatural  illumination.  It  calls  his  attention 
 to  those  things  which  belong  to  his  eternal  peace.  It  is  given  for 
 this  very  end.  It  would  therefore  be  inconsistent  with  the  very 
 design  of  revelation,  did  it  supply  man  with  new  objects,  to  divert 
 his  attention  from  his  principal  concerns  ;  from  which  almost 
 every  object  around  him,  in  consequence  of  his  own  depravity, 
 tends  to  abstract  his  mind.  This  then  is  the  true,  the  full  objec- 
 tion against  divine  revelation,  however  much  it  may  be  veiled,  or 
 frittered  away  by  human  ingenuity.  It  stains  the  pride  of  human 
 t^lory,  by  requiring  that  man  should  "  deny  himself,"  and  no 
 *•  lean  to  his  own  under'Uanding." 
 
132  ON   THE  ADVANTAGES  cy 
 
 SECTION  iir. 
 
 Oji  the  Jdvantoges  arising  frmi  the  Historical  Mode  of  Writing, 
 
 We  are  now  to  inquire  into  the  special  advantages  arising  from 
 tl)is  mode  of  writing. 
 
 I.  By  this  means  many  important  truths  are  made  more  level 
 to  the  Understa7iding.  The  operations  of  our  own  niinds  are  often 
 of  an  abstract  nature.  We  are  therefore  at  a  loss,  not  merely 
 to  describe,  but  to  investigate  them.  If  they  respect  divine 
 things,  the  difficulty  is  greater,  because  of  our  natural  darkness 
 and  stupidity.*  How  many  Christians  are  bewildered  in  their 
 apprehensions  about  saving  faith  }  The  nature  of  this  grace, 
 however,  is  not  merely  pointed  out  in  the  doctrine  of  revelation  ; 
 it  is  also  most  clearly  exemplified  in  the  history.  We  can  neither 
 truly  know  what  faith  is.  nor  exercise  it,  unless  it  be  given  us 
 from  above.  But  he,  from  whom  "  every  good  and  perfect  gift 
 "  cometh,"  compassionates  our  weakness,  and  employs  the  most 
 suitable  means  for  our  instruction.  We  have  a  simple  and  beau- 
 tiful representation  of  the  nature  of  faith  in  the  history  of  Abra- 
 ham. We  learn  that  God  promised  him  a  son  in  his  old  age, 
 and  that  he  credited  the  divine  testimony.     We  perceive  his  faith 
 
 *  "  CivilHistory  is  pi'operly  the  history  of  the  human  mind,  the  science 
 •'  of  the  heart,  and  the  school  of  society.  I'here  are  many  people  of 
 "  merit,  who  set  a  greater  value  upon  a  good  maxim,  or  a  judicicus  say- 
 "  ing,  than  upon  a  series  of  facts ;  and  who  will,  at  any  tune,  rather  choose 
 *'  to  put  into  the  hands  of  youth  collections  of  moi-als,  than  histoiical  facts. 
 *'  Their  intention  in  this,  is  to  form  the  judgment  by  the  tri.rhs  result- 
 "  nig  from  actions,  ratlier  than  fill  up  young  minds  with  battles,  or  other 
 **  events,  that  seem  not  iit  to  convey  any  instruction.  But  be  pleased  to 
 *'  put  the  Mages  of  Erasmus  in  opposition  to  the  histoiy  of  Alexander^ 
 "  or  of  the  Viscount  Turcnne:  Erasmus,  with  his  licavy  quintessence  of 
 "  rules,  maxims,  and  moral  reflections,  shall  have  nobody  on  his  side. — 
 "  They  either  will  not  peruse  him  at  all,  or  they  will  yawn  at  reading 
 "  him. — Nor  is  it  enough,  indeed,  -when  you  desire  to  improve  minds,  and 
 "  render  them  fniitful,  that  the  things  ydu  propose  to  them  be  good  in 
 "  themselves.  They  ought  chicily  to  be  level  to,  and  fit  to  make  an  im- 
 •'  presbion  on  men  of  t/ie  narrovjest  cajictciltj.  Now,  this  is  the  peculiar 
 *'  pieidgative  of  history.  It  enchants  the  reader,  by  offering  to  his  re- 
 *'  flections  a  chain  of  facts,  which,  although  they  have  not  the  air  of  les- 
 *'  sons,  yet  are  the  seeds  of  the  best  precepts,  and,  in  reality,  contain  all , 
 "  the  moral  truths  which  the  mind  does  herself  extract  from  them  in  a 
 "  much  mere  liencficial  manner.  I  own  that  a  single  word  of  Monsieur 
 "  Turnine  is  sometimes  more  affecting  and  instructi\e  than  the  recital 
 "  of  liis  battles.  But  the  merit  of  that  word,  the  ^■a]ue  of  the  noble  sen- 
 "  timent  it  expresses,  is  never  felt  completely,  without  the  help  of  tlic 
 '•'■fact  that  occasioned  ii.  You  may  not  only  achnire  the  calmness  of 
 "  mind,  and  good  order  tliat  reign  in  all  his  battles,  but  ixap  much  benefit 
 *' likev/i  e  from  the  cautions  that  piecede  each  glorious  day,  and  the 
 "  utility  he  derives  from  them.  Great  Ijenefit  may  I)e  reaped  also  from 
 **  the  very  confessions  he  makes  of  his  mistakes."  Abbe  dc  laPlnche'(j 
 Nature  Displ-jyed,  Vol.  v.  Dial  IS. 
 
THE  HISTORICAL  MODE   OF  WRITING.  133 
 
 terminating  on  Him,  who  was  to  spring  from  him  "  according  to 
 ('  the  flesh,"  as  that  seed  in  whom  alone  lie  could  be  blessed. 
 We  see  the  necessary  connexion  of  hope  with  faith,  in  his  pa- 
 tient waiting  for  the  fulfilment  of  the  promise.  We  discern  the 
 distinguishing  character  of  faith  "  of  the  operation  of  God,"  that 
 the  subject  of  it  ''  against  hope  believes  in  hope."  We  find  how 
 faith  and  works  necessarily  co-operate  ;  that  although  they  have 
 no  conne:aon  as  to  merit,  they  are  inseparably  connected  with 
 respect  to  evidence.  From  this  history,  we  clearly  see,  that 
 Abraham  was  justified,  before  he  had  done  any  works  acceptable 
 to  God  :  but  that  works  were  afterwards  required  of  him,  as  evi- 
 dences of  the  sincerity  of  his  faith,  and  of  the  truth  of  his  jus- 
 tification. 
 
 The  Apostle  defines  faith  to  be  "  the  substance  of  things 
 *'  hoped  for,  the  evidence  of  things  not  seen. "a  But  he  does  not 
 stop  here.  He  proceeds  to  give  an  account  of  this  grace,  as  il- 
 lustrated in  the  history  of  the  saints,  in  a  great  variety  of  ope- 
 rations. Vv'hy  does  he  observe  this  method  ;  but  because  he  well 
 kne\y,  by  "  the  vvisdom  given  him,"  that  such  an  illustration  from 
 facts  was  far  better  adapted  to  the  use  of  Christians  in  general, 
 than  the  most  accurate  definition  ? 
 
 II.  This  method  is  peculiarly  calculated  for  engaging  the  Atteii- 
 tion.  Unless  the  attention  be  engaged,  truth  cannot  find  its  way 
 to  the  understanding,  nor  make  any  impression  on  the  heart. — 
 Few  minds  are  capable  of  giving  the  same  attention  to  truth  de- 
 livered abstractly,  as  when  it  assumes  the  form  of  history.  Ma- 
 ny can  scarcely  read  any  thing  in  another  form.  This  may  be 
 partly  owing  to  the  present  state  of  the  soul.  It  is  so  intimate- 
 ly connected  with  matter,  that  it  still  wishes,  if  possible,  to  fix 
 on  a  sensible  object.  But  it  must  be  principally  ascribed  to  our 
 depravity.  Naked  truth  has  not  charms  enow  for  the  corrupt 
 mind.  Therefore  it  must  assume  the  garb  of  character  ;  and  be 
 endued  with  life  and  action.  "  Infinite  wisdom,"  as  a  judicious 
 writer  observes,  "  instead  of  always  employing  plain  maxims,  or 
 "■  cold  generalities,  delights  in  making  men  discover  the  whole- 
 "  some  truths  in  a  recital,  and  in  the  appearance  of  a  matter  of 
 "  fact  "6  Some  may  imagine,  that  it  had  been  more  desirable, 
 if  the  great  doctrines  of  revelation  had  been  delivered  in  their 
 order  and  connexion,  without  being  interspersed  wiih  so  much 
 history.  But  while  such  accuse  the  widom  of  God,  they  discover 
 their  ignorance  of  man.  For  the  Scripture  is  indeed  far  more 
 beautiful,  and  far  more  adapted  to  general  use,  in  that  form 
 whiclf  God  hath  given  it,  than  if  all  the  doctrines  had  been  pro- 
 posed in  the  form  of  a  regular  system.  Facts  are  employed  to 
 awake,  and  to  preserve  the  attention.  These  have  doctrines 
 mingled  with  them,  that  they  may  be  profitable.  The  mind  of 
 the  reader  is  relieved  by  the  pleasing  variety.     He  at  the  same 
 
 c  Heb.  xi.  1.  b  Nature  Displayed,  VoL  v.  Dial  13. 
 
134  OM   THE  ADVANTAGES  OF 
 
 time  receives  the  best  entertainment,  and  the  most  solid  instruc- 
 tion. Precept  and  example  are  seen  at  once,  in  their  beautiful 
 relation,  and  in  their  mutual  influence. 
 
 III.  This  manner  of  writing  has  a  native  tendency  more  pow- 
 erfully to  influence  the  Affections.  These,  in  most  instances, 
 are  the  immediate  springs  of  human  action.  Almost  in  every 
 country,  and  in  every  age,  fables  or  allegories  have  been  em- 
 ployed, as  more  eligible  means  for  communicating  insiruciion 
 than  mere  precepts  or  prohibitions.  In  this  manner,  have  the 
 wisest  heathens  endeavoured  to  recommend  virtue,  and  to  re- 
 prove vice.  If  mere  fable  has  been  reckoned  so  instructive,  sure- 
 ly genuine  history  must  be  preferable  in  this  respect. 
 
 When  righteousness  or  wickedness  appears  in  the  form  of 
 character,  it  tends  most  powerfully  to  engage  our  affections.  If 
 our  souls  are  not  enslaved  by  sin,  we  take  an  interest  in  all  that 
 happens  to  a  good  man.  We  feel  a  sincere  pleasure  in  his  pros- 
 perity. We  tremble  for  him  in  adversity.  We  enter  into  his 
 various  feelings,  and  make  his  particular  situation  our  own.  We 
 rejoice  when  he  rejoices  :  we  weep  when  he  weeps.  On  the 
 other  hand,  tbe  crimes  of  a  wicked  man  excite  our  detestation. 
 We  are  afraid  lest  he  should  "  prosper  in  his  way."  We  are 
 grieved  if  he  triumphs.  While  we  pity  the  man,  we  admire  the 
 righteous  judgment  of  God  in  his  punishment  as  a  transgressor. 
 That  heart  must  l)e  nearly  as  obdurate  as  Saul's,  which  does  not 
 take  a  deep  interest  in  the  afflictions  of  the  unoffending  David. 
 He  must  have  an  equal  love  to  "  the  wages  of  unrighteousness" 
 with  Balaam,  who  does  not  rejoice  in  the  disappointment  of  that 
 specious  hypocrite  in  his  various  attempts  to  curse  Israel. 
 
 Many  affirm  that  they  are  most  affected  by  truth  when  exhib- 
 ited in  a  tragic  form  ;  that  virtue  makes  most  impression  on  their 
 affections,  when  represented  as  struggling  with  adversity.  If  so, 
 they  have  no  occasion  to  seek  to  the  theatre.  In  the  Holy 
 Scriptures,  God  himself  hath  erected  a  stage,  on  which  the  most 
 striking  tragedies  are  represented.  Here,  there  is  the  greatest 
 possible  variety  of  characters  ;  and  men  of  all  ranks  make  their 
 entrance.  So  very  various  are  the  representations,  that  virtue 
 and  vice  are  exhibited  in  every  imaginable  form.  There  is  some- 
 thing suited  to  every  spectator.  No  fictitious  actors  make  their 
 appearance  here.  Every  character  is  real.  The  scenes  have 
 been  all  delineated  by  the  pencil  of  truth.  And  they  are  scenes 
 which  truly  tend  to  strike  the  mind  of  a  rational  being.  Heaven 
 in  all  its  joys,  and  hell  in  all  its  terrors,  terminate  the  prospect. 
 
 Are  you  instructed  by  seeing  virtue  struggling  with  adversity  ? 
 Attend  to  it,  then,  in  the  patience  of  Job,  in  the  history  of  Jeremi- 
 ah, and  above  all  in  the  life  and  death  of  the  Son  of  God.  Here 
 alone  can  you  see  spotless  innocence  triumphing  over  the  most 
 aggravated  miseries. 
 
THE   HISTORICAL  MODE  OF  WRITING.  135 
 
 IV.  I  need  scarcely  say,  that  truth,  in  an  historic  form,  makes 
 a  far  deeper  impression  on  the  Memory.,  than  when  communica- 
 ted in  a  doctrinal  manner.  This  power  is  so  formed,  as  to  take  a 
 firmer  hold  of  facts,  than  of  precepts.  We  see  this  every  day 
 with  respect  to  children.  When  they  cannot  retain  any  abstract 
 truth,  they  easily  receive  instruction  in  the  form  of  history.  Now, 
 our  condescending  Father  treats  us  as  only  older  children.  He 
 commmiicates  truth  in  that  way  which  is  most  adapted  to  the  im- 
 perfection of  our  faculties  in  this  state  of  minority. 
 
 The  Israelites  were  commanded  to  instruct  their  pbsterity,  not 
 merely  as  to  doctrines,  but  facts.  The  fathers  were  to  tell  their 
 children,  what  God  had  done,  as  well  as  what  he  had  spoken.a 
 Some  of  their  most  solemn  ordinances,  as  has  been  formerly  seen, 
 were  instituted,  for  the  express  purpose  of  preserving  the  re- 
 membrance of  facts.  In  like  manner,  the  principal  feast,  under 
 the  New  Testament,  is  appointed  as  a  perpetual  memorial  of  the 
 greatest  event  that  ever  took  place  on  the  theatre  of  this  world, 
 the  death  of  "  the  Prince  of  Life."  "  As  often,"  says  the  great 
 institutor,  "  as  ye  eat  this  bread,  and  drink  this  cup,  ye  do  shew 
 *'  the  Lord's  death,  till  he  come." 
 
 V.  This  method  tends  in  a  special  manner  to  strike  the  Imagir- 
 nation.  This  is  the  inventive  power  of  the  soul.  Here,  as  in  a 
 prolific  womb,  the  most  of  our  thoughts  receive  their  first  for-^ 
 mation.  Hence  are  they  at  length  ushered  into  light,  and  assume 
 the  form  of  external  actions.  This  is,  indeed,  the  leading  facul- 
 ty, which  supplies  matter  for  the  judgment  of  the  understand- 
 ing, and  for  the  choice  or  rejection  of  the  will.  This  is  that  pow- 
 er of  the  soul,  which  has  the  most  immediate  connexion  with  ob- 
 jects of  sense,  and  receives  its  impressions  by  means  of  our  bodily 
 organs.  It  is,  therefore,  of  the  greatest  importance,  that  such  ob- 
 jects be  presented  to  it,  as  tend  to  make  proper  and  useful  im- 
 pressions. In  its  natural  state,  it  is  under  the  power  of  vanity. 
 Therefore  the  Gentiles  are  saifl  to  "  walk  in'  the  vanity  of  their 
 "  minds,"  or  imaginations,  "  having  the  understanding  darken- 
 ed."6  This  vanity  of  the  mind  especially  appears  by  its  ardent 
 pursuit  of  vain  objects,  and  by  its  great  instability.  The  natural 
 darkness  of  the  understanding  is  greatly  increased  by  the  habitual 
 vanity  of  the  imagination.  Flying  from  spiritual  objects,  and 
 eagerly  pursuing  those  that  correspond  to  its  own  vanity,  it  ob- 
 scures the  understanding  with  a  multitude  of  ideas  which  bear 
 this  character,  raid  which  therefore  tend  to  pervert  its  judgment. 
 
 As  this  power  is  changed  by  grace,  God,  in  the  external  revela- 
 tion he  hath  given  us,  is  pleased  to  employ  means  which  are  adap- 
 ted to  its  peculiar  frame.  He  does  not  merely  make  use  of  con- 
 sidei-ations  suited  to  the  nature  of  the  understanding,  and  motives 
 v/hich  have  a  tendeticy  to   influence  the  will :    he  also  cxhiliils 
 
 ^  Psalm,  xliv.  1—3  ;  l\::vi;i.  4,  5.  b  Eph.  iv.  17. 
 
i36  On  the  advantages  oi* 
 
 such  objects  as  are  most  apt  to  impress  the  itnaginalion,  and  er.- 
 hibits  ihcm  in  such  a  way  as  is  most  likely  to  produce  the  deepest 
 impression.  Because  this  power  of  the  soul  is  inferior  to  the  un-' 
 derstandincii;,  and  ought  to  submit  to  its  decisions  ;  because  it  is  of 
 itself  wild  and  ungovernable,  and  very  subject  to  illusion  ;  many 
 perhaps  give  it  far  less  attention  than  it  deserves,  and  may  be 
 i;pt  to  imagine  that  very  little  regard  is  paid  to  it  in  Scripture,  or 
 in  gracious  operation.  But  the  more  wild  it  is,  the  greater  is  the 
 necessity  of  its  being  tamed.  The  more  that  it  is  subject  to  illu- 
 sion, the  greater  is  the  occasion  for  supplying  it  with  proper  anti- 
 dotes. Accordingly,  to  an  attentive  observer,  it  will  be  evident 
 that  a  great  part  of  Scripture  is  meant  in  a  particular  manner  for 
 the  use  of  this  faculty.  Vvell  knowing  its  propensity  to  catch 
 at  the  most  trivial  things,  lie  substitutes  in  theii-  place  those  of  the 
 greatest  moment.  As  it  is  capable  of  being  afl'ected  by  vvhat  is 
 great  and  sublime,  he  holds  up  to  its  view,  on  the  page  of  reve- 
 lation, events  vvhich  are  far  more  calculated  to  astonish,  by  their 
 grandeur,  than  any  that  are  recorded  in  profane  history.  Those 
 great  and  stupendous  v.orks,  which  we  call  miracles,  were  im- 
 mediately addressed  by  God  to  the  senses  of  carnal  men,  that  by 
 means  of  them  they  might  be  excited  to  attention,  and  have  the 
 most  convincing  evidence  of  his  presence,  power,  and  greatness. 
 Did  the  Supreme  Being  stoop  so  low  ;  and  needs  it  seem  surpri- 
 sing that  he  should  also  adapt  himself  to  that  mental  faculty, 
 ■which,  as  we  have  seen,  has  the  most  intimate  connexion  with 
 objects  of  sense  ? 
 
 Is  the  imagination  naturi.lly  unstable  ?  He,  in  some  degree, 
 condescends  toits  weaknsss  in  this  respect,  by  presenting  it  with 
 a  pleasing  variety  ;  while  he  at  the  same  tin^6  arrests  its  atten- 
 tion, by  the  magnitude,  and  by  the  connexion  of  the  various 
 events.  Is  this  power,  in  its  state  of  imperfection,  subject  to  such 
 impressions  as  produce  fear,  and  thence  very  zipt  to  embrace  su- 
 perstitious ideas  ?  He  indeed  exhibits  such  objects  as  tend  to 
 excite  fear  ;  but  that  fear  which  is  "  the  beginning  of  wisdom/* 
 and  which  is  inseparably  connected  with  true  religion.  Thus, 
 although  the  whole  eflicacy  depends  on  the  drawing  of  his  Spirit, 
 he  even  externally  "  draws,"  in  a  variety  of  respects,  «'  with 
 "  cords  of  a  man"a  How  much  soever,  indeed,  the  mind  may 
 be  struck  by  any  thing  in  revelation,  it  can  have  ho  saving  effect, 
 unless  it  be  received  by  faith,  resting  on  a  divine  testimony.  For 
 without  this,  there  can  be  no  genuine  reception,  or  right  under- 
 standing even  of  the  historical  parts  of  Scripture. 6  But  God  may. 
 thus  work  on  the  imagination,  before  he  communicate  faith,  as  a 
 mean  of  exciting  the  attention  to  spiritual  objects.  When  he 
 hath  given  faith,  he  sanctifies  this  power  as  well  as  any  other. 
 This  is  one  way  in  which  the  Holy  Spirit  operates  in  establishing 
 the  heart.  He  fills  the  mind  with  divine  things,  exhibited  in  the 
 most  striking  light,  and  fixes  it  on  these.     Therefore  David  dis- 
 
 a  Hos.  xi.  4.  b  Heb.  xi.  3; 
 
tliE  HlSXORiCAL  MOi>£  OF  WRITING.  137 
 
 covers  his  knowledge,  both  of  the  heart  of  man,  and  of  the  gra- 
 cious operation  of  God,  when,  in  reference  to  the  solemn  offer- 
 ing that  he  and  Israel  had  made  of  their  substance  to  the  great 
 Giver,  he  presents  this  supplication  ;  "  Keep,  this  for  ever  in  the 
 **  imagination  of  the  thoughts  of  the  heart  of  thy  people,  and  pre* 
 "  pare,"  or  "  stablish  their  heart  unto  thee."a 
 
 Whether  we  consider  the  matter^  or  the  form  of  Sacred  Histo- 
 ry, Ave  shall  find  that  it  is  admirably  adapted  for  impressing  the 
 imagination. 
 
 With  respect  to  the  matter^  we  may  take  the  history  of  the 
 Deluge  for  an  example.  No  abstract  description  of  the  evil  or 
 desert  of  sin  could  be  equally  striking.  We  are  not  merely  in- 
 formed of  the  corruption  of  the  ivays  or  conduct  of  men,  but  of 
 the  universality  of  this  corruption.  "  All  flesh  had  corrupted  his 
 *'  way  upon  the  earth. "6  This  depravity  extended  not  only  to  all 
 men,  but  to  all  that  is  in  man.  His  heart  was  corrupted,  as  well 
 as  his  way.  Nor  was  this  depravity  fancied  and  complained  of 
 by  some  visionary  and  melancholy  men,  who  viewed  every  thing 
 in  the  worst  light ;  or  by  a  few  self-righteous  persons,  who  wished 
 to  extol  themselves  at  the  expense  of  all  around  them.  Nor,  as 
 extending  to  the  soul,  was  it  merely  of  a  partial  nature.  We 
 have  the  testimony  of  the  Searcher  of  hearts,  of  the  infallible 
 Judge  of  the  universe,  both  as  to  its  reality  and  its  extent.  "  God 
 "  saw  that  the  wickedness  of  man  was  great  in  the  earth,  and 
 "  that  every  imagination  of  the  thoughts  of  his  heart  was  only 
 "  evil  continually. "c  This  evil  is  attributed  to  every  figment  of 
 the  heart  ;  to  all  its  first  actings,  purposes,  or  desires.  Here 
 the  mind  has  a  portrait  presented  to  its  view  ;  a  portrait  of  itself, 
 drawn  by  the  finger  of  God,  which  may  well  produce  astonish- 
 ment and  self-abhorrence  1 
 
 God  claims  it  as  an  essential  property,  necessarily  flowing 
 from  the  independence  and  immutability  of  his  nature,  that  he 
 cannot  repent  :  "  I  am  Jehovah,  I  change  not.'V/  But  more 
 energetically  to  express  his  infinite  hatred  of  sin,  and  the  aston- 
 ishing change  of  his  conduct  in  consequence  of  this  hatred,  he 
 speaks  of  himself  as  if  he  had  been  agitated  by  the  distressful 
 feelings  of  a  mortal  creature  :  "  It  repented  Jehovah  that  he 
 "  had  made  man  on  the  earth."  He  uses  no  such  langnage  con- 
 cerning any  other  creature  that  he  had  made.  God  is  essen- 
 tially ''  blessed  for  ever."  But,  with  the  same  design,  he  repre- 
 sents himself  as  if  he  had  been  affected  by  that  keen  anguish 
 of  heart  to  which  sinful  man  is  subjected  : — '<  and  it  grieved  him 
 "  at  his  heart, "e  What  an  affecting  picture  of  the  evil  of  sin  I 
 It  caused  him  to  repent,  who  is  not  "  the  son  of  man,  that  he 
 "  should  repent."  It  "  grieved  /h/m  at  his  heart,"  whose  felicity 
 is  absolutely  independent. 
 
 ti  1  Chron.  xxix.  US.  b  Gen.  vi.  12. 
 
 r.  Gen.  vi.5.  d  Mai.  iiL  6.  f  Gen,  vi.  f>. 
 
 Vol.  I.  S 
 
138  ON   THE   ADVANTAGES  OF 
 
 The  awful  determination  of  God  with  respect  to  the  destrue- 
 lion  of  man  is  also  declared  :  "  And  the  Lord  said,  I  will  destroy 
 "  man."  Was  this  a  creature  who  had  been  thrust  in  upon  God's 
 earth  by  an  enemy  to  his  glory  ?  No.  He  was  God's  own  crea- 
 ture ; — <'  man,  whom  I  have  created  ;"  and  created  with  such 
 divine  pomp  and  majesty.  He  had  created  him  on  the  earth,  and 
 given  this  as  his  dominion.  Now  he  says,  *'  I  will  destroy,"  lite- 
 rally '*  blot  man  out  from  the  face  of  the  earth. "a  The  destruc- 
 jion  is  to  be  so  general  and  complete,  that  those  who  su  rvive  can 
 scarcely  be  mentioned  as  an  exception  ;  and  they  can  survive  on- 
 ly by  being  exiles  "  from  the  face  of  the  earth,"  by  being  lifted 
 up  towards  that  heaven,  whence  alone  their  protection  can  come. 
 
 Bat  this  destruction  is  not  confined  to  man.  It  is  extended  to 
 the  irrational  and  the  inanimate  creation,  to  the  earth  itself  and  all 
 its  inhabitants.  "  The  Lord  said,  I  will  destroy — both  man  and 
 "  beast,  and  the  creeping  thing,  and  the  fowls  of  the  air  :  for  it 
 »*  repenteth  me  that  I  have  made  them."o — "  Behold,  I  will  destroy 
 "  them  with  the  earth. "c  Why  are  these  innocent  creatures  in- 
 volved in  the  same  punishment  with  guilty  man  ?  Although  he 
 failed  to  answer  the  end  of  his  creation,  had  not  they  answered 
 theirs  ?  They  had  been  in  part  prevented  from  doing  so  by  his 
 apostacy.  They  had  been  "  made  subject  to  vanity  ;"</  and  con- 
 verted into  "  instruments  of  unrighteousness."  Even  the  good 
 creatures  of  God  had  thus  been  made  the  "  ministers  of  sin." 
 He  therefore  speaks  as  if  he  looked  back  on  their  formation  with 
 regret  :  "  It  repenteth  me  that  I  have  made  them.'*  The  earth 
 had  been  given  to  man  as  his  possession  ;  and  the  inferior  crea- 
 tures as  his  subjects.  By  sin  he  had  forfeited  his  right  to  both. 
 As  in  other  instances  recorded  in  Scripture,  the  goods  of  the 
 transgressor  perish  with  h'uw.e  When  it  is  said,  "  that  the 
 i"  earth  was  corrupt  before  God,'y  the  language  can  only  be  un- 
 derstood, in  strict  propriety,  of  its  inhabitants.  But  this  strong 
 metaphor  is  used,  in  conformily  to  the  context,  to  express  that 
 sin  is  so  abominable  in  the  eye  of  Infinite  Purity,  that  he  views 
 the  earth  itself  as  if  it  were  *■'  defiled  under  the  inhabitants  tliere- 
 of  ;"^'-  as  if  it  were  unworthy  to  be  acknowledged  as  his  footstool, 
 till  it  be  cleansed  by  a  flood  of  waters. 
 
 In  this  history  we  have  an  affecting  representation  of  the  har- 
 dening effect  of  sin.  We  see  the  whole  world  under  the  power 
 of  obduracy.  Noah  doubtless  proclaimed  the  divine  purpose, 
 made  known  to  him  by  revelation.  Had  he  not  done  so,  it  could 
 not  have  been  said  with  propriety,  that  by  the  "  preparing  of  an 
 *'  ark  for  the  saving  of  his  house,"  be  "  condemned  the  world."/: 
 But  with  what  indifference  are  the  awful  tidings  received  !  Nei- 
 ther the  predictions  of  Enoch,  nor  the  warnings  of  Noah,  have 
 any  effect.     The   fears  of  the   generation  are  nowise  alarmed  ; 
 
 a  Gen.  vi.  7-  b  Ibid-  c  Vcr.  13. 
 
 d  Rom.  viii.  20.  t  Numb.  xvi.  32, ;  Josh.  vii.  15,  24. 
 
 yOeni  vi.  11.  /j-  Isa.  xxiv.  5.  h  Heb.  xi.7. 
 
THE  HISTORICAL  AIODE   OF   WRITING.  139 
 
 though  they  see  the  full  persuasion  which  "  that  righteous  per- 
 son" has  of  the  truth  of  his  doctrine,  exemplified  iii  his  practice. 
 We  do  not  read  of  so  much  as  a  single  convert.  There  is  every 
 reason  to  suppose,  that  his  fear  was  the  object  of  universal  ridi- 
 cule. "  They  were  eating  and  drinking,  marrying  and  giving  in 
 "  marriage,  until  the  day  that  Noe  entered  into  the  ark,  and 
 "  knew  not  until  the  flood  came  and  took  them  all  a\vay."«  We 
 have  no  evidence  that  any  one,  without  the  extentof  his  ov.n  fam- 
 ily, used  any  preparatory  means  for  preservation,  or  made  appli- 
 cation to  him. 
 
 We  see  the  very  brutes  proclaiming  the  folly  of  rational  crea- 
 tures, and  giving  a  new  warning  to  them,  by  fleeing  from  that 
 earth  which  sin  had  defiled  and  their  Maker  had  deserted.  We  see 
 the  whole  of  nature  rising  up  in  God's  quarrel  ;  the  heavens  and 
 the  earth  conspiring  for  the  destruction  of  rebellious  men.  While 
 the  earth  sinks  under  the  load,  the  heavens  pursue  them  from 
 above- 
 There  is  something  very  awful  in  the  gradual  nature  of  their 
 destruction.  It  rained  "  forty  days  and  forty  nights  upon  the 
 "  earth."6  After  this,  the  waters  were  increased,  and  bare  up  the. 
 "  ark."  We  are  informed  in  succession,  that  they  "  prevailed," 
 that  they  "  increased  greatly,"  and  that  *'  thay  prevailed  exceed- 
 *'  ingly,  till  all  the  high  mountains,  that  were  under  the  whole 
 "  heaven,  were  covered. "c  God  could  easily  have  destroyed  the 
 world  in  a  moment  ;  or  he  could  have  brought  this  destruction 
 by  water  far  more  speedily  upon  them.  But  it  was  his  pleasure, 
 that  those,  w)io  had  sinned  «o  long  on  this  earth,  should  have  their 
 punishment  prolonged  on  it  ;  that,  as  its  productions  had  been 
 their  idols,  they  should  live  to  see  them  perish.  Tliose  who  would 
 not  be  reclaimed  by  God's  gracious  calls,  now  become  involuntary 
 witnesses  of  the  slow  but  certain  approach  of  his  judgments. 
 They  had  long  despised  an  offered  salvation  ;  now,  for  a  consider- 
 able time,  they  see  the  awful  advances  of  inevitable  destruction. 
 There  would  most  probably  be  a  progress  in  the  means  employ- 
 ed by  them  for  obtaining  deliverance,  bearing  some  analogy  to 
 the  progressive  nature  of  the  calamity.  While  they  might  sup- 
 pose that  the  inundation  would  be  only  partial,  they  would  seek 
 protection  on  the  roofs  of  their  houses.  Thence  they  would  flee 
 to  rising  grounds  ;  and,  as  the  waters  prevailed,  ascend  still  high- 
 er and  higher,  till  they  reached  the  summits  of  the  loftiest  moun- 
 tains i  still  vainly  hoping  for  deliverance. 
 
 Thus,  they  supply  us  with  a  striking  picture  of  the  vanity  of 
 all  those  refuges  to  which  guilty  sinners  naturally  betake  them- 
 selves, while  rejecting  the  only  true  refuge  ;  of  what  is  often  the 
 case,  their  being  driven  from  one  to  another,  till  they  are  at 
 length  overtaken  by  remediless  destruction.  Protection  could  be 
 no  where  found  but  in  that  contemptible  ark,  which  had  been  so 
 
 a  Mat.  xxiv.  38,  39.  &  Gen",  vii.  If.  c  (Jen.  vii,  18, 19. 
 
140  ON   THE  ADVANTAGES  OF 
 
 long  the  laughing  stock  of  unbelievers.  Such  is  the  destructive 
 nature  of  sin,  that  every  one  perishes,  who  is  not  hid  in  the  ark 
 of  God's  church,  who  does  not  listen  to  the  true  Noah,  and  come 
 in  to  him  by  faith,  becoming  an  heir  of  his  righteousness."a 
 
 I  shall  only  add  on  this  branch,  that  God  seems  to  have  suffered 
 the  deluge  to  continue  much  longer  than  was  necessary  for  the 
 destruction  of  every  living  thing,  that  the  whole  face  of  nature 
 might  be  changed.  He  was  not  only  to  destroy  man  and  beast, 
 but  "  to  destroy  them  nviih  the  earth."  We,  therefore,  see  him 
 inscribing  on  the  earth,  with  his  own  almighty  hand,  the  impress 
 of  his  curse,  in  characters  so  deep  and  full,  that  they  should  be 
 abundantly  legible  to  every  succeeding  generation. 
 
 The  form  ov  order  oi  Sacred  History,  corresponding  with  the 
 connexion  of  the  events,  is  often  nearly  as  striking  as  its  matter. 
 This  hislorv  commences  with  an  account  of  creation.  Here 
 we  sec  the  Omnipotent  with  the  greatest  solemnity  calling  noth- 
 ing into  existence  ;  creating  this  lower  world,  and  adapting  it  for 
 the  reception  of  man  ;  nay,  casting  the  whole  universe  into  such 
 $1  mould,  as  to  be  most  subservient  to  his  use  ;  forming  the  sun 
 to  rule  by  day,  and  the  moon  by  night.  We  see  him  amply  fur- 
 nishing this  earth  with  inferior  creatures,  both  animate  and  inani- 
 mate. With  still  greater  solemnity  does  he  give  being  to  that 
 creature,  for  whom  he  had  already  so  liberally  provided.  For 
 the  formation  of  all  the  other  creatures,  he  had  merely  interposed 
 his  word.  But  here  his  word  precedes  the  formation.  Former- 
 ly, "  he  spake,  and  it  was  done  ;"  here  he  speaks  to  declare  the 
 peculiar  manner  in  which  this  work  should  be  done.  '•  God 
 ^'  said,  Let  us  make  man  in  our  image,  after  our  likeness."  He 
 is  exhibited  as  giving  existence  to  all  his  other  creatures  by  a 
 >vord.  Man  appears  as  if  he  were  more  immediately  the  work 
 of  his  hands:  '*  The  Loud  God  formed  man. 6"  To  put  the 
 greater  honour  on  this  creature,  his  creation  is  represented  as 
 consisting  of  two  acts  ;  the  one  respecting  his  body,  the  other 
 his  soul.  Heaven  and  earth  seem  both  to  concentrate  in  the 
 formation  of  this  more  noble  creature.  While  his  body  is  mould- 
 ed of  the  dust  of  the  groujid,  he  receives  his  soul  by  immediate 
 inspiration  from  his  Maker. 
 
 When  man  is  thus  formed,  his  beneficent  Creator  constitutes 
 him  lord  of  all  tlie  lower  world,  giving  him  the  use  of  every  thing 
 that  it  contains  but  one,  Avhich  he  reserves  in  his  own  hand,  as  a 
 token  of  his  rightful  supremacy.  In  a  word,  to  express  the  per- 
 fection of  h.is  work?,  the  delight  he  hath  in  them,  and  the  appa- 
 rent impossibility  that  there  should  be  any  necessity  of  a  renewed 
 operation,  he  solemnly  pronounces  them  to  be  "  all  very  good  ;" 
 and  on  the  seventh  day  rests  from  all  his  work,  and  consecrates  it 
 as  a  day  of  sacred  rest,  in  commemoration  of  iiis. 
 
 "  a  Ilcb.  >.i.  7,  b  Gen.  ii.  7. 
 
THE   HISTORICAL   MODE  OF   WRITING.  141 
 
 But,  what  an  astonishing  reverse  !  This  rest  is  immediately 
 succeeded,  if  not  interrupted,  by  the  rebellion  of  that  very  crea- 
 ture whom  he  had  so  highly  honoured  ;  by  a  daring  attempt  to 
 rival  his  Maker  ;  by  the  loss  of  the  divine  image  ;  by  an  affecting 
 sense  of  guilt  ;  and  by  the  most  consummate  misery  ! 
 
 It  might  be  supposed,  that,  if  any  thing  would  reclaim  man 
 from  his  apostacy,  a  discovery  of  the  pardoning  mercy  of  his  of- 
 fended Sovereign  would  have  this  effect.  Accordingly,  no  soon- 
 er has  man  rebelled  than  God  proclaims  forgiveness,  promising 
 a  seed  who  should  bruise  the  head  of  the  serpent,  or  destroy  the 
 works  of  the  devil.  But  neither  the  denunciation  of  the  curse, 
 nor  the  declaration  of  the  blessing,  can  of  itself  wean  man  from 
 sin.  "When  we  advance  another  step,  we  perceive  the  total  de- 
 generacy of  that  nature  which  seemed  so  peculiarly  the  object  of 
 divine  attention.  We  find  the  path  of  the  first  man  born  of  woman, 
 whom,  indeed,  she  seems  at  first  to  have  taken  for  the  promised 
 Deliverer,  marked  with  the  blood  of  his  own  brother. 
 
 In  the  compendious  account  that  we  have  of  the  antediluvian 
 Patriarchs,  we  may  be  struck  with  the  idea  of  their  longevity. 
 But  there  is  a  circumstance,  which  is  undoubtedly  meant  still 
 more  to  arrest  our  attention.  The  account  of  each  of  them,  one 
 excepted,  is  closed  with  these  words  ;  "  And  he  died."  This  is 
 no  "  vain  repetition."  The  same  thing  would  not  be  so  frequent- 
 ly mentioned  by  the  sacred  historian,  especially  where  the  narra- 
 tive is  so  concise,  were  it  not  meant  to  have  peculiar  emphasis. 
 Thus,  we  see  "  death  reigning  from  Adam  to"  Noah  ;  and  at 
 length  reaching  those  who  were  the  longest  exempted  from  its 
 stroke.  This  is,  in  short,  an  history  of  the  curse.  Here  we  see 
 its  regular  succession.  We  perceive  its  natural  effect  in  tempo- 
 ral death,  even  on  those  who  were  delivered  from  its  power. 
 
 In  a  little,  we  see  the  whole  world  filled  with  violence  and  cor- 
 ruption. The  supreme  Lord  again  appears  upon  the  stage.  He 
 speaks  as  if  he  had  "  made  all  men  in  vain."  He  who  said,  "  Let 
 "  us  make  man,"  now  said,  "  I  will  destroy  man  whom  I  have 
 ^'  created." 
 
 As  the  matter  of  this  part  of  Sacred  History  is  very  striking, 
 so  also  is  its  order  or  connexion. 
 
 We  have  first  an  account  of  the  multiplication  of  men  upon  the 
 earth.a  But,  as  has  been  generally  the  case  ever  since,  iniquity 
 increased  with  them.  We  are  particularly  informed  of  the  first 
 great  defection  of  the  seed  of  Seth.  They  mingled  with  the 
 world  "  lying  in  the  wicked  one."  "  The  sons  of  God,"  or  the 
 professors  of  the  true  religion,  "  saw  the  daughters  of  men,"  the 
 posterity  of  Cain,  who  had  no  other  image  than  that  of  the  first 
 man,  the  earthy  Adam  ;  "  and  they  took  unto  them  wives  of  all 
 "  which  they  chose. "6    An  intimate  connexion  with  "  the  children 
 
 a  Gen.  vi.  1.  b  Ver.  v. 
 
142  ON   THE  ADVANTAGES  OF 
 
 *«  of  this  generation,"  especially  by  marriage,  has  in  every  age  of 
 the  church  been  marked  as  a  procuring  cause  of  the  displeasure 
 of  God,  and  been  carefully  avoided  by  his  faithful  servants. a  If 
 any  of  them  have  acted  otherwise,  it  has  been  to  their  hurt.6 
 
 When  men  were  thus  determined  to  mingle  themselves  with 
 the  profane  world,  God  ceased  to  contend  with  them  by  the  com- 
 mon operations  of  his  Spirit.  "  And  the  Lord  said,  My  Spirit 
 "  shall  not  always  strive  with  man."  For  what  reason  ? — "  for 
 "  that  he  also  is  flesh  ;"c  the  professors  of  the  true  religion,  as 
 •well  as  the  idolatrous  posterity  of  Cain,  are  carnal  men.  This 
 judgment,  although  only  of  a  spiritual  kind,  was,  in  fact,  far  more 
 severe  than  many  temporal  calamities,  which  make  a  deeper  im- 
 pression, as  affecting  the  senses  :  and,  as  in  this  instance,  it  is 
 generally  the  forerunner  of  temporal  destruction. 
 
 To  illustrate  the  justice  of  God  in  punishing,  to  shew  that 
 there  was  no  reason  to  expect  a  reformation,  and  to  teach  us  the 
 course  we  ought  to  observe  with  respect  to  all  outward  sins  ;  "  the 
 «'  wickedness  of  man  in  the  earth,"  that  is,  his  practical  wicked- 
 ness, is  traced  to  his  heart.rf  It  is  not  till  the  great  Revealer 
 hath  thus  proclaimed  the  extent  and  malignity  of  human  corrup- 
 tion, that  he  declares  his  awful  purpose  to  "  destroy  man  from 
 "  the  face  of  the  earth.'V 
 
 But  we  observe  a  display  of  mercy  even  in  the  midst  of  wrath. 
 *'  Noah  found  grace  in  the  eyes  of  the  LouD.'y  But  why  is  this 
 man  exempted  from  the  general  destruction  of  the  human  race  ? 
 "  Noah  was  a  just  man,  and  perfect  in  his  generations."  He  was 
 not  absolutely  perfect ;  but  perfect,  compared  with  that  genera- 
 lion.  ''  And  Noah  nvalked  with  God. "5-  What  a  striking  con- 
 trast between  the  way  that  Noah  chose,  and  that  of  the  rest  of 
 mankind  !  "  All  flesh  had  corrupted  his  way. "A  We  read  only 
 of  another  person  to  whom  this  character  is  given.  Both  receive 
 signal  marks  of  divine  approbation.  Enoch  is  translated  to  heav- 
 en. Noah  is  lifted  above  this  earth,  and  survives  its  destruction. 
 No  abstract  reasoning,  in  favour  of  a  blameless  and  spiritual  de- 
 portment, can  have  equal  force  with  this  simple  narrative. 
 
 Notwithstanding  the  greatness  of  human  corruption,  and  its 
 universal  prevalence,  we  have  a  wonderful  display  of  divine  for- 
 bearance. "  The  long-suffering  of  God  waited  in  the  days  of 
 "  Noe,  while  the  ark  was  a  preparing."^  This  was  for  no  short- 
 er a  period  than  a  hundred  and  twenty  years.  To  this  period  did 
 he  now  restrict  the  life  of  man.  Yet  so  unwilling  is  he  to  punish, 
 that  ho  gave  the  respite  of  a  long  life  to  those  very  men  who  had 
 already  lived  so  long  in  rebeUion.  He  allowed  them  a  longer  time 
 
 a  Gen.  xxiv,  3- 
 
 -6. 
 
 ;  xxvi.  34,  .35. 
 
 ;  xxviii. 
 
 2, 
 
 b  Exod.  iv.  24- 
 
 -26. 
 
 ;  1  Kings  xi.  4 
 
 c 
 
 Gen. 
 
 vi. 
 
 c'Ver.S. 
 
 e  Ver.  7. 
 
 /Ver.  8. 
 
 g  Ver.  9. 
 
 U  Ver.  11. 
 
 2  1  Pet.  jii. 
 
 20. 
 
THE  HISTORICAL  MODE  OF  WRITING.  143 
 
 for  repentance,  than  he  Avas  to  allow  the  generality  of  Noah's  pos- 
 terity for  living.  During  all  this  lime  did  Noah  act  the  part  of 
 'm  a  preacher  of  righteousness. "a 
 
 I  shall  only  further  observe,  that  when  Noah  had  finished  his 
 testimony,  the  beasts,  birds  and  creeping  things,  give  theirs,  by 
 making  a  spontaneous  and  public  entrance  into  the  ark. 
 
 VI.  The  historical  mode  of  instruction  brings  its  subject,  wheth- 
 er it  be  sin  or  duty,  nearer  to  the  i^eader,  than  the  bare  precept. 
 We  see  not  only  what  we  should,  but  what  we  may  do.  From 
 the  precept,  we  learn  what  ought  to  be  done.  In  the  history  of 
 the  saints,  we  see  the  action  itself.  It  lives  and  speaks.  It 
 silences  all  our  vain  excuses,  from  the  imperfection  of  human 
 nature,  or  from  the  peculiar  difficulty  of  the  service.  It  not  on- 
 ly exhibits  the  action,  but  the  strength  :  and  when  we  turn  our 
 eye  to  the  promise,  we  discern,  that  this  is  as  really  ours,  in  the 
 free  and  unlimited  exhibition,  as  it  was  Abraham's,  or  Ja- 
 cob's, or  David's  ;  and  that  we  are  equally  welcome  to  embrace 
 it  for  supplying  our  spiritual  wants.  We  often  learn,  from  the 
 history  itself,  that  a  promise,  primarily  made  to  an  individual, 
 was  by  no  means  restricted  to  him  ;  but  that  it  is  successive 
 and  permanent,  as  really  directed  to  all  who  have  a  call  to  sim- 
 ilar duty,  nay,  a  call,  although  of  an  ordinary  kind,  to  any  duty- 
 Thus,  the  Lord  said  to  Joshua  ;  "  As  I  was  with  Moses,  so  I 
 "  will  be  with  thee  :  I  will  not  fail  thee,  nor  forsake  thee."<J— 
 From  the  application  made  of  this  promise  to  the  Hebrews,  we 
 learn  that  all  are  welcome  to  believe  and  plead  it,  to  whom  it  is 
 externally  directed,  whatever  be  the  peculiar  nature  of  their  ne- 
 cessities, whether  they  be  spiritual  or  temporal.  "  Let  your  con- 
 "  versation  be  without  covetousness  ;  and  be  content  with  such 
 "  things  as  ye  have  :  for  he  hath  said,  I  will  never  leave  thee, 
 "  nor  forsake  thee."c 
 
 The  history  of  Enoch  is  a  far  more  striking  lesson  of  the  beau- 
 ty of  holiness,  than  any  bare  precept  could  have  been.  We  na- 
 turally extend  our  minds  to  the  contemplation  of  the  various 
 branches  of  that  spiritual  conduct,  so  emphatically  called  walking 
 nvith  God.  We  perceive  the  possibility  of  attaining,  by  the  power 
 of  divine  grace,  an  eminent  degree  of  spirituality,  from  the  his- 
 tory of  this  patriarch  ; — of  faith,  from  that  of  Abraham  ; — of 
 meekness,  from  that  of  Moses  ; — of  patience,  from  that  of  Job. 
 The  example  of  worthy  progenitors  has,  in  every  age,  been  con- 
 sidered as  a  peculiar  excitement  to  their  posterity.  This  mode 
 of  writing  must  have  had  an  eminent  tendency  to  affect  those  who 
 were  the  literal  descendants  of  the  patriarchs.  It  is  with  this 
 view,  doubtless,  that  God,  who  is  perfectly  acquainted  with  all  the 
 springs  of  human  action,  so  often  reminds  his  ancient  people  of 
 their  relation  to  persons  who  were  so  truly  illustrious.     He  ex- 
 
 «  ^  P«t.  ii.-?:  w  b  Josh.  15.  c  Hcb.  xiii.  5, 
 
144  ON  THE  ADVANTAGES  OF 
 
 cites  them  to  the  same  conduct,  by  honouring  them  with  theif 
 •very  names.  Can  any  language  be  more  engaging  than  that  ? 
 "  Thou  Israel  art  my  servant,  Jacob  whom  I  have  chosen,  the 
 "  seed  of  Abraham,  my  friend.  Thou  whom  I  have  taken  from 
 "  the  ends  of  the  earth,  and  called  thee  from  the  chief  men 
 *'  thereof."a 
 
 Nothing  can  be  added,  in  point  of  authority,  to  these  precepts, 
 "  Thou  shalt  not  kill  ; — Thou  shalt  not  commit  adultery."  But 
 the  language  of  the  law  does  not  affect  the  mind  with  such  hor- 
 ror at  these  crimes,  as  when  we  see  them  exemplified  in  the 
 conduct  of  David.  There  they  appear  with  all  possible  aggra- 
 vation. We  are  also  struck  with  the  connexion  between  the  one 
 crime  and  the  other  ;  and  more  clearly  perceive  the  hardening 
 nature  of  sin  in  general. 
 
 He,  who  views  these  great  iniquities  as  forbidden  in  the  pre- 
 cept, may  think  that  he  is  in  no  danger  whatsoever  of  commit- 
 ting them.  He  sees  them,  perhaps,  as  at  a  great  distance.  But 
 let  him  turn  his  eye  to  this  highly-favoured  prince,  and  the  dis-- 
 tance  may  not  seem  so  great.  How  often  hast  thou  been  idly  and 
 unseasonably  gadding  or  gazing  about,  and  thus  thrown  thyself 
 in  the  way  of  temptation  ?6  Hast  thou  never,  in  such  circum- 
 stances, "  looked  upon  a  woman  to  lust  after  her  ?"  If  thou  hast 
 done  so,  "  thou  hast  committed  adultery  with  her  already  in  thy 
 "  heart. "f  Nothing  perhaps  has  been  wanting  on  thy  part,  to 
 the  completion  of  this  crime,  but  opportunity.  Or,  nothing 
 might  have  restrained  thee,  but  the  want  of  that  power  which 
 David  possessed,  Hadst  thou,  like  him,  had  the  strong  temp- 
 tation of  arbitrarv  power,  some  Bathsheba  might  long  ere  now 
 have  become  a  prey  to  thy  lust. 
 
 But  although  it  may  be  impossible  for  thee  to  exculpate  thy- 
 self from  the  charge  of  impure  inclinations  ;  "  Murder,"  may- 
 est  thou  say,  "  is  so  shocking  a  crime,  that  the  idea  of  it  never 
 "  once  entered  into  my  heart."  But  hast  thou  never  covered 
 one  sin  by  another  ?  Hast  thou  never  told  a  lie,  in  order  to  con- 
 ceal a  previous  transgression  ?  This  is  the  natural  progress  of 
 iniquity.  No  man  is  completely  wicked  at  first.  When  David 
 defiled  Bathsheba,  he  had  no  more  idea  of  murder  than  thou 
 mayest  have.  He  tried  a  variety  of  other  methods  for  concealing 
 his  crime.  He  sent  for  Uriah  from,  the  siege  of  Rabbah,  under 
 pretence  of  learning  by  him  how  the  war  succeeded.  He  com- 
 manded him  to  go  and  lodge  at  his  own  house.  The  hardy 
 soul  of  this  faithful  servant  would  not  deign  to  accept  of  thia 
 indulgence,  while  "  the  ark,  and  Israel,  and  Judah  abode  in 
 "  tents."  He  "  slept  at  the  door  of  the  king's  house,  with  all 
 *'  the  servants  of  his  lord."  When  challenged  for  his  conduct 
 by  David,   he  solemnly  swore  that  he  would  not  go  down  to  his 
 
 a  Isa.  xli.  8,  9.  b2  Sam.  xi.  2. 
 
 c  Matt.  V.  28. 
 
THE  HISTORICAL  MODE  OF  WRITING.         145 
 
 own  house.  But  David  tried  another  plan.  He  called  Uriah, 
 caused  him  to  "  eat  and  drink  before  him,  and  made  him  drunk." 
 Yet  Uriah  still  persisted  in  his  resolution.  As  far  as  appears 
 from  the  history,  it  was  not  till  David  saw  every  other  method 
 of  covering  his  sin  frustrated,  that  he  entertained  the  horrid  de- 
 sign of  having  Uriah  given  up  to  the  slaughter  ;  and  thus  of  taking 
 Bathsheba  to  wife,  that  he  might  throw  the  veil  of  marriage 
 over  the  fruit  of  adultery^  How  fitly  does  this  portion  of  Sacred 
 History  illustrate  the  propriety  of  that  precept ;  "  Take  heed, 
 "  lest  any  of  you  be  hardened  through  the  deceitfulness  of  sin." 
 So  much  was  the  conscience  of  David  hardened  by  his  aggrava- 
 ted guilt,  that  for  nearly  a  year  he  remained  a  stranger  to  gen- 
 uine repentance. 
 
 VII.  Instruction,  conveyed  in  the  form  of  history,  carries  con- 
 viction to  the  mind,  ixnthout  seeming  to  do  it.  Wiien  truth  is 
 communicated  in  a  doctrinal  form,  the  heart,  under  the  power 
 of  sin,  endeavours  to  fortify  itself  against  any  impression,  in 
 consequence  of  being  forewarned  of  its  unwelcome  approach. 
 But,  in  the  path  of  history,  this  precious  monitor  steals  in  upon 
 the  mind,  and  gets  hold  of  it  imperceptibly.  The  reader  is  led 
 on,  step  by  step,  till  he  is  under  a  necessity  of  giving  an  assent 
 which  he  would  very  probably  have  withheld,  had  that  been  laid 
 down  as  a  first  principle,  which  forces  itself  upon  him  as  a  native 
 conclusion. 
 
 Facts,  indeed,  afford  the  most  convincing  display  of  human 
 corruption.  Man  is  so  partial  to  himself,  that  he  is  extremely 
 unwilling  to  admit  that  human  nature  is  so  depraved  as  it  really 
 is.  Therefore,  he  exerta  himself  to  the  utmost,  to  explain  away 
 the  genuine  sense  of  doctrinal  assertions.  But  he  finds  it  more 
 difficult  to  resist  the  evidence  of  facts.  He  may  deny  the  in- 
 ference to  be  a  principle  universally  applicable.  But  he  is  under 
 a  necessity  of  admitting  it,  in  all  its  extent,  as  to  a  multitude  of 
 individuals.  Even  thus,  a  great  point  is  gained.  For  if  it  be 
 evident  that  some  individuals,  who  have  gwne  the  greatest  lengths 
 in  sin,  could  not  have  been  tainted  by  the  influence  of  example ; 
 it  would  seem  to  require  a  great  struggle  with  reason,  to  refuse 
 that  they  were  born  with  a  principle  of  corruption.  If  this  be 
 admitted  as  to  a  single  person,  it  will  be  impossible  to  assign  a 
 satisfying  reason,  why  it  should  be  the  case  with  him,  and  not 
 with  all  mankind. 
 
 It  might  seem  incredible,  that  the  heart  of  man  were  capable 
 of  so  great  a  degree  of  obduracy,  had  we  not  the  history  of  Pha- 
 raoh so  minutely  recorded.  But  we  learn  from  this  affecting 
 instance,  that  the^  most  faithful  warnings,  followed  up  by  incon- 
 testable displays  of  divine  power,  to  the  conviction  of  the  sinner 
 himself,  that  even  a  series  of  the  most  tremendous  judgments, 
 will  only  have  a  transient  effect  on  that  heart,  from  which  God  b 
 pleased  to  withhold  his  grace  ;  that,  instead  of  being  broken  un> 
 
 Vol.  I.  T 
 
146  GN   THE  ADVANTAGES  OF 
 
 der  a  sense  of  guilt,  the  person  will  become  more   obdurate>  and 
 more  daring  in  the  practice  of  iniquity  .o 
 
 The  most  elaborate  dissertation  on  the  hateful  character  of 
 malice,  cannot  exhibit  il  in  so  striking  a  light  as  the  history  of  Da- 
 vid's persecution  from  Saul.  The  only  ground  of  offence  against 
 David,  was  that  '*  the  Lohd  was  with  Afwi,  and  had  departed  from 
 *'  Saul."6  How  many  snares  did  he  lay  for  the  life  of  David  ? 
 How  of'en  did  he  attempt  to  be  himself  his  executioner?  Did 
 he  not  seek  to  murder  his  own  son,  because  he  asked  the  reason- 
 of  his  wrath  against  David  ?  Did  he  not  actually  destroy  fourscore 
 and  five  priests,  with  all  the  inhabitants  of  their  city,  because  one 
 of  them  only  had  supplied  David  with  bread,  when  he  and  his  men 
 were  ready  to  perish  with  hunger  ;  and  when  Ahimelech,  al- 
 though he  had  been  so  disposed,  must  have  known  that  he  could 
 make  bo  resistance  to  a  band  of  armed  men  ?  For  how  many  years 
 did  Saui  continue  this  cruel  persecution  ?  Into  how  many  forms 
 did  he  vary  it  ?  And  did  he  not  display  all  this  malice  against  Da- 
 vid, although  David  repeatedly  spared  him,  even  when  instigated 
 by  his  companions  to  take  away  his  life,  when  apparently  his  own 
 safetN  required  this  sacrifice  ;  although  he  knew,  that  David  was 
 anointed  to  be  king,  by  the  very  same  authority  by  which  he  had 
 himself  been  anointed,  and  afterwards  rejected  ;  although  he 
 knew  that  David  would  "  surely  be  king,  and  that  the  kingdom  of 
 *'  Israel  would  be  established  in  his  hand  ;"c  although  obliged, 
 on  different  occasions,  to  acknowledge  that  he  had  sinned,  and 
 that  David  was  more  righteous  than  he  ?cf 
 
 The  hardening  effect  of  revenge  remarkably  appears  in  the 
 history  of  Jezebel.  The  imposture  of  her  pretended  prophets, 
 and  the  divine  mission  of  Elijah,  had  been  miraculously  manifes- 
 ted, in  consequence  of  an  immediate  appeal  to  God,  by  fire  frorn 
 heaven  ;  and  afterwards,  by  an  abundance  of  rain,  in  answer  to 
 the  prayers  of  Elijah,  after  an  uninterrupted  drought  of  more  than 
 three  years  duration.  Yet,  because  he  procured  the  destruction 
 of  the  prophets  of  Baal,  Jezebel  sent  him  this  message  ;  "  So  let 
 "  the  gods  do  to  me,  and  more  also,  if  I  make  not  thy  life  as 
 "  the  life  of  one  of  them,  by  to-morrow  about  this  lime."tf 
 
 Pride  is  a  great  barrier  against  instruction.  How  many  are 
 there  who  will  receive  instruction,  when  communicated  in  the 
 third  person,  who  would  spurn  at  it,  if  immediately  addressed  to 
 them  in  the  second  !  On  this  principle  did  the  prophet  Nathan 
 proceed,  when  the  Lord  sent  him  to  David,  to  awake  in  his  con- 
 science a  sense  of  guilt  with  respect  to  his  great  trespass^  The 
 prophet,  most  probably  directed  by  the  Spirit  of  God  as  to  the 
 very  manner  of  addressing  the  king,  delivered  his  message,  at 
 first  instance,  in  a  parabolical  form  ;  as  if  he  bad  been  relating  a 
 
 a  Exod.  ix.  34.  b  1  Sam.  xviii.  12.       c  1  Sam.  xxiv.  20. 
 
 d  Ver.  17.  chap.  xxvi.  25, 26. 
 
 e  1  Kings  xviii.  21.— 46  ;  xix.  2.  /2  Sam,  xii.  1—14* 
 
THE  HISTORICAL  MODE  OF  WRITING.         147 
 
 recent  fact,  which  did  not  otherwise  respect  David,  than  as  being 
 subject  to  his  judicial  cognisance.  In  such  glowing  colours  did 
 iie  p^int  the  crime,  that  without  the  least  hesitation  the  king  gave 
 judgment  against  "  the  man  that  had  done  this  thing,"  that  he 
 "  should  surely  die."  He  was  filled  with  horror  and  indigna- 
 tion at  his  own  crime,  when  he  veiwed  it  as  that  of  another,  al- 
 though exhibited  in  a  diminished  form.  His  "  anger  was  great- 
 «  ly  kindled  against  the  man."  While  he  seemed  only  to  con- 
 demn another,  he  passed  sentence  on  himself.  His  own  judg- 
 ment made  way  for  the  prophet's  particular  application  of  the 
 parable,  in  that  plain  and  energetic  language,  "  Thou  art  the 
 *'  man  i"  The  heart  of  David  was  greatly  hardened  ;  and,  as  we 
 have  seen,  had  been  long  in  this  situation.  But  without  immedi- 
 ately calling  into  account  the  operation  of  the  Spirit  of  grace,  as 
 ive  presently  restrict  our  attention  to  means  ;  it  was  scai'cely  pos- 
 sible for  David  to  resist  the  force  of  conviction,  even  in  a  natural 
 point  of  view.  It  rushes  on  him  like  a  thunderbolt.  No  time  is 
 left  for  the  operations  of  deceit,  in  setting  aside  the  charge.  Out 
 of  his  own  mouth  is  he  already  condemned.  All  that  remains, 
 therefore,  for  the  prophet,  is  to  shew  the  full  application  of  the 
 parable  in  David's  case  ;  to  exhibit  his  guilt  in  all  its  at^gravations, 
 as  greatly  surpassing  that  of  the  fictitious  person  concerning 
 whom  he  had  given  judgment ;  to  declare  the  commission  he 
 had  from  God,  and  thus  to  endeavour  to  impress  David's  con- 
 science with  a  sense  of  the  divine  authority  ;  and  to  denounce 
 Judgments  against  his  house. 
 
 To  a  careless  reader,  the  sacred  historian  seems  to  have  no 
 particular  design  in  the  manner  in  which  he  relates  the  origin  of 
 some  of  the  most  celebrated  heathen  nations,  or  introduces  their 
 founders.  The  circumstances  referring  to  these  appear  to  be 
 mentioned  merely  by  the  way.  They  may  even  seem  to  have  no 
 immediate  connexion  with  the  general  texture  of  the  history. 
 But  when  we  attentively  consider  the  whole  frame  and  the  uni- 
 form design  of  this  history,  these  very  parts,  which  at  firs^t  strike 
 us  as  least  coherest,  carry  the  most  evident  impress  of  wisdom 
 worthy  of  God.  Some  of  the  heathen  nations  were  distinguished 
 for  pride.  They  in  general  poured  contempt  on  the  worship- 
 pers of  the  true  God.  Even  that  people,  to  whom  God  had  given 
 his  statutes  and  judgments,  discovered  a  constant  propensity  to 
 imitate  the  manners,  and  to  adopt  the  idolatrous  worship  of  the 
 surrounding  nations.  To  repress  the  pride  of  the  former,  and  to 
 correct  the  folly  of  the  latter,  the  sacred  historian  occasionally 
 drops  the  most  striking  hints  with  respect  to  the  despicable  ori- 
 gin, both  of  those  nations,  and  of  their  religion.  Thus  he  shews 
 the  mean  source  not  only  of  the  Egyptians  themselves,  but  of 
 iftieir  worship.  They  were  the  posterity  of  the  wicked  Ham, 
 who  was  worshipped  under  the  nam-e  of  Ilammon.a  The  Is- 
 raelites, instead  of  being  allured  by  the  obscene  rites  of  the  Mp^ 
 
 a  Gen.  x  6. 
 
148  ON  THE  ADVANTAGES  OP 
 
 abites,  might  well  have  felt  a  double  abhorrence  at  them  ;  as  not 
 only  the  very  reverse  of  those  pure  ordinances,  commanded  by 
 God.  but  as  bearing,  in  his  righteous  judgment,  a  striliing  im- 
 press of  the  horrid  impurity  of  their  origin  as  a  people.a  In  the 
 history  of  the  Patriarch  Noah,  we  have  a  particular  account  of  the 
 curse  which  he  pronounced,  especially  as  affecting  the  race  of 
 Canaan. 6  We  do  not  perceive  the  reason  of  this  from  the  im- 
 mediate connexion.  But  we  see  the  propriety,  when  we  after- 
 wards learn,  that  the  country  first  possessed  by  the  posterity  qf 
 Canaan  was  to  be  given  to  the  sons  of  Abraham,  and  that  its  inhab- 
 itants were  devoted  to  destruction.  We  remark,  that  this  part  of 
 Noah's  history  was  meant  to  convey  the  most  important  instruc- 
 tion to  the  Israelites,  for  whose  use  it  was  more  immediately 
 written.  It  taught  them,  that  they  had  no  reason  to  be  afraid  of 
 the  Canaanites,  notwithstanding  the  greatness  of  their  stature,  or 
 the  number  of  their  fenced  cities  ;  because  they  were  a  race 
 whom  God  had  cursed.  It  also  warned  them  against  the  impie- 
 ty of  imitating  their  idolatrous  worship,  or  of  intermarrying  with 
 them.  For  what  fellowship  could  there  be  between  the  misera- 
 ble objects  of  the  curse  of  God,  and  those  whom  he  had  blessed  ? 
 How  is  the  pride  of  Babylon  stained,  by  the  account  given  of  her 
 origin  !  The  foundations  of  that  city,  which  gave  its  name  to 
 the  kingdom,  were  laid  in  pride,  presumption,  and  virtual  rebel- 
 lion against  God.c  The  character  of  Nimrod,  its  first  sovereign, 
 seems  to  correspond  to  his  name,  which  signifies  a  rebel.  It  is 
 said  that  "  he  was  a  mighty  hunter  before  the  LoRD."rf  This 
 language  is  generally,  and  we  apprehend  most  naturally,  under- 
 stood in  a  bad  sense  ;  as  denoting  that  he  was  a  great  tyrant  and 
 persecutor,  one  who  hunted  men.  He  was  a  hunter  of  men,  in 
 open  contempt  and  defiance  of  Jehovah.  In  this  sense  is  the 
 same  language  elsewhere  used  in  Scripture.e  To  this  metaphor- 
 ical signification  the  expression  seems  to  be  restricted  by  what 
 immediately  follows  :  "  And  the  beginning  of  his  kingdom  was 
 Babel."  If,  as  many  learned  writers  suppose,/  Nimrod  was  the 
 same  with  Belus,  the  great  god  of  the  Chaldeans  ;  what  a  con- 
 temptible view  is  given  of  the  object  of  their  worship ! 
 
 VIII.  By  means  of  history,  truth  appears  attested  by  exfierience. 
 This  is  one  great  source  of  knowledge  to  the  human  mind.  Ex- 
 perience, it  is  proverbially  said,  "  is  the  best  teacher."  Hence, 
 indeed,  in  the  common  affairs  of  life,  the  generality  of  mankind 
 derive  the  greatest  part  of  their  knowledge.  They  have  little 
 time  for  reading.  They  are  not  much  accustomed  to  reflection. 
 Even  what  they  learn  from  reflection,  mast  be  traced  to  experi- 
 ence as  its  principal  source.  They  compare  the  various  facts 
 they  have  observed,  and  thence  deduce  certain  principles.  Now, 
 what  is  history,  but  an  authentic  record  of  the  experience  of  in- 
 
 a  Numb.  xxv.  1,  3.  comp.  with  Gen.  xlx-  36—38.      b  G«n.  ix.  22 — 26, 
 
 c  Gen.  xi.  4 — 9.  d  Gen.  x.  9. 
 
 e  See  Jer,  xvi.  16 ;  Lair,  i^ .  18.  /  Bcchart.  Phale^.  264, 478.- 
 
THE  HISTORICAL  MODE  OF  WRITING.  149 
 
 dividuals,  or  of  collective  bodies  ?  What  is  the  history  of  Scrip- 
 ture, but  the  aggregate  of  the  experience  of  mankind  since  the 
 world  had  a  being  ? 
 
 It  must  be  admitted,  that  the  bulk  of  men  derive  little  advan- 
 tage from  experience,  unless  it  be  personal.  Almost  every  in- 
 dividual must  buy  it  for  himself.  Where  is  the  nation,  or  the 
 age,  that  will  take  the  benefit  of  the  experience  of  other  nations, 
 or  of  former  ages  ?  But  this  is  the  folly  of  our  nature.  When 
 God  is  pleased  to  supply  us  with  so  ample  a  store  of  experience, 
 he  communicates  knowledge  in  such  a  way  as  peculiarly  to  re- 
 commend it  to  our  attention.  If  we  refuse  to  profit  by  it,  we  can 
 never  complain  of  the  want  of  means. 
 
 The  experience  of  the  Church  is  more  nearly  allied  to  person- 
 al experience,  than  any  other.  It  is  not  the  experience  of  indi- 
 viduals, unconnected  with  each  other,  but  that  of  one  body.  It  is 
 tiot  like  the  experience  of  political  societies,  who  are  connected 
 merely  by  proximity  of  situation,  sameness  of  government,  simi- 
 larity of  manners,  or  unity  of  interest.  For,  in  a  sense  peculiar  to 
 herself,  the  Church  is  said  to  be  one  body.  One  member  is  con- 
 nected, not  merely  with  others  presently  on  ^earth,  but  with  all 
 believers  who  have  ever  existed.  They  are  all  animated  by  one 
 spirit.  So  intimate  is  their  union,  that  if  "  one  member  suffer, 
 "  all  the  members  suffer  with  it ;  or  if  one  member  be  honoured, 
 *'  all  the  members  rejoice." 
 
 IX.  More  particularly,  in  the  Sacred  History,  we  have  a  suc» 
 cessive  evidence  of  the  truth  oi  revelation,  an  evidence  of  the  most 
 obvious  and  irresistible  kind.  It  is  of  a  twofold  nature,  corres- 
 ponding to  the  two  great  branches  of  this  history.  It  arises  from 
 the  lives  both  of  the  good  and  of  the  bad  men,  whose  characters 
 are  here  held  up  to  view-  This  evidence  is  not  less  correspond- 
 ent to  the  great  design  of  revelation  in  general,  which  is  also  of  a 
 twofold  nature  ; — to  give  a  just  representation  of  man's  ruin,  and 
 of  his  recovery. 
 
 It  has  been  observed  by  the  great  Pascal,  with  respect  to  the 
 conduct  both  of  sceptics  and  of  avowed  infidels,  that  "  their 
 "  opposition  is  of  so  little  danger,  that  it  serves  to  illustrate  the 
 "  principal  truths  .which  our  religion  teaches  ;"  and  that  "  these 
 •'  opposers,  if  they  are  of  no  use  towards  demonstrating  the  truth 
 *'  of  our  redemption,  by  the  sanctity  of  their  lives,  yet  are  at  least 
 **  admirably  useful  in  shewing  the  corruption  of  nature,  by  their 
 ''  unnatural  sentiments  and  suggestions."a 
 
 This  remark,  founded  on  observation,  is  abundantly  verified  by 
 Scripture.  It  exhibits  many  wicked  men,  as  giving  an  involun- 
 tary testiniony  to  its  truth.  While  they  deny  that  human  na- 
 ture is  so  depraved  as  revelation  represents  it,  or  that  it  needs  any 
 such  remedy  as  it  discovers  ;  the  soitishness  and  inconsistency 
 
 a  Thoughts  on  Religion.  Sect  1. 
 
150  ON  THE  ADVANTAGES  OP 
 
 of  their  conduct  clearly  prove  the  truth  of  the  one,  and  the  neces- 
 sity of  the  other.  They  cannot  entirely  exculpate  themselves 
 from  the  charge  of  guilt.  They  feel  that  they  are  exposed  to 
 many  miseries.  While  they  admit  that  their  souls  are  immortal, 
 they  must  be  conscious  that  they  are  not  absolutely  secure  against 
 perdition.  What  course,  then,  do  they  take  ?  Do  ihey  act  in 
 consonancy  to  such  convictions  as  they  have  ?  Do  they  endeav- 
 our to  provide  the  most  proper  means  for  their  eternal  safety  ? 
 On  the  contrary,  they  adopt  that  brutish  maxim  ;  "  Let  us  eat 
 *'  and  drink  ;  for  to-morrow  we  die."  We  a&e  Cain  conscious  of 
 guilt  and  misery.  Yet  he  does  not  present  a  single  petition  for 
 xnercy.a  Pharaoh  confesses  his  sin,  and  earnestly  entreats  Mo- 
 ses and  Aaron  to  pray  for  him.  Yet  ufier  all,  he  obstinately  con- 
 tinues in  that  very  sin  which  he  had  confessed,  and  which,  he 
 ■was  assured,  had  already  subjected  him  to  severe  punishment. A 
 Jehu  acknowledges  the  truth  of  the  predictions  of  Jehovah  by 
 his  servant  Elijah.  Yet  he  embtaces  the  despicable  worship  of 
 the  calves  at  Dan  and  Bethel.c  Although  his  conduct  should  not 
 be  ascribed  to  ignorat»ce,  but  to  interest,  it  discovers  the  same 
 stupidity.  It  shows  that  the  soul  must  be  dreadfully  depraved, 
 that  can  prefer  the  transient  and  uncertain  interest  of  the  present 
 moment,  to  that  which  involves  eternity.  It  displays  the  blinding 
 influence  of  this  depravity.  For,  while  Jehu  admitted  that  God 
 had  so  severely  punished  the  house  of  Ahab  for  idolatry,  had  he 
 reasoned  justly,  he  must  have  concluded  that  his  only  true  inter- 
 est, even  with  respect  to  security  in  his  kingdom,  was  faithfully 
 to  serve  him  whom  he  acknowledged  to  be  the  true  God. 
 
 The  Pharisees,  and  their  abbettors,  while  they  refused  that 
 they  wer£  "  born  in  sin,"  or  naturally  under  the  power  of  men- 
 tal  bliKdness^c?  demonstrated  the  truth  of  revelatioQ,  as  far  as  it 
 respects  this  important  doctrine,  by  the  shocking  perverseness 
 and  irrationality  of  their  reasonings,  and  by  the  gross  inconsisten- 
 cy of  their  conduct  with  their  convictions.  Upon  the  strictest 
 scrutiny,  they  found  that  it  was  impossible  to  deny  that  Jesus  had 
 opened  the  eyes  of  one  who  had  been  born  blind.  But  they,  with 
 the  most  coniempdble  puerility,  attempted  to  avoid  the  force 
 of  the  argument-  in  behalf  of  his  being  the  true  Messiah,  by  pre- 
 tending that  they  knew  "  not  whence  he  was.'V  On  this  point, 
 indeed,  the  unbelieving  Jews  could  reason  any  way,  as  it  served 
 their  present  purpose.  For  some  of  them  said,  on  another  occa- 
 sion ;  "•  We  know  this  man  whence  he  is  ;  but  when  Christ 
 *'  Cometh,  no  man  knoweth  whence  he  is.'y  At  limes,  they  as- 
 cribed his  miracles  to  diabolical  power  ;  while  they  must  have 
 been  convinced,  that  the  devil  would  never  do  anything  toward 
 the  destruction  of  his  own  kingdom,  which  was  evidently  the  di- 
 rect tendency  of  the  whole  of  Christ's  doctrine  and  life.  While 
 there  was  nothing  that  they  more  anxiously  wished,  than  that  the 
 
 xz  Gen,  iv.  13—16.  &  Exod.  x.  16,  17,  20. 
 
 c  2  Kings  ix.  25,  26,  36, 2T  ;  x-oL  rfJohn  ix.  34,  40,  41. 
 
 tf  T'er.  16, 26, 29.  /Chap.  vii.  27. 
 
THE  HISTORICAL  MODE  OF  WRITING.         151 
 
 Messiah  should  come  and  free  them  from  the  Roman  yoke  ; 
 they  argued,  that  if  they  "  let  him  alone,  all  men  would  believe 
 "  on  him  ;  and  the  Romans  would  come  and  take  away  both 
 their  place  and  nation. "a  They  must  have  been  convinced  of 
 the  self-contradiction  contained  in  this  reasoning.  For  if  they 
 knew  that  Jesus  meant  to  erect  a  temporal  kingdom  ;  the  na- 
 tion, in  "  believing  on  him,"  would  only  do  what  themselves  so 
 carnely  wished,  and  what,  according  to  their  principles,  it  was 
 their  indispensable  duty  to  do.  If.  on  the  contrary,  they  were 
 assured,  that  Jesus  had  no  such  design,  that  the  kingdom  he 
 meant  to  erect  was  wholly  of  a  spiritual  nature,  which  was  indeed 
 the  principal  ground  of  their  rejecting  him  ;.  they  could  not  but 
 be  conscious,  that  the  faith  of  the  nation  would  give  no  offence  to 
 the  Roman  government,  becau.se  it  could  expose  it  to  no  danger. 
 They  expected,  that  when  Christ  should  come,  he  would  be  at- 
 tested by  miracles ;  and  they  were  convinced  that  Jesus  "  did 
 "  many  miracles."A  Yet  when  his  miracles  seemed  to  become 
 more  numerous  and  splendid,  and,  according  to  their  own  ac- 
 knowledgment, were  absolutely  incontestable  ;  so  far  from  giving 
 themselves  any  concern  seriously  to  examine  the  proofs  of  his 
 mission,  or  to  bring  their  expectations  concerning  the  Messiah  to 
 the  test  of  revelation  ;  they  resolved  to  be  more  diligent  in  seek- 
 ing his  destruction. c  To  them  the  language  of  God  by  Jeremi- 
 ah seems  to  be  especially  addressed.  It  is  undoubtedly  a  prophe- 
 cy expressive  of  the  guilt  and  stupidity  of  those  "  masters  of  Is- 
 *♦  rael"  who  rejected  the  true  Messiah.  "  How  do  ye  say.  We 
 "  are  wise,  and  the  law  of  the  Lord  is  with  us  ?  Lo,  certainly  in 
 "  vain  made  he  it,  the  pen  of  the  scribes  is  in  vain. — Lo,  they 
 **  have  rejected  the  word  of  the  Lord,  and  what  wisdom  is  in 
 «'  them  V'd 
 
 Now>  if  we  consider  that  self-preservation  is  the  first  princi- 
 ple of  human  nature,  and  that  the  preservation  of  the  soul  must 
 appear  to  every  thinking  person  to  be  of  unspeakably  greater 
 moment  than  that  of  the  body  ',  even  on  rational  principles,  it 
 must  seem  impossible  to  account  for  the  total  indifference  of 
 some,  who  indulge  themselves  in  pleasure  and  gaiety,  without 
 any  concern  for  their  souls  j  and  for  the  strange  contradiction  in 
 the  conduct  of  others,  who  act  in  diametrical  opposition  to  their 
 own  convictions  ;  unless  we  admit,  that  the  soul  of  man  is  as 
 completely  perverted  by  sin  as  revelation  declares.  It  is  other- 
 wise inconceivable,  that  men  should  be  entirely  unconcerned 
 about  what  they  acknowledge  to  be  an  immortal  principle  ;  or 
 pursue  such  measures,  as,  if  their  convictions  be  just,  must  plunge 
 them  into  everlasting  destruction. 
 
 The  truth  of  revelation,  as  it  respects  the  recovery  of  lost  man, 
 is  no  less  attested  by  the  lives  of  the  saints.    In  Scripture-historjF 
 
 a  John  xi.  48,  b  Ver.  47. 
 
 cVer.  53.  rf  Jer.  viil «,  ^. 
 
152  ON  THE  ADVANTAGES  OF 
 
 "we  have  the  most  ample  and  the  most  satisfying  evidence  of  the 
 power  of  divine  grace.  Many,  who  "  by  nature  were  children 
 "  of  wrath  even  as  others  ;'!«  who  *'  were  sometimes  foolish, 
 "  disobedient,  deceived,  serving  divers  lusts  and  pleasures,  living 
 "  in  malice  and  envy,  hateful  and  hating  one  another  '"b  who 
 were  extortioners,  or  thieves,  whoremongers  or  harlots,  adulter- 
 ers, murderers,  blasphemers  and  persecutors,  appear  so  wonder- 
 fully changed,  as  not  only  to  abandon  and  detest  those  courses  to 
 which  they  were  formerly  addicted,  but  to  live  in  such  a  inan- 
 ner  as  to  glorify  God,  and  prove  a  blessing  to  society.  They  do 
 not  appear  as  weak  foolish  men,  who  might  be  an  easy  prey  to 
 imposture  or  superstition,  but  as  men  of  equal  reason  with  others, 
 nay,  in  various  instances,  distinguished  by  their  natural  powers, 
 and  by  their  acquired  learning.  They  were  not  influenced  by 
 interest  ;  but  made  choice  of  religion,  knowing  well,  from  the 
 first,  that  they  would  be  called  to  suffer  the  loss  of  all  things 
 which  were  naturally  most  dear  to  them  ;c  that  instead  of  ease 
 or  pleasure,  riches  or  honour,  they  must  lay  their  account  with 
 labour  and  suffering,  poverty  and  disgrace,  and  that,  in  all  pro- 
 bability, they  would  be  required  to  offer  their  lives  as  a  sacrifice 
 in  the  service  of  Christ,  and  of  the  gospel.  We  cannot  justly 
 consider  them  as  hurried  into  a  choice  of  this  as  their  portion, 
 by  the  surprise  of  the  moment.  They  evidently  prefer  it  to 
 every  other,  in  consequence  of  mature  deliberation. rf  Nor  is 
 there  the  least  indication,  that  any  of  them,  after  a  fair  trial,  re- 
 pent of  their  choice.^  On  the  contrary,  they  still  avow,  that 
 their  bliss  overbalances  all  their  apparent  misery  ;  and,  even  in 
 the  most  abject  situation,  prefer  their  portion  to  all  the  bland- 
 ishments of  lifey 
 
 Thus,  we  have  a  striking  display  of  the  infinite  condescension 
 of  God,  in  the  plan  of  revelation.  This  he  accommodates  to  the 
 frame  and  necessities  of  men.  He  deals  with  us  as  rational  crea- 
 tures, although  fallen.  In  what  a  variety  of  ways  does  he  reveal 
 himself !  "  I  have  spoken,"  says  he,  "  by  the  prophets,  and  I 
 *'  multiplied  visions,  and  used  similitudes,  by  the  ministry  of  the 
 *'  prophets."^  He  gives  us  not  only  "  line  upon  line,  precept 
 "  upon  precept,"  but  example  upon  example,  one  important  fact 
 following  another.  When  the  great  Prophet  appeared  in  our 
 nature,  he  most  commonly  delivered  doctrine  in  the  form  of  his- 
 tory. He  often  adopted  the  jfmrabolical  plan.  Now,  he  exhibits 
 himself  as  a  sower,  who  throws  his  corn  into  grounds  differently 
 prepared  ;  then,  as  the  father  of  a  family,  who  sends  imo  his 
 vineyard  the  labourers  he  finds  upon  the  place,  at  several  hours 
 of  the  day.  Sometimes,  he  instructs  by  the  resemblance  of  a  son 
 reclaimed  from  a  long  course  of  prodigality ;  or  by  any   similar 
 
 a  Eph.  ii.  3.  b  Tit.  iu.  3.  c  Phil.  iii.  7. 
 
 d  Act  ix.  16. ;  Heb.  xi.  24—26.  e  Heb.  xi.  15. 
 
 /2  Cor.  i.  4, 5.  J  iv.  8, 9j  16.— 18. ;  Acts  xx.  23, 24,    g  Hos.  xii.  la 
 
THE  HISTORICAI-  MODE  OT  WRITING.  153 
 
 event,  intelligible  to  men  of  all  capacities,  and  calculated  to  invite 
 them  to  unriddle  the  truth  wrapt  up  in  the  similitude.a 
 
 Christ's  speaking'  in  parables,  proved  to  many  obdurate  hear- 
 ers, through  their  own  corruption,  an  occasion  of  greater  blind- 
 ness.d  But  his  great  design  in  adopting  this  plan,  was  to  convey 
 instruction  in  the  most  plain  and  simple  manner  to  the  rwde  and 
 ignorant.  "  With  many  parables  spake  he  ihe  word  lo  Them  as 
 "  they  were  able  to  hear  ii."c  He  made  known  heavenly  things, 
 by  shadows  borrowed  from  those  that  ai'e  earthly. rf  He  used 
 this  method  also,  in  order  to  stir  them  up  to  a  iiiligent  search  af- 
 ter divine  truth.  Therefore,  when  he  delivered  the  parable  of 
 the  sower,  he  concluded  with  this  arousing  call  ;  "He  that  hath 
 "  ears  to  hear,  let  him  hear.'V 
 
 Our  Saviour  often  taught  by  examfiles.  These  differ  from 
 parables,  as  being  parts  of  real  history,  while  in  the  other  there 
 is  only  the  resemblance  of  it.  Thus,  he  defends  the  conduct  of 
 his  disciples  in  plucking  ears  of  corn  on  the  Sabbath  day, 
 from  tiie  example  of  David  eating  the  shew-bread./"  He  aggra- 
 vates the  guilt  of  the  Jewish  nation,  by  appealing  to  the  history  of 
 the  repentance  of  Nineveh,  and  to  the  account  given  of  the  Queen 
 of  the  South  5" 
 
 When  he  sent  forth  his  apostles,  the  great  work  he  assigned 
 them  was  that  of  being  witnesses  of  certain  facts.  These-,  in- 
 deed, were  facts  of  the  last  importance.  They  were  to  be  '*  wit-. 
 **  nesses  of  all  things  which  he  did.  both  in  the  land  of  the  Jews, 
 "  and  in  Jerusalem. A  They  were  particularly  to  be  witnes- 
 ses of  his  resurrection.? 
 
 \yhat  is  the  Gospel  itself,  but  the  divine  testimony  concerning 
 the  greatest  facts  that  were  ever  made  known  to  men  ?  Thus  it  is 
 compendiously  defined  by  a  heavenly  preacher  :  "  I  bring  you 
 «  good  tidings  of  great  joy,  which  shall  be  to  all  people.  For  un- 
 "  to  you  is  born — a 'Saviour,  which  is  Christ  the  Lord."/:  The 
 gospel  is  just  the  news^  published  by  the  authority  of  the  King  of 
 heaven,  concerning  his  wonderful  works  in  behalf  of  the  children 
 of  men. 
 
 AVe  have  no  less  reason  to  admire  the  infinite  nvisdom  of  God, 
 displayed  in  giving  such  a  form  to  revealed  truth.  How  useful 
 soever  systems  may  be,  for  exhibiting  a  connected  view  of  the 
 truths  of  God,  for  setting  the  various  arguments,  in  defence  of 
 particular  doctrines,  in  tlie  strongest  light,  and  for  giving  them 
 their  combined  force  ;  the  doctrines  of  revelation  are  far  better 
 adapted  to  general  use.  in  that  diversified  form  in  which  they 
 have  been  communicated  by  the  Spirit  of  God.  Systems  in  gen- 
 eral are  directed  solely  to  the  understanding.     But  truth,  in  the 
 
 a  See  Nature  Displayed,  ubi  sufi. "  b  Luke  viii.  10. 
 
 r  Mark  iv.  33.  d  John  iii.  12.  e  Mat.  xiii.  9. 
 
 jf  Mat.  3di.  2—4.  g  Ver.41,  42.  h  Acts  x.  39. 
 
 i  Acts  i.  22, ;  iv,  33.  k  Luke  ii.  10,  II. 
 Vol.  I.                                  U 
 
154  ON   THE  ADVANTAGES  OF 
 
 scriptural  form,  lays  hold  of  all  the  avenues  which  lead  to  the 
 heart.  It  is  so  variously  disposed,  as  to  be  capable  of  touching^ 
 every  nerve  of  the  soul. 
 
 1  am  far  from  meaning,  that  the  vj'ovd  of  revelation  can  ac- 
 complish this  of  itself.  Noone  can  derive  any  saving  benefit  from 
 it,  but  in  consequence  of  the  efficacious  working  of  the  Spirit. 
 But  God,  although  infinitely  powerful,  manifests  his  wisdom,  in 
 the  c:eneral  tenor  of  his  operation,  by  the  useol  lueans  ;  ol  means, 
 in  themselves  naturally  most  adapted  for  producing  the  end. 
 When  he  is  pleased  to  work  savingly,  he  employs  these  means 
 according  to  their  nature.  When  he  opens  the  understanding, 
 he  employs  such  means  as  are  most  subservient  to  a  communica- 
 tion of  light.  When  he  changes  the  will,  he  ojjeraies  upon  it  in 
 a  manner  suited  to  its  natural  frame.  When  he  captivates  the 
 affections,  he  employs  those  alluring  discoveries  which  the  gos- 
 pel presents. 
 
 How  culpable  are  those  who  overlook  the  history  of  the  Bible  ! 
 Is  it  possible  that  any  can  habitually  do  so,  from  the  idea  that 
 it  is  not  spiritual  enough  for  them  ?  If  so,  they  plainly  shew  the 
 want  of  spirituality.  Otherwise,  they  would  know,  that  "  what- 
 *'  soever  things  were  written  aforetime,  were  written  for  our 
 "  learning,  that  we,  through  patience  and  comfort  of  the  Scrip- 
 "  tures,  might  have  hope."  By  such  ntglect,  we  deprive  our- 
 selves of  one  eminent  mean  of  an  increase  of  fia'ience.  This  is, 
 the  illustrious  example  of  those  who  ''  through  faith  and  patience 
 *' do  now  inherit  the  promises."  We  remain  strangers  to  that 
 abundant  source  of  consolation^  which  is  opened  in  the  experi- 
 ence of  the  saints.  We  lose  some  of  the  best  means  for  increas- 
 ing Christian  ho/ie.  For  this  is  greatly  confirmed,  by  a  consider- 
 ation of  the  success  of  patience  ;  and  by  a  view  of  the  various 
 comforts,  administered  by  the  Spirit,  to  those  who  have  waited 
 on  the  Lord. 
 
 In  a  word,  how  inexcusable  is  the  guilt,  how  great  the  obdura- 
 cy of  those,  who  rtsis^  such  a  variety  of  means,  such  a  fulness  of 
 evidence  !  They  may  justly  be  couipared  to  the  unbelieving 
 Jews,  who  continued  to  reject  the  gospel,  although,  in  the  circum- 
 stances of  its  publication,  adapted  to  men  of  the  most  differ- 
 ent humours,  and  even  of  dispositions  directly  contrary  to  each 
 other.  The  language  of  Christ,  concerning  these  Jews,  may- 
 be justly  applied  to  those  who  reject  the  gospel  in  our  day. 
 "  Whereunto  shall  I  liken  the  men  of  this  generation  ?  and  to 
 "  what  are  they  like  ?  They  are  like  unto  children  sitting  in  the 
 *'  market-place,  and  calling  one  to  another,  and  saying.  We  have 
 "  piped  unto  you,  and  ye  have  not  danced  :  we  have  mourned 
 *'  unto  you,  .ind  ye  have  noi  wept.  For  John  the  Baptist  came 
 *' neither  eating  bread,  nor  drinking  wine  ;  and  ye  say.  He  hath  a 
 «'  devil.  The  Son  of  man  is  come  eating  and  drinking  ;  and  ye 
 *'  say,  Behold,  a  gluttonous  man,  and  a  wine-bibber,  a  friend  of  pub- 
 «« licans  and  sinners.  But  Wisdom  is  justified  of  all  her  children/V 
 
 /  Luke  vii.  31—^5. 
 
:part  II. 
 
 ON  THE 
 
 HISTORY  OF  ISRAEL. 
 
 THE  history  of  ancient  Israel  forms  an  ample  source  of  in- 
 struciion  to  the  Christian  church.  While  we  are  assured 
 that  ''  whatsoever  things  were  written  aforetime,  were  written  for 
 •'  our  learninijj,"  this  holds  true  with  respect  to  the  Israelites  in  a 
 peculiar  sense.  It  was  the  will  of  the  all-wise  God  to  give  a  na- 
 tional existence  to  this  people,  to  cast  them  into  such  a  mould, 
 and  to  regulate  every  thing  concerning  them  in  such  a  manner, 
 that  they  might  prefigure  that  true  Israel  which  he  hath  gathered 
 out  of  ''  every  kindred,  and  tongue,  and  people,  and  nation." — 
 Thus,  the  names  by  which  they  were  distinguished  as  a  nation, 
 are  transferred  lo  the  New  Testament  Church,  Were  they  call- 
 ed Israil,  and  Judah,  and  the  seed  of  Jacob  ?  These  designations, 
 in  their  highest  and  most  proper  sense,  are  appropriated  to  the 
 church  of  Christ  under  the  gospel.  Concerning  her  it  is  fore- 
 told, as  expressive  of  her  blessedness  under  the  government  of 
 the  antitypical  David  ;  '•  In  his  days,  Judah  shall  be  saved,  and 
 "  Israel  sh  11  dwell  safely ."m  "  In  the  Loud  shall  all  the  seed 
 **  of  Israel  be  justified,  and  shall  glory ."«  The  spiritual  king- 
 dom of  Christ  is  that  "  house  of  Jacob,"  over  which  he  "  shall 
 "  reign  for  ever."o  Its  true  members  are  "  the  Israel  of  God,'* 
 •who  are  partakers  of  his  ''  peace  and  mercy,"//  as  contradistin- 
 guished from  Israel  after  the  flesh. "7  In  comparison  with  them, 
 these  peculiar  names  are  denied  to  the  literal  posterity  of  Abra- 
 ham. "  For  he  is  not  a  Jew  who  is  one  outwardly  ;  neither  is 
 "  that  circumcision  which  is  outward  in  the  flesh  :  but  he  is  a 
 "Jew,  who.  is  one  inwardly  ;  and  circumcision  is  that  of  the 
 
 »«Jer.  xxiii.  6,  nisa.  xlv.  25.  oLukci.  Soj 
 
 j&Gal.Yi.l6.  ylCor.x.  18. 
 
 # 
 
156  ON  THE  HISTORY  OF  ISRAEL.  "^ 
 
 "  heart,  in  the  spirit,  and  not  in  the  letter,  whose  praise  is  not  of 
 "  men,  but  of  God.'V  To  shew  that  the  church  of  Christ  is  ihe 
 antitype  of  God's  ancient  people  ;  her  faithful  members,  in  a 
 time  of  sceneral  apostacy.  are  represented  as  an  hundred  and  for- 
 ty-four thousand,  sealed  out  of  the  twelve  tribes  of  Israel  s  For 
 this  very  reason  indeed,  all  the  representations  which  are  given  of 
 the  true  church  of  Christ,  in  the  synjbolical  book  of  Revdation^ 
 are  borrowed  from  the  temple  service,  or  from  the  history  of 
 the  Old  Testament  Church. 
 
 Such  characters  were  conferred  on  literal  Israel,  as  were  meant 
 to  have  their  full  accomplishment  only  in  the  New  Testament 
 Church.  Thus  God  said  to  his  ancient  people  :  "  If  ye  will  obey 
 "  my  voice  indeed,  and  keep  my  covenant,  then  ye  shall  be  a 
 "  peculiar  treasure  unto  me  abov^  all  people : — and  ye  shall  be 
 "  unto  me  a  kingdom  of  priests,  and  an  holy  ncttion.'V  In  them 
 we  see  a  delineation  of  that  peculiar  people,  who  arc  not  of  the 
 ■world,  but  are  chosen  out  of  it  ;m  of  those  spiritual  priests,  who 
 by  Jesus  Christ  "  offer  the  sacrifice  of  praise  to  God  continu- 
 ally \'*v  of  "  them  that  are  sanctified  in  Christ  Jesus,  called  to  be 
 "  saints."7y  The  language,  thereiorf^.  originally  applied  to  liberal 
 Israel,  is  by  the  Holy  Spirit  transferred  lo  them,  as  adopted  in- 
 stead of  that  canial  people  who  •'  stumbled  at  the  word,  being  dis- 
 *'  obedient."  Hence  it  is  said  to  the  spiritual,  as  contradistin- 
 guished from  the  literal,  Israel  :  "  But  ye  are  a  cliosen  genera- 
 «  tion,  a  royal  priesthood,  an  holy  nation,  a  peculiar  people  ;  that 
 *'  ye  should  nhew  forth  the  praises  of  him,  who  hath  called  you  out 
 *'  of  darkness  into  his  marvellous  light."x 
 
 The  typical  character  of  this  people  appears  from  many  other 
 considerations.  The  divine  conduct  towards  them  was  a  striking 
 figure  of  his  conduct  towards  the  New  Testament  Church.  The 
 iiiatter  of  her  faith  and  obedience,  her  mercies  and  judgments, 
 are  delineated  in  their  history.  A  type  properly  signifies  a  more 
 rude  and  imperfect  expression  of  any  thing,  in  order  to  a  more 
 accurate  and  complete  delineation  of  it.  In  this  respect  the  I§- 
 raeliies  were  types.  In  their  constitution,  as  a  society,  partly 
 political,  and  partly  ecclesiastical,  we  have  an  image  of  the  spi- 
 ritual kingdom  of  the  Messiah.  In  their  privileges  as  church- 
 members,  we  have  a  representation  of  the  state  of  an  heir,  who, 
 *'  ai  long  as  he  is  a  child,  differeth  nothing  from  a  servant,  though 
 "  he  be  lord  of  all."?/  Their  ordinances  are  called  "  elements," 
 or  *'  rudi)iicnis  of  the  world  ;"  because  they  were  of  a  carnal 
 nature,  and  consisted  of  emblems  borrowed  from  the  things  of 
 this  world,  containing  a  dark  representation  of  spiritual  blessings, 
 by  means  of  which  the  church,  in  her  infant  state,  was  prepared 
 for  a  cleai'er  revelation,  and  a  more  full  enjoyment  of  these  bles- 
 
 r  Rom.  ii.  2^^,  29.  *  Rev.  vii.  4.  t  Exod.  xix.  5,  6. 
 
 u  John  x^ .  l9.  v  Heb.xiii.  15.  w  1  Cor.  i.  2. 
 
 X  1  Pet.  ii.  8, 9.  y  Gal.  iv.  1. 
 
 « 
 
r 
 ON  THE  HISTORY  OF  ISRAEL.  157 
 
 sings.  They  are  also  denominated  "  weak  and  beggarly 
 "  elements  ;"2  because  the  soul  could  derive  no  benefit  from 
 them,  except  in  as  far  as  they  shadowed  forth  tliat  "  better  tiling 
 "  which  God  hath  provided  for  us."  In  this  res])ect,  God's  an- 
 cient people  "  without  us  could  not  be  made  perfect. "a  For  the 
 law  had  only  "  a  shadow  of  good  things  to  come,  and  not  the 
 *'  very  image  of  ihe  things."6  *'  The  body  is  of  Christ  "c  The 
 priests  "  served  unto  the  example  and  shadow  of  heavenly 
 «  tliings."d  The  tabernacle,  with  its  ordinances,  "  was  a  figure 
 <'  for  the  time  then  present,  in  which  were  offered  both  gifts  and 
 "  sacrifices,  that  could  not  make  them  that  did  the  service 
 "  perfect,  in  things  pertaining  to  the  conscience. "e 
 
 The  temporal  mercies,  which  the  Israelites  received,  were 
 typical  of  those  that  are  spiritual.  In  the  general  tenor  of  their 
 conduct,  we  have  a  picture  of  our  own.  The  judgments  pro- 
 cured by  their  sins,  prefigured  those  which  we  deserve.  Hence 
 it  is  said  ;  "  These  thingfs  were  our  examples  ; — All  these  things 
 "  happened  unto  them  for  ensamples  :  and  they  are  written  for 
 *'' our  admonition,  upon  whom  the  ends  of  the  world  are  come'y 
 The  things  immediately  referred  to,  according  to -some,  are  only 
 the  judgments  inflicted.  But  as  the  apostle,  in  the  preceding 
 versesj  enumerates  several  of  the  privileges  of  the  Israelites, 
 others  apprehend,  that  in  ver.  6.  he  particularly  refers  to  these  ; 
 as  asserting,  that  the  fathers  in  being  under  the  cloud,  and  pas- 
 sing through  the  sea,  8cc.  '•  were  our  examples  ;"  and  that  in  ver. 
 11.  he  has  his  eye  principally  directed  to  the  judgments  men- 
 tioned in  the  verses  immediately  preceding.  Whatever  be  the 
 particular  scope  of  this  passage,  we  are  assured  from  other 
 places,  that  the  Israelites  sustained  a  typical  character,  both  as  to 
 privileges  and  judgments. 
 
 It  is  the  same  word  in  the  original,  which  is  used  in  both 
 verses.  It  properly  denotes  such  examples  as  were  meant,  not 
 merely  for  instruction  in  general,  according  to  the  intention  of 
 all  the  examples  recorded  in  Scripture,  but  such  as  were  express- 
 ly designed  to  be  emblems  or  figures.  The  word  may  be  most 
 literally  rendered  (yfies.  It  has  been  observed,  that  the  apostle, 
 in  the  use  of  this  term,  borrows  an  image  from  a  statuary,  who 
 makes  a  model  in  wax  or  clay,  of  an  intended  marble  or  golden 
 statue  of  a  king,  or  some  distinguished  ,  personage.  All  those, 
 of  whom  we  read  in  Scripture,  are  examples  to  us,  in  conse- 
 quence of  their  history  being  recorded  by  the  Spirit  of  inspira- 
 tion. But  the  Israelites  are  not  "  our  examples,"  merely  be- 
 cause their  history  is  recorded  ;  but  their  history  is  recorded,  be- 
 cause they  were  primarily  designed  to  be  in  a  special  manner 
 "  our  examples."  The  things  which  are  written '^  liapfiaied  unto 
 *'  them  for  ensamples,"  or  ''  befel  them  in  a  figure."     The  dis- 
 
 2  Gal.  3,  9.  a  Heb.  xi.  40.  b  Heb.  x.  1. 
 
 c  CoL  ii.  17.  d  Heb.  viii.  5.  e  Heb.  ix.  9. 
 
 /iCor.  X.  6.11. 
 
158  ON  THE   HISTORY  OF  ISRAEL, 
 
 pensations  of  Providence  towards  them  were  principally  meant 
 as  patterns  of  the  divine  conduct  towards  the  Christian  church. 
 And  in  consequence  of  this  original  design,  regulating  the  events 
 themselves,  "  they  are  ivruien  for  our  admonition,  upon  whom 
 "  the  ends  of  the  world  are  come."  The  idea  conveyed  by  the 
 word  admonition,  is  very  beautiful.  It  denotes,  that  wholesome 
 admonition,  when  successful,  restores  the  mind,  which  was  for- 
 Trterly  fluctuating  and  disturbed,  to  a  state  of  composure  and  se- 
 renity. How  great  is  the  tumult  excited  in  the  soul,  by  its 
 "  lusting  after  evil  things,  as  they  also  lusted  I"  But  the  awful 
 evidences  of  the  divine  displeasure,  in  their  punishment,  are 
 designed  as  means  in  the  hand  of  the  Spirit,  for  stilling  this 
 tumult  in  the  hearts  of  Christians,  and  for  deterring  them  from 
 similar  provocations  It  is  thought  that,  in  this  expression, 
 *'  upon  whom  the  ends  of  the  world  are  come,"  there  is  an  al- 
 lusion to  the  manner  in  which  the  Jews  divided  the  period  of 
 the  world's  duration.  They  spoke  of  three  ages  ;  the  first,  be- 
 fore the  law  ;  the  second,  under  the  law  ;  and  the  third,  after 
 the  law.  The  apostle,  in  the  very  language  in  which  he  cha- 
 racterizes Christians,  seems  to  urge  the  necessity  of  their  pro- 
 fiting by  these  examples.  "  The  ends  of  ages,"  he  says,  "  are 
 *'  come  upon"  them.  He  represents  the  age,  under  which  they 
 live,  as  the  complement  of  both  the  ages  which  preceded  it  ; 
 and  the  former  dispensations  as  perfected  in  that  of  the  New 
 Testament.  Therefore,  as  the  light  of  the  church  is  greatly 
 increased,  and  as  the  doctrines  and  events  of  former  times  are 
 now  meant  to  have  their  full  effect,  her  guilt  must  be  greatly  ag- 
 gravated, if  she  refuse  to  take  warning.* 
 
 But  before  proceeding  to  a  more  particular  consideration  of  the 
 liistoryofthechurchofIsrael.it  maybe  necessary  to  observe, 
 that  the  types  or  examfiles^  exhibited  to  us  in  Scripture,  are  of 
 two  sorts  ;  either  of  express  institution,  or  of  providential  ordi- 
 nation. Many  of  these  were  expressly  instituted  by  God,  for  re- 
 presenting Christ  and  the  blessings  of  the  gospel.  These  were 
 either  persons  or  things.  There  were  many  persons,  who  were 
 typical  of  Christ,  as  being  invested  with  particular  offices,  -which 
 had  their  completion  in  him  only  as  Mediator.  Such  were  Mo- 
 ses and  Aaron,  David  and  Solomon.  Many  things  were  also 
 typical  by  express  instistution  ;  as  the  whole  of  the  service  of 
 God  under  the  law.  But  besides  these,  there  were  n»any  things 
 and  actions,  which,  although  not  capable  of  a  solemn  institution, 
 ■were  providentially  ordained  io  be  typical  of  tuture  events.  Some 
 of  these  are  particularly  applied  by  the  Spirit  of  God,  in  the  New 
 Testament,  to  things  pertaining  to  the  gospel.     Others  may  be 
 
 *  TfAes  is  used  in  the  same  sense,  as  denoting  completion  or 
 perfection,  when  it  is  said,  that  "  Christ  is  the  end  of  the  law  for  right- 
 *'  eousness  unto  everv  one  that  believeth,"  Rom.  x.  4.  See  also  Luke 
 :<xii.  37. 
 
THE  ISRAELITES  BONDMEN,  &C.  159 
 
 thus  applied,  according  to  that  general   rule  already   considered, 
 that  "  all  things  happened  unto  them  for  ensamples."^ 
 
 It  may  also  be  observed,  that  while  the  Israelites,  as  a  people, 
 prefigured  the  New-Testament  Church,  they  must  not  be  view- 
 ed, according  to  the  vain  imaginations  of  some,  as  if  their  charac- 
 ter had  been  merely  figurative.  "  This  people."  to  adopt  the 
 language  of  an  eminent  writer,  '<  was  so  a  figure  of  the  Christian 
 "  church,  as  to  be  itself  a  true  church.  Its  state  so  delineated 
 "  ours,  that  it  was  nevertheless  a  state  proper  for  the  church  at 
 *'  that  period.  The  promises  given  to  the  Israelites,  so  shadow- 
 "  ed  forth  the  gospel,  that  they  contained  it.  While  their  sac- 
 "  raments  prefigured  ours,  they  were  notwithstanding  for  that 
 *'  time  true  sacraments  of  present  efficacy.  They  enjoyed  the 
 "  same  spirit  of  faith,  who  then  rightly  used  both  the  doc- 
 *<  trines  and  the  signs. "A 
 
 SECTION    I. 
 
 77ie  Israelites  bondmen  in  Egyfit. — Chosen  to  be  a  peculiar  peofile, 
 — At  first  rejected  the  typical  Saviour. — Passed  through  the  Red 
 Sea. —  Had  'he  law  given.— Their  worship  typified  that  of  the 
 JVew-Testatnent  Church. 
 
 Let  us  now  more  particularly  inquire,  in  what  respects  the 
 history  of  Israel  contains  instruction  for  us.  This  subject  would 
 admit  of  very  ample  discussion.  But  we  mean  only  to  take  no- 
 tice of  some  particulars  in  their  history,  which  may  serve  aa  a 
 key  to  the  whole. 
 
 I,  The  literal  Israelites  were  all  in  a  state  oi  bondage  m  Egypt. 
 The  Lord  had  said  to  their  father  Abraham  ;  "  Know  of  a  sure- 
 "  ty.  that  thy  seed  shall  be  a  sti  anger  in  a  land  that  is  not  theirs, 
 "  and  shall  serve  them,  and  they  shall  afflict  them  four  hundred 
 "  years. "2  When  the  time  appointed  was  come,  the  prophecy- 
 was  exactly  fulfilled.  They  were  not  only  reduced  to  a  slate  of 
 servitude,  but  treated  as  the  vilest  slaves.  "  The  Egyptians 
 "  made  the  children  of  Israel  to  serve  v.ith  rigour.  And  they 
 "  made  their  lives  bitter  with  hard  bondage,  in  mortar,  and  in 
 *'  brick. "X:  They  were  employed  in  the  meanest  and  dirtiest 
 work.  It  was  impossible  for  them  to  please  their  cruel  taskmas- 
 ters.^ They  rose  in  their  demands.  Not  satisfied  with  their  for- 
 mer labour,  they  required  the  full  tale  of  brick  without  allowing; 
 straw./  These  taskmasters  only  fulfilled  the  orders  of  their  lui- 
 feeling  tyrant  Pharaoh,  who  seems  to  have  been  divided  between 
 
 g  See  Owen  on  Heb.  iiil  7—11.    Vol.  ii.  p.  72—77. 
 
 h  Calvin.  Comment,  in  1  Cor.  x.  11. 
 
 i  Gea  xv.  13.  k  Exod.  i.  13, 14.  /  Exod.,v.  ^,. 
 
160  THE  ISRAELITES  BONDMEN,  ScC. 
 
 feai'  and  avarice.  He  was  afraid  of  the  grooving  power  of  the 
 Israelites.  Yet,  from  his  avarice,  he  was  unwilling  to  lose  their 
 labours.m  He  would  neither  suffer  them  to  live  as  the  rest  of 
 his  subjects,  nor  consent  that  they  should  leave  his  dominions. 
 To  weaken  their  power,  he  commanded  that  all  theirmale  chil- 
 dren should  be  destroyed. 
 
 ■      .  ^ 
 
 Instead  of  relaxing  from  his  severity,  after  Moses  had  deman- 
 ded the  liberation  of  Israel  in  the  name  of  Jehovah,  he  increased 
 their  boudao-e.  From  the  eagerness  of  this  people  to  embrace 
 the  first  opportunity  of  making  to  themselves  a  golden  calf,  we 
 might  vcciion  it  in  the  highest  degree  probable,  that  they  were  so 
 far  in  love  with  their  bondage  as  to  woisiiip  the  gods  of  Egypt. 
 Bur  we  JVC  not  left  to  mere  conjecture  on  tliis  head.  Many  ages 
 after  their  deliverance  from  Egypt,  the  Lord  exhibits  against 
 them  the  charge  of  idolatry  in  this  respect.  To  the  prophet 
 Ezekiel  he  delivers  this  command  ;  "  Say  unto  them,— In  the 
 "  day  ilKit  I  lifted  up  njine  hand  unto  them,  to  bring  them  forth 
 "  of  the  land  of  Egypt, — then  said  I  unto  them,  Cast  ye  away 
 *'  every  man  the  abominations  of  his  eyes,  and  defile  not  your- 
 "  selves  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,  "m  The  church  of 
 Israel  is,  by  a  striking  metaphor,  exhibited  as  an  harlot.  That 
 idolatrous  country  is  represented  as  the  bed  in  which  she  was 
 first  defiled  :  and  to  her  debasement  there,  all  her  subsequent 
 impurities  are  traced. o 
 
 Here  we  have  a  lively  picture  of  the  natural  state  of  the  true 
 Israel.  They  are  all  bondmen.  For  "  whosoever  worketh  sin, 
 "  is  the  bond-servant  of  sin."/'  How  despicable  their  situation, 
 and  how  vile  their  employment !  They  are  in  "  the  miry  clay."jr 
 They  "  lie  among  the  pots."r  They  "  lade  themselves  with 
 "  thick  clay."*  'i'hey  are  totally  defiled  in  the  service  of  sin  ; 
 "  altogether  as  an  unclean  thing."  They  reckon  themselves  free, 
 but  '•  they  are  the  servants  of  corruption."  According  to  the 
 number  of  their  lusts  are  their  taskmasters.  These  require  the 
 most  implicit  obedience  to  their  orders.  The  wretched  sinner 
 exerts  himself  to  the  utmost,  to  satisfy  his  lusts.  But  they  are 
 insatiable.  The  more  they  are  indulged  the  more  do  they  de- 
 mand. Even  when  he  has  no  present  means  of  gratifying  them, 
 they  insist  lor  the  full  fair  of  gratifications.  Like  the  Egyptian 
 taskmasters,  they  virtually  say,  "  Go,  get  ye  straw  where  yc  can 
 *'  find  it  :  yet  not  ought  of  your  work  shall  be  diminished,"f 
 All  these  lusts  are  under  the  dominion  of  Satan,  "  the  spirit  that 
 "  nov/  workeilj  powerfully   in    the   children   of  disobedience   ;"« 
 
 m  Exod.  i,  9,  10. 
 
 n  Ezek.  xx.  5, — 8.  See  also  Lev.  xvii.  7.  o  Ezek.  xxiii.  3,  8, 10,  27. 
 
 Ji  John  viii.  34.  g  Psal.  xl.  2. 
 
 r  Pbal.  Ixviii.  13.  s  Hab.  ii.  6, 
 
 t  Exod.  v.  11.  zi  Eph.  ii.  2. 
 
ISRAEt  A  CHOSEN  PEOPLE.  Idl, 
 
 that  "  leviathan,  the  piercing  serpent,  even  leviathan  that  crook* 
 «  ed  serpent,"  that  "  great  dragon,"  of  which  Pharaoh  was  onljr 
 an  emblem. t;  Under  his  influence,  blinded  sinners  drudge  hard 
 for  their  own  destruction.  They  spend  their  strength  in  his  sei'- 
 vice,  although  death  be  their  only  wages.  Do  they  at  any  time 
 discover  a  desire  to  quit  his  service  ?  Are  they  awakened  by 
 the  Lord's  messengers  ?  Their  hard  master  assigns  them  more 
 work.  He  throws  in  new  fuel  to  their  lusts.  He  tries  to  bind 
 them  faster  "  with  the  cords  of  their  sins."  As  Pharaoh  com- 
 manded that  every  male'C/iild,  as  soon  as  it  was  born,  should  be 
 cast  into  the  river  ;w  this  cruel  tyrant,  as  soon  as  he  perceives  any- 
 thought  arising  in  their  hearts,  which  threatens  the  security  of 
 his  kingdom,  does  his  utmost  to  drown  it  in  the  filthy  torrent  of 
 corruption.  Thus,  often  after  partial  awakenings,  their  bondage 
 seems  greater  than  ever. 
 
 Every  spiritual  Israelite,  while  in  his  natural  situation,  serves 
 the  gods  of  Egypt.  This  present  evil  world  is  his  god  ;  and,  in 
 serving  it,  he  serves  "  the  god  of  this  world,"  He  keeps  a  firm 
 hold  of"  the  abominations  of  his  eyes."  How  contemptible  were 
 the  deities  of  the  Egyptians  I  They  worshipped  calves,  and  cats, 
 and  crocodiles  ;  the  meanest  and  the  most  destructive  animals. 
 Such  deities  fitly  represent  the  objects  of  the  sinner!s  attach- 
 ment. They  are  all  not  merely  vile,  but  destructive.  They  are 
 pleasures  which  "  war  against  the  soul."  All  the  partial  apos- 
 tacies  of  the  children  of  God,  after  they  are  delivered  from  the 
 dominion  of  sin,  must  be  traced  to  the  depravity,  of  their  natural 
 Slate  "  in  the  land  of  Egypt." 
 
 They  are  also  under  bondage  to  the  law  as  a  covenant  of  works. 
 This  demands  perfect  obedience  to  its  precept.  It  requires  the 
 full  tale_ of  duties  ;  but  it  allows  no  straw.  Nor  can  it  be  accu- 
 sed of  injustice.  For  it  views  every  man  in  that  state,  in  which 
 all  mankind  were  subjected  to  its  rightful  authority  in  the  first 
 Adam.  "  The  law  is  holy,  and  the  commandment  holy,  and 
 *'  just,  and  good  ;"  although  we  are  "  carnal,  sold  under  sin."j? 
 As  the  Israelites  were  beaten  by  their  taskmasters,  when  they 
 did  not  fulfil  their  work,?/  the  law  strikes  with  the  rod  of  its 
 curse  all  who  do  not  obey  its  precept.  For  this  is  its  awful  de- 
 nunciation ;  "  Cursed  is  every  one  that  continueth  not  in  all 
 •'  things  written  in  the  book  of  the  law,  to  do  them." 
 
 II.  The  Lord  chose  Israel  to  be  a    peculiar  people,  although 
 
 they  had  nothing  to  recommend  them  to  his  love  :  He  "   avouch- 
 
 "  ed  them  to  be  his  peculiar  people,— and  to  make  them  high  a- 
 
 ■  *' bove  all  the  nations  he  had  made,  in   praise,  and  in  name,  and 
 
 "  in  honour. "z      Nothing   respecting  their  origin  as  a  people, 
 
 V  Isa.  xxvii.  1.  corop.  with  Exek.  xxix.  3- 
 
 w  Exod.  i.  22.  x  Rom.  vii.  12, 14. 
 
 y  Exod.  v.  14,  Z  Deut,  xxvL  18,  IR, 
 
 Vol.  I.  W 
 
162  THE   TYPICAL   SAVIOtJR 
 
 their  situation,  qualities  or  conduct,  at  the  time  of  his  separating' 
 ihem  from  other  nations,  or  iheir  future  conduct,  could  in  the 
 least  procure  his  love.  His  choice,  as  he  often  informs  them, 
 was  absolutely  sovereign.  "  The  Lord  set  his  love  upon  them, 
 "  and  chose  them, — because  the  Lord  loved  them. "a  In  this 
 ehoice,  and  in  the  sovereignty  of  it,  Israel  was  a  type  of  the 
 church  of  Christ,  under  the  New  Testament.  To  her  members 
 are  the  characters  of  God's  ancient  people  applied  ;  "  Ye  are  a 
 "  chosen  generation, — a  peculiar  people  ;  that  ye  should  shew 
 ''  forth  the  praises  of  him  who  hath  called  you  out  of  darkness 
 "  into  his  marvellous  light  :  which  in  time  past  were  not  a  peo- 
 "  pie,  but  are  now  the  people  of  God  :  which  had  not  obtained 
 "  mercy,  but  now  have  obtained  mercy.''^ — But  we  mean  to  il- 
 lustrate tiiis  point  afterwards,  when  we  come  to  speak  more  par- 
 ticularly of  divine  sovereignty. 
 
 ni.  When  the  Lord  was  pleased  to  raise  up  a  typical  Saviour 
 for  Israel,  xhey  aifiViit  rejected  him.  The  proto-martyr  Stephen, 
 "  in  his  striking  summary  of  the  history  of  Israel,  takes  particular 
 notice  of  this  circumstance,  as  an  evidence  of  their  national  obdu- 
 racy :  "  This  Moses,  whom  they  refused,  saying,  Who  made 
 "  thee  a  ruler  and  a  judge  ?  the  same  did  God  send  to  be  a  ruler 
 "  and  a  deliverer  by  the  hands  of  the  angel  who  appeared  to  him 
 in  the  bush.'V  Stephen  refers  to  the  account  given  of  the  first 
 public  appearance  of  Moses,  when  "  it  came  into  bis  heart  to  visit 
 «'  his  brethren  the  children  of  Israel."  We  are  informed  that, 
 »'  seeing  one  of  them  suffer  wrong,  he  defended  him,  and  aven- 
 "  ged  him  that  was  oppressed,  and  smote  the  Egyptian  :  For  he 
 **  supposed  his  brethren  should  have  understood,  how  that  God 
 "  by  his  hand  would  deliver  them ;  but  they  understood  not. 
 "  And  the  next  day  he  shewed  himself  unto  them,  a«  they  strove, 
 "  and  would  have  set  them  at  one  again,  saying,  Sirs,  ye  are  breth- 
 "  ren,  why  do  ye  wrong  one  to  another  I  But  he  that  did  his 
 "  neighbour  wrong  thrust  him  away,  saying.  Who  made  thee  a 
 "  ruler  and  a  judge  over  us  ?  Wilt  thou  kill  me,  as  thou  didst  the 
 "  Egyptian  yesterday  V'd  Moses  had  not  yet  formally  received  his 
 inission  from  God,  nor  been  endowed  with  those  miraculous 
 powers  by  which  it  was  to  be  attested.  But  are  we  to  suppose 
 that  he  did  wrong  in  vindicating  the  cause  of  his  brethren  ?  On 
 the  contrary,  Stephen,  "  being  full  of  the  Holy  Ghost,"  evidently 
 narrates  the  conduct  of  Moses  with  approbation.  He  declares, 
 that  Moses  himself  supposed  that  the  Israelites  "  should  have 
 "  understood,  that  God  by  his  hand  would  deliver  them."  Thu^ 
 it  appears  that  Moses  acted  from  a  persuasion  of  his  being  raised 
 up  by  God  for  judging  Israel.  It  would  seem,  indeed,  that, 
 in  killing  the  Egyptian,  he  acted  by  an  immediate  impulse  of  the 
 Holy  Spirit ;  especially  as  his  choice  at  this  period  is  elsewhere 
 
 a  Deut.  vii,  7,  8.  b  1  Pet.  ii.  9,  10. 
 
 c  Acts  vii.  S5.  <i  Acts  vii.  23--28.  ;  Exod.  ii.  11— 14#' 
 
REJECTEB  BY   ISRAEL.  163 
 
 ftscribed  to  faith.  "  By  faith  Moses,  when  he  nvas  come  to  years, 
 *'  refused  to  be  called  the  son  of  Pharaoh's  daughter."  Now,  it 
 was  at  this  very  period,  "  when  Moses  was  grown,  that  he  went 
 *'  out  unto  his  brethren,  ^nd  looked  on  their  burdens."^ 
 
 ''■  Stephen  ascribes  this  refusal  to  the  Israelites  in  general:  and, 
 indeed,  there  is  no  evidence  that  any  of  them  disapproved  of  the 
 conduct  of  him  who  treated  Moses  opprobriously.  I'heir  rejec- 
 tion of  this  deliverer  manifests  their  ingratitude,  both  to  God  and 
 to  his  servant.  It  also  shews,  that,  how  much  soever  they  com- 
 plained under  their  oppressions,  they  had  no  proper  desire  of 
 deliverance.  They  knew  not  the  worth  of  this  blessing,  when  it 
 was  in  their  offer.  The  reluctance  they  discovered  on  this  occa- 
 sion, was  certainly  a  chief  reason  of  the  great  unwillingness 
 of  Moses  to  submit  to  the  work  of  delivering  Israel,  forty  years 
 afterwards.  Otherwise,  it  seems  unaccountable  that  he,  who 
 was  formerly  so  forward  in  the  service,  should  now  make  so  raa- 
 iiy  objections  to  it,  although  expressly  called  of  God./ 
 
 When  Moses,  at  the  command  of  Jehovah,  had  left  Midian» 
 and  when  he  and  Aaron  had  delivered  the  divine  message  to  Pha- 
 raoh, with  respect  to  the  liberation  of  Israel,  he,  instead  of  dimin- 
 ishing, increased  their  burdens.^-  What  was  the  consequence  i 
 The  Israelites  accuse  these  servants  of  God  as  the  authors  of 
 their  troubles.  "  They  said  unto  them,  The  Lord  look  upon 
 "  you,  and  judge,"  or  "  be  avenged  ;  because  ye  have  made  our 
 "  savour  to  be  abhorred  in  the  eyes  of  Pharaoh,  and  in  the  eyes 
 *'  of  his  servants,  to  put  a  sword  in  their  hands  to  slay  us."/i— ^ 
 Such  was  their  conduct,  although  Aaron  had  informed  them,  in  a 
 public  assembly,  of  all  that  the  Lo3s.d  had"  spoken  to  Moses  con- 
 cerning their  deliverance,  and  had  "  done  the  signs'^  which  h© 
 was  empowered  to  do  ''■  in  the  sight  of  the  people. "i 
 
 In  their  conduct  we  may  see  that  of  the  spiritual  Israel  before 
 conversion.  Their  hearts  are  totally  unaffected  by  the  astonish- 
 ing display  of  divine  love  in  raising  up  for  them  a  Saviour.  When 
 this  compassionate  Saviour  looks  on  their  affliction,  and  begins  to 
 judge  them,  by  the  operation  of  his  Spirit  in  conviction,  when  he 
 "  reproves  them  of  sin,"  or  lays  his  hand  on  some  particular  cor- 
 ruption, they  virtually  say,  "  Who  made  thee  a  ruler  and  a  judge 
 "  over  us  ?"  They  "  set  at  nought  his  counsel,  and  despise  all  his 
 "  reproof."  When  he  "  brings  forth  judgment,"  in  the  dispen- 
 sation of  the  gospel,  exhibiting  to  them  his  complete  and  ever- 
 lasting salvation  ;  they  say,  "  Depart  from  us,  for  v/e  desire 
 *'  not  the  knowledge  of  thy  ways."  They  will  "  not  submit  them- 
 "  selves  to  the  righteousness  of  Jesus  Christ."  "  What  ?"  says 
 the  vain  worldling,  "  must  I  become  dead  to  society  ?  Must  all 
 «  my  hopes  of  pleasure  and  preferment  be  strangled  in  the  birth  ? 
 
 e  Heb.  xi.  24.  conip.  with  Exod.  ii.  10, 1 1. 
 /Exod,  iv.  1 — 14.  g  Chap.  v.  1 — 9. 
 
 A  Ver.  21.  i  Chap.  iv.  28--3«. 
 
164  ISRAEL  A  REDEEMED    PEOPLE, 
 
 •'  Must  I  become  a  gloomy,  melancholy  person,  like  such  a  one  ?** 
 When  the  consciences  of  elect  sinners  arc  so  awakened,  by  means 
 of  the  word,  that  they  find  the  burden  of  sin  such  as  they  never 
 found  it  before  ;  often  do  they,  like  the  ancient  Israelites,  ascribe 
 all  their  troubles  to  the  faithful  servants  of  God  ;  supposing  that 
 they  might  still  have  lived  in  peace,  had  they  not  heard  this  or 
 that  minister,  this  or  the  other  sermon.  "  They  will  not  come," 
 they  '*  incline  not  to  come  to  Christ,  that  they  may  have  life." 
 They  wish  to  be  delivered  from  Avrath.  But  they  have  no  genu- 
 ine desire  of  deliverance  from  their  worst  bondage.  For  they 
 continue  in  love  with  sin.  Could  the  justice  of  God  have  been 
 impeached-  although  he  had  left  unbelieving  and  ungrateful  Israel 
 to  groan  under  the  yoke  of  Pharaoh,  after  they  had  so  contemptu- 
 ously treated  the  deliverer  whom  he  had  sent  and  miraculously 
 attested  ?  Such  is  the  perverseness  which  the  elect  often  discover, 
 after  God  begins  to  deal  with  their  souls,  as  plainly  to  shew,  that 
 all  he  does  for  them,  is  merely  the  fruit  of  sovereign  mercy. — > 
 Such  is  the  guilt  of  their  unbelief,  in  resisting  the  common  op- 
 erations of  his  Spirit,  and  rejecting  the  offered  Deliverer  ;  that 
 of  itself  it  would  be  a  sufficient  ground  of  eternal  condemnation, 
 although  they  were  not  chargeable  with  the  guilt  of  any  other 
 sin. 
 
 IV.  The  Lord  redeemed  Israel  from  Egypt  by  a  wonderful  dis- 
 play of  his  power.  Therefore  it  is  often  said,  that  he  "  brought 
 *'  them  out  by  strength  of  hand."  He  had  declared  to  Abrahani 
 concerning  his  posterity  ;  "  That  nation  whom  they  shall  serve 
 "  will  1  judge  ;  and  afterward  shall  they  come  out  with  great 
 *'  substance. "A'  He  began  his  work  of  judgment,  by  bringing 
 his  plagues  on  Pharaoh,  and  on  his  servants,  and  on  all  the 
 Egyptians.  After  they  had  endured  nine  severe  plagues,  still 
 they  were  unwilling  to  let  Israel  go.  The  Lord  warned  them 
 of  one  more  awful  than  any  of  the  preceding  ;  the  destruction 
 of  all  the  first-born  in  the  land.  He  prepared  his  people  for  their 
 deliverance,  by  the  observation  of  the  Passover  ;  and  preserved 
 them  from  the  general  calamity,  by  the  sprinkling  of  blood./  So 
 xrmch  were  the  Egyptians  affected  by  the  plague  of  the  first-born, 
 that  they  "  were  urgent  upon  the  people  that  they  mjght  send 
 "  tl>em  out  of  the  land  in  haste  :  for  they  said.  We  be  all  de^d 
 "  men."  They  ''  were  thrust  out  of  Egypt."?«  On  that  fatal 
 night  did  the  Lord  "  execute  judgment  against  all  the  "  gods  of 
 "  Egypt."«  He  caused  his  people  also  to  '*  spoil  the  Egyptians. "o 
 The  Israelites  had  not  gone  far,  before  Pharaoh  and  his  servants 
 repented  that  they  had  allowed  them  to  depart.  They  said,"  Why 
 «'  have  we  done  this,  that  we  have  let  Israel  go  from  serving  us  ?/i" 
 Pliaraoh  accordingly  made  ready  a  great  army,  and  pursued  then> 
 with  the  most  insolent  boastings.  VVhen  the  host  of  Pharaoh  ap- 
 proached, such  was  the  situation   of  the  Israelites,  that  it  is  not 
 
 k  Gen.  XV.  14.  ZExod.  xii.  1—13.  ?«  Ver.  33,  39. 
 
 71  Ver.  12.  e  Vei'.  35,  36.  fi  Chap.  xiv.  4* 
 
ISRAEL  A    REDEEMED  PEOPLE.  165 
 
 surprising  that  he  should  consider  them  as  completely  entangled, 
 and  that  unbelief  should  represent  their  case  as  hopeless.  For 
 they  were  inclosed  by  high  mountains  on  either  hand,  while  th^ 
 Egyptian  army  pressed  them  behind,  and  the  Red  Sea  lay  di- 
 jectly  before  them.  They  had  no  choice,  but  either  to  be  at  the 
 mercy  of  Pharaoh,  or  to  enter  into  the  devouring  deeps  of  the 
 sea.  At  the  command  of  God  they  went  forward.  Moses  lifted 
 up  his  rod,  and  stretched  his  hand  over  the  sea.  By  means  of 
 a  strong  east  wind,  God  caused  the  sea  to  go  back,  and  made  it 
 dry  land.  "  The  waters  were  divided.  And  the  children  of  Is- 
 *'  rael  went  into  the  midst  of  the  sea  upon  t'^e  dry  ground  ;  and 
 "  the  waters  were  a  wall  unio  them  on  their  right  hand,  and  on 
 *'  their  left. "5'  The  Egyptians  pursued  the  Isra'elites  into  the 
 sea.  But  Moses,  at  the  command  of  God,  again  stretched  out 
 his  rod  over  the  sea,  and  it  covered  the  Egyptians,  so  that  not 
 so  much  as  one  of  them  escaped.  They  who  sought  the  destruc- 
 tion of  God's  people,  were  themselves  completely  destroyed. 
 
 What  Christian  perceives  not,  in  this  interesting  history,  ma- 
 ny striking  features  of  our  spiritual  redemption  ?  Often  the  Lord, 
 when  he  means  graciously  to  visit  the  "  vessels  of  mercy,"  pours 
 out  his  plagues  on  their  lusts.  Their  way  is  hedged  up  with 
 thorns.  They  seek  their  lovers,  but  they  cannot  find  them.  He 
 takes  away  their  corn,  and  their  wine.  He  destroys  their  vines 
 and  their  fig-trees  ;  the  things  that  ministered  to  corruption. ?• — 
 After  all,  sin  retains  its  hold  of  the  heart.  He  perhaps  inflicts 
 still  more  severe  strokes.  They  tremble  under  awful  apprehen- 
 sions of  eternal  destruction.  As  the  Egyptians  thrust  out  the  Is- 
 raelites, sin  as  it  were  contributes  to  its  own  destruction.  When 
 the  conscience  is  awakened  by  means  of  the  word,  sin  raises  such 
 a  tumult  in  the  soul,  as  more  fully  to  unfold  its  true  character, 
 and  display  its  desperate  wickedness,  than  it  had  done  before. 
 "  Sin,"  as  in  the  experience  of  Paul,  "  works  all  manner  of  con- 
 "  cupiscence."  The  very  attempts  which  it  makes  for  retaining 
 its  dominion,  are  overruled  for  hastening  its  destruction.  For  by 
 means  of  thein,  the  sinner  is  made  to  perceive  both  its  atrocity, 
 and  its  astonishing  power  in  the  heart.  He  is  perhaps  in  the 
 same  sitiration  with  the  Israelites  on  the  liorders  of  the  Red  Sea. 
 He  is  brought  to  the  brink  of  despair,  having  no  prospect  but 
 that  of  being  eternally  a  prey  to  sin,  and  to  its  dreadful  conse- 
 quences. Sin  not  only  wrought  in  Paul  "  all  manner  of  concu- 
 "  piscence  ;"  but  "  deceived  him,  and  slew  him  : — that  it  might 
 "  appear  sin,  it  wrought  death  in  him  by  that  which  is  good."* 
 But  in  the  time  of  greatest  extremity,  the  Lord  works  deliver- 
 ance. His  people  are  "  shut  up  unto  the  faith."  They  see  no  way 
 of  escaping  from  destruction,  but  by  an  immediate  obedience  to 
 *'  the  command  of  God,"  in  ''  believing  on  the  name  of  his  Son 
 "  Jesus  Christ."  They  have  indeed  been  formerly  redeemed  by 
 the  price  of  Christ's  blood,  by  the  blood  of  that  spotless  Lamb, 
 
 q  Exod.  xiv.  16, 21, 22.       r  Hos.  ii.  6—12,  9  Rom.  vii,8, 11, 13. 
 
166  ISRAEL  A  REDEEMED  PEOPLE. 
 
 ■who  is  "  our  Passover  sacrificed  for  us."  But  their  enemies  re- 
 tain the  dominion  over  them  till  they  be  also  redeemed  by  the 
 power  of  his  Spirit.  Christ  saves  them  not  by  ^/oorf  only,  but 
 also  by  ivater.  Of  this  salvation  we  have  an  illustrious  type  in 
 the  deliverance  of  Israel  at  the  Red  Sea.  This  deliverance,  in- 
 deed, may  be  viewed  as  at  once  prefiguring  the  merit  of  Christ  s 
 death,  and  the  power  of  his  Spirit  ;  the  deliverance  of  his  peo- 
 ple, both  from  their  guilt,  and  from  the  dominion  of  their  spirit- 
 ual enemies. 
 
 We  learn  from  an  inspired  writer,  that  all  the  Israelites  were 
 baptized  unto  Moses  "  in  the  cloud,  and  in  the  sea.'V  This  may 
 literally  refer  to  the  drops  of  water  which  might  fall  upon  them, 
 from  the  over-shadowing  cloud,  and  from  the  sea  which  stood  in 
 heaps  on  both  sides,  as  they  passed  through.  The  language  sig- 
 nifies, that  they  were  baptized  unto  Moses  as  a  typical  mediator  ; 
 and  thus  bound  to  submit  to  that  covenant,  which  God  was  after- 
 wards to  reveal  to  them  by  his  ministry.  But  it  also  plainly  de- 
 notes, that  in  the  passage  of  the  literal  Israel  through  the  Red 
 Sea,  we  have  a  figure  of  the  same  kind  with  the  initiating  seal  of 
 the  covenant  of  grace  ;  a  type  of  "  the  washing  of  regenera- 
 "  tion,"  and  sprinkling  of  the  blood  of  Jesus,  of  which  baptism  is 
 only  the  sign. 
 
 As  baptism  respects  the  removal  both  of  the  guilt,  and  of  the 
 power  and  pollution  of  sin,  it  is  natural  to  think,  that  the  bap- 
 tism of  Israel  in  the  sea  respected  both.  Was  the  Red  Sea 
 dried  up  by  means  of  the  rod  of  IV^oses  ?  By  the  cross  of  the  an- 
 titypical  Moses,  a  way  is  opened  for  his  spiritual  Israel  to  the 
 land  of  promise.  Did  the  waters  form  walls  for  the  defence  of  Is- 
 rael ?  It  is  by  the  blood  of  Jesus  that  they  are.  delivered  from 
 eternal  destruction.  Did  the  same  rod  which  divided  the  waters 
 for  the  salvation  of  Israel,  bring  them  back  for  the  destruction  of 
 the  Egyptians  ?  The  cross  of  Christ  is  "  to  them  who  are  called, 
 "  the  power  of  God  ;"  although  to  others  a  stumbling  block." 
 That  very  gospel,  which  to  some  is  the  savour  of  life  unto  life,  is 
 to  others  the  savour  of  death  unto  death.  Was  the  Red  Sea  dried 
 up,  not  only  by  the  stretching  out  of  the  rod  of  Moses,  but  by 
 the  blowing  of  a  strong  ivind  ?  The  Lord  Christ  sends  forth  his 
 word,  which  is  "  the  rod  of  his  mouth  ;"  "  the  rod  of  his 
 "  strength  ;  "?i  he  accompanies  it  by  the  operation  of  his  Spirit, 
 "  that  wind  which  "  bloweth  where  it  listeth  -"v  and  his  chosen 
 "  people  pass  from  death  unto  life."  They  who  before  saw  insu- 
 perable difficulties  in  the  way  of  their  coming  to  Christ,  now  find 
 them  all  removed.  "  By  faith,  they  pass  through  the  Red  Sea 
 "  as  on  dry  Iand.."zy 
 
 As  God  began  io  judge  the  enemies  of  his  people,  when  he  in- 
 flicted his  grevious  plagues  on   them,  he  finished  this  work  by  ' 
 
 t  1  Cor.  X.  2.  u  Isa.  xi  4  ;  Psa.  ex.  2. 
 
 V  John  iii.  8.  See  also,  Iss.x".  15,  ?*;  Heb.xi.  29.  ^,, 
 
THE  LAW  GIVEN"  TO  THE  ISRAELITES.         167 
 
 their  complete  destruction  in  the  Red  Sea.  Then  was  his  pro- 
 mise  fulfilled  ;  "  The  Lord  shall  fight  for  you,  and  ye  shall 
 "  hold  your  peace. "j:  The  Lord  redeems  his  spiritual  Israeli 
 by  a  deliverance,  resembling  that  of  his  ancient  people,  when 
 he  brought  them  out  of  Egypt.  Therefore  he  says,  "  Accord- 
 "  ing  to  the  days  of  thy  coming  out  of  the  land  of  Egypt,  will 
 «  I  shew  unto  him  marvellous  things."  And  how  does  the 
 church  interpret  this  gracious  promise  ?  By  an  evident  allu- 
 sion to  the  destruction  of  Pharaoh  and  his  host.  "  Jle  will  sub- 
 "  due  our  iniquities  ;  and  thou  wilt  cast  all  our  sins  into  the 
 "  depths  of  the  sea."t/  The  "  old  man"  is  destroyed  in  the  M'ork 
 of  regeneration.  The  dominion  of  sin  is  as  certainly  broken,  as 
 its  guilt  is  removed  ;  so  that  the  Christian  has  no  more  reason  to 
 fear  that  it  shall  regain  its  power,  or  rise  up  against  him  to  con- 
 demnation, than  the  Israelites  had  to  fear  that  Pharaoh  and  his 
 host  should  again  tyrannize  over  them,  after  they  saw  them 
 drowned  in  the  Red  Sea.  Here  also  we  have  a  type  of  the  final 
 destruction  of  sin. 
 
 Christ  also  judges  "  the  prince  of  this  world,"  and  "  casts  him 
 "  out"r  of  their  hearts,  delivering  them  from  his  tyranny  ;  as  he 
 hath  destroyed  his  power  on  the  cross.  Thus  he  *'  wounds  the 
 *'  dragon. "a  For  their  sakes  also  he  judges  this  world,  by  deliv- 
 ering them  from  its  dominion.  In  the  destruction  of  Pharaoh, 
 indeed,  we  have  a  type  and  pledge  of  the  final  overthrow  of  Sa- 
 tan, and  all  the  enemies  of  the  church  ;  of  that  serpent  and  his 
 seed,  who  have  still  sought  to  destroy  the  seed  of  the  woman.  In 
 this  great  work  they  are  made  to  "  stand  still,  and  see  the  salva- 
 *'  tion  of  their  God."  They  have  no  merit  in  the  work.  Al- 
 though made  active  in  turning  to  God,  the  change  is  wholly  the 
 effect  of  divine  power,  and  accomplished  by  the  Spirit  of  God 
 working  in  them. 
 
 In  the  destruction  of  the  Egyptians,  we  have  in  general  also  a 
 type  of  the  fate  of  all  who  are  finally  impenitent. 
 
 V.  The  law  was  given  to  the  Israelites  from  mount  Sinai.  It 
 was  the  purpose  of  God  to  employ  a  mediator  between  him  and 
 them  in  this  transaction.  But  he  so  ordered  nialters,  that  the 
 people  themselves  should  earnestly  desire  this  privilege,  in  con- 
 sequence of  a  deep  conviction  of  its  necessity.  Accordingly, 
 when,  in  the  proclamation  of  the  law,  they  heard  the  awful  voice 
 of  God,  accompanied  with  thunderings,  lightnings,  and  an 
 earthquake,  they  were  so  filled  with  terror,  that  they  said  unto 
 Moses,  "  Speak  thou  with  us,  and  we  will  hear  :  but  let  not  God 
 "  speak  with  us,  lest  Ave  die."6  God  approved  of  their  proposal. 
 Therefore  he  said  to  Moses  ;  "  1  have  heard  the  voice  of  th© 
 "  words  of  this  people,  which  they  have  spoken  unto  thee  :  they 
 
 X  Exod.  xiv.  14.  y  Mic.  vii.  15,  19.  3  Johnxijf  31; 
 
 «Isa.U.  9.  i5  Exod.  X3{»  18, 19. 
 
168        THE  LAW  GIVEN  TO  THE  ISRAELITES^ 
 
 *'  have  well  said  all  that  they  have  spoken, — Go,  say  unto  therrSv 
 "  Get  ye  into  your  tents  again.  But  as  for  thee,  stand  thou  her© 
 "  by  me,  and  I  will  speak  unto  thee  all  the  commaiulments,  and 
 "  the  statutes,  and  the  judgments  which  thou  shall  teach  them, 
 "  that  they  may  do  them  in  the  land  which  I  give  ihein  to  pos- 
 "  sess  it."c  Hence  the  apostle  Paul  declares,  that  the  law  was 
 "  ordained  by  angels  in  the  hand  of  a  mediator. 'V  By  the  medi- 
 ator here  mentioned,  some  suppose  that  our  Lord  himself  is 
 meant.  But  it  seems  more  natural  to  understand  the  language 
 with  respect  to  Moses,  who  was  evidently  employed  as  a  typical 
 mediator  ;  especially  as  it  is  elsewhere  said,  that  ''  the  law  was 
 "  given  by  Moses  -"e  and  that  the  statutes,  and  judgments,  and 
 laws,  were  "  made  between  the  Lord  and  the  children  of  lsrael> 
 "in  Mount  Sinai,  by  the ha7id o( Moses. '[f 
 
 On  this  occasion,  there  was  a  promulgation  of  the  law  as  a 
 covenant  of  works,  with  its  promise  and  threatening  annexed. 
 The  great  body  of  that  ignorant  and  obdurate  people  seem  to 
 have  understood  it  entirely  in  a  legal  sense.  However,  it  never 
 was  the  intention  of  God  to  give  life  to  man,  since  the  fall,  by  that 
 broken  covenant.  Man  could  not  receive  life  in  this  way  ;  for  the 
 law  was  "  weak  through  the  flesh,"  or  corruption  of  our  nature. 
 But  in  the  repetition  of  the  law  in  its  covenant  form,  God  had  vari- 
 ous important  ends  to  serve.  He  judged  this  necessary  for  mani- 
 festing ihe  immutability  of  the  law  in  its  fosderal  requisitions. 
 He  at  the  same  time  meant,  by  an  awful  display  of  its' strictness 
 and  severity,  to  restrain  that  stiff-necked  people  from  going  to 
 such  excess  in  sin  as  they  would  otherwise  have  done  ;  "  for 
 "  the  law  was  added  because  of  transgressions. ".§•  Thus  also  he 
 displayed  to  man  his  guilt  as  a  transgressor.  For  "  by  the  law  is 
 "  the  knowledge  of  sin. "/j  He,  by  the  same  means,  proclaimed 
 the  condemnation  of  the  sinner.  For  "  what  things  soever  the 
 "  law  saith,  it  saith  to  them,  who  are  under  the  law,"  not  that 
 any  mouth  may  be  opened  for  self-justification,  but  "that  every 
 "  mouth  may  be  stopped,  and  all  the  world  become  guilty,"  that 
 is,  evidently  appear  to  be  guilty  "  before  God."i  The  language 
 which  the  law  spoke  to  the  Israelites,  so  far  from  giving  ground 
 for  any  hopes  of  justification,  was  directly  calculated  to  convince 
 them  of  their  condemnation.  For  it  said,  "  Cursed  is  everyone 
 "  that  continueth  not  in  all  things. "/t  From  the  strictness  of  its 
 demands,  and  the  seveiity  of  its  denunciations,  the  law  was  meant 
 to  shew  the  necessity  of  a  Saviour.  Therefore  the  apostle 
 says  ;  "  The  law  was  our  schoolmaster,  to  bring  us  unto  Chnst, 
 that  we  might  be  justified  by  failh."/  The  law,  as  it  was'*  or- 
 "  dained  in  the  hand  of  a  mediator,"  looked  forward  to  its  full 
 completion  in  due  time.  For  as  really  as  Moses  siood  between 
 God  and  the  people,  that  glorious  Person,  whom  Moses  prefig- 
 ured, was  to  stand  in  the  relation  of  a  Mediator,  and  "  fulfil  all 
 
 c  Deut  V.  28— SI.  d  Gal.  iii.  19.  e  John  i.  17. 
 
 y  Lev.  xxvi.  46.  e*  (ial.  iii.  19.  h  Rom.  iii.  20i 
 
 i  Rom.  iii.  19.  k  Gal.  iii.  10.  I  Ver.  24. 
 
THE  LAW  GIVEN  TO  THE  ISRAELITES.         169 
 
 •'  righteousness,"  by  perfectly  obeying  the  precept  of  the   law, 
 and  completely  sustaining  its  curse. 
 
 The  precept  of  the  law,  as  a  covenant  of  works,  was  revealed 
 not  only  for  discovering  sin,  and  shewing  the  necessity  of  salva- 
 tion, but  in  direct  subserviency  to  the  appearance  and  work  of  the 
 promised  Messiah.  We  are  sure  that  the  curse  of  the  law  was 
 executed  on  him  as  our  surety.  He  was  "  made  a  curse  for 
 us.'Vi  He  was  prefigured,  and  directly  pointed  out,  in  all  the  sa- 
 crifices, as  the  sin-offering  for  his  people.  In  this  respect,  he  is 
 *'  the  end  of  the  law  for  righteousness."/!  But  in  order  to  the 
 completion  of  a  justifying  righteousness,  on  the  part  of  our  Re- 
 deemer, it  was  indispensably  necessary,  not  only  that  the  curse 
 of  the  law  should  be  sustained,  and  thus  removed,  byt  that  its  pre-  ■ 
 cept,  as  a  covenant,  should  be  fulfilled.  We  certainly  know  that 
 the  curse,  as  revealed  to  Israel,  bore  a  relation  to  him.  This 
 remarkably  appears  from  the  malediction  denounced  against  the 
 man  that  should  hang  on  a  tree.  Some  view  these  words,  "  The 
 "  law  was  added,  because  of  transgressions,"  as  signifying  that 
 the  law  was  added  to  the  covenant  made  with  Abraham,  in  rela- 
 tion to  the  finishing  of  transgression  by  the  suretyship  of  Christ  ; 
 especially  as  it  is  subjoined, — "  until  the  promised  seed  should 
 ♦'  come,"  which  restricts  this  use  of  the  law  to  the  period  pre- 
 ceding the  incarnation  and  death  of  the  Surety. 
 
 Now,  as  the  curse  of  the  law  referred  to  Christ,  it  is  reasona* 
 ble  to  conclude  that  its  precept  had  a  similar  respect.  Other- 
 wise, there  would  have  been  a  legal  reference  to  one  branch  of 
 his  surety-righteousness  only.  In  regard  to  the  precept,  as  well 
 as  the  curse,  he  is  the  end  of  the  law  for  our  justification.  Ac- 
 cordingly, God  revealed  the  precept  with  a  promise  of  life.— 
 For  it  was  said  ;  "  The  man  that  doth  these  things  shall  live  in 
 *♦  them."  This  undoubtedly  had  an  ultimate  respect  to  eternal 
 life  :  as  appears  from  our  Lord's  referring  the  young  man,  who 
 sought  to  "  inherit  eternal  life,"  by  his  own  doings,  to  the  law* 
 But  did  God  therefore  reveal  the  precept  of  the  law  with  a  design 
 that  men  should  expect  eternal  life  by  their  own  obedience  ?  By 
 no  means.  This  revelation  was  in  subserviency  to  the  perfect 
 obedience  of  the  Saviour,  that  man  who  was  to  do  these  things, 
 and  to  live  in  them,  nay,  in  this  way  to  give  life  to  all  whom  he 
 represented.  The  law,  therefore,  was  revealed  at  Mount  Sinai 
 as  a  covenant  of  works,  promising  eternal  life,  and  threatening 
 eternal  death  ;  as  the  observation  of  its  precept,  and  the  bearing 
 of  its  curse,  constituted  the  condition  of  the  covenant  of  grace  to 
 our  glorious  Surety.  To  this  purpose  it  has  been  said,  that  •'  the 
 "  Sinai  covenant  was  a  covenant  of  works,  as  lo  be  fulfilled  by 
 "  Jesus  Christ,  represented  under  an  imperfect  administration  of 
 *'  the  covenant  of  grace  to  Israel  :"  or,  that  it  is  ''  the  covenant 
 "  of  grace  as  to  its  legal  condition,  even  for  eternals,  to  be  per- 
 
 m  Gal.  iii.  13.  n  Rom.  x.  4. 
 
 Vol.  L  X 
 
170        THE  LAW  GIVEN   TO  THE   ISRAELITES. 
 
 "  formed  by  Jesus  Christ,  held  forth  under  a  servile,  typical,  ce>n- 
 "  ditional  administration  of  it  for  temporals  unto  Israel."© 
 
 The  law  was  also  given  to  Israel,  as  the  rule  of  their  obedience. 
 (?bd  thus  taught  them,  that  they  were  not  so  become  their  own 
 masters,  by  their  deliverance  from  Egyptian  bondage,  that  they 
 might  henceforth  live  as  they  pleased  :  but  that  their  obedience 
 was  thereby  transferred  to  him  ;  and  that  the  more  free  they 
 were  from  the  yoke  of  others,  the  more  they  were  bound  to  his 
 service.  H^nce  the  great  argument  which  he  employs,  for  en- 
 forcing obedience  to  his  commandnrents,  is  derived  from  the  con- 
 sideration of  this  merciful  deliverance  :  "  I  am  the  Lord  thy 
 "  God,  which  have  brought  thee  out  of  the  land  of  Egypt,  out  of 
 "  the  house  of  bondage. "/'  He  not  only  prefaces  the  moral  law 
 with  this  powerful  argument,  but  uses  it  on  other  occasions  for 
 enforcing  precepts  of  a  ceremonial  or  judicial  nature. (/  He  still 
 reminds  them,  that  they  are  under  the  strongest  obligations  as 
 "  a  people  saved  by  the  Lord." 
 
 In  all  this  they  were  a  remarkable  figure  of  the  spiritual  Is- 
 rael. While  they  are  yet  in  an  unrenewed  slate,  the  Lord  em- 
 ploys his  law  for  restraining  their  lusts.  He  says  to  each  of  his 
 elect,  '"  Live  in  thy  blood."/-  He  particularly  preserves  them 
 from  committing  the  "  sin  which  is  unto  death."  When  he  is 
 about  to  deliver  them  from  the  dominion  of  sin,  he  sends  his  law 
 for  conviction.  He  makes  the  commandment  to  co?ne,  by  disco- 
 vering to  them  its  spirituality  and  extent.  He  brings  home  the 
 curse  of  the  law  on  their  consciences.  Hence  they  die  to  all  le- 
 gal hopes  of  salvalion.s  They  ''  through  the  law  are  dead  to  the 
 '•  law"  as  a  covenant,  that  they  "  may  live  unto  God."r  Often 
 he  brings  them,  under  the  operation  of  the  spirit  of  bondage,  to 
 the  foot  of  Mount  Sinai,  "  to  the  mount  that  burns  with  fire,  and 
 "  unto  blackness  and  darkness,  and  tempest,  and  the  sound  of  a 
 *'  trumpet,  and  the  voice  of  words,  which  they  that  hear  entreat 
 "  that  the  word  may  not  be  spoken  to  them  any  more  '."u  Then 
 are  they  actuated  by  the  same  desire  as  God's  ancient  people.— 
 They  perceive  the  absolute  necessity  of"  a  days-man,"  who  can 
 "  lay  his  hand  upon  bolh."y  In  sovereign  mercy  the  Lord  re- 
 veals a  Mediator,  infinitely  able  for  this  work.  As  even  the  repe- 
 tition of  the  law,  at  Mount  Sinai,  in  its  covenant  form,  was  meant 
 in  direct  subserviency  to  a  better  covenant,  Christ  makes  no  other 
 use  of  the  law,  in  dealing  with  the  elect  before  conversion,  than 
 in  order  to  his  bringing  them  to  himself.  They  are  <'  concluded," 
 or  "  shut  up  as  prisoners,  all  under  sin,  that  the  promise  by  faith 
 "  of  Jesus  Christ  might  be  given  to  them."w 
 
 0  Petto's  Difference  between  the  Old  and  New  Covenant,  p.  124. 
 p  Exod.  XX.  2.  g  Lev.  xix.  36  ;  Numb.  x^'.  41, 
 
 7-  Ezek.  xvi.  6.  s  Rom.  vii.  9. 
 
 t  Gal.  ii.  19.  u  Hob.  xii.  18, 19. 
 
 .  V  Job  ix.  33.  TJ  Gal.  iii.  22. 
 
THE  LAW  GIVEN   TO  THE  ISRAELITES.         171 
 
 It  merits  our  special  attention,  that,  in  the  most  particular 
 prophecy  delivered  by  Moses  concerning;  the  Messiah,  he  not  on- 
 ly describes  him  as  a  Mediator,  but  as  his  own  anlitype  in  that 
 character  which  he  sustained  at  Mo\int  Sinai,  in  consequence  of 
 the  earnest  desire  of  Israel,  and  the  express  approbalion  and  or- 
 dination of  Jehovah.  In  the  solemn  repetition  of  the  law,  he 
 directs  the  eyes  of  all  the  tribes  to  this  most  important  circum- 
 stance. "  The  Lord  thy  God,"  he  says,  "  will  raise  up  unto 
 "  thee  a  Prophet  from  the  midst  of  thee,  of  thy  brethren,  like 
 "  unto  me  ; — according  to  all  that  thou  desiredst  of  the  Lord  thy 
 "  God  in  Horeb,  in  the  day  of  the  assembly,  saying.  Let  me  not 
 "  hear  again  the  voice  of  the  Lord  my  God  ;  neither  let  me  see 
 "  this  great  fire  any  more,  that  I  die  not.  And  the  Lord  said 
 «  unto  me.  They  have  well  spoken  that  which  they  have  spoken. 
 "  I  will  i'aise  them  up  a  Prophet  from  among  their  brethren, 
 «  like  unto  thee,":c  See.  This  Prophet  was  to  be  like  unto  Mo- 
 ses, particularly  as  corresponding  to  all  the  desire  of  Israel,  when 
 they  saw  the  necessity  of  a  Mediator.^  And  so  completely  is  he 
 qualified  for  the  work  of  standing  between  God  and  guilty  men, 
 that  his  character  is  commensurate  to  all  the  desire  of  every  soul 
 awakened  to  a  sense  of  his  sin  and  misery.  To  this  Mediator 
 are  all  the  elect  enabled  to  come,  in  the  day  of  their  effectual 
 vocation.  Convinced  that  they  have  no  righteousness  of  their 
 own  ;  by  faith  in  his  blood,  "  they  are  made  the  righteousness 
 "  of  God  in  him."  They,  who  in  their  own  persons  can  neither 
 fulfil  the  precept  of  the  law,  nor  bear  its  curse,  arc  viewed,  as 
 soon  as  they  believe,  as  having  perfectly  done  both  in  the  per- 
 son of  their  Surety.     For  they  are  "  crucified  with  Christ." 
 
 Was  the  law  given  to  ancient  Israel ,"  in  the  haad  of  a  Mediator," 
 as  the  rule  of  their  obedience  ?  In  this  respect  also  did  they 
 prefigure  the  true  seed  of  Abraham.  As  redeemed  from  spi- 
 ritual Egypt,  they  receive  the  law  as  a  rule  of  life.  They  are 
 indeed  eternally  delivered  from  it  as  a  covenant  of  works.  Yet 
 they  are  not  therefore,  "  without  law  to  God,  but  under  the  law 
 *'  \o  Christ."z  They  do  not  acknowledge  it,  as  promising  life 
 and  threatening  death.  But  they  receive  it  from  the  hand  of 
 their  loving  Redeemer,  who  hath  delivered  them  from  death, 
 and  given  them  eternal  life.  The  law,  as  a  covenant,  has  led 
 them  to  Christ  as  a  Mediator  ;  and  Christ  the  Mediator  leads 
 them  back  to  the  law,  as  the  eternal  rule  of  their  conduct.  .  The 
 great  motive  to  their  obedience,  is  the  consideration  of  his  ado- 
 rable love,  in  bringing  them  "  out  of  the  land  of  Egypt,  out  of 
 *'  the  house  of  bondage."  For  they  are  assured,  that  he  hath 
 "  delivered  them  out  of  the  hands  of  their  enemies,  that  they 
 «  might  serve  him,  without  fear^   in  holiness  and  righteousness 
 
 X  Deut.  xviii.  15 — 18. 
 
 y  See  this  passage  more  fully  explained,  Vindication  of  the  Doctrine  of 
 Scripture,  and  of  the  Primitive  Faith  concerning  the  Deity  of  Christ,  in 
 reply  to  Dr.  Priestly's  History  of  Eai'ly  opinions,  Sec  vol.  i.  p.  496—501. 
 
 z  1  Cor.  ix.  21. 
 
172  THE  WORSHIP   OF  ISRAEL. 
 
 *'  before  him,  all  the  days  of  their  life."a  They  know  that  they 
 are  perpetually  bound  to  "  give  thanks  unto  the  Lord,  because 
 *'  his  mercy  endureth  for  ever  ;**  and  because  he  hath  given  them 
 so  wonderful  an  evidence  of  it,  in  "  redeeming  them  from  the 
 "  band  of  the  enemy. "6 
 
 VI.  The  ivorshifi  of  Israel  typified  that  of  the  New-Testament 
 Church.  All  the  ordinances  of  worship  were  of  divine  appoint- 
 ment. The  people  of  Israel  had  no  right  either  to  add  or  to  dimin- 
 ish in  any  respect.  Therefore  the  Lord  said  to  Moses,  in  re- 
 gard to  the  tabernacle  ;  "  See  that  thou  make  all  things  accor- 
 ♦'  ding  to  the  pattern  shewed  to  thee  in  the  mount."  Now  *'  these 
 *'  things  serve  unto  the  example  of  heavenly  things,  as  Moses 
 »'  was  admonished  of  God,"  when  he  gave  him  this  charge. c  VVe 
 learn  from  it,  that  "  in  vain  those  worship"  God,  who  "  teach 
 *'  for  doctrines  the  commandments  of  men."  The  ordinance  of 
 sacrifice  instituted  immediately  after  the  fall,  was  continued  a- 
 mong  the  Israelites.  They  were  taught  that  atonement  could  be 
 made  only  by  blood.  A  variety  of  sacrifices,  more  expressly 
 figurative  of  the  one  offering  of  our  Lord  Jesus  Christ,  were  en- 
 joined. As  he  was  the  great  object  pointed  out  in  all  these  sac- 
 rifices ;  the  people  of  Israel,  in  offering  them,  were  striking 
 types  of  all  the  true  Israel  of  God  in  New-Testament  times. 
 Were  the  Israelites  unto  God  "  a  kin  gdom  of  priests  V'd  They 
 were  not  all  employed  in  this  character.  For  the  priesthood  was 
 confined  to  one  tribe,  and  to  one  family  in  that  tribe.  But  they 
 were  •'  a  kingdom  of  priests,"  inasmuch  as  in  their  collective  ca- 
 pacity they  typified  that  spiritual  church,  consisting  of  all  those 
 who  are  ''  elect  according  to  the  foreknowledge  of  God  the  Fath- 
 "  er,  through  sanctification  of  the  Spirit  unto  obedience,  and 
 "  sprinkling  of  the  blood  of  Jesus  Christ,"  whom  Peter  designs 
 *'  a  royal  priesthood. "<r  Even  during  the  subsistence  of  the  legal 
 dispensation,  God  frequently  informed  that  people  of  the  com- 
 parative unacceptableness  of  their  ritual  worship,  and  prepared 
 his  church  for  its  abolition.  This  seems  to  be  the  principal  de- 
 sign of  the  Spirii  in  the  Fiftieth  Psalm.  There  he  informs  his 
 professing  people,  that  he  prefers  *'  thanksgiving"  to  "  the  flesh 
 »'  of  bulls"  and  *'  the  blood  of  goats  ;"  and  that  the  offering  of 
 praise  is  more  glorifying  to  him  than  any  other  which  men  can 
 present/  Elsewhere  he  pours  contempt  on  the  oblations  of 
 calves,  and  others  of  the  same  nature  ;  when  he  foretells,  that 
 his  people,  in  returning  from  their  apostacy,  should  "  render  the 
 "  calves  of  their  lips."jg-  To  the  same  purpose,  the  inspired  wri- 
 ter of  the  Epistle  to  the  Hebrews,  after  illustrating  the  vanity  of 
 legal  sacrifices  in  themselves,  and  shewing  that  they  had  all  re- 
 ceived their  accomplishment  in   Christ,  declares  the  superior 
 
 a  Luke  i.  74,  75.  b  Psal.  cvii.  1,  2. 
 
 c  Exod.  xx\, 40  ;  Heb.  viii.  5.  d  Exod.  xix.  6. 
 
 e  1  Pet  ii.  9.  /Psal.  J.  13,  14,  23.  g  Hos.  xiv.  2. 
 
THE   WORSHIP  OF  ISRAEL.  175 
 
 honour  of  the  New-Testament  Church,  in  these  words  ;  "  By 
 him  therefore,"  that  is,  by  Christ,  who  "  suffered  without  the 
 "  gate,"  as  our  only  atoning  sacrifice,  "  let  us  offer  the  sacrificfe 
 "  of  praise  to  God  continually,  that  is,  the  fruit  of  our  lips,  giving 
 «  thanks  to  his  name."A  This  sacrifice  indeed,  in  its  full  extent, 
 includes  the  offering  of  ourselves,  of  the  whole  man,  of  the  body, 
 not  as  a  lifeless  oblation,  but  as  animated  by  a  soul  quickened  by 
 iiis  Spirit,  and  washed  in  that  meriloriousblood  in  which  is  the  life. 
 Therefore  saith  the  apostle  Paul  :  "  I  beseech  you  brethren,  by 
 <*  the  mercies  of  God,  that  ye  present  your  bodies  a  li-ving  sacri- 
 "  fice,  holy,  acceptable  unto  God,  which  is  your  reasonable  ser» 
 «  vice  "«■  Thus>  he  "  who  hath  loved  us,  and  washed  us  from 
 "  our  sins  in  his  own  blood,"  hath  "  made  us  kings  and  priests 
 "  unto  God  and  his  Father/'^-  It  is  not,  either  as  cleansed  by 
 our  own  services,  or  as  washed  in  our  own  blood,  but  as  puri|ied 
 by  his,  that  we  are  admitted  to  this  high  honour.  Every  real  be- 
 liever, through  his  glorious  High-Priest,  hath  the  same  dignity 
 with  the  high-priest  under  the  law.  His  privilege  indeed,  is  un- 
 speakably greater.  He  was  permitted  to  enter  into  the  holy  of 
 holies  ;  but  it  was  only  once  a  year  :  and  he  could  not,  according 
 to  the  nature  of  the  dispensation,  do  it  without  fear.  But  we, 
 at  all  times,  ''  have  boldness  to  enter  into  the  holiest  by  the  blood 
 ♦'  of  Jesus."  We  are  called  to  "  come  boldly  to  the  throne  of 
 "  grace."/ 
 
 The  Israelites,  in  all  their  ritual  worship,  were  confined  to  one 
 altar.m  To  build  another  altar  of  burnt-offering,  was  rebellion 
 against  the  Lord  n  Few  of  that  carnal  people  could  understand 
 the  true  reason  of  this  restriction.  It  was  written  especially  for 
 cur  sakes  ;  and  points  out  to  us  the  unity  of  our  gospel-altar,  the 
 Lord  Jesus  Christ.  This  is  that  altar  which  alone  can  "  sancti- 
 "  fy  the  gift ;"  that  altar,  from  which  those  who  adhere  to  the 
 law  are  excluded.  For  '*  we  have  an  altar  whereof  they  have 
 "  no  right  to  eat,  which  serve  the  tabernacle. "o  Hither  must 
 we  bring  all  our  spiritual  offerings.  Here  only  can  "  the  sacri- 
 "  fice  of  praise  be  acceptable."  And  on  this  altar,  which  God 
 by  way  of  eminence  calls  Ai«,  even  the  offerings  of  poor  sinners 
 of  the  Gentiles  are  accepted.  For,  concerning  "  the  sons  of  the 
 "  strangers,"  he  hath  said,  "  Their  burnt-offerings  and  their  sac- 
 *'  rifices  shall  be  accepted  upon  tnine  altar.'Ti 
 
 In  a  word,  the  people  of  God  were  still  to  worship  towards  the 
 mercy-seal,  or  propitiatory  .7  This  was  that  covering  of  pure 
 gold  which  was  spread  over  the  ark,  in  which  the  two  tables  of 
 the  law  were  kept.  The  cloud  of  glory  rested  above  it.  Tow- 
 ards this,  the  Israelites,  in  all  their  dispersions,  were  still  to  present 
 their  supplications.r     Need  I  say  that  it  was  an  illustrious  figure 
 
 h  Heb.  xiii.  IS.  i  Rom.  xii.  1.  k  Rev.  i.  6. 
 
 I  Heb.  X.  19  ;  iv.  16.  m  Lev.  xvii.  8,  9  ;  Deut.  xii.  11— 14' 
 
 n  Josh.  xxii.  16.  0  Heb.  xiii.  30.  fi  Isa.  Ivi  7. 
 
 q  Exod.  XXV.  17—22.  r  1  Kings  viii.  29, 30,  35. 
 
174  ON   THE   GOVERNMENT 
 
 of  our  Lord  Jesus  Christ,  who  intervenes  between  the  majesty  of 
 God  and  his  guilty  people,  covering  from  the  eye  of  justice  all 
 their  transgressions  of  his  holy  law.  Therefore  it  is  declared, 
 that."  he  is  our  propitiation, "s  and  that  he  is  "  set  forth  to  be  a 
 "  propitiation  through  faith  in  his  blood,  to  declare  the  righteous- 
 ''  nessof  Godin  the  remission  of  sins. ^ 
 
 SECTION     !I. 
 
 The   Government  of  the  Israelites  of  divine   origin. —  God  himself 
 
 their  Judge  aJid  King. Jerusalem  chosen  as  the  Seat  of  Emfiire. 
 
 "—God's  JJeJiulies  endued  with  his  S/iirit. — Bowid  to  consult  the 
 IjORD,  and  miraculously  directed  by  him. —  He  iirotectcd  and  de- 
 livered them.— Went  ufi  before  them  to  battle. — Did  not  permit 
 them  to  place  covfdence  in  an  arm  of  flesh. 
 
 VII.  Israel,  as  a  nation,  in  respect  of  government^  eminently 
 prefigured  the  New-Testament  Church,  This  requires  our  par- 
 ticular attention,  that  we  may  know  in  what  respects  the  Israel- 
 ites are  exhibited  to  us  as  patterns  ;  and,  at  the  same  time,  by 
 duly  adverting  to  the  difference  between  the  old  and  the  new  dis- 
 pensation, may  be  able  to  "  look  to  the  end  of  that  which  is  abol- 
 "  ished."  When  the  children  of  Israel  are  called  "  a  kingdom 
 "  of  priests,  and  an  holy  nation,"  in  consequence  of  their  being 
 set  apart  or  consecrated  to  Jehovah  ;  it  is  evident  that  this  conse- 
 cration respected  them,  not  merely  as  a  church  but  as  a  state. 
 Therefore  they  are  described  in  terms  expressive  of  civil  rela- 
 tions. These  very  characters  being  by  the  Spirit  transferred  to 
 the  people  of  God  under  the  New-Testament  ;  it  is  no  less  evi- 
 dent that  Israel,  even  in  their  national  or  political  character,  ty- 
 pified the  Church  of  Christ.  Hence,  we  are  not  so  to  distinguish 
 between  the  church  and  state  of  Israel,  as  to  consider  the  one  as  a 
 figure  of  the  New-Testament  Church,  and  the  other  as  a  pat- 
 tern for  kingdoms  or  nations  consisting  of  professing  Christians  ; 
 but  to  view  that  people  in  their  collective  capacity,  both  as  a  po- 
 litical and  as  an  ecclesiastical  society,  as  one  figure  of  the  true  Is- 
 rael. 
 
 1.  The  government  of  Israel  was  wholly  of  divine  origin.  Its 
 form,  whether  as  civil  or  ecclesiastical,  and  all  its  ordinances,  were 
 given  immediately  by  God.  He  was  their  Lawgiver.  He  "  spake 
 "  with  them  from  heaven,  and  gave  them  right  judgments,  and 
 "  true  laws,  good  statutes  and  commandments, — by  the  hand 
 "  of  Moses  his  servant. "?i  Nothing  pertaining  to  their  govern- 
 ment was  left  to  their  own  wisdom,  or  to  the  spur  of  the  occasion. 
 
 A  1  John  ii.  2.  t  Rom.  iii.  25. 
 
 u  l^eh.  ix,  13, 14, 
 
OF  THE   ISRAELITES.  175 
 
 They  had  not,  like  any  other  nation,  a  right  to  alter  their  form  of 
 government,  in  any  instance  whatsoever.  The  care  v.'hich  God, 
 in  this  respect,  exercised  about  Israel,  was  undoubtedly  a  figure 
 of  the  divine  origin  of  the  New-Testament  Church,  in  her  whole 
 constitution.  Thus  our  Lord  declares,  with  respect  to  her  frame 
 and  origin,  "  My  kingdom  is  not  of  this  world  ;" — "  my  kingdom 
 "  is  not  from  hence. "f  Many  good  men  have  supposed,  that 
 Christ  hath  appointed  no  particular  form  of  government  for  his 
 Church  under  this  dispensation,  but  hath  left  this  to  be  modelled 
 by  men,  as  it  shall  be  most  agreeable  to  their  own  ideas,  or  most 
 suitable  to  particular  times,  and  to  the  circumstances  of  her  local 
 situation.  But  this  supposition  implies  a  manifest  absurdity  ; 
 nay,  a  multitude  of  absurdities.  Were  this  the  case,  Christ  would 
 have  a  kingdom,  but  a  kingdom  without  any  definite  form.  God 
 must  have  manifested  far  more  regard  to  "  the  patterns  of  hea- 
 "  venly  things,"  than  to  these  heavenly  things  themselves. — 
 Moses  must  have  been  more  faithful  "  as  a  servant"  in  his 
 Master's  house,  than  Jesus  as  "  a  Son  over  his  own  house." 
 The  Church,  it  is  granted,  is  "  God's  building."  But,  according 
 to  this  system,  it  must  be  a  building  without  any  regular  plan, 
 ■without  any  symmetry  or  order.  It  is  supposed  that  God  hath 
 laid  the  foundation  of  this  house,  but  that  it  is  his  pleasure  that 
 the    whole  superstructure  should  be  the  creature  of  human  fancy. 
 
 2.  According  to  the  peculiar  nature  of  the  government  given 
 to  the  Israelites,  God  himself  was  iht'iv  judge  and  king.  Even  in 
 their  political  capacity,  they  sustained  a  relation  to  him,  to 
 which  there  never  was,  and  never  will  be,  a  parallel.  Therefore 
 has  their  government,  as  a  nation,  been  justly  called  a  theocracy, 
 because  God  was  their  Supreme  Ruler.  The  judges,  to  whom 
 during  several  centuries  the  power  was  immediately  committed, 
 were  merely  his  deputies.  He  "  gave  unto  them  judges,"-T£'  not 
 simply  in  the  ordinary  course  of  his  providence,  which  he  ex- 
 tends to  all  nations  ;  but  by  raising  up,  in  an  extraordinary  way, 
 particular  persons  for  the  work  of  judgment.  His  people  had  no 
 choice  left  them.  They  were  bound  to  obey  whomsoever  he  ap- 
 pointed. These  judges  knew  that  they  were  mere  representa- 
 tives. When  the  Israelites  seemed  to  forget  this,  when  they  pro- 
 posed to  Gideon,  as  an  evidence  of  their  gratitude  to  him",  for  his 
 instrumentality  in  their  deliverance  from  the  Midianites,  to  es- 
 tablish an  hereditary  a'uthority  in  his  family,  he  at  once  rejected 
 the  idea  with  pious  abhorrence.  "  Rule  thou,"  said  they,  "  over 
 lis,  "  both  thou,  and  thy  son,  and  thy  son's  son  also."  But  Gideon 
 replied,  "  I  will  not  rule  over  you,  neither  shall  my  son  rule  over 
 "  you  :  the  Lord  shall  rule  over  you."x  Not  merely  by  their 
 wish  to  transmit  the  power  to  his  posterit)-,  but  even  by  propos- 
 ing to  secure  it  to  himself  during  life  ;  he  saw  that  they  had  for- 
 gotten God's  sovereign  right  of  nominating,  and  also  of  setting; 
 
 V  John.  ;xYiii.  36.  w  Acts  xiii.  20.  x  Judg.  viii.  22,  23, 
 
176  ON   THE  GOVERNMENT 
 
 aside,  one  v^hom  he  had  been  pleased  to  employ  for  a  time^ 
 Therefore  he  said,  "  The  Lord  shall  rule  over  you.  I  will  not 
 *'  even  take  the  name  of  a  ruler.  If  he,  who  has  called  me  to  his 
 *'  service,  please  to  continue  me  as  his  deputy,  I  am  satisfied.  If 
 "  not,  let  him  set  me  aside,  and  appoint  whomsoever  he  will  in 
 "  my  stead." 
 
 When,  during  the  administration  of  Samuel,  the  Israelites 
 demanded  a  kinjj,  the  Lord  considered  it  as  rebellion  against 
 himself  in  this  character.  "  The  thing  displeased  Samuel,  when 
 *'  they  said,  give  us  a  king  to  judge  us  :  and  Samuel  prayed  unto 
 *'  the  Lord.  And  the  Lord  said  unto  Samuel,  Hearken  unto 
 *'  the  voice  of  the  people  in  all  that  they  say  unto  thee  :  for  they 
 *'  have  not  rejected  thee,  but  they  have  rejected  me,  that  1  should 
 *'  not  reign  over  them.'V  But  they  could  not  by  this  requisition 
 have  rejected  the  Lord,  if  he  had  not  stood  in  the  relation  of  a 
 supreme  political  head  to  Israel.  For  they  made  no  proposal  of 
 renouncing  subjection  to  him  in  any  other  respect.  They  desire 
 not  a  change  in  their  worship.  They  ask  not  a  new  system  of 
 civil  laws.  All  that  they  demand,  is  an  alteration  as  to  the  ex- 
 ecutive form.  The  reason  given  by  the  Israelites  for  persisting 
 in  their  demand,  after  Samuel  shewed  them  the  consequences  of 
 its  being  granted,  clearly  demonstrates  that  they  were  sensible  of 
 the  peculiarity  of  their  civil  government,  as  in  this  respect  differ- 
 ing from  that  of  every  other  people.  "  They  said,  Nay,  but  we 
 *'  will  have  a  king  over  us  :  that  we  also  may  be  like  nil  the  na- 
 *'  tions,  and  that  our  king  may  judge  us,  and  go  out  before  us,  and 
 *'  fight  our  battles."z  Had  not  Jehovah  done  all  this  for  them  ? 
 Yes  ;  but  they  wished  a  visible  head.  Afterwards,  we  find  Sam- 
 uel charging  them  with  great  wickedness  in  asking  a  king.  He 
 proves  this  charge  from  the  relation  in  which  God  stood  to 
 ihem  :  "  Ye  said  unto  me.  Nay,  but  a  king  shall  reign  over  us  ; 
 ♦'  when  the  Lord  your  God  was  your  king."c 
 
 The  people  sinned  in  making  this  request.  But  even  their 
 guilt  was  permitted  and  overruled  for  the  accomplishment  of 
 God's  immutable  purpose.  It  was  his  will  to  give  them  a  king. 
 He  might  justly  have  rejected  them  as  a  people  from  this  time 
 forward,  as  they  had  rejected  him.  And  indeed,  some  suppose 
 that  the  theocracy  was  at  this  time  abolished.  But  the  idea  is 
 evidently  unfounded.  The  people  were  brought  to  confess  their 
 guilt  ;  and  the  Lord  continued  their  relation  to  himself  They 
 said  to  Samuel  ;  *'  Pray  for  thy  servants,  that  we  die  not  :  for 
 *'  we  have  added  unto  all  our  sins  this  evil,  to  ask  us  a  king.  And 
 »'  Samuel  said  unto  the  people.  Fear  not  :  (^ye  have  done  all  this 
 ♦»  wickedness  :  yet  turn  not  aside  from  following  the  Lord,  but 
 «  serve  the  Lord  with  all  your  heart  ;  and  turn  ye  not  aside  : 
 "  for  then  should  ye  go  alter  vain  things,  which  cannot  profit 
 "  nor  deliver,  for  they  are  vain)  :  For  the  Lord  will  not  forsake 
 *'  his  fieofiley  for  his  great  name's  sake  :  because  it  hath  pleased 
 
 y  1  Sam.  viii.  6,  7.  z  Ver.  19.  20.  a  Chap.  xiL  12, 17. 
 
OF  THE  iSRAELiTtS,  XT! 
 
 **  the  Le*i>  to  make  you  his  people. "i  It  is  evident  that  the 
 theocracy  was  continued,  ahhoiii^h  the  character  of  the  visiblei 
 ruler  was  changed.  The  kings  were  still,  in  a  peculiar  manner, 
 God's  deputies.  They  were  not  chosen  by  the  people,  but  ap- 
 pointed by  him  in  an  extraordinary  way  ;  and  they  were  deposed 
 at  his  pleasure.  He  gave  Saul  "  in  his  anger  ;"  yet,  when  the 
 lot  fell  on  him,  Samuel  said  to  the  people,  ''  See  ye  him,  whom 
 *'  the  Lord  hath  chosen. "c  It  was  tiot  by  the  Israelites,  but  hy 
 God  himself,  that  this  disobedient  prince  was  afterwards  rejected. 
 David  his  successor,  was  immediately  appointed  by  God,  and 
 etnployed  merely  as  his  deputy.  "  The  LoiiD  said  to  him,  Thoii 
 "  shalt  feed  my  people  Israel,  and  thou  shalt  be  a  captain  over 
 *'  Israel. "rf  His  commission  runs  in  the  style  of  that  of  an  in- 
 ferior officer.  The  people  were  not  David's  ;  they  were  still 
 God's.  Even  when  he  made  the  throne  hereditary  in  the  house 
 of  David,  he  exercised  his  right  of  election,  in  preferring  Solo- 
 mon to  all  his  brethren.  It  is  said  of  SolomOn,  that  he  "  Siit  on 
 "  the  throne  of  JehovaH.'*^  How  could  this  language  have  been 
 used  with  propriety,  had  the  theocracy  been  abolished  ?  In  this 
 respect,  undoubtedly,  Solomon  prefigured  Him,  who  hath  "  sat 
 *'  down  with  the  Father  upon  /lis  throne /y  The  kingdom  "  in 
 *'  the  hands  of  the  sons  of  David,'*  is  in  like  mannet"  called  by 
 Abijah  *'  the  kingdom  of  the  Lord. "5' 
 
 Although  th6  theocracy  stiil  continued,  God  did  not  always  ex- 
 ercise his  power  in  the  same  manner,  or  manifest  his  superintend- 
 ence in  the  same  degree.  He  did  not  renounce  his  kingly  rela- 
 tion to  his  people,  when  they  forsook  him.  He  only  deprived 
 them  of  the  more  clear  and  striking  evidences  of  it.  But  when 
 they  returned  to  their  duty,  he  favoiired  them  with  the  same 
 proofs  of  his  royal  care  and  clemency,  that  they  had  formerly 
 enjoyed.  While  all  the  princes  of  the  race  of  David  were  God's 
 deputies  with  respect  to  their  office.,  those  who  acknowledged  his 
 supreme  authority  received  special  tokens  of  the  coniinuance  of 
 his  presidency.  The  throne  of  David  itself  was  still  typical  of 
 the  throne  of  the  Messiah  :  but  a  peculiar  honour  was  reserved 
 for  those  princes  who  followed  the  Lord.  They  were  generally, 
 if  not  all,  fiersonal  types  of  the  Son  and  Lord  of  David.  Israel^ 
 in  this  respect,  eminently  prefigured  the*New-Testament  Church. 
 "  The  Lord  is  our  judge,— ^the  Lord  is  our  king."  It  was  nev- 
 er meant  that  the  type  should  be  fulfilled  in  any  earthly  kingdom. 
 This  honour  exclusively  belongs  to  the  Church,  which  is  "  the 
 "  kingdom  of  heaven."  Christ  is  her  only  Head  and  Sovereign. 
 He  is  •'  the  Judge  of  Israel."/*  Under  the  law,  he  presided  over 
 "  an  holy  nation."  He  still  retains  ihe  character  of  "  King  of 
 *'  saints."  As,  according  to  the  human  nature,  he  was  lineally 
 descended  from  David  ;  "  the  government  is  upon  his  shoulder.'' 
 
 b  1  Sam.  xii.  19—22.  c  Chap.  x.  24. 
 
 .     d  2  Sam.  v.  2.  el  Chron.  xxix.  23. 
 
 /Rev.  iii.  21.  g  2  Chron.  xiii.  8.  h  Mic.  v.  h 
 
 VCH..L  Y 
 
178  ON  THE  GOVERNMENT 
 
 He  shall  sit  "  upon  the  throne  of  David,  and  upon  his  kingcTomr 
 *'  to  order  it  and  establish  it  with  judgment  and  with  justice,  from 
 "  henceforth  even  for  ever.'V  He  employs  men  in  managing  the 
 coneerns  of  his  kingdom.  But  their  power  is  purely  ministerial. 
 They  have  no  dominion  over  the  consciences  of  others.  Their 
 work  is  to  declare  whatsoever  he  hath  commanded,  and  to  judge 
 according  to  his  laws.  No  man,  whether  in  a  sacred  or  a  civil 
 character,  has  any  right  to  exercise  dominion  over  his  Church.— ^ 
 Did  he  account  it  rebellion  in  his  ancient  people  to  ask  a  king  ? 
 He  accounts  it  rebellion  against  his  authority,  for  any  one  to  usurp 
 supremacy  over  his  Church,  or  even  to  submit  to  this  usurpation. 
 He  will  have  all  his  spiritual  subjects  to  know,  that  it  is  better 
 to  obey  God  than  man.  Christ  himself  answers  all  the  purposes 
 of  a  visible  head  to  his  kingdom  :  and  it  is  worthy  of  inquiry, 
 whether  solicitude,  on  the  part  of  the  church,  to  be  secured  in 
 her  collective  capacity,  by  the  sanction  of  human  laws,  and  by  the 
 sword  of  the  civil  magistrate,  savour  not  too  much  of  the  spirit  of 
 the  Israelites,  when  they  demanded  a  king,  that  they  might  be 
 "  like  all  the  nations,"  and  that  this  ''^  their  king  might  fight  their 
 "  battles  ?"  Is  the  church  actually  incorporated  with  the  state  ? 
 Is  she  not,   in  this  case,  like  the  rest  of  the  nations  ? 
 
 It  is  with  the  Christian  Church  as  it  was  with  Israel.  In  a  time 
 of  apostacy,  the  Lord  withdraws  the  tokens  of  his-presence.  He 
 restrains  the  influences  of  his  Spirit.  Then  "  the  land  of  the 
 *'  daughter  of  his  people"  brings  forth  only  "  briers  and  thorns." 
 Her  enemies  may  be  ready  to  triumph,  as  if  there  were  "  no 
 "  king"  in  her,  as  if  her  "  counsellor  were  perished."  But 
 when  she  returns  to  the  Lord,  he  favours  her  anew  with  the 
 comfortable  evidences  of  his  gracious  presence.  He  "  renews 
 "  her  days  as  of  old."  He  "  causes  his  glorious  voice  to  be 
 "  heard"  by  his  enemies,  "  and  shews  the  lighting  down  of  his 
 "  arm,  with  the  indignation  of  his  anger."^ 
 
 All  true  Christians  not  only  acknowledge  subjection  to  Christ 
 as  their  king,  but  have  his  throne  erected  in  their  hearts.  "  The 
 "  Lord"  indeed  "  rules  over  them."  He  hath  subdued  them 
 to  himself.^  His  arrows  have  been  sharp  in  their  hearts.  They 
 submit  to  his  sceptre  of  righteousness,  and  cheerfully  obey  his 
 holy  precepts.  They  daily  give  him  the  revenue  qJF  praise.  He 
 ifights  their  battles  for  then),  "  subduing  all  their  iniquitiesj"  and 
 "  undoing  all  them  that  afflict"  their  souls. 
 
 3.  The  seat  of  empire  was  Jerusalem.  God  chose  Jerusalem 
 to  be  his  "  holy  city."  In  Zion  he  erected  his  royal  palace,  and 
 the  throne  of  his  majesty.  He  said,  "  This  is  my  rest  ;  here  will 
 "  I  dwell  :  for  I  have  desired  \\."  It  was  indeed  "  the  city  of 
 "  ihe  great  king."  All  clwirch-members,  according  to  their  cha- 
 racter as  Christians,  are  "  come  to  the  Mount  Zion,  .and  to  the 
 
 i  Isa.  ix.  6,  r.  k  Chap.  xxx.  30. 
 
OF  THE  ISRAELITES.  179 
 
 «  city  of  the  living  God."  This  is  the  real  attainment  of  all 
 who  believe.  They  are  "  the  children  of  Zion."  Therefore  the 
 faithful  adherents  of  Jesus  are  represented  as  standing  "  on  the 
 «•  Mount  Zion.'Y  The  name  of  Jerusalem  and  of  Zion  is,  under 
 the  New  Testament,  transferred  to  the  whole  church  of  the  living 
 God.  This  is  that  "  Jerusalem  vi^hich  is  above.**  With  respect 
 to  her  is  that  sure  decree  accomplished  ;  "  Yet  have  I  set  my 
 "  king  upon  my  holy  hill  of  Zion."  The  typical  holiness  of  this 
 place  was  merely  an  emblem  of  the  true  holiness  of  the  church 
 of  Christ. 
 
 God  had  often  assured  his  people,  even  while  they  were  in 
 the  wilderness,  that  he  would  afterwards  make  known  to  them  a 
 *'  place  where  he  would  put  his  name."  But  his  ark  was  still  ia 
 an  ambulatory  state,  and  he  had  not  told  them  where  it  should 
 rest,  till  the  son  of  Jesse  arose.  The  designation  of  this  place 
 as  the  seat  of  the  kingdpm,  and  the  choice  of  David  as  his  deputy, 
 are  intimately  connected,  as  circumstances  which  had  a  special 
 relation  to  each  other.  The  Lord  said  to  David  j  "  Since  the 
 "  day  that  I  brought  forth  my  people  out  of  the  land  of  Egypt,  I 
 "  chose  no  city  among  all  the  tribes  of  Israel  to  build  an  house 
 "  in,  that  my  name  might  be  there,  neither  chose  I  any  man  lo  be 
 *'  a  ruler  over  my  people  Israel  :  But  I  have  chosen  Jerusalem, 
 *'  that  my  name  might  be  there,  and  have  chosen  David  to  be  over 
 "  my  people  Israel. "m  He  maks  no  account  of  Saul,  because  he 
 •was  "  given  in  anger."  David  was  the  most  remarkable  personal 
 type  of  Jesus  Christ.  He  is  therefore  not  only  called  "  the  Son 
 *'  of  David,"  but  he  bears  his  name.n  The  throne  of  the  king- 
 dom was  not  pointed  out,  till  he  appeared  who  was  the  most  il- 
 lustrious figure  of  that  glorious  Personage  who  should  sit  on  it 
 "  for  ever  and  ever."  Many  great  and  good  men  had  God  em- 
 ployed in  his  work.  But  his  ark  must  be  brought  to  its  rest  by 
 no  other  than  that  "  man  after  his  own  heart,"  who  so  eminently 
 prefigured  himy  who  alone  could  truly  say,  "  Thy  law  is 
 *'  within  my  heart,*'  and  in  whom  only  Jehovah  found  "  the  place 
 "  of  his  rest."Q 
 
 The  honour  of  *'  finding  out  a  place  for  the  "  Lord,  an  habita- 
 **  tion  for  the  mighty  God  of  Jacob,"  was  reserved  for  him, 
 who  was  not  only  borji  in  Bethlehem-Ephratah,  and  in  this  res- 
 pect a  figure  of  that  ruler  who  should  "  come  out  of"  it  ;  but 
 whose  afflicuans^  before  he  came  to  the  throne?  in  consequence  of 
 his  being  anointed  of  God,  so  eminently  typified  those  of  his  son 
 and  Lord,  in  the  purchase  of  his  spiritual  kmgdora./i  Many  sav 
 fours  and  conquerors  had  formerly  appeared  in  Israel.  But  Je- 
 rusalem remained  in  the  hands  of  the  heathen  till  David  came 
 to  the  throne. 7     Nor  could  he  take  possession  of  it  as  his   royal 
 
 I  Rev.  xiv.  1.  VI 2  Chron.  vi.  5,  G. 
 
 n  Ezek.  xxxiv.  23,  24.;  xxxvii.  24,  2J.  o  Isa.  Ixvi.  1,  2. 
 
 /tPsal  exxxii.  1 — 6.  q  Josh.  xv.  63. 
 
180  ON   THE  GOVERNMENT 
 
 cjty,  till  he  won  it  from  the  Jebusites  by  his  sword  ;  and  van- 
 quished those  blind  and  lame  gods,  which  its  inhabitants  worship- 
 ped, and  in  which  they  trusted. r  For  in  this  respect,  also,  it 
 was  necessary  that  he  sliould  prefigure  him,  who,  by  his  almigh- 
 ty power,  was  to  redeem  his  Church  from  her  "  vain  conversation,'* 
 from  the  service  of  "  the  god  of  this  world,"  and  from  the  domin- 
 ion of  all  her  spiritual  pnemies. 
 
 4,  Those,  whom  God  raised  up  for  judging  Israel,  be  endued 
 with  his  Spirit.  This  was  eminently  the  case  with  Moses.  When 
 the  seventy  elders  were  appointed  to  assist  Moses  in  his  worki 
 the  Lord  said  :  I  will  take  "  of  the  spirit  which  is  upon  thee, 
 *'  iind  will  put  it  upon  them  ;  and  they  shall  bear  the  burden  of 
 f  the  people  with  thee,  that  thou  bear  it  not  thyself  alone."  The 
 Jews  observe  that  the  language  here  used  does  not  suppose  any 
 diminution  pf  the  gifis  of  Moses.  They  explain  it  by  the  com- 
 parison of  one  candle  being  lighted  at  another,  without  any  de- 
 cretise  of  its  light.  As  an  evidence  of  their  csll  to  this  work, 
 f  the  spirit  rested  upon  them,  and  they  prophesied."*  When  he 
 raised  up  judges  in  succession,  he  qualined  them  for  the  work  to 
 ■which  they  were  called  by  gifts  of  the  Spirit.  1  hese  gifts,  al- 
 though extraordinary,  were  generally  of  a  civil  or  political  na- 
 ture. They  were  various,  according  to  the  exigencies  of  his 
 people.  Some  were  endued  with  a  spirit  of  wisdom.  Others 
 ■were  filled  with  extraordinary  conrage  Thus  the  Lord  looked 
 tipon  Gideon, and  said,"  Go  in  this  thy  might, and  thoushalt  save 
 *'  Israel  from  the  hand  of  the  Midianites  ;  have  not  I  sent 
 *'  thee  r'c  Samson  and  others  he  supplied  with  miraculous 
 strength. M  When  there  was  a  call  for  it,  as  in  preparing  the  tab- 
 ernacle, extraordinary  qualifications  even  in  the  mechanical  arts 
 were  communicated.  Thus  the  LoRp  said  to  Moses ;  <'  See,  I 
 f  have  called  by  name  Beaaleel,  the  son  ofUri— and  I  have  filled 
 *'  him  with  the  Spirit  of  God,  in  wisdom,  and  in  understanding, 
 *'  and  in  knowledge,  and  in  all  manner  of  worknfianship,  to  de- 
 "  vise  cunning  works. — And  I,  behold  I,  havjp  given  with  him 
 "  Aholiabj  the  son  of  Aliisamach  :  and  in  the  hearts  of  all 
 "  that  are  wisehearted  1  have  put  wisdom,  that  they  may  make 
 *'  all  that  I  have  commanded  thee."x 
 
 These  extraordinary  gifts  especially  prefigured  the  qualifica? 
 tion  of  Christ,  in  his  human  nature,  for  the  work  of  judging  his 
 people.  On  him  did  "  the  Spirit  of  the  Lord  rest,"  in  all  his 
 gifisand  graces  ;  "  the  spirit  of  wisdom  and  understanding,  the 
 «  spirit  of  counsel  and  might,  the  spirit  of  knowledge  and  of  the 
 »'  fear  of  the  Lord."  These  extraordinary  gifts,  which  were 
 parcelled  out  among  his  types,  are  all  united  in  him.  They  were 
 conl'trrcd  on  others  in  a  certain  degree.  To  him  the  Spirit  is 
 not  given"  by  measure."     Others  enjoyed  the  Spirit  only   occa- 
 
 r  2  Sam  V.  6— 8.  «  Numb  xi.  17,  25.  /Judg.  vi.  14 
 
 u  Cliaf .  xi\  o  6 ;  xv- 14.       x  Exod.  xxxi.  2 — 6. 
 
OF  THE  ISRAEtlTES.  181 
 
 sionally.  But  he  rests  on  the  King  of  Zion.  By  means  of  them, 
 he  was  fully  qui-lified  for  ihe  discharge  of  his  work.  For  the 
 Spirit  ''  made  him  of  quick  understanding  in  the  fear  of  the 
 *'  Lord  :"  so  that  he  »•  judges  not  after  the  sight  of  his  eyes,  nor 
 "  reproves  after  the  hearing  of  his  ears  ;  but  with  righteousness 
 "does  he  judge  the  poor,  and  reprove  with  equity  for  the  meek  of 
 «  the  earth.'V 
 
 These  men  of  God,  whom  he  raised  up  for  judging  Israel,  es- 
 pecially prefigured  the  Messiah.  But  they  might  also,  in  an  in- 
 ferior respect,  be  figures  of  the  ministers  whom  he  employs  in 
 his  kingdom.  This  idea  seems  agreeable  to  what  our  Lord  pro- 
 mises to  his  apostles,  that  they  should  "sit  on  twelve  thrones, 
 «  judging  the  twelve  tribes  of  Israel."z  Their  number,  as  judg- 
 ing the  spiritual  Israel,  corresponded  to  that  of  the  patriarchs,  of 
 the  tribes  which  sprung  of  them,  and  of  "  the  princes  of  the 
 *' tribes,  heads"  or  "  governors  of  thousands  in  Israel.'*a  As  it 
 is  said,  that  the  Lord  took  of  the  spirit  which  was  on  Moses,  and 
 put  it  on  the  seventy  elders  ;  it  is  that  Spirit,  who  rested  on  the 
 New-Testament  Mediator,  who  in  his  gifts  and  graces  is  commu- 
 nicated to  his  servants.  As  the  extraordinary  gifts  of  the  Spirit 
 were  various  under  the  law,  they  have  been  no  less  so  under  the 
 gospel.  For,  saith  the  apostle  Paul  ;  "  There  are  diversities  of 
 "  gifts,  but  the  same  Spirit. — For  to  one  is  given  by  the  Spirit 
 "the  word  of  wisdom  ;  to  another,  the  word  of  knowledge  by  the 
 "  same  Spirit,"(i  £cc.  Christ  hath  "  given  gifts  unto  men.  He 
 "  gave  some,  apostles  ;  and  some,  prophets  :  and  some,  evangel- 
 *'  ists  :  and  some,  pastors  and  teachers."  He  confers  these  gifts 
 for  the  benefit  of  his  spiritual  kingdom,  of  his  "  holy  nation  :" — 
 "  for  the  perfecting  of  the  saints,  for  the  work  of  the  ministry, 
 *'  for  the  edifying  of  the  body  of  Christ."c  In  consequence  of 
 these  gifts,  the  princes  of  his  spiritual  tribes  are  represented  as 
 judging  his  pepple.  For  in  tne  sixty-eighth  Psalm,  which  is  an 
 illustrious  prophecy  concerning  the  Saviour,  he  is  first  exhibited 
 as  "  ascending  on  high,  and  receiving  gifts  for  men."  Then 
 his  people  are  described  as  assembling  at  Jerusalem,  as  "  bless- 
 "  ing  God  in  the  congregations,  even  the  Lord  from  the  foun- 
 "  tain  of  Israel."  In  these  assemblies,  sonie  appear  distinguished 
 above  the  rest.  "  There  is  little  Benjamin  with  their  ruler,  the 
 "  princes  of  Judah^  and  their  council,  the  princes  of  Zebulun,  and 
 *'  the  princes  of  Naphtali  "d  It  has  been  observed,  that  the  tribes 
 here  mentioned  are  those  from  wldch  the  apostles  were  mostly, 
 if  not  all,  chosen.  Benjamin,  although  the  least  of  the  tribes,  is 
 supposed  lobe  first  mentioned,. because  of  the  peculiar  hon- 
 our conferred  on  Paul,  who  was  of  this  tribe.  The  Septuagint 
 reads,  "  Benjamin,  a  young  man,  in  an  ecstacy."  This  is  appli- 
 ed by  some  to  Paul's  being  called , while  yet  a  young  man,  or  called 
 last  of  the  apostles,  and  to  the  miraculous  manner  in  which  he 
 
 V  Isa.  xi,  1 — 4.  z  Mat.xix.  28.  a  Numb.  i.  15. 
 
 1 1  Cor. 2di. 4— ^.        c  Epi ,  iv.8, 11, 12.  d  Psa.  Ixviil  2'. 
 
182  ON  THE  GOVERNMENT 
 
 v/as  converted,  as  well  as  to  the  revelations  which  were  afterwards? 
 made  to  him,  when  he  was  "  taken  up  into  the  third  heavens,  and 
 «  heard  things  which  it  was  not  lawful  for  a  man  to  utter."  Oth- 
 ers read  the  words  ;  "  There  is  little  Benjamin  ruling  them  ;'* 
 and  understand  them  as  denoting  that  distinguished  place  con« 
 ferred  on  him,  as  an  instructor  and  ruler  in  the  church  of  Christ, 
 and  as  labouring  more  abundantly  than  all  the  apostles,  "  The  prin- 
 "  ces  of  Judah  and  their  council"  are  next  mentioned.  As  our 
 Lord  came  of  this  tribe  according  to  the  human  nature,  James 
 the  less,  and  the  other  apostles,  called  ♦'  the  brethren  of  our 
 *'  Lord,"  must  also  have  belonged  to  it.  Peter,  Andrew  and  oth- 
 ers, seem  to  be  designed  "  the  princes  of  Zebulun  and  Naphta- 
 «  li  :"  because  tliey  were  called  in  the  coasts  possessed  by  thesQ 
 tribe  s.e 
 
 5.  They  were  bound  to  consult  the  Lord  in  all  important 
 matters  of  government ;  and  when  they  did  so,  he  gave  them. 
 direction  in  an  extraordinary  manner.  The  high-priest  asked 
 counsel  by  Urim  and  Thummim.  Some  render  these  words 
 Lights  and  Perfections  ;  others,  Manifestation  and  Truth.  Ac- 
 cording to  some  interpreters,  these  terms  merely  denote  the 
 precious  stones  of  the  high-priest's  breast-plate.  Others  view 
 them  as  pointing  out  some  particular  ornament,  distinct  from  the 
 breast-plate  itself,  not  formed  by  the  hand  of  man,  but  given  to 
 Moses  immediately  by  God.  This  seems  to  be  the  most  proba- 
 ble opinion.  For  Moses  is  commanded  to  "  put  the  Urim  and 
 "  Thummim  in  the  breast-plate  of  judgment  ;"/  and  in  the  ac- 
 count given  of  the  consecration  of  Aaron,  after  we  are  informed 
 that  "  Moses  put  the  breast-plate  upon  him,'*  it  is  added  ;  "  Also 
 "  he  put  in  the  breast-plate  the  Urim  and  Thummim.''^-  There 
 are  also  different  views  with  regard  to  the  manner  in  which  the 
 answer  was  given  by  God,  when  thus  consulted  by  the  high-priest. 
 It  is  generally  admitted,  that  dressed  in  his  pontifical  ornaments, 
 he  went  into  the  holy  place  ;  and  standing  immediately  before  the 
 vail,  with  his  face  towards  the  holy  of  holies,  proposed  the  ques- 
 tion. It  is  the  opinion  of  some,  that  the  letters,  contained  in  the 
 breast-plate,  which  formed  the  words  of  the  answer,  were  made 
 to  appear  more  bright  than  the  rest,  and  as  if  raised  above  thera. 
 But  it  seems  more  probable,  that  this  answer  was  given  by  a  voice 
 from  the  holy  of  holies.  For  it  is  called  "  inquiring  at  the  mouth 
 "  of  the  Lord  ;"A  and  "  inquiring  at  his  word"i  But  whatever 
 was  the  peculiar  form  of  the  Urim  and  Thummim,  or  the  par- 
 ticular manner  in  which  the  answer  was  given  ;  the  mystery  has 
 received  its  full  accomplishment  in  our  Lord  Jesus  Christ.  He 
 is  our  High-priest,  who,  as  he  bears  the  names  of  all  his  spiritual 
 Israel  on  his  heart  before  the  throne  of  God,  hath  a  fullness  of 
 
 e  See  Ainsw.  on  the  place.  Vitringx  Obs.  Sac.  torn.  i.  lib.  3.  cap.  3. 
 y  Exod.  xxviii.  30.  g  Lev.  viii.  8. 
 
 h  Josli.  ix.  14.  .     «■  1  Kings  xxii.  5, 
 
X5F  THE  ISRAELITES*  195 
 
 Spirit  adequate  to  all  their  possible  necessities.  He  is  "  the  true 
 «  Light"  of  his  church.  He  is  also  her  Perfection.  For  "  w© 
 "  are  complete  in  hinn."  He  hath  the  light  of  all  knowledge,  and 
 the  perfection  of  all  grace.  He  is  "  full  of  grace  and  truth." 
 In  him  "  are  hid  all  the  treasures  of  wisdom  and  knowledge." 
 He  gloriously  discovers  his  grace,  in  the  manifestation  of  his 
 truth.  He  is  that  "  Holy  One"  of  God,  with  whom  his  Thum- 
 mim  and  his  Urim  continually  are./t 
 
 It  seems  to  be  generally  admitted,  that  this  solemn  inquiry  was 
 not  to  be  made  for  a  private  person  ;  but  only  for  the  king,  the 
 general  of  the  army  of  Israel,  or  him  on  whom  the  charge  of  tha 
 congregation  lay. 
 
 When  any  case  occurred',  in  the  management  of  their  civil 
 concerns,  which  had  not  been  expressly  provided  for  ;  they  were 
 bound  to  ask  counsel  of  th'eir  Supreme  Ruler.  Thus  it  was  with 
 respect  to  the  sabbath-breaker.  It  had  been  previously  declared 
 by  God,  that  every  one  who  defiled  the  sabbath  should  be  put  to 
 death,/  yet  Moses  put  the  transgressor  in  ward,  till  he  should 
 consult  the  Lokd  as  to  the  manner  of  his  death.jn  No  particular 
 law  had  been  given  with  respect  to  daughters  inheriting  after 
 their  deceased  father.  When,  therefore,  the  daughters  of  Zelo- 
 phehad  applied  for  a  possession  among  their  brethren,  Moses 
 durst  not  decide  according  to  the  dictates  of  his  own  judgment  ; 
 nor  might  he  refer  the  matter  to  the  tribes.  He  "  brought  their 
 "  cause  before  the  Lord."»  Thus  the  temporal  rulers  of  Israel 
 had  not  authority  to  make  even  what  may   be  called  by-laws. 
 
 It  was  not  enough  that  any,  whom  God  appointed  as  his  depu- 
 ties, had  received  a  portion  of  the  Spirit.  They  were  not  there- 
 fore to  trust  to  their  own  judgment  ;  but  in  the  management  of 
 Israel,  in  all  difficult  matters,  to  ask  counsel  of  the  Lord.  Mo- 
 ses, in  prospect  of  his  own  death,  entreated  that  the  Lord  would 
 «  set  a  man  over  the  congregation,  who  might  go  out  before  them, 
 «  and  go  in  before  them,  who  might  lead  them  out,  and  bring 
 *'  them  in  ;  that  the  congregation  of  the  Lord  might  not  be  as 
 **  sheep  which  have  no  shepherd."  The  Lord  answered ;  "  Take 
 "  thee  Joshua  the  son  of  Nun,  a  man  in  whom  is  the  Spirit,  and 
 <*  lay  thine  hand  upon  him  ;  and  set  him  before  Eleazar  the  priest, 
 "  and  before  all  the  congregation  r  and  give  him  a  charge  in  their 
 *'  sight.  And  thou  shalt  put  some  of  thine  honour  upon  him, 
 "  that  all  the  congregation — may  be  obedient,"  literally,  "  may 
 «  hear,"  But  was  Joshua  to  trust  to  his  own  judgment,  or  even 
 **  to  those  gifts  of  the  Spirit  he  had  already  received  ?  No.  In 
 the  whole  of  his  public  conduct,  he  was  to  act  merely  as  the  min- 
 ister of  God,  and  therefore  to  wait  for  his  instructions : — "  And 
 "  he  shall  stand  before  Eleazar  the  priest,  who  shall  ask  counsel 
 "  for  him,  after  the  judgment  of  Urim  before  the  Loro  :  at  his 
 
 k  Deut  xxxiii.  8.  /Exod.  xxxi.  14  ;  xxxv.  2* 
 
 «  Numb.  XV.  34)  35,  7i  Chap,  xxvii.  1—5^ 
 
184  -dH  tfiE  GOVER^affilTt 
 
 *'  word,"  that  is,  at  the  word  of  the  Lord,  as  delivered  by  Elea- 
 zar,  "  shall  they  go  out,  and  at  his  word  they  shall  come  in,  both 
 ♦'  he,"  Joshua  himself,  *'  atnd  all  the  children  of  Israel  with  him, 
 "  even  all  the  congregation."© 
 
 As  Joshua,  that  is  Jesus,  typically  bore  the  name  of  our  Sav- 
 iour ;  the  former  is  here  set  forth  as  an  illustrious  type  of  the 
 latter  in  his  work.  As  the  true  Shepherd  of  Israel,  he  makes  all 
 his  sheep  to  hear  his  voice.  He  ''  leadeth  them  out  ;  and  when 
 *'  he  putteth  them  forth,  he  goeth  before  them,  and  the  sheep  fol- 
 *'  low  him.  They  go  in  and  out,  and  find  pasture. "/^  The  Spirit 
 of  the  Lord  rested  on  him,  that  his  Israel  might  obey  him.  He 
 "  received  from  God  the  Father  honour  and  glory,  when  there 
 "  came  such  a  voice  to  him  fiom  the  excellent  glory.  This  is  my 
 "  beloved  Son,  in  whom  I  am  well  pleased  ;  hear  ye  him."5r 
 
 Joshua  could  do  nothing  withottt  Eleazar  ;  that  wherein  the 
 type  fell  short  in  the  one,  it  might  be  supplied  in  the  other.  Jesus 
 is  both  the  leader  of  Israel,  and  that  Counsellor  who  alone  knows, 
 the  will  of  the  Father.  In  the  character  of  Mediator,  he  manages 
 all  the  concerns  of  the  Church,  "  as  the  Father  gave  him  com- 
 mandment ?"?•  and  the  word  of  the  LoRd,  as  declared  by  him,  is 
 the  only  rule  of  faith  and  duty  to  all  her  members. 
 
 The  vicegerents  of  jEHotAH,  in  the  government  of  Israel, 
 could  make  war  or  peace,  only  at  his  command.  Hence  Joshua 
 and  the  princes  of  Israel  are  blamed  for  making  peace  with  the 
 Gibeonites  without  "  asking  counsel  at  the  mouth  of  the  Lord."* 
 Nor  durst  they  engage  in  war  without  his  express  commission. 
 The  Israelites  were  smitten  before  the  Amalekites,  beeause  they 
 went  to  battle  without  regard  to  the  authority  of  their  divine  Sov- 
 ereign.f  When  engaged  in  war,  they  were  bound  to  ask  counsel 
 as  to  every  battle,  and  the  very  squadrons  which  were  to  go  out. 
 In  the  war  against  the  Benjamitesy  we  find  their  brehren  inquir- 
 ing ;  "  Which  of  us  shall  go  up  first  to  the  battle  ag  inst  the 
 "  children  of  Benjamin  ?"  They  afterwards  made  this  ii;quiry, 
 "  Shall  I  yet  again  go  out  to  battle  against  the  children  of  Benja- 
 *'  min  my  brother,  or  shall  I  cease  ?"«  Sometimes  their  Sov- 
 ereign particularly  fixed  the  day  of  battle  ;  as  wiien  he  inlorn)ed 
 the  tribes  that  "  tomorrow  he  would  deliver  Benjamin  into  their 
 *'  hand."Ty  Nay,  he  occasionally  prescribed  the  very  plan  of  at- 
 tack. Thus,  he  ordered  Joshua  to  "  lay  in  ambusli  lor  the  city*' 
 of  Ai.w  When  he  had  rejected  Saul,  he  would  not  give  him  any 
 answer.^? 
 
 While  the  Israelites  were  in  the  wilderness,  the  Angel-JEHO- 
 VAH,  who  manifested  his  presence  in  the  pillar  of  cloud  and  fire^ 
 
 0  Numb,  xxvii.  15 — .^l.  ;fi  John  x.  3,  4,  9. 
 
 g  2  Pet.  i.  16, 17.  comp.  Mat,  xviL  5.  r  John  xiv.  31. 
 
 s  Josh.  ix.  14.  (  Numb.  xiv.  40 — 45. 
 
 u  Jud  XX.  18,  23,  28.    .  v  Ver.  28. 
 
 tt)  Josh.  viii.  2.  xl  Sam.  xxviii.  6. 
 
Of  the  ISRAELITES.  185 
 
 ^^^^ected  them  as  to  the  whole  of  their  course.     To  express  the 
 
 ^Uhparalleled  relation  which  God  sustained  to  this  people,   Moses 
 
 thus  addresses  them  :  "  The  Lord  thy  God  walketh  in  the  midst 
 
 of  thy  camp."!/     To  Joshua  the  Angel- Jehovah  said,  ''  As  cap- 
 
 *'  tain  of  the  host  of  the  Lord  am  I  come."z 
 
 Here  we  have  a  most  lively  representation  of  the  peculiar 
 state,  of  the  distinguished  privilege,  and  of  the  indispensable  duty, 
 of  all  the  true  Israel  of  God.  His  ancient  people,  as  lo  their 
 state,  may  especially  be  viewed  both  as  sojourners  and  as  war- 
 riors. It  is  the  last  of  these  characters  which  chiefly  demands 
 our  attention  here.  Even  in  the  wilderness,  where  the  Israelites 
 mighi  seem  secure  from  attack,  they  were  to  live  in  a  military- 
 style-  They  pitched  their  tents  in  the  form  of  a  camp.  The 
 Lord  was  preparing  them  for  a  life  of  warfare.  He  calls  his 
 redeemed  people  to  be  soldiers.  Moses  and  Aaron  were  com-  , 
 manded  to  "  take  the  sum  of  all  the  congregation  of  Israel,— 
 "  with  the  number  of  their  names,  every  male  by  their  poll :  from 
 ♦'  twenty  years  old  and  upward,  all  that  were  able  to  go  forth  to 
 "  war."  They  were  to  '*  number  them  by  their  armies."a  Here 
 we  have  a  pattern  of  the  tender  care  exercised  by  God  with  res- 
 pect to  his  beloved  Israel.  Not  only  their  persons,  but  "  the 
 "  very  hairs  of  their  head  are  all  numbered. "6  Hia  ancient  people 
 were  ail  numbered  by  their  armies.  This  points  out  the  work 
 allotted  to  all  the  spiritual  seed  of  Abraham.  They  are  called  to 
 "  fight  the  good  fight  of  faith."  Only  the  7nales  were  numbered. 
 For  the  Lord  requires  that  we  should  all  be  "  strong  in  the  Lord, 
 *'  and  in  the  power  of  his  might."  Thus  the  church,  in  her 
 travail,  is  represented  as  bringing  forth  a  man-child. c  It  is  their 
 distinguished  privilege,  that  they  enjoy  the  perpetual  presence  of 
 the  Angel  of  the  Covenant.  Whether  his  people  are  met  to- 
 gether for  worship,  or  elders  are  assembled  for  judgment ;  he  af- 
 fords them  the  ample  consolation  arising  from  his  promise  ;  "  I 
 am  in  the  midst  of  you.— Lo,  I  am  with  you  always. "c?  Are 
 they  sojourners  ?  Every  true  Israelite  can  say  with  David,  ''  I 
 "  am  a  stranger  with  thee,  and  a  sojourner."^ 
 
 Here  we  also  learn  our  duty.  The  Israelites  could  not  make 
 peace  or  war  but  at  the  pleasure  of  Jehovah.  "  He  whom  we 
 "  serve,  is  the  Prince  of  Peace."  We  must  not  attempt  to  make 
 peace  for  ourselves.  Any  peace  of  our  own,  either  as  respecting 
 God  or  conscience,  would  be  dishonouring  to  him,  and  destructive 
 to  us.  Our  Sovereign  saiih,  "  A/z/  peace  I  give  unto  you.'y* 
 We  can  have  no  solid  peace  but-  that  which  he  creates. g  Nor 
 may  we  make  peace  with  his  enemies.  We  must  have  war  with 
 Amalek  from  generation  to  generation.     We  may   not  make 
 
 y  Deut.  xxiii.  14.  z  Joshua  v.  14. 
 
 a  Numb,  i,  2,  3.  See  Ainsw.  on  tlie  place,    b  Luke  xii.  7. 
 
 c  Rev.  xii.  5  ;    Isa.  Ixvi.  7.  d  Mat.  xviii.  20 ;  xxviii.  20. 
 
 €  Comp.  Psal.  xxxix.  12,  with  Lev.xjsv.  23.  /  John  xiv.  27. 
 
 §■  Isa.  Ivii.  19, 
 
 Vou  I.  z 
 
186  ON   TllZ  GOVERNMENT 
 
 peace  even  •^v^th  his  friends,  at  the  expense  of  truth  ;  but  only 
 «'  accordint^to  the  word  of  the  Lonn."  Are  we  called  to  a  state 
 of  warfare  ?  We  ir.ust  endure  "  hardness,  as  good  soldiers  of 
 *'  Jesus  Christ."  We  must  fight  under  no  other  banner  than  hi§. 
 He  is  "  the  Captain"  or  "  Prince  of  our  salvation. "/i  Infighting 
 against  the  world,  the  devil,  and  the  flesh,  we  must  still  have  our 
 eye  fixed  on  him.  For  it  is  he  who  "■  teacheth  our  hands  to  war." 
 Were  the  Israelites  to  follow  the  Lord,  and  his  tabernacle  going 
 before  them,  in  their  war  against  the  inhabitants  of  Canaan  f 
 Even  so  must  we,  in  our  spiritual  warfare,  "  follow  the  Lamb 
 "whithersoever  he  goeih."i  We  must  beware  of  entering  into 
 the  field  of  battle  in  our  own  strengih.  We  can  "  fight  the  good 
 *'  fight,"  only  "  by  the  word  of  truth,  by  the  power  of  God,  by 
 "  tlie  armour  of  righteousness  on  the  right  hand  and  on  the 
 "  left."^  We  must  use  every  weapon,  provided  for  us  in  the 
 spiritual  armoury,  in  the  unremitted  exercise  of  prayer.  There- 
 fore it  is  commanded,  *'  Take  unto  you  the  whole  armour  of 
 "  God  ; — praying  always  with  all  prayer  and  supplication  in  the 
 "  Spirit."/  In  all  our  contendings  forw  hat  we  reckon  truth  or  duty, 
 we  ought  to  be  well  assured  that  we  are  engaged  in  "  the  wars 
 *'  of  the  Lord  ;"  and  deeply  concerned  that  we  fight  his  battles 
 with  a  right  spirit,  knowing  that  "  the  wrath  of  man  worketh  not 
 *'  the  righteousness  of  God."  Ere  we  enter  the  field  with  our 
 brethren  in  Christ,  it  should  be  our  sincere  and  importunate  in- 
 quiry at  the  throne  of  grace  ;  "  Shall  I  go  up  to  battle  against 
 *'  the  children  of  Benjamin  my  brother  I" 
 
 6.  Jehovah  exercised  his  kingly  power  in  the  firoteciion  and 
 deliverance  of  his  people.  Other  kings,  in  order  to  the  protection 
 of  their  subjects,  need  in  the  first  instance  to  be  protected  by 
 them.  For  this  purpose,  guards  and  armies  are  requisite.  This 
 King  alone  gave  protection  to  his  people,  without  requiring  any 
 from  them.  Did  he  *'  walk  in  the  midst  of  their  camp  ?"  It  was 
 "  to  deliver  them,  and  to  give  up  their  enemies  before  them."m 
 The  pillar  of  cloud  and  fire,  in  which  he  went  before  them,  was 
 not  only  a  symbol  of  his  presence  as  a  protector,  but  was  itself  a 
 veal  defence.  On  the  borders  of  the  Red  Sea,  it  "  came  between 
 *'  the  camp  of  the  Egyptians  and  the  camp  of  Israel,— so  that  the 
 *'  one  came  not  near  the  other  all  the  night. "«  It  also  protected 
 them  from  the  burning  heat  of  the  sun,  in  these  parched  desarts. 
 Hence,  it  is  recorded,  as  an  evidence  of  the  care  of  God  with 
 respect  to  his  people,  that   "  he  spread  a  cloud  for  a  covering. "o 
 
 Here  we  learn  the  unspeakable  privilege  of  the  kingdom  of 
 Christ.  He  who  of  old  ''  walked  in  the  midst  of  the  camp"  of 
 Israel,  "  walketh  in  the  midst  of  the  seven  golden  candlesticks  ; 
 "  and  holdeth  the  seven  stars  in  his  right  hand."/i     All  true  I&- 
 
 h  Heb.  ii.  10.  i  Rev.  xiv.  4.  k2  Cor.  vi.  7. 
 
 I  Lph.  vi.  13 — 18.       in  Deut.  xxiii.  14.  n  Exocl.  xiv.  20. 
 
 o  Psal.  cv.  39.  p  Kev.  ii.,1 
 
OF  THE  Israelites"  187 
 
 racFites  are  the  «  temple  of  the  living  God,"  concerning  whom 
 he  fulfils  that  great  promise,  "  I  will  dwell  in  them,  and  walk  in 
 -  "  them  ;  and  I  will  be  their  God,  and  they  shall  be  my  people. "y 
 The  Lord  is  to  his  Church  "  a  wall  of  fire  round  about,"r  to  pro- 
 tect her,  and  to  consume  her  adversaries.  That  the  pillar  of  cloud 
 especially  respected  the  privileges  of  the  New-Testament  Church, 
 is  evident  from  the  application  of  the  type  in  the  language  of 
 prophecy  :  "  The  Lord  will  create  upon  every  dwelling-place  of 
 "  Mount  Zion,  and  upon  her  assemblies,  a  cloud  and  smoke  by 
 "  day,  and  the  shining  of  a  flaming  fire  by  night  ;  for  upon  all 
 «  the  glory  shall  be  a  defence.  And  there  shall  be  a  tabernacle 
 "  for  a  shadow  in  the  day-time  from  the  heat,  and  for  a  place  of 
 «  refuge,  and  for  a  covert  from  storm  and  from  rain.".s  Our  Lord 
 Jesus,  who  went  before  Israel  in  the  typical  cloud,  defends  his  peo- 
 ple from  the  rage  of  Satan,  and  the  violence  of  their  own  corrup- 
 tions ;  which,  like  the  Egyptians,  seek  their  destruction.  He  is 
 also  «  a  shadow  from  the  heat"  of  persecution,  or  of  any  affliction 
 Which  threatens  to  overpower  them.  The  Israelites,  after  they 
 were  seated  in  Canaan,  were  surrounded  by  implacable  enemies. 
 But  the  Lord  assured  them,  that  no  man  should  ''  desire  their 
 «  land,"  when  they  went  up  thrice  a-year  to  appear  before  him  in 
 their  solemn  feasts.?  This  same  gracious  Protector  "  creates  a 
 *'  cloud  upon  every  dwelling-place  of  Mount  Zion."  Thus  he 
 affords  the  greatest  encouragement  to  his  servants  and  people, 
 when  called  to  wait  on  him  in  the  duties  of  his  institution  ;  es- 
 pecially when  the  circumstances  of  their  families,  or  their  worldly 
 concerns,  present  various  difficulties,  which  unbelief  and  carnality 
 may  be  eager  to  lay  hold  of,  as  insuperable  bars  in  their  way. 
 
 7.  The  King  of  Israel  went  up  to  battle  on  their  head.  The 
 armies  of  Israel  were  «  the  host  of  the  Lord."«  Balaam  ac- 
 knowledges, with  respect  to  Israel,  "  The  shout  of  a  King  is 
 ^'  among  them."w  This  agrees  with  the  promise  which  God 
 had  made  to  his  people  :  "  If  ye  go  to  war  in  your  land  against 
 "  the  enemy  that  opprcsseth  you,  then  ye  shall  blow  an  alarm 
 "  with  the  trumpets  ;  and  y«  shall  be  remembered  before  the 
 "  Lord  your  God,  and  ye  shall  be  saved  from  your  enemies.":c- 
 When  Abijah,  the  son  of  Rehoboam,  drew  up  his  army  against 
 Jeroboam,  the  son  of  Nebat,  he  thus  addressed  Jeroboam  and  all 
 Israel  :  "  Ye  think  to  withstand  the  kingdom  of  the  Lord  in  the 
 "  hand  of  the  sons  of  David.— Behold,  God  himselfis  with  us  for 
 "  our  Captain,  and  his  priests  with  soundins:  trumpets,  to  cry  an 
 «  alarm  against  you.  O  children  of  Israel,  fight  ye  not  against 
 ''the  Lord  God  of  )^ur  fathers,  for  ye  shall  not  prosper."?/ 
 What  was  it  that  inspired  the  stripling  David  with  such  boldness, 
 when  he  went  out  against  the  gigantic  Philistine  ?  ''  All  this 
 yU^f'  assembly,"  says  he,  ''  shall  know  that  the  Lord  savethnot  with 
 sword  and  spear :  for  the  battle  is  the  Lord's."^  It  was  he 
 q  2  Cor.  vL  IP.  r  Zech.  if.  5.  .9  Isa.  iv.  5,  S. 
 
 XT      ,  ^^^*'''-  ^^-      "  •'OS'-'  ^'  l'^'-  fy  Numb,  xxiii.  21, 
 
 xNumb.x.9.  ?/2Chror..xm.  8,1?.      r  1  Sam.  xvii.  47. 
 
188  ON   THE  GOVERNMENT 
 
 Avho  protected  his  deputies,  as  he  said  to  Joshua  ;  "  Be  strong, 
 *<  and  be  of  a  good  courage  ; — for.  the  Lord  thy  God  is  with  thee 
 **  whithersoever  thou  goest."a  It  was  he,  who  delivered  their 
 enemies  into  their  hands,  or  overthrew  them,  often  without  the 
 stroke  of  a  sword.  The  Egyptians,  obdurate  as  they  were,  saw 
 such  clear  evidences  of  divine  agency,  that  they  could  not  conceal 
 their  convictions  :  "  Let  us  flee."  they  cried,  "  from  the  face  of 
 "  Israel  ;  for  the  Lord  fighteth  for  them  against  the  Egyptians. "6 
 "When  his  ancient  people  were  not  blinded  by  ingratitude  and 
 unbelief,  they  in  the  strongest  terms  acknowledged,  the  astonish- 
 ing displays  of  his  kingly  power.  They  confessed  not  only  the 
 truth  of  tliis  relation,  but  its  permanency  ;  not  only  his  inclina- 
 jiation  to  deliver  them,  but  his  irresistible  might.  To  ascribe 
 unlimited  power  to  an  earthly  sovereign,  is  at  the  same  time  to 
 rob  God,  and  to  ridicule  man,  under  the  pretence  of  doing  him 
 ,  honour.  They  ascribed  this  to  their  King,  because  they  knew  that 
 he  had  every  kind  of  salvation  at  command.  "  Thou  art  my  king, 
 *'  O  God,  command  deliverances  for  Jacob."c  Literally,  "  Thou 
 *'  art  HE  my  king  ;"  that  same  glorious  and  powerful  sovereign, 
 who  "  drove  out  the  heathen,  and  planted"  our  fathers.^  Else- 
 where they  celebrate  his  unchangeablenessin  this  very  language  ; 
 *'  Thou  art  the  same  ;"  or  "  Thou  art  he,  and  thy  years  shall 
 "  have  no  end."e  So  fully  was  Moses  convinced  that  the  whole 
 defence  of  Israel  was  owing  to  God,  that  he  taught  the  people  to 
 praise  Jehovah  as  their  banner.  For  on  occasion  of  the  victory 
 over  Amalek,  he  built  an  altar,  and  called  the  name  of  it  Jeho- 
 VAH-Nissiy 
 
 Jesus,  in  his  spiritual  kingdom,  still  appears  as  "  the  Captain" 
 or  "  Prince  of  our  salvation."  In  the  book  of  Revelation,  which 
 is  indeed  "  the  book  of  the  wars  of  the  Lord,"  he  appears  as 
 sitting  "  on  a  white  horse,"  and  as  "  in  righteousness  judging  and 
 making  war."  The  armies  in  heaven  follow  him  as  their  leader.jg' 
 Erom  the  whole  tenor  of  this  prophecy,  it  is  evident,  that  the 
 Church  is  indebted  to  him  for  all  her  victories.  Therefore  she 
 still  ascribes  the  whole  of  her  salvation  to  Him  that  sitteth  on 
 the  throne,  and  to  the  Lamb.  When  she  triumphantly  sings, 
 *'  Now  is  come  salvation  and  strength,''  we  find  that  the  only  rea- 
 son of  her  triumph  is,  that  "  now  is  come — the  kingdom  of  our 
 *•  God,  and  the  power  of  his  Christ. "A  It  is  "  the  root  of  Jesse," 
 ■who  "  stands  for  an  ensign  of  the  people. "z  By  him,  not  only  the 
 Church  in  general,  but  every  genuine  member  of  it,  is  crowned 
 with  victory.  Are  his  people  assaulted  by  Satan,  or  by  the  work- 
 ing of  their  own  corruptions  ?  He  not  only  defends  them,  but 
 makes  them  to  tread  down  their  enemies.  They  are  taught  by 
 experience,  that  they  are  not  sufficient  of  themselves.  But  "  his 
 "  grace   is   sufficient  for  them  ;  his  strength  is  made  perfect  in 
 
 a  Josh.  i.  9.  b  Excel,  xiv.  25.  c  Psal.  xliv.  4. 
 
 d  Ver.  1 — 3.  e  Psal.cii.  27.  /"Exod-  xvii.  15. 
 
 g  Rev.  xix.  11. 14,     /;  Rev.  vii.  10 ;  xii.  10.     /  Isa.  xi.  If, 
 
OF  THE  ISRAELITES.  189 
 
 "  their  weakness."  Thus,  often  when  they  feel  most  of  their 
 own  weakness,  they  have  the  fullest  experience  of  the  all-suffi- 
 ciency of  their  Lord  ;  so  that  they'can  say  with  Paul,  "  When 
 "  1  am  weak,  then  am  I  strong."-(:  They  are  not  merely  con- 
 querors, but  "more  than  conquerors,  through  him  who  hath 
 "  loved  them."  They  know  that  their  king  also  discharges  the 
 office  of  a  priest.  He  "  sits  as  a  priest  upon  his  throne."  In 
 the  battle  with  the  Amalekites,  it  was  only  "  when  Moses  held  up 
 *'  his  hand,"  that  "  Israel  prevailed."/  Our  King  hath  called  us 
 to  a  perpetual  war  with  Amalek,m  with  Satan,  and  the  lusts  of 
 our  own  hearts.  But  we  can  prevail  in  this  conflict,  only  as  our 
 New-Testament  Moses  holds  up  his  hands,  by  interceding  for  us 
 within  the  vail.  He  may  suffer  Amalek  to  prevail  for  a  time. — 
 But  the  victory  is  eventually  secured  to  us.  Satan  may  be  al- 
 lowed to  "  sift  us  as  wheat."  But  our  Mediator  ♦'  prays  for  us 
 "  that  our  faith  fail  not." 
 
 8.  God  would  not  permit  his  ancient  people  to  adopt  methods 
 of  defence,  which  implied  confidence  in  an  arm  oiJles/i,ov  which 
 might  lead  to  this.  Therefore,  by  Moses,  he  prohibits  their 
 future  king  from  multiplying  to  himself  horses,  from  causing 
 the  people  to  return  to  Egypt  with  this  design,  and  from  greatly 
 multiplying  silver  and  gold.w  When  they  actually  took  this 
 course,  God  denounced  his  judgments  against  them,  and  assured 
 them  of  defeat  by  the  very  means  which  they  employed  for  secu- 
 rity. Thus  he  speaks  by  Isaiah  :  "  Wo  to  them  that  go  down  to 
 *'  Egypt  for  help,  and  stay  on  horses,  and  trust  in  chariots,  be- 
 "  cause  they  are  many  ;  and  in  horsemen,  because  they  are  very 
 "  strong  :  but  they  look  not  unto  the  holy  One  of  Israel,  neither 
 "  seek  the  Lord. — Now,  the  Egyptians  are  men  and  not  God, 
 "  and  their  horses  flesh  and  not  spirit ;  when  the  Lord  shall 
 "  stretch  out  his  hand,  both  he  that  helpeth  shall  fall,  and  he 
 "  that  is  holpen  shall  fall  down,  and  they  all  shall  fall  together."© 
 By  the  pattern  of  this  typical  kingdom,  the  Lord  instructs  his 
 church  in  the  nature  of  her  defence.  He  shews  her  the  vanity, 
 the  iniquity,  of  trusting  to  an  arm  of  flesh.  He  teaches  her  mem- 
 bers to  say  ;  "  Some  trust  in  chariots,  and  some  in  horses  :  but 
 "  we  will  remember  the  name  of  the  Lord  our  God."  He  en- 
 ables them  to  believe,  that  in  this  way  "  the  King  will  hear  them 
 "  when  they  ca\\."/i  Thus  he  informs  us,  that,  as  his  kingdom 
 is  spiritual,  its  defence  must  be  so  also  ;  that  his  work  is  carried 
 on,  "  not  by  might,  nor  by  power,  but  by  his  Spirit. "y  He  teach- 
 es us  also,  that  we  are  "  not  to  trust  in  uncertain  riches,  but  in 
 "  the  living  God  ;"  and  that  "  the  cares  of  this  world,  and  the  de- 
 "  ceitfulness  of  riches,  choke  the  word." 
 
 It  was  incumbent  on  the  kings  of  Israel,  by  means  of  the  tern- 
 
 Ic  2  Cor.  xii.  8—10.  /  Exod.  xvii.  U.  m  Ver.  16. 
 
 n  Deut.  xvii.  15—17.  o  Isa.  xxxi.  1,  C; 
 
 fi  PsaL  XX.  7.  9.  q  Zech.  iv.  6. 
 
190  ON  THE  GOVERMMENT 
 
 floral  sword,  to  punish  all  who  made  innovations  in  religion)  or 
 otherwise  transgressed  the  Mosaic  law,  even  in  things  not  imme- 
 diately affecting  civil  society.  This,  however,  did  not  properly 
 originate  from  their  office  as  civil  rulers,  but  from  the  peculiarity 
 of  their  character,  as  the  immediate  deputies  of  God,  in  the  sin- 
 gular relation  which  he  sustained  to  that  people  over  whom  they 
 presided.  This  power  was  not  the  consequence  of  the  choice  of 
 the  people.  For  although  their  kings  had  actually  been  chosen 
 by  them,  they  could  have  had  no  right  to  invest  them  with  a 
 power  of  this  kind.  It  was  the  fruit  of  the  sovereign  will  of 
 God,  by  whom  their  lawful  kings  were  chosen.  It  constitutes 
 no  pattern  for  magistrates  under  the  New  Testament.  For  the 
 »  power,  in  this  respect,  conferred  on  David  and  his  successors  in 
 the  kingdom,  was  strictly  figurative  of  the  power  of  that  glorious 
 Person,  who  should  "  sit  on  the  throne  of  David  to  order  and  es- 
 "  tablish  it."  In  him  the  type  was  to  be  perfectly  fulfilled,  and 
 as  it  were  absorbed  ;  so  that  he  should  not  henceforth  employ  any 
 civil  rulers  in  the  same  kind  of  work,  because  he  was  himself 
 *'  to  order  and  establish  his  kingdom— /rom  henceforth  even  for 
 "  ever."r 
 
 If  the  character  of  these  kings  be  a  pattern  for  civil  governors 
 in  our  times,  then  it  ought  to  be  urged,  that  they  have  also  a 
 hereditary  and  indefeasible  right ;  such  a  right,  at  least,  that  the 
 family  may  on  no  account  be  set  aside.  Nay,  with  equal  proprie- 
 ty might  it  be  urged,  that  modern  kings  ought  to  be  anointed 
 with  oil.  Kings,  under  the  law,  were  thus  anointed,  because  they 
 were  immediately  the  vicegerents  of  God,  whom  he  set  "  over 
 "  his  inheritance,**  "  over  his  people,"  his  "  peculiar  treasure  ',"s 
 and  because  they  were  typical  of  Him  whom  God  hath  anointed 
 to  be  his  king  over  his  holy  hill  of  Zion.?  The  solemn  unction 
 of  modern  kings  is  not  more  absurd,  than  the  idea  of  their  pos- 
 sessing that  power  which  is  now  confined  to  the  illustrious  An- 
 titype. 
 
 It  cannot  justly  be  argued,  that  the  judicial  law  is  binding  on 
 Christians,  because  it  was  revealed  by  the  only  wise  God,  and 
 must  therefore  be  the  best  that  can  be  devised.  For  it  was  a  sys- 
 tem adapted  to  the  particular  situation  of  Israel  asunder  a  theoc- 
 racy, and  to  the  typical  character  of  that  people  in  other  respects. 
 All  that  can  therefore  be  justly  inferred  from  its  being  given  by 
 God,  is,  that  it  was  the  best  system  which  could  be  devised  for 
 that  people  in  their  peculiar  situation.  Such  precepts  of  the  ju- 
 dicial law  as  necessarily  flow  from  the  law  of  nature  are  still  ob- 
 ligatory ;  because  the  law  of  nature  ought  to  be  the  foundation 
 of  all  national  laws.  But  the  formal  reason  of  this  obligation 
 does  not  consist  in  their  being  embodied  in  the  judicial  lawj  but 
 in  their  being  taught  by  the  law  of  nature. 
 
 The  temporal  punishments  inflicted  by  the  instrumentality  of 
 f*  Isa.  ix.  7.        si  Sam.  x.  1. ;  xv.  1.  j  Exod.  xix.  5.       t  Psal.  ii,  6, 
 
OF  THE  ISRAELITES,  191 
 
 typical  rulers,  on  account  of  transgressions  in  matters  of  relieion, 
 were  themselves  typical,  either  of  the  spiritual  censures  inflicted 
 by  the  New-Testament  Church,  or  of  the  eternal  punishment  of 
 unbelievers,  if  not  of  both.  It  has  been  asserted  by  some  learn- 
 ed writers,  that  the  denunciation,  so  frequently  repeated  in  the 
 law,  "  That  soul  shall  be  cut  off  from  his  people,"  properly  de- 
 notes the  sentence  of  excommunication,  as  inflicted  under  that 
 dispensation.  They  have  supposed,  that  it  solely  respects  a  judg- 
 ment to  be  immediately  inflicted  by  God,  in  the  case  of  trans- 
 gressions of  the  law,  of  which  there  was  no  external  evidence. 
 But  it  is  unquestionable,  that  in  some  passages  it  must  be  under- 
 stood of  temporal  punishment,  to  be  inflicted  by  the  hand  of  man 
 Thus,  with  respect  to  the  Sabbath,  it  is  said,  "  Every  one  that 
 «  defileth  It,  shall  surely  be  fiut  lo  death  :  for  whosoever  doth  anv 
 "work  therein,  that  soul  shall  be  cut  off  from  among  his  fieofile  "« 
 The  latter  clause  cannot  be  viewed  as  containing  a  reason  for 
 what  IS  declared  in  the  foi-mer  ;  unless  it  be  supposed,  that  in 
 every  instance  in  which  the  sentence  of  excommunication  was 
 pronounced,  it  was  to  be  succeeded  by  a  violent  death  :  and 
 this  would  prove,  no  less  than  the  other  interpretation,  that,  ac- 
 cording to  the  Mosaic  law,  temporal  punishment  was  inflicted, 
 m  various  instances,  where  the  transgression  was  properly  in  mat- 
 ters of  religion.  The  meaning  of  this  language  evidently  is,  that 
 the  Sabbath-breaker  should  be  cut  off  from  among  his  people 
 by  being  put  to  death  by  the  hands  of  men.  For  the  second  ex- 
 pression is  merely  expletive  of  the  first. 
 
 It  seems  abundantly  clear  that  this  phrase  did  not  refer  to  anv 
 ecclesiastical  censure  ;  but  signified  that  the  transgressor  should 
 be  punished  with  death,  either  by  the  power  of  the  magistrate 
 when  the  crime  was  known  ;  or  if  the  crime  was  hid  from  others* 
 or  overlooked  by  civil  rulers,  by  the  immediate  judgment  of 
 God.  This,  indeed,  is  virtually  admitted  even  by  those  who  un- 
 derstand the  expression  as  denoting  excommunication.  For  it 
 is  said  that  this  excision,  in  extraordinary  cases,  and  particular- 
 ly when  men  neglected  to  punish  the  offender,  was  the  work  of 
 God,  according  to  the  threatening  ;v  «  If  the  people  of  the  land 
 "  hide  their  eyes  from  the  man,  when  he  giveth  of  his  seed  unto 
 «'  Molech,  and  kill  him  not  :  then  I  will  set  my  face  against  that 
 "  man,  and  against  his  family  ;  and  will  cut  him  off."w  It  is  un- 
 reasonable to  suppose  that  the  very  same  phrase,  when  used  to 
 denote  the  judgment  of  God,  should  bear  a  sense  so  very  differ- 
 ent from  that  which  belongs  to  it,  as  expressing  Avhat  was  re- 
 quired  of  man  ;  that  in  the  one  case  it  should  signify  nothing  less 
 than  excision  from  the  land  of  the  living,  and  in  the  other  mere- 
 ly excision  from  church  membership.  This  is  contrary  to  all  the 
 rules  of  sound  criticism.  The  very  passage  quoted  shows  the 
 talsity  of  the  idea.     For  the  expression  cut  him  off^  in  the  second 
 
 u  Exqd.  xxxi.  14.  -u  Lev.  XX.  4,  5. 
 
 w  Gillespies' Aaron's  Rod,  p.  44,  4j. 
 
192  ON  THE  GOVERNMENT 
 
 clause,  is  equivalent  to  kill  him  in  the  first.  And  in  the  same 
 sense  tnust  the  phrase  be  interpreted  elsewhere  ;  unless  it  can  be 
 proved  that,  when  God  is  spoken  of  as  the  agent,  it  necessarily 
 denotes  a  punishment  entirely  different  from  that  which  is  meant 
 when  it  expresses  what  he  required  of  man. 
 
 This  very  phrase  is  used  to  denote  the  punishment  of  the 
 greatest  transgressions,  as  the  worship  of  Molech,  and  crimes 
 against  nature.  "  For  whosoever  shall  comuiit  any  of  these 
 *•  abominations,  even  the  souls  that  commit  them  shall  be  cut  off 
 "  from  among  their  people. "x  From  the  more  full  declaration 
 of  the  law  with  respect  to  one  of  these  crimes,  the  horrid  worship 
 of  Molech,  we  have  a  clear  proof  that  cutting  off"  a  soul  from  his 
 people  denoted,  either  the  work  of  the  civil  magistrate,  or  in 
 case  of  his  negligence,  that  of  God  himself:  "  Whosoever  he 
 "  be  of  the  children  of  Israel,  or  of  the  strangers  that  sojourn  in 
 *'  Israel,  that  givcth  any  of  his  seed  to  Molech  ;  he  shall  surely 
 "  be  put  to  death  ;  the  people  of  the  land  sh:ill  stone  him  with 
 ♦'  stones.  And  I  will  set  my  face  against  that  man,  and  will  cut 
 "  him  off  froni  among  his  people  :  because  he  hath  given  of  his 
 *'  seed  vmto  Molech,  to  defile  my  sanctuary,  and  to  profane  my 
 "  holy  name.  And  if  the  people  of  the  land  do  any  ways  hide 
 "  their  eyes  from  the  man,  when  he  giveth  of  his  seed  unto  Mo- 
 "  lech,  and  kill  lam  not  :  then  will  I  set  my  face  against  that 
 "  man,  and  against  his  family,  and  will  cut  him  off,  and  all  that 
 "  go  a-whoring  after  him,  to  comnjit  whoredom  with  Molech, 
 "  from  among  their  people. y"  Death  was  still  the  punishment, 
 whether  God  or  man  was  the  immediate  agent.  I  do  not  reason 
 from  the  particular  nature  of  the  crime  :  for  in  a  civil  point  of 
 view,  as  implying  murder,  it  must  still  have  merited  temporal 
 death.  The  argument  is  founded  on  the  explanation  of  the  lan- 
 guage, by  which  the  punishment  is  expressed.  For,  if  in  this 
 instance  it  denoted  death,  it  must  be  extremely  difficult  to  prove 
 that,  as  used  with  respect  to  transgressions  of  a  less  heinous  na- 
 ture, it  bore  a  sense  totally  different. 
 
 The  same  expression  denotes  the  punishment  of  some  trans- 
 gressions that  immediately  respected  the  ceremonial  worship  ; 
 and  is  used  in  such  connexion  as  to  shew  that  temporal  death  is 
 meant.  This  law  was  given  to  Israel  ;  "  What  man  soever  there 
 "  be  of  the  house  of  Israel,  that  killeth  an  ox,  or  lamb,  or  goat  in 
 "  the  camp  ;  or  that  killeth  it  out  of  the  camp,  and  bringcth  it  not 
 "  to  the  door  of  the  tabernacle  of  the  congregation,  to  offer  an 
 "  offering  unto  the  Lord  before  the  tabernacle  of  the  Lokd  ; 
 "  blood  shall  be  im/iutcd  unto  that  man,  he  hath  shed  blood  ;  and 
 "  that  man  shall  be  cut  off  from  among  his  ficofiltyz  This  trans- 
 gression is  represented  in  the  light  of  murder,  and  was  to  be 
 punished  in  the  same  maimer  ;  because  the  blood  shed,  although 
 not  that  of  a  man,  was  notwithstanding  blood  devoted  to  an  holy 
 
 X  Lev.  xviii.  21--23,  29.        y  Lev.  xx.  1—5.  z  Lev.  xvii.  3,  4. 
 
^  OF  THE   ISRAEtlTES.  193 
 
 lise.  To  this  law  it  is  thought  there  is  an  allusion  in  the  lan- 
 guage of  the  prophet  ;  <'  He  that  killeth  an  ox,  is  as  if  he  slew 
 a  man."z 
 
 The  following  seems  to  be  the  most  plausible  objection  that  has 
 been  made  to  this  view  of  the  phrase  under  consideration  ;  "  He 
 "  that  in  his  uncleanness  did  eat  of  an  unholy  [I.  holy]  tiling, 
 "  was  to  be  cut  off  ;«  yet  for  such  a  one  was  appointed  confession 
 "  of  sin,  and  a  trespass-offering,  by  which  he  was  reconcileid  and 
 "  atonement  made  for  him,  as  Mr.  Ainsvvovth  himself  tells  us  on 
 "  Lev.  V.  2, whence  I  infer,  that  the  cutting  off  such  a  one  was  not  by 
 *'  death  inflicted,  either  from  the  hand  of  the  magistrate,  or  from 
 "  the  hand  of  God,  but  that  the  cutting  off  was  ecclesiastical,  as  well 
 "  as  the  reception  or  reconciliation. "6  This  learned  writer  after- 
 wards rejects  the  distinction  made  by  Ains worth  between  sins  of 
 ignorance  of  infirmity,  and  those  that  were  wilful.  But  it  is 
 evident  that  the  sins  referred  to.  Lev.  v.  2 — 4,  are  such  as  pro- 
 ceeded from  ignorance.  For  When  mention  is  made  of  a  man 
 touching  any  unclean  thing,  it  is  said,  "  And  it  be  hid  from  him  ;" 
 and  afterwards,  "  When  he  knoweth  of  it,  then  he  shall  be  guilty.'* 
 In  this  case,  atonement  might  be  made.  On  the  contrary,  in  the 
 cases  mentioned,  Lev.  vii.  20,  21,  there  is  every  reason  to  believe 
 that  presumption  was  supposed.  For  there  is  no  limitation,  as  in 
 the  former  instance  ;  and  one  of  the  cases  specificd,c  could  not 
 be  unknown  to  the  person.  When,  therefore,  with  respect  to  any 
 sin  it  is  said,  that  the  soul  that  committeth  it  shall  be  cut  off,  it 
 appears  that  we  are  still  to  understand  what  is  said  as  respecting 
 a  sin  of  presumption  ;  and  to  view  the  particular  precept  as  ex- 
 plained by  this  general  one  ;  "  The  soul  that  doth  ought  pre- 
 "  sumptuously, — -shall  be  cut  off  from  among  his  people  :  be- 
 *'  cause  he  hath  despised  the  word  of  the  Lord."(/  This  receives 
 considerable  light  from  the  language  of  the  inspired  writer  to 
 the  Hebrews,  who  uses  the  very  term  employed  in  this  precept, 
 and  expressly  points  out  the  sense  in  which  such  transgressors 
 were  to  be  cut  off  :  "  They  who  despised  Moses*  law,  died  with- 
 *'  out  mercy. "5" 
 
 It  has  been  argued,  indeed,  that  death  could  not  be  the  punish- 
 ment meant  by  this  expression,  because  we  have  evidence  from 
 Lev.  vi.  1—8,  that  even  for  wilful  sins,  imn^ediutely  committed 
 against  the  moral  law,  atonement  might  be  made.A  But  from 
 this  exception,  in  some  cases  particularly  stated,  no  good  argu- 
 ment of  a  general  nature  can  be  deduced.  The  supreme  Law- 
 giver had  an  unquestionable  right,  if  he  pleased,  to  relax  the 
 rigour  of  his  law  in  some  cases,  although  he  did  not  in  others. 
 Certain  it  is,  that  we  have  no  proof  of  any  such  relaxation,  as  to 
 sins  wilfully  committed  in  regard  to  his  worship.     Under  that 
 
 z  Isa.  Ixvi.  3.  a  Ij&v.  vii.  20,  21.  b  Aaron's  Rod,  p.  56. 
 
 c  Lev.  viL  20.  d  Num.  xv.  30,  31.  5"  Heb.  x-  28. 
 
 h  Aaron's  Rod,  p.  56. 
 
 Vol..  I.  Aa 
 
194  ON   THE   COVEPvNilENT,  &C. 
 
 dispcBsation,  God  peculiarly  manifested  his  jealousy  with  respect 
 to  liis  altar.  And  if  he  saw  meet  to  admit  of  an  atonement  for 
 transgressions  of  the  mor;il  law,  and  to  prescribe  none  for  pre- 
 sumptuous profanation  of  his  worship  ;  we  have  no  right  to  infer 
 the  one  from  the  other,  and  still  less  to  say  unto  him,  What 
 doest  thou  ? 
 
 The  phraseology  employed  in  the  law,  is  transferred  by  the 
 apostle  of  the  Gentiles  to  the  spiritual  excision  of  those  who 
 trouble  the  kingdom  of  Christ,  by  the  ecclesiastical  sentence  of 
 excommunication.  I'or,  speaking  of  false  teachers,  he  says,  "  I 
 "  would  tliey  were  even  ait  off  that  trouble  you."  That  he  re- 
 fers to  a  spiritual  sentence,  to  be  inflicted  by  the  Church,  is  evi- 
 dent from  what  he  had  said  a  little  before  :  "  I  have  confidence 
 "  in  you  through  tlie  Lord,  that  ye  will  be  none  otherwise  mind- 
 "  cd  ;  but  he  that  troubleth  you,  shall  bear  his  judgment,  whoso- 
 "  ever  he  be.'V  And  in  the  use  of  the  term,  expressive  of  the 
 cause  of  this  spiritual  excision,  he  evidently  alludes  to  those  who, 
 by  any  great  transgression,  had  troubled  Israel.^ 
 
 •With  respect  to  the  false  prophet,  or  the  idolater,  it  is  enjoined, 
 that  the  congregation  shall  put  him  to  death.  "  So,"  it  is  added, 
 *'  tliou  shalt  put  the  evil  away  from  among  you. '7  The  Greek 
 translation  renders  this  :  "  Put  ye  away  from  among  yourselves 
 that  wicked  person. "«  This  very  language  the  Apostle  Paul 
 uses  will)  respect  to  the  excommunication  of  that  chuich-member 
 ■who  had  been  guilty  of  incest  :  "  Put  away,"  he  says,  ''  from 
 "  among  yourselves  that  wicked  person. ''71 
 
 From  the  severity  of  the  punishments  inflicted  under  the  law, 
 the  inspired  writer  of  the  epistle  to  the  Hebrews,  pleads  not  for 
 similar  punishments,  of  a  temporal  kind,  under  the  gospel  ;  but 
 considers  these  as  emblems  of  liie  far  severer  punishment  to  be 
 inilicted  on  tlie  finally  intpenitent.  He  argues  from  the  less  to 
 the  greater.  "  He  that  despised  Moses'  law,  died  without  mercy, 
 *'  under  two  or  three  witnesses.  Of  how  much  sorer  punishment, 
 *'  suppose  ye,  shall  he  be  thought  wortliy,  who  hath  trodden  under 
 "  foot  the  Son  of  God,  and  hath  counted  the  blood  of  the  covenant, 
 *'  whereui'.h  he  was  sanctified,  an  unholy  thing,  and  hath  done 
 *'  despite  unto  the  Spirit  of  God  ?"  He  gives  not  the  remotest 
 hint  for  the  direction  of  churcli-members  who  might  be  invested 
 with  civil  power  in  succeeding  ages,  that  apostacy  or  other  such 
 crimes  should  be  temporally  punished.  He  refers  the  punish- 
 ment of  it  to  Him  who  haili  said,  "  A^engeance  belongeth  unto 
 "  me  ;  1  will  recompencc."o 
 
 i  f  ;al.  v.  10, 12.  k  Josh.  vi.  18  ;  vii.  25 ;  1  Chron.  ii.  7. 
 
 /  Di'it.  x\  ii.  7.    See  also  ch;t];.  xiii.  5. 
 
 Ill  'L^xpeii  rov  5rovs;^«y  t|  f/^wv  ctvruv. 
 
 71  E^cipetre  rov  7ror//pov  f|  vf^a/v  avrwi.      1   Cor.  V.  Ii. 
 
 0  Heb.  X.  2b— 30. 
 
THE    COVENANT    MADE,  &C.  195 
 
 SECTION    III. 
 
 The  Covenant  made  ivith  the  Israelites  ; — their  Adofition^ — 'Sep.a- 
 ration, — Sojourning.^ — and  Sufferings. 
 
 VIII.  The  ancient  Israelites  were  a  people  in  covenant  with 
 Cod. — It  is  not  meant  fully  to  enter  into  that  difiicult  question, 
 which  has  been  much  agitated  even  among  sound  divines.  Wheth- 
 er the  covenant  made  at  Mount  Sinai  was  merely  a  lagal  dispen- 
 sation of  the  covenant  of  grace,  or  a  covenant  of  a  temporal  na- 
 ture, different  from  the  covenant  of  grace,  and  peculiarly  adapted 
 to  the  state  of  the  Church  during  that  period.  It  is  evident  that 
 this  transaction,  however  it  be  denominated,  did  not.  and  could  not 
 disannul  that  "  covenant  wliich  was  confirmed  before  of  God  in 
 "  Christ, "/J  when  the  pi'omise  was  made  to  Abraham  ejnd  to  his 
 seed.  It  is  no  less  evident,  tl\at  the  Sinaitic  covenant  or  dispen- 
 sation was  given  in  direct  subserviency  to  the  covenant  of  grace, 
 and  to  the  clear  and  glorious  revelation  of  it  under  the  New  Tes- 
 tament. Nor  can  it  be  doubled,  that  believers  in  every  age,  even 
 \mder  the  law,  were  saved  in  a  way  substantially  the  same  with 
 that  revealed  in  the  gospel,  by  virtue  of  the  covenant  of  grace 
 made  known  to  the  patriarchs. 
 
 Considerable  difficulties  attend  the  determination  of  this  ques- 
 tion. Yet  such  modes  of  expression  are  used  in  Scripture,  con- 
 cerning the  covenant  n\ade  at  Mount  Sinai,  as  cannot  well  be 
 consistently  understood,  unless  it  be  viewed  as  something  more 
 than  a  mere  difference  of  dispensation.  To  prove  this,  various 
 arguments  have  been  brought,  which  merit  our  serious  attention, 
 and  the  exercise  of  an  impartial  judgment.  It  may  be  proper  to 
 exhibit  some  of  these  as  briefly  as  possible. 
 
 1.  The  Sinaitic  covenant  is  distinguished  from  the  other  as  to 
 its  date.  While  it  is  asserted  that  the  covenant  of  grace  was 
 "  confirmed  before  of  God  in  Christ  ;"  the  Apostle  of  the  Gen- 
 tiles reminds  the  Galatians,  that  '•  the  law  was  given  four  hun- 
 "  dred  and  thirty  years  after."<7  Moses,  speaking  of  this  law,  un- 
 der the  denomination  of  a  covenant,  denies  that  it  was  made  with 
 the  patriarchs.  "  The  Lord  our  God  made  a  covenant  with  us 
 ''  in  Horeb  ;  the  Loud  made  not  this  covenant  with  our  fathers, 
 "  but  with  us.'V  Is  it  likely  that  such  language  would  have  been 
 used,  had  the  difference  consisted  merely  in  form  ? 
 
 2.  The  law  is  spoken  of  as  added.,  for  a  special  reason,  and 
 for  a  certain  time,  to  the  covenant  made  with  Abraham  ;  and 
 therefore  as  something  different  in  its  nature.  It  is  even  des- 
 cribed by  the  apostle,  as  possessing  such  characters  that  men 
 might  be  apt  to  view  it  as  "  against  the  covenant,"  and  as  tending 
 
 p  Gal.  iii.  17.  q  Gal.  iii.  15—17.  r  Dcut.  v.  2,  3. 
 
196  THE  COVENANT  MADE 
 
 to  "  disannul"  it.  While  he  teaches  that  the  law  was  given  in 
 subserviency  to  the  covenant  of  grace,  he  admits  that  it  was  so 
 diflerent,  that  it  could  not  give  life,  because  this  comes  only  by  a 
 free  and  gracious  promises  Now,  if  the  law  or  Sinaitic  covenant 
 included  the  covenant  .of  grace  as  its  principal  substance,  only 
 under  a  darker  form  ;  how  is  the  law  contrasted  with  the  promise  ? 
 how  could  Paul  say,  "  If  the  inheritance  be  of  the  law,  it  is 
 ♦'  no  more  of  promise  :" 
 
 3.  Thesp  two  are  pointed  out,  not  merely  as  different  dispen* 
 sations,  but  as  diffeient  covenaiils  :  "  Behold,  the  days  come* 
 *'  saith  the  Loud,  that  I  will  make  a  new  covenant  with  the  house 
 *'  of  Israel,  and  with  the  house  of  Judah,  not  according  to  th^ 
 *'  covenant  that  1  made  with  their  fathers,  in  the  day  that  I  took 
 "  them  by  the  hand,  to  bring  them  out  of  the  land  of  Egypt, 
 "  (which  my  covenant  they  brake,  although  I  was  an  husband 
 "  un;o  them,  saith  the  Lord.")/  The  same  contrast  is  stated  in 
 the  account  given  of  the  iillegorical  meaning  of  the  history  of 
 Sarah  and  Hagar  ;  "  These  are  the  two  covenants."  The  cove- 
 nant of  grace  is  not  here  contrasted  with  that  of  works  made  with 
 Adarii,  but  with  that  peculiar  covenant  made  with  Israel  at  Si- 
 nai : — ''  The  one  from  the  Mount  Sinai,— which  is  Agar."M 
 
 4.  The  superior  excellency  of  the  ministry  of  Christ,  is  proved 
 from  his  being  *'  the  Mediator  of  a  better  covenant  ;  of  the  new 
 f'  covenant."-!/  This  covenant  is  expressly  said  to  be  better^  as 
 being  "  established  upon  better  promises."  Now,  if  there  be  a 
 difference  as  to  the  promise,  there  must  be  a  difference  between 
 the  covenants  to  which  they  respectively  refer  :  because  the 
 promise  is  to  be  viewed  as  an  essential  part  of  a  covenant.  The 
 promises)  on  which  the  covenant  at  Sinai  was  established,  although 
 figurative  of  better  blessings,  in  themselves  respected  those  that 
 were  temfioral.  They  immediately  referred  to  the  possession  of 
 the  land  of  Canaan,  to  the  victory  over  external  enemies,  to 
 abundance  of  earthly  good  things,  to  long  life  and  prosperity  in 
 the  course  of  obedience.  These  promises  were  also  conditional. 
 Their  fulfilnjent  was  suspended  on  the  obedience  of  the  covenant 
 pe<>ple.  ''  If  yc  will  obey  my  voice  indeed,  and  keep  my  cove- 
 ''•  nant,  then  ye  shall  be  a  peculiar  treasure  unto  me  above  all 
 *'  people. "w  This  is  the  general  strain  of  the  promises  made  in 
 tliis  covenant.  Even  that  promise  respecting  God's  relation  to 
 them,  is  conditionally  expressed  :  "  If  ye  walk  in  my  statutes, 
 ^'  and  keep  my  comniandments.  and  do  theni  ;  I  will  walk  among 
 "  jcu,  and  will  be  your  God,  and  ye  shall  be  my  people.''^  But 
 the  pirinises  of  the  new  covenant,  as  they  are  spiritual,  are  abso- 
 lutely iree.  Their  spirituality  appears  from  the  summary  given 
 of  them,  Heb.  viii.  10 — 12,  especially  as  including  the  writing  of 
 
 s  Gal.  iii.  17—21.  t  Jer.  xxxi.  31,  32.        u  Gal.  iv.  24. 
 
 ■^  Heb.  viii.  6 ;  xU,  18, 24.    w  Exod.  >.ix.  5.  x  Lev.  xjivi.  3— -12. 
 
WITH  THE   ISRAELITES.  197 
 
 the  law,  not  on  tables  of  stone  as  formerly,  but  on  the  fleshly 
 tables  of  the  heart  ;  and  the  great  blessing  of  pardon,  not  as  con- 
 sisting in  the  removal  of  external  and  ritual  guilt,  or  deliverance 
 from  the  punishment  connected  with  it,  but  in  a  complete  deliv- 
 erance from  condemnation.  All  these  promises  are  expressed 
 absolutely,  so  that  their  fulfilment  depends  not  on  any  thing  to  be 
 done  by  us.  On  the  contrary,  they  secure  strength  for  the  per- 
 formance of  duty. 
 
 5.  The  Sinaitic  covenant  tended  to  produce  a  servile  spirit, 
 "  The  one  from  the  Mount  Sinai — gendereth  to  bondage."?/  It 
 has  been  observed,  that  the  apostle  does  not  here  speak  of  the 
 abuse  of  that  covenant,  as  indeed  it  was  greatly  abused  by  the  gen- 
 erality of  the  Israelites,  as  if  it  had  been  meant  to  ensure  eternal 
 life,  on  the  ground  of  their  obedience  ;  but  of  its  native  tenden- 
 cy, which  was  to  produce  a  servile  frame  of  spirit,  entirely  dif- 
 ferent from'  that  which  is  the  fruit  of  the  covenant  of  promise. 
 
 6.  This  was  a  covenant  that  might  be  broken.  "  They  contin- 
 "  ued  not  in  my  covenant,  and  I  regarded  them  not,  saith  the 
 "  Lord. "a  This  language  has  no  respect  to  the  change  of  dis- 
 pensation. It  denotes,  that  such  was  the  frame  of  that  covenant, 
 that  God  might  be  provoked  by  the  transgressions  of  the  Israel- 
 ites, to  cast  them  out  of  it.  This  was  actually  done  with  respect 
 to  the  ten  tribes.  Now,  the  covenant  was  thus  broken,  and  those 
 ■who  were  once  within  it,  were  cast  off  by  God,  many  centuries 
 before  there  was  any  change  of  the  dispensation, 
 
 7.  When  the  Israelites,  in  different  instances,  obtained  the  for- 
 giveness of  their  breach  of  covenant,  it  was  not  in  consequence  of 
 any  mercy  reserved  for  them  in  the  transaction  at  Sinai,  but  by  a 
 gracious  recurrence,  on  the  part  of  their  offended  Lawgiver,  to 
 the  covenant  which  he  made  with  their  fathers.  On  this  ground 
 alone  does  he  promise  to  visit  them  in  the  day  of  their  calamity. 
 "  If  they  shall  confess  their  iniquity, — then  will  I  remember  my 
 <'  covenant  with  Jacob,  and  also  my  covenant  with  Isaac,  and  also 
 *'  my  covenant  with  Abraham  will  I  remember,  and  I  will  re- 
 '«  member  the  land. "6  Moses,  in  his  intercession  for  the  Israel- 
 ites, when  they  had  greatly  provoked  God  by  worshipping  the 
 golden  calf,  does  not  ground  his  plea  on  the  covenant  recently 
 made  with  them  at  Mount  Sinai,  but  on  that  with  their  ancestors  : 
 *'  Turn,"  he  says,  "  from  thy  fierce  wrath,  and  repent  of  this  evil 
 "  against  thy  people.  Remember  Abraham,  Isaac,  and  Israel 
 "  thy  servants,  to  whom  thou  swarest  by  thine  own  self,  and 
 "  saidst  unto  them  I  will  multiply  your  seed  as  the  stars  of  heav- 
 "  en,  and  all  this  land  that  I  have  spoken  of  will  1  give  unto  your 
 "  seed,  and  they  shall  inherit  it  for  ever.'V     And  God's  respect  to 
 
 y  Gal.  iv.  24.  a  Heb.  viii.  9.  h  Lev.  xxvi.  40— .42. 
 
 (T  Exod.xxxii,  12, 13,  * 
 
198  THE  COVENANT  MADE 
 
 this  covenant  is  given  as  the  reason  of  all  that  longsuffeving 
 •which  he  exercised  towards  Israel,  amidst  their  aggravated  ini- 
 quities :  "  The  Lord  was  gracious  unto  ihem.  and  had  compas- 
 «  sion  on  them,  and  had  respect  unto  them,  because  of  his  cove- 
 "  nant  with  Abraham,  Isaac,  and  Jacob,  and  would  not  destroy 
 "  them,  neither  cast  he  them  from  his  presence  as  yex."d 
 
 It  must  be  remembered,  however,  that  this,  which  is  called  the 
 old  covenant,  was  not  given  to  Israel  as  a  covenant  of  works, 
 promising  eternal  life  for  their  obedience.  As  to  their  external 
 state,  they  were  previously  under  the  covenant  of  grace.  Even 
 the  Sinaitic  covenant  contained  a  typical  revelation  of  redeeming 
 mercy,  a  thing  totally  unknown  to  the  covenant  of  works.  Had 
 this  been  its  nature,  there  could  have  been  no  salvation  for  any 
 ■who  were  under  it.  As,  according  to  the  letter,  it  promised  tem- 
 poral mercies,  it  figuratively  exhibited  those  which  are  eternal ; 
 and  was  thus  given  in  subserviency  to  the  covenant  of  grace. 
 With  respect  to  the  temporal  mercies  themselves,  the  reward 
 was  promised  only  on  condition  of  obedience.  In  this  sense  it 
 was  the  language  of  that  covenant,  "  The  man  that  doth 
 *'  these  things,  shall  live  in  tliem."  But  in  as  far  as  this  de- 
 claration may  be  viewed  in  relation  to  spiritual  and  eternal  bles- 
 sings, it  could  only  refer  to  Him  who  was  meritoriously  to  fulfil 
 the  precept,  as  well  as  to  sustain  the  curse.  Our  Lord  as  the  true 
 Israel,  that  servant  whom  God  had  chosen,  took  up  in  behalf  of 
 his  spiritual  seed,  that  engagement  into  which  Israel  in  general 
 entered  with  a  legal  and  presumptuous  spirit,  saying,  "  All  that 
 *'  the  Lord  our  God  hath  spoken  we  will  do."  When  they  were 
 brou^^ht  to  make  this  promise,  the  intention  of  God  was  very  dif- 
 ferent from  theirs.  It  was,  however,  obscurely  revealed  in  that 
 very  covenant  to  which  they  consented.  In  consonancy  to  the 
 gracious  design  of  God,  as  we  know  that  the  head  and  the  members 
 constitute  one  Christ, e  in  many  passages  of  the  Old  Testament, 
 the  language  is  cast  into  such  a  mould,  as  apparently  to  respect 
 both  the  literal  Israel,  and  the  promised  seed  that  was  to  spring 
 from  them.  Hence  it  seems  difficult  to  interpret  it  of  the  one, 
 to  the  exclusion  of  the  other/' 
 
 The  covenant  at  Mount  Sinai,  indeed,  appears  to  have  been 
 made  with  the  Israelites,  especially  in  relation  to  the  suretyship 
 of  Christ.  It  was  necessary  that  it  should  be  made  with  Israel, 
 that  the  Messiah,  who  was  to  descend  from  Abraham,  might  be 
 under  the  law,  in  its  whole  extent,  as  a  covenant.  For  as  he 
 could  not  redeem,  without  being  our  kinsman,  as  partaking  of 
 the  same  nature  ;  how  could  he  redeem  those  that  were  under 
 the  law,  without  being  so  near  of  kin  to  them  as  to  be  himself 
 iTtiade  under  it  with  the  same  latitude  ?  It  is  evident,  from  the 
 Apostle's  reasoning,  that  the  law  under  which  Christ  was  made, 
 was  not  merely  the  moral  law  in  the  form  of  a  covenant,  but  the 
 
 d  2  Kings  xiii.  23.   e  1  Cor.  xii.  12.    /  See  Isa.  xlii.  19—21 ;  Hos,  xl.  1. 
 
WITH   THE  ISRAELITES.  199 
 
 whole  of  the  Mosaic  law.  He  was  not  only  to  redeem  his  elect 
 in  general  from  the  curse  of  the  covenant  which  had  been  broken 
 in  Adam,  but  his  elect  among  the  Israelites  from  all  the  bondage 
 Under  which  they  were  by  virtue  of  the  covenant  made  at  Mount 
 Sinai,  and  for  ever  to  free  his  Church  from  this  yoke-^- 
 
 This  covenant  was  not  "  dedicated  without  blood.  For  when 
 "  Moses  had  spoken  every  precept  to  all  the  people  according  to 
 "  the  law,  he  took  the  blood  of  calves  and  of  goats,  with  water  and 
 *'  scarlet  wool,  and  hyssop,  and  sprinkled  both  the  book  and  all 
 *'  the  people,  saying,  This  is  ihe  blood  of  the  testament  which 
 "  God  hath  enjoined  unto  you. "A  But  "  the  blood  of  calves  and 
 "  goats  could  not  take  away  sin."  It  "  sanctified  only  to  the  pu- 
 *'  rifying  of  the  flesh. "z  It  could  only  remove  that  legal  unclean- 
 ness  wliich  debarred  an  Israelite  from  the  ordinances  of  the 
 •church  under  that  dispensation.  It  had,  in  itself,  no  virtue  for 
 Teal  purification.  All  its  worth,  in  this  respect,  consisted  in  its 
 typifying  the  blood  of  Jesus  the  true  sacrifice.  Thus,  how  mean 
 soever  the  legal  oblations  were  in  themselves,  they  were  highly 
 estimable,  in  as  far  as  they  shadowed  forth  that  infinitely  precious 
 blood  by  which  the  new  covenant  is  confirmed. 
 
 The  Israelites  cheerfully  assented  to  the  covenant  which  God 
 tnade  with  them.  They  "  entered  into  covenant  with  the  Lord 
 *'  their  God."/?:  They  "  avouched  the  Lord  to  be  th^ir  God, 
 "  and  to  walk  in  his  ways,  and  to  keep  his  statutes."/  Some  think, 
 that,  because  of  the  peculiarities  of  that  dispensation,  they  could 
 not  prefigure  Christians  in  this  transaction.  But  whether  the 
 Sinaitic  transaction  be  viewed  as  a  peculiar  covenant,  or  only  as  a 
 peculiar  dispensation  of  the  covenanf  of  grace  ;  as  the  Israelites 
 were  still  under  the  covenant  made  with  their  fathers,  and  as  that 
 very  transaction  at  Sinai  ultimately  respected  the  blessings  pur- 
 chased by  Christ  ;  they,  in  their  consent  to  this  covenant,  as  far 
 as  they  acted  according  to  the  proper  design  of  it,  prefigured  the 
 church  of  Christ  under  the  New  Testament,  in  her  cordial  ac- 
 ceptance of  the  covenant  of  grace,  and  her  engagement  to  be  the 
 Lord's.  For  even  the  covenant  of  grace  requires,  on  the  part  of 
 believers,  a  restipulation  as  to  the  performance  of  duty.  Such 
 language,  to  some,  has  a  legal  sound.  But  there  is  nothing  legal, 
 in  our  engaging,  with  all  possible  solemniiy,  to  walk  in  God's 
 ways*  and  to  keep  his  commandments.  Our  acceptance  of  the 
 New  Covenant  necessarily  implies  such  an  engagement  When 
 God  promises  to  be  to  us  "  Ciod,"  he  requires  of  us,  that  we  be 
 to  him  "  a  people."  Then  only  can  we  be  chargeable  with  legal- 
 ity, when  we  enter  into  such  an  engagement  in  our  own  strength, 
 or  view  our  obedience  as  a  condition  of  our  enjoyment  of  the 
 blessings  of  this  gracious  covenant.     We  cannot  "  cleave  to  the 
 
 g  Gal.  iii.  24  ;  v.  1 — 5.  comp.  See  this  subject  largely  and  judiciously 
 handled  in  Petto's  Difference  between  the  Old  and  New  Covenant. 
 p.  84—188.  h  Heb.  ix.  18—20. 
 
 i  Heb.  ix  13.  k  Deut.  xxix.  12.  /  Deutxxvi.  17. 
 
200  THE   ADOPTlOJl 
 
 «  LoHD,'*  without  "  fu)!  purpose  of  heart. ";n     But  this  pufpose 
 must  rest  solely  on  promised  grace. 
 
 There  were,  indeed,  some  things  peculiar  in  the  manner  in 
 Avhich  the  Israelites  enteriid  into  covenant.  PaiticiV'.  dy,  as  this 
 engagement  respected  all  the  laws  given  them,  no-  sicrelv  moral 
 and  ceremonial,  but  judicial  :  it  undoubtedly  respc.-Sed  the  Israel- 
 ites themselves,  not  merely  as  a  religious,  but  as  a  political  body. 
 While  they  entered  into  covenant  as  a  church,  they  did  so  also 
 as  a  state.  They  acknowledged  Jehovah,  bcrh  as  their  God, 
 and  as  their  King.  They  promised  obedience  to  him,  not  only 
 in  spiritual,  but  iri  all  political  concerns.  This  covenant,  then, 
 viewed  in  one  light,  was  their  national  oath  of  allegiance. 
 
 From  this  peculiarity  of  their  circumstances,  some  have  in- 
 ferred that  such  engagements  are  entirely  inconsistent  with  the 
 state  of  Christians.  Others  going  nearly  to  :\n  opposite  extreme, 
 have  urged  from  the  example  of  Israel,  that  it  is  the  duty  of  Chris- 
 tians, even  in  their  various  civil  stations,  and  as  conjoined  in  civil 
 and  political  societies,  to  <'  swear  to  the  Lord  of  hosts."  But 
 it  has  been  seen,  that  the  Israelites,  in  iheir  niixed  character,  asr 
 *'  an  holy  nation."  were  not  typical  of  any  particular  nation  or 
 political  body,  under  the  New  Testament  ;  but  that  this  charac- 
 ter is  exclusively  transferred  to  the  Church  of  Chrisi.  Hence  it 
 follows,  that  it  is  only  in  a  religious  character,  or  as  members  of 
 the  spiritual  ''  commonweaUh  of  Israel,"  that  this  duly  is  obliga- 
 tory in  our  times.  When  the  churches  of  Macedonia  "  gave, 
 their  ownselves  to  the  Lord,"  they  did  so  entirely  in  un  ecclesias- 
 tical capacity .n  Did  literal  Israel  prefigure  the  cluirch,  in  their 
 relation  to  God  as  their  King  ?  What  is  this  duty,  but  tlie  cliurch's 
 solemn  recognisance  of  her  subjection  to  the  King  of  Zion,  and 
 of  her  cheerful  submission  to  all  the  laws  of  his  kingdom  ?  And 
 surely,  if  earthly  sovereigns  ha;ve  a  right  to  demand  an  oath  of 
 allegiance  from  their  subjects,  the  "  King  of  saints"  hath  infi' 
 nitcly  greater  right  to  make  this  demand  upon  his. 
 
 IX.  God  admitted  his  ancient  people  to  the  distinguishing 
 privilege  of  sons/ii/i.  He  expresses  the  peculiar  dignity  of  Is- 
 rael in  this  relation,  by  an  allusion  to  the  right  of  primogeniture 
 among  men.  He  gives  us  to  know  that  the  reason  of  his  unex- 
 ampled severity  in  the  last  plague  which  he  sent  on  the  Egyp- 
 tians, was  their  cruelty  tov/ards  a  peoj)le  who  were  so  dear  to 
 him.  Hence  he  commands  Moses  to  deliver  this  message  to 
 Pharaoh  :  "  Thus  saith  the  Loud,  Israel  is  my  son,  even  my 
 "  first  born.  And  I  say  unto  thee.  Let  my  son  go.  that  he  may 
 "  serve  me  :  and  if  thou  refuse  to  let  him  go,  behold  I  will  slay 
 "  thy  son,  even  thy  first  born."o  He  declares  that  the  redemp- 
 tion of  Israel  from  Egypt  was  the  fruit  of  his  paternal  love  to 
 that  people,  while  yet  in  their  infancy  as  a  nation  ;  "  When 
 *'  Israel  was  a  child  then  I  loved  him,  and  called  my  son  out  of 
 
 ?n  Acts  xi.  23.  n  2  Cor.  viii.  5  o  Exod.  iv.  22, 23. 
 
OF  THE  ISRAELITES.  201 
 
 "  Egypt. **^  "  To  them  pertained  the  adoption. 'V  In  this  privi- 
 lege they  prefigured  the  spiritual  Israel,  the  true  Jacob  and  all 
 his  seed.  The  peculiar  honour  of  primogeniture  is  ascribed  ta 
 the  Head  of  the  mystical  body,  who  must  "  in  all  things  have 
 *'  the  pre-eminence."  To  him  is  that  language  applied,  "  Out 
 "  of  Egypt  have  I  called  my  son.'V  He  is  God's  "  first-born," 
 ■whom  he  hath  made  "  high  above  the  kings  of  the  earth,"s — 
 *'  the  first-born  among  many  brethren."  But  great  also  is  the 
 honour  of  all  the  members  of  his  body.  For  by  virtue  of  their 
 predestination,  they  are  eventually  *'  conformed  to  the  image" 
 of  the  first-born.#  "  As  many  as  receive  him,  to  them  gives  he 
 "  power  to  become  the  sons  of  God."  The  birth,  by  v?hich  they 
 are  admitted  to  this  dignity,  is  truly  of  tl^e  most  noble  kind. 
 They  "  are  born,  not  of  blood,  nor  of  the  will  of  the  flesh,  nor  of 
 *'  the  will  of  man,  but  of  God."u  His  ancient  people  had  no 
 natural  claim  to  the  signal  honour  to  which  they  were  advanced. 
 In  like  manner,  all  the  true  seed  are  admitted  to  the  privilege  of 
 sonship  by  adoption.  By  nature  we  are  "  aliens  from  the  com- 
 *'  mon wealth  of  Israel,  and  strangers  from  the  covenants  of 
 *'  promise."  Well,  therefore,  may  we  cry  out  in  the  language 
 of  astonishment  ;  "  Behold,  what  manner  of  love  the  Father  hath 
 *'  bestowed  upon  ws,  that  we  should  be  called  the  sons  of  God  !"— . 
 *♦  Upon  MS,"  who  are  not  only  orphans,  but  vagabonds  ;  not  only- 
 aliens,  but  rebels  and  enemies  !  Still  more,  reason  have  we  to 
 admire  the  love  of  our  heavenly  Father,  when  we  consider  the 
 infinite  expense  that  was  necessary  for  procuring  this  honour. 
 For  "  God  sent  forth  his  Son,  made  of  a  woman,  made  under 
 <*  the  lawj^that  we  might  receive  the  adoption  of  sons."v 
 
 How  many  privileges  were  connected  with  this  of  adoption,  in 
 the  experience  of  Israel  !  What  care  did  he  exercise  towards 
 them  in  their  infant  state  ;  nay,  during  the  whole  time  of  their 
 continuance  in  his  family  !  All  the  finest  and  most  delicate  re- 
 semblances in  nature  are  employed  to  express  the  tenderness  of 
 his  parental  love.  Not  only  did  he  raise  up  Moses,  to  "  carry 
 **  Israel  in  his  bosom,  as  a  nursing-father  beareth  the  sucking 
 "  child  ',"w  but  he  himself  exercised  this  tender  care.  ''  The 
 "  Lord  their  God  bare  them,  as  a  man  doth  bear  his  son,  in  all 
 «  the  way  that  they  went."ar  "  As  an  eagle  stirreth  up  her  nest, 
 "  fluttereth  over  her  young,  spreadeth  abroad  her  wings, 
 ««  taketh  them,  beareth  them  on  her  wings  ;  so  the  Lori> 
 "  alone  did  lead  him,  and  there  was  no  strange  god  with 
 "  him."i/  A  woman  might  "  forget  her  sucking-child,  so  as  to 
 "  have  no  compassion  on  the  son-  of  her  womb."  But  the  Lori* 
 never  forgot  his  people-  "  I  taught  Ephraim  to  go,"  he  says, 
 "  taking  them  by  their  arms."z  Thus  our  compassionate  Lord, 
 when  he  reflected  on  the  innumerable  evidences  of  his  love  to  hi& 
 
 fi  Hos.  xi.  1.  g  Rom.  ix.  4,  r  Mat.  ii.  15. 
 
 «  Psal.lxxxix.  27.  t  Rom.  viii.  29.  :i  John  i.  19, 13. 
 
 V  Gal.  iv.  4,  5.  w  Nurab.xi.  12.  ^r  Deut  i.  31, 
 
 y  Deut.  xxxii.  11, 12.  z  Hos.  xi.  3. 
 Vol.  I.  Bb 
 
202  THE    ADOPTION 
 
 ancient  people,  "  all  the  clays  of  old,"  as  well  as  those  they  ha»i 
 received  during  his  personal  ministry,  wept  over  Jerusalem,  and 
 addressed  that  city  in  these  affecting  terms  ;  •*  O  Jerusalem, 
 "  Jerusalem,-^how  often  would  I  have  gathered  thy  children  to- 
 "  gcther,  even  as  a  hen  gathereih  her  chicl|ens  under  her  wings, 
 "  and  ye  would  not."a 
 
 The  evidences  of  his  love  to  his  spiritual  Israel  are  by  no 
 means  inferior.  He  hath  indeed  "  graven"  his  church  "  on  the 
 "  palms  of  his  hands. "o  He  hath  given  a  most  affecting  answer 
 to  that  prayer  which  she  so  long  presented  ;  ''  Set  me  as  a  seal 
 "  upon  thine  heart,  as  a  seal  upon  thine  arm."c  Our  High- 
 priest  hath  graven  us  on  his  heart,  in  the  print  of  the  spear,  and 
 on  his  hands,  in  ''  the  print  of  the  nails'*  by  which  he  was  fixed 
 to  the  accursed  tree.  It  is  therefore  impossible  that  he  can 
 forget  his  church.  Her  ivalls,  all  her  interests,  *<  are  continually 
 *'  before  him.**  For  he  perpetually  bears  these  impresses  of  his 
 love  to  her,  even  in  his  glory.  He  is  therefore  represented  as 
 bearing  the  likeness  of  '•  a  Lamb,  as  it  had  been  slain. "rf  He 
 *'  feeds  his  flock  like  a  shepherd  ;  he  gathers  the  lambs  with  his 
 "  arm  ;  he  carries  them  in  liis  bosom,  and  gently  leads  those  that 
 "  are  with  young."*?  "  As  one  whom  his  niother  comfoi'teth," 
 saiih  he,  '^  so  will  I  comfort  you.'y 
 
 Did  not  God  feed  his  typical  children  by  an  uninterrupted 
 miracle  for  forty  years,  in  a  land  that  was  not  tilled  nor  sown  ? 
 He  rained  manna  from  heaven  on  thern.  He  turned  the  flinty 
 rock  into  a  spring  of  water.  Was  it  ever  heard,  that  any  other 
 people  were  fed  from  heaven  ?  Never,  but  with  respect  to  the 
 true  Israel,  who  "  all  eat  the  same  spiritual  meat,  and  drink  the 
 "same  spiritual  drink;"  who  all  "eat  of  the  hidden  manna," 
 of  "  the  bread  which  cometh  down  from  heaven,"  and  "  drink 
 "  of  the  water  of  life."^  When  God  fed  his  ancient  people  in 
 this  miraculous  manner,  it  was  with  a  design  to  teach  them,  that 
 there  are  means  of  life  unspeakably  superior  to  those  which  are 
 necessary  for  the  mortal  part.  He  "  fed  them  with  manna, 
 "  (which  they  knew  not,  neither  did  their  fathers  know,")  that  he 
 "  might  make  them  know,  that  man  liveth  not  by  bread  alone, 
 *'  but  by  every  word  that  proceedeth  out  of  the  mouth  of  the 
 "  I.oRD."/2  For  in  this  consisteth  "  the  life  of  the  spirit."  By 
 means  of  that  heavenly  manna,  wl)ich  is  rained  around  their  tents, 
 are  all  the  spiritual  Israel  made  to  live. 
 
 Did  he  not  extend  his  miraculous  power  to  their  clothing  ? 
 During  forty  years,  their  "  raiment  waxed  not  old,  nor  did  their 
 "  shoes  wax  old  on  their  feet."i  But  great  as  the  effect  of  this 
 miracle  was,  it  was  merely  an  emblem  of  that  durable  clothing 
 which  is  communicated  to  all  the  seed  of  Jacob.     They  are  cov- 
 
 G  Mat,  xxiii.  o7.  b  Isa.  xlix.  16.  c  Sonj^  viii.  6. 
 
 d  Rev.  V.  6,  t  Isa.  xl.  11.  y  Isa.  Ixvi.  13. 
 
 g  Rev.  ii.  17;  :ixi.  6.      A  Deut.  viii,  3.  i  Dent,  xxix.5. 
 
OF   THE  ISRAELITES.  203 
 
 «red  with  "  a  garment  of  salvation,  a  robe  of  ligliteousness," 
 ■which  can  never  decay.  The  righteousness,  which  Messiah  the 
 Prince  hath  brought  in  for  them,  is  everlasting.^-  "  In  his  days— . 
 "  Israel  dwells  safely  ;"  for  "  this  is  his  name,  Jehovah  our. 
 "  niGHTEOusNESS.'V  They  can  never  "  perish  from  the  way," 
 nor  can  they  ever  entirely  fail  in  it :  for  their  feet  are  "  shod 
 "  with  the  preparation  of  the  gospel  of  jieaceP 
 
 The  Israelites  were  not  only  "  nourished"  by  God,  but 
 "  brought  up"  as  "  children."?;.'  He  trained  them  up  under  the 
 pedagogy  of  the  law.  They  were  "  under  tutors  and  governors,  till 
 *'  the  time  appointed  of  the  Father."  Their  education  was  se- 
 vere, but  God  saw  it  to  be  necessary.  Are  not  all  the  seed  of 
 Israel  trained  up  by  him  as  a  father  ?  Is  it  not  the  privilege  of  the 
 Church,  that  "  all  her  children  are  taught  of  God  ?"  Often  in- 
 deed their  discipline  in  the  school  of  adversity  is  very  severe,  as 
 may  appear  more  fully  afterwards.  But  he  makes  "  all  things 
 "  to  work  together  for  their  good." 
 
 X.  The  posterity  of  Jacob  were  a  people  sefiarated  by  God  for 
 himself.  It  was  not  the  consequence  of  their  own  choice,  that 
 they  were  so  remai'kably  distinguished  from  the  world.  God 
 claims  this  work  as  bis.  "  I  am,"  saith  he,  "  the  Lord  your 
 "  God,  which  have  separated  you  from  other  people."^  He 
 erected  a  partition-wall  between  them  and  all  other  nations. 
 They  were  hedged  in  by  a  peculiar  discipline.  Circumcision, 
 and  the  other  rites  of  the  ceremonial  law,  rendered  them  odious 
 and  contemptible  to  the  nations  around.  Hath  not  God  thus 
 separated  that  people  whom  they  prefigured  ?  The  work  is  not 
 theirs.  They  would  never  leave  the  world,  were  they  not  "  cho- 
 *'  sen  out  of  it,"  and  "  called  by  his  grace."  What  the  law  was 
 to  the  Jews,  the  unadulterated  doctrine  of  the  gospel  is  to  Chris- 
 tians. It  is  a  wall  of  partition  between  them  and  the  world. 
 Literal  circumcision  was  never  more  contemptible  in  the  eyes  of 
 carnal  men,  than  is  the  scriptural  doctrine  of  the  circumcision  of 
 the  heart.  All  true  Christians  have  the  same  experience  with 
 the  apostle  Paul.  By  the  cross  of  Christ  "  the  world  is  crucified 
 "  to  them,  and  they  are  crucified  unto  the  world. "o 
 
 His  ancient  people  were  separated  for  the  most  important  ends. 
 The  Lord  set  them  apart  to  be  "  a  peculiar  treasure  unto  him 
 "  above  all  people,"  and  to  be  "  an  holy  nation."/z  We  have 
 seen,  that  these  very  characters  are  conferred  on  his  believing 
 Church  under  the  New  Testament.  This  consists  of  a  people 
 separated  unto  holiness.  Surely,  then,  those  deserve  not  the 
 name  of  Christians,  who  are  unwilling  to  be  veckoncA  peculiar,  to 
 be  distinguished  from  the  men  of  this  world.  Many  are  well 
 enough   pleased  to  be  called  Christians,  who  will  not  bear  the 
 
 k  Dan.  ix.  24.  /  Jer.  xxiii.  6.  m  Isa.  i.  2. 
 
 n  Lev.  XX.  24.  o  GaU  vi,  14.  p  Exod.  xi>r.  5,  G 
 
204  THE    SEPARATIOjr 
 
 yoke  of  Christ.  They  cannot  submit  to  any  restraint  upon  their 
 conduct.  They  wish  to  live  as  others  do.  They  carry  their  re- 
 gard to  Christianity  no  farther,  than  as  it  allows  them  to  be  "  con- 
 "  formed  to  this  world."  But  to  all  such  Christ  will  certainly 
 say,  "  Depart  from  me  ;  I  never  knew  you." 
 
 The  Israelites  were  also  separated  to  the  enjoyment  of  the 
 promises.  To  them  "  pertained  the  promises."  Now,  although 
 *'  the  promise  is  to  all,"  in  respect  of  the  external  offer,  and  the 
 •warrant  which  every  one  who  hears  the  gospel  has  to  believe  ; 
 yet  those,  who  are  Israelites  indeed,  alone  have  a  personal  inter- 
 est in  it ;  they  only,  "  as  Isaac  was,  are  children  of  the  promise." 
 
 The  carnal  Israelites  were  separated  in  a  special  respect,  be- 
 cause Christ  was  to  descend  from  them  according  to  the  flesh. 
 This  is  mentioned  as  their  distinguishing  privileges'  Still 
 greater  is  the  honour  of  spiritual  Israelites.  They  constitute 
 Christ  mystical.r  They  are  the  fulness  of  Him  '*  that  filleth  all 
 ♦'^in  all."  They  are  all  members  of  his  body  ;  nay  one  spirit 
 with  him. 
 
 For  this  very  end  did  God  redeem  the  posterity  of  Jacob,  that 
 they  might  be  separated  as  a  peculiar  people  to  himself.  He 
 "  brought  them  out  of  Egypt,  to  be  unto  him  a  people  of  inheri- 
 <'  tance."*  By  this  redemption,  it  is  said,  he  "  confirmed  to 
 *'  himself  his  people  Israel,  to  be  a  people  unto  him  for  ever."^ 
 For  the  self-same  end  hath  he  redeemed  his  Church,  by  an  infi- 
 nitely greater  price.  Our  Lord  Jesus  Christ  "  gave  himself  for 
 *'  us,  that  he  might  redeem  us  from  all  iniquity,  and  purify  unto 
 '■^  h'lmseU a  peculiar  fieo/ile  zealous  of  good  works."^  Thus  he 
 coii/ijms  us  to  himself.  We  are  "  not  our  own,  but  bought  with 
 "  a  price  ;"  therefore  we  are  bound  by  the  strongest  ties  to  "  glo- 
 "  rify  him  in  our  bodies  and  spirits  which  are  his."  To  pretend 
 to  be  a  Christian,  and  yet  to  be  habitually  conformed  to  this  world, 
 is  a  direct  contradiction.  It  is  to  deny  the  very  end  of  the  death 
 of  Chiist.  It  is  to  deny  the  whole  design  of  our  Christian  call- 
 ing, which  is  to  accomplish  a  separation  from  "  this  present 
 *'  evil  world." 
 
 Often  did  God  remind  the  Israelites  of  their  separation  from 
 every  other  people.  He  still  exhibits  their  peculiarity  of 
 character  as  a  signal  honour.  In  this  sense  it  becomes  matter 
 of  promise  :  "  The  people  shall  dwell  alone,  and  siiall  not  be 
 "  reckoned  among  the  nations. "f  It  is  the  will  of  our  God  that 
 we  should  still  remember,  that  although  m,  we  are  not  o/",  the 
 world.  With  this  view  he  gives  us  many  warnings  in  his  word. 
 He  knows  how  prone  we  are  to  follow  the  multitude.  There- 
 fore he  says,  "  Be  not  conformed  to  the  world."  He  assures  us, 
 that  "  the  friendship  of  this  world  is  enmity  with  God ;"  and  that 
 
 g  Rom.  ix.  5.  r  1  Cor.  xii.  12.  s  Dent  iv.  20- 
 
 (  2  bam.  vii.  23,  24.        u  Tit.  ii.  U,  v  Numb,  xxiii.  9. 
 
OF   THE   ISRAELITES.  205 
 
 ■**  whosoever  will  be  the  friend  of  this  world  is  the  enemy  of 
 -«  God."  Our  carnal  hearts  at  times  recoil  at  the  idea  of  this  sepa- 
 ration. It  seems  hard  that  we  should  "  dwell  alone."  But  he 
 teaches  us,  tiiat  this  is  both  our  honour  and  our  interest.  "  Bles- 
 <'  sed  are  ye,"  saith  our  divine  Saviour,  "  when  men  shall  hate  you, 
 "  and  when  they  shall  separate  you  from  their  company,  and  shall 
 «  reproach  you,  and  cast  out  your  name  as  evil,  for  the  Son  of 
 *'  man's  sake."  He  does  not  propose  motives  for  comforting  us 
 under  this  as  a  heavy  trial.  He  calls  us,  on  the  contrary,  to  view 
 it  as  ground  of  spiritual  joy.  ''  Rejoice  ye  in  that  day,  and  leap 
 *'  for  joy  ;  for  behold,  your  reward  is  great  in  heaven. "w  Thus 
 he  teaches  us  to  "  rejoice  that  we  are  counted  worthy  to  suffer 
 "  shame  for  his  name."x 
 
 XI.  The  Israelites  were  called  to  a  life  of  ftojouming.  During 
 forty  years  they  wandered  in  a  waste  and  howling  wilderness  ; 
 although  the  journey  from  Egypt  to  Canaan  might  have  been  ac- 
 complished in  a  few  days.  How  fitly  does  this  represent  the 
 state  of  spiritual  Israel.  Here  we  "  have  no  continuing  city.'* 
 We  are  •'  pilgrims  and  strangers."  This  world  is  to  us  a  wilder- 
 ness. Hence  it  is  called  •' the  wilderness  of  the  people,  "i/  It 
 can  afford  no  rest  to  the.  soul.  Were  the  Israelites  exposed  to 
 many  dangers  in  that  "  great  and  terrible  wilderness,"  in  which 
 they  sojourned  s©  long  ;  to  hunger,  to  "  fiery  serpents,  and  scor- 
 "  pions,  and  drought  V'z  Was  it  "  a  land  of  deserts  and  of  pits,  and 
 "  of  the  shadow  of  death,  a  land  that  no  man  passed  through,  and 
 *'  where  no  man  dwelt  ?"a  What  a  striking  emblem  have  we 
 here  of  the  real  state  of  this  world  !  It  contains  no  food  for  the 
 immortal  part.  When  "  the  poor  and  needy  seek  water,  there  is 
 "  none  ;  and  their  tongue  faileth  for  thirst.  Hungry  and  thirs- 
 "  ty  their  soul  faints  in  them."  The  men  of  this  world  sharpen 
 «  their  tongues  like  a  serpent."(5  "  Their  poison  is  like  the  poi- 
 "  son  of  a  serpent. "c  The  children  of  God  "  dwell  among  scor- 
 "  pions."rf  How  often  are  they  stung  by  those  more  dangerous 
 serpents  that  lodge  in  their  own  bosoms,  by  those  lusts  which  seek 
 their  destruction. 
 
 The  Israelites  dwelt  in  tents  or  tabernacles,  not  in  fixed  dwel- 
 lings. Our  life  is  like  theirs.  Soon  must  "  the  earthy  house  of 
 "  this  tabernacle  be  dissolved."  But  we  look  for  ''  a  building  of 
 *'  God,"  "  a  city  which  hath  foundations." 
 
 Were  the  Israelites  called  to  pass  ^Arow^A  the  wilderness,  in  order 
 to  reach  the  land  of  Canaan  ?  This  is  the  very  representation  giv- 
 en of  the  Church.  "  Who  is  this  that  cometh  up  from  the  wil- 
 "  derness,  like  pillars  of  smoke  V'e  Some  think  that  there  is  here 
 an  allusion  to  the  pillar  of  cloud  ;  others,  to  the  smoke  of  incense, 
 as  expressive  of  the  exercise  of  all  true  Christians,  whose  afTec- 
 
 TO  Luke  vi.22,  23.  x  Acts  v.  41.  y  Ezek.xx.  35,  36. 
 
 z.  Deut.  viii,  15.  a  Jer.  ii.  6.  b  Psal.  cxl.  3. 
 
 c  PsaL  Iviii.  4.  d  Ezek.  ii.  6.  e  Song  iii.  C\ 
 
206  THE    SOJOURNING 
 
 lions  habitually  ascend  towards  heaven.  The  Israelites  were  re- 
 gulated in  all  their  journies  by  the  pillar  of  cloud.  "  When  the 
 •»*  cloud  was  taken  up  from  thctabernacle,thcn  afierthat  the  children 
 "  of  Israel  journeyed  ;  and  in  the  place  where  the  cloud  abode,  there 
 "  the  children  of  Israel  pit,ched  their  tents.  At  the  command- 
 *'  ment  of  the  Lord  the  children  of  Israel  journeyed,  and  at  tlie 
 "  commandment  of  the  Lop^n  they  pitched  ;  as  long  as  the  cloud 
 "  abode  upon  the  tabernacle,  they  rested  in  their  tents."/  This 
 shews  what  the  Lord  requires  of  us.  In  every  step  of  our  jour- 
 ney through  life,  we  ought  to  seek  divine  direction.  Therefore 
 it  is  written  :  "  Trust  in  the  Lord  witli  all  thine  heart,  and  lean 
 "  not  unto  thine  own  understanding.  In  all  thy  nvays  acknowledge 
 "  him,  and  he  shall  direct  thy  paths. "^  For  this  reason  the 
 Church  is  described  as  coming  up  from  the  wilderness,  "  leaning 
 *'  on  her  beloved. "/i 
 
 When  the  Israelites  had  already  passed  through  the  wilder- 
 ness, and  come  to  "  the  mount  of  the  Amorites,"a  part  of  the 
 inheritance  which  the  Lord  had  given  them  ;  and  when  he  com- 
 manded them  to  go  and  take  possession,  they  so  provoked  him, 
 that  he  caused  them  to  return  "  by  the  way  of  the  Red  Sea."i 
 They  had  been  formerly  baptized  here,  and  they  are  sent  back  to 
 its  typical  waters.  Thus  does  the  Lord  often  deal  with  his  spiri- 
 tual Israel.  They  for  a  time  make  such  advances  in  religion,  as 
 to  seem  to  be  on  the  very  borders  of  the  heavenly  Canaan.  But  to 
 chasten  them  for  their  transgressions,  he  throws  them  fartlier 
 back  into  the  wilderness.  They  entirely  lose  sight  of  the  prom- 
 ised land,  and  perhaps  call  in  question  the  truth  of  the  promise. 
 Or  they  virtually  doubt  the  power  of  a  promising  God  ;  and  seem 
 to  think,  that  because  of  the  might  of  their  foes,  he  is  not  able  to 
 give  them  admission.  The  Lord  sends  them  back  "  by  the  way 
 "  of  the  Red  Sea.'*  He  calls  them  to  the  renewed  exercise  of 
 faith,  and  of  that  evangelical  repentance,  of  which  baptism  in 
 the  Red  Sea  was  merely  a  figure.  He  commands  them  to  "  re- 
 "  member  from  whence  they  have  fallen,  and  to  repent,  and  to  do 
 *'  the  first  works. "^ 
 
 Not  only  did  the  situation  of  the  Israelites,  while  in  the  wilder- 
 ness, prefigure  our  state  of  sojourning  in  this  world  ;  but  even  their 
 fathers,  while  living  in  Canaan,  are  represented  in  the  same  light. 
 Abraham  '*  sojourned  in  the  land  of  promise,  as  in  a  strange 
 *'  country,  dwelling  in  tabernacles  with  Isaac  and  Jacob,  the  heirs 
 «  with  him  of  the  same  promise."*  All  the  patriarchs  *'  confessed 
 
 /  Numb.  ix.  17.  18,  6<;c.        g  Prov.  iii.  5,  6.  //  Song  viii.  5. 
 
 i  Deut.  i.  20,  21 ;  ii.  I. ;  Numb.  xiv.  25.  k  Rev.  ii.  5. 
 
 *  M.  Fleury  has  an  observation  on  the  haI)itations  of  the  patriarchs  ; 
 which,  from  its  ingenuity  at  least,  merits  our  attention.  Speaking  of  their 
 custom  of  dwelling  in  tents,  he  says,  "  It  more  particularly  pointed  out 
 "  the  state  of  the  patriarchs,  who  inhabited  tins  earth  only  us  sojoui-ners  ; 
 •'  waiting  for  the  promises  of  God,  which  could  not  be  accomplished  till 
 "  after  their  death.    The  first  cities  that  we  read  of,  were  built  by  the 
 
OF   THE  ISRAELITES  207 
 
 ♦]»at  Ihey  \vefe  strangers  "  and  pilgrims  on  this  earth. "«  They 
 confessed  this  both  by  their  profession  and  by  their  practice. 
 Those  who  truly  feared  God,  even  after  they  •were  fixed  in  the 
 land  of  Canaan,  considered  themselves  still  as  strangers.  Let  us 
 hear  the  confession  of  David.  "  I  am  a  stranger  with  thee,  and 
 ♦'  a  sojourner,  as  all  my  fathers  were."o  Or,  as  he  elsewhere  ex- 
 presses the  character  of  the  whole  Church  :  •■'  We  are  strangers 
 "  before  thee,  and  sojourners,  as  were  all  our  fathers  ;  our  days  on 
 "  the  earth  are  as  a  shadow,  and  there  is  none  abiding. "/i  Here  he 
 evidently  I'efers  to  a  singular  ordinance,  by  which  God  would  con- 
 stantly remind  his  people,  even  when  settled  in  the  land  of  Ca- 
 naan, and  by  them  remind  us  of  *he  uncertainty  of  all  earthly  en- 
 joyments, and  of  the  necessity  of  desiring  a  better  country. 
 *'  The  land,"  he  saith,  "  is  mine,  for  ye  are  strangers  and  sojourn- 
 "  ers  with  me,"  or  "  before  me 'V  Some  understand  this  ex- 
 pression with  me,  as  if  it  meant  that  Jehovah  himself  was  only 
 a  sojourner  in  this  world  ;  and  that  all  his  people  were  called  to 
 sojourn  with  him.  Thus  some  of  the  ancient  Jewish  writers  give 
 the  following  gloss  :  "  Ye  are  strangers  and  sojourners  with  me. 
 "  It  is  enough  for  the  servant  that  he  be  as  his  master. "r 
 
 In  this  earth  we  are  all  strangers  of  necessity  ;  let  us  be  so 
 of  choice.  Let  it  be  our  supreme  desire,  that  we  may  be  stran- 
 gers with  God,  enjoying  his  company  in  the  wilderness,  and  hav- 
 ing "  our  affections  set  on  things  above."  It  is  a  small  mat- 
 ter though  we  be  estranged  from  all  the  world,  if  we  enjoy  his 
 blessed  fellowship.  Our  lot  can  never  be  worse  than  that  of  our 
 Jehovah  incarnate,  who  "  had  not  where  to  lay  his  head."  So^ 
 far  from  being  ashamed  of  our  character,  let  us  earnestly  endea- 
 vour that  our  whole  life  may  be  one  continued  confession  of  it. 
 When  in  danger  of  dejection,  let  us  cheerfully  sing  those  songs 
 which  are  given  for  our  comfort  "  in  the  house  of  our  pilgrim- 
 "  age."^-  As  strangers  and  pilgrims  do  not  wish  to  entangle 
 themselves  with  what  would  retard  their  progress,  let  us  still  re- 
 member the  tender  language  of  the  apostle  Peter  :  "  Dearly  be- 
 *'  loved,  I  beseech  you  as  strangers  and  pilgrims,  abstain  from 
 "  fleshly  lusts,  which  war  against  the  soul.'V 
 
 XII.  The  Israelites  were  called  to  a  life  of  trial.  In  their  very 
 cradle,  as  a  nation,  they  were  inured  to  adversity.  Por  hundreds 
 of  years  were  they  afflicted  in  Egypt.  When  leaving  it,  they  seem- 
 ed to  be  given  up  as  a  prey  to  their  enemies.  But  even  after  passing 
 
 n  Heb-xi.  9,  13.  o  Psal  xxxix.  12.  fi  1  Chron.  xxix.  15.- 
 
 q  Lev.  xxv.  23.  r  See  Ainsw.  on  the  place. 
 
 «  Psal.  cxix.  54.  t  1  Pet.  ii.  11. 
 
 "  wicked,  by  Cain  and  by  Nimrod.:]:  These  were  the  fii"st  who  inclosed 
 *•  and  fortified  themselves ;  not  only  that  they  might  escape  the  punish  - 
 "  ment  of  their  former  crimes,  but  that  tliey  might  commit  others  with 
 "  impunity.  Good  men  lived  without  inclosures,  and  without  fear** 
 Moeurs  des  Israelites,  chap.  ii. 
 ±  Gen.  iv.  17. ;  x.  10. 
 
208  THE  ISRAELITES  CALLED 
 
 through  the  Red  Sea,  their  trials  appeared  only  to  commence. 
 For  "  they  went  three  days  in  the  wilderness,  and  found  no  water. 
 *'  And  when  they  come  to  Marah,  they  could  not  drink  of  the 
 "  waters  of  Marah  for  ihey  were  bitter."w  Like  them  the  spirit- 
 ual children  of  Abraham  have  scarcely  passed  through  the  Red 
 Sea,  ere  they  are  called  to  encounter  new  trials.  They  taste  of 
 *' the  wormwood  and  the  gall."!;  The  only  way  in  whicii  it  was 
 possible  to  sweeten  the  waters  of  Marah,  was  by  casting  inio  them 
 a  tree  that  Jehovah  'shewed  to  Moses. 7y  Tl)is  is  generally  view- 
 ed as  a  figure  of  the  cross  of  Christ.  This  tree,  which  bore 
 only  gall  and  wormwood  to  him,  brings  sweetness  to  us.  It 
 often  changes  the  taste,  and  it  always  changes  the  naLure,  of  the 
 "Waters  of  affliction.  It  removes  from  them  all  the  bitterness  of 
 the  curse.  Though  they  should  be  "  bitter  in  the  mouth,"  it  ren- 
 ders them  "  sweet  in  the  belly."  Though  "  no  affliction  be  for 
 *'  the  present  joyous,  but  grievous  ;  in  the  end  it  worketh  the 
 "  peaceable  fruits  of  righteousness." 
 
 The  whole  period  of  Israers  sojourning  in  the  wilderness  was 
 marked  by  affliction.  He  led  them  forty  years  "  in  the  wilder- 
 ness— to  prove  them."a:  In  like  manner,  God  calls  his  people  to 
 a  life  of  affliction.  He  assures  us,  that  "  through  much  tribula- 
 *'  tion  we  must  enter  into  the  kingdom  ;  "y  that  this  course  is  in- 
 dispensably 7iccessary,  according  to  his  unalterable  will  and  pur- 
 pose ;  and  that  it  is  thus  appointed,  as  a  mean  of  making  us 
 *'  meet  to  be  partakers  of  his  inheritance."  He  displays  much 
 sovereignty  as  to  the  nature  and  degree  of  that  affliction  which  he 
 apportions  to  his  children.  Some  are  afflicted  far  less  severely 
 than  others.  "  But  what  child  is  there  whom  the  "  father  chas- 
 "  teneth  not  ?"  As  he  proved  his  people  by  one  kind  of  food  for 
 forty  years,  he  requires  of  all  Christians  that  they  be  denied  to 
 themselves,  renounce  carnal  enjoyments,  and  "  mortify  their 
 *'  members  which  are  on  the  earth."  He  visits  them  with  afflic- 
 tion for  this  very  reason,  that  he  may  give  them  a  greater  relish 
 for  the  bread  of  life.  Often  does  he  chasten  them  for  their  want 
 of  appetite  for  this,  by  making  their  soul  to"  lothe  all  manner  of 
 «  earthly  food." 
 
 Even  when  God  brought  the  sons  of  Jacob  into  Canaan,  he  did 
 not  drive  out  all  the  inhabitants  of  the  land,  but  left  some  of  them, 
 that  they  might  be  ''  as  thorns  in  their  sides,"  and  that  "  they 
 *'  might  prove  Israel. "z  Accordingly,  when  his  people  were  diso- 
 bedient, he  delivered  them  into  the  hands  of  their  enemies. 
 Well  might  Israel  say,  "  Many  a  time  have  they  afflicted  me 
 *'  from  my  youth. "a  That  same  God,  who  hath  given  a  mortal 
 blow  to  corruption  in  the  hearts  of  all  his  redeemed,  could  easily 
 deliver  them  at  once  from  all  the  power  of  their  lusts.  But  ia 
 his  infinite  wisdom,  he  perceives  it  to  be  more  for  their  advantage, 
 
 «  Exod.  XV.  22,  23.  v  Lam.  iii.  15,  19.  iu  Exod.  xv.  25. 
 
 X  Deut.  viii.  16.  y  Acts  xiv.  22.  z  Judg.  ii,  3  ;  iii.  4. 
 
 o  Psal.  cxxix.1. 
 
TO    A    LIFE    OF    TRIAt.'  ^09 
 
 that  they  be  tried  by  their  spiritual  enemies.  He  "  slays  them 
 *'  not,  lest  his  people  should  forget ;"  but  gradually  "brings  them 
 "  down. "6  In  fatherly  displeasure,  he  often  chastens  the  Chris- 
 tian for  one  sin,  by  leaving  him  to  commit  another.  He  makes 
 his  "  own  wickedness  to  correct  him,  and  his  backslidings  to 
 "  reprove  him  ;"  and  thus  ca'-ises  him  to  "  know  and  see,  that  it 
 "  is  an  evil  thing  and  bitter,  that  he  hath  forsaken  the  Lori)  his 
 «  God."c 
 
 We  learn  from  various  parts  of  the  Old  Testament,  and  espe-- 
 cially  from  the  book  of  Judges,  how  the  Lord  dealt  with  Israel. 
 When  they  departed  from  him,  he  gave  them  up  into  the  hand 
 of  the  Midianites,  or  of  the  Philistines,  or  of  some  other  neigh- 
 bouring nation.  No  sooner  did  they  return  to  him,  than  he. 
 granted  deliverance.  Thus  he  treats  his  spiritual  children.  If 
 they  forsake  his  law,  he  "  visits  their  iniquities  with  rods,  and 
 "  their  sins  with  stripes."  But  when  they  return  to  him  in  the 
 way  which  he  hath  appointed,  "  he  sends  forth  his  word,  and 
 "  heals  them,  and  delivers  them  from  all  their  destructions."  "  If 
 "  we  confess  our  sins,  he  is  faithful  and  jxist  to  forgrve  us  our  sins^ 
 "  and  to  cleanse  us  from  all  unrig^hieousness."cf 
 
 In  a  word,  all  the  affliction  v/ith  which  God  visited  his  people, 
 was  ordered  for  their  good.  Thus  Moses  instructs  Israel,  when 
 about  to  pass  over  Jordan  :  "  Thou  shalt  remember  all  the  way 
 "  vvhich  the  Lord  thy  God  led  thee  these  forty  years  in  the  wil- 
 "  derness,  to  humble  thee,  and  to  prove  thee,  to  know  what  was 
 *'  in  thine  heart,  whether  thou  wouldest  keep  his  commandments, 
 "  or  no."  And  afterwards  ;  ''  Beware  that  thou  forget  not  the 
 "  Lord  thy  God.. — who  fed  thee  in  the  wilderness  with  manna, 
 "  which  thy  fathers  knew  nor,  that  he  might  humble  thee,  and 
 *'  that  he  might  prove  thee,  to  do  thee  good  at  thy  latter  end."e 
 Our  merciful  God  hath  no  pleasure  in  afflicting  his  people.  He 
 intends  only  our  profit.  It  is  his  will  to  humble  us.  He  does 
 not  need  to  afflict  us,  that  he  may  know  what  is  in  our  hearts. 
 But  it  is  his  pleasure  to  know  this  experimentally,  that  he  may 
 communicate  this  important  knowledge  to  us.  Although  he 
 "  knows  our  thoughts  afar  off,"  we  refuse  to  credit  his  testimony 
 concerning  our  hearts.  He  therefore  supplies  us  with  evidence 
 from  facts.  All  this  is  meant  to  humble  us.  He  requires  that, 
 in  consequence  of  a  comparison  of  our  conduct  with  his,  we 
 should  entertain  the  most  self-abasing  thoughts  concerning  our- 
 selves. By  this  course  of  discipline  he  prepares  us  for  unmixed 
 "  good  at  our  latter  end."  For  he  means  to  bring  us  "  throughr 
 "  fire,  and  through  water,  unto  a  wealthy  place." 
 
 b  Psal.  hx.  11.  c  Jer.  iL  19.  d  1  John  i.  9. 
 
 e  Deut.  viii.  2, 3;  11,  16. 
 
 VoL.L  Gc 
 
210  THE  ISRAELITES   CALLED' 
 
 SECTION    IV. 
 
 The  Israelites  called  to  a  Life  of  Faith — Their  Murmurs  atid  Re 
 bdlions. —  The  Judgments  injlictcd. — Dis/ilay  of  Far doniiig  Mer- 
 cy.— Entrance  into  the  Land  of  Promise. 
 
 XIII.  The  Israelites  were  called  to  a  life  of  faith.  Of  this  a 
 variety  of  evidence  might  be  produced.  But  the  truth  of  the 
 asscriicn  will  be  abundantly  evident,  if  we  merely  consider  the 
 way  by  which  they  were  called  to  enter  into  the  wilderness,  the 
 nature  of  their  life  there,  the  manner  in  which  they  were  brought 
 out  of  it,  and  their  security  for  the  possession  of  Canaan,  and 
 victory  over  its  inhabitants.  God  commanded  'them  to  enter  into 
 the  wilderness  by  passing  through  the  Red  Sea.  Mere  reason 
 could  discover  no  way  in  which  this  command  could  be  obeyed. 
 Eut  llie  obedience  of  Israeh  in  this  respect,  is  ascribed  to  faith. 
 *'  By  faith  they  pa.">sed  through  the  Red  Sea  as  by  dry  land  : 
 "  which  the  Egyptians  assaying  to  do,  were  drowned."/  It  is 
 rot  meant,  that  ?11  who  thus  paused  through  were  true  believers. 
 The  great  body  of  liiat  people  gave  many  affecting  evidences  of 
 the  contrary.  But  they  had  such  a  temporary  faith,  as  was 
 necessary  to  make' them  trust  themselves  on  a  path  that  had 
 never  been  trode  by  man  before.  God  had  sometimes  required  a 
 faith  in  his  power,  in  that  person  on  whom  a  miracle  was  to  be 
 ■wrought,  although  this  faith  was  not  saving  in  its  nature.  In  like 
 manner,  .the  Israelites  had,  in  this  instance,  a  persuasion  of  the 
 power  of  iheir  God,  which  v/as  sufficient  for  the  end  in  view  ;  a 
 persuasion  which  the  Egyptians  had  not,  and  could  not  have,  be- 
 cause they  liad  not  the  word  of  God,  neither  his  word  of  precept, 
 nor  of  promise,  as  their  warrant.  Therefore,  while  the  Israelites 
 were  saved,  the  Egyptians  were  drowned.  They  assayed  the 
 same  conduct,  but  by  no  means  on  the  same  ground. 
 
 Does  not  God  in  like  manner  call  his  spiritual  seed  to  enter 
 into  their  state  of  pilgrimage  ?  Does  he  not  by  a  similar  course 
 convert  tliis  world  into  a  wilderness  to  us,  and  cause  us  to  enter 
 on  our  journey  to  that  "  mount  which  his  right-hand  hath  pur- 
 "  chased  ?"  He  brings  all  his  people  through  the  deeps  of  the 
 sea.  They  are  "  born  again  of  water  and  of  the  Spirit."  As  in 
 the  waters  of  the  Red  Sea  the  Israelites  were  "  baptized  unto 
 "  Moses  ;"  so  we  are  "  baptized  into  Jesus  Christ, — buried  with 
 *'  him  by  baptism  unto  deatli,— that  we  may  walk  in  newness  of 
 *'  life."5"  We  are  *'  buried  with  him  in  baptism,  wherein  also  we 
 *'  are  risen  with  him,  through  the  faith  of  the  operation  of  God. "A 
 
 The   Israelites  were  called  to   live  by  faith  as  to  their  daily 
 support  in  the  wilderness.     We  have  already  seen,  that  they 
 
 /  Heb.  xL  29.  g  Rom.  vi.  3,  4.  ,h  Col.  ii.  12. 
 
TO  A  LIFE  OF   FAITH.  211 
 
 were  miraculously  fed.  But  this  is  not  all  that  deserves  our  at- 
 tention here.  They  had  their  food  from  day  to  day.  Except  for 
 the  sabbath,  they  were  never  to  reserve  any  of  their  manna  for 
 the  next  day.z  They  were  to  depend  on  the  same  almighty  hand 
 which  fed  them  to-day,  to  supply  them  to-morrow.  While  this 
 teaches  us  a  constant  dependence  on  our  heavenly  Father,  even  for 
 temporal  support,  and  illustrates  the  folly  and  ingratitude  of  in- 
 dulging anxious  thoughts  ;  it  especially  exhibits  the  manner  in 
 which  we  are  called  to  lead  our  spiritual  life.  That  grace,  which 
 we  have  received  to-day,  will  not  suffice  for  to-morrow.  It  will 
 be  as  useless  as  the  manna,  that  v/as  kept  over-night,  which  "  bred 
 *'  worms  and  stunk."  The  moment  we  trust  to  grace  already 
 received,  through  our  corruption  it  breeds  the  filthy  worm  o^f 
 spiritual  pride  ;  and  this  will  cause  all  our  exercise  to  send  forth 
 "  a  stinking  savour."  Like  the  Israelites,  every  day  must  we 
 look  to  heaven  for  another  shower  of  the  spiritual  manna.  In 
 this  sense,  must  we  supplicate  our  Father  for  "  our  daily  bread." 
 We  must  not  think  to  feed  on  Christ  in  us  ;  but  look  by  faith  for 
 "  that  bread  which  cometh  down  from  heaven,"'  which  still  comcth 
 in  the  dispensation  of  the  word,  and  in  the  renewed  communica- 
 tions of  his  Spirit.  Thus  will  our  strength  be  "  renewed  day  by 
 "  day."  The  promise  points  out  no  other  course  |  "  As  thy  days, 
 ^^  so  shall  thy  strength  be." 
 
 How  were  the  Israelites  called  to  terminate  their  sojourning 
 •in  the  wilderness  ?  It  was  in  a  way  similar  to  that  in  which  it  v;as 
 begun.  In  leaving  Egypt  they  had  passed  through  the  Red  Sea  ; 
 and  they  could  not  enter  the  promised  land,  without  passing 
 through  Jordan.  In  both  cases,  it  was  necessary  that  they  should 
 "  believe  in  Jehovah."  This  teaches  us  how  the  Christian  fin- 
 ishes his  course  in  this  wilderness.  It  is  just  as  he  begun  it,— • 
 by  faith.  What  is  said  of  the  Patriarchs,  applies  to  all  true 
 Christians  :  "  These  all  died  in  faith."/:  The  Israelites  m.ight 
 not  enter  Jordan,  till  the  ark  of  the  covenant  went  before  them. 
 As  soon  as  the  priests,  who  bare  it,  touched  the  waters  with  the 
 soles  of  their  feet,  Jordan  was  divided,  and  its  waters  stood  on 
 heaps./  Now,  it  is  only  by  the  eye  of  faith,  fixed  on  Jesus,  who 
 is  both  our  New-Testament  ark  and  priest,  that  we  can  safely  en- 
 ter into  Jordan.  It  is  our  consolation,  that  he  hath  gone  into  the 
 terrible  river  of  death,  and  passed  through  before  us.  This 
 alone  can  make  our  passage  safe.  The  eye  of  faith  must  be  di- 
 rected to  Jesus,  as  "the  living  One,  who  was  made  dead,"/«  that 
 he  might  deliver  us  both  from  the  power,  and  from  the  fear  of 
 death.  Through  his  death,  indeed,  we  have  the  most  ample 
 ground  of  assurance  that  death  can  do  us  no  injury.  He  hath 
 not  only  gone  through  Jordan  before  us,  but  he  passes  through  it 
 with  every  true  Israelite.  God  expresses  his  promise  of  deliv- 
 erance to  his  spiritual  Israel,  by  an  evident  allusion  to  the  great 
 temporal  deliverances  wrought  for  his  ancient  people,  at  the  Red 
 
 z  Exod.xvi.  19.       k  Heb.  xi.  13.       (  Josh,  iii.  II,  13.       m  Rev.  i.  18, 
 
212  MURMURINGS  AND  REBELLIONS 
 
 Sea,  and  at  Jordan  :  *'  When  thou  passest  through  the  waters,  I 
 *'  will  be  with  thee  ;  and  through  the  rivers,  they  shall  not  over- 
 "  flow  thee. "/J  Although  death  should  seem  to  be  armed  with 
 many  terrors,  we  have  no  reason  to  be  afraid.  It  was  the  will  of 
 God,  that  at  the  very  time  thgt  his  people  had  to  pass  through 
 Jordan,  it  should  overflow  all  its  banks. o  But  when  it  made  the 
 most  threatening  appearance,  it  was  just  as  easy  for  him  to  dry 
 up  its  waters,  as  if  they  had  been  cotifined  in  their  ordinary  chan- 
 nel. Tliis  very  circumstance  aftords  ground  for  a  most  comfort- 
 able promise  :  ^'  Surely  in  the  floods  of  great  waters  they  shall 
 *'  not  come  nigh  unto  him."/j  It  was  because  the  Lord  had 
 taken  to  himself  the  character  of  a  Redeemer,  that  he  did  not 
 suffer  Israel  to  perish  in  the  Red  Sea,  or  by  the  swellings  of  Jor- 
 idan  :  and  his  church  has  the  most  ample  security,  from  his  still 
 sustaining  the  same  character,  only  in  a  more  exalted  sense. 
 i)oes  he  say  to  her,  ''  When  thou  passest  through  the  waters  I 
 «'  will  be  with  thee."  what  is  the  reason  ?  "  For  1  am  the  Lord 
 f  thy  God,  the  Holy  one  of  Israel  thy  Saviour."  He  calls  to  re- ' 
 membrance  the  former  displays  of  his  power  and  love,  as  an  ar- 
 gument for  renewed  displays  of  the  same  kind  ;  "  I  gave  Lgypt 
 "  for  thy  ransom,  Ethiopia  and  Seba  for  thee.  Since  thou  wast 
 "  precious  in  my  sight,  thou  hast  been  honourable,  and  I  have 
 *'  loved  thee  :  tlierefore  will  I  give  men  for  thee,  and  people  fot: 
 "  thy  life."5' 
 
 What  was  the  security  given  to  the  Israelites  for  the  possession 
 of  Canaan  ?  It  was  the  promise  of  their  God.  How  were  they 
 to  conquer  a  people  more  numerous  and  stronger  than  them- 
 selves, and  defended  by  "  cities  walled  to  heaven  ?"  To  faith 
 ■alone  was  victory  exhibited.  The  destruction  of  Jericho,  upon 
 the  entrance  of  Israel  into  the  promised  land,  was  merely  a  pre- 
 lude of  the  means  by  which  they  \yere  to  obtain  victory.  "  By 
 *'  faith"  the  walls  of  Jericho  fell  down,  after  they  were  compassed 
 "  about  seven  days."r  Hence  we  learn,  how  we  are  to  obtain  pos- 
 session of  the  heavenly  Canaan,  and  to  be  victorious  over  all  our 
 enemies.  It  is  only  by  faith  :  and  thus  we  shall  be  "  more  than 
 *'  conquerors." — But  on  this  part  of  the  subject  v;e  mean  to  offer 
 a  few  thoughts  afterwards. 
 
 XIV.  In  the  history  of  the  Israelites,  we  have  ji  most  affecting 
 account  of  their  multiplied  murvmrings  and  rebellions^  and  a  most 
 striking  display  of  di\ine  longaiiffcring.  They  had  seen  all  the 
 wonderful  works  of  God  in  Egypt.  Yet  "  they  provoked  him  at 
 "  the  sea,  at  the  Red  Sea."s  They  contemptuously  said  to  his 
 servant  Moses  ;  '"  Because  there  were  no  graves  in  Egypt,  hast 
 *'  thou  taken  us  away  to  die  in  the  wilderness  "^"t  They  had 
 scarcely  passed  through  the  Red  Sea,  ere  they  murmured  for 
 want  of  bread,  saying  to  Moses  and  Aaron, ''  Would  to  God  WQ 
 
 n  Isa.  xliii.  2.  o  Josh.  iii.  15.  fi  Psal.  xxxii.  6. 
 
 Q  Isa.iiUii.  2 — 5.     r  lieb.  xi.  SO.        s  Psal.  cvi.  7".       t  Exod.  xiv.  11. 
 
OF   THE   ISRAELITES.  21^ 
 
 *«  liad  died  by  the  hand  of  the  Lord  in  the  land  of  Egypt,  wheiij 
 «  we  sat  by  the  flesh  pots  and  did  eat  bread  to  the  full  :  for  ye 
 "  have  brought  us  forth  unto  this   wilderness,  to  kill  this  whole 
 "  assembly  with  hunger."?/     So  carnal  were   the    hearts  of  this 
 people,  that  they  reckoned  the  lot  of  heathens  preferable  to  theirs. 
 In  the  madness  of  their  rebellion,  they  seem  willing  to  die  by  the 
 immediate  stroke  of  divine  vengeance,  if  they   might  die  with  a 
 full  belly.     God  gave   them  "  bread   from    heaven  ;"  but  so    far 
 ■were  they  from  being  satisfied,  that  their  ''  soul  loathed  that  light 
 «  bread. "f     They  wished   for  water  ;  and   when  they  found  it> 
 they  murmured  because  it  was  bitter.w     They  afterwards  mur- 
 mured for  flesh. X     They  murmured  against  Moses  and  Aaron, 
 because  of  the  peculiar  honour  God  had  conferred  on  them.7/  God 
 gave  the  most  signal  evidence  of  his  indignation,  by  making  the 
 earth  to  open  and  swallow  up  Korah,  Dathan,  and  their  company.z 
 But  the  people,  instead  of  being  humbled  on  account  of  their  ag- 
 gravated guilt,  converted  this  very  dispensation  into  a  new  argu- 
 ment for  rebellion.     "  On  the  morrow,  all  the  congregation  of 
 "  the   children  of  Israel  murmured   against  Moses   and  against 
 *'  Aaron,  saying,  Ye   have  killed  the  people  of  the  Lord. "a — 
 "  The  soul  of  the  people  was  much   discouraged  because  of  the 
 "  way."     Therefore  "  they  spake  against  God,  and  against  Mo- 
 *'  ses."6     They  murmui'ed  at    the   report  of  the  spies. c     "  Yea, 
 "  they  despised  the  pleasant  land."rf     They  generally  directed 
 their  murmuring  immediately  against  the  servants  of  God  :  but 
 it  was  really  aimed  against   himself,  and  he  always  viewed  it  in 
 this  light.     "  I  have   heard,"  he  says,  "  the  murmurings  of  the 
 "  children  of  Israel,  which  they  murmur  against  me.e     Some- 
 times they  sought  no  cloak  to  their  guilt.     ''  They  made  a  calf  in 
 *'  Horeb,"in  that  very  place  where  they  had  seen  the  glory  of  the 
 Lord,  and  heard  his  voice  out  of  the  midst  of  the  fire.     "  They 
 "  changed   their  glory  into  the  similitude  of  an  ox  that  eateth 
 *'  grass. 'y    They  were  afterwards  "   joined   to  Baal-peor"  in  his 
 abominable    worship,  and  "  did  eat  the  sacrifices  of  the  dead. "5* 
 The  whole  time  of  their  sojourning  in  the  wilderness  is  repre- 
 sented as  one  continued  provocation.     "  Forty  years  long,"  saith 
 God,  "  was  I  grieved  with  this  generation  "     This  obdurate  and 
 rebellious  people,  not  only  during  their   continuance  in  the  wil- 
 derness, but  during  the  whole  period  of  their  peculiar  dispensa- 
 tion, were  a  perpetual  monument  of  divine  lovgsiijff^ering.     It  was 
 only  because  He,  with  whom   they  had  to  do,  was  "  God  and  not 
 "  man,"  that  they  were  not  totally  destroyed.     Yet  so  wonderful 
 was  their  obduracy,  that  on  one   occasion  they  murmured  at  this 
 very  Ion gsuCTe ring,  and  expressed  their  regret  that  they  had  not 
 
 u  Exod.  xvi.  3.  v  Num.  xxi.  5. 
 
 IV  Exod.  XV.  24.              X  Num.  xi.  4.  y  Num.  xvi.  1 — 3. 
 
 zNum.  xvi.  31 — 33.      aVer.  41.  /5  Num.  xxi.  4, 5.^ 
 
 c  Num.  xiv.  2 — 4.  d  Psal.cvi.  24,  25| 
 
 e  Exod.xN  i.  7,  8  ;  Numb.  xiv.  /  PsaL  cvL  19,  20, 
 g  Num.  XXV.  3 ;  Psal.cvi.  28» 
 
214  MURMURINGS  AND  REBELLIONS 
 
 perished  with  others  by  the  stroke  of  divine  judi^ment.  "  Would 
 «'  God,"  do  they  say,  "  that  we  had  died  when  our  brethren  died 
 "  before  the  Lord."? 
 
 When  you  read  the  history  of  this  people,  are  you  filled  with 
 horror  at  their  aggravated  guilt  ?  Do  you  accuse  them  as  the 
 most  ungrateful,  obdurate,  and  rebellious  people  who  ever  exist- 
 ed ?  Are  you  amazed  at  such  a  continued  exercise  of  longsuffer- 
 ing  towards  them  ?  You  flatter  yourselves,  perhaps,  that  had  you 
 seen  the  miracles  which  they  saw,  had  you  received  such  signal 
 deliverances  as  were  wrought  for  them,  you  would  not  thus  have 
 *'  requited  the  Lord  as  a  foolish  and  unwise  people."  But  let  the 
 man,  who  thinks  in  this  manner,  review  his  past  conduct  ;  let 
 him  look  into  his  own  heart.  The  people  of  Israel  were  "  our 
 *'  types."  The  sins  that  they  committed,  were  figures  of  those 
 ■with  which  we  are  chargeable.^"  We  are  that  Israel  who 
 "  tempt  and  prove"  God,  even  while  we  "  see  his  works."  We 
 are  the  ungrateful  and  rebellious  people,  who  grieve  his  Spirit. 
 I  speak  not  of  those  who  are  only  nominal  Christians,  but  of  the 
 true  Israel  of  God.  Have  not  we  "  provoked  him  at  the  sea, 
 "  at  the  Red  Sea  ?"  Even  at  the  very  time  that  he  was  about 
 to  bring  us  out  of  Egypt,  and  to  deliver  us  from  the  dominion  of 
 our  spiritual  foes,  have  we  nbt  "  rebelled,  and  vexed  his  Holy 
 *'  Spirit,"  and  to  the  utmost  of  our  ability  resisted  his  operations  ? 
 How  often  have  we  "  provoked  him  in  the  wilderness,"  even  after 
 so  great  a  salvation  ?  With  respect  to  temporal  enjoyments,  hovir 
 often  have  we  "  limited  the  Holy  One,"  and  virtually  said,  "  Can 
 *'  God  prepare  a  table  in  the  wilderness  ?"  When  seeking  our 
 spiritual  bread,  have  we  not  murmured  at  the  difficulties  in  our 
 way  ;  or  rebelled  against  the  sovereign  will  of  God,  because  this 
 bread  was  not  given  in  the  manner  or  measure  that  we  wished  or 
 expected  ?  Has  not  the  food  of  our  souls  been  frequently  loathed 
 by  us  as  "  light  bread  ?"  Carnal  enjoyments,  alas  !  have  seemed 
 to  possess  charms  unknown  to  a  spiritual  life.  Our  souls  have 
 envied  the  prosperity  of  the  wicked.  We  have  virtually  saidi 
 "  It  is  vain  to  serve  God,  and  what  profit  is  it  that  we  have  kept 
 "  his  ordinance  V'l  How  often  have  we  complained  because  the 
 waters  of  Marah  were  bitter  ;  asserting,  perhaps,  that  no  child  of 
 God  was  ever  afflicted  as  we  have  been  }  Our  chastisements 
 have  seemed  heavier  than  our  iniquities  deserved.  How  often 
 do  Christians  murmur  against  the  servants  of  God,  even  when 
 engaged  in  the  faithful  discharge  of  the  trust  committed  to  them  ? 
 How  often  by  despising  them,  have  we  "  despised  Him  that 
 "  sent"  them  ?  Their  honesty  in  delivering  God's  message  has 
 perhaps  been  ascribed  to  ill  humour  ;  or  the  faithful  exercise  of 
 discipline,  to  partiality. 
 
 When  considering  the  various  hardships  and  trials  in  our  way 
 
 i  Num.  XX.  3.       fc  Vid.  Claude,  Oeuvres  Posthumes,  Tom.  ii.  p.  153, 2^c. 
 ^  MhL  iii,  14. 
 
OF  THE  ISRAELITES.  215 
 
 to  the  promised  rest,  the  many  windings  in  our  course,  hath  not 
 our  soul,  on  many  occasions,  been  "  much  discouraged  ?"  We 
 have  been  in  danger  of  entirely  disbelieving  the  promise,  and  of 
 concluding  that  God  meant  to  leave  us  to  perish  in  the  wilderness. 
 Because  of  our  severe  warfare  with  our  spiritual  enemies,  we  have 
 been  ready  to  say  ;  "  We  are  not  able  to  go  up  against  this  peo- 
 "  pie,  for  they  are  stronger  than  \ve."m  We  have  discredited 
 the  re/iort^  not  of  men  like  ourselves,  but  of  God  "  who  cannot 
 "  lie,"  concerning  the  promised  land. 
 
 How  often  have  we  been  chargeable  with  spiritual  idolatry, 
 in  making  a  god  of  this  world  ?  By  inordinate  love  to  this  or  that 
 worldly  enjoyment,  we  have  "  changed  our  glory  into  the  "  simii- 
 "  itude  of  an  ox."  Did  the  Israelites  commit  whoredom  with  the 
 daughters  of  Moab  ?  We  also  have  merited  the  character  of 
 <'  adulterers  and  adultei-esses,"  by  seeking  "  the  friendship  of 
 "  this  world  ;"  and  by  holding  "  fellowship  with  the  unfrutful 
 "  works  of  darkness,"  instead  of  "  reproving"  them.n  What  is 
 such  conduct  in  Christians,  but  to  the  utmost  of  their  power  to 
 renounce  Jesus  their  only  Lord  and  leader  ;  and  in  effect  to  say 
 with  the  rebellious  Israelites ;  "  Let  us  make  a  captain,  and  let 
 «'  us  return  into  Egypt  ?"o 
 
 Let  us  then  return  all  that  indignation,  which  we  feel  in  reading 
 the  history  of  Israel,  against  ourselves.  Let  us  acknowledge, 
 with  deep  abasement  of  soul,  that  we  are  the  rebellious  people 
 who  have  "  tempted  and  proved"  God  in  the  desart.  Let 
 us  admire  that  unspeakable  patience,  which  from  day  to  day  is 
 exercised  towards  us  ;  and  confess  that  "  it  is  of  the  Lord's 
 *'  mercies  that  we  are  not  consumed, and  because  his  compassions 
 "  fail  not."  Let  us  earnestly  pray,  that  we  may  be  enabled  more 
 constantly  and  obediently  to  hear  his  voice,  and  be  preserved  from 
 "  hardening  our  hearts,  as  in  the  provocation." 
 
 XV.  The  Israelites  were  severely  punished  for  their  iniqui- 
 ties, by  various  judgments  inflicted  immediately  by  the  hand  of 
 God.  Several  of  these  are  enumerated  by  the  apostle  Paul, 
 writing  to  the  Corinthians.  Speaking  of  that  obdurate  people, 
 he  says  ;  "  But  with  many  of  them  God  was  not  well  pleased  ; 
 "  for  they  were  overthrown  in  the  wilderness.  Now  these  things 
 "  were  our  examples^  to  the  intent  we  should  not  lust  after  evil 
 «  things,  as  they  also  lusted.  Neither  be  ye  idolaters,  as  were 
 "  some  of  them  ;  as  it  is  written,  The  people  sat  down  to  eat  and 
 "  drink,  and  rose  up  to  play.  Neither  let  us  commit  fornication, 
 "  as  some  of  them  committed,  and  fell  in  one  day  three  and 
 "  twenty  thousand.  Neither  let  us  tempt  Christ,  as  some  of  them 
 "  also  tempted,  and  were  destroyed  of  serpents.  Neither  mur- 
 "  mur  ye,  as  some  of  them  also  murmured,  and  were  destroyed 
 "  of  the  destroyer.     Now  all  these  things  happened  unto  them 
 
 m  Num.  xiii.  31.  n  James  iv.  4.  •  Num.^xiv.  4i 
 
216  JUDGjMENTS    ixtlicted 
 
 ^'  for  ensamplcs,  and  they  were  written  for  our  admonition,  upon 
 "  whom  the  ends  of  the  world  are  come/'/j 
 
 We  may  perceive  a  peculiar  propriety  in  this  enumeration.— 
 For  the  church  of  Corinth  was  at  this  time  in  a  very  corrupt  state. 
 Many  of  her  members  were  chargeable  with  iniquities  of  the 
 same  kind  with  those  committed  in  the  wilderness,  or  that  bore 
 a  striking  similarity  to  them  ;  and  the  whole  church  was  corrupt- 
 ed by  the  toleration  of  this  "  old  leaven,"  They  •'  lusted  after 
 *'  evil  things,"  by  shewing  such  a  regard  to  their  bellies,  as  to 
 cat  in  the  temple  of  idols.  Thus  also  were  they  contaminated 
 with  idolatry.  For  ihcy  "  partook  of  the  cup  of  devils."  As 
 prostitution  was  one  of  the  rites  by  which  the  heathens  served 
 their  idols  in  their  very  temples,  it  is  not  improbable  that  some  of 
 the  Christians  had  been  enticed  in  the  same  manner  as  the  Is- 
 raelites were  by  the  daughters  of  Moab.  We  are  assured,  at  any 
 rate,  that  there  was  "  fornication  among  them,  and  such  fornica- 
 "  tion  as  was  not  so  much  as  named  among  the  heathen. "<7 — 
 *'  Envying,  strife,  and  divisions"'  prevailed,  as  if  Christ  himself 
 had  been  divided.?*  One  adhered  to  Paul,  another  to  Apollos,  a 
 third  to  Cepl)as.  Thus,  their  conduct  bore  a  remarkable  resem- 
 blance to  thiu  of  the  Israelites,  when  they  mufmured  against  the 
 servants  of  Jehovah,  when  they  "  envied  Moses  in  the  camp, 
 "  and  Aaron  the  saint  of  God,"*  By  these  iniquities  they 
 *'  tempted  Christ,"  as  the  Israelites  had  done  in  the  wilderness. 
 
 The  apostle  evidently  exhibits  the  Israelites  both  in  their  sin 
 and  in  their  finnlslimmc,  as  ensafnples,  figures  or  types  to  the 
 Corinthians,  and  in  them  to  all  the  professors  of  Christianity,  He 
 applies  his  doctrine  from  example,  by  warning  the  Corinthians 
 against  complying  with  temptation,  against  falling  into  sin — 
 *'  Wherefore,  let  him  that  thinkelh  he  standelh,  take  heed  lest 
 *'  he  also  fall. — Wherefore,  my  beloved,  flee  from  idolatry  "/— 
 Afterwards,  he  applies  his  doctrine  in  regard  to  punibhment,  with 
 a  special  respect  to  the  profanation  of  tlie  Lord's  supper.  "  For 
 *'  this  cause,"  he  says,  "  many  are  weak  and  sickly  among  you, 
 *'  and  many  sleep."i<  It  is  supposed  that  at  this  time  an  epi- 
 demical disorder  prevailed  at  Corinth,  which  had  cut  off  many  of 
 the  members  of  the  church  ;  and  that  Paul,  by  the  Spirit  of  in- 
 spiration, ascribes  this  visitation  to  the  Lord's  displeasure  because 
 of  their  corruptions.  There  is  no  reason  to  doubt,  that  many  of 
 the  Israelites  who  were  in  a  gracious  state,  joined  in  murmuiing 
 in  the  wilderness,  and  fell  by  the  temporal  stroke  of  fatherly  in- 
 dignation The  language  of  the  apostle  clearly  implies  that  this 
 was  the  case  at  Corinth.  He  speaks  even  of  real  believers.  This 
 appears,  not  only  from  the  term  used  to  express  their  death,  as 
 it  is  common  in  Scripture  to  describe  the  death  of  believers  as 
 merely  a  sleep. ;  but  also  from  what  is  added  with  respect  to  this 
 
 p  1  Cor,x.  5 — 11.        q  Chap.  v.  1.  r  Chap  i.  10 — 13  ;  iiu  3—5. 
 
 *  Pkal.  cvl.  16.  t  1  Cor.  x  12, 14.     u  Chap.  xi.  30. 
 
ON   THE  ISRAELITES.  217 
 
 ieTOporal  judgment ;  "  When  we  arr  jurli^ed,  we  are  chastened 
 "  of  the  Lord,  that  we  should  not  be  condemned  v/nh  the  world. "v 
 Ahhough  thus  severely  judged^  yet  it  wus  in  a  fatherly  way,  as 
 a  mean  of  preserving  from  eternal  condemnation. 
 
 It  is   generally  considered  as  one   circumstance   in  which  the 
 ftew  dispensation  differs  from  the  old,  that  it  is  marked  with  far 
 less  severity.      Not  only   "  did  every  transgression,"  which  came 
 under  the   cognisance  of  men,    accorditit;   to  the  law   of  Moses, 
 "  receive  a  just  recompence  of  reward  ;"  but  innumerable  ctiiv.es 
 were  punished  immediately  by  the  vengeance  of  God       Although, 
 however,  the  tokens  of  divine  vengeance,  are  neither  so  common, 
 nor  in  general  so  striking,  we  are  by  no  means  to  suppose,   that 
 the  Supreme  Lawgiver   hath  bound  himself  up   from   givj^n;^  pe- 
 culiar displays  of  his  displeasure  against  an  offending  church,  or 
 offending    church-members,  even  in  a  temporal   resptct.     The 
 warnings  of  the  Spirit,  directed  to  the  Corinthians,  and  the  ac- 
 count which   the  apostle  gives   of  the  effects  of  fatherly  indigna- 
 tion, plainly  prove   the  contrary.     Our  Lord  threatens  some  of 
 the  seven   churches  of  Asia  with   temporal   calamities  ;  and  we 
 cannot  imagine  that  he  would   have  signalized    his   \en.a;eance  iii 
 so  awful  a  manner,   in    the  very  dawn  of  Christianity,  by  the  im- 
 mediate destruction  of  Ananias  and  Sapphira  ;  had  he  not  meant  to 
 teach  us,  that  "  the  provocations  of  sons  and  of  daughters"  are  not 
 Jess  offensive  to  his  infinite  holiness  now,  than  they  were   under 
 •'  the   ministration   of    condemnation  ;"  and    that  although    ihc 
 sword  of  justice  more  seldom  destroys,  it  never  sleeps  in  its  scab- 
 bard.    Hiid  we  such  an  interpreter  as  Paul,  we  might  be  assured, 
 in  particular  cases,  that  the  afRiciion  and  death  of  ci.mch-mem- 
 bers,  the  devastation  which  disease  makes  in  churches  and  fami- 
 lies,  were   the    tokens   of  divine  dis])leasure  for  this  or. for  that 
 transgression.     We  have  at  least  one  general  principle  by  wh.ich 
 we  may  form  a  judgment,  however  cautious  we  ouglv  to  be  as  to 
 the  particular  application.      Lven  under  the    New  Testament,  in 
 consequence    of  the    fatheily   indignation  of  God,  "  many   have 
 *'  been  weak  and  sickly,    and  many  have   slept."     And   can  any 
 good   reason   be  given,  why,  under  the   same   dispensation,  not- 
 ■withstandmg   the   difference   as   to   time,  similar  transgressions 
 may  not  procure  similar  judgments  ? 
 
 The  inspired  writer  of  the  epistle  to  the  iTebrews,  having  re- 
 called to  their  remembrance  the  awlul  displays  of  vengeance 
 made  under  the  Mos.;ic  dispensation,  and  pointed  out  from,  a 
 great  variety  of  arguments  the  necessity  of  a  siecffast  adherence 
 to  Christ  and  to  those  ordinances  he  h.ul  instituted  ;  enforces  his 
 exhortation  by  this  impressive  consideration,  '•  For  our  (iod  is  a 
 "  consuming  fire. "-if  This  language  has  undouhicclly  a  principal 
 respect  to  the  unspeakably  >'  sorer  punishment"  of  them  who 
 despise  the  gospel,  as  compared  with  that  of  those  who  ''  despised 
 
 x;  1  Coi\  xi.  34.  -a  Heb.  xii.  29. 
 
 Vol.  L  Dd 
 
218  DISPLAY  or  PARDONING  MERCY 
 
 "  Moses'  law."  But  there  is  every  reason  to  believe,  that  th* 
 inspired  writer  had  his  eye  also  directed  to  those  immediate  to- 
 ketis  of  vengeance,  whicli  were  inflicted  under  the  law,  when 
 Cod's  fury  broke  forth  like  fire  ;  especially  when  we  compare 
 this  with  the  passages  formerly  quoted. 
 
 So  much  was  God  displeased  with  that  stiff-necked  generation 
 which  left  Egypt,  as  to  swear  that  none  of  them,  except  two  per- 
 sons who  had  the  dislinguisliinsg  character  of  having  ''  followed 
 <'  the  I-OKD  fully,"  should  enter  into  his  promised  rest.  There- 
 fore he  cut  them  all  off  in  the  wilderness,  save  Caleb  and  Joshua. 
 '!  hevi  who  had  impiously  said,  "  Would  God  we  had  died  in  this 
 *'  wilderness, ":r  were,  in  righteous  judgment,  taken  at  their 
 •word.  Their  punishment,  while  meant  to  warn  us  of  the  danger 
 of  temporal  indignation,  is  at  the  same  time  exhibited  as  an  ex- 
 ample of  an  exclusion  unspeakably  more  to  be  dreaded,  an  ex- 
 clusion ffom  the  iicuvenly  Canaan  :  "  Let  us  therefore  fear,  lest 
 *'  a  promise  being  left  us  of  entering  into  his  rest,  any  of  you 
 *'  should  seem  to  come  short  of  h."y  Was  it  because  of  unbe- 
 lief that  they  could  not  enter  ?z  This  affords  a  powerful  argu- 
 ment against  the  same  sin  in  those  who  enjoy  tlie  gospel,  es- 
 pecially as  their  guilt  must  be  unspeakably  aggravated  above  that 
 of  the  Israelites,  whose  privileges  were  far  inferior.  Did  God 
 swear  that  they  should  not  enter  Canaan  ?  How  certain,  then,  is 
 the  exclusion  of  all  the  finally  unbelieving  from  that  "rest  which 
 *«  remaineth  for  the  people  of  God  1"  Their  destruction  is  rati- 
 fied with  the  same  solemnity  as  the  salvation  oi  his  people.  That 
 unchangeable  fi.ithfulness  which  secures  the  one,  in  like  manner 
 t.ecures  the  other.  He,  who  hath  "  sworn  by  his  holiness,  that 
 *'  he  will  not  lie  unto  David,"  that  he  will  "  establish  his  seed 
 *'  for  ever,"  hath  also  sworn,  A\ith  respect  to  all  who  continue  in 
 unbelief,  that  "  ibey  shall  not  enter  into  his  re&t." 
 
 XVI.  The  Israelites  were  a  people  whom  God  distinguished  by 
 his  Jiardoving  nieicy.  When  we  consider  the  unrelenting  rigour 
 of  the  law  of  Moses,^^  and  the  superadded  punishments  inflicted 
 immediately  by  God,'it  may  seem  at  first  view,  that  not  one  ray 
 of  meicy  illun)ined  this  dark  dispensation.  But  if  we  take  a 
 narrow  view  of  the  history  of  Israel,  it  will  appear  in  the  clearest 
 light,  that  "  mercy  rejoiced  over  judgment."  Such,  as  we  have 
 already  seen,  was  the  obduracy,  and  so  many  were  the  murmur- 
 jngs  and  rebellions  of  that  people,  that  they  were  perpetual  monu- 
 ments of  divine  longsuficring.  But  this  is  not  all.  They  were 
 not  merely  monuments  of  signal  longsuflf'ering.  God  made  them 
 partakers  of  his  pardoning  mercy  in  a  twofold  respect.  To  many 
 of  them  lie  communicated  pardon  as  a  special  and  saving  benefit. 
 He  also  pardoned  Israel  as  a  people. 
 
 God  judged  it  necessary  for  the  vindication  of  his  honourj  that 
 s  Num.  xLv.  2.  y  Ilcb.  iv.  1.  z  Hcb.  iii.  19. 
 
TOWARDS  TH-E  ISRAELITES,  219 
 
 all  who  had  in  any  \yay  joined  in  rebellion,  should  die  in  the  wil- 
 derness. From  this  temporal  judgment  he  did  not  save  his  own 
 beloved  children.  Miriam  the  prophetess,  and  Aaron  "  the  saint 
 "  of  God,"  because  they  had  associated  with  others  in  rebellion, 
 must  be  partners  in  their  fate. a  Even  Moses,  "  the  man  of 
 "  God,"  was  permitted  to  see  the  promised  land  only  at  a  dis- 
 tance, because  he  also  had  transgressed. 6  Thus,  although  he 
 «'  was  a  God  that  forgave  them,"  by  delivering  them  from  the 
 obligation  to  eternal  punishment,  wliich  all  sin  merits  ;  yet  "  he 
 "  took  vengeance  on  their  inveniions."c  Dear  as  many  of  their 
 persons  were  to  him,  he  testified  his  displeasure  at  their  sins,  by- 
 including  them  in  the  common  calamity  of  those  who  '^  were 
 "  overthrown  in  the  wilderness." 
 
 The  Israelites  were  also  a  pardoned  people.  It  is  not  meant 
 that  they  were  all,  as  individuals,  justified  in  the  sight  of  God  ; 
 or  that  they  were  individually  preserved  from  temporal  judg- 
 ments. But,  in  their  collective  capacity,  they  were  delivered 
 from  that  immediate  and  total  destruction  which  their  iniquities 
 deserved.  This  God  threatened  at  different  times,  Wlien  they 
 had  made  and  worshipped  the  golden  calf,  the  Lord  said  to  Mo- 
 ses ;  "  I  have  seen  this  people,  and  behold,  it  is  a  stiff-necked 
 "  people.  Now  therefore  let  me  alone,  that  my  wrath  may  wax 
 "  hot  against  them,  and  that  I  may  consume  them  :  and  I  will 
 "  make  of  thee  a  great  nation."(/  When  they  murmured  at  the 
 report  of  the  spies,  and  proposed  to  make  them  a  captain,  that 
 they  might  return  into  Egypt,  the  Loud  said  to  Moses  ;  "  I  will 
 "  smite  them  with  the  pestilence,  and  disinherit  them,  and  will 
 *'  make  of  thee  a  greater  nation,  and  mightier  than  ihey."^  Mo- 
 ses entreated  that  God  would  not  kill  all  that  people  as  one  man  ; 
 and  that  he  would  *'  pardon  their  iniquity,  according  to  the  great- 
 "  ness  of  his  mercy."  His  prayer  was  accepted,  and  Jehovah 
 answered,  "  I  have  pardoned  according  to  thy  word  'y  God  con- 
 sented to  pardon  Israel,  accordinif  to  the  word  of  Moses,  that  is, 
 according  to  the  meaning  of  his  prayer.  He  engaged  that  he 
 would  not  destroy  that  people  "  as  one  man,"  or  totally  cut  them 
 off  from  being  a  nation  ;  wliile  he  at  the  same  time  sware,  that 
 the  generation  which  had  come  out  of  Egypt  should  perish  in  the 
 •vvilderness..§-  It  is  in  this  sense  that  the  church  celebrates  his 
 pardoning  mercy,  after  enumerating  the  most  striking  instances 
 of  provocation  in  the  wilderness  :  '•  Rut  he,  being  full  of  com- 
 "  passion,  forgave  their  iniquity,  and  destroyed  them  not  ;  yea, 
 "  many  a  time  turned  he  his  anger  a\yay,  and  did  nut  siir  up  all 
 "  his  wrath. "/i  He  is  extolled  as  "  full  of  compassion,"  because 
 strict  justice  demanded  the  total  excision  of  a  people  so  obstinately 
 and  universally  rebellious  ;  who  were  neither  subdued  by  iho 
 most  tremendous  judgments,  nor  allured  by  the  greatest  mercies. 
 
 a  Num.  XX.  1,  24.  b  Deut  iii,  2fi.  c  Psal.  xcix.  H. 
 
 d  Exod.  xxxii.  9,  10.        e  Num.  xiv.  12.  /' Ver.  15 — 20. 
 
 g  Yer.  21— 24.  /:  Psal.  Ixxviii.  3S. 
 
220  DISPLAY   OF   PARDONING   MERCY 
 
 The  pardoning  mercy  of  God  is  represented  as  continually  ex- 
 ercised towaids  Israel,  notwithstanding  their  continued  provoca- 
 tions. Thus  Moses  prays,  ''Pardon  the  iniquity  of  this  people — 
 "  as  thou  hast  forgiven  this  people  from  Egypt,  even  until  now."i 
 For  the  same  reason  Nehenuah,  when  confessing  the  sins  of  Is- 
 rael, thus  addresses  Jehovah  ;  '  Bu'  thou  art  a  God  of  pardons, 
 "  gracious  and  merciful,  slow  to  anger,  and  of  great  kindness, 
 "  and  forsoukcst  tlien>  noi.">t 
 
 The  pardoning  mercy  of  God  is  described  as  extending  to  all 
 their  provocations  :  "  Thf  u  hast  forgiven  the  iniquity  of  thy  peo- 
 *'  pic,  thoi!  hast  co\ered  all  their  sin. "m  Even  Balaam  was  con- 
 vinced of  this.  Hcnre.  under  the  influence  of  the  Spirit  of  in- 
 spiration, iie  breal;s  out  in  that  striking  language  ;  "  He  hath  not 
 *'  b(.heUI  iniqviiy  in  Jacob,  neitiier  hath  he  seen  perverseness  in 
 *'  Israel."«  'i^his.  as  applicab  e  to  ancient  Israel,  is  not  to  be  un- 
 derstood absoluiely,  but  in  relation  to  the  end  which  Balaam  and 
 Baluk  iiad  in  \iew.  It  was  ihe  earnest  desire  of  both  to  have 
 Israel  cuisud.  But  God  had  noi  so  '•  beheld  inicjuity"  in  his 
 people,  as  to  bring  perdition  on  them  as  a  nation.  The  language 
 has  no  respect  to  their  own  mevit  ;  but  signifies,  that  he  hid  his 
 face  iVom  their  sin.  Many  a  time  might  he  have  "  beheld  iniqui- 
 ''  ty  ;"  but  he  ''  looked  not  to  the  stubbornness  of  this  people,  nor 
 f  to  their  wickedness,  nor  to  their  sin."o 
 
 The  pardon  of  this  people  was  so  secured  to  them,  that  they 
 could  not  by  any  means  be  deprived  of  it.  Balaam  tried  sacrifice 
 and  divination  against  them,  but  in  vain.  After  all  his  attempts, 
 lie  finds  liimself  under  the  necessity  of  uttering  this  reluctant 
 confession  ;  "  Surely,  there  is  no  inchantment  against  Jacob, 
 "  neither  is  there  any  divination  against  Israel  :  according  to  this 
 "  time  it  shall  be  said  of  Jacob,  and  of  Israel,  What  hath  God 
 *'  wrought  ?"/' 
 
 The  pardon  of  Israel  as  a  people  still  respected  God's  covenant. 
 He  "  looked  not  at  tiieir  iniquity,"  because  he"  remembered  his 
 *'  servants,  Abrahani.  Isaac,  and  Jacob. "y  He  manifested  him- 
 self to  lie  ''  a  merciful  God,"  who  did  not  "  forsake  them,  neith- 
 "  er  destroy"  them  ;  because  he  did  "  not  forget  the  covenant  of 
 *'  their  fathers,  which  he  s\yare  unto  them  "r 
 
 The  pardon  of  Israel  still  related  to  a  Mediator.  The  forgive- 
 ness of  all  their  transgressions  as  individuals,  where  the  law  had 
 prescribed  an  aionenient.  could  be  expected  only  through  the 
 blood  of  those  sacrifices  which  God  had  instituted.  On  the  great 
 day  of  atonement,  the  guilt  of  the  whole  congregation  of  Israel  was 
 to  be  expiated  by  blood..?  Thus,  when  the  church  extols  the 
 meicy  of  God  in  the  forgiveness  of  her  multiplied  provocations 
 in  the  wilderness,  she  expresses  herself  in  language  that  bears  a 
 
 i  ^Mvn.  xiv   19.  k  Nth.  ix.  \7.  m  Fsa.!.  Ixxxv.  2. 
 
 77  Num.  xxiii.  21.  oDeul.ix.  27.  /?  Kum.  xxiii.2.". 
 
 q  Deut.  ix.  27.  r  Ueut.  iv.31.  s  Lev.  xvi.  16—34. 
 
•TOWARDS   THE   ISRALLITES.  221 
 
 iaanifest  allusion  to  that  mercy-seat  wliich  interposed  between 
 Israel  and  the  condemning  law  :  '■  He  being  full  of  coinpassioq, 
 '■'■  7rierc'fnliy  covered  their  iniquity. 'V  But  God  permitted  the  im- 
 perfection of  the  legal  dispensation  to  appear  in  tliis,  that  there 
 were  various  transgressions  for  which  it  provided  no  expiation. 
 In  the  case  of  rebellion  against  God,  atonement  was  made  in 
 anotlier  way.  Moses  appears  as  an  iniercessor.  He  s^oes  im- 
 mediately into  the  divine  presence.  When  the  Israeliies  had 
 worshipped  the  golden  calf  he  said  to  them  ;  "  Ye  ha\e  sinned 
 "  a  great  sin  :  and  now  1  will  go  up  unto  the  Lord  :  peradven- 
 *'  ture  I  shall  make  an  atonement  for  you."?<  God  had  given  a 
 signal  proof  of  his  approbation  of  the  conduct  of  Moses  in  pro- 
 posing to  make  of  him  a  great  nation  instead  of  Israel.  This 
 good  man  makes  no  other  use  of  his  own  favourable  acceptance 
 witii  God,  than  to  employ  it  as  a  plea  for  the  pardon  of  that  guil- 
 ty people.  "  If  now  I  have  found  grace  in  ihy  sigiil,  ()  Lord,  let 
 *'  my  Lord,  I  pray  thee,  go  amongst  us,  (for  it  is  a  stiff-necked 
 *'  people,)  and  pardon  our  iniquity  and  our  sin,  and  take  us  for 
 *' thine  inheritance.'*!'  He  acted  the  same  part,  when  tjiey  re- 
 belled on  occasion  of  the  report  of  the  spies.  In  both  these 
 instances  his  intercession  was  accepted. "y  When  the  Israelites 
 rebelled  on  account  of  the  destruction  of  Korah  and  his  compa- 
 ny ;  the  plague,  which  immediately  broke  forth  among  them,  was 
 ctayed  only  in  consequence  of  the  high-priest's  making  atone- 
 ment by  incerise.jT 
 
 In  a  word,  God  continued  to  favour  his  people  with  his  gracious 
 presence,  as  a  token  of  forgiveness.  The  want  of  this  was  the 
 evil  with  wliich  he  tlireatencd  them,  when  they  "  changed  their 
 "  glory  into  the  similitude  of  an  ox."  He  had  formerly  promis- 
 ed that  his  Angel  should  go  ivitli  them,  that  they  should  enjoy 
 his  own  presence,  in  being  directed  and  protected  by  "  the 
 "  Angel  of  his  piesence."  Now  he  only  speaks  of  sending  iiis 
 Angel  before  them.  It  would  seem  that  Moses  undersiood  tliis 
 witi)  respect  to  a  created  angel.  At  any  rate,  he  knew  that  he 
 cotikl  not  conduct  the  people  without  the  divine  presence.  As  a 
 pledge  of  paidon,  God  answered  his  supplication  in  these  words  : 
 "  My  presence  shall  go  with  thee."  When  Moses  received  this 
 gracious  promise,  he  thus  expressed  his  sense  of  its  inestimable 
 value  ;  ''  If  thy  presence  go  not  with  us,  carry  us  not  up  hence. 
 "  For  wherein  shall  it  be  known  here,  that  I  and  thy  people  have 
 "  found  grace  in  thy  sight  ?  Is  it  not  in  that  thou  goest  witii  us  ?"y 
 Balaam  also  appeals  to  the  divine  presence  in  the  nudst  of  Israel, 
 as  the  great  evidence  of  their  iniquity  being  pardoned.  "  He 
 ♦'  hath  not  belield  iniquity  in  Jacob,  neither  hath  he  seen  perverse- 
 "  ness  in  Israel  :  the  Lord  his  God  is  wUh  him  and  the  shout  of  a 
 "  king  is  among  thera."z 
 
 t  Psal.  Ixxviii.SS.  u  Exod .  xxxii,  30.  v  Exod.  xxxiv.  9. 
 
 w  Exod.  xxxiii.  17  ;  Num.xiv.  20.  ^  Num.  xvi.  48. 
 
 y  Exod.  xxxii.  54 ;  xxxiii.  14 — 16,  z  'Hwm.  xxui.  21. 
 
222  DISPLAY  OF   PARDONING   MERCY 
 
 Israel,  in  the  enjoyment  of  pardon,  prefigured  the  spiritual 
 children  of  God,  To  them  "  the  longsuffering  of  God  is  salva- 
 "  tion."  They  are  the  blessed  persons  "  whose  iniquity  is  forgiv- 
 *'  en,  and  whose  sin  is  covered."  But  although  a  pardoned  peo- 
 ple, they  are  still  chargeable  with  provocation.  Their  gra- 
 cious God,  however,  "  multiplies  to  pardon. "a  If  we  view  the 
 guilt  we  have  been  daily  contracting  in  relation  to  God  as  a 
 Father,  since  we  were  interested  in  the  blessing  of  justification, 
 we  will  find  abundant  reason  to  adopt  the  prayer  of  Moses  con- 
 cerning ancient  Israel  ;  "  Pardon, — as  thou  hast  forgiven  from 
 "  Egypt,  even  until  now.'* 
 
 How  unspeakable  is'our  previlege,  in  having  all  our  iniquities 
 blotted  out  !  When  we  look  to  ourselves,  we  can  scarcely  per- 
 ceive any  thing  but  guilt,  aggravated  guilt.  Our  sins  appear  far 
 more  henious,  and  more  highly  aggravated,  than  the  sins  of  those 
 who  never  had  any  interest  in  pardoning  mercy.  But  when  wc 
 turn  our  eye  to  the  free  and  gracious  promises,  we  see  that  our 
 God  will  not  cast  us  off  on  account  of  our  iniquities.  We  even 
 hear  him  saying,  "  Thou  art  all  fair,  my  love  ;  there  is  no  spot  in 
 *'  thee."  Did  he  view  us  as  in  ourselves,  he  would  every  day 
 see  guilt  sufficient  to  cause  our  eternal  condemnation.  But  as  he 
 still  views  us  as  one  in  law  with  his  true  Jacob,  with  his  servant 
 Israel  in  whom  he  is  glorified,  and  as  covered  with  the  spotless 
 garment  of  his  righteousness  ;  he  sees  "  no  iniquity  nor  per- 
 •'  verseness"  in  us.  We  also  discern  that  this  pardon  is  irrever- 
 sible ;  that  whatever  attempts  Satan  or  our  own  corruptions  make 
 against  us,  they  are  all  in  vain.  For  "  God  is  for  us,"  and  "  who 
 *'  c^n  be  against  us  ?  It  is  God  that  justifieth,  and  who  is  he  that 
 "  condemneth  ?"  He  hath  pronounced  a  gracious  sentence  of 
 acquittal  in  our  favour  ;  and  "  according  to  this  time  it  shall  be 
 "  said,  What  hath  God  wrought  V*  Even  our  enemies  shall  be 
 forced  to  say,  with  Balaam  ;  "  He  hath  blessed,  and  I  cannot  re- 
 "  verse  it. "A  He  may,  and  he  often  does,  visit  the  iniquities  "  of 
 "  his  people  with  rods,  and  their  sins  with  stripes.'*  Sometimes 
 he  gives  them  signal  marks  of  fatherly  anger,  "  taking  ven- 
 "  geance  on  their  inventions."  But  he  never  takes  his  love  from 
 them. 
 
 Our  pardon  is  secured  by  the  everlasting  covenant ;  and  repre- 
 sented as  its  great  and  comprehensive  blessing.  "  This  is  the 
 "  covenant  that  I  will  make  with  the  house  of  Israel  and  of  Ju- 
 "  dah  in  those  days,  saith  the  Lord  ;  I  will  be  merciful  to  their 
 "  unrighteousnesses,  their  sins  and  their  iniquities  will  I  remem- 
 "  ber  no  more.'V  It  was  only  in  the  way  of  Moses  making  an 
 atonement  for  the  Israelites,  that  God  forgave  them.  In  like 
 manner,  pardoning  mercy  is  extended  to  us  only  through  the  Me- 
 diator. "  In  him  we  have  redemption  through  his  blood,  even 
 "  the  forgiveness  of  sins."c/     God,  having  accepted  Moses,  heard 
 
 a  Isa.  Iv.  7.       b  Nutti.  xxiii.  20.      c  Heb.  viii.  10  -12.       d  Eph,  i.  7. 
 
TOWARDS  THE  ISRAELITES.  223 
 
 him  in  his  intercession  for  Israel.  Now  we  are  accepted  only 
 "  in  the  beloved."  Through  the  incense  of  the  merit  of  our 
 glorious  High-priest,  we  are  delivered  from  that  destruction  to 
 ■which  we  have  been  subjected  by  sin.  Well  may  we  say,  "  Look 
 *'  not  upon  us,  for  we  are  black  :"  but"  see  O  God,  our  shield, 
 *'  and  look  on  the  face  of  thine  anointed." 
 
 Nor  does  the  blessing  of  pardon  come  alone.  It  has  many 
 peculiar  blessings  in  its  train.  Particularly,  it  is  our  privilege  to 
 enjoy  the  presence  of  our  reconciled  God.  "  Being  justified,— 
 we  "  have  access  by  faith  into  this  grace  wherein  we  stand,  and 
 "  rejoice  in  hope  of  the  glory  of  God.'V 
 
 XVII.  God  at  length  brought  his  ancient  Israel  into  the  land 
 which  he  had  promised  to  give  them  for  a  possession.  This  was 
 a  type  of  that  "  better  country,"  which  is  the  object  of  desire 
 to  all  the  people  of  God.  It  is  called  God's  rest.  It  was  that 
 place  which  he  had  provided  for  rest  to  the  Israelites,  after  their 
 tedious  sojourning  in  the  wilderness.  How  sweet  will  the  hea- 
 venly rest  be  to  all  the  true  Israel,  after  their  many  toils  and 
 troubles,  their  fears  and  fightings,  their  sins  and  sorrows  in  this 
 state  of  imperfection  !  There  shall  they  rest  from  all  the  evils 
 of  life  ;  from  all  personal  and  family  afflictions,  from  all  the  pow- 
 er of  temptation,  from  the  raging  of  their  corruptions,  from  the 
 hatred  of  the  world,  from  all  fears  of  death  and  of  the  curse.— 
 "  The  ransomed  of  the  Lord  shall — come  to  Zion  with  songs, 
 "  and  with  everlasting  joy  upon  their  heads  :  they  shall  obtain 
 "  joy  and  gladness,  and  sorrow  and  sighing  shall  flee  away.^y" 
 
 We  have  seen  that  the  ancient  Israelites  had  to  enter  on  their 
 pilgrimage  in  the  wilderness  by  passing  through  the  Red  Sea, 
 and  to  finish  it  by  passing  through  Jordan.  When  God  brings 
 his  spiritual  children  through  the  Red  Sea,  he  makes  them  to 
 "  pass  from  death  to  life  ;"  and  by  means  of  Jordan,  he  complete- 
 ly delivers  them  from  "  the  body  of  death,"  and  causes  them  to 
 "  enter  into  life." 
 
 It  was  the  same  people  collectively,  whom  God  had  brought 
 out  of  Egypt,  who  entered  into  Canaan.  But  they  were  entirely 
 changed  as  individuals,  except  in  the  case  of  two  persons  ;  and 
 these  were  permitted  to  enter  into  Canaan,  because  they  were 
 "  men  of  another  spirit."^  This  is  verified  in  the  experience  of 
 all  wbo  attain  God's  rest.  They  are  entirely  changed  from  what 
 they  were  in  their  state  of  bondage,  They  are  *'  new  creatures." 
 "  Old  things  are  passed  away,  and  behold  all  things  are  become 
 "  new.  They  are  renewed  in  the  sfiirit  of  their  minds."  In 
 their  natural  state,  Satan  wrought  in  them  as  "  the  children  of 
 "  disobedience."  But  as  born  again,  they  are  "  men  of  another 
 "  spirit."  "  The  law  of  the  Spirit  of  life  in  Christ  Jesus  hath 
 "  made  them  free  from  the  law  of  sin  and  death. "A 
 
 e  Rom.  V,  1, 2,      /  Isa,  xxxv.  10.     g  Num.  xiv.  24.      A  Rom.  vii?.  ?► 
 
224  THE   ISRAELITES   BROUGHT 
 
 The  honour  of  condnctinj^  Israel  into  the  promised  land  v;ras' 
 l^escrved  tbr  Joshua.  Bossuet's  reflections  on  this  subject  arc  so 
 beautiful,  that  I  cannot  do  justice  to  the  in,  without  i^ivint^-  them 
 in  his  own  words.  "  Moses,"  he  says  '•  who  does  by  so  many 
 *^  wonders,  only  conduct  the  children  of  God  into  the  ncighbour- 
 *'  hood  of  their  land,  is  himself  a  proof  to  us,  that  /«s  law  made 
 ♦'  nothing  fierject,  and  that  without  being  able  to  give  the  accom- 
 *'  plishment  of  the  promises,  it  makes  us  embrace  them  afar  off, 
 "  or  conducts  us  at  most,  as  it  were,  to  the  entrance  of  our  in- 
 "  heritance.  It  is  a  Joshua,  it  is  a  Jesus,  for  this  w;>s  the  true 
 *'  name  of  Joshua,  who  by  that  name,  and  by  his  office,  repre- 
 *'  sented  the  Saviour  of  the  world  ;  it  is  that  man.  so  far  inferior 
 *'  to  Moses  in  every  thing,  and  only  superior  to  him  by  the  name 
 "  he  bears  ;  it  is  he,  I  say,  who  is  to  bring  the  people  of  God 
 *'  into  the  holy  land.'V  It  is  worthy  of  observation,  indeed,  that 
 the  death  of  Moses,  an  event  which  at  first  viev/  might  seem  an 
 irreparable  loss  to  the  Israelites,  is  mentioned  as  greatly  condu- 
 cive to  their  interest.  The  Spirit  of  God  speaks  as  if  the  life 
 of  this  illustrious  person  had  been  a  bar  to  their  entrance  into 
 the  land  of  promise.  "  After  the  death  of  Moses, — the  Loho 
 *'  spake  unto  Joshua  the  son  of  Nun,  Moses'  minister,  saying, 
 *'  Ivloses  my  servant  is  dead  ;  now  therefore  arise,  go  over  this 
 "  Jordan,  thou  and  all  this  people,  imto  the  land  which  I  do  give 
 *'  to  them,  even  unto  the  children  of  Israel. "A-  "  The  law  came 
 "  by  Moses,  grace  and  truth,"  in  the  completion  of  the  promise 
 of  the  earthly  Canaan,  could  come  only  by  the  typical  Jesus.  As 
 it  was  in  the  type,  so  is  it  in  the  antitype.  We  are  "  dead  t6  the 
 "  law,  that  we  may  live  unto  God."/  It  is  only  when  this  '^  hus- 
 **  band  is  dead,"  that  we  are  "  loosed  from  his  law,  and  can  be 
 *'  married  to  another. "/«  Our  Joshua  also,  that  he  may  lead  the 
 true  Israel  into  the  land  of  promise,  must  be  Moses'  minister." 
 He,  who  is  so  much  greater  than  Moses,  is  prepared  for  his  me- 
 diatory greatness,  by  becoming  subject  to  him.  For  he  was 
 "  n)ade  under  the  law,  that  he  might  redeem  them  wlio  are  under 
 *'  the  law."  It  was  necessary  that  he  should  "  take  upon  him  the 
 *'  form  of  a  servant,"  ere  he  could  appear  as  the  Saviour  of  liis 
 Church. 
 
 In  vain  truly  does  any  one  seek  rest  under  Moses.  His  law 
 can  afford  no  rest  for  the  soul.  Jesus  alone  can  say  to  sinners  ; 
 "  Come  unto  me,  all  ye  that  labour,  and  are  lieavy  laden,  and 
 "  1  will  give  you  rest. "/J  He  it  is  who  gives  complete  rest  to  his 
 people.  He  receives  their  departing  spirits,©  and  gives  them 
 entrance  into  his  heavenly  rest.  He  will  at  length  come  to 
 ♦'  receive  us  to  himself,"  that  where  he  is,  "  we  may  be  also." 
 He  will  present  his  whole  Church  "  unto  himself,  a  glorious 
 "  Church,  not  having  spot  ov  wrinkle." 
 
 i  Universal  History,  vol.  i.  part  ii.  sect.  3.  k  Josh.  i.  1,  2. 
 
 /  Gal,  ii.  19.  m  Rom.  vii.  2—4. 
 
 «Mat.  xi.28.  0  Acts  vii.  59.    • 
 
INTO   THE   PROfMISED  LAND.  225 
 
 It  belonged  to  Joshua  to  divide  by  lot,  to  the  different  tribes, 
 theii;  several  inheritances  in  the  land  of  promise./j  i'his  is  the 
 work  of  Jesus.  The  mother  of  Zebedee's  sons  asked  in  their 
 behalf,  that  he  would  make  the  one  to  sit  on  his  rigiit  hand,  and 
 the  other  on  his  left,  in  his  kingdom-  Our  Lord  did  not  deny- 
 that  this  work  belonged  to  him  ;  but  declared,  that  he  could  per- 
 form it  onjy  according  to*the  sovereign  destination  of  God  in  his 
 eternal  purpose  "  To  sit  on  my  right  hand,"  he  says,  "  and  on 
 *'  my  left,  is  not  mine  to  give,  hut  to  them  for  whom  it  is  pre- 
 "  pared  of  my  Father."^'  It  is  lie,  who  in  this  respect  fulfils  that 
 eternal  counsel,  which  the  Father  entered  into  with  him,  in  the 
 covenant  of  grace.  ''  All  power  is  given  unto  him  in  heaven," 
 as  well  as  "  in  earth."  But  his  will  extends  no  farther  than 
 that  of  the  Father;  because  they  are  essentially  one.  He  gives 
 eternal  life  to  those  only  whom  the  Father  hath  given  him.r 
 The  C'hurch,  when  celebrating  the  ascension  of  her  King,  pro- 
 claims this  as  a  part  of  his  work  in  glory  :  "  He  shall  choose 
 ♦'  pur  inheritance  for  us,  the  excellency  of  Jacob  whom  he 
 "  loved."* 
 
 No  man  might  make  a  perpetual  disposition  of  his  inheritance 
 in  Canaan.  It  might  be  said  for  debt.  Bui  this  was  or.iy  what 
 is  now  calledan  adjudication.  When  the  debt  was  paid  off,  it 
 returned  to  the  original  proprietor.  At  any  rate  it  did  so  in  the 
 year  of  jubilee.  In  this  sense  it  is  said,  "  The  land  shall  not  be 
 "  sold  for  ever,  for  it  is  mine."^  It  was  not  obstinacy,  but  a  regard 
 to  the  command  of  God.  which  made  Nabotl\  refuse  to  sell  or 
 exchange  his  vineyard.  Hence,  in  suffering  on-  this  account,  he 
 suffered"  for  righteousness'  sake  ;"  and  the  Lord  brought  sig- 
 nal vengeance  on  his  persecutors  w  This  law,  prohibiting  tne 
 sale  of  inheritances,  tauglit  the  Israelites,  and  teaches  us,  ''^  that 
 ♦'  the  gift  of  God  may  not  be  purclrased  with  money  v  and  that 
 "  the  heavenly  heritage,  which  he  h  ilh  prepared  for  his  in  Christ, 
 "  cannot  be  alienated  from  them  ;  but  is  surely  confirmed  in  his 
 «  blood,  and  reserved  in  heaven  for  them,  to  which  they  shall  re- 
 *'  return  at  the  great  Jubilee  of  his  second  appearing,  when  the 
 "  trumpet  of  God  shall  sound. "w 
 
 What  reason  have  we  to  admire  the  grace  and  condescension 
 of  our  God,  in  supplying  us  with  such  ensam files,  wnich  convey 
 th6  most  important  instruction  in  a  great  variety  of  respects  ! 
 He  informs  us  that  "  oiir  admonition"  was  one  special  end  tliat  he 
 had  in  view,  in  giving  so  peculiar  a  frame  to  liis  Church  under 
 the  law,  and  in  tre/.ting  her  in  so  peculiar  a  manner.  Even  those 
 illustrious  messengers,  whom  he  raised  up  under  that  dispensa- 
 tion, were  given  especially  for  out*  behoof.  For"  unto  them  it 
 "  was  revealed,  that  not  unto  themselves,  but  unto  us  they  did 
 '*  minister  the  things  which  are  now  reported  unto  us,'*  in  the 
 
 p  Josh,  xviii.  10.  q  Mit.  xx.  23.  r  John  xvii.2. 
 
 5  Psal.  xlvii.4.  t  Lev.  xxv.  2.3.  u  1  Kings  xxi. 
 
 V  Acts  viii.  20.  w  Ainsw.  on  Lev.  xxv.  23. 
 VoL.L  Ee 
 
226  ON  THE   FIRST-FRUITS, 
 
 preaching  of  the  gospel. jt  This  plan  of  instruction  is  also  to  be 
 viewed  as  a  principal  branch  of  that  "  manifold  wisdom  of  God," 
 ■which  is  now  made  known  to  the  Church,  and  by  means  of  her 
 "  to  the  principiUiiies  and  powers  which  are  in  heavenly  places." 
 
 The  greater  our  means  (<f  knowledge,  the  greater  must  be  our 
 guilt  and  condenuiation  if  we  abuse  them.  God  not  only  warns 
 us  of  the  danger  of  neglecting  or  abusing  our  day  of  grace,  from 
 the  typical  example  of  the  exclusion  of  all  from  Canaan,  who 
 prqvoked  him  in  the  wilderness  ;  but  holds  up  that  same  people, 
 in  another  light,  as  a  still  more  affecting  example  of  the  danger 
 of  unl>elief.  The  gospel  was  preached  to  them,  not  in  types  and 
 ceremonies,  and  shadowy  ordinances,  but  by  the  ministry  of 
 Christ  and  his  apostles.  They  rejected  it,  and  have  been  ex- 
 cluded from  that  blessed  rest  exhibited  in  the  gospel.  What  is 
 the  lesson  which  the  Spirit  of  God  communicates  to  "  sinners  of 
 "  the  Gentiles,"  by  this  awful  example  ?  "  Because  of  unbelief 
 "  they  were  broken  off,  and  thou  standest  by  faith.  Be  not  high- 
 *f  minded,  but  fear  :  for  if  God  spared  not  the  natural  branches, 
 "  take  heed  lest  he  also  spare  not  thee."^  ^ 
 
 SECTION    v.* 
 
 On  the  Oblation  of  the  FirsUFruits^  and  the  Feast  of  Pentecost. 
 
 In  Lev,  xxiii.  9 — 11,  we  are  informed,  that  "  the  Lord  spake 
 *'  unto  Moses,  saying,  Speak  unto  the  children  of  Israel,  and  say 
 <'  unto  them,  When  ye  be  come  into  thie  land  which  I  give  unto 
 "  you,  and  shall  reap  the  harvest  thereof,  then  ye  shall  bring  a 
 ♦'  sheaf  of  the  first-fruits  of  your  harvest  unto  the  priest  :  and 
 *'  he  shall  wave  the  sheaf  before  the  Lord,  to  be  accepted  for 
 «  you  :  on  the  morrow  after  the  sabbath  the  priest  shall  wave  it." 
 There  can  be  no  doubt,  that  this  institution  was  immediately 
 meant  to  teach  the  Israelites  gratitude  to  their  supreme  Benefac- 
 tor, to  remind  them  of  their  constant  dependence  on  him,  and  to 
 illustrate  the  necessity  of  consecrating  their  substance  to  the  God 
 of  the  whole  earth.  But  a  variety  of  circumstances,  connected 
 with  this  ordinance,  indicate  that  it  had  a  typical  reference,  and 
 that  it  ultimately  respected  the  resurrection  of  Christ. 
 
 This  offering  consisted  of  the  fruit  of  the  earth.  The  Messiah 
 is  often  pointed  out  to  the  church  under  this  character.  He  is 
 not  only  "  the  Branch  of  the  I^rd,  beautiful  and  glorious  ;"  but 
 
 X  1  Pet.  i,  12.  y  Rom.  xi.  20,  21. 
 
 *  When  the  Piospectus  of  this  work  was  published,  the  Anther  had  no 
 intention  of  giving  this,  and  the  following  section,  as  part  of  it.  But  as 
 they  arc  nearly  connected  with  this  branch  of  the  subject,  he  trusts  they 
 will  not  be  an  unacceptable  addition. 
 
ANii  FEAST  OF   PENTECOST.  227 
 
 **  the  fruit  of  the  earth,  excellent  and  comely. "a  He  is  "  the 
 "  rod  that  hath  come  forth  out  of  the  stem  of  Jesse,  and  the 
 "  branch  that  hath  grown  out  of  his  roots."*^  To  him  that  pro- 
 phecy seems  to  refer  ;  "  I  will  also  take  of  the  highest  branch 
 *'  of  the  high  cedar,  and  will  set  it.  I  will  crop  off  from  the  top 
 «  of  his  young  twigs  a  tender  one,  and  will  plant  it  upon  an  high 
 «  mountain  and  eminent.  In  the  mountain  of  the  height  of  Is- 
 «  rael  will  I  plant  it  ;  and  it  shall  bring  forth  boughs,  and  bear 
 *'  fruit,  and  be  a  goodly  cedar  :  and  under  it  shall  dwell  all  fowl 
 *'  of  every  wing  :  in  the  shadow  of  the  branches  thereof  shall 
 '<  they  dwell. "c  Even  the  unbelieving  Jews  apply  to  the  Messi' 
 ah  the  following  words  ;  "  There  shall  be  an  handful  of  corn  in 
 **  the  earth,  upon  the  top  of  the  mountains. 'V  We  know  that 
 Christ  exhibits  himself  under  this  very  emblem  ;  "  Verily,  veri- 
 "  ly,  I  say  unto  you,  Except  a  corn  of  wheat  fall  into  the  ground, 
 *'  and  die,  it  abideth  alone  :  but  if  it  die,  it  bi-ingeth  forth  much 
 <<  fruit."e* 
 
 The  sheaf  was  of  barley.  For  it  was  offered  at  the  time  of 
 barley-harvest,  which  preceded  the  wheat-harvest  in  Canaan.''/" 
 Christ  might  well  compare  himself  to  wheat,  because  of  his  ex- 
 cellency, as  this  is  superior  to  other  grain.  But  still  the  barley 
 was  a  proper  emblem.  For,  to  the  carnal  eye,  his  extei  nal  ap- 
 pearance was  mean  and  contemptible.  He  was  the  amitype  of 
 that  barley-cake  that  tumbled  into  the  host  of  Midian,  and  accom- 
 plished its  destruction,^  For,  like  Gideon,  his  family  was  poor 
 in  Israel,A  and  the  means  of  his  victory  seemed  totally  inade- 
 quate to.  the  end. 
 
 This  offering  was  of  green  ears,i  or,  as  it  is  rendered  in  the 
 Greek,  oi  7iew  corn.  This  must  have  retained  a  great  deal  of  itc 
 moisture.  I  know  not,  if  this  might  have  a  typical  meaning. 
 Our  Lord  calls  himself  the  green  tree.  As  he  was  cut  down  by 
 the  sickle  of  divine  wrath,  in  the  very  prime  of  his  life  ;  all  that 
 he  suffered  from  the  hands  of  men  could  not  have  caused  his 
 
 a  Isa.  iv.  2.  b  Chap.  xi.  1.  c  Ezek.  xvii.  22,  23. 
 
 d  Psal.  Ixxii.  16.  e  John  xii.  24.  /  Ruth  ii.  23. 
 
 g  Judg.  viu  13,  14.         h  Chap.  vi.  15 ;  viii.  2.    i  Lev.  ii,  14. 
 
 *  The  passage  referred  to,  in  Psal.  Ixxii.  16,  is,  with  some  others,  ex- 
 pressly applied  to  die  Messiah,  in  an  ancient  Jewish  writing,  entitled, 
 J\Iidrasch  Koheleth,  on  Eccles.  i.  9.  "  As  was  the  first  redeemer  Moses, 
 "  so  shall  be  the  last.  Of  the  first  it  is  written,  Exod.  iv.  20,  And  Moses 
 "  took  his  wife,  and  his  sons,  and  set  them  ufion  an  ass.  So  it  is  said  of 
 *'  the  last,  Zech.  ix.  9,  Loivly,  and  riding  iip07i  an  ass.  The  first  re- 
 "  deemer  made  manna  to  descend  from  heaven  ;  as  it  is  written,  Exod. 
 "  xvi,  4,  /  have  caused  bread  to  rain  u/ion  you  from  heaven.  So  shall 
 "  the  last  Redeemer  be  an  handful  of  corn,  or  cake  of  bread,  (placenta 
 "  fianis,)  in  the  earth,  Psal.  Ixxii.  16.  As  the  first  redeemer  caused  the 
 "  well  to  spring  up,  (Num.  xxi.  16,)  so  the  last  Redeemer,  wliois  the  King 
 **  Messiah,  shall  cause  the  water  to  ascend ;  as  it  is  said,  Joel  iii.  23.  And 
 **  a  fountain  shall  go  forth  out  of  the  house  of  (he  LoUD,  and  shall  ivaCcr 
 **  the  valley  of  SlUttim."    Martini  Pugio,  p.  690. 
 
228  ON  THE  FIRST-FR^JITS, 
 
 death,  had  he  not  acted  voluntarily  in  yicldint^  up  his  spirit  into 
 the  hands  of  his  Father.  This  he  shewed  by  the  very  manner 
 jn  which  he  expired.  For  he  •'  cried  out  with  a  loud  voice,  and 
 "  gave  up  the  ghost."  When  the  earth  gave  forth  this  corn,  in 
 the  resurrection  of  the  Saviour,  it  was  indeed  ?iew.  It  had  never 
 produced  any  such  before.  Ihis  ample  womb  had  never  born 
 fruit  absolutely  free  from  the  stain  of  sin,  and  not  naturally  sub- 
 ject to  mortality.     It  had  never  carried  such  a  holy  thing. 
 
 This  corn  was  to  be  parched. k  It  was  not  dried  in  the  usual 
 way.  by  the  heat  of  the  sun  ;  but  dried  by  the  fire.  And  surely, 
 it  was  a  fit  embicm  of  that  precious  corn  which  was  dried  by  the 
 fire  of  divine  anger.  For  he  cries  out.  in  that  Psalm  so  pecu- 
 liariv  descriptive  of  his  sufferings  ;  "  My  strength  is  dried  up 
 like  a  potsherd;  and  my  tongue  cleaveth  unto  my  jaws.'V 
 
 It  was  ground  corn.  It  is  indeed  called  a  shcaf.m  But  the 
 word  also  signifies  an  omer.  the  tenth  part  of  an  ephah  or  bushel. 
 The  expression  rendered  btuien  out  of  full  ears,?:  literally  signi- 
 fies gtound,  b?  vised-  or  broken.  As  God  hath  given  us  "  the  corn 
 "  nf  heaven,"  he  hath  bruised  it.  For  "  he  was  bruised  for  our 
 <'  iniquities." 
 
 It  was  to  be  anointed  with  oil.  "  Thou  shalt  put  oil  upon  it."o 
 "We  know  thai  Jesus,  after  his  resurrection,  was  "  anointed  with 
 »'  the  oil  of  gladness  above  his  fellows. "/2  This  joy  was  '•  set  before 
 *'  him,"  and  supported  his  holy  human  soul,  while  he  "  endured 
 «  the  cross."(7  To  him  is  that  language  referred  ;  "  Thou  hast 
 *«  made  known  to  me  the  ways  of  life  ;  thou  shalt  make  me  full 
 "  of  joy  with  thy  countenance. "r  He  admits  his  people  to  a 
 particii)ation  of  it:  for  their  '•'  consolation  aboundeth  by  Christ. "« 
 So  great  was  the  joy  of  the  disciples,  when  they  saw  their  risen 
 Lord,  that  they  could  scarcely  believe  the  testimony  of  their  own 
 senses.  Greatly  as  they  had  been  attached  to  the  presence  of 
 bis  hun»an  nature,  they  were  well  pleased  to  part  with  him  in 
 this  respect,  when  once  they  were  fully  assured  of  the  truth  of 
 his  resurrection. ? 
 
 Incense  was  to  be  laid  on  this  offering  :  "  Thou  shalt — lay 
 «  frankincense  thereon."u  As  the  death  of  Christ  was  "  a  sacri- 
 "  fice  of  a  swfcet-smelling  savour"  unto  God,  no  less  acceptable 
 was  his  resurrection.  It  was  no  sacrifice  indeed.  But  it  was 
 the  great  proof  of  the  perfecion  of  that  sacrifice  previously  of- 
 fered. When  the  true  Noah  again  trode  this  earth,  God  ''  smel- 
 «  led  a  savour  pf  rest  from  \\."x 
 
 This  one  sheaf,  or  portion  of  corn,  was  to  be  accefitedfor  the 
 nvhole  congregation.     "  He  shall  wave  the  sheaf  before  the  Lord, 
 
 k  Lev.  ii.  14.  /  Psal.  xxii.  15.  m  Lev.  xxiii.  10. 
 
 n  (hap.  ii.  14.  o  Ver.  15.  /i  Psal.  xlv.  7. 
 
 a  Heb.  xii.  2.  r  Acts  ii.  28.  5  2  Cor.  i.  5. 
 
 t  Luke  xxiv.  41, 52.  u  Lev.  jl  15.  x  Gen.  viij.  21. 
 
AND  PEAST  OF  PENTEGGST.  22P 
 
 ^^  iobe  accepted  for  yoi\."y  Christ  not  only  died,  but  arose  from 
 .the  dead  in  a  public  character.  He  did  so  in  the  name  of  all  the 
 spiritual  Israel.  As  really  as  "  he  was  delivered  for  our  offen- 
 ces, he  was  raised  again  for  our  justification. "z  The  justifica- 
 tion of  believers  is  immediately  ascribed  to  the  resurrection  of 
 Christ,  because  this  was  the  great  evidence  of  the  merit  of  his 
 death.  Without  this  proof  of  the  perfection  of  his  obedience 
 and  suffering,  God  could  not  have  legally  acquitted  one  who  be- 
 lieveth  in  Jesus.  It  is  because  he  who  "  was  dead,  is  alive," 
 that  he  hath  "  the  keys  of  death. "a  For  he  carried  them  with 
 him  in  his  resurrection.  Thence  hath  he  power  to  liberate  all 
 who  confide  in  him. 
 
 A  la7nd  was  to  be  offered  along  with  the  sheaf.  "  And  ye  shall 
 ,*^ "offer  that  day,  when  ye  wave  the  sheaf,  an  he-lamb  without 
 "  blemish."*^  This  may  teach  us,  that  the  virtue  of  the  re- 
 surrection of  Christ  springs  froni  his  death  ;  and  that  vain  is 
 our  confidence  in  him  as  risen,  unless  we  trust  in  him  as  crucifi- 
 ed. We  cannot  "  know  the  power  of  his  resurrection,"  unless 
 we  also  "  know  the  fellowship  of  his  sufferings."c 
 
 This  corn  was  presented  as  ihejirsl-^fruits,  and  its  acceptance 
 was  the  prelude  of  a  future  harvest.  It  is  called  "  a  meat-offer- 
 "  ing  of  the  first-fruits, "rf  Thus,  our  Lord,  when  speaking  of 
 himself  under  the  emblem  of  "  a  corn  of  wheat,"  says  ;  "If  it 
 *'  die,  it  bringeth  forth  much  fruit.'V  With  respect  to  the  re- 
 surrection, Christ  is  expressly  called  the  first-fruits./  "  Now  is 
 *'  Christ  risen  from  the  dead,  and  become  the  first-fruits  of  them 
 "  that  slept. — Christ  the  first-fruits,  afterwards  they  that  are 
 "  Christ's,  at  bis  coming."  Therefore.,  he  is  also  called  "  the 
 "  first-born  from  the  dead."^ 
 
 The  time  when  this  offering  was  made  deserves  our  particular 
 attention.  It  was  restricted  to  one  s&ason,  to  one  day.  It  was 
 not  to  be  offered  till  after  the  passover.  But  it  could  not  be  de- 
 layed beyond  the  second  day  after  it.  "  On  the  morrow  after 
 *'  the  Sabbath  the  priest  shall  wave  it.'Vi  The  passover  was  al- 
 ways observed  on  the  fourteenth  day  of  the  month  Nisan.  The 
 fifteenth,  being  the  first  day  of  the  feast  of  unleavened  bread, 
 was  to  be  "  an  holy  convocation."  They  were  to  "  do  no  servile 
 "  work  therein."/  Therefore  it  was  called  a  Sabbath.  This  of- 
 fering was  to  be  made  on  the  morrow,  that  is,  on  the  sixteenth 
 day  of  the  month.  Now,  "  Jesus  our  passover  was  sacrificed  for 
 *'  us,"  on  the  sixth  day  of  the  week,  and  he  rose  again  "  on  the 
 "  morrow  after  the  Sabbath."  The  same  time  elapsed  between 
 his  death  and  resurrectipn,  as  between  the  passover  and  the  offer- 
 ing of  the  first-fruits.     Kay  he  arose  on  that  very  day,  on  which 
 
 y  Lev.  xxiii.  11.  z  Rom.  iv.  25.  a  Rev.  i.  18. 
 
 b  Lev.  xxiii.  12.  c  Phil.  iii.  10.  d  Lev.  ii.  14. 
 
 €  John  xii.24,  jf  1  Cor.  xv,  20,  23.  g  CoJ.  i.  18. 
 
 h  Lev.  xxiii.  11.  i  Ver.  7. 
 
230  ON  THE  FIRST-FRUITS, 
 
 the  literal  first-fruits  must  have  been  offered,  according  to  the 
 law.  As  this  offering  was  to  be  made  on  the  day  after  the  Sab- 
 bath of  the  passover,  we  know  that  this  was  the  day  of  the  resur- 
 rection. For  we  are  informed,  that  the  day  of  the  crucifixion  was 
 the  preparation  for  the  Sabbath,  and  that "  that  Sabbath  was  an 
 «  high  day  ."A-  Now,  it  is  so  called,  because  at  this  time  the  pas- 
 chal and  weekly  Sabbaths  met  on  one  day.  It  is  declared,  that 
 Jesus  rose  on  "  the  first  day  of  the  week  ;"/  literally, "  on  the 
 *'  first  of  the  Sabbaih."  This  expression  is  supposed  to  signify, 
 that  it  was  the  first  of  those  days  that  were  to  be  numbered  to 
 Pentecost.'Vrt 
 
 This  was  a  meat-ojff'eririg.n  So  is  the  risen  Redeemer.  He 
 is  "  the  corn  of  heaven,"  "  the  bread  of  life,"  "  living  bread.'* 
 *'  If  any  man  eat  of  this  bread,  he  shall  live  for  ever."o  It  hath 
 this  virtue,  because  he,  who  giveth  himself  for  the  food  of  his 
 people,  though  he  was  once  "  dead,  is  alive,  and  liveth  for  cver- 
 "  more." 
 
 In  a  word,  the  Israelites  were  not  permitted  to  eat  any  of 
 the  new  corn  of  the  land,  till  this  was  offered.  "  And  ye  shall  eat 
 "  neither  bread,  nor  parched  corn,  nor  green  ears,  until  the  self- 
 **  same  day  that  ye  have  brought  an  offering  unto  your  God.  It 
 *'  shall  be  a  statute  for  ever  throughout  your  generations. "/i  They 
 were  not  tp  eat  of  the  new  crop  in  any  shape  whatsoever.  They 
 had  not  liberty  so  much  as  to  taste  of  it.  Now,  it  is  only  by  be- 
 ing "  risen  with  Christ,"  that  we  can  *'  seek  those  things  that  are 
 "  above  ."y  We  cannot  "  eat  that  which  is  good,"  we  can  have 
 no  real  appetite  for  it,  till  we  be  "  planted  together  in  the  likeness 
 "  of  his  resurrection. "r  "  Therefore,  we  are  buried  with  him  by 
 *'  baptism,  into  death  ;  that  like  as  Christ  was  raised  up  from  the 
 "  dead  by  the  glory  of  the  Father,  even  so  we  also  should  walk 
 "  in  newness  of  life."*  A  principal  part  of  thisTze^w^zess  of  life  con- 
 sists in  feeding  on  that  new  corn  which  God  giveth  us  ;  and  we 
 are  permitted  to  eat  of  it,  only  by  virtue  of  Christ's  resurrection. 
 "  We  are  risen  with  him  through  the  faith  of  the  operation  of 
 *'  God,  who  hath  raised  him  from  the  dead. "^  His  resurrection, 
 as  connected  with  his  death,  is  the  cause  of  our  spiritual  resur- 
 rection to  a  life  of  faith.  This  very  faith  has  a  special  respect 
 to  his  resurrection,  as  proving  that  we  have  a  sure  ground  of  con- 
 fidence. For  "  by  him  do  we  believe  in  God,  that  raised  him  up 
 "  from  the  dead, — that  our  faith  and  hope  might  be  in  God."ii 
 
 Not  till  after  the  resurrection  did  the  disciples  themselves  eat  of 
 the  new  harvest.  During  the  personal  ministry  of  their  Lord, 
 they  understood  not  his  doctrine.  They  mostly  fed  on  the  old 
 corn   of  the   land.     Their  minds  were  much  warped    by  the 
 
 k  John  xix  31.  /  John  xx.  1.  m  Vid.  Lampe  in  loc. 
 
 71  Lev.  ii.  14.  o  John  vi.  51.  p.  Lev.  xxiii.  14. 
 
 q  Col.  iii.  1.  r  Rom.  vi.  5.  s  Ver.  4. 
 
 fCol.  ii.  12.  MlPet.  i.  i^l. 
 
AND  rSAST  OF  PENTECOST.  231 
 
 same  carnal  notions  with  their  unbelieving  brethren.  But  "  when 
 "  he  was  risen  from  the  dead, — they  believed  the  Scripture,  and 
 "  the  word  which  Jesus  had  said."i;  "  Then  opened  he  their  un- 
 "  derstandings,  that  they  might  understand  the  Scriptures."<zy 
 Then  he  "  fed  them  with  the  finest  of  the  wheat." jt  "  Corn 
 "  made  the  young  men  cheerful,  and  new  wine  the  maids. "j/ 
 
 The  feast  of  Pentecost  was  to  be  observed  on  the  fiftieth  day 
 from  the  offering  of  the  sheaf  of  barley.  Thence  it  derived  its 
 name,  which  signifies  the  fiftieth.  The  injunction  concerning 
 this  feast  immediately  follows  that  with  respect  to  the  first-fruits  ; 
 and  they  are  so  intimately  connected,  that  the  one,  as  to  its  very 
 institution,  seems  to  rest  on  the  other.  "  Ye  shall  count  unto  yov| 
 "  from  the  morrow  after  the  sabbath,  from  the  day  that  ye  brought 
 «'  the  sheaf  o^  the  wave-offering  ;  seven  sabbaths  shall  be  complete  ; 
 "  even  unto  the  morrow  after  the  seventh  sabbath,  shall  ye  num- 
 "  hex  fifty  days,  and  ye  shall  offer  a  new  meat-offei'ing  unto  the 
 "  LoRD."z  It  was  also  called  the  Fea&t  of  Weeks^  because  they 
 counted  in  this  manner.  The  same  feast  was  also  denominated 
 that  of  Harvest.  "  Thou  shalt  keep — the  feast  of  harvest,  the 
 "  first-fruits  of  thy  labours. "a  At  this  time  the  Israelites  were  to 
 offer  the  first-fruits  of  their  wheat  harvest.  This  feast  was  some- 
 times designed  that  of  the  Giving  of  the  Laiv  ;  because  it  was 
 believed  that  the  law  was  revealed  on  that  very  day  which  was 
 afterwards  called  Pentecost.  This  calculation  is  made  from  the 
 account  given  of  the  time  of  God's  coming  down  on  Mount 
 Sinai.d 
 
 God  required  two  offerings  of  the  first-fruits.  We  have  seen 
 that  the  oblation  of  those  of  barley-harvest  had  its  completion  in 
 the  resurrection  of  Christ,  who  "  arose  as  the  first-fruits  of  them 
 "  that  slept."  But  there  was  to  be  a  second  offering  of  the  first- 
 fruits  of  wheat-harvest  on  the  day  of  Pentecost.  This,  we  ap- 
 prehend, prefigured  the  effusion  of  the  Spirit,  and  its  blessed 
 effects. 
 
 The  time  exactly  answered.  It  was  on  the  day  of  Pentecost, 
 the  day  on  which  the  feast  of  harvest  was  observed,  that  the  Spi- 
 rit was  poured  down.  "  When  the  day  of  Pentecost  was  fully 
 "  come,  they  were  with  one  accord  in  one  place. "c 
 
 This  was  a  real  harvest  to  the  Church.  The  gifts  and  graces 
 of  the  Spirit  were  plenteously  communicated.  There  was  also 
 a  rich  harvest  of  precious  souls.  Three  thousand  were  added  to 
 the  Church  by  means  of  one  sermon. rf 
 
 It  was  the  first-fruits  of  harvest.  All  that  was  done  on  the 
 day  of  Pentecost,  was  merely  a  prelude  of  what  God  was  to  do 
 by  his  Spirit,  in  the  conversion  of  multitudes  of  the  Jewish  na- 
 
 V  John  ii.  22.  w  Luke  xxiv.  45.  x  Psal.  Ixxxi.  16. 
 
 y  Zech.  ix.  17.  z  Lev.  xxiii.  15,  IG.         a  Exod.  xxiii.  15,l6, 
 
 b  Chap,  xix.  1,  11.        c  Acts  ii,  1.  d  Ver.  41. 
 
232  ON   THE  FIRST-FRUITSV 
 
 tion,  arid  in  the  {gathering  of  the  body  of  ihe  Jews  at  length  to 
 the  Shiloh.  "  A  ren.nani"  \vas  at  this  time  brought  in,  "  accor- 
 *' ding  to  the  election  of  grace. "t  Now,  this  remnant  was  the 
 first-fruits  of  that  t'ation  unlo  Ciod.  Hence  the  reasoning  of  the 
 apostle,  in  the  proe;ress  of  the  chapter  :  '<  For  if  the  casting  away 
 *'  of  them  be  the  reconciling::  of  the  world,  what  shall  the  receiv- 
 *'  ing  of  them  be,  but  life  from  the  dead  ?  For  if  the  Jirst-frvit 
 «<  be  holy,  the  lump  is  also  holy  ;  and  if  the  root  be  holy,  so  are 
 *'  the  branches."/  This  was  also  a  prelude  of  the  conversion  of 
 the  heathen.  For  the  apostle  Peter  inlorms  his  hearers,  that 
 the  promise  was  not  only  "  to  ihen;*  and  to  their  children,"  but 
 »'  to  all  that  were  afar  off-''^"  ' 
 
 The  offering  of  the  first-fruits  of  barley-harvest  was  in  !>ub- 
 aervii-ncy  to  this.  It  was  to  be  accepted  of  God  for  the  Israelites, 
 and  to  be  a  prelude  of  a  sjecond  harvest.  Illus'rious  as  was  the 
 event  of  the  resurrection  of  Jesus,  it  was  in  subordination  to  a 
 more  glorious  display  of  his  power.  In  the  one  instance,  a  dead 
 body  was  raised  to  life,  in  the  other,  there  was  to  be  a  resur- 
 rection of  dead  souls  Jesus  rose  from  the  dead  for  this  very  end, 
 that  he  might  "  quicken  inose  who  were  dead  in  trespasses  and 
 "  sins." — For  "•  to  this  end,  Christ  both  ditd,  and  rose,  and  revi- 
 «  ved,  that  he  might  be  Lord  bbth  of  the  dead  and  li"ving."/i 
 
 There  is  a  remarkable  coincidence  of  circuinstances  between 
 the  literal  and  the  spiritual  Pentecost.  The  Israelites  were  at- 
 tentively to  numbiir  the  weeks  and  days,  from  tlie  offering  of  the 
 first-fiuils  of  barley-harvest,  to  this  day.  There  is  something 
 peculiar  in  the  mode  of  expression  used  by  the  Spirit,  as  to  the 
 arrival  of  this  season  :  "  When  the  day  of  Pentecost  was  fully 
 "  come,"  Sec.  Our  JLord  had  commanded  the  apostles  to  "  tarry 
 "  in  Jerusalem,  till  they  should  be  endued  wifh  power  from  on 
 "  high. '7  He  had  said  to  them,  immediately  before  his  depar- 
 ture, "Ye  shall  be  bcptiz-^^d  with  the  Holy  Ghost  not  many  days 
 "  hence. "A'  These  words  were  uliered  ten  days  l)efore  Pente- 
 cost. As  they,  with  the  other  Jews,  would  be  engaged  in  num- 
 bering the  days  til!  the  arrival  oi  this  tccist-  it  is  not  improbable 
 that  they  mighi  exjiect  then  lo  receive  '•  the  pron)ise  of  the  Fa- 
 *'  ther  :,"  especially  as  they  kivew  that  'heir  Lord  had  given  the 
 most  signal  displays  of  hi-;  grace  at  such  seasons,  'i  hus,  the 
 intervening  tia>e  would  seem  far  lon-^;  r  than  it  had  done  in  any 
 former  reckoning,  till  *'  the  day  of  Pentecost  was  fully  come." 
 
 The  day  of  Pentecost  uas  to  be  a  day  of  hvly  convocation  to 
 the  Church  of  Israel.  ''  \\:d  ye  bhall  proclaim  on  the  self-same 
 "  day,  that  it  nuiy  be  a  day  of  lioly  convodition  unto  you."/  This 
 ■was  truly  a  day  of  holy  convocation  to  the  disciples.  For  "  they 
 "  were  all  with  one  accord  in  one  place. "m     They  were  assem.- 
 
 e  Rom.  ix.  5.  /Ver.  15,  16.  g  Acts  ii.  39. 
 
 h  Rom.  xiv.  9.  i  Luke  xxiv,  49,        X:  Acts  i.  5. 
 
 I  Lev.  xxiii.  21.  in  Acts  ii.  1. 
 
AND  FEAST  OF  PENTECOST.  235 
 
 b!ed  for  the  observation  of  the  Lord's  day.  It  was  also  a  day  of 
 holy  convocation  to  men  "  out  of  every  nation  under  heaven."— 
 When  the  report  of  the  effusion  of  the  Spirit  was  spread  through 
 Jerusalem,  "  the  multitude  came  together  ;"  and  it  consisted  of 
 "  Parthians,  and  Medes,  and  Elamites,  and  the  dwellers  in  Me- 
 ^'  sopotamia,  and  in  Judea,  and  Cappadocia,  in  Pontus,  and  Asia, 
 "  Phrygia,  and  Paniphylia,  in  Egypt,  and  in  the  parts  of  Libya 
 "  about  Cyrene,  and  strangers  of  Rome,  Jews,  and  proselytes, 
 "  Cretes,  and  Arabians.^TZ  These  were  the  Jews  of  the  disper- 
 sion, whom  God  in  his  gracious  providence  had  at  this  time  gath-«, 
 ered  together  at  Jerusalerh.  They  were  not  only  collected  into 
 an  assembly,  but  three  thousand  of  them  were  gathered  together 
 to  Christ  as  their  Head,  and  made  the  subjects  of  "  an  holy 
 *'  calling."     Among  these,  we  may  reasonably   suppose,  thei'e 
 
 were  some  belonging  to  every  one  of  the  countries  mentioned 
 
 For  it  is  improbable  that  the  gift  of  any  one  tongue  was  in  vain. 
 
 Jesus  himself  had  compared  the  future  work  of  his  servants  to 
 that  of  harvest.  "  Say  not  ye,  There  are  yet  four  months,  and 
 *'  then  Cometh  harvest  ?  Behold,  I  say  unto  you.  Lift  up  your 
 "  eyes,  and  look  on  the  fields  ;  for  they  are  white  already  unto 
 "  harvest.  And  he  that  reapetb  receiveth  wages,  and  gatheretli 
 *'  fruit  unto  life  eternal  ;  that  both  he  that  soweth,  and  he  that 
 "  reapeth,  may  rejoice  together.  And  herein  is  that  saying  true, 
 *'  One  soweth,  and  another  reapeth.  I  sent  you  to  reap  that 
 "  whereon  ye  bestowed  no  labour.  Other  men  laboured,  and  ye 
 V  are  entered  into  their  labours. "o  When  our  Lord  spoke  of  the 
 fields  as  white  unto  harvest,  there  can  be  no  doubt  that  he  refer- 
 red to  the  harvest  of  souls,  which  was  soon  to  be  gathered  in  to 
 himself.  To  the  same  purpose,  he  said  on  another  occasion  : 
 "  Pray  ye  the  Lord  of  the  harvest,  that  he  would  send  forth  la- 
 "  bourers  into  his  harvest."/^ 
 
 Not  only  is  the  success  of  the  gospel  in  general  exhibited  in 
 the  language  of  prophecy,  under  the  notion  of  a  harvest  ;  but 
 this  language  is  so  express,  as  particularly  to  refer  to  the  conse- 
 cration of  the  first-fruits  to  the  Lord,  and  to  point  out  this  very 
 «iay  of  Pentecost  as  peculiarly  meant.  Thus,  in  the  prophecy  of 
 Joel,  in  connexion  with  a  command  to  "  call  a  solemn  assembly," 
 to  "  gather  the  people,"  to  "  assemble  the  elders,"  and  to  turn( 
 unto  God  "  with  fasting,  weeping,  and  mourning;"  this  question 
 is  proposed  ;  "  Who  knoweth  if  he  will  turn  and  repent,  and 
 "  ieave  a  blessing  behind  him,  even  a  meat-offering,  and  a  drink- 
 *'  offering  unto  the  Lord  your  God  V'q  This  might  have  a  literal 
 respect  to  their  deliverance  from  famine  or  scarcity,  in  conse- 
 quence of  their  returning  to  the  Lord.  But  undoubtedly  it  had 
 a  further  and  more  glorious  respect  to  the  fulness  of  the  gospel- 
 harvest.     For  it  follows  ;  "  And  it  shall  come  to  pass  afterwards," 
 
 n  Acts  ii.6— 11.  o  John  iv.  35—38.  fi  Luke  x.  2. 
 
 q  Joel  ii.  12 — 16. 
 
 Vot.   L  Ff  ^ 
 
234  Or;   THE  FIRST. FRiriTS, 
 
 or  "  in  the  last  days,  that  I  will  pour  out  my  Spirit  upon  all  fiesh/V 
 Now,  concernincj  the  wonderful  eilusion  on  the  day  of  Pentecost, 
 Peter  says  ;  "  This  is  that  which  was  spoken  by  the  prophet  Joel."a 
 
 The  offering  rnade  at  this  time  is  in  trvvo  different  places  called 
 a  new  meat-offering.;  And  truly  it  was  a  new  meat-offering  un- 
 to the  Lord,  when  in  one  day,  the  very  day  appointed  for  the  lite- 
 ral offering  which  bore  this  name,  three  thousand  souls  offered 
 themselves  willingly  to  him.  Then,  indeed,  was  that  gracious 
 promise  fulfilled  in  its  spiritual  meaning  ;  "  Ye  shall  eat  old 
 "  store,  and  bring  forth  the  old  because  of  the  new."M  That  this 
 promise,  in  its  full  extent,  refers  to  the  gospel-state,  seems  abun- 
 dantly evident  from  what  is  immediately  added  ;  "And  I  will  set 
 "  my  tabernacle  amongst  you,  and  my  soul  shall  not  abhor  you. 
 *'  And  I  will  walk  among  you,  and  wili^  be  your  God,  and  ye  shall 
 "  be  my  people. "x  When  the  Spirit  was  poured  out,  the  disciples 
 did  ''  eat  old  store  "  It  had  been  locked  up,  in  a  great  measure, 
 in  the  sacred  granaries  of  the  Scripture.  Fornierly,  they  could 
 not  enter  into  these.  "  They  understood  not  the  Scriptures." 
 The  true  meaning  was  in  a  great  measure  hid  from  them.  The 
 precious  treasures  contained  in  the  word  were  concealed  from 
 their  eyes,  by  the  partition-wall  of  the  ceremonial  law  ;  and  by 
 the  metaphorical  language  of  prophecy,  adapted  to  a  carnal  peo- 
 ple, and  borrovi'ing  its  emblems  from  earthly  things,  'i  heir  un- 
 derstanding's v/ere  also  locked,  notwithstanding  all  external  means. 
 But  then  were  their  understandings  opened,  that  they  should  un- 
 derstand the  Scriptures.  Then  did  the  disciples  "  bring  forth 
 "  the  old  store  because  of  the  new."  They  eat  the  old  and  the 
 Dew  together.  These  scribes  being  "  instructed  into  the  king- 
 "  dom  of  heaven,  brought  forth  out  of  their  treasure  things  new 
 "  and  old. "2/  Their  speaking  with  new  tongues,^  was  but  an 
 emblem  of  the  new  discoveries  they  had  obtained.  The  "new 
 **  store"  of  gospel-light,  communicated  by  the  Spirit,  enabled 
 them  to  "  bring  forth  the  old,"  that  had  been  so  long  treasured 
 tip  for  the  Church  in  the  prophetical  writings. 
 
 The  Israelites  were  to  rejoice  wlien  they  offered  the  first-fruits. 
 They  accordingly  received  this  command  ;  "  Thou  shalt  set  it 
 *'  (^thc  basket  containing  the  first-fruits,)  before  the  Lord  thy 
 "  God,  and  worship  before  the  Lord  thy  God.  And  thou 
 "  shalt  rejoice  in  every  good  thing  which  the  Lord  thy 
 "  God  hath  given  unto  thee,  and  unto  thine  house,  thou,  and 
 "  the  Levite,  and  the  stranger  that  is  among  you."«  The 
 joy  which  the  Lord  gave  his  Church,  when  the  Spirit  waa 
 shed  forth,  in  his  gifts  and  graces,  was  such  as  she  never  enjoyed 
 before.  Then  was  that  prophecy  fulfilled  ;  "  They  joy  before 
 "  thee,  according  to  the  joy  in  harvest."^     It  was  a  joy  commu" 
 
 r  Joel  ii.  28.  s  A.ctsii.  16.    t  Lev.  xxiii.  IG;  Num.  xxviii,  26. 
 
 u  Lev.  xxvi.  10.       jc  Lev.  xxvi.  11,  12,  comp.  with  2  Cor.  vi.  16  ; 
 Rev.  xxi.  3.  y  Mat.  xiii.  52.  z  Mark  xvi.  17. 
 
 a  Deut.  xxvi.  2,  10, 11.  b  Isa.  ix.  3. 
 
AND  FEAST  OF  PENTECOST.  235 
 
 nicated  to  the  various  classes  of  church-members.  The  spiritual 
 Levites,  the  apostles  of  the  Lord,  were  eminently  partakers  of  it. 
 This  joy  was  extended  even  to  the  stranger.  Vox-  here  there 
 were  not  only  Jews,  bnifiroselyics  :c  and  in  a  short  tinie  it  was  to 
 have  a  more  eminent  extension,  when  ''  the  sons  of  the  stranger 
 "  should  join  themselves  to  the  Lord."  Such  was  the  spiritual 
 joy  of  the  new  converts,  that  "  they  continued  daily  with  one 
 *'  accord  in  the  temple, — praising  God. "J  These  men  were  in- 
 deed "  full  of  new  wine  :"e  yet  not  in  the  sense  in  which  the 
 mockers  spoke  this  language  ;  but  as  a  fulfilment  of  the  prophecy, 
 "  And  it  shall  come  to  pass  in  that  day,  that  the  mountains  shall 
 "  dropdown  new  wine.'y  Then  had  the  Church  the  most  abun- 
 dant reason  to  say  ;  "  How  great  is  his  goodness,  and  how  great 
 "  is  his  beauty  1"  For  his  precious  gifts  were  distributed  with- 
 out distinction  of  rank  or  sex.  He  "  poured  out  his  Spirit  upon 
 "  all  flesh  ;— both  on  his  servants,  and  on  his  handmaidens. "A 
 "  Corn  made  the  young  men  cheerful,  and  new  wine  the  maids. "£ 
 
 This,  as  we  have  seen,  was  also  called  the  feast  of  the  Giving 
 of  the  Law.  As  it  appears  that  this  was  the  day  on  which  the 
 law  was  given  from  Mount  Sinai,  we  know  that  on  this  day  "  the 
 "  law  went  forth  out  of  Zion,  and  the  word  of  the  Lord  from 
 *'  Jerusalem."/?:  When  Jesus  declared  to  his  apostles  that  the 
 gospel  should  be  "  preached  among  all  nations,"  he  commanded 
 them  to  "  begin  at  Jerusalem."/  And  on  this  day  did  they  enter 
 on  their  public  ministry,  and  proclaim  '*  the  law  of  faith."  On 
 this  day,  were  they  endowed  with  that  power  from  on  high,  which 
 was  necessary  to  enable  them  to  promult^aie  this  law  '■'■  among 
 "  all  nations."  The  giving  of  this  new  law  was  attested  by  the 
 same  symbol  as  the  giving  of  the  old.  "  The  Lord  descended 
 "  on  Mount  Sinai  in  five."m  Here  '*  there  appeared  cloven 
 ♦'  tongues,  as  of  fire/'/z  But  though  the  symbol  was  the  same* 
 the  significatio.T  was  very  different.  The  fire  of  Mount  Sinai 
 expressed  the  consuming  nature  of  that  "  fiery  law"  given  to  the 
 Church  ;o  but  this,  the  purifying  efficacy  of  the  gospel  of  peace. 
 The  one  declared  that  the  iniquity  of  Israel  remained  ;  the  other, 
 that  it  was  "  taken  away."y^  The  people  of  God  entreated  that 
 they  might  not  see  that  great  fire,  and  that  God  might  not  speak 
 to  them  any  more,  lest  they  should  die.y  But  this  fire  was  given 
 as  an  emblem  of  God's  so  speaking  to  themj  that  they  should 
 live.* 
 
 c  Acts  ii.  10.  d  Ver.  46,  47.  e  Ver.  13. 
 
 /  Joel  iii.  18.  /i  Acts  ii.  18.  i  Zech.  ix.  17. 
 
 k  Isa.  ii  3.  /  Luke  xxiv.  47.  m  Exod.  xix.  18, 
 
 n  Acts  ii  3.  o  Deut.  xxxiii.  2.  fi  Isa.    vi.  6,  7. 
 </  Deut.  xviii.  16. 
 
 *  Since  writing  these  thoughts,  I  observe  with  pleasure,  that  in  the 
 view  given  of  this  feast,  I  have  the  countenance  of  the  learned  Spanlieim. 
 "  The  feast  of  Pentecost,"  he  says,  "  preligured  the  mission  of  the  Holy 
 "  Spirit,  the  first-fruits  of  the  S/iirit  which  fell  on  that  same  day  on 
 *'  which  the  law  was  given,  and  by  which  the  spirit  of  bondage  v,'as  in- 
 
236  ON  THE   TEAST  OF   TABERNACLES 
 
 S  E  C  T  I  O  N    VI. 
 
 On  the  Feast  of  Tabernacles^  under  the  J^eiv  Testament. 
 
 It  has  appeared,  from  a  variety  of  considerations,  that  we  may 
 justly  view  the  oblation  of  the  First-fruits,  as  prefiguring  the 
 resurrection  of  our  Lord  ;  and  the  Feast  of  Pentecost  as  a  type 
 of  the  effusion  of  the  Spirit.  It  is  still  more  clear,  that  the 
 Feast  of  Tabernacles  was  typical  of  that  glorious  state  of  the 
 Church,  when  "  the  fulness  of  the  Gentiles  shall  be  come  in, 
 "  and  all  Israel  shall  be  saved."  This  is  determined  by  the  Spirit 
 of  prophecy  :  "  And  it  shall  come  to  pass,  that  every  one  that  is 
 f^  left  of  all  the  nations,  which  came  against  Jerusalem,  shall  even 
 "  go  up  from  year  to  year  to  worship  the  King  the  Lord  of  Hosts, 
 <^'  and  to  keep  the  feast  of  tabernacles.  And  it  shall  be,  that 
 "  whoso  will  not  come  up  of  all  the  families  of  the  earth  unto 
 "  Jerusalem,  to  worship  the  King  the  Lord  of  Hpsts,  even  upon 
 *'  them  shall  be  no  rain.  And  if  the  family  of  Egypt  go  not  up, 
 *'  and  come  not,  that  have  no  rain  :  there  shall  be  the  plague 
 *'  wherewith  the  Lord  will  smite  the  heathen  that  come  not  up 
 *'  to  keep  the  feast  of  tabernacles.  This  shall  be  the  punishment 
 *'  of  Egypt,  and  the  punishment  of  all  nations,  that  come  not  up 
 *'  to  keep  the  feast  of  tabernacles. "r 
 
 I  need  scarcely  take  time  to  shew,  that  this  prophecy  respects 
 the  last  days  of  the  New-Testament  Church.  This  seems  to  be 
 generally  admitted.  The  Jews  themselves  understand  it  of  that 
 Tnillennium,  in  which,  according  to  their  carnal  apprehensions,  the 
 Messiah  is  to  reign  on  earth,  and  to  bring  all  nations  within  the 
 pale,  and  under  subjection  to  the  ordinances,  of  the  Jewish 
 church. s  As  the  seventh  verse  of  the  thirteenth  chapter  evident- 
 ly limits  the  prophecy  lo  the  New-Testament  dispensation,  a  con- 
 siderable part  of  the  four  preceding  chapters  seems  unquestiona- 
 bly to  respect  the  final  conversion  of  the  Jews.  The  ninth  verse 
 of  this  chapter  contains  a  prediction  fraught  with  comfort  to  the 
 Church,  but  which  has  never  yet  been  fulfilled  :  "  And  the  Lord 
 "  shall  be  king  over  all  the  earth  :  in  that  day  shall  there  be  one 
 *'  liord,  and  his  name  one."  The  holiness  ascribed  to  the  Church 
 in  this  period,  is  such  as  she  hath  never  yet  known  :  "  In  that 
 "  day  shall  there  be  upon  the  bells  of  the  horses,  Holiness  unto 
 "  THE  Lord  ;  and  the  pots  in  the  Lord's  house  shall  be  like  the 
 *'  bowls  before  the  altar.  Yea,  every  pot  in  Jerusalem  and  in  Ju- 
 "  dah  shall  be  Holiness  unto  the  Lord  of  Hosts  :  and  all  they 
 
 r  Zech,  xiv.  16 — 19.  5  Vide  Comment.  Hieronym.  in  loc. 
 
 "  troduced  ;  as  it  also  prefigured  the  first-fruits  of  the  new  church,t  and 
 "  of  the  ministry  of  the  apostles,  and  of  that  new  bread,  with  which  the 
 "  Jews  first  and  then  the  Gentiles  were  to  be  fed."  Chronol.  feacr.  Par.  i. 
 cap.  15.  t  ^^^^  "' 
 
UNDER  THE   NEW  TESTAMENT.  237 
 
 *f  that  sacrifice,  shall  come  and  take  of  them,  and  seethe  therein  : 
 *y  and  in  that  day  there  shall  be  no  more  the  Canaanite,  in  the 
 ^'  hoiise  of  the  Lord  of  Hosts.'V 
 
 It  needs  scarcely  to  be  observed,  that  the  whole  passage  must 
 be  understood  spiritually  ;  that  Jerusalem  denotes  the  New-Tes- 
 tament Church,  that  Jerusalem  ivhich  is  above.,  and  is  free  from 
 all  cerenionial  worship  •,u  and  therefore,  that  the  observation  of 
 the  Feast  of  Tabernacles  respects  spiritual  worship  alone.  It  is 
 evident,  indeed,  from  this  feast  being  mentioned  singly,  that  the 
 passage  cannot  be  justly  explained  in  any  other  way.  For,  had 
 it  referred  to  ceremonial  worship,  the  Passover  and  the  Feast  of 
 Weeks,  which  were  equally  of  divine  institution,  would  not  have 
 been  excluded. 
 
 A  variety  of  prophecies  both  in  the  Old  and  New  Testament, 
 contain  the  same  allusion.  Thus,  the  following  declaration  forms 
 a  part  of  the  prophecy  of  Isaiah  concerning  the  new  heavens  and 
 the  new  earth,  or  the  glory  of  the  Church  in  the  last  days  :  "  It 
 *'  shall  come  to  pass,  that  from  one  new-moon  to  another,  and/rom 
 *'  one  sabbath  to  another,  shall  all  flesh  come  to  worship  before 
 "  me,  saith  the  Lord."j7  This  does  not  refer  to  every  new-moon, 
 or  to  every  sabbath.  For  the  males  were  bound  to  come  to  Je- 
 rusalem only  thrice  a-year  ;  nor  was  it  posssible  for  them  to  at- 
 tend the  temple-worshp,  as  often  as  the  words  would  seem  to  sig- 
 nify. But  the  expression  is  explained  by  that  in  Zech.  xiv.  16., 
 and  respects  the  lime  of  the  solemn  feasts,  which  were  always 
 celebrated  at  the  nevv-moon.y  In  reference  to  the  last  period  of 
 the  New-Testament  Church,  it  may  denote  the  great  strictness 
 and  regularity  of  Christians  in  their  attendance  on  divine  ordi- 
 nances as  the  allusion  to  the  new-moons  is  supposed  to  signify  the 
 new  light  communicated  to  the  Church  under  the  gospel,  and  the 
 great  increase  of  it  in  that  happy  period  which  the  prophecy  im- 
 snediately  respects. 
 
 The  same  allusion  occurs  in  Hos.  xii  9.  "  And  I  that  am  the 
 "  Lord  thy  God  from  the  land  of  Egypt,  will  yet  make  thee  to 
 *'  dwell  in  tabernacles,  as  in  the  days  of  the  solemn  feast."  This 
 prophecy  seems  to  respect  the  return  of  the  ten  tribes  to  the 
 God  of  their  fathers  ;  especially  as  viewed  in  connexion  with  the 
 fourteenth  chapter.  If  this  prediction  had  a  primary  respect  to 
 the  union  of  some  from  the  different  tribes  with  that  of  Judah, 
 after  the  Babylonish  captivity,  it  had  but  a  partial  accomplishment 
 in  that  event.  Efihraim,  as  a  people,  hath  never  yet  said,  "  What 
 "  have  I  to  do  any  more  with. idols  V'z 
 
 Several  considerations  illustrate  the  propriety  of  representing 
 the  future  glory  of  the  Church  under  the  emblem  of  this  Feast. 
 
 t  2fech,  xiv.  20,  21.  u  Gal.  iv.  26.  x  Isa.  Ixyi.  23. 
 
 tj  Vide  Hieronym.  et  Vitring.  m  loc,  ^  Hos.  xiv.  8. 
 
238      ON  THE  FEAST  01  TABERNACLES 
 
 I.  It  was  a  season  of  grrat  joy  to  the  Israelites.a  Jewish  wri- 
 ters observci  that  '•  although  they  were  to  rejoice  in  all  their 
 *'  feasts  ;  yet  uhile  the  temple  and  sanctuary  stood,  there  was 
 *'  greater  joy  in  this  feast  than  in  any  other. "6  'Ihey  assign  this 
 reason,  that  it  was  said  concerning  it  ;  "  Ye  shall  rejoice  before 
 "the  Lord  your  God  seven  days."  The  language  used,  indeed, 
 in  the  appointment  of  this  feast,  seems  to  express  a  peculiar  de- 
 gree of  joy  ;  "  Thou  shall  surely  rejoice  ;"  or,  as  some  render  it, 
 *' Thou  shalt  be  only  joyful. "c  In  the  evening  of  each  day,  ihe 
 nobles,  the  members  of  the  Sanhedrim,  and  other  great  men 
 among  the  Jews,  assembled  in  one  of  the  courts  of  the  leinple, 
 and  in  presence  of  all  the  people  who  were  met  there,  expiessed 
 their  joy  by  singing  and  dancing  ;  while  the  Levites,  and  all  who 
 could  join  wiih  them,  played  on  the  various  instruments  of  music, 
 which  were  used  in  the  temple-worship.^/  And  doubtless,  the 
 period  prefigured  by  this  feast,  will  be  a  joyful  season  to  the 
 Church  of  Christ ;  more  joyful  than  any  other  in  her  militant  state. 
 Then  the  "  nations  shall  rejoice  with  his  peopic.'V  In  reference 
 to  this  blissful  era  is  that  call  given  :  "  Rejoice  ye  with  Jerusalem, 
 *'  and  be  glad  with  her,  all  ye  that  love  her  ;  rejoice  for  joy  with 
 "  her,  all  ye  that  mourn  for  her."y^ — "  Behold,  saith  the  Lord,  I 
 "create  Jerusalem  a  rejoicing,  and  her  people  a  joy.  And  I 
 "  will  rejoice  in  Jerusalem,  and  joy  in  my  people,  and  the  voice  of 
 *'  weeping  shall  no  more  be  heard  in  her,  nor  the  voice  of  cry- 
 '*  ing."^  The  felicity  of  this  period  is  described  in  similar  lan- 
 guage in  the  New  Testament  :  "  God  shall  wipe  away  all  tears 
 *'  from  their  eyes  ;  and  there  shall  be  no  more  death,  neither  sor- 
 *'  row  nor  crying,  neither  shall  there  be  any  more  pain  :  for  the 
 "  former  things  are  passed  away. "A 
 
 II.  The  design  of  the  institution  of  this  feast  acquaints  us  with 
 the  reason  of  that  peculiar  joy  by  which  the  celebration  of  it  was 
 distinguished.  It  was  appointed  in  commemoration  of  their  situ- 
 ation in  the  wilderness,  when  they  dwelt  in  booths,  tabernacles, 
 or  temporary  huts  made  of  the  boughs  of  trees  ;  and  of  the  mira- 
 culous protection  afforded  them,  when  they  had  no  houses,  the 
 pillar  of  cloud  overshadowing  them  like  a  tabernacle,  and  defend- 
 ing them  from  the  injuries  of  the  weather,  and  Irom  other  dan- 
 gers to  which  they  were  exposed.  They  accordingly  received 
 this  command  ;  "  Ye  shall  dwell  in  booths  seven  days  ; —  that 
 "  your  generations  may  know  that  I  made  the  children  of  Israel 
 "  to  dwell  in  booths,  when  I  brought  them  out  of  the  land  of 
 *'  Egypt. "i  They  were  to  contrast  their  comfortable  state  in  the 
 land  of  Car.aan,  where  the  Lord  had  given  them  victory  over 
 their  enemies,  and  caused  them  to  dwell  in  "  great  and  goodly 
 
 a  Vide  Bra\inii  Doct.  Feed.  p.  4.  c.  33.1oc.  24.  p.  9/4. 
 
 h  Maimon.  in  Hilchos,  ap.  Deyling.  Obs.  Sacr.  p.  2.  Obs.  31  p.  -^04. 
 
 c  Deut.  xvi.  15.  V.  Ainsw.  in  loc.         d  Ueyling.  Ibid.  Obs.  22.  p.  296. 
 
 e  Deut  xxxii.  43.       /  Isa.  Ixvi.  10.    g  Isa.  Ixv.  18.  19. 
 
 A  Rev.  vii.  17 ;  xxi.  4.  i  Lev.  xxiii.  42, 43. 
 
UNDER  THE  NEW  TESTAMENT.  239^ 
 
 "  cuies,"/t  with  their  former  state,  when  they  had  no  fixed  habita- 
 tions, when  they  sojourned  in  a  land  that  had  never  been  tilled  or 
 sown,  and  when  the  Canaanites  were  still  iti  possession  of  the 
 promised  inheritance.  This  striking  contrast  ought  to  fill  their 
 hearts  with  juy,  and  inspire  them  with  gratitude  to  their  great 
 Benefactor.  In  like  manner,  the  recollection  of  the  former  situ- 
 ation of  the  Church,  as  compared  with  her  state  in  the  glory  of 
 the  latter  day,  will  be  one  special  source  of  her  joy  in  that  period. 
 An  abode  in  the  wilderness  hath  been  allotted  to  her  under  the 
 new,  as  well  as  under  the  old,  dispensation.  It  is  therefore  said 
 of  her,  in  the  fi;i;urative  language  of  prophecy  :  "  And  the  woman 
 "  fled  into  the  wilderness,  where  she  hath  a  place  prepared  of 
 "  God,  that  they  should  feed  her  there  a  thousand  two  hundred 
 "  and  three-score  days.'V  It  is  evident,  that  this  is  the  same  pe- 
 riod with  that  during  which  the  outer  court  is  trodden  under  foot 
 by  the  Gentiles,  and  the  two  witnesses  prophesy  in  sackcloth. ?n 
 Now,  although,  through  the  mercy  of  our  God,  the  Church  is  in 
 an  unspeakably  more  comfortable  situation  than  during  that  period 
 in  which  the  tyranny  of  Antichrist  was  at  its  height,  it  seems  dif- 
 ficult to  conceive  that  she  is  yet  properly  brout;ht  out  of  the  wil- 
 derness. She  is,  indeed,  in  sight  of  the  land  of  promise.  But 
 the  Canaanites  still  possess  it.  "  The  court  which  is  without  the 
 "  temple  is  still  trodden  under  foot"  Christ's  witnesses  still 
 prophesy  in  sackcloth.  For  even  in  those  countries  in  which 
 Protestantism  is  the  established  religion,  the  genuine  doctrines  of 
 the  gospel  are  generally  despised,  and  their  friends  are  "  ex- 
 "  ceedingly  filled  with  the  contempt  of  the  proud." 
 
 But  when  the  Church  shall  be  completely  delivered,  not  onljr 
 from  spiritual  Egypt,  which  hath  been  so  long  a  house  of  bondage 
 to  her,  but  from  her  wilderness-state,  with  what  joy  shall  she 
 commemorate  her  liberation  !  Nay,  v/ith  what  joy  and  gratitude 
 ihaW  she  remember  her  wonderful  preservation,  when  she  was  so 
 often  in  danger  of  being  swrfllowed  up  !  Then  shall  she  ac- 
 knowledge, that  the  Lord  hath  been  indeed  "  a  tabernacle  for  a 
 *'  shadow  in  the  day-time  from  the  heat,  and  for  a  place  of  refuge 
 "  and  for  a  covert  from  storm  and  from  rain."?z  Then  shall  she 
 triumph  over  those  enemies  who  have  so  long  spoiled  her.  Jews 
 and  Gentiles  shall  join  in  this  triumph,  according  to  that  prophet- 
 ic invitation  ;  "  Rejoice,  O  ye  nations,  with  his  people  :  for  he 
 *'  will  avenge  the  blood  of  his  servants,  and  will  render  ven- 
 "  geance  to  his  adversaries,  and  will  be  merciful  to  hisland,  and  to 
 "  his  people. "o  Thus,  it  is  foretold,  in  connexion  with  a  passage 
 formerly  considered  ;  "  And  they  shall  go  forth,  and  look  upon 
 "  the  carcases  of  the  men  that  have  transgressed  against  me  :  for 
 "  their  worm  shall  not  die,  neither  shall  their  fire  be  quenched, 
 "  and  they  shall  be  an  abhorring  unto  all  flesh.  "/J  In  the  book  of 
 Kevelaiion,  while  the  joy  of  the  Church  is  represented  under  the 
 
 k  Deut.  vi.  10 ;  xii.  10.  11.       /  Rev.  xii.  6.  m  Rev.  xi  2,  3. 
 
 n  Isa.  iv.  6.  o  Deut,  xxxii.  43.     fi  Isa.  Ixvi.  24 
 
240  ON  THE  FEAST  OF  TABERNACLES 
 
 emblem  of  that  of  a  marriage-feast,  this  is  preceded  by  the  des™ 
 truction  of  Antichrist  and  her  other  enemies. 
 
 III.  The  rices  observed  in  the  celebration  of  this  feast  were 
 well  adapted  for  expressing  the  character  of  that  happy  period 
 referred  to.  Although  it  would  seem,  that  there  was  no  particu- 
 lar institution  of  some  of  these  ;  they  might  be  ordered  by  Gt>d, 
 in  his  providence,  in  correspondence  to  the  general  design  of  tiie 
 emblem,  in  the  same  manner  as  the  circumstances  which  look 
 place  in  the  family  of  Abraham,  were  meant  to  serve  as  "  an 
 •'  allegory, 'V  At  any  rate,  there  are  undoubtedly  various  allu- 
 sions, in  the  New  Testament,  to  some  of  the  principal  ceremo- 
 nies observed  in  the  celebration  of  this  feast. 
 
 The  Israelites  were  commanded  to  "  take,  on  the  first  day, 
 "  the  boughs  of  goodly  trees,  branches  of  palm-trees,  and  boughs 
 "  of  thick  trees,  and  willows  of  the  brook. "r  With  these  were 
 they  to  construct  their  booths.  The  Hebrew  word  render- 
 ed "  boughs,"  signifying  fruit  ;  the  Jews  chose  branches  which' 
 had  fruit  on  them.  That  expression,  "  boughs  of  goodly  trees," 
 is,  in  the  Chaldee  Paraphrase  and  Targum  of  Jerusalem, 
 rendered  the  fiomc-citron  ;  a  tree  which  is  said  to  bear  fruit 
 at  all  times,  some  fcdling  off,  some  ripe,  and  some  sprouting  out 
 continually.  The  Jewish  writers  understand  the  myrtle  as 
 meant  by  "  the  boughs  of  thick  trees."  They  accordingly  used 
 branches  of  the  pome-citron,  of  the  palm-tree,  of  the  myrtle,  and 
 of  the  willow,  in  constructing  their  booths.  Maimonides  says, 
 that  some  of  these  trees  were  used  because  of  their  fragrance.* 
 The  use  made  of  them,  on  this  occasion,  might  fitly  represent 
 the  fruitfulness  of  the  Church,  and  the  sweet  odour  of  her  graces> 
 in  that  period  which  the  allusion  to  this  feast  respects  ;  especially 
 as,  im  the  language  of  Scripture,  the  saints  are  said  to  "  flourish 
 "  like  the  palm-tree  ;'V  and  the  success  of  the  gospel,  in  the 
 conversion  of  sinners,  is  represented  by  the  springing  up  of  the 
 *'  myrtle,"M  and  of  "  willows  by  the  water-courses.'V 
 
 The  Israelites  having  constructed  such  booths,  were  to  leave 
 their  houses,  and  lodge  in  them.  Vitringa,  in  applying  this 
 figure  to  the  Church  under  the  New  Testament,  beautifully  ex- 
 tends his  thoughts  to  the  great  difi'usion  of  the  gospel,  especially 
 towards  the  close  of  this  dispensation.  "  As  in  this  feast,"  hcf 
 says,  "  the  Israelites  having  left  their  houses,  erected  tabernacles 
 ♦'  wherever  they  pleased,  in  the  fields  and  public  places, — so 
 "  shall  it  be  as  to  the  state  of  that  church,  and  especially  in  the 
 "  last  times.  She  shall  leave  her  Father's  house  ;  she  shall  for-- 
 *'  sake  the  temple,  a  fixed  residence  truly,  with  all  its  sacred  rites 
 "  and  apparatus  ;  she  shall  renounce  external  kindred  and  alii* 
 
 g  Gal.  iv.  24.  r  Lev.  xxiii.  40. 
 
 s  More  Ne\'ochim,  Par.  3.  c.  43.  t  Psal.  xcii.  13. 
 
 zi  Isa.  xli.  19 ;  Iv.  13.  v  Isa.  xUv.  4. 
 
trUDER   THE   NEW  TESTAMENT.  241 
 
 "  ance  ;  and  shall  live  dispersed  through  the  field,  (far  the  field. 
 •'  is  the  world,)  and  shall  worship  God  in  spirit  and  in  truth,  in 
 -"  this  new-born,  and  as  it  were  renovated  and  flourishing;  age, 
 "  in  which  all  things  new  shall  grow  and  flourish  ;  not  confined  to 
 "  a  certain  place,  but  having  acquired  the  inheritance  of  the 
 «'  world.^'iu 
 
 "the  same  learned  writer,  explaining  these  words,  Rev.  vii.  15, 
 "  He  that  sitleth  on  the  throne,  fryr^ma-n  t^'  uvth^,  shall  over- 
 "  shadow  them,  or  cover  them  with  his  shadow,"  admits  that  they 
 contain  an  allusion  to  Isa.  iv.  5,  6,  and  to  the  cloud  of  glory  whicli 
 overshadowed  the  Israelites  in  the  wilderness.  But  he  at  the 
 same  time  observes,  that  there  is  an  evident  respect  to  the 
 tabernacles,  which  the  Israelites,  according  to  the  law,  constructed 
 of  green  boughs,  in  the  feast  which  bore  this  name.  "  If,"  says 
 he,  "  it  was  so  pleasant  to  the  Israelites,  and  filled  them  with  sucJi 
 ♦'  hilarity  and  delight  to  pass  a  few  days  with  the  greatest  liberty, 
 "  under  the  verdant  cover  of  palms,  myrtles  and  willows,  having 
 "  as  it  were  laid  aside  their  domestic  cares  and  troubles  ;  how 
 *'  much  more  glorious,  safe  and  delightful,  to  be  inumbrated  by 
 ♦'  the  glory  of  the  Lord  itself  in  his  temple,  and  to  rejoice  con- 
 "  tinually  in  the  privileges  and  prerogatives  of  the  heavenly 
 "  sanctuary  !"x  He  considers  it  as  a  confirmation  of  liis  idea, 
 that  it  immediately  follows  ;  "  The  Lamb — shall  lead  them  to 
 *'  living  fountains  of  waters."  For  he  views  these  words  us  con- 
 taining an  allusion  to  another  rite  used  in  the  same  solemnity,  as 
 shall  be  afterwards  explained.  It  indeed  deserves  our  attention, 
 that  the  Israelites,  in  this  feast,  did  not  merely  commemorate 
 their  dwelling  in  tabernacles,  but  God's  making  them  to  do  so ; 
 that  is,  his  preserving  them,  while  they  had  no  other  outward  de- 
 fence. And  how  did  he  thus  ''  make  them  to  dwell  in  taberna- 
 "  cles,"  but  by  being  himself  a  tabernacle  to  them,  "  hiding  them 
 "  in  his  tent,  in  the  secret  of  his  tabernacle,":/  by  the  protection 
 of  the  pillar  of  cloud.  It  is  also  worthy  of  observation,  that  the 
 temple,  built  by  Solomon,  was  dedicated  during  the  tiaie  of  the 
 feast  of  tabernacles. z  Now,  as  this  temple  prefigured  the  natural 
 body  of  Christ,  it  was  also  a  type  of  his  mystical  body  the  Church.a 
 Therefore,  the  dedication  of  it  at  this  time  might  prefigure  the 
 peculiar  happiness  of  Christ's  s[)iritual  temple,  in  being  "  filled 
 "  with  the  glory  of  the  Lord  ;"  especially  in  those  days  in  which 
 the  Church  shall  celebrate  the  feast  of  tabernacles. 
 
 The  Jews  did  not  merely  use  these  branches  in  constructing 
 their  booths  ;  but  carried  in  their  hands  bundles  of  them,  in  their 
 processions  during  this  feast  :  and  they  called  the  whole  bundle 
 JLulabi  or  the  palm-branch. 6  This  has  been  used  by  various  na- 
 tions as  an  emblem  of  victory.     Vitringa  conjectures,  with  great 
 
 w  De  Synagoga  Vetere,  Lib.  3.  P.  i.  c.  5.  p.  &76.         x  In  Apoc.  p.  421. 
 y  Psal.  xxvii.  5.  z  1  Kings  viii.  2 ;  2  Chron.  vii.  8 — 10. 
 
 a  Eph.  ill  21.  b  Maimon.  ap.  Ainsw.  in  Lev.  xxiii.  40. 
 
 Vol.  I,  G  g 
 
242      ON  THE  FEASr  OF  TABERNACLES' 
 
 probability,  that  it  is  in  allusion  to  this  custom,  as  it  prevailed 
 amont^  the  Jews,  that  the  Holy  Spirit  represents  the  members  of 
 the  Christian  Church,  as  carrying  palms  in  their  hantls,c  to  de- 
 note her  victory  over  Antichrist.  "  This  church,"  says  he, 
 "  consistint^  of  the  confessors  of  the  truth,  and  of  the  elect  who 
 "  shall  be  gathered  to  it,  shall  about  this  time  celebrate  that  feast 
 "  of  tabernacles,  concerning  which  Zechariah  hath  prophesied.f/ 
 "  For  it  was  the  will  of  God  that  this  feast  shovikl  be  a  figure  of 
 "  those  blessed  and  happy  times,  which  the  church  should  enjoy 
 "  on  earth,  after  finishing  her  struggles  for  the  faith. ■'e 
 
 Another  rite,  performed  with  great  solemnity,'  was  that  of  the 
 dra-iVing  of  ivater.  When  the  parts  of  the  morning  sacrifice 
 were  laid  on  the  altar,  one  of  the  priests  went  with  a  golden  vessel 
 to  the  fountain  of  Shiloah,  and  drew  water  out  of  it.  As  he  re- 
 l^irned,  the  trumpets  were  sounded,  and  the  priest  himself,  with 
 the  whole  assembly,  sung  these  words  :  "  With  joy  shall  ye  draw 
 "water  out  of  the  wells  of  salvation. 'y  He  carried  this  water  to 
 the  ascent  of  the  altar,  where  stood  two  basons.  One  of  these 
 contained  wine.  Into  the  other  he  put  the  water  ;  and  having 
 mixed  them<  he  poured  them  out  as  a  libation.  Some  think  that 
 the  Jews  devised  this  rite,  in  commemoration  of  those  waters 
 (Vhich  miraculously  followed  Jheir  fathers  in  the  wilderness. 
 Others  suppose,  that  it  contained  a  reference  to  the  words  of 
 Isaiah,  mentioned  above.,g'  We  learn  from  Jewish  writers,  that 
 this  ceremony  was  observed  every  morning  of  the  feast./*  As 
 they  sung  the  gi'eat  Nullcl,  consisting  of  the  cxiii,  cxiv,  cxv,  cxvi, 
 cxvii,  and  cxviii  Psalms  at  the  time  of  this  libation,  after  the 
 evening  sacrifice  they  began  their  rejoicing  for  (fie  flouring  out  of 
 ivater.  So  great  was  this  rejoicing,  that  it  is  a  common  saying 
 with  the  Jewish  writers,  that  "  he  who  never  saw  the  joy  of  the 
 "  pouring  out  of  water,  never  saw  jpy  in  his  life." 
 
 Although  this  rite  was  not  expressly  instituted  by  God,  hfc 
 might  providentially  overrule  it  as  an  emblem  of  what  should 
 take  place  under  the  gospel,  particularly  of  the  effusion  of  the 
 Holy  Spirit  as  accompanying  the  dispensation  of  ordinances. 
 We  find,  accordingly,  that  in  the  same  chapter  of  Zechariah's 
 prophecy,  in  which  the  future  state  of  the  church  is  represented 
 as  the  feast  of  tabernacles,  there  is  a  r^jmarkable  prediction  of 
 the  ejstensive  success  of  the  gospel,  under  this  very  emblem  of 
 water  :  "  And  it  shall  be  in  that  day,  that  living  waters  shall  go 
 "  out  from  Jerusalem  ;  half  of  them  toward  the  former  sea,  and 
 "  half  of  ihem  toward  the  hinder  sea  ;  in  summer  and  in  winter 
 *'  shall  it  he."i  Also,  in  the  description  given  of  the  same  happy 
 state  of  the  Church,  in  the  Revelation,  it  is  said  ;  "  And  be 
 "  shewed  me  a  pure  river  of  the  water  of  life,  clear   as  crystal, 
 
 *• 
 
 c  Rev.  vii.  9.  d  Zcch.xiv.  1".  e  In  Apoc.  vii.  9. 
 
 /  Isa.  xii.  3.  Vid.  Lampe  in  John  vii.  37.  ff  Jsa.  xii.  3. 
 
 4  Bartenora  Succa,  ap.  Dcyling.  Obs,  p.  402,  403.  i  Zech,  xitv8i- 
 
•UNDER  THE   NEW   TESTAMENT.  243 
 
 **  proceeding  out  of  the  throne  of  God,  and  of  the  Lamb. — 
 *'  Whosoever  will,  let  him  take  the  water  of  life  freeIy."A-  The 
 passage  to  which  the  Jews  themselves  refer,  in  describing  this 
 solemnity,  evidently  respects  tiie  last  times,  when  God  shall  have 
 "  turned  away  his  anger"  from  that  people.  Then  "  with  joy" 
 shall  they  celebrate  the  spiritual  feast  of  tabernacles,  by  ''  dravv- 
 *'  ing  water  out  of  the  v^ells  of  salvation,"/  by  receiving  all  new- 
 covenant  blessings,  and  particularly  the  gracious  influences  of 
 the  Spirit  from  Christ,  that  "  fountain  of  living  waters,"  whom 
 they  have  so  long  "  forsaken." 
 
 It  can  scarcely  be  doubted,  that  our  Lord  referred  to  the  solemn 
 rites  of  drawing  and  of  pouring  out  water,  which  were  accounted 
 of  such  importance  among  the  Jews,  when  on  the  last  day  of  the 
 feast  of  tabernacles,  he  "  stood,  and  cried,  saying,  If  any  man 
 "  thirst,  let  him  come  unto  me  and  diink.  He  that  believeth  on 
 '^  me,  as  the  Scripture  hath  said,  out  of  his  belly  shall  flow  rivers 
 "  of  living  water. "m  Did  they  reckon  it  necessary  that  this 
 ■water  should  be  drawn  from  a  fountain  ?  Here  he  exhibits  him- 
 self as  "  the  fountain  of  life."n  Would  no  water  suit  the  occa- 
 sion, but  that  of  "  Siloam,  which  is,  by  interpretation,  Sent  l"o 
 He  proclaims  himself  to  them  as  the  true  antitype  of  the  fountain 
 of  Siloam,  as  he  whom  the  Father  had  aent.  Must  this  water  be 
 mingled  with  wine,  and  then  be  poured  out  before  the  Lord  ?  In 
 ^  pouring  out  his  soul  unto  death,"  he  was  in  a  short  time  to 
 "  come,"  both  "  by  water  and  blood. "^ 
 
 It  deserves  our  particular  observation,  that  the  ancient  Jews 
 explained  the  water  spoken  of,  Isa.  xii.  3.  of  the  Holy  Spirit ;  and 
 the  drawing  and  fiounng  out  of  water,  in  the  celebration  of  this 
 feast,  of  the  communication  and  effusion  of  the  Spirit.  For  in  the 
 Jerusalem  Talmud,  when  mention  is  made  of  the  joy  wliich  the 
 ancient  Jews  manifested  in  drawing  water  on  this  occasion,  it  is 
 said;  "Wherefore  is  it  called  the  place  of  drawing?  Because 
 "  thence  they  draw  the  Holy  Spirit.  For  it  is  written.  With  joy 
 "  shall  ye  draw  water  out  of  the  wells  of  salvation. "^r  As  our 
 Lord  seems  to  refer'  to  this  custom,  when  he  says,  "  If  any  man 
 "  thirst,  let  him  come  unto  me  and  drink  :"  he  also  explains  the 
 water.,  to  which  he  invites  his  hearers,  of  the  Holy  Spirit  :  "  But 
 "  this  spake  he  of  the  Spirit,  which  they  that  believe  on  him 
 "  should  receive."r 
 
 During  this  feast,  the  Jews  came  once  every  day  into  the  cotirt, 
 and  went  about  the  altar,  with  their  palm-branches  bending  to-, 
 wards  it,  and  cried,  "  Hosanna,"  or,  "  Save  now,  O  Lord  ;  O 
 "  Lord,  send  now  prosperity  l"  On  the  seventh  day,  they  went 
 about  the  altar  seven  times,  crying,  "  Hosanna  !"  Hence  the 
 Rabbins   give  to  the   feast  the    name    of  Hosanna  ;  and   they 
 
 k  Rev,  xxii.  1,  17.  /  Isa.  xii.  3.  m  Jolm  vii.  .37,  38. 
 
 n  Psal,  xxxvi.  9.  o  John  ix.  7.  /i  1  John  y.  6. 
 
 q  Cod.  Succa,  ap.  Deyling.  ut  sup.  p.  405.  r  John  vii.  39. 
 
244  ON   THE  FEAST  OF   TABERNACLES 
 
 call  the  seventh  day  "  the  great  Hosanna."^  For  the  same  reason 
 they  are  said  to  have  given  the  nair.e  of  Hosanna  to  their  palm- 
 branches.^  Thus  we  see  why  the  whole  multitude,  on  occasion 
 of  Christ's  triumphant  entry  into  Jerusaleni,  "  took  branches  of 
 *'  palm-trees  and  went  forth  to  n>eet  him,"  and  cried  out  *'  Ho- 
 *'  sanna  to  the  Son  of  David  l"u  As  their  Hosannas.  during 
 the  feast  of  tabernacles,  had  an  immediate  referrence  to  the  prom- 
 ised Messiah,  they  here  acknowledged  Christ  in  that  character. 
 The  scribes  taught,  that  the  child,  wiio  knew  how  to  wave  the 
 palm-branch,  was  bound  to  carry  it,  that  he  might  be  trained  up 
 in  the  doctrine  of  the  commandments.!;  Accordingly,  we  find 
 that  when  Christ  entered,  even  "  the  children  cried  in  the  tem- 
 "  pie,  Hosanna  to  the  Son  of  David. "w 
 
 The  celebration  of  the  New-Testament  feast  of  tabernacles,  is 
 evidently  described  in  allusion  to  this  solemn  rite  of  the  Hosanna. 
 For  as  we  have  seen  that  the  members  of  the  Church,  in  this  pe- 
 riod, are  represented  as  having  "  palms  in  their  hands  ;"  they 
 also  "  cry  with  a  loud  voice,  saying.  Salvation  to  our  God  which 
 *'  sitteth  on  the  throne,  and  unto  the  lamb."a:  The  ascription  of 
 salvation  plainly  refers  to  the  prayer  for  salvation  implied  in  the 
 word  Hosanna.  Viiringa  has  observed,  that  their  ascribing  this, 
 not  only  to  God.,  but  to  the  Lamb.,  seems  to  allude  to  a  form  of 
 praise  used  in  celebrating  this  feast  ;  as  explained  by  an  obser- 
 vation in  the  Miachnah.,  "  I  pray  thee,  O  Lord,  give  salvation  ;  O 
 "  Lord,  I  pray  thee  send  prosperity."  Rabbi  Jehuda  hath  said, 
 "  1  and  He,  give  thou  salvation  novv."i/  As  in  this  formulary 
 some  secret  is  evidently  concealed,  Alting  apprehends  that  it  in- 
 volves the  mystery  of  the  Holy  Trinity,  from  which,  under  the 
 name  of  three  distinct  persons,  (I.,  Tliou^  in  the  expression  give 
 i/iou,  and  He),  they  supplicated  assistance  and  grace,  and  to  which 
 they  ascribed  salvation. 2  This  agrees  with  the  observation  made 
 by  another  learned  writer.  Having  remarked,  that  it  is  enjoined 
 in  the  Jewish  rituals,  that,  on  the  seventh  day  of  the  feast,  they 
 should  use  this  language  ;  "  For  thy  sake,  O  our  Creator,  Hosan- 
 "  na  ;  for  thy  sake,  Oour  Redeemer,  Hosanna  ;  for  thy  sake,  O 
 "  our  Seeker,  Hosanna  ;"  he  adds,  "  as  if  they  addressed  them- 
 "  selves  to  the  blessed  Trinity,  to  save  them,  and  send  help  to 
 «'  them. "a 
 
 It  is  the  opinion  of  Vitringa,  that  there  is  still  another  allusion 
 to  the  Jewisii  mode  of  celebrating  this  feast,  in  the  account  given 
 of  those  who  appeared ''  with  palms  in  their  hands."  When 
 they  cried,  "  Salvation  to  our  God." — "all  the  angels  fell  before 
 *•  the  throne  on  their  fiices,  and  worshipped  God,  saying,  Amen."d 
 
 6-  Vid.  Lampe  in  John  vii.  ST".    Lcvis's  Heb.  Antiq.  vol,  ii.  p.  598. 
 
 t  An^jelus  Caninius,  ap.  Vitring.  in  Apoc.  vii.  10.  7i  Mat.  xxi.9 ; 
 
 John  xii.  13.  v  Maimon  in  hhouhar,  ap.  Aii^sw.  in  Lev.  xxiii.  40, 
 
 w  Mat,  xxi.  13.  x  Rev.  vii.  10.         y  ligo  et  lllc,  sakUcm /ir^s/c 
 
 nunc.  In  Kev.  \\\  :!0.       2.  Ap.  Vitring.  ubi  sut).  u  Lev.isHeb.  Anticj. 
 
 vol.  li.p.  698.  b  Rev,  vii.  I.1, 12. 
 
UNDER  THE   NEW  TESTAMENT.  245 
 
 For  in  the  solemnization  of  that  feast,  while  the  words  of  the 
 Psalms,  which  constitued  the  great  Hallel^  were  recited  by  one  per- 
 son, at  certain  clauses  the  whole  congregation  answered,  Halclluioy 
 and  sometimes  repeated  the  clauses  themselves.  As  the  wor- 
 ship of  the  New-Testament  Church  is,  in  the  book  of  Revelation, 
 uniformly  represented  in  allusion  to  the  temple-worship,  we  need 
 not  wonder,  as  Vitringa  observes,  that  the  angels  are  introduced 
 as  joining  in  chorus  with  the  palm-bearers  in  this  great  spiritual 
 feast,  and  as  thus,  at  the  same  time,  manifesting  their  love  to 
 Christ  and  to  the  Church. 
 
 Our  Lord  describes  the  conversation  of  the  Jews,  in  the  latter 
 days,  in  language  borrowed  from  this  feast.  After  declaring,  that, 
 on  account  of  their  rejection  of  him,  "  their  house  was  left  unto 
 "  them  desolate  ;"  he  adds, "  For  I  say  unto  you,  Ye  shall  not 
 ^*  see  me  henceforth,  till  ye  shall  say,'  Blessed  is  he  that  cometh 
 "  in  the  name  of  the  Lord."c  These  words  evidently  contain  the 
 reason  of  the  preceding  declaration,  that  "  their  house  was  left 
 *'  unto  them  desolate."  It  hadJ^een  their  distinguishing  mercy, 
 although  they  knew  it  not,  that  he,  as  •'  the  Messenger  of  the 
 "  covenant,  had  come  to  his  temple."  Thus,  the  glory  of  the  lat- 
 ter, far  exceeded  that  of  the  former,  house.  But  now  he  was 
 about  to  leave  ^.ihem.  With  these  words  he  closes  his  pub- 
 lic ministry.  He  was  no  more  to  appear  in  the  temple,  or  indeed 
 any  where  else,  as  a  public  teacher.  His  instructions  were  after- 
 wards delivered  "  privately"  to  his  disciples.c/  In  pronouncing 
 these  words,  he  takes  a  solenm  leave  of  that  "  house,"  which  was 
 now  converted  into  "  a  den  of  thieves."  For  the  language  of  in- 
 spiration, immediately  connected  with  them,  certainly  denotes 
 something  peculiar  :  "  And  Jesus  went  out,  and  departed  from 
 "  the  temple.'V  He  thus  informs  them,  that  as  a  nation  they 
 should  see  him  no  more  in  his  public  character,  till  they  should 
 be  made  to  acknowledge  him  as  the  true  Messiah,  and  by  faith 
 "  look  upon  him  whom  they  had  pierced  ;'y  when  he  should  come, 
 in  the  gacious  influences  of  his  Spirit,  to  "  turn  away  ungodliness 
 *'  from  Jacob."  Then  should  they  welcome  him  with  a  sincere 
 Hosamm.  Then  should  they  celebrate  the  feast  of  the  tabernacles 
 in  a  new  m.anner,  and  joyfully  acknowledge,  that  "  Jehovah 
 "  himself  was  become  their  salvation. "5- 
 
 In  the  evening,  when  they  proceeded  to  testify  their  joy  for  the 
 effusion  of  water,  the  temple  was  so  completely  illuminated,  by 
 means  of  lights  placed  fifty  yards  high,  that,  it  is  said,  there  was 
 not  a  street  in  Jerusalem  which  was  not  lighted  by  them.  Many 
 also  carried  lighted  torches  in  their  hands.  Deyling  supi)oses, 
 that  there  is  an  allusion  to  this  custom  in  that  beautiful  invitation 
 given  by  believing  Gentiles  to  the  Jews  ;  *'  O  house  of  Jacob, 
 "  come  ye,  and  let  us  walk  in  the  light  of  the  Lord."//     But  as 
 
 c  Mat.  xxiii.  38,  39.  d  Mat.  xxiv.  3  ;  Mark  xiii.  3. 
 
 e  Mat.  xxiv.  1.  f  Zech  xii.  10.        g  Isa.  ::ii.  2. 
 
 h  Isa.  ii.  5.    Obs.  Sac.  p.  1 1.  Obs.  22. 
 
246      ON  THE  FEAST  OP  TABERNACLES 
 
 this  custom  Avas  not  of  divine  institution,  it  must  be  very  doubt- 
 ful if  it  was  so  ancient  as  the  date  of  this  prophecy. 
 
 There  is  one  ordinance,  expressly  of  divine  appointment  in  the 
 celebration  of  this  feast,  which  we  cannot  pass  over  in  silence. 
 There  was  a  gradual  decrease  of  the  number  of  bullocks  to  be 
 offered  each  day  j  although  there  was  the  same  number  of  rams, 
 lambs,  and  goats.  Thus  on  the  first  day,  thirteen  bullocks  were 
 to  be  offered  ;  on  the  second,  twelve  ;  and  so  on  to  the  seventh,  on 
 which  day  there  were  to  be  seven.  On  the  eighth,  only  one  bul- 
 lock was  required.?  As  the  bullocks  offered  on  the  seven  days 
 were  exactly  seventy,  the  Jews  apprehended  that  these  were  to 
 make  atonement  for  the  Gentile  nations,  of  which  th6y  also  reck- 
 on seventy,  according  to  the  account  given  of  thern.  in  Gen.  x. 
 The  single  bullock,  to  be  offered  on  the  eighth  day,  they  consider 
 as  meant  to  atone  for  the  sins  of  Israel. A'  Various  conjectures 
 have  been  made  as  to  the  reason  of  the  diminution  of  the  number 
 of  bullocks.  Some  view  it  as  an  emblem  of  the  gradual  decrease 
 of  religion,  during  the  millennium,  till  the  time  of  Gog  and  Ma- 
 gog making  their  appearance./  But  this  idea  carries  in  it  one 
 thing  extremely  improbable  ; — that  this  decrease  is  to  commence 
 nearly  at  the  beginning  of  that  period.  Others  think,  that  it  sig- 
 nified the  wearing  away  of  legal  sacrifices,  '^lat  the  Church 
 might  be  led  to  a  spiritual  and  reasonable  service  under  the  New 
 Testament.nj 
 
 IV.  We  may  also  attend  to  the  season  of  this  feast.  It  was  ob- 
 served at  the  end  of  the  year,  in  the  seventh  month,  called  by  the 
 Jews  Tisriy  and  El/ianim,  n  including  part  of  our  September  and 
 October.  This  is  designed  "  the  revolution  of  the  year."o  Cor- 
 respondent to  this,  the  CMiristian  feast  of  tabernacles  is  to  be  cele- 
 brated "  in  the  last  days."  Then,  indeed,  the  church  shall  know 
 a  glorious  rcoolution.  This  .is  that  "  time  of  the  end"  spoken  of 
 in  Daniel,  till  Avhich  "  the  words  arc  closed  up,  and  sealed. 'V^ 
 
 It  has  been  observed,  that  the  number  seven  is,  in  many  res- 
 pects, the  most  remarkable  number  mentioned  in  Scripture,  and 
 is  a  sacred  number  above  all  the  rest ;  that  the  Israelites  were  com- 
 manded, not  only  to  observe  every  seventh  day  as  a  day  of  rest, 
 but  every  seventh  year  as  a  sabbath  and  year  of  rest  ;  and  that 
 the  seventh  month  in  every  year,  was  a  festival  and  sacred  month, 
 above  all  other  months  in  the  year,  as  it  included  the  feast  of 
 trumpets,  the  great  day  of  atonement,  the  feast  of  tabernacles, 
 and  the  feast  of  ingathering.  In  regard  to  this  sacred  number, 
 the  feast  of  tabernacles,  observed  for  seven  days,  in  the  seventh 
 month,  has  been  supposed  to  point  out  the  very  time  when  the 
 millennium  shall  take  place,— in  the  seventh  and  last  thousand  years 
 
 i  Num.  xxix.  13 — 36.  k  Benidbar  Rabba,  sect.  21.  ap.  Lewis,  p.  606. 
 I  Wits,  in  Orat.  Domin.  Ex.  ix.  sect.  28.  m  Ainsw.  on  Num  xxix.  17. 
 «  1  Kings  viii.  2.  o  Exod.  xxxiv.  2?.  Heb.  p  Dan.  xii.  9, 
 
trNDfiR  T.HF  NEW  TESTAMENT,  24T 
 
 6f  the  world.g  It  is  an  opinion,  indeed,  that  hath  prevailed  both 
 among  Jews  and  Christians,  that  as,  in  the  old  creation,  God 
 wrought  six  days,  and  rested  on  the  seventh  ;  and  as  with  him  a 
 thousand  years  are  as  one  day  ;  he  will  carry  on  his  work  in  the 
 new  creation  for  six  thousand  years,  in  preparing  his  Church  for 
 her  glorious  sabbatism  in  this  world,  on  the  seventh. 
 
 V.  This  feast  was  celebrated  at  the  same  time  with  that  of 
 ingatherings  which  they  were  to  observe  when  they  had  "  gather- 
 "  ed  in  their  labours  out  of  the  field. "r  Some  apprehend,  that 
 the  feast  of  ingathering  was  to  be  observed  only  on  the  eighth  or 
 last  day  of  the  feast  of  tabernacles.*  But  this  is  undoubtedly  a 
 mistake,  j^or  the  same  days  are  appointed  for  each.  "  The 
 "  fifteenth  day  of  the  seventh  month  shall  be  the  feast  of  taber- 
 "  nacles  for  seven  days. — Also,  on  the  fifteenth  day  of  the  seventh 
 "  month,  when  ye  have  gathered  in  the  fruit  of  the  land,  ye  shall 
 "  keep  a  feast  unto  the  Lord  seven  days.'*^f  Thus,  these  two 
 feasts  are,  by  divine  authority,  evidently  conjoined  ;  and  the  Is- 
 raelites are  required  to  observe  the  feast  of  ingathering,  that 
 they  may  express  their  gratitude  to  God  for  his  goodness  in 
 giving  them  their  harvest  :  "  Thou  shalt  observe  the  feast  of 
 "  tabernacles  seven  days,  after  that  thou  hast  gathered  in  thy 
 "  corn  and  thy  wine.  And  thou  shaft  rejoice  in  thy  feast,  thou, 
 *'  and  thy  son,  and  thy  daughter,  and  thy  man-servant,  and  thy 
 *'  maid-servant,  and  the  Levite,  the  stranger,  and  the  fatherless, 
 "  and  the  widow,  that  are  within  thy  gates.  Seven  days  shalt 
 *'  thou  keep  a  solemn  feast  unto  the  Lord  thy  God,  in  the  place 
 "  which  the  Lord  thy  God  shall  choose,  because  the  Lord  thy 
 "  God  shall  bless  thee  in  all  thy  increase,  and  in  all  the  works  of 
 "  thy  hands,  therefore  thou  shalt  surely  rejoice.''^  The  feast  of 
 Pentecost t  or  nveeks^  was  also  called  the  feast  of  harvest.  But  it 
 was  totally  distinct  from  this,  both  in  institution  and  design.  The 
 feast  of  harvest  respected  only  the  first-fruits  of  their  labours^ 
 The  feast  of  ingathering,  as  its  name  signifies,  respected  the 
 comp!«iion  of  their  labours,  when  they  gathered  in  all  their  com 
 and  oil,  and  finished  their  vintage.-y 
 
 How  fitly  does  this  represent  that  blissful  period,  when  the 
 Church  shall  at  once  celebrate  the  feast  of  tabernacles,  and  of 
 ingathering  ;  when  she  shall  not  only  commemorate  the  former 
 goodness  of  the  Lord  her  God,  in  preserving  her  in  the  ivilder- 
 7iess,  but  celebrate  his  present  goodness  in  giving  her  so  rich  a 
 harvest  of  souls  ;  nay,  in  the  exercise  of  faith,  anticipate  his 
 future  goodness,  and  praise  him  because  he  "  shall  bless  her  in 
 "  all  her  increase,  and  in  all  the  works  of  her  hands  1"  How  of- 
 ten is  this  period  prophetically  described,  in  language  borrowed 
 from  "  the  joy  of  harvest  1"  Thus  it  is  declared  ;  "  They  shall 
 
 g  See  Hopkins  on  the  Millennium,  sect  iii.  r  Exod.  xxiii.  16. 
 
 1  Lewis,  b.  iv.  c.  xxi.  p.  604.  £  Lev.  xxiii.  34,  3a 
 
 n  Devit.  xvi.  13-15.  -v  Exod.  xxiii.  15. 
 
248  ON  THE   FEAST  OF   TABERNACLES 
 
 "  come  and  sin?j;  in  the  height  of  Zion,"  that  is,  in  the  mountain 
 of  the  gospel  Chorch,  ;is  of  eld  they  came  and  sun^  in  the  literal 
 /iiH  of  God,  ''  and  shall  flow  together  to  tlie  goodness  of  the 
 "  Lord,  for  wheat,  and  for  wine,  and  for  oil,  and  for  the  young 
 "  of  the  flock,  and  of  the  herd  :  and  their  soul  shall  be  as  a  \va- 
 ♦'  tered  garden,  and  they  shall  not  sorrow  any  more  at  all.  Then 
 "  shc.ll  the  virgin  rejoice  in  the  dance,  both  young  men  and  old 
 "  together  ;  for  1  will  turn  their  mourning  into  joy,  and  will 
 "  comfort  them,  and  make  them  rejoice  fiom  their  sorrow. "w 
 *'  For  how  great  is  his  goodness,  and  how  great  is  his  beauty  ! 
 *'  Corn  shall  make  the  young  men  cheerful,  and  new  wine  the 
 <'  maids. "or  The  converts  to  true  Christianity,  in  this  period, 
 are  themselves  compared  to  an  abundant  harvest  :  "  The  floors 
 "  shall  be  full  of  wheat,  and  the  fais  shall  overflow  with  wine  and 
 "  oil."y  All  the  success  of  the  gospel  which  the  Church  hath 
 hitherto  known,  shall  then  appear  to  have  been  only  as  the  Jirsl- 
 fruits  before  the  harvest.  Then  the  "  fulness  of  the  Gentiles 
 "  shall  be  come  in,  and  all  Israel  shall  be  saved. "z 
 
 VI.  Some  have  remarked  the  connexion  between  the  great  day 
 of  aioiifment  and  the  feast  of  tabernacles.  '•  On  the  tenth  day'* 
 of  the  seventh  month,  that  is,  five  days  before  the  commence- 
 ment of  the  feast  of  tabernacles,  "  was  their  annual  and  most 
 "  solemn  fast,  on  wiiich  they  were  to  confess  their  sins,  and  afflict 
 "  their  souls,  and  atonement  was  made  for  them  :  which  was  a 
 "  figure  of  the  repentance  and  extraordinary  humiliation  to  which 
 "  the  inhabitants  of  the  world  shall  be  brought,  by  the  preaching 
 "  of  the  gospel,  attended  witli  the  dispensations  of  divine  provi- 
 "  dence  suited  to  promote  this,  previous  to  their  being  raised  up 
 *'  to  the  prosperity  and  joy  of  that  day.  And  then  the  joyful  feast 
 " — came  on,  on-  the  fifteenth  day  of  the  same  month. "a 
 
 This  solemn  fast  especially  included  two  things,  a  ceremonial 
 atonement,  and  a  moral  repentance.  The  high-priest  was  to  make 
 atonement  by  sacrifice  ;  the  Israelites  were  also  to  •'  afiiict  their 
 "  souls. "6  The  ceremonial  atonement  had  its  completion  in 
 the  one  offering  of  Jesus  Christ,  by  which  he  "  hath  for  ever  per- 
 "  fected  them  that  are  sanctified."  In  this  respect  the  day  of 
 atonement  can  have  no  proper  antitype  in  the  period  referred  to. 
 Indeed,  if  we  consider  the  efficacy  of  this  atonement,  or  the  ap- 
 plication of  the  blood  of  this  glorious  Sacrifice,  there  may  be 
 some  relation.  For  all  those  who  shall  come  up  "  to  keep  the 
 "  feast  of  tabernacles"  in  a  right  manner,  shall  previously  by  faith 
 come  to  "  the  blood  of  sprinkling."  The  efficacy  of  this  atone- 
 ment, made  by  our  great  High-priest,  hath  never  yet  reached  the 
 "  congregation  of  Israel"  according  to  the  flesh.  But  various 
 prophecies  point  out  their  "  receiving   the  atonement,"   before 
 
 iv  Jer.  xxxi.  12, 13.  x  Zech.  ix,  17.  7/  Joel  ii.  24. 
 
 z  Rum.  xi.  25,  26.  a  Hopkins  on  the  Millennium,  sect.  iii. 
 
 *  Lev.  xvi.  29— -31. 
 
Under  the|new^testament.  249 
 
 they  participate  in  this  joyful  feast.  Particularly,  as  it  is  declared, 
 that  "  the  Lord  will  create  upon  every  dwelling-place  of  Mount 
 "  Zion,  and  upon  all  her  assemblies,  a  cloud  and  smoke  by  day  ;" 
 and  that  "  there  shall  be  a  tabernacle  in  the  day-time,  for  a  shadovv 
 "  from  the  heat ;"  it  is  previously  foretold,  that  "  the  Loup  shall 
 "  wash  away  the  filth  of  the  daughter  of  Zion,"  and  "  puri:;e  the 
 "  blood  of  Jerusalem  from  the  midst  thereof,  by  the  spirit  of 
 *'  judgment,  and  by  the  spirit  of  burning. "c  We  k!so  learn  from 
 the  prophecy  of  Zechariah,  that,  before  the  celebration  of  this 
 feast,  in  consequence  of  the  effusion  of  ''  the  Spirit  of  grace  and 
 "  of  supplication,  upon  the  house  of  David,  and  upon  the  inhab- 
 ''  itants  of  Jerusalem — -they  shall  look  upon  Him  whom  they 
 «*  have  pierced, 'V  By  faith  they  shall  behold  him  "  whom  God 
 "  hath  set  forth  to  be  a  propitiation." 
 
 Another  part  of  the  high-priest's  work,  on  the  great  day  of 
 atonement,  might  also  refer  to  these  last  times.  He  was  to 
 "  make  an  atonement  for  the  holy  sanctuary,  and  for  the  taberna- 
 "  cle  of  the  congregation,  and  for  the  altar. "^  This  is  called 
 "  reconciling  the  holy  place. 'y  Now,  in  that  part  of  the  prophe- 
 cy of  Ezekiel,  which  is  generally  understood  as  containing  a  des- 
 cription of  the  glory  of  the  Church  in  the  latter  days,  there  is  an 
 evident  allusion  to  this  ordinance.  It  is  declared,  that  the  "  sanc- 
 "  tuary"  shall  be  "  cleansed,"  and  the  ''  house"  be  "  reconciled..'* 
 Although  the  language  of  the  old  dispensation  be  used,  as  the 
 passage  h  undoubtedly  refers  to  the  new,  it  must  be  understood 
 in  a  spiritual  sense.  Thus  is  the  Church  to  be  prepared  for  keep- 
 ing the  gospel  passover,  and  feast  of  tabernacles.  As  the  court 
 of  the  temple,  and  "  the  holy  city,"  are  "  given  unto  the  Gen- 
 *'  tiles,"  to  be  "  trodden  under  foot  forty  and  two  months,"?  dur- 
 ing the  tyranny  of  Antichrist  ;  and  as  the  subsequent  measuring 
 of  the  temple. ^  clearly  corresponds  with  the  measuring  of  it  as 
 described  by  Ezekiel,/  there  is  every  reason  to  think,  that  the 
 "  cleansing"  of  "  the  sanctuary"  denotes  that  real  and  scriptural 
 holiness,  which  shall  characterize  the  Church  of  (iod,  and  all  the 
 ordinances  of  religion.  Then  she  shall  appear  as  "  the  holy  city.'* 
 into  which  "  there  shall  in  nowise  enter  any  thing  that  defileth."»i 
 Then  "  he  that  is  left  in  Zion,  and  he  that  remainelh  in  Jerusa- 
 "  lem,  shall  be  called  holy  ; — when  the  Lord  shall  have  vvashed 
 "  away  the  filth  of  the  daughter  of  Zion."« 
 
 On  the  great  day  of  atonement,  the  Israelites  were  also  called 
 to  present  "  the  sacrifices  of  a  broken  and  a  contrite  heart."  In 
 this  respect  shall  both  Jews  and  Gentiles  be  prepared  for  celebra- 
 ting the  feast  under  consideration.  It  is  particularly  foretold  con- 
 cerning the  Jews,  that,  in  consequence  of  '*  looking"  by  faith 
 "  upon  him  whom  they  have  pierced,  they  shall  mourn  for  him, 
 "  as  one  mourneth  for  an  only  son,  and  be  in  bitterness  for  him  as 
 
 c  Isa.  iv.  4—6,  d  Zech.  xii.  10.  e  Lev.  xvi.  33. 
 
 /  Ver.  2a  h  Ezek.  xlv.  18—25.        i  Rev.  xi.  2. 
 
 k  Rev.  xxi.  15.  I  Ezek.  xl.  3,  &c.  m  Rev.  xxi*  2,  27. 
 
 n  Isa.  iv.  3,  4. 
 Vol.  L  Hh 
 
250  ON   THE  FEAST  OF   TABERNACLES 
 
 -  "  one  is  in  bitterness  for  a  first-born."  So  great,  and  so  general 
 shall  this  mourning  be.  that  the  only  instance  in  their  whole  histo- 
 ry, that  may  be  considered  as  an  emblem  of  it,  is  the  universal 
 lamentation  of  Judah  and  Jerusalem  on  occasion  of  the  death  of 
 the  good  king  Josiah.o  "  In  that  day  shall  there  be  a  great 
 *'  mourning  in  Jerusalem,  as  the  mourning  of  Hadadrimmon  in 
 ''  the  valley  of  Megiddon."A 
 
 VII.  The  millennium  may  be  called  the  feast  of  tabernacles,  to 
 denote  the  spirituality  of  that  period.  The  Israelites  then  left 
 their  houses  and  other  conveniences,  to  live  in  booths  seven  days. 
 The  Cluistian  Church  may  be  represented  as  keeping  this  feast, 
 to  signify,  that  her  meinbers,  during  that  period,  shall  live  as  if 
 they  were  unconnected  with  the  world.  They  shall  still  remem- 
 ber the  uncertainty  of  their  earthly  state,  and  keep  in  eye  the  dis- 
 solution of  the  "  earthy  house  of  this  tabernacle."  They  shall, 
 in  a  remarkable  degree,  "  set  their  affections  0T»  things  above." 
 This  idea  agrees  well  with  the  prophecy  following  that  concern- 
 ing this  Christian  feast,  in  which  the  great  holiness  of  the  Church 
 is  descril^ed,  as  manifesting  itself,  not  merely  in  the  duties  of  re- 
 ligion, but  in  the  common  affairs  of  life,  as  pervading  the  whole 
 conduct  of  her  members  :  ''^  In  that  day  shall  there  be  upon  the 
 "  bells  of  the  horses,  Holiness  unto  the  Lord  ;  and  the  pots 
 "  in  the  Lord's  house  shall  be  like  the  bowls  before  the  altar. 
 '*  Yea,  every  pot  in  Jerusalem  and  in  Judah  shall  be  Holiness  un- 
 '*'  to  the  Lord  of  Hosts  : — and  in  that  day  there  shall  be  no  more 
 «  the  Canaaniie  in  the  house  of  the  Lord  of  Hosts.'V 
 
 viii.  On  the  eighth  or  last  day  of  the  feast,  there  was  "  a  holy 
 "  convocation,"?-  or  "  solemn  assembly."*  They  were  to  "  done 
 "  servile  work  therein."  It  was  to  be  observed  as  "  a  Sabbath."^ 
 On  this  dciy  they  returned  from  their  booths  to  their  houses. 
 'I'his  was  generally  called  the  eighth  day  of  the  feast  of  taberna- 
 cles ;  though  some  reckon  it  as  entirely  a  distinct  feast.  The 
 Jews,  however,  continued  the  most  of  the  rites,  as  on  the  former 
 days,  and  particularly  that  of  dratving  nvater  ;  and  they  called  it 
 '<  the  great  day  of  the  feast. "z<  The  Jews  assign  various  reasons 
 for  giving  it  this  name.  That  mentioned  by  Philo  seems  to  be  as 
 likely  as  any  other.  "  The  eighth  day,"  he  says,  "  excels  the 
 "  icst.  and  it  is  called  the  e^ohov,  or  conclusion,  not  merely  of  this 
 "  feast,  but  of  all  the  feasts  oi  the  year.  For  it  is  the  conclusion 
 <'  of  the  year,  and  a  more  stable  and  sacred  boundary  ;  as  those 
 «  who  have  received  their  harvest,  are  no  moie  vexed  with  anx- 
 *'  ious  fears  of  sterility. "v  "  We  go,"  says  INlaimonides,  *' from 
 "  the  feast  of  tabernhcles  to  another  solemnity  upon  the  eighth 
 "  day.  It  tends  to  make  our  joys  perfect  ;  which  could  not  be 
 <'  done  in  tabernacles,  but  in  large  and  spacious  houses  and  pa- 
 
 0  2  Chvnn.  xxxv.  22 — 25.  fi  Zcch.  xii.  10, 11. 
 
 q  Zech.  xiv.  20,  2J.    rLev.  xxiii.  36,  s  Num.  xxix.  35. 
 
 i  Lev.  x.xiii.  39.         ic  John  vii.  37.  v  De  bepten.  et  FestiJ^. 
 
UNDER   THE   NEW   TESTAMENT.  251 
 
 *'  laces."w     Therefore,  this  day  surpassed  all  the  former  in  joy 
 5ind  festivity. 
 
 Spanheim  thinks,  that  this  day  of  the  feast  prefigured  the  great 
 convocation  of  the  saints  in  heaven,  or  of  the  Church  triumphanl, 
 iafter  the  lapse  of  "  seven  days"  in  the  tabernacles  of  this  life,  in 
 her  militant  state. a:  And  undoubtedly  the  keeping  of  our  feast  of 
 tabernacles  will  be  succeeded  by  the  solemn  assembly  of  all  the 
 saints.  They  shall  leave  their  tabernacles,  their  temporary  resi- 
 dences below,  to  enter  into  that  "  house  not  made  wiih  hands, 
 «  eternal  iq  the  heavens."  They  shall  "  rest  from  their  labours  ;'^ 
 and  enjoy  a  perfect  and  everlasting  sabbatism.  There  shall  be  a 
 continuation  of  the  same  feast.  But  it  shall  be  celebrated  in  a  fap 
 more  glorious  manner.  This  shall  be  the  conclusion  of  all  their 
 preceding  feasts.  Here  shall  the  joy  of  them  all  be  concentrated, 
 and  inconceivably  surpassed.  Now,  for  a  short  time,  joy  enters 
 into  the  hearts  of  the  saints.  Then,  they  shall  "  enter  into  joy." 
 Now,  joy  must  often  give  place  to  sorrow.  Then,  they  ""shall 
 be  crowned  with  joy.  «  Everlasting  joy  shall  be  upon  their 
 "  heads." 
 
 It  must  be  gratifying  to  the  reader,  to  know  the  judgment  of 
 the  great  Edwards  on  this  important  subject.*  After  quoting 
 Zech.  xiv.  16-.iy.,  he  says  ;  "  'Tis  evident  by  all  the  context^ 
 that  the  glorious  day  of  the  Church  of  God  in  the  latter  ages  of 
 the  world,  is  the  time  spoken  of.— There  were  three  great 'feasts 
 in  Israel,  at  which  all  the  males  were  appointed  to  go  up  to  Je- 
 rusalem ;  the  Feast  of  the  Passover  ;  and  the  Feast  of  the  First- 
 fruits,  or  the  Feast  of  Pentecost ;  and  the  Feast  of  Ingathering, 
 at  the  end  of  the  year,  or  the  Feast  of  Tabernacles.  In  the  first 
 ot  these,  viz.  the  Feast  of  the  Passover,  was  represented  the" 
 purchase  of  redemption  by  Jesus  Christ  the  paschal  lamb,  that 
 yas  slain  at  the  time  of  that  feast.  The  other  two,  that  followed 
 at,  were  to  represent  the  two  great  seasons  of  the  application  of  the 
 purchased  redemption.  In  the  former  of  them,  viz.  the  Feast  of 
 the  First-fruits,  which  was  called  the  Feast  of  Pentecost,  was 
 represented  that  time  of  the  outpouring  of  the  spirit,  that  was  in 
 the  first  ages  .of  the  Christian  Church,  for  the  bringing  in  the 
 iirst-truits  of  Christ's  redemption,  which  began  at  Jerusalem  on 
 the  day  of  Pentecost.  The  other,  which  was  the  Feast  of  In- 
 gathermg,  at  the  end  of  the  year,  which  the  Children  of  Israel 
 were  appointed  to  keep  on  occasion  of  their  gathering  in  their 
 corn  and  their  wine,  and  all  the  fruit  of  their  land,  and  was  called 
 the  teast  of  rabernacles,  represented  the  other  more  joyful  and 
 glorious  season  of  the  application  of  Christ's  redemption,  which 
 IS  to  be  m  the   latter  days  j  the  great  day  of  ingathering  of  the 
 
 w  More  Nevoch.  P.  3.  c.  43.       x  Chronolog.  Sac.  P.  1  cap.  15.  sec.  9. 
 
 T.otfc'i^^"**™^"^^  °^  *^^^  eminent  writer  could  not  be  inserted  in  those 
 Ft  wa.;  nnwil!!/  *°  i^'""^  '^^^  properly  belong ;  as  the  greatest  part  of 
 It  waspnnted  betore  I  met  with  the  passage. 
 
252  ON   THE  FEAST  OF  TABERNACLES 
 
 elect,  the  proper  and  appointed  time  of  gathering  in  God's  fruits, 
 when  the  Angel  of  the  Covenant  shall  thrust  in  his  sickle,  and 
 gather  the  harvest  of  the  earth  ;  and  the  clusters  of  the  vine  of 
 the  earth  shall  also  be  gathered.  This  was  upon  many  accounts 
 the  greatest  feast  of  the  three. — The  tabernacle  of  God  was  first 
 set  up  among  the  children  of  Israel,  at  the  lime  of  the  Feast  of 
 Tabernacles  ;  but,  in  that  glorious  time  of  the  Christain  Church, 
 God  will  above  all  other  times  set  up  his  tabernacle  amongst  men  : 
 "  And  1  heard  a  great  voice  out  of  heaven,  saying.  The  tabcrna- 
 *'  cle  of  God  is  with  men,  and  he  will  dwell  with  them,  and  they 
 "  shall  be  his  people,  and  God  hims6lf  shall  be  with  them,  and  be 
 *'  their  God."?/  The  world  is  supposed  to  have  been  created 
 about  the  time  of  the  year  wherein  the  Feast  of  tabernacles  was 
 appointed  ;  so,  in  that  glorious  time,  God  will  create  a  new  hea- 
 ven and  a  new  earth.  The  temple  of  Solomon  was  dedicated  at 
 the  time  of  the  Feast  of  Tabernacles,  when  God  descended  in  a 
 pillar  of  cloud,  and  dwelt  in  the  temple  ;  so,  at  this  happy  time 
 the  temple  of  God  shall  be  gloriously  built  up  in  the  world,  and 
 God  shall  in  a  wonderful  manner  come  down  from  heaven  to 
 dwell  with  his  church.  Christ  is  supposed  to  have  been  born  at 
 the  Feast  of  '!  abernacles  ;  so,  at  the  commencement  of  that 
 glorious  day,  Christ  shall  be  born  ;  then,  above  all  other  times, 
 shall  "  the  woman  clothed  with  the  sun,  with  the  moon  under  her 
 *'  feet,  that  is  in  travail,  and  pain  to  be  delivered,  bring  forth  her 
 *'  Son  to  rule  all  nations."z  The  Feast  of  Tabernacles  was  the 
 last  feast  that  Israel  had  in  the  whole  year,  before  the  face  of  the 
 earth  \vas  destroyed  by  the  winter  :  presently  after  the  rejoic- 
 ings of  that  feast  v/ere  past,  a  tempestuous  season  began.  "  Sail- 
 *'  ing  was  now  dangerous,  because  the  feast  was  now  already 
 "  past."a  So  this  great  feast  of  the  Christian  Church  will  be  the 
 last  feast  she  shall  have  on  earth  :  soon  after  it  is  past,  this  lower 
 world  will  be  destroyed.  At  the  Feast  of  Tabernacles,  Israel  left 
 their  houses  to  dwell  in  booths  or  green  tents  ;  which  signifies 
 the  great  weanedness  of  God's  people  from  the  world,  as  pilgrims 
 and  strangers  on  the  earth,  and  their  great  joy  therein.  Israel 
 were  prepared  for  the  Feast  of  Tabernacles,  by  the  Feast  of 
 Trumpets,  and  the  day  of  Atonement,  both  in  the  same  month  ; 
 so  way  shall  be  made  for  the  joy  of  the  Church  of  God,  in  its 
 glorious  stale  on  earth,  by  the  extraordinary  preaching  of  the 
 gospel,  and  deep  repentance  and  humiliation  for  past  sins,  and  the 
 great  and  long-continued  deadness  and  carnality  of  the  visible 
 Church.  Christ,  at  the  great  Feast  of  Tabernacles,  stood  in  Jer- 
 usalem and  ''  cried,  saying,  If  any  nian  thirst,  let  him  come  unto 
 *'  me.  and  drink,"  Sec.  :  signifying  the  extraordinary  freedom 
 and  riches  of  divine  grace  towards  sinners  at  that  day,  and  the 
 extraordinary  measures  of  ihe  Holy  Spirit  that  shall  be  then  giv- 
 en ;  agreeable  to  Rev.  xxi.  6,,  and  xxii.   17." 
 
 y  Ke\.  xxi,  3.  z  Rev.  xiL  1—^.  c  Acts  xxvi'.  9. 
 
AND  FEAST  OF  PENTECOST^  25$ 
 
 The  threatening  denounced  against  those  who  shall  not  come 
 up  to  keep  this  feast,  that  ufion  them  shall  be  no  rain,  he  under- 
 stands as  signifying  that  '•  they  shall  have  no  share  in  that  shower 
 of  divine  blessing  that  shall  then  descend  on  the  earth,  that  spi- 
 ritual rain  spoken  of,  Isa.  xliv.  3.,  but  that  God  would  give  them 
 over  to  hardness  of  heart  and  blindness  of  mind."* 
 
 Let  us  firmly  beiieve  the  predictions  and  promises  of  God  with 
 respect  to  this  glorious  period  ;  and  take  comfort,  in  the  present 
 low  state  of  the  Church,  from  the  assurance  that  he  "  shall  arise, 
 "  and  have  mercy  upon  Zion."  Although  it  should  be  our  lot  to 
 see  still  darker  times,  even  times  of  general  calamity  :  "  signs  in 
 "  the  sun,  and  in  the  moon,  and  in  the  stars  ;  and  upon  the  earth, 
 "  distress  of  nations,  with  perplexity,  the  sea  and  the  waves  roar- 
 "  ing  ;"  let  us  not  be  dejected,  but  remember  that  Jesus  hath 
 said  ;  "  When  these  things  begin  to  come  to  pass,  then  look  up, 
 "  and  lift  up  your  heads  ;  for  your  redemption  draweth  nigh." 
 Let  us  anticipate  the  accomplishment  of  the  promises  with  res- 
 pect to  the  future  glory  of  the  Church,  and  "  rejoice  before  the 
 "  Lord,  because  he  cometh."  Let  it  be  our  daily  concern,  ear- 
 nestly to  pray  for  his  coming,  and  to  look  for  this  blessed  event ; 
 saying,  in  the  exercise  of  holy  desire,  conjoined  with  a  lively 
 faith  ;  >'  Arise,  O  God,  judge  the  earth  :  for  thou  shall  inherit 
 ,"  all  nations  1" 
 
 *  Edwards  on  the  Revival  of  Religion  in  New  England,  p.  61—63. 
 
 END  OF  THE  FIRST  VOLUME. 
 
THE 
 
 USE  OF    SACRED  HISTORY  j 
 
 ESPECIALLY  AS  ILLUSTRATING  AND  CONFIRMING 
 
 GREAT  DOCTRINES  OF  REVELATION. 
 
 TO   -WHlCH  ARE  PREFIXED^ 
 
 TWO  DISSERTATIONS ; 
 
 THE  FIUST,  ON  THE  AUTHENTICITY  OF  THE  HISTORY  CONTAINED 
 
 IN  THfc    PENTATEUCH,    AND  IN  THE    BOOK   OF    JOSHUA  ; THE 
 
 SECOND,  PROVING  THAT  THE  BOOKS  ASCRIBED  TO  MOSES  WERE 
 ACTUALLY  WRITTEN  BY  HIM,  AND  THAT  HE  WROTE  THEM  BY 
 DIVINE  INSPIRATION. 
 
 TWO  VOLUMES  IJV  OJVE, 
 
 BY  JOHN  JAMIESON,  D.  D.  F.  A.  S.  S. 
 
 MINISTER  OF  THE  GOSPEL,  EDINBURGH. 
 
 VOL.  II. 
 
 HARTFORD : 
 
 i»RINTED  FOR  OLIVER  D.  COOKE. 
 1810. 
 
 \ 
 
 FKTBB  B.  GLBASON,    PRINTFF. 
 
Tri£ 
 
 USE  OF  SACRED  HISTORY, 
 PART   III. 
 
 ON  THE 
 
 USE  OF  SACRED  HISTORY, 
 
 As   ILLUSTRATING    AND     CONFIRMING     THE    GREAT   DOCTRINES 
 OF    REVELATION. 
 
 HAVING  taken  a  cursdrj^  view  of  the  History  oF  God's  ailcient 
 people,  as  containing  many  useful  lessons  ;  we  may  now 
 turn  our  attention  to  Scripture-History  in  general,  as  conjirming 
 ov  iliustrating  the  doctrines  of  revelation.  And  so  abundant  is  the 
 evidence,  which  God  is  pleased  to  give  us  of  the  truth  of  these, 
 that  scarcely  one  of  them  wants  this  attestation. — -It  is  only  a  few 
 of  the  more  important  doctrines  that  we  can  propose  to  illustrata 
 in  this  manner. 
 
 SECTION    I; 
 
 On  the  Being  and  Uni'y  of  God.— His  Tiein^  miist  be  matfer  of 
 Faith. —  His  Unity  demons' rated,  from  Cnation  ; — fronih:.s  w,n- 
 derful  Works,  for  the  del'verance  of  hit  Fro/ile  ;—frorn  'h-  Judi^-^ 
 ments  executed  on  the  gods  of  the  Hiathen  ; — from  the  jirc'tin' 
 plishment  of  Prophecy  ; — f  otn  the  Answer  (f  Prayer  • — ./'/  jnt 
 his  Faithfulness  to  his  Chu  ch  ; — from  (he  whole  work  of  Re^ 
 demfition  ; — from  his  Ojieraiion  on  the  Heart. 
 
 "  The  Sacred  History,"  as  one  justly  observes,  *'  is  the  history 
 "  of  God  himself."  It  is  desii^ned  as  a  peruianent  testimony  to 
 his  being.  This  is  made  known  by  the  light  of  nature.  But  it  is 
 the  will  of  God,  that  we  should  be  persuaded  of  this  doctrine, 
 fundamental  to  all  religion^  not  merely  by  reason,  but  by  faith  ; 
 
 Vol.  n,  A 
 
2  DN   THE   BEING  AND 
 
 and  that  our  faith,  with  respect  to  this  doctrine,  should  have  the 
 same  foundation  that  it  has  with  respect  to  any  other  contained  ire 
 his  word.  Therefore,  it  is  also  given  as  matter  of  revelation. 
 Nor,  in  the  volume  of  inspiration,  is  it  merely  taught  as  a  doc- 
 trine. It  is  demonstrated  as  a  fact.  We  learn  it  not  from  God's 
 word  only,  but  also  from  his  works.  How  often,  in  this  respect, 
 does  he  appeal  to  the  works  of  creation  ?  "  The  heavens  de- 
 "  clare  the  glory  of  God  ;  and  the  firmatrient  shevveth  his 
 *'  handi\voik."a  "  Ask  now  the  beasts,  and  they  shall  teach 
 '<  thee  ;  and  the  fowls  of  the  air,  and  ihey  shall  tell  thee  i 
 "  or  speak  to  the  earth,  and  it  shall  teach  thee  ;  and  the  fishes  of 
 "  the  sea  shall  declare  unto  thee.  VVhoknoweth  not  in  all  these, 
 "  that  the  hand  of  the  Lord  hath  wrought  this  ?  in  whose  hand 
 '•  is  the  soul  of  every  living  thing,  and  the  breath  of  all  mankind. "/5 
 In  the  account  given  of  the  creation,  we  have  an  exhibition  of 
 the  Creator  himself ;  "  God  created."  In  the  very  first  words 
 of  the  sacred  volume,  the  existence  of  God  is  contrasted  with  that 
 of  all  other  beings.  He  '•  created  in  the  beginning,"^  that  is, 
 "  the  beginning  of  the  creature"  or  creation. rf  This  declares 
 that  he  existed  before  all  things,  and  that  he  gave  being,  not  only 
 to  all  the  creatures,  but  to  time  itself. 
 
 A  similar  appeal  is  frequently  made  to  the  works  of  providence. 
 "  The  Lord  is  known  by  the  judgment  which  he  executeth."<? 
 It  is  thus  that  he  replies  to  those  fools  who  say  in  their  hearts, 
 "  No  (iod  ;"  who,  if  they  do  not  disbelieve  the  doctrine  of  his 
 existence,  wish  that  it  were  not  true,  and  act  as  if  assured  that  it 
 ■were  false,  especially  in  persecuting  his  Church.  God  "  scat- 
 "  tereth  the  bones  of  him  that  eneampeth  against"  her.  He 
 enables  her  to  "  put  them  to  shame,  because  God  hath  despised 
 "  them.'y  When  he  executes  upon  them  the  judgments  written 
 in  his  book,  men  are  made  to  say  ;  "  Verily  there  is  a  reward 
 "  for  the  righteous,  verily  he  is  a  God  that  judgeth  in  the  earth. "^ 
 They  fi'^d  it  necessary  to  acknowledge,  not  only  that  "  he  is," 
 but  that  he  is  the  "  rewarder  of  all  them  that  diligently  seek 
 "  him. "A  Of  this,  the  history  of  the  church  is  one  continued 
 proof  ;  as  appears  from  the  beautiful  compend  given  of  it  in  the 
 chapter  of  which  these  words  are  a  part.  All  that  they  did  or 
 suffered  was  ''  by  faith  ;"  and  their  success  clearly  shows,  that 
 their  faith  was  not  placed  on  a  nonentity. 
 
 Next  to  the  doctrine  of  the  existence  of -God,  none  claims  a 
 more  distinguished  place  than  that  of  his  tinity.  To  deny  the 
 unily  of  the  Supreme  being,  is  in  effect  to  deny  his  existence  : 
 and  this  may  bi.  one  reason  why  the  heathen  are  called  "  atheists 
 *^'  in  the  world."?  Hence  there  is  no  doctrine,  that  God  hath 
 been  at  more  pains  to  inculcate  and  confirm.  He  separated  one 
 nation  from  ail  the  rest  of  the  world,  as  a  peculiar  people,  for  the 
 
 a  Psal  xix.  1.  fj  Jobxii.  Y — 10.  c  Gen.  i.  1. 
 
 d  Mark  xiii.  19.  e  Psal.  ix.  10.  /Psal.  liii.  1,  5. 
 
 g  Psal.  Iviii.  U.  h  Hcb.  xi.  6.  i  Eph.  ii.  12. 
 
UNITY  GF  GOD.  3 
 
 j>reserva<Ion  of  this  important  tvuth.  He  employed  them  in 
 exhibiting  it  to  others,  and  by  means  of  them  he  confirmecl  it  in 
 the  sight  of  the  heathen.  "  Ye  are  my  witnesses,  saith  Jehovah, 
 "  and  my  servant  whom  I  have  chosen,  that  ye  may  know  and 
 "  believe  me,  and  understand  that  I  am  he  :  before  me  there  was 
 "  no  God  formed,  neither  shall  there  be  after  me."A- 
 
 The  Sacred  History  uniformly  attests  that  there  is  but  one 
 God,  and  that  this  is  Jehovah  the  God  of  Israel.  The  proof  that 
 Jehovah  is  God,  and  that  this  God  is  one,  is  indeed  the  same. 
 In  many  passages  of  Scripture,  these  two  are  inseparably  con- 
 joined. But  even  where  the  unity  of  God  is  not  expressly  de- 
 clared, the  revelation  of  himself  as  Jehovah  implies  the  doctrine 
 of  his  absolute  unity.  This  name  itself  excludes  every  idea  of 
 an  equal.  He  will  not  give  the  glory  of  it  to  another  :  for  it  de- 
 notes his  independence  and  self-existence,  and  therefore  the 
 unity  of  his  essence.  Hence,  all  those  operations  by  which  he 
 manifests  that  he  is  Jehovah,  equally  declare  him  to  be  the 
 One  God. 
 
 The  law,  given  to  God's  peculiar  people,  is  a  1-vey  to  their  his" 
 tory,  and  their  history  is  a  practical  commentary  on  their  law> 
 and  a  continued  proof  of  its  divine  origin.  As  several  of  the 
 precepts  of  the  moral  law,  and  many  of  the  positive  injunctions, 
 teach  or  guard  the  doctrine  of  the  unity  ;  when  God  would  com- 
 mit this  law  to  the  church,  he  infolds  it  in  an  historical  narrative, 
 which  throws  the  greatest  light  on  this  fundamental  doctrine. 
 
 I.  He  would  not  have  the  sons  of  Jacob  to  consider  him  merely 
 as  their  Father,  who  had  "  made  them,  and  established"  them, 
 as  a  people  :  for,  like  other  nations,  they  might  have  believed 
 this,  however  inconsistently,  without  acknowledging  that  he  was 
 the  one  true  God.  He  therefore  reveals  himself  as  "Jehovah, 
 ^'  the  creator  of  the  ends  of  the  earth  ;'V  and  addresses  his  pecu- 
 liar people  in  this  language  :  "  Thus  saith  Jehovah  thy  redeemer^ 
 "  and  he  that  formed  thee  from  the  womb,  I  am  Jehovah  that 
 "  maketh  all  things^  and  stretcheth  forth  the  heavens  alone,  that 
 "  spreadeth  abroad  the  earth  by  myself."m  He  accordingly  pre- 
 faces the  volume  of  revelation  with  a  particuUir  account  of  the 
 work  of  creation,  which  none  but  himself  could  give  :  and  from 
 this  account,  as  well  as  from  a  great  many  other  passages,  it  is 
 most  evident  that  this  was  wholly  the  work  of  One  Being.  The 
 idolatry  of  the  Gentiles  consisted  in  worshipping  the  creatures 
 instead  of  God.  To  prevent  the  imitation  of  this  idolatry,  and 
 to  illustrate  its  absurdity,  he  enumerates  the  various  parts  of  cre- 
 ation, and  shews  that  they  were  all  the  works  of  his  hands.  The 
 most  of  the  heathen  nations  worshipped  the  host  of  heaven, 
 either  expressly,  or  under  the  disguise  of  different  proper  names 
 or  peculiar  symbols.     But,  in  the  history  of  creation,  the  church 
 
 k  Isa.  xliii,  10.  /  Isa.  xl.  28.  m  Isa.  xliv.  24. 
 
4  ON  THE  BEING  AND 
 
 IS  taught  that  the  sun,  moon,  and  stars  were  all  the  workmanship 
 of  her  God,  For  he  wlio  "  created  the  heaven  and  the  earth,"n 
 "  finislied  all  the  host  of  them."o  On  this  subject,  Bnosset  has 
 an  observation,  which  merits  our  attention.  "  It  pleased  the 
 "  great  Artificer,"  he  says,  "  to  create  the  light,  even  before  he 
 "  reduced  it  to  the  form  he  gave  it  in  the  sun  and  stars  :  because 
 f''  he  meant  to  teach  us,  that  those  great  and  glorious  luminaries, 
 f  of  which  some  have  thought  fit  to  make  deides,  had,  in  them- 
 *'  selves,  neither  that  precious  and  shining  fiiatter,  whereof  they 
 *'  were  composed,  nor  the  admirable  form  to  >vhich  we  see  them 
 "  reduced  "/z 
 
 It  was  held  in  a  great  part  of  the  East,  that  there  were  two 
 first  principles  ;  the  one  the  cause  of  good  ;  the  other,  of  evil  ; 
 the  one  presidiui;^  over  light,  and  the  other,  over  darkness.  But 
 the  sacred  historian  declares  that  light  and  darkness  are  equally 
 under  the  power  of  the  God  of  Israel. 7  The  language  of  God, 
 in  his  prophetical  address  to  Cyrus,  contains  a  beautiful  illustra- 
 tion of  this  history  Its  force  and  beauty  especially  appear,  when 
 we  reflect  that  Cyrus  was  the  leader  of  that  very  people  who 
 zealously  adhered  to  the  doctrine  of  two  first  principles,  and  with 
 ■whom  it  seems  to  have  originated.  "  I  am  Jehovah,  and  there 
 *'  is  none  else,  there  is  no  God  besides  me  :  I  girded  thee, 
 *'  though  thou  ha^t  not  known  me  :  that  they  may  know  from  the 
 f  rising  of  the  sun,  and  from  the  west,  that  there  is  none  besides 
 *'  me,  1  am.  Jehovah,  and  there  is  notie  else.  I  form  the  li^ht 
 *'  and  create  darkness  :  I  make  /leace  and  create  evil :  I  Jehovah 
 .*f  do  all  these  things.'V 
 
 The  heathen  nations  «  changed  the  glory  of  the  uncorruptible 
 "  God,  into  an  image  made  like  to  corruptible  man,  and  to  birds 
 *'  and  four-footed  beasts,  and  creeping  things."*  The  worship  of 
 the  Egyptians  was  uncommonly  vile.  They  worshipped  the  ox, 
 the  lion,  the  dog,  the  cat,  the  goat,  the  ape,  the  crocodile,  the 
 ichneumon,  8cc.  The  Israelites,  who  had  sojourned  so  long 
 among  this  idolatrous  race,  were  deeply  tainted  with  their  pollu- 
 tions. To  pour  contempt  on  this  debasing  worship.  God  carries 
 his  people  back  to  the  beginning  of  all  things  ;  and  shews  them 
 the  fowl  generated  from  the  waters,  and  the  quadruped  and  rep- 
 tile rising  from  tiie  earth,  at  his  command.  If  the  body  of  man 
 himself  was  formed  from  the  dust,?  it  must  be  a  very  unfit  image 
 of  its  Former  :  as  it  afterwards  appears,  from  the  denunciation  of 
 the  sentence  of  death:  that  notliing  could  be  more  absurd  than  to 
 deify  and  adore  a  dead  man.  Well,  therefore,  may  we  say  with 
 Hezckiah  ;  '  C^  Jehovah  of  hosts, — thou  art  the  God,  even  thou 
 "  alone  of  all  the  kingdoms  of  the  earth  ;  thou  hast  made  heaven 
 «  and  earlh."« 
 
 n  Gen.  i.  1.  0  Gen.  ii.  2.  /i  Universal  Hist.  Vol.  i.  Part  Z 
 
 q  Gen.  i.  3 — 5.       r  Isa.  xlv.  5 — 7.        s  Rom.  i- 23. 
 /  Geo,  ii.7.  u  Isa.  xxxvii.  16. 
 
UNITY  OF  GOD.  Q 
 
 11.  He  records  the  wonderful  tuorks  which  he  performed,  and 
 the  temfioral  dtlivcrances  wiiich  he  gave  to  liis  Cliurch,  as  proofs 
 of  his  being  the  only  true  God.  She.  on  this  ground,  acknowl- 
 edges his  uniry  :  "  Thou  art  great,  and  dost  wondrous  things  : 
 "  thou  art  God  alone. "z^  He  appeals  to  the  redemption  which 
 he  should  give  his  people  tV<)in  Egypt,  in  proof  of  his  claim  to 
 the  character  of  Jehovah,  and  of  his  peculiar  relation  to  them  ; 
 ."  I  will  redeerh  you  with  a  stretchcd-out  arm,  and  with  great 
 "  judgment.  And  1  will  take  you  to  me  for  a  people,  and  1  will 
 "  be  to  you  a  God  :  and  ye  shall  know  that  I  am  Jehovah  your 
 "  God,  which  bringeth  you  out  from  under  the  burdens  of  the 
 "  Egyptians."!;  It  was  his  will  that  his  unity  should  appear  from 
 these  works.  Therefore  he  thus  addresses  Israel  :  "  Hath  God 
 "  assayed  to  take  him  a  nation  from  the  midst  of  another  nation, 
 *'  by  temptations,  by  signs,  and  by  wonders,  and  by  war,  and  by 
 "  a  mighty  hand,  and  by  a  stretched  out  arm,  and  by  great  ter- 
 "  rors,  according  to  all  that  JEHOVAH  your  God  did  for  you  in 
 "  Egypt  before  your  eyes  I  Unto  thee  it  was  shewed,  that  thou 
 "  mightest  know  that  Jehovah  he  is  God  j  there  is  none  else  be- 
 «  sides  him."  By  the  record  of  these  illustrious  facts,  he  would 
 have  his  people  perpetually  reminded  pf  this  fundamental  doc- 
 trine, and  confirmed  in  the  belief  of  it.  For  he  adds  :  "  Know 
 "  therefore  this  day,  and  consider  it  in  ihine  heart,  that  Jehovah 
 "  he  is  God  in  heaven  above,  and  uppn  the  earth  betieath  :  there 
 ^  is  none  else."w 
 
 1.  With  this  view  were  those  works  recorded,  whicli  immediate- 
 ly displayed  the  mercy  of  God  towaids  his  people.  For  they  were 
 recorded  for  the  use  of  the  church  in  all  ages,  with  the  very  same 
 design  with  which  they  were  at  first  peiformed.  Were  the 
 Jsraelites  miraculously  preserved  in  the  desert  ?  It  was  to  prove, 
 that  their  God  alone  was  worthy  of  faith  and  adoration  :  •'  I  have 
 *'  led  you  forty  years  in  the  wilderness  :  your  clothes  are  not 
 *'  waxen  old  upon  you,  and  thy  shoe  is  not  waxen  old  upon  thy 
 "  foot.  Ye  have  not  eaten  bread,  neither  have  you  drunk  wine, 
 "  or  strong  drink  :  that  ye  mii^ht  kriow  that  1  am  Jehovah  your 
 *'  God."ar  Did  the  waters  of  Jordan  divide  before  them,  as  soon 
 as  the  feet  of  the  priests  rested  in  them  ?  It  was  that  they  might 
 know,  that  "  the  living  God  was  among  them  ;"  and  that  the  ark 
 ■which  passed  over  before  them,  was  ''  the  ark  of  the  covenant  of 
 "  the  Lord  of  all  the  earth."!/ 
 
 2,  His  works  oi  judgment  have  the  same  end.  When  he  con- 
 founds his  enemies,  and  troubles  them  for  ever ;  when  he  puts 
 them  to  shame,  and  makes  them  to  perish  ;  it  is  that  '•  men  may 
 *'  know,  that  he  whose  name  alone  is  Jehovah,  is  the  most  higjj 
 *'  over  all  the  earth. "z  It  is  his  pleasure,  that  even  his  incorrig- 
 ible adversaries  may  have  such  ample  evidence  of  this,  that  they 
 
 ■u  Psal.  Ixxxvi,  10.  v  Exod.  vi  6,  7.  Tf  Deut.  iv.  34,  S5,  39. 
 
 X  Deut.  xxix.  5,  6.  ij  Josh.  iii.  10,  1 L  ~.  Psal.  l::xxiij.  18. 
 
6  ON   THE   BEING   AND 
 
 shall  either  acknowledge  it,  or  be  left  without  excuse.  He  there- 
 fore says  to  Pharaoh  ;  "  I  will  send  all  my  plagues  upon  thine 
 "  heart,  and  upon  thy  servants,  and  upon  thy  people  :  that  thou 
 *'  mayest  know  that  there  is  none  like  me  in  all  the  earth. "a  Is 
 Nebuchadnezzar  driven  from  his  dignity  ?  Hath  he  a  beast's 
 heart  given  unto  him  ?  It  is  "  to  the  intent  that  the  living  may 
 "  know  that  the  Most  High  ruleth  in  the  kingdom  of  men. "6 
 
 3.  From  the  wonderful  works  recorded  in  scripture,  it  is  evident, 
 that  Ihc  /iotver  of  Jkhovah  is  alike  in  alllhe  regions  of  the  earth. 
 The  heathen  had  strange  ideas  of  divine  power.  They  not  only 
 affixed  limits  to  it  ;  but  supposed  that  the  power  of  one  god  was 
 confined  to  one  territory,  and  tliat  of  another  to  another  A  peo- 
 ple who,  according  to  their  vain  imaginations,  v/ere  perfectly  safe 
 under  the  protection  of  their  tutelar  deity,  could  derive  no  bene- 
 fit from  one  who  was  a  stranger  to  their  country.  If  worshipped 
 by  a  hostile  nation,  they  frequently  viewed  him  a:s  their  enemy. 
 They  indeed  considered  their  deities  in  the  same  light  with  their 
 earthly  princes,  whose  dominions  had  certain  boundaries,  and 
 who  protected  their  subjects  at  the  expense  of  their  neighbours. 
 They  seem  to  have  imagined,  that  the  power  of  particular  deities 
 bore  an  exact  proportion  to  the  comparative  strength  or  weakness 
 of  the  people  that  worshipped  them  ;  or  to  the  grandeur  or  ap- 
 parent meanness  of  their  worship.  When  God  sent  lions  among 
 tiie  heathen  who  had  been  placed  in  the  land  of  Israel  by  the 
 king  of  Assyria,  they  considered  the  visitation  as  a  token  of  his 
 displeasure  and  therefore  of  his  power  ;  but  had  no  idea  tliat  this 
 extended  beyond  the  limits  of  Palestine.  They  supposed  that 
 he  had  sent  these  lions  to  "  slay  them,  because  they  knew  not  the 
 "  manner  of  l/ie  God  of  the  land."c 
 
 Why  was  the  army  of  Sennacherib  destroyed  ;  and  why  was 
 this  signal  destruciion  recorded  ?  That  it  might  be  known,  that 
 the  God  of  Israel  was  the  only  true  God,  That  haughty  con- 
 queror, when  he  came  against  Judah,  imagined  that  he  had  to  do 
 Avith  a  deity  like  those  of  the  conquered  countries.  "  Who  was 
 "  there,"  does  lie  say,  "  among  all  the  gods  of  the  nations  that  my 
 "  fathers  utterly  destroyed,  that  could  deliver  his  people  out  of 
 *'  mine  hand,  that  your  God  should  be  able  to  deliver  you  ?  As  the 
 "  gods  of  the  nations  of  other  lands,  have  not  delivered  their  peo- 
 "  pie  out  of  mine  hand,  so  shall  not  the  God  of  Hezekiah  deliver 
 "  his  people  out  of  mine  hand.'W  Jerusalem,  he  concluded, 
 must  become  an  easy  prey,  because  she  had  not  an  host  of  ima- 
 ges to  defend  her  ;  and  the  ark,  the  only  thing  to  which  he  could 
 give  the  name,  seemed  unworthy  of  being  compared  with  those 
 he  had  already  conquered.  "  As  my  hands  have  found  the 
 *'  kingdoms  of  the  idols,  and  whose  graven  images  did  excel 
 "  them  of  Jerusalem  and  of  Samaria  :  shall  1  not,  as  I  have  done 
 
 cExod.  ix,  14.    See  also  Ezek.  XXV. ir.  6  Dan. iv.  17. 
 
 c  2  Kings  xvii.  26.  d  2  Chron.  xxxii.  14,  \7. 
 
UNITY  OF  GOD.  7 
 
 «  to  Samaria  and  her  idols,  so  do  to  Jerusalem  and  her  idols  ?"e 
 He  argues,  in  proof  of  the  imbecility  of  the  God  of  Israel,  from  his 
 tame  submission  to  the  insults  that,  as  he  supposed,  Hczekiah 
 had  offered  to  him,  in  overthrowing  his  images,  and  impoverish- 
 ing his  worship  :  evidently  insinuating,  that  if  he  could  not 
 avenge  himself  on  so  poor  a  prince  as  Hezekiah,  one  who  had 
 vanquished  so  many  nations  could  have  nothing  to  fear  from  him. 
 Thus  he  impiously  addresses  the  servants  of  the  king  :  "  If  ye 
 "say  unto  mc.  We  trust  in  Jehovah  our  God  :  is  not  that  he, 
 "  whose  high  places,  and  whose  altars  Hezekiah  hath  taken  away, 
 "  and  hath  said,— ^Ye  shall  worship  before  this  altar  in  Jerusa- 
 «  lem  ?'/. 
 
 Hezekiah,  in  his  solemn  address  to  God,  represents  this  as  a 
 controversy  in  vihich  the  honour  of  deity  is  peculiarly  concerned- 
 He  pleads  for  deliverance,  and  he  obtains  it,  as  a  proof  of  the  su- 
 preme dominion  of  Jehovah,  of  his  absolute  unity  as  God.  He 
 said,  "  O  Jehovah  God  of  Israel,  which  dwellest  between  the 
 "  cherubims,  thou  art  the  God,  even  thou  alone,  of  all  the  kiag- 
 "  donis  of  the  earth,  thou  hast  made  heaven  and  earth. — Now 
 '«  therefore, — save  thou  us  out  of  his  hand,  that  all  the  kingdoms 
 "  of  the  earth  may  know  that  thou  art  the  Lord  God,  even  thou 
 «  only."  And  what  answer  did  he  receive  ?  "  Thus  saith  Jeho- 
 *'  VAH  God  of  Israel,  that  which  thou  hast  prayed  to  me,  against 
 "  Sennacherib  king  of  Assyria,  I  have  heard.  This  is  the  word 
 *'  that  Jehovah  hath  spoken  concerning  him, — Because  thy  rage 
 "  against  me,  and  thy  tumult  is  come  up  into  mine  ears,  therefore 
 «  I  will  put  my  hook  in  thy  nose,  and  my  bridle  in  thy  lips,  and 
 «  I  will  turn  thee  back  by  the  way  by  which  thou  camest.",§"  This 
 arrogant  ravager  is  described  as  a  wild  beast,  muzzled  and  man- 
 aged at  the  will  of  his  keeper  :  and,  as  if  God  would  give  him 
 the  most  humiliating  proof  of  his  folly,  he  is  saved  from  the 
 stroke  of  the  destroying  angel,  and  suffered  to  return  into  his 
 own  land,  that  even  there  he  might  be  a  monument  of  the  impo- 
 tency  of  his  idol,  and  of  the  power  of  Jehovah,  the  God  of  Israel, 
 whom  he  had  blasphemed.  For  he  was  slain  by  his  sons,  while 
 "  worshipping  in  the  house  of  Nisroch  /lis  god."/i 
 
 4.  The  same  wonderful  works  afford  a  demonstration  of  the 
 unity  of  God,  as  they  display  his  absolute  power  over  all  nalure. 
 The  heathen  not  only  divided  the  nations,  but  made  a  i>ariition  of 
 nature  itself  among  their  false  gods.  One  presided  over  the 
 thunder,  another  over  the  wind.  The  power  of  one  was  greatest 
 on  earth,  the  ,don,inion  of  another  was  confined  to  the  sea.  One 
 tvas  lord  of  heaven,  another  reigned  in  hell.  They  had  their 
 gods  of  the  hills,  and  their  gods  of  the  valleys  ;  their  gods  of 
 the  woods,  and  their  gods  of  the  waters.  But  Jehovah  hath 
 manifested  his  dominion  over  all  the  creatures,  and  made  every 
 
 e  Isa.  X.  10,  11.  /  2  Kings  xviij.  22. 
 
 g  2  Kings  Kix.  15, 19, 20,  21,  28.  A  2  Kings  xix.  27. 
 
8  ON   THE   BEING   AND 
 
 part  of  nature  obedient  to  his  word.  As  he  had  displayed  his 
 sovereis;nty  over  tlie  thunder,  in  renderins^  it  the  iiislrunient  of 
 destruction  in  K^ypt.  he  did  so  in  like  manner  in  causing  it  to 
 cease.  Thus  Moses  said  to  Pharaoh  ;  "  1  will  spread  out  my 
 "  hands  to  Jkhovah,  and  the  thunder  shall  cease,  neither  shall 
 "  there  be  anv  more  hail,  that  thou  mayest  know  how  that  the 
 "  earth  is  Jkhovah's."?  He  destroyed  the  frogs  which  he  had 
 sent,  and  severed  the  land  of  Goshen,  where  his  people  dwelt, 
 from  the  rest  of  Egypt,  so  that  there  were  no  swarms  of  flies 
 there  ;  that  he  might  shew  that  the  meanest  an.l  n.inutest  crea- 
 tures were  his  hosts,  and  that  the  Egyptinns  might  know  that 
 there  was  ••  none  like  unto  Jehovah."  that  he  was  "the  Lord 
 *'  in  the  midst  of  the  eanh."/c  Fhe  Egyptians  learned  to  their 
 cost  ihut  tlie  winl  urd  sea  obeyed  him.  Aftef  they  ventured  into 
 '  the  channel  of  the  Red  Sea,  they  ci  icd  out  in  despair,  "  Let  us  flee 
 "  from  the  face  of  Israel  ;  for  Jehovah  fighteth  for  them  against 
 *<  the  Egyptians.''/  The  Syrians,  wiien  defeated  by  the  Israelites, 
 gave  this  as  the  reason  ;  *'  Their  gods  are  gods  of  the  hills,  there- 
 ''  fore  they  were  strorrger  than  we  ;  bu'  let  us  fight  against  them 
 *'  in  the  plain,  and  surely  we  shall  he  stronger  than  they."  But 
 even  under  the  wicketl  Aliab,  God  crowned  Israel  with  victory,  to 
 vindicate  his  claim  to  universal  dominion.  '•  There  Came  a  man 
 "  of  God  and  spake  unto  the  king  of  Israel,  and  said,  Thus  saith 
 "  Jehovah,  Beciuse  the  Syrians  have  said,  Jehovah  is  God  of 
 "  the  hills,  but  he  is  no^  God  of  the  vallies  ;  therefore  will  I  de- 
 "  liver  all  this  great  multitude  into  thine  hand,  and  ye  shall  know 
 "  that  I  am  Jehovah. "m 
 
 In  the  antediluvian  age,  the  posterity  of  Cain  had  openly  apos- 
 tatized from  the  worship  of  Ciod,  and  ev6n  the  professors  of  the 
 true  religion  almost  universally  lived  as  if  there  had  been  no  God. 
 He  was  therefore  pleased,  in  the  most  awfid  manner,  to  assert  his 
 exclusive  claim  to  the  rii^hts  of  dei.'v.  and  to  display  his  imiver- 
 sal  dominion.  This  he  did  by  the  deluge.  No  one  could  destroy 
 the  earth,  but  its  Creator  and  Lord.  "  Jehovah  said,  1  will  de- 
 "  stroy  man  whom  I  have  created,  frou)  the  face  of  the  earth, 
 "  both  man  and  beast. —  Behold  I,  even  1,  do  bring  a  flood  of  waters 
 "  upon  the  earth. — l'>ery  living  substance  that  1  have  made  will 
 *'  I  destroy. "«  This  tremendous  dispensation  was  especially  de- 
 signed as  a  lesson  to  succeeding  generations.  Noah  and  Shem^ 
 in  whose  line  the  promise  ran,  li^ed  for  ceniuries  after  the  flood, 
 as  witnesses  of  the  truth  of  this  judgment,  and  thus  of  the  divine 
 tinity  and  dominion.  They  could  appeal  to  this  awful  proof,  in 
 contending  against  the  corruptions  of  the  nvw  world,  and  par- 
 ticularly against  the  first  appearances  of  idolatry.  In  succeeding 
 ages,  a  similar  appeal  was  made,  by  the  professors  of  the  true 
 religion,  to  the  deluge  as  a  fact  that  could  admit  of  no  dispute, 
 and  as  a  decisive  evidence  of  the  power  and   providence  of  the 
 
 i  Exod.  ix  29.  k  Exod.  viii.  10.  22.  I  Chap.  xiv.  25, 
 
 m  1  Kings  xx.  23,  28.       n  Gen.  vi.  7, 17 ;  vii.  4. 
 
Unity  of  god.  V 
 
 God  whom  they  adored.  Did  the  wicked  say,  "  How  doth  God 
 "  know  ?  can  he  jude;e  through  the  dark  cloud  ?"  His  servants 
 had  this  reply  in  readiness  ;  "  Hast  thou  marked  the  old  way 
 "  which  wicked  men  have  trodden  ?  which  were  cut  down  out  of 
 "  time,  whose  foundation  was  overflown  with  a  flood  ;  which  said 
 "  unto  God,  Depart  from  us  ;  and  what  can  the  Almighty  do  for 
 «  them  ?"o 
 
 5.  By  means  of  these  wonderfiil  works,  even  the  heaiheh  have 
 been  convinced.^  that  Jehovah  was  the  God  of  heaven  and  earth. 
 Naaman  tlie  Syrian,  when  delivered  from  his  leprosv,  in  conse- 
 quence of  using  the  means  prescribed  by  the  prophet  of  Jeho- 
 vah, made  this  confession  ;  "  Behold,  now  I  know  that  there  is 
 •'  no  God  in  all  the  earth  but  in  Israel. "/^  Nebuchadnezzar  was 
 a  biuer  enemy  to  the  God  of  Israel,  and  a  violent  persecutor  of 
 his  people.  He  said  in  his  heart,  "  I  will  ascend  into  heaven,  I 
 "  will  exalt  my  throne  above  the  stars  of  God  ;  I  will  sit  also 
 "  upon  the  mount  of  the  congregation,  in  the  sides  of  the  north. "7 
 He,  accordingly,  had  destroyed  the  temple  of  God,  carried  off 
 the  sacred  vessels,  and  "  put  them  in  his  temple  at  Baby  Ion. "r 
 Israel  had  never  known  an  oppressor  like  him.  Others  h;id 
 "  devoured  him,^'  by  feeding  on  his  flesh.  But  this  unrelenting 
 adversary  accomplished  a  more  thorough  destruction  :  "  Nebu- 
 "  chadnezzar  king  of  Babylon  hath  broken  bis  bones. "s  We  110 
 where  read  of  a  prouder  or  more  insolent  enemy  of  God.  He 
 indeed  set  himself  upas  a  god  to  his  subjects  5  for  he  would  have 
 them  all  to  believe  as  he  did,  and  to  worsiiip  that  idol  to  wliich 
 he  decreed  divine  homage.  But  even  this  haughty  adversary- 
 God  was  "  able  to  abase."  When  he  saw  the  miiaculous  de- 
 liverance of  the  three  faithful  witnesses,  who  would  not  on  any 
 account  bow  the  knee  to  the  image  which  he  had  erected,  he  was 
 fconvinced  of  the  superiority  of  their  God  to  all  his  idols.  "  There 
 "  is  no  other  God,'*  he  said,  "  who  can  deliver  after  this  sort.'V 
 But  as  his  conviction  was  partial,  it  seems  to  have  been  only  of 
 short  duration.  Jehovah  would  therefore  humble  him  yet  more. 
 tte  must  himself  be  the  monument  of  almighty  power.  He  was 
 as  a  beast  before  God,  and  he  had  acted  the  part  of  a  wild  beast  to 
 his  heritage.  He  is  therefore  sent  to  herd  with  the  beasts,  and  "  a 
 "  beast's  heart  is  given  unto  him,"  till  he  should  "  know  that  the 
 "  Most  High  ruleth  in  the  kingdom  of  men  "m-  After  this  awful 
 visitation,  we  find  this  once  haughty  monarch  making  the  follow- 
 ing declaration  :  "  Mine  understanding  returned  unto  me,  and  I 
 *'  blessed  the  Most  High,  and  I  praised  and  honoured  him  that 
 "  liveth  for  ever,  whose  dominion  is  an  everlasting  dominion,  and 
 "  his  kingdom  is  from  generation  to  generation.  And  all  the  in- 
 "  habitants  of  the  earth  ate  reputed  as  nothing  ;  and  lie  doth  uc- 
 *'  cording  to  his  will  in  the  army  of  heaven,  and  among  the  iri- 
 
 0  Job  xxii.  13,  15 — 17.       /i  2  Kings  v.  15.  g  Isa.  xiv.  13. 
 
 r  2  Chron.  xxxvi.  7.  «  Jer.  I.  17.  (  iJan.  iii.  29, 
 
 u  Chap.  iv.  25. 
 
 Vol.  H.  B 
 
10  ON   THE  BEING  AND 
 
 "  habitants  of  the  earth  ;  and  none  can  stay  his  hand,  or  say  untO' 
 «  him,  What  dost  thou  V'v 
 
 Cyrus  was  a  strartger  to  the  God  of  Israel.  But  this  God  thus 
 addresses  him  in  prophecy,  delivered  several  centuries  before  he 
 was  born  ;  ''  I  will  loose  the  loins  of  kings,  to  open  before  him 
 "  the  two-leaved  gates,  and  the  gates  shall  not  be  shut. — And  I 
 "  will  give  thee  the  treasures  of  darkness,  and  hidden  riches  of 
 "  secret  places,  that  thou  mayest  know  that  I  Jehovah,  whicli 
 "  call  thee  by  thy  name,  am  the  God  of  Israel. "w  And  Cyrus  was 
 made  to  knoto  this,  and  seems  to  have  had  some  sort  of  persua- 
 sion of  the  truth  of  divine  revelation.  Therefore  he  made  this 
 proclamation  throughout  his  dominions  :  "  Thus  saith  Cyrus  the 
 *'  king  of  Persia,  Jehovah  the  God  of  heaven  hath  given  me  all 
 "  the  kingdoms  of  the  earth,  and  he  hath  charged  me  to  build 
 "  him  an  house  at  Jerusalem  which  is  in  Judah.  Who  is  there 
 "  among  you  of  all  his  people  ?  his  God  be  with  him,  and  let  him 
 "  go  up  to  Jerusalem, — and  build  the  house  of  Jehovah  the  God 
 "  of  Israel,  (he  is  the  God.")^ 
 
 In  like  manner,  when  Darius  knew  the  miraculous  deliverance 
 of  Daniel  from  the  power  of  the  lions,  he  thus  proclaimed  the 
 power  of  Jehovah  to  all  his  subjects  :  "  I  make  a  decree,  that 
 ♦'  in  every  dominion  of  my  kingdom,  men  tremble  and  fear  be- 
 «  fore  the  God  of  Daniel  4  for  he  is  the  living  God,  and  stedfast 
 ♦'  for  ever,  and  his  kingdom  that  which  shall  not  be  destroyed, 
 "  and  his  dominion  shall  be  even  unto  the  end.  He  delivereth 
 "  and  rescueth  ;  and  he  worketh  signs  and  wonders  in  heaven 
 "  and  in  earth.";/ 
 
 m.  The  judgment  that  Jehovah  hath  executed  on  the  gods  of 
 the  heathen,  affords  a  striking  demonstration  of  his  being  the 
 only  true  God.  They  could  give  no  protection  to  their  worship- 
 pers, for  they  could  not  deliver  themselves.  One  bitter  ingre- 
 dient, in  the  tenth  and  last  plague  that  God  brought  upon  the 
 Egyptians,  was  the  destruction  of  their  idol-deities.  This  proof 
 would  he  give  his  people,  that  he  alone  had  a  claim  to  the  char- 
 acter of  God.  "  I  will  pass  through  the  land  of  Egypt  this  night, 
 "  and  will  smite  all  the  first-born  in  the  land  of  Egypt,  both  man 
 "  and  beast,  and  against  all  the  gods  of  Egypt  1  will  execute 
 "  judgment ;  1  am  Jehovah. "r  Doubtless,  it  was  also  meant  as 
 a  reproot  to  the  Israelites,  for  their  folly  and  wickedness  in  adopt- 
 ing the  impure  worship  of  Egypt  :  and  as  a  warning  against 
 such  idolatry  for  the  future.  For  he  thus  speaks  concerning  Is- 
 rael many  ages  afterwards  :  "  In  the  day  that  I  lifted  up  mine 
 "  hand  to  bring  them  forth  of  the  land  of  Egypt, — then  said  I 
 *'  unto  them.  Cast  away  every  man  the  abominations  of  his  eyes, 
 *'  and  defile  not  yourselves  with  the  idols  of  Egypt :  I  am  Jeho- 
 
 V  Dan.  iv.  34.  35.  nv  Isa.  xlv.  1,3.  x  Ezra  L  2,  3. 
 
 y  Dan.  vi.  25—27.  z  Exod.  xii.  12. 
 
UNITY  OF  GOD.  li 
 
 **  VAH  your  God. "a  Some  think  that  the  threatening  refers  to 
 •  the  destruction  of  those  beasts  that  the  Egyptians  worshipped. 
 Indeed,  as  they  worshipped  four-footed  beasts,  and  fowls,  and 
 creeping  things,  it  is  natural  enough  to  suppose,  that  a  number 
 of  these  gods  would  be  involved  in  the  destruction  of  the  first- 
 born ;  for  it  extended  to  both  man  and  beast  But  it  is  scarcely- 
 credible,  that  all  the  brute  creatures  which  they  worshipped  were 
 first-born  ;  and  we  know  that  they  had  deities  of  another  kind. 
 Now,  this  judgment  reached  all  their  gods.  It  is  therefore  ne- 
 cessary to  suppose,  that  it  operated  in  various  ways.  It  is  proba- 
 ble that  the  divine  vengeance  extended  to  all  the  brutes  which 
 they  worshipped  ;  and  that  at  the  same  time  their  idols  were 
 destroyed.  The  Hebrew  writers  say,  that  God  "  threw  down  all 
 *'  the  images  of  their  abominations,  so  that  they  were  broken  in 
 *'  pieces."^  According  to  the  Chaldee  Paraphrast,  the  idols  of 
 metal  were  melted,  those  of  stone  or  earth  were  broken,  and  those 
 of  wood  were  reduced  to  ashes.  In  the  writings  of  the  heathen, 
 there  are  various  allusions  to  this  event ;  although,  according  to 
 their  usual  way,  mixed  with  fables. c 
 
 Similar  was  the  judgment  executed  on  Dagon  the  idol  of  the 
 Philistines,  when  they  presumed  to  bring  in  the  ark,  as  a  captive, 
 into  the  temple  of  their  god.  Their  deity  fell  down  prostrate 
 before  the  ark  of  God,  and  was  broken  in  pieces  ;  so  that  his 
 foolish  worshippers  were  forced  to  make  this  acknowledgment  to 
 the  God  of  Israel  j  "  His  hand  is  sore  upon  us,  and  upon  Dagon 
 "  our  god.^c^ 
 
 Jehovah  pours  contempt  on  the  idols  of  Babylon,  when  pre- 
 dicting their  fate  :  "  Bel  boweth  down,  Nebo  stoopeth,  their  idols 
 *'  were  upon  the  beasts,  and  upon  the  cattle  :  your  carriages 
 *'  were  heavy  laden,  they  are  a  burden  to  the  weary  beast. 'V 
 The  prophecy  refers  to  the  destruction  of  these  idols  by  the  Per- 
 sians, who,  because  of  the  preciousness  of  the  metals  of  which 
 they  were  made,  brake  them  in  pieces,  and  carried  them  away 
 into  their  own  country,  to  convert  them  to  other  uses.  Thus  he 
 also  speaks  by  Jeremiah  ;  "  Babylon  is  taken,  Bel  is  confounded, 
 *'  Merodach  is  broken  in  pieces  ;  her  idols  are  confounded,  her 
 "  images  are  broken  in  pieces. 'y  And  he  appeals  to  the  general 
 destruction  he  should  bring  on  the  idols  of  the  heathen,  as  a  proof 
 of  their  vanity,  and  of  his  own  sole  dominion  :  *"•  Jehovah  is  the 
 "  true  God,  he  is  the  living  God,  and  an  everlasting  king  :  at  his 
 "  wrath  the  earth  shall  tremble,  and  the  nations  shall  not  be  able 
 "  to  abide  his  indignation.  Thus  shall  ye  say  unto  them.  The 
 "  gods  that  have  not  made  the  heavens,  and  the  earth,  even  they 
 "  shall  perish  from  the  earth,  and  from  under  these  heavens.— 
 «  They  are  vanity,  and  the  work  of  errors  :  in  the  time  of  their 
 
 a  Ezek.  xx.  6, 7.        b  Pirke  Eliezer.  chap.  48.        c  Vid.  Bocharti  Hie- 
 rozoic.  vol.  i.p.  343,  616,  644.  VVitsii  Egyptiac.p.  219.    Pol.  Synops.  in  loc. 
 d  1  Sam.  V.  3,  4,  7.  e  Isa.  xlvi.  1.  fl^v.l  2. 
 
12  ON    THE   BEING   AND 
 
 *'  visitation  they  shall  perish.  The  portion  of  Jacob  is  not  like 
 *'  ihem  :  for  he  is  the  former  of  all  things  ; — Jehovah  of  hosts 
 *>  is  his  name."^' 
 
 IV.  The  accomplishment  of  ^ro/?Aec!/ is  another  proof  of  the 
 divine  unity.  This  is  not  merely  a  proof  from  facts,  but  one  of 
 the  ntost  striking  kind  that  can  possibly  be  conceived.  We  have 
 a  f\vo-iold  view  of  the  same  fact.  We  see  it  first  in  the  book  of 
 prophecy  ;  and  then,  perhups,  nrany  centuries  after,  in  the  book 
 ol  providence.  We  view  it  first,  as  it  exists  in  the  divine  mind 
 and  immutable  decree  ;  and  then,  as  it  is  actually  brought  into 
 being,  with  the  most  minute  conformity  to  its  prototype.  Pro- 
 phecy is  thus  a  living,  a  permanent,  a  perpetual  history,  that  shall 
 continue  to  shed  its  precious  light  on  the  Church,  and  on  the 
 world,  till  time  shall  be  nq  inore. 
 
 Need  we  wonder,  then,  that  God  should  frequently  refer  to  iti 
 in  proof  of  his  absolute  and  unrivalled  perfection  ?  When  he  pro- 
 clairiis  that  peculiar  honour  which  he  had  conferred  on  his  ancient 
 people,  as  the  witnesses  of  his  unity,  he  immediately  appeals  to 
 the  prophecies  he  had  delivered  to  them,  and  to  their  illustrious 
 ancestors,  as  verified  by  the  event.  "  Ye  are  my  witnesses,  saith 
 *'  Jehovah  : — that  ye  may  know  and  believe  me,  and  understand 
 *^  that  I  am  he  :  before  me  there  was  no  God  formed,  neither 
 *'  shall  there  be  after  me. — 1  have  declared,  and  have  saved,  and 
 *'  1  have  shewed,  when  there  was  no  strange  god  among  you ; 
 "therefore  ye  are  my  witnesses,  sailh  Jehovah,  that  I' am 
 .«  God."/; — '•  1  am  the  first,  and  1  am  the  last,  and  besides  me 
 «  there  is  no  God.  And  who,  as  I,  shall  call,  and  shall  declare  it, 
 *'  and  set  it  in  order  for  me,  since  I  appointed  the  ancient  people  ? 
 "  and  the  things  that  are  coming,  and  shall  come,  let  them  shew 
 *'  unto  them.  Fear  ye  not,  neither  be  afraid  :  have  not  I  told 
 *»  thee  fiom  that  time,  and  have  dcclaiedit?  ye  are  even  my 
 «  witnesses.  |s  there  a  God  besides  me  ?  yea,  there  is  no  god, 
 *'  1  know  not  any."z — "  Remember  the  former  things  of  old,  for 
 *'  I  am  God,  and  there  is  none  elsp,  I  am  God,  and  there  is  none 
 *'  like  me,  declaring  the  end  from  the  beginning,  and  from  an- 
 <'  cient  times  the  things  that  are  not  yet  done,  saying,  My  counsel 
 *'  shall  stand,  and  I  will  do  all  my  pieasure."A: 
 
 We  have  formerly  seen,  that  God  appeals  to  his  power  mani- 
 fested  in  creation,  in  proof  of  his  being  the  only  true  God.  But, 
 in  revealing  himself  to  an  obstinate  and  unbelieving  people,  he 
 does  not  rest  the  evidence  of  his  claim  in  this  respect  merely  on 
 his  own  testimony,  or  reler  to  that  particular  account  of  the  work 
 of  creation  which  no  one  but  himself  could  give.  He  produces 
 another  species  of  evidence,  arising  from  his  wonderful  works  in 
 behalf  of  his  Church,  especially  in  relation  to  preceding  predic- 
 
 §•  Jer.  X.  10,  11, 15, 16.        h  Isa.  xliii.  10,  12.  i  Isa.  xliv.  6—8. 
 
 a:  Isa.  xlvi,  9,  10.    See  also  clia>  xlv.  V^  '>--^—  -     -   12,14,16. 
 
CTNITY  OF  GOD.  13 
 
 tions.     This  is  a  combined  proof  of  the  most  convincing  kind. 
 Is  it  true  that  the  work  of  creation  clearly  demonstrates  that  He, 
 to  whom  it  belongs,  is  God,  and  God  alone  t    While  the  wonder- 
 ful  works    of  Jehovah   afford  a  display   of  the   same  almighty 
 power  which  was  manifested  in  creation  ;  these,  us  verifying  his 
 word  of  prophecy*  in  which  he  has  asserted  his  claim  to  creative 
 power,  incontestably  prove  the  justness  of  his  claim  to  the  charac- 
 ter of  Creator,  and  at  the  same  time  shew  that  there  is,  that  there 
 can  be  *'  no  God  besides  him."     When,  therefore,   we  find  this 
 assertion  of  creative  power  mingling  itself  in  the  prophecies  con- 
 cerning the  deliverance  of  the  Ciiuich,  we  are  not  to  view  it  in 
 the   light  of  a  parenthesis,   merely  expressing  the  dignity  of  the 
 speaker.     It  is  indeed  a  distinguished   branch  of  that   evidence, 
 which   is  exhibited   for  the   present  confirmation  of  the  faith  of 
 those  who  already  believe,  as  declaring  the  certainty  of  t!ie  event  ; 
 and  at  the  same  time  denotes  that  the  event   itself   when  it  shall 
 take  place,   shall,  in  its  connexion,  afford  a  sufficient  ground  of 
 conviction  to  those  who  have  formerly  rejected  the  divine   testi- 
 mony.    Of  this   kind   of  evidence,  we  have  various   examples. 
 *'  Thus  saith  Jehovah  thy  Redeemer, — I  am  Jehovah  that  maketh 
 "  all  things  ;  that  stretcheth  forth  the  heavens  alone  ;  that  spread- 
 «  eth  abroad  the  earth  by  myself : — that  conjirmeth  the  word  of 
 *<  his  servant,  and  fierformetk  the  counsel  of  his  messengers  ;  that 
 <'  saith  to  Jerusalem,  Thou  shalt  be  inhabited  : — that  saith  to  the 
 <'  deep,  Be  dry  ;  and  I  will  dry  up  thy  rivers  :  that  saith  of  Cy- 
 "  rus,  He  is  my  shepherd,  and  shall  perform  all  my  pleasure  ; 
 «  even  saying  to  Jerusalem,   Thou  shalt  be    built}     and  to    the 
 "  temple,  Thy  foundation  shall  be  laid."l     What  a  beautiful  con- 
 nexion here,  between  creative  power,  omniscience,  and  the  com- 
 pletion of  prophecy  in  wonderful  operations  I     To  the  same  pur- 
 pose is  the   following  language  :  "  '!  hus  saith  Jehovah — Ask 
 *'  me   of  things   to  come  concerning  my  sons. — I  have  made  the 
 <'  earth,  and  created  man  upon  it. — I  have  raised  him  up,"  that  is, 
 Cyrus,  "  in  righteousness,  and  I  will  direct  all  his  ways."OT     In 
 the  use  of  this  arguinent,  faith  may   either  descend   from   the 
 creative  power  of  God  already  believed,   to  a  firm  persuasion  of 
 the  accomplishment  of  the  prophecy  ;  or,  as  excited  by  the  mani- 
 festation of  God's  faithfulness  and  power  in  fulfilling  thi  prophe- 
 cy, it  may  ascend  to  a  firm  persuasion  of  his  being  the  Creator 
 and  the  only  true   God.     Faith,  indeed,  as  it  still  respects  the 
 power  of  God,  finds  great  encouragement  in  viewing  this  perfec- 
 tion as  manifested  in  creation.     For  there  is  no  work,  which  it  is 
 called  to  beUeve,   that  can  be   too  hard  for  Him  who  formed  all 
 things  of   nothing.      Hence  Abraiiam,   when  called  to   believe 
 against  hope,  that  he  should  be  the  father  of  a  seed  like  the  sand 
 of  the  sea,  found  no  obstacle  to  believing  this,  while  he  credited 
 the  doctrine  of  creation.     "  He  believed  God  — who  calleth  the 
 "  things  that  be  not  aa  though  they  were."«     Hence  also  we  ate 
 
 I  Isa.  xliv.  24 — 28,  ?«  Isa.  y.lv.  U— 13,    See  also  Jer.  li.  14,  15. 
 
 n  Rom,  iv.  17. 
 
14'  ON  THE   BEING   AND 
 
 commanded  to  commit  our  souls  to  him,  as  to  a  faithful  Creator  :• 
 where  his  infinite  faithfulness  and  almighty  power  are  conjoined, 
 as  affording  a  strong  ground  of  confidence. 
 
 V.  Jehovah  hath  manifested  that  he  is  the  one  true  God,  by 
 answering  ihe Jirayers  of  his  worshipers  :  and  many  remarkable 
 instances  of  this  are  recorded,  for  confirming  our  faith  in  this  im- 
 portant doctrine.  Elijah  proposed  to  the  people  of  Israel,  that 
 the  decision  of  the  controversy  between  Jehovah  and  Baal  should 
 turn  on  this  hinge.  He  said  to  them,  "  Call  ye  on  the  name  of 
 **  your  gods,  and  I  will  call  on  the  nam&  of  Jehovah  :  and  the 
 "  God  that  answereth  by  fire,  let  him  be  God."  They  all  appro- 
 ved of  this  as  a  most  equitable  condition.  The  false  prophets 
 "  called  on  the  name  of  Baal  from  morning  even  until 
 "  noon,  saying,  O  Baal,  hear  us.  But  there  was  no  voice,  nor 
 "  any  that  answered. — When  mid-day  was  past,  and  they  prophe- 
 "  sied  until  the  time  of  the  offering  of  the  evening  sacrifice,  there 
 *'  was  neither  voice,  nor  any  to  answer,  nor  any  that  regarded.'* 
 For  the  gods  of  the  nations  "  have  ears,  but  they  hear  not." 
 The  fire  from  heaven  having  consumed  the  sacrifice  offerpd  by 
 tlijahjthe  multitude  were  convinced,  that  the  God  whom  he  wor- 
 shipped was  the  only  true  God.  "  When  all  the  people  saw  it, 
 *'  they  fell  on  their  faces,  :  and  they  said  Jehovah  he  is  the  God  ; 
 "  Jehovah  he  is  the  God."^  In  like  manner,  the  deliverance 
 ■which  God  gave  the  Jews  from  Sennacherib,  when  he  sent  forth 
 his  angel,  and  slew  an  hundred  and  eighty-five  thousand  of  the 
 Assyrians,  was  in  answer  to  the  prayer  of  Hezekiah.  This  good 
 king  sought  deliverance,  expressly  as  an  evidence  that  Jehovah 
 alone  had  a  right  to  adoration.  The  plea  was  accepted,  and  the 
 deliverance  was  given  as  the  answer  of  his  prayers.  Hezekiah 
 said,  "  O  Jehovah  our  God,  I  beseech  thee,  save  thou  us  out  of 
 "  his  hand,  that  all  the  kingdoms  of  the  earth  may  know  that  thou 
 "  art  Jehovah  God,  even  thou  only."  And  this  was  the  gracious 
 answer  :  "  Thus  saith  Jehovah  the  God  of  Israel,  That  which 
 <'  thou  hast  prayed  to  me  against  Sennacherib  king  of  Assyria,  I 
 "  have  heard."^  On  this  striking  part  of  the  character  of  her 
 God,  that  heheareth  prayer,  the  Church  grounds  her  confidence 
 as  to  the  conversion  of  all  nations  to  the  faith  :  "  O  thou  that  hear- 
 «  est  prayer,  unto  thee  shall  all  flesh  come. — By  terrible  things  in 
 *'  righteousness  wilt  thou  answer  us,  O  God  of  our  salvation  ; 
 "  who  art  the  confidence  of  all  the  ends  of  the  earth,  and  of  them 
 *'  that  are  afar  off  on  the  sea."r 
 
 Often  hath  our  God  vindicated  his  claim  to  this  character,  by 
 answering  the  prayers  of  his  Church  in  the  time  of  her  necessi- 
 ty, even  when  his  operation  hath  been  nowise  miraculous.  Hence 
 Jeremiah  uttered  this  language,  during  a  famine  occasioned  by  a 
 great  drought ;  "  Are  there  any  among  the  vanities  of  the  Gen- 
 
 0  1  Pet.  iv.  19.  fil  Kings  xviii.  24,  26,  29, 39. 
 
 fj  2  Kings  xix.  19,  3a  r  Psal.  Ixv.  2,  5. 
 
UNITY   OF  GOD»  15 
 
 **  tiles  that  can  cause  rain  ?  or  can  the  heavens  give  showers  ?  art 
 *'  not  thou  HE,  O  Jehovah  our  God  ?"  he,  who  alone  can  give 
 rain  ?  "  therefore  we  will  wait  upon  thee,  for  thou  hast  made  all 
 <'  these  things. "5  He  signally  manifested  his  power  in  this  res- 
 pect, in  answer  to  the  prayer  of  Elijah,  both  in  judgment  and  in 
 mercy.  "  He  prayed  earnestly  that  it  might  not  rain  ;  and  it 
 "  rained  not  on  the  earth  by  the  space  of  three  years  and  six 
 "  months.  And  he  prayed  again,  and  the  heaven  gave  rain,  and 
 "  the  earth  brought  forth  her  fruit.'V 
 
 VI.  The  Lord  hath  still  manifested  that  he  is  the  only  living 
 and  true  God,  by  \\\^  faithfulness  to  his  Church,  and  by  remember- 
 ing his  covenant^  especially  when  she  hath  turned  to  him.  There- 
 fore Solomon  thus  addresses  him  ;  "  Jehovah  God  of  Israel, 
 "  there  is  no  God  like  thee,  in  heaven  above,  or  in  earth  beneath, 
 "  who  keepest  covenant  and  mercy  with  thy  servants,  that  walk 
 "  before  thee  with  all  their  heart."tt  Of  this  faithfulness  the 
 Jews  were  standing  witnesses,  while  they  adhered  to  him.  In 
 various  respects,  it  was  successively  attested  by  miraculous  op- 
 eration. As  long  as  the  land,  according  to  the  divine  command- 
 ment, enjoyed  her  Sabbaths,  they  received  a  double  harvest  ;  and 
 while  all  the  males,  who  were  able  to  travel,  were  assembled  at 
 Jerusalem  during  the  solemn  feasts,  the  enemy  never  "  desired 
 "  their  land."  The  heathen  could  boast  nothing  of  this  nature. 
 Their  gods  made  no  difference  between  obedience  and  disobedi- 
 ence. 
 
 VII.  The  history  of  the  work  of  redemfition,  in  its  various  sta- 
 ges from  the  fall  downwards,  is  one  continued  demonstration  of 
 the  unity  of  God.  It  displays  an  evident  unity  of  design  and  op- 
 eration. The  eye,  that  views  the  divine  dispensations  partially, 
 may  oppose  one  to  another.  It  may  oppose  the  patriarchal  dis- 
 pensation to  that  of  the  law,  and  both  these  to  the  gospel.  Hence 
 some  of  the  early  heretics  represented  the  God  of  the  Jews  as 
 quite  a  different  being  from  the  God  of  the  Christians.  But  those 
 who  view  this  matter  fairly  and  impartially,  discern  the  most  beau- 
 tiful harmony.  They  perceive  that  the  one  illustrates  and  con- 
 firms the  other  ;  that  while  the  Mosaic  dispensation  derives  its 
 perfection  from  the  Christian,  the  Christian  derives  its  evidence 
 from  the  Mosaic  ;  and  that  both  hinge  on  .that  given  to  the  patri- 
 archs. Thus  the  Church  finds  the  most  abundant  reason  for 
 this  song  ;  "  He  is  the  Rock,  his  work  is  perfect.''^  "  As  for 
 "  God,  his  way  is  perfect — For  who  is  God  save  Jehovah  ?  and 
 *'  who  is  a  rock  save  our  God  V'to 
 
 As  there  is  the  most  beautiful  harmony  in  all  the  parts  of  divine 
 revelation,  although  written  in  a  great  variety  of  ages ;  as  they 
 have  all  one  great  subject,  the   redemption  of  the  Church  by  the 
 
 s  Jer.  xiv.  22.  /  James  v.  17, 18.  u  1  Kings  viii»  2."- 
 
 V  Deut.  xxxii.  4,  w  2  Sara.  xxii.  31,  32. 
 
'16  ONTHEBEINGAND 
 
 Son  of  God  in  the  nature  of  man ;  as  one  spirit  evidently  pervade* 
 and  animates  the  whole,  uniformly,  "  testifying  the  sufferings 
 ♦'  uf  Christ,  and  the  glory  that  should  follow  ;"  a  similar  harmo- 
 ny is  discernible  in  the  operations  of  Providence.  Of  these  \vs 
 have  an  almost  uninterrupted  record  for  more  than  four  thousand 
 years.  But  they  all  evidently  concentrate  in  one  point.  They 
 are  all  directed  to  the  work  of  redemption.  They  all  consjjirc 
 towards  its  accomplishment  ;  some  of  them  immediately,  and  oth- 
 ers more  remotely.  The  first  gospel-promise,  concerning  the 
 seed  of  the  woman  bruising  the  head  of  the  serpent,  is  a  key  to 
 »\l  the  sui  ceeding  history  of  Provitleryce,  in  reference  to  indivi- 
 duals or  to  n  iiions,  to  the  Church  or  the  world.  We  see  the 
 earth  peopled:  and  in  a  little  ulmost  entirely  stript  of  its  inhabi- 
 tants ;  cities  built,  and  razed  ;  empires  founded,  and  brought  to 
 ruin;  all  in  rtlalion  to  that  kingdom  which  shall  never  have  an 
 end,  and  that  dominion  which  shall  not  be  given  to  another  people. 
 *'  When  the  Most  High  divided  to  the  nations  their  inhciitance, 
 "  when  he  separated  the  sons  of  Adam,  he  set  the  bounds  of  the 
 "  people,  according  to  the  number  of  the  children  of  Israel. "jr 
 It  was  for  the  sake  of  his  Church,  and  as  her  Redeenier  and  Ho- 
 ly One,  that  he  "  sent  to  Babylon,  and  brought  down  all  their  no- 
 "  bles."y  When  he  warns  her  not  to  be  "  afraid  of  the  Assy- 
 "  rian,"  her  interest  in  the  Messiah  is  pointed  out  as  her  security 
 and  consolation  ;  "  It  shall  come  to  pass  in  that  day,  that  his  bur- 
 *'  den  shall  be  taken  away  from  off  thy  shoulder,  and  his  yoke 
 *'  from  off  thy  neck,  and  the  yoke  shall  be  destroyed  because  cf 
 "  the  anointing  ."z 
 
 It  was  doubtless  with  a  design  to  impress  the  Israelites  with  a 
 sense  of  the  unity,  both  of  his  essence,  and  of  his  love  to  the 
 Church,  that  God  so  frequently  designed  himself  from  the  rela- 
 tion which  he  bore  to  their  fathers.  He  was  pleased  to  take  such 
 names  in  succession  ;  as  if  he  meant  to  inform  tiiem,  that  not- 
 withstanding the  lapse  of  time,  and  the  change  of  persons,  he  is 
 still  the  same.  When  he  appeared  to  Moses,  and  gave  him  a 
 commission  to  proclaim  liberation  to  his  captives  in  Egypt,  he 
 commanded  him  to  deliver  this  message  ;  "  Jehovah,  the  God 
 "of  your  fatlicrs,  the  God  of  Abraham,  the  God  of  Isaac,  and 
 "  the  God  of  Jacob,  hath  sent  me  unto  you  '.  this  is  niy  name 
 "  for  ever,  and  my  memorial  unto  all  generations."a  As  he  uses 
 this  language  in  the  present  time,  especially  in  the  strictest  con- 
 nexion with  that  wonderful  name,  1  am  that  I  am  ;  while  it 
 proves  the  unchangeableness  of  his  love  to  these  patriarchs,  as 
 still  existing  in  a  separate  state,  it  proclaims  the  same  unchange- 
 able love  to  all  their  spiritual  seed. 
 
 The  Redeemer  of  his  Church  indeed  assumed  various  desig- 
 nations of  the  same  kind,  according  to  her  situation,  and  the  pro* 
 
 X  Deut.  xxxii.  8.  y  Isa.  xliiir  14  z  Isa.  X.  27. 
 
 a  Exodriii.  15.  . 
 
UNITY  OF  GOD.  17 
 
 gress  of  his  work.  When  by  an  awful  display  of  his  justice  he 
 had  separated  the  family  of  Noah  from  all  ihe  other  inhabitants  of 
 the  earth,  it  appeared  proper  to  his  iniiaite  wisdom  to  sepvirate 
 one  branch  of  this  family  from  the  rest.  He  therefore  took  the 
 character  of  "  Jehovah  the  God  of  Shem  ;"«i  as  the  promise  was 
 to  run  in  the  line  of  his  posterity.  After  being  known  by  this 
 character  for  several  generations,  when  all  the  posterity  of  Shem 
 were  more  or  less  corrupted,  he  separated  one  individual,  not 
 merely  from  the  other  faajilies  of  this  race  but  from  his  father's 
 family,  as  his 'rue  worshipper,  an.i  the  ancestor  of  that  illustrious 
 personage  in  whom  all  the  families  of  the  earth  should  be  blessed. 
 He  revealed  himself  as  *•  the  God  of  Abraham."  Only  one  of 
 all  the  sons  of  Abraham  bemg  the  child  of  promise  ;  he  tiso 
 called  himself  •'  the  God  of  Isaac  :"  and  with  these  two  he  con- 
 joined the  name  of  Jacob,  as  he  loved  him,  while  his  brother 
 Esau  was  rejected.  In  the  history  of  Jacob,  we  have  a  striking 
 instance  of  his  zeal  for  preserving  the  doctrine  of  the  divine 
 unity.  When  Laban  and  he  entered  into  a  covenant,  Laban  used 
 this  form  of  swearing  ;  '*  The  God  of  Abraham,  and  the  God  of 
 "  Nahor,  the  God  of  their  Father,  judge  betwixt  us."  But  "  Ja- 
 "  cob  sware  by  the  fear  of  his  father  Isaac, "c  that  is,  by  the  ob- 
 ject of  his  fear.  Jacob  would  not  swear  in  the  terms  used  by 
 Laban.  For  he  mentioned  "  the  God  of  Abraham,"  as  at  the 
 same  time  the  God  of  Nahor,  and  of  their  father  Terah.  Now, 
 we  are  told  that  Terah  the  father  of  Abraham,  and  the  father  of 
 Nahor,  "  served  other  gods,  on  the  other  side  of  the  flood,"  or 
 great  river  Euphrates.d^  Laban  sware  by  "  the  God  of  Abra- 
 "  ham,"  before  he  was  separated  from  his  father's  house  :  Jacob 
 would  swear  only  by  that  God  of  Abraham,  who  was  worshipped 
 by  his  immediate  father  Isaac,  who  bad  called  Abraham  from 
 idolatry,  and  given  him  the  promise  of  salvation  in  the  seed  of 
 Isaac* 
 
 When  God  had  separated  a  pieculiar  people  for  himself,  to  ex- 
 press the  nearness  of  their  relation,  the  pleasure  he  had  in  them, 
 
 b  Gen.  ix.  26.  c  Gen.  xxxi.  53.  d  Josh,  xxiv.  2. 
 
 *  Here  the  remarks  of  a  very  ingenious  writer  merit  our  attention. 
 Speaking  of  the  pretensions  made  by  other  nations,  allied  lo  the  Israelites, 
 to  the  promise  of  the  Messiali,  he  says :  "  It  is  these  jealo'a>ies,  and  these 
 "  pretensions, — that  gave  rise  to  the  custom  of  calling  God,  the  God  of 
 "  Abraham,  the  God  of  Isaac,  and  die  God  of  Jacob :  for  chough  he  might 
 "  as  well  have  been  called  the  God  of  Adam,  die  God  of  Enoch,  and  the 
 "  God  of  Noah,  forasmuch  as  all  these  patriari'.hs  were  als(j  depositaries 
 "  of  the  pi-omise  of  the  Messiah  :  yet  it  is  probable  ihac  Gr.d  was  aA'.cd 
 "  so  because  of  d\e  particular  promibes  thut  had  Ijeeii  made  to  Abraham, 
 "  secondly  to  Isaac,  and  lastly  lo  Jacob,  and  in  opposition  lo  the  preten- 
 "  sions  of  some  people  near  neighbours  to  the  Israelite- ,  and  jealous  of 
 "their  hopes:  The  God  of  Mra/ium,  and  not  of  Lo(,  as  die  Ammonites 
 '«  and  Moabites,  Lot's  posterity,  pretended ;  the  God  of  luaac,  and  not  of 
 "  Ishmudy  as  the  lihmaelites'  pretended  ;  the  God  uiVatoA,  and  not  of 
 "  Esau,  as  the  EJomitea,  who  were  the  offspring  of  Esau,  pretended." 
 AUix's  Reflections  uoon  the  Books  of  the  Holy  Scriptures,  Vol.  i.  p.  80. 
 Vol.  II.  C 
 
18  ON  THE  BEING  AND 
 
 especially  as  emblems  of  his  spiritual  seed,  and  to  distingtiish 
 himself  from  all  false  gods,  he  took  the  name  of  "  the  God  of 
 "  Israel."  He  did  not  borrow  a  new  designation  from  any  indi- 
 vidual among  them  :  for  he  viewed  Israel,  in  their  collective  ca- 
 pacity, as  "  his  son,  his  first-born."  He  still  delighted,  however, 
 in  recognising  his  relation  to  their  pious  progenitors  ;  and  in  as- 
 suring them,  that  he  wonld  "  perform  the  truth  to  Jacob,  and  the 
 "  mercy  to  Abraham,  which  he  had  sworn  from  the  days  of  old. "r 
 
 Thus  was  God  pleased  to  link  one  revelation  with  another  ; 
 that  he  might,  in  the  most  expressive  manner,  teach  his  people 
 the  importance  of  the  doctrine  of  the  divine  unity,  and  shew  them 
 the  necessity  of  being  on  their  gaard  against  imposture  ;  while 
 he  at  the  same  time  gave  them  the  most  satisfying  evidence  that 
 they  had  nothing  of  this  kind  to  fear,  when  addressed  by  the  God 
 of  their  fathers.  Such  care  did  he  manifest  in  this  respect,  that, 
 in  different  instances,  he  in  this  manner  connected  the  distinct 
 revelations  that  he  made  to  the  same  persons.  When  he  ap- 
 peared to  Abram  in  the  plain  of  Mamre,  he  reminded  him  that» 
 although  his  situation  was  changed,  he  was  still  under  the  pro- 
 tection of  the  same  God.  He  said  to  him  ;  "  I  am  Jehovah  that 
 "  brought  thee  out  of  Ur  of  the  Chaldces,  to  give  thee  this  land,  to 
 "  inlierit  it.'y  When  he  commanded  Jacob  to  leave  Mesopota- 
 mia, and  return  to  his  own  kindred  ;  that  he  might  have  no  doubt 
 as  to  the  certainty  of  the  call,  and  that  he  might  know  that  it  was 
 the  same  God  who  had  "  fed  him  aW  his  life  long,"  and  that  his 
 power  was  the  same  in  all  places,  and  at  all  times,  he  referred 
 him  to  what  had  taken  pkice  many  years  before,  saying  ;  "  I  am 
 •'  the  God  of  Bethel,  where  thou  anointedst  the  pillar,  and  where 
 "  thou  vowcdst  a  vow  unto  me."^'  Afterwards,  he  made  himself 
 known  to  Jacob  by  the  same  peculiar  character.  He  said  to  him  ; 
 "  Arise,  go  up  to  Bethel, — and  make  there  an  altar  to  God  that 
 "  ajifieared  unto  thee,  "jjhcH  thou  fleddest  from  the  face  of  Esau 
 «  thy  brother."/; 
 
 When  the  glorious  consequences  of  the  ascension  of  Christ 
 are  foretold,  it  is  in  this  language  :  "  The  princes  of  the  people 
 "  are  gathered  together,  \even  the  people  of  the  God  of  Abra- 
 "  ham."z  In  conformity  to  this,  and  to  illustrate  the  unity  of  the 
 object  of  worship,  and  the  unity  of  his  work  for  the  redemption  of 
 the  Church,  Peter  declares  to  the  Jewish  council  ;  "  The  God  of 
 "  Abraham,  and  of  Isaac,  and  of  Jacob,  the  God  of  our  fathers, 
 "  hath  glorified  his  son  Je8Us."X: 
 
 He  had  been  known,  .for  a  long  succession  of  ages,  as  "  the 
 "  God  of  Israel,"  and  as  his  Kedeemer.  He  had  claimed  this 
 character,  as  attested  by  many  temporal  and  typical  redemptions  ; 
 and  especially  as  Jehovah,  "  who  brought  up  the  children  of  Is- 
 "  rael  out  of  the  land  of  Egypt ;"  and  afterwards,  in  reference  to 
 
 €  Mic.  vii,  20.  /  Gen.  xv.  7.  g  Gen.  xxxi.  13. 
 
 h  Gen.  xxxv.  1»  i  Psal.  xlvh.  9.  k  Acts  iii.  13. 
 
UNITY  OF  GOD.  19 
 
 the  deliverance  from  Babylon,  as  he  "  who  led  the  seed  of  the 
 "  house  of  Israel  out  of  the  north  country."/  In  the  language  of 
 prophecy,  he  had  said  to  his  own  Son,  as  the  glorious  Antitype, 
 and  as  the  Representative  of  that  spiritual  Israel  whom  he  had 
 chosen  to  be  his  peculiar  treasure  ;  "  Thou  art  my  servant,  O 
 "  Israel,  in  whom  I  will  be  glorified. "m  Now  although,  in  the 
 New  Testament,  he  is  called  "  the  God  of  Abraham,  of  Isaac, 
 "  and  of  Jacob,"  and  also  "  the  God  of  Israel,"«  in  order  to  il- 
 lustrate his  unity  both  of  essence  and  of  operation  ;  yet  the 
 spiritual  redemption  being  accomplished,  he  is  especially  design- 
 ed in  relation  to  this.  The  God,  and  the  Father,  of  Israel  es- 
 pecially delights  to  be  known  as  "  the  God  and  Father  of  our 
 "  Lord  Jesus  Christ,"  that  true  Israel  in  whom  he  hath  been  so 
 signally  glorified. 
 
 VIII.  That  Jehovah  is  the  only  true  God,  hath  appeared  from 
 a  variety  of  proofs,  recorded  in  Scripture-history,  of  his  power  in 
 changing  the  heart.  He,  even  he  only  "  knoweth  the  hearts  of 
 "  all  the  children  of  men  ;"o  and  he  only  can  change  them.  Ii) 
 the  former  respect  he  displays  his  infinite  wisdom  ;  in  the  latter, 
 his  almighty  power  ;  in  both,  he  appears  to  be  God  alone.  Hence, 
 ^vhen  he  promises  a  revival  to  his  Church,  by  the  gracious  effu- 
 sion of  his  Spirit,  he  declares  that  this  s'liould  be  to  her  an  indu- 
 bitable evidence  of  his  exclusive  right  to  the  honours  of  deity  : 
 "  Ye  shall  know  that  I  am  Jehovah,  when  I  have  opened  your 
 «  graves,  O  my  people,  and  brought  you  up  out  of  your  graves, 
 "  and  shall  put  my  Spirit  in  you,  and  ye  shall  live."//  Both  by 
 the  answer  of  prayer,  and  by  the  power  of  divine  grace  on  his 
 heart,  Manasseh  "  knew  that  Jehovah  he  was  God."y 
 
 So  great  is  the  natural  obduracy  of  the  heart,  that  no  power 
 can  subdue  it  but  that  which  is  divine.  Hence  it  is  described  as 
 a  heart  of  stone  ;  and  the  breaking  of  it  is  claimed  by  God  as  his 
 prerogative  :  "  Is  not  my  word  like  as  a  fire,  and  as  a  hammer 
 "  that  breaketh  the  rock  in  pieces  ?";•  Such  is  its  deceitfulness, 
 that  God  only  can  so  know  the  disease  as  to  apply  an  effectual 
 remedy.  He  alone  can  discover  it  to  the  sinner,  because  he  alone 
 is  perfectly  accjuainted  with  it.  Therefore  he  says,  ♦'  The  heart 
 "  is  deceitful  above  all  things  ; — who  can  know  it  ?  I  Jehovah 
 "  search  the  heart,  and  try  the  reins."*  This  work  also  declares 
 that  it  is  he  only  "  who  formed  the  spirit  of  man  within  him." 
 For  as  the  renovation  of  the  heart  is  called  a  creation,  who  can 
 thus  renew  the  heart,  but  he  who  created  it  at  first  ?  When  the 
 Psalmist  refers  to  the  wonderful  works  of  Jehovah  in  proof  of 
 his  exclusive*<ieity,  he  particularly  specifies  this  work  of  mercy. 
 "  Among  the  gods  there  is  none  like  unto  thee,  O  Jehovah, 
 *'  neither  are  there  any  works  like  unto  thy  works. — Thou  art 
 
 /  Jer.  xxiii.  7,  8.  m  Isa.  xlix.  3.  n  Luke  i.  68. 
 
 0  1  Kings  viii.  39.         p  Ezek.  xxxvii.  13, 14.      (/  2  Chvon.  xxxii.  1 3. 
 
 r  Jer.  xxiii.  29.  ^  Chap.  xvii.  9, 10. 
 
20        THE  DOCTRINE  OF  THE  TRINITY 
 
 "  great,  and  dost  wondrous  things  :  thou  art  God  alone.— 
 "  For  great  is  thy  mercy  toward  nie  ;  and  thou  hast  delivered. 
 "  my  soul  from  the  lowest  hell.'V 
 
 Is  ihe  God  whom  we  profess  to  adore,  the  only  living  and  true 
 God  ?  Let  us  flee  from  idolatry  in  every  forrp.  While  we  detest 
 the  worship  of  false  gods,  or  of  saints  and  angels  who  are  our 
 felluw-servants  ;  let  us  beware  of  the  love  of  the  world.  For 
 covelousness  is  idola'?y.  He,  who  is  God  alone  halh  a  rightful 
 claim  to  our  whole  hearts.  This  claim  he  makes  on  us,  on  the 
 very  ground  of  his  absolute  unity  ;  ''  Hear.  O  Israel,  Jehovah 
 *'  our  God  is  one  Jehovah.  And  thou  shalt  love  Jehovah  'hy 
 *'  God  with  all  thine  heart-  and  with  all  thy  soul,  and  with  all  thy 
 «  might. "m  Let  us  say  unto  him  in  sincerity.  '•  Whom  have  I 
 «'  in  heaven  but  thee  ?  and  there  is  none  upon  earth  that  I  desire 
 «  besides  thee."  Fron»  him  aione  let  us  Jook  for  salvation.  He 
 only  who  is  (iod,  can  be  a  Saviour.  To  give  the  name  to  any 
 other,  is  blasphemy.  Qur  God  is  equally  jealous  of  his  honour 
 in  this  respect,  as  in  that  of  his  essential  unity.  "  I"  saith  he, 
 *'  even  I  am  Jehovah,  and  besides  me  there  is  no  Saviour." — 
 <'  There  is  no  God  else  besides  me,  a  just  God  and  a  Saviour,  there 
 *'  is  none  besides  me.  Look  unto  me,  and  be  ye  saved,  all  the 
 <'  ends  of  the  earth ;  for  I  am  God,  ancl  there  is  npne  els?."v. 
 
 SECTION     II. 
 
 The  Doctrine  of  the  Holy  Trinity, — Proved  from  the  History  of 
 Creation  ; — of  the  Fall  ; — of  the  Confusion  of  Tongues  i-^of 
 He  demotion. 
 
 "\Ve  have  seen,  that  the  preservation  of  the  doctrine  of  the  di- 
 vine u»ity>  was  one  special  end  of  the  revelation  given  to  the  Is- 
 raelites ;  and  that  even  the  history  contained  in  the  sacred  vol- 
 ume was  meant  to  be  a  hedge  around  this  important  doctrine. 
 But  while  the  all-wise  God  manifested  such  care  with  respect  to 
 the  unity  of  his  essence,  he  would  not  conceal  from  his  Church 
 the  manner  of  his  subsistence  in  three  distinct  persons.  This 
 doctrine,  indeed,  like  many  others  of  the  greatest  moment,  was 
 more  obscurely  revealed  before  the  coming  of  the  Messiah.  To 
 so  gross  and  carnal  a  people  was  God  pleased  to  reveal  himself, 
 and  in  a  peiiod  of  such  general  polytheism,  that  it  appeared 
 proper  to  his  infiniie  wisdom,  to  unfold  this  mystery  more  spar- 
 ingly. The  doclijues  of  essential  unity  and  plurality  of  persons, 
 are  so  tempered  together  in  the  language  of  inspiration,  that 
 while  the  Church  could  liave  no  excuse  for  turning  aside  to  poly- 
 theism, she  could  with  as  little  reason  conclude  that  her  God 
 subsisted  in  a  single  person.     It  is  not  merely  in  the  doctrines, 
 
 t  Psal  Ixxxvi.  8, 10, 13.     u  Deut.  vi.  4, 5,     v  Isa._>diii.  11 ;  xlv.  21, 23- 
 
PROVED  FROM   SACRED  HISTORY.  21 
 
 precepts  or  promises,  that  we  are  to  search  for  this  mystery  of  a 
 plurality  in  unity.  It  so  frequently  beams  forth,  even  in  the  his- 
 toric page,  that  we  are  under  a  necessity  of  believini;,  that  it  was 
 not  one  of  the  least  debiq;ns  that  God  had  in  view,  in  favouring  ihe 
 Church  with  the  historical  parts  of  Scripture,  more  fully  to  re- 
 veal this  doctrine,  as  well  as  to  preserve  it  uncorrupted. 
 
 The  doctrine  of  a  plurality,  appears  in  the  very  first  words  of 
 inspiration.  God  would  not  record  the  history  of  creation.,  with- 
 out informing  the  Church,  that  the  character  of  Creator  was  by 
 po  means  to  be  confined  to  one  person.  It  has  often  been  obser- 
 ved, that  this  is  taught  in  the  woj-ds  rendered  God  created.,  where 
 we  have  a  noun  in  the  plural,  joined  with  a  verb  in  the  singular 
 number,  plainly  expressing  a  plurality  in  unity.  That  this  is  the 
 genuine  sense  of  "the  passage,  appears  from  the  work  ascribed, 
 in  the  next  verse,  to  the  Spirit  of  God,  who  is  said  to  have  '*  mo- 
 "  ved  on  the  face  of  the  waters."  By  modern  Jews,  whom  some 
 Christians  have  followed,  this  expression  has  been  rendered,  "  a 
 "  wind  of  God,"  or ''  a  mighty  wind."  But  the  firmament,  or 
 expanse,  was  not  created  till  the  second  day.  This  includes  the 
 atmosphere  which  surrounds  our  earth  :  for  the  fowl  is  said  to 
 "  fly  above  the  earth  in  the  open  firmament  of  heaven  "v  Now, 
 it  cannot  reasonably  be  supposed  that  there  could  be  a  mighty 
 v/ind,  or  any  wind  at  all,  before  the  existence  of  an  atmosphere. 
 
 If  we  turn  to  the  gospel-history,  we  find  a  third  person  men- 
 tioned as  engaged  in  the  work  of  creation.  "  All  things  were 
 *'  made  by"  that  Word,  who "  in  the  begining  existed  with 
 "  God."w 
 
 This  plurality  appears  siill  more  expressly,  when  the  sacred 
 historian  gives  an  account  of  the  creation  of  man  :  "And  God 
 "  said.  Let  us  make  man  in  our  image,  after  our  likeness."  But 
 it  is  a  plurality  in  unity  :  ''  So  God  created  man  in  his  own'im- 
 "  age."jr  It  has  been  justly  observed,  that  to  this  the  language 
 of  Elihu,  and  of  the  royal  Preacher,  agrees :  "  None  saith, 
 *'  Where  is  God  my  Makers  '"y  and,  "  Remember  now  thy  Cre- 
 "  ators."z  Nothing  can  be  more  absurd  than  the  various  at- 
 tempts which  have  been  made  to  shew,  that  this  language  may 
 be  otherwise  understood.  God  could  never  speak  in  this  manner 
 to  angels,  or  to  any  second  causes.  For  to  whomsoever  these 
 words  were  addressed,  they  must  have  been  co-operators  with 
 God  in  this  divine  work.  They  must  have  assisted  him  in  ma- 
 king man.  Philo  the  Jew  expressly  says  that  these  v.ords,  Let 
 us  make,  declare  a  plurality  .a  That  the  Jewish  writers  in  general 
 view  this  language  as  including  a  mystery,  not  to  be  made  known 
 to  the  vulgar,  and  indeed  studiously  concealed  by  them  from  their 
 abhorrence  of  Christianity,  has  been  elsewhere  demonstrated. 3 
 
 u  Gen.  i.  20.  iv  John  i.  1 — 3.  x  Gen.  i.  26,  27. 
 
 y  Job  xxxv.  10.         z  Eccles.  xii.  1.  c  De  Confus.  Ling.  p.  270. 
 
 ,  if  See  Vindication  of  the  Doctrine  of  ScripturCj  &c.  vol.  i.  5— J^. 
 
SS2  THE  DOCTRINE   OF  THE   TRINITY 
 
 It  is  therefore  unnecessay  to  enlarge  here.  I  shall  only  add,  that 
 the  modern  Jews  are  so  fully  convinced  that  the  doctrine  of  a 
 plurality  is  contained  in  these  words,  as  to  wish  to  alter  the  read- 
 ing. Instead  of  Let  us  make  man,  they  incline  to  read,  I^et  vian 
 be  made  :  although  the  Samaritan  text,  the  Septuagint,  the  Talmu- 
 dists,  and  all  their  translations,  whether  ancient  or  modern,  ex- 
 press the  language  in  the  same  manner  with  our  version. 
 
 The  same  important  doctrine  is  introduced  in  the  history  of  the 
 Fall.  That  three-one  God,  who  said,  "  Let  us  make  man  after 
 *'  our  image,"  in  the  same  character  laments  the  loss  of  this  image. 
 *'  Jehovah  God  said,  Behold,  the  man  is  become  as  one  of  us  ;** 
 or,  as  some  read  the  passage,  "  Behold  the  man,  who  was  as  one 
 "  of  us  !"c  Here  Philo  observes  ;  "  These  words,  as  one  of  us, 
 "  are  not  put  for  one,  but  for  more  than  one.'V  The  learned 
 Allix  has  remarked,  that  the  ancient  Jewislj  writers  maintain, 
 that  God  ""speaks  not  this  to  the  angels,  who  had  no  common 
 "  likeness  to  the  unity  or  essence  of  God,  but  to  Him  who  was 
 "  the  celestial  Adam,  who  is  one  with  God.'V  To  whom  this  cha- 
 racter applies,  we  learn  from  the  Targum  of  Jonathan  on  the 
 place,  who  here  speaks  of  "  the  only  begotten  in  heaven." 
 
 This  doctrine  is  also  taught  in  the  history  of  the  Coyifusion  of 
 Tongues.  "  Jehovah  said, — Go  to,  let  us  go  down,  and  there 
 "  confound  their  language. 'y  Here  the  Jews  repeat  their  con- 
 temptible subterfuge,  that  God  addresses  his  "  house  of  judg-? 
 "  ment,"  that  is,  created  angels.  For  it  is  an  established  doctrine 
 with  them,  that  ''  God  does  nothing  without  previously  consult- 
 "  ing  with  his  family  above."^'  But  it  has  justly  been  observed, 
 that  these  words,  if  spoken  to  angels,  would  imply  that  God  were 
 one  of  them,  or  that  he  descended  in  the  same  manner  with  them, 
 by  a  real  change  of  place.  Besides,  in  »  moment  to  change  one 
 language  into  many,  and  to  infuse  these  into  the  minds  of  men, 
 •who  were  utter  strangers  to  them  before,  so  that  they  should  en- 
 tirely forget  their  former  modes  of  speech,  is  a  work  that  far  sur- 
 passes the  power  of  angels,  and  can  be  accomplished  by  no  ber 
 ing  but  thaj  God,  with  whom  to  will  and  to  do  is  the  same.A 
 
 It  must  be  evident  to  every  one,  who  reads  the  history  of  the 
 Old  Testament  with  any  degree  of  attention,  that  an  Angel  is 
 often  introduced  as  speaking  the  language,  performing  the  works, 
 and  accepting  the  worship,  which  exclusively  belong  to  the  Su- 
 preme Being.  In  other  words,  one,  who  is  undoubtedly  a  divine 
 person,  often  appears  in  a  delegated  character.  Now,  while  it 
 was  the  will  of  God  in  this  manner  constantly  to  remind  his 
 Church  of  the  economy  of  redemption,  he  at  the  same  time 
 taught  her  a  distinction  of  persons  in  the  divine  essence.     It  was 
 
 c  Gen.  iii.  22.  d  De  Confus.  ubi  sup. 
 
 e  Judgment  of  the  Jewish  Church,  0.4?,        f  Gen.  xl  7. 
 g  MaimoniJcs,  More  Nevochim,  P.  ii.  c.  6. 
 A  Yid.  Bocharti  Phaleg.  Ub.  i.  c.  13. 
 
PROVED  FROM  SACRED  HISTORY.  2$ 
 
 this  Angel  who  appeared  to  Abraham  on  different  occasions,  t« 
 Hagar,  to  Jacob,  to  Moses,  to  Joshua,  to  the  Israelites  at  Bochim, 
 -to  Gideon,  to  Manoah  and  his  wife.  But  I  enter  not  into  a  par- 
 ticular consideration  of  these  appearances,  having  endeavoured 
 to  illustrate  the  character  of  this  divine  Messenger  in  another 
 placed  There  it  has  also  been  proved,  that  the  law  was  given  to 
 the  Israelites  at  Mount  Sinai,  by  the  second  person  of  the  adora- 
 ble Trinity  in  the  character  of  the  Angel  of  JEHovAH.Xr  It  de- 
 serves particular  attention,  that  at  the  very  time  that  the  God  of 
 Israel  gave  his  people  a  law,  by  which  they  were  to  be  distin- 
 guished from  all  the  idolatrous  nations  around,  one  special  de- 
 sign of  which  was  to  preserve  the  doctrine  of  the  divine  unity  ; 
 ■ — at  the  very  time  that  he  pronounced  that  leading  precept, 
 *<  Thou  shah  have  no  other  gods  before  me  ;"  he,  according  to 
 the  Sacred  History  viewed  in  its  connexion,  sustained  the  char- 
 acter of  an  Angel,  and  was  pleased  to  communicate  the  knowl- 
 edge of  this  fact  to  his  people.  How  can  these  apparent  contra- 
 dictions be  reconciled,  but  by  admitting  that  it  was  the  will  of 
 God  to  reveal  himself  to  his  Church,  as  at  the  same  time  posses- 
 sing essential  unity  and  personal  plurality  ? 
 
 The  more  ancient  Jewish  writers  declare,  that  two  persons 
 were  engaged  in  promulgating  the  law*  They  say  ;  "  The  two 
 *'  first  precepts  were  spoken  by  the  Supreme  Spirit,  but  he  spoke 
 ♦'  all  the  rest  by  his  Glory,  who  is  called  JEl  S/iaddai,  knovi'n  to  the 
 "  fathers  ;  by  whom  the  prophets  foretold  future  events  ;  who  is 
 "  called  Jah  :  in  whom  the  Name  of  God  is  ;  the  Beloved  of 
 "  God  who  dwelt  in  the  temple  ;  and  the  Mouth  of  the  Lord  ; 
 "  and  the  Face  of  the  Lord  ;  and  the  Rock  ;  and  that  Goodness 
 "  which  Moses  saw,  when  hfr  could  not  see  God."/  Elsewhere 
 they  call  him  "  the  Schechinah^  by  whom  we  draw  near  to  God, 
 **  and  present  our  supplications  to  him  ;  who  is  that  Angel  in 
 "  whom  the  name  of  God  is,  who  is  himself  called  God  and  Jeho- 
 "  vAH."  The  change  of  person,  in  the  promulgation  of  the  law, 
 asserted  by  these  writers,  is  evidently  a  mere  fancy.  But  their 
 language  deserves  attention  j  as  it  shews  how  fully  they  were 
 convinced  of  the  doctrine  of  a  plurality  in  unity,  when  they  intro- 
 duced it  in  this  manner. 
 
 It  has  been  universally  admitted  by  the  friends  of  revelation, 
 that  the  great  end  which  God  hath  in  view  in  the  work  o^ Redemfi' 
 tion,  is  the  display  of  his  own  adorable  perfections.  But  there 
 is  doubtless  another,  although  less  attended  to,  nowise  incompat- 
 ible with  this,  nay,  itself  an  eminent  branch  of  the  supreme  end. 
 This  is  the  manifestation  of  the  mystery  of  the  Trinity,  and  of 
 the  mode  of  subsistence  peculiar  to  each  person  in  the  divine 
 essence.     This  must  undoubtedly  be  viewed  as  included  in  the 
 
 i  Vindication  of  the  Doctrine  of  Scripture,  vol.  5.  p.  99 — 117. 
 
 k  Ibid.  p.  268—274,  280—283,  525, 
 
 /  Bechai,  fol.  8a  col.  3,  4.  ap.  Wits.  Oecon.  Feed.  lib.  iv.  c.  4, 
 
24        THE  DOCTRINE  OF  THE  TRINITY 
 
 one  great  design  of  the  all-wise  God,  in  our  redemption ;  and 
 it  is  evident  that  he  hath  still  kept  it  in  eye,  in  the  revelation  giv- 
 en to  the  Church,  and  especially  in  the  history  of  that  work,  as  it 
 is  recorded  in  the  gospels.  We  may  trace  the  doctrine  of  a 
 Trinity  in  the  accounts  given  of  the  old  creation  ;  but  it  appears 
 •with  far  superior  evidence  in  the  history  of  the  new.  This  cor- 
 responds to  the  superior  greatness  of  the  work,  and  to  the  bright- 
 er and  more  extensive  display  of  divine  perfection. 
 
 Such  was  the  state  of  the  Church,  as  to  admit  of  a  more  full 
 manifestation  of  this  mystery.  It  was  more  obscurely  revealed 
 to  the  patriarchs,  and  under  the  Mosaic  economy.  This  was  ana- 
 logous to  the  general  character  of  the  revelation  then  made  ;  as 
 well  as  to  the  state  of  the  Church,  yet  in  her  infancy,  and  expo- 
 sed to  constant  temptations  to  polytheism,  from  liie  situation  of 
 all  the  surrounding  nations.  But  "  when  the  fullness  of  the  time 
 *'  was  come,"  that  the  gospel  should  be  preached  to  every  crea- 
 ture, and  the  kingdom  of  Satan  fall  as  lightning  from  heaven,  in 
 the  overthrow  of  heathen  darkness  ;  there  were  no  such  im- 
 pediments to  the  more  clear  revelation  of  this  mysterious  doc- 
 trine. The  rest  of  the  divine  conduct  indeed  rendered  this  ne- 
 cessary God  had  now  "  sent  forth  his  Son,  made  of  a  woman. 
 "  made  under  the  law,  to  redeem  them  that  were  under  the  law." 
 The  ends  of  this  mission  could  not  be  accomplished,  without  a 
 full  revelation  of  the  character  of  this  illustrious  Messenger. 
 He  could  not  otherwise  receive  that  hnniage  from  the  Church, 
 which  he  merited  as  her  Redeemer,  and  which  was  necessary,  in 
 order  to  her  salvation.  Now,  his  character,  as  essentially  the  Son 
 of  God,  and  at  the  same  time  a  divine  Messenger,  could  not  be 
 properly  unfolded,  without  a  declaration  botli  of  the  paiernity  of 
 the  First  Person,  and  of  that  wonderlul  dispensation  according  to 
 which  the  Second,  although  equal  in  power  and  glory,  voluntarily 
 "  emptied  himself"  Nor  could  the  unity  of  the  work  of  redemp- 
 tion, as  pervading  all  the  dispensations  given  to  the  Church,  and 
 the  beautiful  harmony  of  the  law  and  the  gospel,  be  otherwise 
 displayed.  Without  a  full  revelation  of  this  mystery,  how  could 
 it  have  been  known  that  he  who  appeared  in  the  end  of  ages  as 
 sent  of  God,  was  the  very  same  person  who  had  formerly  led  the 
 Church,  as  the  Angel  of  liis  face  ;  that  He  who  now  brought  spir- 
 itual redemption  to  his  folk,  was  no  other  than  that  Angel-Re- 
 deemer who  had  already  so  frequently  delivered  them  from  tem- 
 poral calamities  ? 
 
 If  this  mystery  be  unknown  or  disbelieved,  there  can  be  no 
 faith  in  Christ  as  tlic  Mediator  between  God  and  men.  For  ht 
 who  believes  not  that  the  Son  is  in  the  Father,  and  the  Father  in 
 the  Son,  as  to  identity  of  essence,  while  at  the  same  time  there 
 is  a  distinction  of  persons,  denies  the  voluntary  subjection  of  the 
 Son  to  the  Father  in  the  eternal  covenant,  and  thus  the  whole 
 foundation  of  his  merit  and  of  our  salvation.  In  relation  to  the 
 workof  our  redemption,  and  in  the  history  given  of  it,  are  revealecl 
 
PTvOVED   FROM   SACRED  HISTORY.  25 
 
 "Various  internal  actings  of  the  divine  persons  towards  each  other, 
 as  well  as  tljose  of  an  external  nature.  The  Father  appoints, 
 gives,  sends,  prepares  a  human  natiiiefor  his  vSon  ;  the  boo  un- 
 dertakes, gives  himself,  comes,  assumes  this  nature 
 
 From  the  history  given  of  the  conception  of  Christ,  we  find 
 that  tln-ee  divine  persons  were  engaged  in  the  creation  of  liiis 
 "  new  thing  in  the  earth.'*  The  Father  appears  in  the  character 
 of  ''  the  Highest  ;"  the  Third  Person,  as  '•  the  Holy  Ghost,"  and 
 *'  the  Power  of  the  Highest  ;'*  and  the  Second,  as  ''  the  Son  of 
 "  God."m  When  this  wonderful  Person,  the  incarnate  Word, 
 was  to  be  mariifested  to  Israel  at  his  baptism,  each  divine  Person 
 concurred  in  the  work.  The  Father  tesiified  his  presci^ce  and 
 approbation  by  a  voice  from  the  excellent  glory,  announcing  Je- 
 sus as  his  beloved  Son  ;  and  the  Holy  Ghos;t  descended  like  a 
 dove,  and  rested  on  him.n  The  history  of  his  death,  viewed 
 in  its  connexion,  affords  a  proof  of  a  similar  kind.  As  "•  it 
 "  pleased  Jehovah,"  in  the  person  of  the  Father,  sustaining  the 
 character  of  Judge,  to  bruise  the  Son  as  our  Surety  ;  and  as  he, 
 having  power  over  his  own  life,  commended  his  spirit  into  the 
 hands  of  his  Father,  thus  presenting  unto  him  a  sacrilice  of  a  sweet- 
 smelling  savour  ;  he  did  so  "  through  the  Eternal  Spirit."  The 
 same  thing  appears  from  the  resurrection  of  Jesus.  He  was  "  pow- 
 *'  erfully  declared  to  be  the  Son  of  God  in  his  resurrection  from 
 "  the  dead  ;'''o  for  he  had  "  power  to  take  again"  that  whicli 
 no  one  could  take  from  him.  This  work  is  frequently  ascribed 
 to  God,  where  the  term  evidently  denotes  the  First  Person.  "  God 
 "  hath  raised  up  Jesus  again  ;  as  it  is  also  written  in  the  second 
 "  psalm.  Thou  art  my  Son,  this  day  have  I  begotten  thee."/^  As 
 he  was  "  put  to  death  in  the  flesh,  he  was  quickened  by  the  Spirit," 
 by  that  Spirit  of  holiness,  "  by  which  also  he  went  and  preached 
 "  unto  the  spirits  in  prison. "y  Nor  is  this  less  evident  from  the 
 account  given  of  the  effusion  of  the  Spirit.  This  is  undoubtedly 
 a  divine  work';  and  it  is  described  as  belonging  to  each  adorable 
 Person.  Jesus  had  foretold  tiuit  the  Comforter  should  come,  that: 
 himself  should  send  him,r  and  that  he  should  at  the  sime  time 
 be  sent  by  the  Father.s  Accordingly,  from;  the  account  given  of 
 this  wonderful  event  by  the  apostle  Peter,  which  is  left  on  record 
 for  the  instruction  of  the  Church,  we  find  that  each  divine  Per- 
 son was  engaged  in  accomplishing  it  :  "  Jesus  having  received 
 "  of  the  Father  the  promise  of  the  Holy  Ghost,  hath  shed  forth 
 ♦*  this  which  ye  now  see  and  hear/V 
 
 It  is  undeniable,  that  one  special  end,  which  Christ  had  in  view 
 in  his  miraculous  works,  was  to  confirm  his  doctrine  witii  respect: 
 to  his  equaliiy  with  the  Father.  When  he  gave  thanks  at  the 
 tomb  of  Lazarus,  before  raising  him  from  the  dead,  it  was  be- 
 
 ?n  Luke  i.  35.  n  Mat.  ill.  16,  17.  o  Rom.  i.  4. 
 
 fi  Acts  xiii.  33.  g  1  Pet.  iii.  18,  19.  r  Johnxvi.  7. 
 
 it  Chap.  xiv.  26.  c  Acts  ij.  23. 
 
 Vol.  H.  D 
 
26  THE   DOCTTvII^E   OF   THE  TRINITV 
 
 caij=e  of  ibe  people  who  stood  by,  that  they  might  believe  that 
 the  Falher  had  sent  him  ;  and  sent  him  as  a  Messenger  invested 
 v/ith  divine  power,  because  essentially  possessing  divine  perfec- 
 tion, f'or  he  had  previously  said  to  his  disciples  :  "  This  sick- 
 "  ness  is  not  unto  deatli,  but  for  the  glory  of  God,  that  the  Son 
 "  of  God  might  be  glorified  tliereby  ;"  and  taught  Martha,  that 
 if  she  "  would  believe,  she  would  see  the  glory  of  God,"  in  see- 
 ing the  manifestation  of  that  power  which  essentially  belonged  to 
 himself,  as  "  the  Resurrection  and  the  Life."M  When  he  cured 
 the  man  sick  of  the  palsy,  it  was  in  order  to  prove  that  he  had 
 "  power  on  earth  to  forgive  sin  ;"  while  he  admitted  the  principle 
 held  by  the  scribes,  that  no  one  could  forgive  sins  but  God  only.v 
 On  dili'erent  occasions  he  refers  to  his  miraculous  works,  as  irre- 
 fragable evidences  of  his  having  the  same  essence  with  the 
 Fatl)er  ;  and  cf  the  mutual  inexistence,  as  some  have  expressed 
 it,  of  the  Father  in  the  Son,  and  of  the  Son  in  the  Father,  in 
 respect  of  this  essential  unity,  while  there  is  at  the  same  time  a 
 real  distinction  of  persons.  When  his  enemies  accused  him  of 
 blasplieiiiy,  because  he  said,  "  I  am  the  Son  of  God,"  "  making 
 ♦*  himself  God  ;"  he  replied,  "  If  I  do  not  the  works  of  my 
 '*  Father,  believe  me  not.  But  if  I  do,  though  ye  believe  not 
 "  me,  believe  the  works  ;  that  ye  may  know  and  believe  that  the 
 "Father  is  in  me,  and  1  in  him."w  To  Philip,  when  desiring 
 to  see  the  Father,  he  said,  "  Believe  me,  that  I  am  in  the  Father, 
 "  and  the  Father  in  me  ;  or  else  believe  me  for  the  very  work's 
 "  sake.":?:  The  Evangelist  John,  when  referring  to  the  signs 
 recorded  in  the  preceding  history,  subjoins  this  declaration  y 
 "  These  are  written,  that  ye  might  believe  that  Jesus  is  the  Son 
 *'  of  God."y  That  he  appropriates  this  character  to  Jesus,  as 
 expressive  of  supreme  deity,  is  evident  from  the  uniform  tenor 
 of  the  gospel  which  bears  his  name. 2 
 
 The  doctrine  of  the  Trinity  is  peculiarly  elucidated  by  the 
 history  of  redemption  ;  as  it  does  not  merely  exhibit  all  the 
 adorable  Persons  as  engaged  in  this  work,  but  ascribes  a  peculiar 
 operation  to  each  Person.  The  contrivance  of  our  redemption 
 is  ascribed  to  the  Father  ;  the  purchase  of  it  to  the  Son  ;  and 
 t4ie  elTcctual  application  of  this  purchased  redemption  to  the 
 Holy  Spirit.  The  Father  sends  his  Son  as  our  Surety  ;  the  Son 
 Ghcerfiilly  comes  in  this  character  ;  and  the  Holy  Spirit  is  sent 
 by  both.  'I'he  purpose  cf  election  is  more  immediately  ascribed 
 to  the  Father  ;  the  objects  of  his  love  are  all  chosen  in  Christ ; 
 and  they,  who  were  thus  chosen  from  eternity,  are  in  time  chosen 
 eut  of  the  world,  and  separated  for  himself,  by  the  renewing  and 
 sanctifying  work  of  the  Spirit. 
 
 u  John  xi.  4,  25,  40,  42,  conip.  r  Mark  ii.  7, 10. 
 
 w  'ohn  X.  3^1,  36 — 38.  X  John  xiv.  11.  y  John  xx.  31. 
 
 7  See,  for  a  farther  illustration  of  this  subject,  Vindication  of  the  Doc- 
 tTine  of  Scripture,  &c.  Book  ii.  chap.  6.  Of  the  Evidence  of  our  Saviour's 
 Dh'inily,  from  his  Miracles. 
 
PROVED  FROM    SACRED   HISTORY.  2/ 
 
 Nor  is  this  all.  The  peculiar  operation  of  each  Person,  iii  the 
 ■work  of  our  salvation,  is  perfectly  analogous  to  the  order  cf  sul> 
 sistence  in  the  Holy  Trinity  ;  and  thus  beautifully  illustrates  the 
 mutual  relations  of  the  divine  Persons.  All  the  external  works 
 of  God,  indeed,  are  common  to  each  Person  ;  as  the  divine  na- 
 ture is  the  same  indivisible  principle  of  operation.  Yet  these 
 works  are  distinctly  ascribed  to  the  three  Persons,  because  each 
 Person  operates  according  to  the  order  of  subsistence.  In  the 
 old  creation,  the  Father  called  all  things  into  being,  by  his  co- 
 €ssential  Word,  communicating  life  immediately  by  the  Spirit, 
 as  exercising  a  generating  power  on  the  unformed  mass.  \Vhen 
 God  created  man,  the  First  Person  formed  him  by  the  Second, 
 as  his  essential  Image,  giving  him  life,  both  natural  and  moral, 
 by  the  Third  as  "  the  Spirit  of  life. "a  Yet  this  implies  no  infe- 
 riority, or  mere  instrumentality,  in  any  of  the  adorable  Persons  ; 
 but  only  the  most  perfect  order  and  harmony.  The  case  is  the 
 same  in  the  new  creation.  It  seems  most  consistent  with  divine 
 wisdom,  that  he  who  is  first  in  the  order  of  subsistence  should 
 rather  seiid  than  be  sent  ;  that  the  Son,  who  is  "  the  image  of  the 
 "  invisible  God,"  should  procure  the  restoration  of  that  blessed 
 image  lost  by  sin  ;  and  that  he,  who  proceeds  from  the  Father 
 and  the  Son,  should  be  sent  by  both,  to  quicken  those  who  are 
 spiritually  dead.  This  distinct  operation  indeed,  as  it  corres- 
 ponds with  the  order  of  subsistence,  beautifully  harmonizes  with 
 the  distinguishing  character  belonging  to  each  Person.  He, 
 who  is  essentially  the  Father,  assumes  the  character  of  paternity, 
 in  a  federal  respect,  towards  those  who  are  orphans  and  aliens. 
 The  only  begotten  Son  of  God  is  sent  forth,  made  under  the  law, 
 that  they  may  "  receive  the  adoption  of  sous,"  and  appears  as 
 "  the  first-bOVn  among  many  brethren."  The  adorable  Spirit, 
 "  the  breath  of  Jehovah,"  breathes  on  tl>e  slain,  that  they  may 
 live  ;  giving  them  a  new  heart  and  aright  spirit.  He,  who  pro- 
 ceeds from  the  Father  and  the  Son,  unites  the  sinner  to  both. 
 
 Is  it  "  life  eternal  to  know  the  only  true  God,  and  Jesus  Christ 
 **  whom  he  hath  sent  V  Hath  no  one  the  Father,  who  "denieth 
 "  the  Son  ?"  Can  no  one  honour  the  Father,  ''  who  honoureth 
 "  not  the  Son  ?"  Is  it  the  Spirit  alone  who  quickeneth,  and  who 
 teacheth  us  to  "  know  the  things  that  are  freely  given  us  of 
 "  God  ?"  Can  no  man  "  say  that  Jesus  is  the  Lord,  but  by  the 
 "  Holy  Ghost  ?"  Is  it  through  Christ  that  "  v/e  have  access  by 
 •'  one  Spirit  unto  the  Father  ?"  Let  us  bless  God  for  the  reve- 
 lation of  the  mystery  of  a  Trinity  in  unity  ;  and  especially  be- 
 cause he  hath  I'evealed  it  so  clearly  in  the  history  of  our  redemp- 
 tion, in  relation  to  that  work  in  which  a  peculiar  operation  be- 
 longs to  each  adorable  Person,  in  which  the  love  of  a  three-one 
 God  is  so  wonderfully  displayed,  in  which  we  discern  so  blessed 
 a  harmony,  not  only  of  divine  perfections,  but  of  divine  Persons  ! 
 In  all  our  worship,  let  r.s  view  God  according  to  this  revelation, 
 
 a  Gen.  i.  27;  ii.  7. 
 
28      THE  DOCTRINE  OF  THE  TRINITY,  &C. 
 
 ascribing  glory  to  him  "  mIio  is,  and  -who  was,  and  who  is  to 
 *'  come,  and  to  the  Seven  Spirits  which  are  before  his  throne, 
 "  and  to  Jesus  Christ,  who  is  the  failhlul  witness,  and  the  first- 
 *'  begotten  irom  the  dead,  and  the  prince  of  the  kings  of  the 
 *'  earth."  Lei  us  earnestly  desire  communion  with  this  three- 
 one  God  ;  wi'.li  the  Father,  in  his  love  as  the  spring  of  our  salva- 
 tion ;  with  the  Son,  in  all  that  grace  which  he  hath  purchased  by 
 his  blood  ;  and  with  the  Holy  (ihost,  in  the  whole  exJenl  of  bis 
 efficacious  operation.  In  order  to  this,  let  us  press  after  union 
 Avith  Christ,  that  in  him  ve  may  be  united  to  the  Father  by  that 
 one  Spirit  who  proceeds  from  both,  and  who  is  conferred  by  both 
 .  as  the  Spirit  of  adoption.  Let  us  cultivate  love  to  the  brethren, 
 as  members  of  the  same  mystical  body,  desiring  to  be  "  one 
 *'  heait  and  one  soul  ;"  that  although  many,  we  maybe  one,  and 
 thus  be  assinulatcd  in  our  weak  measiire-,  to  the  blessed  Trinity 
 in  respect  of  unity  ;  as  Jesus  prays  in  behalf  of  his  Church  ;— 
 *>  That  they  all  may  be  one  ;  as  thou,  Father,  art  in  me,  and  I  in 
 "  thee  ;  that  they  also  may  be  one  in  us. — I  in  them,  and  thou  in 
 "  me,  that  they  may  be  made  perfect  in  one  ;  and  that  the  world 
 *'  may  know  that  thou  hast  sent  me,  and  iiast  loved  them,  as  thou 
 *'  hast  loved  me,6 
 
 r         SECTION     III. 
 
 Of  the  Wisdovi  of  God — Of  his  Fewer. — Of  that   cJiaracier,  The 
 LORD  of  Hosts. 
 
 In  the  sacred  volume,  we  have  an  history  of  the  divine  perfec- 
 tions. These  are  not  only  declared  in  a  doctrinal  way,  but  also 
 historically  delineated.  They  are  not  merely  exhibited  as  ob- 
 jects of  faith  ;  by  their  wondcrlul  eflects,  they  become  as  it 
 were  visible  to  the  very  senses  of  men.  Often  in  one  event,  one 
 perfection  appears  more  conspicuous  than  others,  like  an  "  ap- 
 "  pie  of  gold,  set  in  pictures  of  silver."  In  another,  different 
 perfections  beam  forth  with  distinguished  lustre.  But  whether 
 the  display  be  limited  to  one,  or  extended  to  more,  such  are  the 
 characters  of  the  work  as  to  proclaim  a  divine  agent. 
 
 It  might  be  shewed,  that  we  have  here  an  history  of  the  Wis' 
 dom  of  God.  This  perfection  is  displayed  in  the  work  of  crea- 
 tion. All  things  are  declared  to  be  "  very  good,"f  as  exactly  cor- 
 respondii/g  to  the  pattern  in  the  diiine  mind,  and  to. the  end  fop 
 which  ihey  were  made.  We  may  therefore  justly  say  ;  "  O 
 <'  Loi;D,  how  nranifold  are  thy  works,  in  wisdom  hast  thou  rnado 
 "  them  all."cf  The  sanic  wisdom  is  conspicuous  in  the  works  ot* 
 Providence.     How  often  hath  God  "  brought  to  nought  thecoun- 
 
 b  John  xvii.  21,  23.  c  Gen.  i.  31.        d  Psal.  civ.  24. 
 
DIVINE  WISDOM  ILLUSTRATED,  &C.  29 
 
 "  sel  of  the  wicked  ;"  now,  by  "  making  their  devices  of  none  ef- 
 "  feet,"  although  the  result  of  the  nii)st  mature  deliberation,  and 
 displaying  all  ihe  craft  of  the  old  serpent  ;  then,  by  turning  their 
 very  schemes  of  destruciion  on  their  own  heads  !  Pharaoh  said, 
 in  the  height  of  liis  resentment,  and  in  tiie  insolence  of  his  pride  ; 
 *'  I  will  pursue,  I  will  overtake,  I  will  divide  tl^e  spoil  ;  my  lust 
 "  shall  be  satisfied  upon  them  ;  I  will  draw  my  sword,  my  hand 
 "  shall  destroy  them."<?  But  this  very  pursuit  was  overruled  for 
 his  more  signal  overthrov/. 
 
 The  wisdom  of  God  might  be  illustrated  from  the  considera- 
 tion of  the  means  employed  for  the  preservation  of  the  irutli. 
 The  great  longevity  of  the  antediluvian  patriarchs,  and  of  some 
 of  those  who  lived  after  the  flood,  was  evidently  designed  in 
 subserviency  to  the  preservation  of  that  precious  doctrine  reveal- 
 ed to  the  Cluirch,  while  it  was  only  transmitted  by  tradition. 
 A  particular  family  \vas  afterwards  separated  for  this  purpose.  At 
 length,  when  idolatry  had  overrun  the  world,  revelation  was  com- 
 mitted to  writing,  and  a  whole  nation  were  employed  as  its  guar- 
 dians. As  the  Sacred  History  exhibits  the  completion  of  great 
 part  of  the  prophecies  contained  in  the  volume  of  inspiration,  we 
 have  another  evidence  that  its  author  is  "  the  only  wise  God," 
 who  "  knoweth  the  end  from  the  beginning." 
 
 Did  we  particularly  consider  the  history  of  redemption,  we 
 would  at  every  step  find  reason  to  admire  "  the  manifold  wisdom 
 *'  of  God  ;"  as  displayed  in  the  comprehensive  nature  of  the  first 
 revelation  of  grace,  which  is  a  beaulilul  summary  of  all  that  hath 
 since  been  communicated  to  the  Church  ;  in  its  being  expressed 
 in  a  free  promise  ;  in  the  seasonableness  of  this  revelation  ;  in 
 the  choice  of  that  divine  Person,  as  the  immediate  Revealer,  who 
 was  himself  to  bruise  the  head  of  the  serpent ;  in  the  institution 
 of  sacrifices,  as  a  perpetual  and  sensible  testimony  of  the  way  in 
 "which  sin  should  actually  be  expiated  ;  in  the  salvation  of  the 
 family  of  Noah  by  an  ark,  and  by  means  of  water,  as  figurative 
 of  the  salvation  of  all  who  believe  ;  in  the  appointment  of  a  typi- 
 cal priesthood  and  royalty,  as  well  as  in  raising  up  prophets,  who 
 were  at  the  same  time  messengers  employed  by  the  Angel  of  the 
 covenant,  and  types  of  ids  future  appearance  in  our  world  ;  in  the 
 whole  frame  of  the  Mosaic  dispensation,  es  a  shadow  of  good 
 things  to  come  ;  in  the  gradual  increase  of  the  light  of  revelation, 
 as  the  more  perfect  day  approached,"  when  the  Sun  of  righte- 
 "  ousness"  should  himself  ''  arise  with  healing  in  his  wings." 
 
 How  wonderful  the  display  of  divine  wisdom,  in  the  constitu- 
 tion of  the  mediatory  person  of  Jesus  ;  in  the  formation  of  his 
 body,  of  the  same  substance  with  ours,  yet  without  sin  ;  in  the 
 choice  of  the  time  of  his  appearance,  when  "  the  world  by  wis- 
 "  dom  knew  not  God"  in  the  means  employed  for'the  accomplish- 
 ment of  the  prophecy  as  to  his  being  born  in  3cthlchem,  and  for 
 
 c  Exod.  XV.  9  » 
 
30  DIVINE  WISDOM  ILLUSTRATED,    ScC. 
 
 making  it  legally  known  that  he  was  of  the  lineage  of  David  ; 
 in  the  excitement  of  a  general  expectation,  among  Gentiles  as 
 well  as  Jews,  of  the  appearance  of  an  illustrious  and  extraordina- 
 ry person  about  this  time  ;  in  the  choice  of  his  forerunner,  in  res- 
 pect of  the  tribe  of  which  he  sprung,  his  immediate  parents,  the 
 place  of  his  nativity  and  education,  his  manner  of  life,  his  peculiar 
 ministry,  his  great  acceptableness  to  the  people,  his  eminent 
 faithfulness  and  intrepidity,  his  want  of  personal  acquaintance 
 with  the  Messicih,  and  the  occasion  and  circumstances  of  his  test- 
 imony to  him  ! 
 
 Here  we  might  contemplate  this  perfection  as  displayed  in  the 
 doctrine  which  Christ  taught ;  in  the  character  of  his  miracles  ;  in 
 the  choice  of  the  time  and  circumstances  in  which  many  of  theiti 
 were  wrought,  and  in  their  peculiar  significancy  as  emblems  of 
 his  spiritual  work  ;  in  the  employment  of  so  unlikely  a  mean  as 
 his  own  death,  for  destroying  the  power  of  sin,  Satan  and  death  ; 
 in  his  being  betrayed  by  one  of  'his  disciples,  the  natural 
 consequence  of  which  must  have  been,  that  had  the  traitor  known 
 any  thing  detrimental  to  the  character  of  his  Master,  he  would 
 undoubtedly  have  published  it  for  his  own  vindication  ;  in  making 
 the  doctrine  of  the  cross  the  instrument  of  subduing  the  world  to 
 the  obedience  of  faith. — But  the  nature  of  this  work  will  not  admit 
 of  so  particular  a  discussion. 
 
 We  might  also  take  an  extensive  view  of  divine  Power.  For 
 the  sacred  volume  contains  a  striking  and  an  ample  history  of  this 
 perfection.  Its  glory  illuminates  the  records  of  creation.  No 
 language  can  be  imagined,  that  could  so  forcibly  express  the  in- 
 finite ease  with  which  God  effected  this  work,  as  that  employed 
 by  the  inspired  historian.  "  God  said,  Let  light  be,  and  light 
 *'  was."  He  "  spake,  and  it  was  done  :  he  commanded,  and  it 
 *'  stood  fast."  His  providential  government  is  one  continued  dis^ 
 play  of  omnipotence.     "  Day  unto  day  uttereth  speech." 
 
 The  Sacred  History,  in  a  great  variety  of  instances,  illustrates 
 the  meaning  of  that  name  which  God  so  frequently  uses, — Jeho- 
 vah Sabaoth,  or  the  Lord  of  Hosts. — a  name  which  pecul- 
 iarly expresses  his  almighty  power  and  universal  dominion. 
 Some  have  supposed,  that  Sabaoth  is  one  of  the  proper  names  of 
 God.  But  it  is  evident,  that  as  the  word  signifies  hosls  or  armies, 
 he  is  called  the  Lord,  or  God  of  hosts,  because  the  various  hosts 
 of  creatures  are  all  the  work  of  his  hands,  and  obey  his  will. 
 This  is  just  an  expression  of  his  omnipotence.  Hence  we  find, 
 that  the  language  of  the  seraphim,  "  Holy,  holy,  holy  is  the 
 «'  Lord  of  hosts,''/ is  applied  to  him  by  the  four  living  creatures, 
 with  a  change  of  expression  denoting  the  meaning  of  the  name  ; 
 "  Holy,  holy,  holy  Lord  God  Almighty. "i' 
 
 His  is   "  the  army  of  heaven."     The  different  orders  of  holy 
 i/'Isa.  vl.  3.  ^-.Rev. iv. S. 
 
triE    LORD    OF    HOSTS. 
 
 31 
 
 sinj^els  are  all  his  hosts,  his  "  ministers  that  do  his  pleasure."  He 
 employs  them  as  ministers  both  of  providence  and  grace,  and  aa 
 instruments  either  of  judgment,  or  of  mercy.  By  an  angel,  the 
 vain-glorious  Herod  is  smitten,/;  and  by  an  angel  the  faithful  ser- 
 vant of  Jesus  is  delivered. z  Sometimes  one  of  these  heavenly 
 messengers  sweeps  away  embattled  hosts  with  "  the  besom  of 
 *»  destruction."  Thus  an  angel  smote,  in  the  camp  of  the  Assy- 
 rians, an  hundred  fourscore  and  five  thousand. -t  At  other  times, 
 an  army  of  angels  is  employed  as  a  guard  to  one  man.  When 
 the  king  of  Syria  sought  to  make  Elisha  his  prisoner,  and  sent  to 
 Dothan  "  horses,  and  chariots,  and  a  great  host,"  which  compas- 
 sed the  city  ;  "  behold,  the  mountain,"  on  which  it  was  built, 
 ♦'  was  full  of  horses  and  chariots  of  fire  round  about  Elisha."^ 
 When  the  angels  of  God  met  Jacob  on  his  way  to  his  father's 
 house,  he  said,  "  This  is  God's  host."m  "  Are  they  not  all  min- 
 "  istering  spirits,  sent  forth  to  minister  to  the  heirs  of  salvation  ?'* 
 
 He  hath  also  legions  of  devils  at  his  command,  whom  he  em- 
 ploys, cither  for  the  trial  of  his  saints,  as  in  the  experience  of 
 Job  ;n  or  for  the  punishment  of  his  adversaries,  as  we  learn  from 
 the  account  given  of  his  judgments  on  the  Egyptians  ;  "  He  cast 
 «  upon  them  the  fierceness  of  his  anger,  wrath  and  indignation, 
 "  and  trouble,  by  sending  evil  angels  among  them."o  These  hel- 
 lish hosts  acknowledged  Jesus  as  their  Lord  ;  confessing  that  he 
 had  power  to  torment  them,  or  to  send  them  whithersoever  he 
 pleased. 
 
 Wicked  men  must  also  be  numbered  among  his  hosts.  For  he 
 "  maketh  the  wrath  of  man  to  praise  him  ;  the  I'emainder  of 
 «  wrath  shall  he  restrain."  Hence  he  calls  Nebuchadnezzar  his 
 servant  -.ft  and  all  wicked  men  are  his  servants  in  the  same  sense  r 
 for  he  overrules  their  very  wickedness  for  accomplishing  his  own 
 purposes.  "  His  servants  they  are  to  whom  they  obey  :"  and 
 although  disobedient  to  the  precept,  they,  without  any  inten- 
 tion on  their  part,  as  well  as  without  any  constraint  on  his, 
 fulfil  the  purpose.  For  accomplishing  his  designs  of  judg- 
 ment, often  he  employs  them  against  one  another.  Thus  did 
 he  testify  his  displeasure  with  the  Midianites,^'  and  after- 
 wards with  the  Philistines,r  when  they  sought  the  destruction 
 of  his  people.  He  "  set  every  man's  sword  against  his  fellow.'* 
 Often  hath  he  employed  them  as  his  instruments  in  punishing  a 
 professing  people  for  their  iniquities.  Sennacherib,  notwithstand- 
 ing all  his  boasting  and  stoutness  of  heart  against  the  God  of  Is- 
 rael, was  only  his  sword.  That  God  whom  he  blasphemed,  had 
 sent  him  although  he  knew  it  not,^ "  against  a  hypocritical  nation." 
 He  was  merely  executing  a  commission,  which  he  could  not 
 read  j  and  fulfilling  all  God's  counsel,  although  he  viewed  it  as 
 
 /i  Acts  xiL  23.  i  Acts  xii.  7. 11.  k  2  Kings  xix.  S5i 
 
 /  2  Kings  vi.  15.  17.  vt  Gen.  xxxii.  1,  2.  n  Job  i.  12. ;  ii.  6. 
 
 0  Psal.  Ixxviii.  49.  j[i  Jcr.  xxvii.  6.  g  Judg.  vii.  22. 
 r  1  Sam.  xiv.  20.     . 
 
32  THE  LORD   or  HOSTS. 
 
 ■wholly  his  ov(y\.s  Often  also  have  the  wicked  been  employed  a^ 
 instruments  of  deliverance  to  the  Church.  The  kini^s  of  the. 
 Medes  invaded  Chaldea.  with  no  other  design  than  to  gratify  their 
 auihilion  or  revenge.  Rut  it  was  the  purpose  of  the  Most  High 
 to  break  in  pieces  the  proud  eirpire  of  Babylon,  that  his  captives 
 Tnight  be  delivered.  He  therefore  describes  the  plan,  prepara- 
 tions, warlike  operations  and  success,  as  proceeding  wholly  from 
 himself:  and,  to  express  the  absolute  certainty  of  the  event,  al- 
 tRough  at  the  distance  of  some  centuries,  he  employs  such  lan- 
 guage as  if  he  rather  declared  what  was  past,  than  foretold  what 
 was  future.  He  appears  as  a  sovereign  leader,  issuing  forth  his 
 orders  to  his  vassals,  which  they  must  necessarily  execute  ;  nay, 
 as  an  invisible,  but  all-powerful  agent,  influencing  all  their  coun- 
 sels. "  Make  bright  the  arrows  ;  gather  lite  shields  :  the  Lokd 
 **  hath  raised  up  the  spirit  of  the  kings  of  the  Medes  :  for  his  de- 
 •'  vice  is  against  Babylon,  to  destroy  it  ;  because  it  is  the  ven- 
 "  geance  of  tlie  Lord,  the  vengeance  of  his  temple. — The  Lord 
 *'  of  Hosts  hath  sworn  by  hin^self,  saying,  Surely  I  will  fill  thee 
 *'  with  men  as  with  caterpillars. — Set  ye  up  a  standard  in  the  land, 
 *'  blow  the  trumpet  among  the  nations,  prepare  the  nations  against 
 *'  her  :  call  together  against  her  the  kingdoms  of  Ararat,  Minni, 
 *'  and  Ashchenaz,  appoint  a  captain  against  her,  cause  the  horses 
 «  to  come  up  as  the  rough  caterpillars.  Prepare  against  her  the 
 "  nations  with  the  kings  of  tlic  Medes,  the  captains  thereof,  and 
 *'  all  the  rulers  thereof,  and  all  the  land  of  his  dominion. "f  Ob- 
 serve how  he  describes  the  cruel  Medes  and  Persians,  and  the 
 other  heathen  nations  whom  he  was  pleased  to  emp^loy  in  this 
 work  : — "  I  have  commanded  my  sanctified  ones,  1  have  also  cal- 
 "  led  my  mighty  ones  for  mine  anger,  even  them  that  rejoice  in 
 "  my  highness.  The  noise  of  a  multitude  in  the  mountain,  like 
 M  as  of  a  great  people  j  a  tumultuous  noise  of  the  kingdoms  of 
 "nations  gathered  together  :  the  Lord  of  hosts  mustereth  the 
 *'  hosts  of  the  battle.  They  come  from  a  far  country,  even  the 
 "  Lord  and  the  weapons  of  his  indignation  to  destroy  the  whole 
 «  land."M 
 
 His  ow«  fieo/ilf  may  justly  be  reckoned  among  his  hosts  The 
 typical  Israelites  are  denominited  "  the  hosts  of  Jehovah. "76» 
 This  name  especially  respects  the  Church  under  the  New  Tes- 
 tament, consisting  of  converts  belonging  to  every  kindred  ;  and 
 therefore  called  "  the  goodly  heritage  of  the  hosts  of  nations. "x 
 The  Church  appears  "  terrible  as  an  army  with  banners."  All 
 her  genuine  members  have  been  "  volunteers  in  the  day  of  his 
 ♦'  power."  They  have  enlisted  under  his  banner.  He  employs 
 them  in  liis  wars.  He  teaches  their  hands  to  war,  and  their  fin- 
 gers to  fight.  He  manages  them  in  a  diflerent  manner  from 
 that  in  which  be  exercises  Ins  power  over  the  wicked.  He  workii 
 in  them,  not  in  opposition  to  their  own  intentions,  but  according 
 
 s  Isa,  X.  5 — 7.  t  Jer.  li.  11. 14.  27.  28.  u  Isa.  xiii.  3 — 5- 
 
 %'  Exod.  xii.  41.  X  Jei'.  iii.  19. 
 
THE   LORD  OF  HOSTS.  33 
 
 to  the  habitual  inclinations  of  their  hearts,  as  renewed  by  his 
 grace.  They  obey  his  will  on  earth,  in  resemblance  of  the  holy 
 army  above.  Like  the  angels  of  bliss,  they  in  their  inferior  cle- 
 {^ree  are  "  his  hosts,  his  ministers,  that  do  his  pleasure."  It  is 
 therefore  their  daily  prayer  ;  "  Thy  will  be  done  on  earth,  as  it 
 "  is  in  heaven."  They  have  -'  a  leader  and  commander,"  who 
 conducts  them  to  certain  victory.  They  "  overcome  Satan, 
 *'  through  the  blood  of  the  Lamb,  and  the  word  of  their  testi- 
 "  mony."  They  also  overcome  the  world.  And,  what  is  more 
 than  either,  they  are  conquerors  over  themselves.  Employing 
 them  "as  his  hosts,  he  brings  glory  to  his  name  by  the  warfare 
 itself,  and  by  its  happy  termination. 
 
 This  character  is  in  a  peculiar  sense  conferred  on  his  servants 
 in  the  ministry.  When  the  Levites  were  admitted  into  the  ser- 
 vice of  God,  they  were  said  to  "  enter  into  the  host."  and  to 
 "  war  the  warfare."?/  Hence  this  very  language  is  adopted  by 
 the  apostle  Paul,  when  addressing  Timothy  :z  and  the  mini'siers 
 of  the  New  Testament,  in  declaring  the  glad-tidings  of  salvation, 
 are  described  as  a  great  host  or  army  :  "  Jehovah  gave  the 
 "  word  :  Great  was  the  army  of  those  tliat   published  it."a 
 
 The  same  designation  is  given  to  the  heavenly  bodies^  Hence 
 are  they  so  often  called  "  the  host  of  heaven  -"b  not  merely  as  sig- 
 nifying their  number,  but  their  order,  beauty,  and  constant  obedi- 
 ence to  the  divine  command.  It  deserves  our  attention,  that  as 
 not  only  the  heathen  worshipped  the  heavenly  bodies,  but  the 
 Israelites  discovered  a  strong  attachment  to  this  species  of  idola- 
 try, God,  in  revealing  himself  to  his  Church,  often  asserts  his 
 absolute  dominion  over  this  host,  and  also  occasionally  declares 
 the  foundation  of  this  dominion.  He  announces  himself  as  their 
 Lord,  because  they  are  all  the  work  of  his  hands  :  <•  Lift  up  your 
 "  eyes  on  high,  and  behold  who  hath  created  these,  that  bringeth 
 "  out  their  host  by  number  :  he  calleth  tlfem  all  by  names,  by 
 "  the  greatness  of  his  might,  for  that  he  is  strong  in  power  ; 
 "  not  one  faileth. — I,  even  my  hands  have  stretched  out  the  hea- 
 "  vens,  and  all  their  host  have  I  commanded."*  He  hath  made 
 the  "  lights  in  the  firmament  of  heaven, — for  seasons  "c  and  as 
 he  is  pleased  to  dispense  their  influences,  he  either  blesses  the 
 inhabitants  of  the  earth  with  abundance,  or  punishes  them  with 
 want;  he  preserves  them  in  health,  or  visits  them  with  sickness. 
 Hence  he  connects  this  name  with  a  declaration  of  his  dominion 
 over  the  host  of  heaven,  in  relation  to  the  earth  :  "  Thus  saith 
 "  the  Lord,  which  giveth  the  sun  for  a  light  by  day,  and  the 
 ♦'  ordinances  of  the  moon  and  of  the  stars  for  a  light  by  night, 
 "  which  divideth  the  sea  when  the  waves  thereof  roar  ;  The  Loud 
 "  of  Hosts  is  his  name."rf     He  hath  at  times  given  more  aston- 
 
 y  Num.  iv.  3.  23.  z  1  Tim.  i.  18. ;  2  Tim.  ii.  3,  4. 
 
 a  Psul.lxviii.  11.  b  Deut.  iv.  19.  ;  Isa.  xxxiv.  4. 
 
 *  Isa.  xl.  26. ;  xlv.  13.      c  Gen.  i.  14.  d  Jer.  xxxi.  35. 
 
 VoL.IL  E 
 
54  THE   LORD  OF   HOSTS. 
 
 ishing  displays  of  this  dominion.  "  The  sun  stood  still,  and  the 
 "  moon  stayed,  until  the  jjcople  had  avenged  themselves  on  their 
 "  enemies  : — for  Jehovah  fought  for  Israel. "e  Deborah,  it  is 
 probable,  in  her  song  of  triumph,  alludes,  to  some  extraordinary- 
 circumstances  not  recorded  in  the  history  of  the  defeat  of  Jabin's 
 host  :  "  They  fought  from  heaven  ;  the  stars  in  their  courses 
 "  fought  against  Sisera.'y 
 
 The  elements  are  also  his  hosts.  "  Fire  and  hail,  snow  and 
 "  viipour,  stormy  wind  fulfil  his  word."^  He  swept  away  an  un- 
 godly w'orld  wiih  a  deluge  of  water.  He  destroyed  the  Philis- 
 tines with  thunder  ;/i  and  sent  fire  from  heaven  on  the  messen- 
 gers of  the  king  of  Israel,  who  came  to  take  the  prophet  Elijah,  z 
 He  made  the  earth  to  open  and  swallow  up  the  rebellious  compa- 
 ny of  Korah,  When  the  haughty  Pharaoh  refused  to  acknowl- 
 edge and  obey  the  God  of  heaven  and  earth,  he  armed  all  the  el- 
 ements in  his  quarrel.  He  "  sent  thunder  and  hail,  and  the  fire 
 "  ran  along  upon  the  ground. ";(•  He  turned  their  water  into 
 blood.  That  very  river,  on  which  Egypt  depends  for  the  means 
 of  life,  became  an  instrument  of  death./  The  earth  rose  in  arms 
 against  its  guilty  inhabitants.  Every  particle  of  dust  was  furnish- 
 ed with  a  Sling,  and  caused  at  once  pain  and  self-abhorrence. >« 
 The  atmosphere  became  too  gross  a  medium  for  transmitting  the 
 light  of  heaven. n  That  air,  which  formerly  supported  life,  was 
 found  to  be  merely  a  vehicle  for  the  pestilence. o  At  length 
 God  '»  did  blow  with  his  wind  ;^"  and  Pharaoh,  with  all  his  host, 
 sunk  as  lead  in  the  mighty  v/aters. 
 
 All  the  irrational  creatures  are  his  hosts.  "  Beasts  and  all  cat- 
 "  tie,  creeping  things  and  flying  fowl, — praise  the  name  of' the 
 "  Lord."  To  punish  the  idolatry  of  the  mingled  nations,  which 
 the  king  of  Assyria  settled  in  the  land  of  Israel,  "  Jehovah  sent 
 "  lions  among  them.."/'  Bears  were  the  instruments  of  his  ven- 
 geance on  the  children,  who  mocked  his  servant  Elisha.*/  To 
 the  rebtllious  prophet,  the  belly  of  a  great  fish  is  provided,  as  at 
 the  same  time  a  prison  and  a  place  of  preservation.  He  punish- 
 ed the  murriiuring  of  the  Israelites,  by  sending  fiery  serpents  to 
 destroy  them.r  At  his  command,  such  legions  of  frogs  assaul-' 
 ted  the  Egyptians,  that  the  combined  power  of  Egypt  was  insuf- 
 ficient to  vanquish  theni.s  Often  hath  he  poured  contempt  on 
 the  power  and  on  the  pride  of  man,  by  making  the  meanest  or  the 
 minutest  creatures  the  messengers  of  destruction.  The  god 
 Herod  is  eaten  by  worms  ;  as  if  the  true  God  would,  by  his  end, 
 remind  him  of  the  meanness  of  his  origin,  and  of  the  contempt- 
 ible impotence  of  that  divinity  ascribed  to  him  by  his  minions,^ 
 
 e  Josh.  X.  13,  14.  ./"Jiidg.  v.  20.  *  g  Psa.  cxlviii.  8. 
 
 h  1  Sam.  vii.  10.  i  2  Kings  i.  12.  k  Exod.  ix.  2S. 
 
 n<Lxod.  vji.  19 — 21.         m  Exod.  viii.  If),  ir.  n  Exod.  x  21 — 23. 
 
 o  Exod.  ix.  15. ;  Psal.  Ixxviii.  50.  //  2  Kings  xvii.  25.         , 
 
 q  2  Kings  ii.  24.  r  Numb.  xxi.  6.  s  Exod.  viii.  5,  6. 
 
 t  xVcts  xii.  21—23. 
 
-     THE   LORD  OF  HOSTS.  35 
 
 When  he  would  punish  the  oppressors  of  his  people,  "  he  spake, 
 *'  and  there  came  divers  sorts  of  flies  and  lice  in  all  their  coasts.— 
 "  He  spake,  and  the  locusts  came,  and  caterpillars,  and  that 
 <'  without  number  ;  and  did  eat  up  all  the  herbs  in  their  lund,  and 
 <•  devoured  the  fruit  of  their  ground. "u  He  dignifies  these  nietui 
 creatures,  the  locust,  the  canker-worm,  the  caterpillar,  and  the 
 palmer-worm,  with  the  character  of  his  "  great  army  ;''  because, 
 as  he  sends  them  for  the  punishment  of  a  guilty  people,  they  cer- 
 tainly execute  his  commission.-u.  To  convince  the  Israelites,  how 
 easy  it  was  for  him  to  give  them  the  possession  of  the  land  of 
 promise,  he  informs  them  he  had  a  very  puny  host  that  could  ea- 
 sily accomplish  the  work  :  "  I  will  send  hornets  before  thee, 
 "  which  shall  drive  out  the  Hivite,  the  Canaanite,  and  the  Hittite, 
 "  from  before  thee  ;"  and  his  promise  was  verified  in  their  expe- 
 rience.w  When  we  consider  these  things,  justly  may  we  say 
 with  Bildad  ;  "  Is  there  any  number  of  his  armies  ?"x 
 
 Our  God  is  still  known  as  "  the  Loud  of  hosts,"  not  only 
 in  his  conduct  towards  his  Church,  but  in  her.  The  more  sen- 
 sible displays  he  hath  formerly  given  of  his  power,  may  be  view- 
 ed as  emblems  of  his  continued,  but  more  spiritual,  operation. 
 As  all  true  Israelites  are  "  the  hosts  of  Jehovah,"  he  honours  his 
 servants  with  the  name  of  angels.ij  Did  the  stars  in  their  cour- 
 ses fight  against  Sisera  ?  He  "  holdeth  the  seven  stars  in  his 
 *'  right-hand,"  and  employs  them  in  fighting  against  his  enemies. 
 Did  he  cause  the  sun  to  stand  still  on  Gibeon,  and  the  moon  in 
 ih©  valley  of  Ajalon  ?  In  carrying  on  the  work  of  redemption, 
 and  for  accomplishing  his  pifrposes  of  mercy  towards  the  Church, 
 he  hath  often  covered  the  sun  with  blackness,  and  converted  the 
 7noon  into  blood.  He  hath  made  the  greatest  political  luminaries 
 to  stand  still,  to  alter  their  courses,  or  to  hide  their  heads  in  dark- 
 ness.z  To  express  the  honour  put  on  the  prophets,  calUd  his 
 two  witnesses,  they  are  described  as  exercising  a  delegated  pow- 
 er over  the  elements.  "  If  any  man  will  hurt  them,  ^re  pro- 
 "  ceedeth  out  of  their  mouth,  and  devoureth  their  enemies. 
 "  These  have  power  to  shut  heaven,  that  it  rain  not  in  the  days  of 
 "  their  prophecy  ;  and  have  power  over  waters  to  turn  them  to 
 "  blood,  and  to  smite  the  earth  with  all  plagues. "a  Did  God  em- 
 ploy the  weakest  and  vilest  instruments  in  punishing  the  Egypt- 
 ians and  Canaanites  ?  This  fitly  represents  the  wonderful  display 
 of  his  almighty  power  by  means  of  the  gospel,  in  choosing  "  the 
 "  base  things  of  the  world,  and  things  which  are  despised,  yea, 
 "  and  things  which  are  not,  to  bring  to  nought  things  that  are." 
 
 This  name  affords  comfort  to  the  Church  in  the  most  trying 
 and  perilous  times.  This  "  name  of  the  God  of  Jacob  defends" 
 her.     "  Although  an  host  encamp"  against  her,  in  this  she  may 
 
 u  Psal.  cv.  31,  34,  55.  v  Joel  ii.  25. 
 
 w  Exod.  xxiii.  28. ;  Josh.  xxiv.  12.  x  Job  xxr.  3. 
 
 y  Rev.  ii.  1,  8.  &c.       z  Rev.  vi.  12. ;  viii.  12.       a  Rev.  xi.  5,  6. 
 
36  ON  THE   HOLINESS  AND 
 
 be  confident.  He,  who  is  with  her,  is  mightier  by  far  lh:m  ali 
 that  can  V)e  against  her.  She  maybe  encompassed,  not  by  one 
 host  only,  but  by  many.  But  they  are  the  hosts  of  Jehovah, 
 under  his  c;ovcrnmcnt  and  control,  how  malevolent  soever  their 
 designs.  We  ntay  therefore  still  sing  ;  "  The  Loud  of  hosts  is 
 '»  with  us  ;  the  God  of  Jacob  is  our  refuge." 
 
 It  is  a  special  ground  of  consolation,  that  this  designation  belongs 
 to  Jesus  the  Saviour  of  the  Church.  That  King,  who  appeared 
 in  vision  to  Esaias,  was  tiie  Lord  of  hosts  ;6  and  we  know  that 
 it  was  the  glory  of  Christ,  which  the  prophet  saw  c  Jesus  is  of- 
 ten represented  as  the  bridegroom  and  husband  of  the  Church  : 
 but  of  this  glorious  Husband  it  is  said,  "  The  Lord  of  hosts  is 
 *'  his  nanie."rf  Christ  is  that  King  and  "  Lord  of  glory,"  who 
 ascended  in  the  midst  of  his  angels.  And  "  who  is  this  King  of 
 "  glory  ?  The  Loud  of  hosts,  he  is  the  king  of  glory/'e 
 
 This  character  conveys  a  comfortable  assurance  of  the  Church's 
 triumph  over  all  her  incorrigible  enemies.  The  Lord  comforts 
 his  Church  with  the  pvoclamalion  of  this  name,  as  her  security 
 for  victory  over  ancient  Babylon.  "  Thus  saith  the  Loud  of 
 "  hosts,  The  children  of  Israel,  and  the  children  of  Judah,  were 
 "  oppressed  together  ;  and  all  that  look  them  captives  held 
 "  them  fast  ;  they  refused  to  let  them  go-.  Their  Redeemer  is 
 "  strong  ;  The  Lord  of  hosts  is  his  name  :  he  shall  thoroughly 
 "  plead  their  cause,  that  he  may  give  rest  to  the  land,  and  disqui- 
 *'  et  the  inhabitants  of  Babylon. 'J/'  As  that  kingdom  of  graven 
 images  was  a  type  of  mystical  Babylon,  the  fate  of  the  one  pre- 
 figured that  of  the  other.  Hence  we  are  directed  to  the  same 
 almighty  power,  as  the  ground  of  our  confidence  :  "  Strong  is 
 ''  the  Lord  God  who  judgeth  her.''^"- 
 
 S  E  C  T  I  O  N    IV. 
 
 Of  the  Holiness  of  God. — Of/iis  Justice,  as  manifested  in  the  Threat- 
 ening and  Curse  of  the  Law  ; — in  the  Antediluvian  History  ; — ■ 
 in  the  Deluge  ; — in  the  Destruction  of  the  Cities  of  the  Plain  ;— 
 in  the  Resemblance  betii>ee?i  tii)i  and  Punishment  ; — in  the  Mosaic 
 Economy  ; — in  the  Sufferings  of  the  Messiah. 
 
 According  to  the  nature  of  this  work,  it  is  not  necessary  that 
 ■we  should  nicely  distinguish  between  the  Holiness  and  Justice  of 
 God.  As  his  holiness  is  the  perfect  rectitude  of  his  nature,  ac- 
 cording to  which  he  infinitely  loycs  what  is  morally  good,  and 
 hates  what  is  evil  ;  his  justice,  as  it  regards  his  creatures  at  least, 
 
 b  Isa.  vi.  5.  c  John  xii.  41.  fl  Isa.  liv.  5. 
 
 e  James  ii.  1. ;  Psal.  xxiv.  IQ.  /"Jcr.  1. 33,  34. 
 
 g  Rev.  xviii.  8. 
 
JUSTICE   OF  GOD.  37 
 
 is  the  actual  display  of  this  essential  holiness.     God  hath  mani- 
 fested his  holiness;    indeed,  in  various    respects,  in  which  there    • 
 was  no  call  for  the  operation  of  his  justice.     A  few  of  these  may 
 be  mentioned. 
 
 He  displayed  his  holiness  in  makinij^  all  things  very  good.  For 
 the  evil  of  sin  v/as  not  the  work  of  God.  His  rational  creatures 
 v/ere  endowed  with  moral  goodness.  As  revelation  is  meant  for 
 man,  a  very  particular  account  is  given  of  his  original  rectitude. 
 He  was  created  "  after  the  image  of  God,  in  his  likeness  ;"  that 
 is,  "  in  righteousness  and  true  holiness."// 
 
 To  his  rational  creatures  he  also  gave  a  perfect  law.  Man  was 
 subjected  to  a  positive  precept.  But  we  are  by  no  means  to  sup- 
 pose that  the  law  was  confined  to  this.  The  moral  law  was  writ- 
 ten on  his  heart  by  the  finger  of  God  :  and  this,  as  to  the  sub- 
 stance of  it,  is  the  transcript  of  infinite  holiness.  In  every  res- 
 pect, it  is  holy,  just  and  good.  It  was  so,  even  in  its  covenant- 
 ibrm.  It  is  so,  as  a  rule  of  life  to  believers.  Although  they  are 
 in  no  respect  justified  before  God  by  their  obedience  to  this  law  ; 
 yet,  such  is  his  holiness,  that  he  requires  that  they  sould  be  ''  per- 
 "  feet  as  their  Father  in  heaven  is  perfect,"  and  still  press  forward 
 toward  this  perfectioji. 
 
 That  law  of  ceremonies  which  God  gave  his  ancient  people, 
 contains  a  striking  representation  of  his  holiness.  Whence  did 
 God  enjoin  so  many  washings  and  purifications  ?  Had  they,  or 
 could  they  have,  any  virtue  in  themselves  ?  Often  did  he  assure 
 them  of  the  contrary.  But  by  the  observalien  of  these,  accor- 
 ding to  the  imperfect  nature  of  the  dispensation,  he  would  still 
 remind  then)  of  hjs  infinite  hatred  of  sin.  Did  the  touch  of  a 
 dead  body  communicate  ceremonial  defilement  ?  Thus  the  Su- 
 preme Lawgiver  taught,  in  the  most  lively  manner,  the  contam- 
 inating nature  of  all  the  actions  of  a  natural  man,  and  the  ne- 
 cessity of  being  "  purged  from  dead  works,  that  we  may  serve 
 *'  the  living  God."  Why  were  there  so  many  persons,  places  and 
 things,  consecrated  by  him,  as  partaking  of  an  external  holiness  ? 
 Can  mere  outward  rites  render  a  man  well-pleasing  to  God  ?  Cati 
 any  place  be  in  itself  more  sacred  than  another,  to  him  who  is 
 Lord  of  the  whole  earth  ?  Can  irrational  or  inanimate  creatures 
 be  the  subjects  of  true  holiness  ?  Nothing  of  this  kind  was  ever 
 meant.  But  it  was  the  will  of  God,  by  these  shadows  and  sensi- 
 ble representations,  daily  to  inculcate  on  a  gross  and  obdurate  peo- 
 ple the  necessity  of  purity  of  heart,  of  being  really  devoted  ta 
 the  Lord,  of  being  holy  in  ail  manner  of  conversation. 
 
 In  a  great  variety  of  instances,  the  holiness  of  God  is  practical- 
 ly demonstrated  by  the  operations  of  his  justice,  i.  Deeply  to 
 inifiress  ihe  mind  of  man  with  the  r.wjesty  of  divine  ./Wv/Zce,  seems 
 
 h  Gen  L  26. ;  Eph.  iv.  24. 
 
38  IHVINE  JUSTICE    DISPLAYED  IN 
 
 to  have  been  one  special  design  of  the  Spirit  of  inspiration,  es- 
 pecially in  the  writings  of  the  Old  Testament.  This  appears  as 
 the  most  prominent  feature  in  the  history  given  us  of  the  cove- 
 nant made  with  Adam.  We  have  scarcely  had  lime  to  contem- 
 plate and  admire  the  goodness  of  God  in  the  formation  of  inan, 
 and  in  the  ample  provision  made  for  his  sustenance  and  comfort  ; 
 ere  we  are  made  to  tremble  at  the  appearance  of  a  more  awful 
 perfection.  A  promise  this  covenant  undoubtedly  contained  ; 
 but  it  lay  hid  in  that  terrific  threatening,  <'  In  the  day  thou  eatest, 
 *'— dying  thou  shalt  die."r  How  soon  is  the  voice  of  blessing 
 succeeded  by  that  of  the  curse  .'  The  one  would  almost  seem  to 
 be  uttered,  only  to  give  tenfold  energy  to  the  other.  The  effect 
 of  the  blessing,  pronounced  on  tlie  earth,  has  barely  appeared, 
 ere  we  are  aroused  by  that  alarming  denounciation,  ever  since 
 verified  in  the  experience  of  guilty  man  ;  "  Cursed  is  the  ground 
 *'  for  thy  sake."Ar  When  God  had  created  "  an  help  meet"  for 
 man,  he  biessed  them  both,  saying,  *' Be  fruitful  and  muld/ily." 
 When  he  pays  them  another  visit,  this  very  increase,  which  ori- 
 ginally flowed  from  the  blessing,  is  converted  into  a  curse  ;  "  I 
 *'  will  greatly  multiply  thy  sorrow,  and  thy  conception."/  How 
 quickly  is  the  threatening  changed  into  a  fatal  sentence  actually 
 pronounced  ;  "  Unto  dust  shalt  thou  return  !"  No  sooner  is  it 
 pronounced,  than  it  is  partly  executed  ;  "  So  he  drove  out  the 
 "  man,"  drove  him  out  of  that  delightful  garden,  which  had  been 
 created  for  his  use,  and  in  which  he  had  been  placed  but  a  short 
 time  before. 
 
 We  advance  but  a  single  step  further  in  the  history'of  mankind, 
 when  we  are  arrested  by  another  display  of  divine  justice.  The 
 first  man,  born  of  woman,  receives  from  the  Supreme  Judge  a 
 solemn  warning  as  to  the  necessary  connexion  between  sin  and 
 punishment.  To  Cain  he  said,  "  If  thou  dost  not  well,  sin  lieth 
 *'  at  the  door,"?7i  that  is,  it  lieth  like  a  beast  of  prey,  ready  to  de- 
 vour ;  certain  punishment  awaits  thee.  And  no  sooner  had  he 
 transgressed,  than  his  sin  laid  hold  of  him,  in  its  necessary  con- 
 sequence. Formerly  the  earth  was  cursed  for  man's  sake.  But 
 here  the  curse  seems  to  expand,  and  to  acquire  an  increase  of 
 force,  with  the  increase  of  human  guilt  :  "  Now  art  thou  cursed 
 "  from  the  earth."«  Man  was  driven  out  of  paradise  before.  In 
 this  first-born  of  man,  the  curse  is  so  forcibly  exemplified,  that 
 he  speaks  of  himself  as  an  outcast  from  creation  :  "  Behold  thou 
 "  hast  driven  me  out  this  day  from  the  face  of  the  earth."o  In 
 this  language,  however,  he  only  expresses  the  more  remarkable 
 execution  of  the  curse,  primarily  executed  on  his  parents.  For 
 he  thus  explains  it  ;  "  From  thy  face  shall  I  be  hid,  and  I  shall 
 "  be  a  fugitive  and  a  vagabond  on  the  earth." 
 
 The  history  of  about  sixteen  hundred  years  is  next  condensed 
 in  a  few  lines.     Here,  although  the  life  of  man  was  at  its  great,- 
 
 i  Gen.  ii.  17.        k  Chap.  i.  24. ;  iii.  17.  /  Chap.  i.  28. ;  jii.  16. 
 
 in  Chap.  iv.  7.       n  Chap.  iii.  17. ;  iv.  11.      o  Chap.  iii.  24. ;  iv.  14. 
 
THE  HISTORV  OF   THE  DELUGE. 
 
 39 
 
 est  extent,  the  narrative  is  most  abridged,  as  if  the  Spirit  of  in- 
 spiration would  teach  us,  that  the  present  life,  even  at  its  utmost 
 stretch,  is  but  a  shadow  ;  and  that  the  longest  period,  when  past, 
 seems  to  the  mind,  equally  with  the  shortest,  as  a  tale  that  hath 
 been  told.  We  are  hurried  down  the  stream  of  lime,  through 
 eight  successive  generations,  and  are  allowed  no  pause,  till  we 
 find  ourselves  encompassed  with  the  waters  of  destruction.  On 
 this  awful  display  of  justice,  the  sacred  historian  dwells  much 
 longer  than  on  all  the  events  which  took  place  during  sixteen  cen- 
 turies before  ;  as  long  as  on  the  whole  history  of  man  after  that  of 
 his  creation.  Stich  a  display  of  divine  justice  was  this,  that  in 
 God's  conduct  towards  mere  man,  there  never  was,  and  we  are 
 assured  there  never  will  be,  any  thing  equal  to  it,  while  time 
 endures.     It  therefore  claims  our  particular  attention. 
 
 That  this  event  might  incontestably  appear  the  effect  of  puni- 
 tive justice,  full  warning  was  given.  It  was  preceded  by  a  de- 
 nunciation of  the  vengeance  purposed  ;  while  at  the  same  time 
 an  opportunity  was  given  for  repentance,  during  the  ministry 
 of  Noah,  and  the  exercise  of  divine  long-suffering,  for  an  hun- 
 dred and  twenty  years. 
 
 When  this  period  was  eJapsed,  God  would  no  longer  strive 
 with  man  by  his  word  and  Spirit.  He  proceeded  to  strive  Avith 
 him  in  another  way,  by  the  threatened  judgment.  Then  all 
 nature  conspired  against  the  impenitent  rebel.  God  "  called  to 
 "  the  heavens  from  above,  and  to  the  earth,  that  he  might  judge 
 "  his  people,"  by  executing  vengeance,  in  a  most  signal  man- 
 ner, on  their  enemies,  according  to  the  threatening  previously- 
 denounced. 
 
 The  destruction  was  sueh  as  cannot  be  accounted  for  on  natu- 
 ral principles.  It  was  immediately  the  work  of  God.  Every 
 thing  that  takes  place,  in  respect  of  supreme  agency,  proceeds 
 from  him.  But  he  asserts  his  claim  to  this  work  as  of  an  ex- 
 traordinary kind,  "  I,  even  I  do  bring  a  flood  of  waters  upon  the 
 "  earth. "/'  He  claims  it  as  his,  considered  as  directly  counter- 
 acting his  former  operation  from  the  beginning  of  time.  He 
 represents  it  as  such  a  deviation  from  his  ordinary  course,  as  shall 
 have  no  parallel  while  "  earth  remaineth.''^ 
 
 So  remarkable  was  this  vengeance,  that  it  extended  to  the 
 earth  itself,  and  to  its  guiltless  inhabitants  and  productions.  God 
 testified  his  infinite  displeasure  at  sin,  by  involving  all  those  crea- 
 tures in  the  punishment,  that  had  in  any  respect  been  the  instru- 
 ments of  human  guilt,  or  the  occasions  of  it  ;  that  had  minister- 
 ed to  man's  necessities,  or  to  his  unbridled  appetites  ;  that,  in  a 
 word,  had  been  formerly  subjected  to  his  dominion.  So  com- 
 plete was  this  destruction,- that  the  whole  frame  of  nature  was  un- 
 hinged.    Sin  had  converted  the  earth  into  a  moral  chaos.    "  The 
 
 /i  Gen.  vi.  17. 
 
 q  Chap  viii.  22, 
 
40  DIVINE  JUSTICE  DISPLAYED  !>? 
 
 "  eai ill  was  filled  with  violence  ;  it  was  corrupt :"  for  "  all  flesh 
 "  had  corrupted  his  way  upon  the  earth."  1  he  professors  of  the 
 true  religion  were  blended  into  one  mass  with  the  ungodly  world. 
 The  Supreme  Judge  therefore  acted  in  such  a  manner,  as  if  he 
 meant  to  reduce  all  thins^s  to  their  primxval  chaos  ;  in  the  exe- 
 cution of  that  awful  sentence,  "  I  will  destroy  them  with  the 
 "  earth. "r  He  seems  as  if  he  "  were  to  undo  the  glorious  work 
 "  of  creation."  In  that  work,  he  had  *'  divided  the  waters,  which 
 "  were  under  the  firmament,  from  the  waters  which  were  above 
 "  it."s  Now  he  brings  them  together  again.  >'  The  fountains 
 •'  of  the  great  deep  were  broken  up,  and  the  windows  of  heaven 
 "  were  opened. "f 
 
 This  destruction  involved  the  professors  of  the  true  religion? 
 as  well  as  the  profane  ;  the  posterity  of  Seth,  that  other  seed  ap- 
 pointed by  God  instead  of  Abel,  together  with  the  descendants 
 of  the  murdering  and  rebellious  Cain.  As  the  Holy  Spirit  ceased 
 to  strive  even  with  "  the  sons  of  God,"  because  they  also  were 
 ft^nh^  n  under  the  dominion  of  carnality,  and  addicted  to  every 
 wickedness  ;  the  deserved  vengeance  reached  them  in  common 
 "with  others. 
 
 This  judgment  was  as  universal  as  it  could  well  be,  without 
 the  total  destruction  of  the  human  race  :  and  both  the  purpose 
 and  the  promise  of  God  prevented  such  an  event.  Only  one 
 small  family  was  saved.  The  vengeance  is  most  distinctly  mark- 
 ed, as  contrasted  with  the  display  at  the  same  time  given  of  re- 
 munerative justice.  "  The  Lord  said  unto  Noah,  Come  thou 
 *'  and  all  thy  house  into  the  ark  :  for  tliee  have  I  seen  righteous 
 *'  before  me  in  this  generation.''-^  The  wonderful  preservation 
 of  this  single  family  shewed  in  the  clearest  manner,  that  the 
 destruction  of  all  the  world  besides  was  not  the  effect  of  blind 
 chance  ;  or  the  work  of  a  supreme  agent,  who  made  no  distinc- 
 tion between  the  righteous  and  the  wicked.  When  1  speak  of 
 remunerative  justice,  however,  it  is  not  meant  that  Noah  me- 
 rited this  deliveiance  by  any  righteousness  of  his  own.  He 
 "  found  grace  in  the  eyes  of  the  LoKn,"7t'  as  trusting  in  a  better 
 righteousness  ix  nay,  lie  "  found  grace,"  by  which  he  was  ena- 
 bled to  make  this  his  confidence.  His  salvation  may  be  viewed 
 as  a  reward.  But  it  is  no  inconsiderable  proof  of  its  being  a  re- 
 ward of  grace,  that  it  extended  to  his  whole  fatnily,  although  we 
 have  too  much  evidence  that  one  of  them  at  least  was  a  wicked 
 pe  rson . 
 
 This  punishment,  dreadful  as  it  was,  seems  to  have  been  indis- 
 pensably necessary.  So  low  was  the  Church  reduced  before  the 
 deluge,  that,  according  to  human  a])prehension,  she  could  not 
 liave  existed  for  another  generation.     Had  she  not  been   "   saved 
 
 7- Crt^n.  vi.  12,  13.  .9  Cliap.  i.  r.  ;r  Chap.  vii.  11. 
 
 u  Chup.  vi.  .3.  -f  Ch  ij.  vU.  1.  w  Chap.  vi.  8. 
 
 X  H's-'U  xi.  r. 
 
tHE  HISTORY  OF  THE  DELUGE.    .  41 
 
 "  by  water,"  she  must  Ijave  been  swept  away  by  the  flood  of  ini- 
 quity. Thus,  the  circumstances  vindicate  the  judgment  ;  and 
 shew  that  God  could  not  have  acted  otiierwise,  mankind  continu- 
 ing in  such  a  state,  without  virtually  renouncing  his  claim  to  the 
 moral  government  of  the  world. 
 
 Such  a  general  impression  did  this  judgment  make  on  succeed- 
 ing generations,  that  not  only  was  divine  justice,  as  manifested 
 in  this  dispensation,  celebrated  by  those  who  adhered  lo  the  true 
 religion  ;y  but  even  heathen  nations  retain  some  tradiiionary 
 knowledge  of  it  to  this  day. 
 
 In  a  word,  this  punishment  took  place,  and  is  recorded  as  a 
 lively  prelude  of  the  future  judgment.  As  the  world,  '  being 
 *'  overflowed  with  water,  perished,  the  heavens  and  the  earth,  winch 
 *'  are  now, — are  kept  in  store,  reserved  unto  fire  against  the  day 
 "  of  judgment,  and  perdition  of  ungodly  men. "2  The  one  pre- 
 figured the  other,  in  the  unexpectedness  of  the  event  ;a  in  the 
 final  separation  made  between  the  righteous  and  the  wicked  ;6  in 
 the  immediate  procuring  causes  of  the  destruction,  the  abuse 
 of  divine  long-suffering,  and  the  rejection  of  gospel-grace  ;  in 
 the  completeness  of  the  destruction  ;  in  the  comparative  paucity 
 of  those  who  are  saved  }c  and  in  the  means  by  which  their  salva- 
 tion is  accomplished. rf 
 
 Tl'.e  sacred  historian  gives  us  a  progressive  account  of  the 
 manifestation  of  divine  justice,  in  the  confusion  of  tongues  at 
 Babel  ;e  in  the  plagues  brought  on  Pharaoh  and  Abimelech,  be- 
 cause of  their  conduct  towards  the  wife  of  Abraham  ;/  in  the 
 destruction  of  the  cities  of  the  plain  ;,§r  in  the  punishment  of  Esau 
 for  his  profanity  ;/;  in  the  remuneration  of  Jacob  at  the  expense 
 of  the  unrighteous  Laban  ;z  and  in  the  judgments  executed  on 
 the  Egyptians  because  of  their  cruelty  to  the  Israelites.  But  on 
 these  things  we  cannot  enlarge. 
 
 Only,  with  respect  lo  the  destruction  of  the  cities  of  the  plain, 
 the  following  things  may  be  observed,  for  illustrating  the  display 
 given  of  divine  justice  in  this  event.  Their  sin  is  said  to  have 
 aery, — a  '-cry  waxen  great  before  the  face  of  the  Lord. "A:— 
 This  is  the  very  metaplior  used  by  God  in  addressing  Cain  ;— 
 "  The  voice  of  thy  brother's  blood  crieth  unto  me.'V  This  lan- 
 guage is  by  no  means  exclusively  appropriated  to  the  horrid 
 crime  of  murder.  It  is  applicable  to  every  sin,  as  expressive  of 
 the  necessary  connexion  between  sin  and  punishment.  For  eve- 
 ry sin  hath  a  voice  of  crimination  against  the  sinner.  Lust  first 
 cries  to  the  sinner  for  gratification  ;  and  when  it  ''  bringeth  forth 
 *'  sin,"  this  immediately  cries  to  God  for  vengeance.     Its  voice 
 
 y  Job  xxii.  15,  16.  z  2  Pet.  iii.  5—7.  a  Matt.  xxiv.  3r— 39. 
 
 //  Ver.  40.  c  Luke  xviii.  8.  d  1  Pet.  ih.  21. 
 
 e  Gen.  xi.  1 — 9.  /Cliap.  xii.  17.  ;  xx.  18.  g  Chap.  xix.  24. 
 
 h  Chap,  xxvii.  37. ;  Heb.  xii.  16, 17.  i  Gen.  xxxi-  42. 
 
 A-  Chap,  xviii,  20. ;  xix.  13.  /  Chap.  iv.  10. 
 
 Vol..  n.  F 
 
4Si  DESTRUCTION   Of   THE 
 
 may  not  be   heard  by  the  transgressor  himself,  because  his  con- 
 science may  be  seared ;  but  it  is  still  heard  by  the  Supreme  Judge. 
 
 Descent  is  here,  in  an  improper  sense,  ascribed  to  God  ;  "  I  will 
 "  go  down  now,  and  see  whether  they  have  done  altogether  ac- 
 "  cording  to  the  cry  of  it,  which  is  come  unto  me."m  There 
 can  be  no  change  of  place  with  him  who  is  every  where  present  ; 
 nor  can  examination  be  necessary  to  the  eye  of  omniscience. 
 But  God  on  this  occasion  appeared  on  earth,  and  represents  him- 
 self as  employing  those  means  of  investigation  which  are  neces- 
 sary to  man  ;  to  declare  that  all  the  acts  of  his  vengeance  are  in 
 perfect  conformity  to  justice,  that  he  never  punishes  without  a  suf- 
 ficient reason. 
 
 The  account  of  his  previous  discourse  with  Abraham,  while  it 
 beautifully  illustrates  his  wonderful  condescension,  at  the  same 
 time  teaches  us,  that,  whatever  be  the  objections  of  carnal  men  to 
 the  equity  of  his  judgment,  they  will  be  approved  by  all  who 
 know  divine  holiness.  Abraham  was  a  merciful  man,  and  this 
 part  of  his  character  eminently  appears  in  his  conduct  on  this  oc- 
 casion :  but  he  could  carry  his  intercession,  in  behalf  of  Sodom, 
 .  no  farther  than  this,  that  if  there  were  ten  righteous  persons  there, 
 it  might  be  spared  for  their  sake.  The  holy  angels,  who  sojourn- 
 ed witli  Lot,  testified  no  reluctance  to  the  fulfilment  of  their 
 commission,  although  it  was  to  issue  in  the  tatter  destruction  of 
 these  cities. ?z 
 
 That  the  justice  of  God  might  be  set  in  the  clearest  light,  ths 
 inhabitants  of  Sodom  were  permitted  to  manifest  their  greedi- 
 ness, obduracy,  and  violence,  in  working  uncleanness,  at  the  very 
 time  thai  the  heavenly  visitors  came  to  their  city-.  No  regard  to 
 the  laws  of  hospitality  or  of  decency,  no  expostulations  or  re- 
 proofs, could  restrain  them.  Parents  do  not  conceal  their  wick- 
 edness from  their  children  ;  but  seem  determined  to  train  them 
 up  in  their  own  abominable  courses.  All  the  men  of  the  city, 
 "  both  old  and  young,"  beset  the  house  of  Lot.o  To  these  aban- 
 doned wretches,  even  the  holy  angels  of  God  are  objects  of 
 temptation,  and  seem  a  lawful  prey.  How  could  <'  their  judg- 
 "  ment  linger,"  or  "  their  damnation  slumber  ?" 
 
 The  circr"istancesof  this  destruction  were  most  awful.  The 
 punishment  reserved  for  all  the  wicked  was  anticipated.  Hell 
 was  kindled  on  earth,  and  for  this  end  rained  from  heaven  on 
 these  atrocious  sinners.  Their  destruction  comes  from  that  quar- 
 ter, to  which  alone  they  could  look  for  mercy.  The  windows  of 
 heaven  are  opened  a  second  time,  and  pour  out,  not  a  flood  of 
 ■water,  but  of  fire. 
 
 God  appears  more  immediately  in  this  judgment,  than  in  the 
 deluge  itself.  In  accomplishing  it,  one  divine  Person  evidently 
 Go-operates  with  another.    "  The  Loru  rained  upon  Sodom,  and 
 
 m  Gen.  xviii.  21.         »w  Chap,  xviii.  33. ;  xix.  13.       o  Chap.  xix.  4. 
 
CITIES  OF  THE   PLAIN.  4.'5 
 
 **  tipon  Gomorrah,  brimstone  and  fire  from  the  Lord  out  of 
 "  heaven. "/2  It  greatly  heightens  this  display  of  indignation, 
 when  we  find  that  he,  who  afterwards  came  to  save,  on  this  occa- 
 sion appeared  on  earth,  and  in  the  likeness  of  our  nature,  as  the 
 destroyer. 
 
 The  destruction,  by  means  of  the  deluge,  was  gradual.  But  this 
 ■was  sudden  and  instantaneous.  Sodom  was  "  overthrown  as  in  a 
 "moment,  and  no  hands  stayed  on  her."g  This  circumstance 
 shews  the  fierceness  of  divine  indignation  ;  and  is  a  lively  figure 
 of  that  sudden  destruction  which  shall  come  on  all  the  ungodly, 
 when  that  same  Lord,  who  came  down  to  visit  Sodom,  shall  be 
 "  revealed  from  heaven  in  flaming  fire.'V 
 
 So  urgent  are  the  claims  of  justice,  that  even  Lot  seems  in 
 danger.  While  he  lingered,  the  angels  laid  hold  of  his  hand, 
 and  brought  him  forth,  and  sent  him  without  the  city.  Jehovah 
 himself  said  to  him,  "  Escape  for  thy  life  ; — escape  to  the  moun- 
 "  tain,  lest  thou  be  consumed."  For,  in  public  visitations  for  sin, 
 even  "  the  righteous  scarcely  are  saved."*  Lot  had  no  proper 
 call  to  take  up  his  residence  among  these  wicked  men  ;  and  his 
 deliverance  is  represented  as  wholly  the  fruit  of  mercy. ^ 
 
 This  destruction,  in  fine,  was  meant  as  a  striking  figure  of  the 
 eternal  punishment  of  the  wicked.  Hence  it  is  said,  that  these 
 cities  "  are  set  forth  for  an  example,  suffering  the  vengeance  of 
 "  eternal  fire."M  As  the  manjjier  in  which  they  were  punished 
 prefigured  the  fire  of  hell ;  the  perpetuity  of  their  destruction  is 
 meant  as  a  permanent  emblem  of  everlasting  destruction,  in  "  the 
 "  lake  that  burneth  for  ever  and  ever."  These  cities  "  suffer  the 
 "  vengeance  of  eternal  fire."  For  it  is  the  will  of  God  that  they 
 should  never  be  rebuilt  :  and  not  only  is  the  place  where  they 
 once  stood,  covered  with  the  Dead  Sea,  and  to  the  highest  degree 
 salt,  although  in  an  inland  situation,  whence  it  is  also  called  the 
 Salt  Sea  ;  but,  as  it  still  manifests  the  effects  of  burning  in  the 
 extreme  barrenness  of  the  adjacent  country,  this  burning  is  in 
 some  sense  continued,  in  consequence  of  the  sulphur,  salt,  and 
 asphallus  or  bitumen,  abounding  in  the  sea,  or  incorporated  with 
 the  soil.  Hence,  a  country  lying  under  the  most  awful  effects  of 
 <livine  vengeance  is  thus  described  :  "  The  whole  land  is  brim- 
 *'  stone,  and  salt,  and  burning  ;  that  it  is  not  sown,  nor  beareih, 
 "  nor  any  grass  groweth  thereon  ;•  like  the  overthrow  of  Sodom 
 *'  and  Gomorrah,  Admah  and  Zeboim,  which  the  Lord  over- 
 "  threw  in  his  anger,  and  in  his  wrath."y 
 
 ir.  The  justice  of  God  has  been  often  displayed,  in  the  most 
 striking  light,in  the  remarkable  resemblance  between  the  sz/zand 
 
 fi  Gen.  xix.  24.  q  Lam.  iv.  6.  r  2  Pet  ii.  6—9. 
 
 5lPet.  iv.  18.  ;  Gen.  xix.  16,  19,      z<  Jude  7. 
 
 V  Deut.xxix.22— 24.  See  Wells's  Geogranliy  Old  Test  vol,  i.  p.290— 
 297.    New  Test,  vol  iv.  p.  81. 
 
44  JUSTICE   DISPLAYED   IN   THE  / 
 
 jmniahment.  In  the  old  world,  iniquity  had  come  in  like  a  flood  ; 
 and  Ciod  swept  away  the  transgressors  by  a  flood  of  waters.  The 
 inhabitants  ot"  Sodom  and  Gomorrah  burnt  with  the  fire  of  unna- 
 tural lust ;,  and  God  destroyed  them  by  preternatural  fire.  Pharaoh 
 ■would  noi  let  Israel  go,  although  God's  son,  his  first-born  ;  there- 
 fore lie  blew  the  first-born  of  Pharaoh,  and  of  all  Egypt. w  This 
 cruel  despot  commanded,  that  all  the  male  children  of  the  Israel- 
 ites should  he  drowned  ;-x"  and  in  this  vei'y  manner  God  destroy- 
 ed him  and  all  the  strength  of  bis  kingdom.  Nadab  and  Abihu 
 *'  ofltied  str.inge  fire  before  the  Lord  ;  and  there  went  out  fire 
 *'  from  the  Lorij.  and  devoured  them."y  Adonibezek,  although  a 
 heathen,  was  obliged  to  acknowledge  the  strictness  of  divine  re- 
 tribuiion,  when  his  thumbs  and  great  toes  were  cut  off :  "  Three- 
 *'  score  and  ten  kings,"  said  he,  '•  having  their  thumbs  and  their 
 "  great  toes  cut  ofi',  gathered  their  meat  under  my  table  :  as  I 
 «'  have  dune,  so  God  hath  requited  me."z  Samson  did  not  make 
 a  covenant  with  his  eyes,  so  that  they  proved  his  snare  :  and  he 
 was  chastised  by  having  them  put  out.a  As  the  sword  of  Agag, 
 king  of  Anialek, ''  made  women  childless,"  so  was  his  mother 
 made  "  childless  among  women. "<5  Absalom's  vanity  as  to  his 
 person  seems  to  have  been  the  source  of  his  rebellion,  and  of  his 
 ruin.c  This  vanity  was  especially  discovered  about  the  hair  of 
 his  head  ;  and  by  this,  as  would  seem,  he  was  entangled  in  the 
 oak,  where  he  met  his  merited  fate.c/ 
 
 Many  other  instances  of  th?  same  kind  jnight  be  mentioned- 
 But  1  hasten  to  observe, 
 
 III.  That  the  Mosaic  economy  seems  to  have  been  especially  de- 
 signed to  give  the  Church  the  deepest  impressions  of  the  punitive 
 ju&iiceoiGod  ;  and  to  prepare  her,  by  awful  displays  of  severity,  for 
 receiving  the  doctrine  of  atonement  by  the  sufferings  of  a  divine 
 Person.  It  had  this  effect  partially  on  the  Church  of  Israel.  For 
 the  law  generated  a  spirit  of  fear,  which  was  occasionally  discovered 
 even  by  wicked  men.  The  faith  of  genuine  believers,  however 
 faintly,  discerned  the  necessity  of  a  belter  satisfaction  than  could 
 be  made  by  the  blood  of  bulls  or  goats.  But  this  instruction  was 
 especially  meant  for  the  New-Testament  CMiurch.  Even  to  the 
 prophets  "  it  was  revealed,  that  not  unto  themselves,  but  unto  us 
 *'  they  did  minister  the  things  that  are  now  reported. "^ 
 
 The  law  could  not  annul  the  covenant  made  with  Abraham.  It 
 ■was  added  in  subserviency  to  this.  It  was  "  a  shadow  of  good 
 «  things  to  cowe."  But  in  itself  considered,  and  as  it  affected 
 the  great  body  of  that  people  to  whom  it  was  given,  it  was  the 
 ministration  of  death,  and  of  condemnation/ 
 
 w  Exod  iv.  22,  25.  x  Chap.  i.  22.  y  Lfv,  x.  1. 
 
 z  Judg.  i.  6,  7.  a  Chap,  xiv,  2.  ;  xvi.  A.    b  I  bam.  xv.  33, 
 
 c  .       ■■■    iLiv  25. ;  XV.  6.         d2  Chap.  xiv.  26. ;  xviii.  9. 
 
 e  X  Pet.  i.  11, 12.  /2  Cor,  iii.  7. 
 
REVELATION   OF  THE  LAW.  45 
 
 1.  If  we  consider  the  matter  of  the  revehition  made  from 
 Mount  Sinai,  it  will  appear  that  divine  justice  was  eminently- 
 brought  into  view.  There  was  no  renovation  of  the  covenant  of 
 works  made  with  Adara  ;  for  the  Cliurch  was  under  that  better 
 covenant  revealed  to  Abraham.  But  there  was  an  exhibition  of 
 the  law  in  its  covenant  form,  that  by  it  mighi  be  "•  the  knowledge 
 "  of  sin.",§-  It  was  revealed  in  all  the  strictness  of  ils  precept, 
 and  severity  of  its  threatening.  According  to  the  tenor  of  the 
 Mosaic  dispensation  and  particular  y  of  the  ceremonial  law,  the 
 Israelites  were  still  in  danger  of  contracting  defilement,  and  of  be- 
 ing set  apart  as  unclean  ;  and  in  various  cases,  of  being  excluded 
 from  the  camp  ;  as  a  prelude  of  the  eternal  excommunication  of 
 all  sinners  from  the  favour  and  fellowship  of  God,  and  of  his 
 saints.  By  their  frequent  purifications,  and  by  the  offerings  they 
 had  to  present,  in  consequence  of  defilement,  in  many  cases  un- 
 avoidably contracted  ;  as  well  as  by  the  daily  sacrifices,  morning 
 and  evening,  and  their  greater  solemnities  of  this  kind  ;  there 
 was  a  constant  '*  remembrance  of  sins,"/j  and  therefore  of  their 
 liableness  to  the  stroke  of  justice.  It  was  the  will  of  the  Su- 
 preme Lawgiver,  that  this  should  be  the  case,  and  the  dispensation 
 was  framed  to  answer  this  design  ;  that  sin  might  be  restrained 
 among  a  rebellious  people.  By  the  multiplied  penalties  vvitlx 
 which  the  law  was  fenced,  death  continually  stared  them  in  the 
 face  ;  so  that  we  need  not  wonder,  that  through  fear  of  it  they 
 should  be  "  all  their  lifetime  subject  to  bondage." 
 
 It  is  no  inconsiderable  proof  of  the  severity  of  this  dispensa- 
 tion, that,  notwithstanding  the  multitude  of  sacrifices  appointed 
 for  different  transgressions,  there  were  some  for  which  no  atone- 
 ment was  admitted.  This  was  the  case  in  general  as  to  presump- 
 tuous sins.  If  a  man  sinned  from  ignorance,  atonement  might 
 be  made.  "  But  the  soul  that  doeth  ought  presumptuously, 
 "  whether  he  be  born  in  the  land,  or  a  stranger,  the  same  re- 
 "  proacheth  the  Loud  ;  and  that  soul  shall  be  cutoff  from  among 
 "  his  people.  Because  he  hath  despised  the  word  of  the  Lord, 
 "  and  broken  his  commandment  that  soul  shall  utterly  be  cut  off; 
 ^'  his  iniquity  shall  be  upon  him.'V  In  this  sense  it  is  said,  that 
 "  every  transgression  and  disobedience  received  a  just  recom- 
 "  pence  of  reward  ;"k  because  every  stubborn  disobedience,  as 
 the  expression  signifies,  was  severely  punished,  either  immedi- 
 ately by  the  hand  of  God,  or  if  there  were  witnesses,  by  the  hand 
 of  man./  The  law  itself  knew  no  mercy,  and  admitted  of  no 
 mitigation  of  its  sentence  ;  although  the  Lawgiver  might  grant  a 
 dispensation,  as  he  did  in  the  case  of  David,  who  ought  to  have 
 suffered  death  for  the  crimes  of  adultery  and  murder.7/z  "  He 
 •'  that  sinned  agains  Moses'  law,  died  without  mercy. "w  It  was 
 fit  that  this  should  be  the  case,  that  the  law,  under  which  the  Isra- 
 
 g  Rom.  iii.  20.  h  Heb.  x.  3.  i  Num.  xv.  30,  31. 
 
 k  Heb.  ii.  2.  I  Deut.  xvh.  6.  ni  2  Sam.  xii.  13. 
 
 n  Heb.  x.  28. 
 
46  JUSTICE  DISPLAYED  IN   THE 
 
 elites  were,  might  give  a  just  representation  of  tlie  unforgiving 
 character  of  the  law  as  a  broken  covenant ;  and  of  the  impossibili- 
 ty of  escaping,  unless  in  the  way  of  being  saved  from  its  curse. 
 
 2.  Let  us  now  attend  to  the  manner  in  which  this  law  was  re- 
 vealed. This  was  such,  as  to  be  evidently  meant  to  fill  the  Is- 
 raelites with  fear  of  ihe  holiness  and  justice  of  the  Lawgiver  ;  and 
 to  teach  them  the  impossibility  of  having  any  comfortable  inter- 
 course with  him,  but  through  a  Mediator.  All  those  circum- 
 stances are  here  combined,  that  had  the  most  direct  tendency 
 to  produce  these  effects.  Well  may  it  be  called  "  a  fiery  law."o 
 For  as  it  expressed  the  fire  of  his  holy  indignation  against  sin, 
 God  actuiilly  spoke  the  words  of  this  law  ."  out  of  the  midst  of 
 "  the  fire."/^  The  very  manner  of  its  promulgation  testified  that 
 *'  our  God  is  a  consuming  fire." 
 
 The  Apostle,  when  addressing  the  believing  Hebrews  with 
 respect  to  their  distinguished  privileges  under  the  new  dispensa- 
 tion, particularly  enumerates  most  of  the  alarming  circumstances 
 which  attended  the  promulgation  of  the  law.  "  Ye  are  not  come 
 ♦'  to  the  mount  that  might  be  touched,  and  that  burned  with  fire, 
 "  nor  unto  blackness,  and  darkness,  and  tempest,  and  the  sound 
 "  of  a  trumpet,  and  the  voice  of  words,  which  -voice  ihey  that 
 *'  heard,  entreated  that  the  v/ord  should  not  be  spoken  to  them 
 "  any  more.  For  they  could  not  endure  that  which  was  com- 
 "  manded.  And  if  so  much  as  a  beast  touch  the  mountain,  it 
 "  shall  be  stoned,  or  thrust  through  with  a  dart.  And  so  terri- 
 "  ble  was  the  sight,  that  Moses  said,  I  exceedingly  fear  and 
 *'  quake.'V  He  enumerates  these  circumstances,  to  impress  the 
 reader  with  the  deepest  sense  of  the  severity  of  the  law  ;  and 
 also  to  declare  the  manner  in  which  God  operates  on  the  minds 
 of  men  by  means  of  it.r 
 
 God  brought  his  people  to  the  foot  of  an  high  mountain,  from 
 the  top  of  which  he  spoke  to  them.  For  even  when  he  speaks 
 to  men  in  the  voice  of  the  law,  he  keeps  them  at  an  awful  dis- 
 tance, as  expressive  of  his  "  terrible  majesty."  This  moun- 
 tain was  absolutely  barren,  and  situated  in  the  midst  of  a  desart, 
 destitute  of  all  the  means  of  life  ;  and  without  inhabitants,  no 
 one  being  present  but  God  and  the  people  of  Israel.  This  is 
 the  first  thing  that  God  effects  by  means  of  the  law.  He  brings 
 the  sinner  to  a  sense  of  his  guilt,  of  his  desolate  and  destitute 
 situation,  as  wandering  in  the  wilderness,  and  shut  up  there  ;  so 
 that  there  is  no  way  of  escape,  no  relief  from  any  quarter,  none 
 that  can  interpose   between  him  and  the  living   God. 
 
 They  came  to  a  mountain  "  that  burned  with  fire  ;"  or,  as 
 the  words  may  be  read,  "  to  the  burning  fire."  The  mountain 
 "  burnt  with  fire  unto  the  midst  of  heaven."*     This  denoted  the 
 
 0  Deut.  xxxiii.  2.  //  Chap.  v.  22.  q  Heb.  xii.  18 — 21. 
 
 •  r  See  Owen  on  the  passage.  5  Deut.  iv.  11. 
 
EEVELATION   OF    THE  LAW.  47 
 
 fire  of  God's  jealousy,  or  his  holy  indignation  against  sin.  There- 
 fore it  was  said  to  Israel  ;  "  The  Lord  thy  God  is  a  consuming 
 "  fire,  even  a  jealous  God.'V  The  Church  explains  the  mean- 
 ing of  the  symbol,  when  she  makes  this  inquiry  ;  "  Wilt  thou 
 "  be  angry  for  ever  ?  shall  thy  jealousy  burn  like  fire  ?"tt  This 
 proclaimed  his  holiness  and  justice,  as  displayed  in  the  punish- 
 ment of  sin.  "  A  fire  goeth  before  him,  and  burneth  up  his  ene- 
 «  mies  round  about. "-y  As  God,  in  a  work  of  conviction,  disco- 
 vers to  sinners  their  guilt,  he  shews,  them  that  they  are  exposed 
 to  the  great  and  consuming  fire  of  his  justice. 
 
 "  Blackness  and  darkness"  are  also  mentioned  among  the  aw- 
 ful circumstances  attending  this  revelation.  Although  the  fire 
 burnt  with  the  greatest  violence,  the  light  arising  from  it  was 
 overpowered  by  a  mifcture  of  blackness  or  thick  clouds  ;  which 
 must  have  rendered  its  appearance  truly  horrible.  The  light 
 itself  was  as  darkness  ;  and  emphatically  taught,  that  a  sinner 
 convinced  of  his  guilt,  and  alarmed  by  a  discovery  of  the  fire 
 of  divine  justice,  can  discern  no  ray  of  consolation  there.  He 
 sees  nothing  but  "  blackness  and  darkness,"  the  gloomy  prelude 
 of  "  the  blackness  of  darkness  for  ever  •"  as  to  all  that  the  law, 
 considered  as  a  covenant,   can  make  known. 
 
 The  blackness  and  darkness  were  accompanied  with  "  tera- 
 *'  pest  ;"  as  in  nature  they  are  generally  its  forerunners.  In  this 
 term  the  ppostle  seems  to  include  the  thunder,  and  lightening, 
 and  earthquake. 7y  This  was  a  lively  emblem  of  that  storm  of 
 wrath  which  shall  "  sweep  away  the  refuge  of  lies  ;"  and  also 
 exhibits  the  progress  of  the  Spirit's  operation,  when  acting  as 
 a  Spirit  of  conviction.  By  means  of  this  law,  he  raises  a  storm 
 in  the  ccmscience  ;  for  "  the  law  worketh  wrath."j7 
 
 They  also  heard  "  the  sound  of  a  trumpet."  This  was  "  ex- 
 ^'ceeding  loud."  It  "  sounded  long,  and  waxed  louder  and  louder."?/ 
 This  proclaimed  the  majesty  of  God  as  the  Lawgiver  and  Judge 
 of  Israel.  By  means  of  it,  they  received  a  solemn  summons  to 
 appear  before  him  ;  and  to  listen  to  the  precepts  and  penalties  of 
 his  law.  In  like  manner,  when  the  law  is  powerfully  brought 
 into  the  sinner's  conscience,  it  hath  to  him  "  the  sound  of  a  trum- 
 "  pet."  Convinced  that  he  is  a  criminal,  end  worthy  of  eternal 
 death  ;  he  hears  it  as  his  summons  to  appear  before  the  tribunal 
 of  justice  \  as  a  presage  of  that  "  trump  of  God,'*  by  which  he 
 shall  be  summoned  to  his  bar  at  the  day  of  judgment.  While 
 under  the  power  of  the  law,  he  can  expect  nothing  but  a  sentence 
 of  eternal  condemnation.  When  he  hears  this  trumpet,  it  is  to 
 him  "  the  alarm  of  war."  "  Shall  the  trumpet  be  blov\n,  and 
 *'  the  people  not  be  afraid  ?"  The  longer  it  is  blown,  it  is  still  the 
 louder.  The  sinner,  if  conscience  be  not  lulled  asleep,  instead  of 
 discovering  any  ground  of  hope  from  the  law,  the  longer  he  con- 
 
 t  Deut.  iv.  24,  u  Psal.  Ixxix.  5.  v  Psal.  xcvii,  3. 
 
 w  Exod.  xix.  1&,  1?.       X  Rom.  iv.  16.  y  Exod.  xix.  16, 19,  . 
 
48  JUSTICE  DISPLAYED  IN   THE 
 
 siclers  it,  the  more  he  sees  his  danger ;  and  is  ready  to  be  plunged 
 into  despair. 
 
 They  heard  "  the  voice  of  words,  which  voice  they  that  heard, 
 *'  entreated  that  the  word  should  not  be  spoken  to  them  any 
 "  more."  This  was  the  voice  of  God  himself,  pronouncing  the 
 words  of  the  ten  commandments,  in  the  hearing  of  all  Ibrael. 
 This  is  called  "  a  great  voice,"2  and  must  have  been  very  awful  ; 
 for  it  "  shook  the  earth. "a  The  elders  came  near  to  Moses,  and 
 said  in  the  name  of  the  people  ;  "  If  we  hear  the  voice  of  the 
 "  Lord  our  God  any  more,  then  we  shall  die. "6  This  fitly  re- 
 presented the  killing  power  of  the  law,  when  brought  home  to 
 the  conscience  by  the  Spirit  of  conviction.  Such  was  the  expe- 
 rience of  Paul  :  "  When  the  commandment  came, — I  died."c 
 
 "  They  coukl  not  endure  that  which  was  commanded."  These 
 words,  according  to  the  view  of  some  interpreters,  respect  the 
 ■whole  law.  But  there  is  undoubtedly  a  special  connexion  stated 
 with  the  injunction  immediately  following, — "  And  if  so  much  as 
 •'  a  beast  toucii  the  mount,  it  shall  be  stoned,  or  thrust  through 
 *'  with  a  dart."  This  respected  man  as  well  as  beast.  But  the 
 apostle  particularly  mentions  it  in  reference  to  the  latter  ;  because 
 it  contained  the  greatest  display  of  divine  severity,  and  was  that 
 which  especially  affec  ted  the  minds  of  the  Israelites.  Nor  can 
 we  well  imagine  a  more  striking  discovery  of  this  severity,  than 
 that  even  an  innocent  beast  must  be  treated  as  if  morally  guilty, 
 if  it  accidentally  trespassed  within  the  bounds  set  round  the 
 mountain.  Nor  was  this  all.  It  was  to  be  viewed  as  accursed  ; 
 and  therefore  to  be  stoned  or  shot,  that  no  man  might  be  defiled 
 by  touching  it.rf  The  strictness  of  the  precept  had  the  same 
 effect  on  the  Israelites,  that  it  has  had  ever  since.  For  it  has  an 
 irritating  power  on  the  lusts  of  men.  From  the  very  restraints 
 that  a  hoiy  and  just  God  imposes  on  these,  sin  appears  mt)re  de- 
 sirable. Hence  the  apostle  testifies  ;  "  Sin,  taking  occasion  by 
 "  the  commandment,  wrought  in  me  all  manner  of  concupi- 
 "  scence."e 
 
 Both  what  was  seen  and  heard  was  so  terrible,  that  even  Moses 
 said,  "  1  do  exceedingly  tremble  and  quake."  When  this  revela- 
 tion w-as  so  overwhelming  to  Moses,  who  had  formerly  heard  the 
 voice  of  God  from  the  burning  bush,  and  was  so  eminently  dis- 
 tinguished by  his  holiness  ;  how  could  it  be  but  dreadful  to  "the 
 guilty  Israelites,  who,  destitute  of  faith  in  God,  could  view  him 
 only  as  an  enemy  ? 
 
 3.  Let  us,  in  the  last  place,  attend  to  the  punishments  actually- 
 inflicted,  according  to  the  tenor  of  this  law. 
 
 These  were  often  suddm.  Punishment  followed  hard  after  sin, 
 to  shew  the  necessary  cennexion   betvTcen  the  one  and  the  other. 
 
 z  Deut.  v.  22.  a  Hel).  xii.  26.  b  Deut,  v.  27. 
 
 c  Rom.  vii.  9.  d  Exod.  xix.  13.  e  Ron  .  vii.  8. 
 
REVELATION  OF  THE  LAW«  49 
 
 This  was  especially  the  case,  when  the  punishment  was  inflicted 
 by  the  hand  of  God.  When  the  Israelites  lusted  for  flesh,  God 
 gave  them  their  own  desire.  "  But  while  their  meat  was  yet  in 
 "  their  mouths,  the  wrath  of  God  came  upon  them,  and  slew  th^ 
 "  fattest  of  them.'y  When  they  murmured  against  Moses  avKl 
 Aaron,  saying,  "  Ye  have  killed  the  people  of  the  Lobj>,"  he 
 threatened  to"  consume  them  as  in  a  moment  ;"  and  al. hough 
 Aaron  instantly  took  a  censer  wiih  incense,  to  make  atonement, 
 and"  ran  into  the  rnidst  of  the  congregation,"  fourteen  thousand 
 and  seven  hundred  had  already  perished.jr 
 
 These  punishments  were  very  aivful.  In  both  the  instances 
 just  now  referred  to,  God  destroyed  the  people  by  a  plv;gue.  Oxv 
 different  occasions,  fire  was  the  instrument  lie  employed  ;  a  fit  in- 
 strument indeed,  under  the  administration  of  that '' hery  law." 
 What  could  be  more  alarming  to  the  whole  congregation,  than 
 that  two  brothers,  whom  they  had  seen  but  a  little  before  solemnly 
 consecrated  to  the  office  of  the  priesthood,  the  nepheus  of  Mo- 
 ses, the  eldest  sons  of  the  high-priest,  should  be  consumed  by 
 fire  from  Jehovah  ?  The  earthquake,  at  the  giving  of  the  law, 
 would  almost  seem  to  express  the  nature  of  its  judgments.  For, 
 afterwards,  the  earth  opened  its  mouth,  and  swallow-d  up  the 
 rebellious  company  of  Korah. 
 
 The  punishments,  which  according  to  the  law  were  inflicted  by 
 the  hand  of  man,  were  in  various  instances  attended  with  pecu- 
 liar so/e^witVz/,  In  the  case  of  blasphemy,  all  who  heard  it  were 
 to  lay  their  hands  on  the  head  of  the  criminahA  This  denoted 
 their  solemn  attestation  of  the  truth  of  the  charge  brought  against 
 him.  But  it  implied  more.  Those,  who  laid  their  hands  on  his 
 head,  devolved  the  guilt,  that,  in  consequence  of  his  crime,  might 
 attach  to  them  or  to  the  nation  at  large,  wholly  on  himself  ;  de- 
 manded the  execution  of  the  sentence  appointed  by  God,  that  this 
 iniquity  might  not  be  visited  on  the  congregation  of  Israel  ;  left 
 the  blood  of  the  criminal  on  his  own  head,  and  solemnly  ac- 
 knowledged the  justice  of  the  punishment.  This  rite  is  evidently 
 of  the  same  meaning  with  that  appointed  for  every  man  who  pre- 
 sented an  offering  for  his  sins.  As  transferring  his  guilt  to  the 
 victim,  he  was  to  lay  his  hands  on  its  hcad.z  Thus  was  the  high- 
 priest  to  do  on  the  great  day  of  atonement. A-  This  ordinance, 
 then,  with  respect  to  a  criminal,  directly  tended  to  impress  the 
 Israelites  with  a  sense,  both  of  the  condemning,  and  of  the  de- 
 filing nature  of  sin  ;  and  taught  them  that  its  influence  was  so 
 great,  that  even  the  sin  of  an  individual  would  contaminate  a 
 whole  society,  unless  it  was  expiated  according  to  the  laws  given 
 by  the  Supreme  Judge. 
 
 The  same  thing  appears  from  another  institution.  The  crim- 
 inal, adjudged  to  death,  was  to  suffer  without  the  camp..     As  it  de- 
 
 /Psal.  Ixxviii.  29 — 31.  g  Num.  xvi.  41 — 49.  h  Lev.  xxiv.  16, 
 
 i  Chap.  iv.  24,  39.  k  Chap.  xvi.  31. 
 
 VoL.ir.  G 
 
iib  JUSTICE  DISPLAYED  IN"    THE 
 
 Roted  the  exclusion  of  all  the  finally  impenitent  from  the  pre- 
 sence of  God,  it  intimated  that  the  very  blood  of  such  a  person 
 carried  defilement. 
 
 In  many  cases,  the  tvholc  people  were  to  take  ai>  active  hand  in 
 the  execmion  of  the  sentence.  All  the  congregation  were  to 
 stone  the  sabbath-breaker./  The  hands  of  all  the  people  were 
 also  to  be  on  him  who  should  entice  to  idolatry. m  Thus  were 
 they,  all  solemnly  to  approve  of  the  punishment  ;  and  virtually  to 
 be  witnesses  against  themselves,  if  they  should  ever  be  guilty  of 
 the  crime. 
 
 The  severe  temporal  punishments  of  the  law  extended  to  saints^ 
 equally  with  others.  Miriam,  the  prophetes«,n  was  smitten  with 
 leprosy,  because  she  murmyred  against  Moses.o  Neither  was  Mo- 
 ses "  the  man  of  God,"  nor  Aaron,  "  the  holy  one  of  Jehovah,** 
 permitted  to  bring  the  Israelites  into  Canaan  ;  because  they  re- 
 belled at  the  water  of  Meribah,  in  smiting  the  rock,  when, 
 God  had  commanded  that  they  should  speak  to  it  ;  and  in  char- 
 ging Israel,  in  their  unhallowed  wrath,  with  that  very  crime  of 
 which  they  were  themselves  at  this  time  guilty./i  Uzzah,  long 
 afterwards,  from  misguided  piety,  laid  his  hand  on  the  ark  of  God, 
 ■when  the  oxen  in  the  eart,  on  which  it  was  borne,  shook  it  by 
 their  unsteady  motion.  But  "  the  anger  of  the  Lord  was  kin- 
 **  died  against  Uzzah,  and  God  smote  him  there  for  his  error, 
 "  and  there  he  died  by  the  ark  of  God."<7  What  a  damp  must 
 this  have  brought  on  the  hearts  of  the  Israelites,  in  the  midst  of 
 their  joy  on  account  of  the  return  of  the  ark  !  Even  the  man  af- 
 ter God's  own  heart  was  displeased.  But  as  Uzzah  was  not  a 
 priest,  and  therefore  transgressed  the  law  when  he  touched  the 
 ark  ;r  God  in  this  affecting  manner  manifested  his  jealousy,  and 
 taught  bis  people  that  he  would  be  sanctified  in  all  that  drew 
 nigh  him.  Thus  also  he  reproved  David  and  the  Israelites, 
 for  suffering  the  ark  to  be  drawn  on  a  cart  by  beasts,  when  it  should 
 have  been  carried  on  staves  by  the  Levites..  The  sons  of  Kohath 
 themselves,  though  set  apart  for  bearing  the  sanctuary  and  all  the 
 consecrated  vessels,  might  not  touch  any  holy  thing,  under  pain 
 of  death*  Even  when  God  forgave  his  people,  in  as  far  as  their 
 sins  merited  eternal  wrath,  he  "  took  vengeance  on  their  inven- 
 "  tionSi**by  temporal  judgments  extending  to  death  itself.^ 
 
 The  destruction  of  this  rebellious  people  was  almost  universal. 
 All  those,  who  came  out  of  Egypt  from  twenty  years  old  and  up- 
 ward, except  two  persons,  perished  in  the  wilderness.  For  "  the 
 *«^  Lord's  anger  was  kindled  in  the  wilderness,  until  all  the  gene- 
 **  ration  that  had  done  evil  in  the  sight  of  the  Lord  wa»  consume 
 ^  ed."tt 
 
 /Num.  XV.  35.  tn  Deut. xiii-  9.  n  Exod.  xv.  20. 
 
 0  Num.  xii.  1 — 10.         fi  Chap.  xx.  10—12,  24.  g2  bam.  vi,  7. 
 
 r  Num.  xviii.  3, 4.  s  Chap.  iv.  I5r  i  PsaL  xcix.  8. 
 
 u  Num.  xxxii.  10— 12s 
 
DISPENSATION  OF  THE  LAW.  '^i 
 
 For  the  sin  of  o«<?,God  punished  the  ivhole  congregation  of  Israel. 
 Achan  took  some  of  the  goods  of  Jericho  ;  although  the  city, 
 with  all  that  was  in  it,  had  been  devoted  of  God;  The  criroe  was 
 charged  against  the  Israelites  in  general,  and  they  were  punished 
 on  this  account.  "  The  children  of  Israel  committed  a  trespass 
 ^'  in  the  accursed  thing. — Therefore  the  children  of  Israel  could 
 *'  not  stand  before  their  enemies, — because  they  were  accursed.** 
 They  iied  before  the  men  of  Ai  ;  and  God  declared  that  he 
 would  "  not  be  with  them  any  morej"  except  they  destroyed  the 
 accursed  person  from  among  them-v  Some  of  them  perhaps 
 knew,  but  did  not  reveal,  the  ciime  of  Achan.  God,  at  any  rate, 
 would  display  his  justice  in  bringing  sin  to  light  ;  and  by  the  to- 
 kens of  his  displeasure  at  the  whole  camp,  would  leach  them  to 
 fear  sin,  as  that  alone  which  exposed  them  to  danger  ;  to  be  dili- 
 gent in  searching  it  out  ;  and  to  be  careful  that  others,  as  well  as 
 themselves,  were  obedient  to  his  commandments.  Thus  he  figu- 
 ratively testified  the  intimate  union  among  the  members  of  a 
 church  ;  and  the  necessity,  not  only  of  purging  out  error  and 
 corruption,  when  discovered,  but  of  exercising  a  holy  jealousy, 
 lest  it  should  be  working  in  secret,  because  "  a  little  leaven  leav- 
 "  eneth  the  whole  lump."  Were  the  Israelites  accursed  because 
 of  Achan  ?  And  can  any  church  expect  God's  blessing,  if  she  is 
 not  careful  to  "  take  away  the  accursed  thing  ?"  Would  an  an- 
 gel of  God  be  accursed,  did  he  preach  another  gospel,  than  that 
 which  Christ  hath  given  ;w  and  can  a  church  escape  the  curse,  if 
 she  receive  it,  or  "  bear  them  which  are  evil  ?"jc 
 
 In  a  word,  God  often  displayed  the  terror  of  his  justice,  by  in- 
 volving, in  the  destruction  brought  on  the  transgressor,  cvei-y 
 thing  that  pertained  to  him.  When  he  would  testify  his  indigna- 
 tion against  those  who  engaged  in  the  rebellion  of  Korah, "  the 
 "  earth  opened  her  mouth,  and  swallowed  them  up,  and  their 
 "  houses,  and  all  the  men  that  appertained  to  Korah,  and  all  their 
 "  goods.  They,  and  all  that  appertained  to  them,  went  down 
 "  alive  into  the  pit,  and  the  earth  closed  upon  them."?/  In  the 
 case  of  Achan,  by  the  express  commandment  of  Jehovah, 
 judgment  was  to  be  executed  by  the  hand  of  man,  in  all  this  ex- 
 tent. God  had  said,  "  It  shall  be,  that  he  that  is  taken  with  the 
 "  accursed  thing,  shall  be  burnt  with  fire,  he  and  all  that  he  hath." 
 —And  such  •  was  the  punishment  inflicted.  "  Joshua  and  all 
 "  Israel  took  Achan  the  son  of  Zerah,  and  the  silver,  and  the 
 "  garment,  and  the  wedge  of  gold,  and  his  sons,  and  his  daughters, 
 "  and  his  oxen,  and  his  asses,  and  his  sheep,  and  all  that  he  had  : 
 *'  — and  all  Israel  stoned  him  with  stones,  and  burned  them  with 
 "  fire."z  We  intend  afterwards  to  consider  the  visitation  of  the 
 guilt  of  fathers  on  their  children  ;  and  therefore  shall  not  enter  on 
 it  here.  But  it  deserves  our  particular  regard,  that  the  destruc- 
 tion extended  even  to  things  irrational  and  inanimate.    The  tents, 
 
 V  Josh.  vii.  1,  4,  12.  w  Gal.  i.  8.  x  Rev.  ii.  3. 
 
 y  Num.  xvi.  32,  33;.  z  Josh.  vii.  15,.^4,  25. 
 
52  JUSTICE   DISPLAYED   IN   THE 
 
 and  all  the  substance  that  was  in  the  possession  of  these  sinners* 
 perished  with  theme  These  could  not  possibly  be  the  subjects 
 of  moral  guilt  or  pollution.  But  as,  in  this  punishment,  *'  they 
 "  became  a  sign,"<^  an  tnsample  not  to  the  Israelites  only,  but  to 
 the  Church  in  every  age,  expressive  of  the  holiness  and  jealousy 
 of  God  J  their  very  substance  is  treated  as  accursed,  that  we  might 
 hence  perceive  the  contaminating  nature  of  sin,  and  its  conta- 
 gious influence,  as  subjectin*  even  innocent  creatures  to  the  ef- 
 fects of  the  curse.  This  punisl^ment  also  declares  the  rigorous 
 claims  of  divine  holiness  and  justice  ;  which  demand  the  ulter 
 extinction  of  sin  itself,  and  of  every  thing  that  may  be  a  memo- 
 rial of  it. 
 
 We  have  already  observed,  that  the  Mosaic  economy  was  de- 
 signed to  prepare  the  Church  for  receiving  the  doctrine  of  atone- 
 TrieiU  by  the  sufferings  of  a  divine  Person.  Such  was  its  effect 
 on  ihe  Israelites,  obdurate  as  they  were,  that  they  virtually  ac- 
 knonledf^ed,  that  sinful  man  can  have  no  comfortable  intercourse 
 ■with  the  holy  and  just  God,  but  through  a  Mediator.  This  ap- 
 pears from  the  very  manner  in  which  God  spake  the  words  of  the 
 Jaw  -•^.  firs'.  ;  for  the  Second  Person,  as  the  Mediator  and  Angel 
 of  the  .covenant,  spake  from  Mount  Sinai.  But  this  the  Israel- 
 ites understood  not.  When,  therefore,  they  witnessed  the  ter- 
 ■>x>v^  of  this  law,  they  said  to  Moses,  as  with  one  voice,  "  Speak 
 "  thou  with  us,  and  we  will  hear  ;  but  let  not  God  speak  with  us, 
 "  lest  we  die."c  God  assented  to  this  proposal,  as  it  was  his  will 
 to  teach  them  the  necessity  of  it  ;(/  and  to  shew  them  that  his 
 law  was  "  given  in  the  hand  of  a  Mediator."  Moses  describes 
 the  character  of  the  great  Prophet  as  corresponding  with  his  in 
 this  very  respect. e 
 
 IV.  Notwithstanding  the  terrors  of  this  law,  and  the  severe 
 punishments  inflicted  under  it,  the  most  striking  display  that 
 ever  hath  been,  or  possibly  can  be,  given  of  the  holiness  and  jus- 
 tice of  God,  is  in  the  sufferings  of  our  Redeemer.  Here  we  are 
 first  to  attend  to  the  spotless  innocence  of  the  sufferer.  "  No 
 "  guile  was  found  in  his  lips."  There  was  no  stain  of  sin  in  his 
 heart  From  his  conception  to  his  death,  he  was  "  holy,  harm- 
 "  less,  undefiled,  and  separate  from  sinners."  •'  Yet  it  pleased 
 "  Jehovah  to  bruise  him  ;  he  hath  put  him  to  grief."  He,  "  who 
 "  knew  no  sin,  was  made  sin  for  us,"  made  a  sin-offering,  and 
 treated  as  if  he  had  been  the  most  atrocious  sinner  that  ever  ap- 
 peared on  earth. 
 
 Nor  are  we  to  view  him  merely  as  an  innocent  man,  but  as 
 "the  Holy  One  of  God."  He  is  "  the  man,  the  fellow  of  Jeho- 
 "  vAii  of  hosts  :"  who,  as  to  his  divine  nature,  was  infinitely  re- 
 mote froni  suffering,  as  well  as  infinitely  above  the  law,  with  re- 
 
 a  Deut.  xi.  6.  b  Num.  xxvi.  10.  c  Exod.  XX.  19; 
 
 d  Deut.  v.  24.  e  Chap,  xviii.  15 — 1  . 
 
SUFFERINGS   OF  CHRIST.  5^ 
 
 spect  to  both  its  precept  and  its  curse.  Yet  the  Father,  sustain- 
 ing the  character  of  Judge,  gave  forth  this  command  ;  "  Awake, 
 "  O  sword,  against  my  Shepherd,  against  the  man  that  is  my 
 "  fellow  ;  smite  the  shepherd."/  If  the  punishment  of  one  per- 
 fectly innocent,  as  bearing  the  iniquities  of  others  by  imputa- 
 tion, exhibits,  in  a  striking  point  of  view,  the  evil  and  demerit 
 of  sin,  the  holiness  and  justice  of  God,  and  the  indispensable  ne- 
 cessity of  a  real  atonement  ;  how  much  more  fully  does  this  ap- 
 pear when  we  view  sin  as  punished  in  the  adorable  Person  of  the 
 Son  of  God  1  What  an  affecting  thought,  that  it  was  "  the  Prince 
 "  of  life,"  who  was  killed  ;  "  the  just  One,"  who  "  suffered  for 
 "  the  unjust  ;"  "  the  Lord  of  glory,"  who  was  crucified  I 
 
 We  are  further  to  consider  the  severity  of  these  sufferings. 
 As  "  God  spared  not  his  own  Son,  "  but  gave  him  up  to  the 
 "  death,"  so  he  spared  him  not  as  to  the  measure  of  his  suffer- 
 ings. The  human  nature  was  inseparably  united  to  the  divine,  in 
 one  person  ;  yet  so  overwhelming  was  his  agony,  that  he  cried 
 out ;  "  My  soul  is  exceeding  sorrowful,  even  unto  death  ;"  his 
 strength  was  dried  up  as  a  potsherd  ;  and  his  heart  was  melted 
 like  wax.  Although  he  received  uninterrupted  supplies  from 
 the  Holy  Spirit,  without  measure  ;  yet  so  unspeakable  was  his 
 sense  of  wrath,  and  so  hot  was  the  indignation  of  God  as  a  judge, 
 that  his  holy  human  soul  shrunk  back  with  horror  from  the  cup 
 given  him  to  drink.  He  had  been  attested  from  heaven  as  God's 
 beloved  Son,  in  whom  he  was  well  pleased  ;  yet  the  Father  hid 
 his  face,  and  left  the  glorious  Sufferer  under  such  darkness  of 
 soul,  as  was  but  faintly  figured  by  the  preternatural  darkness  that 
 covered  the  earth.  "  The  pangs  of  hell  look  hold  on  him." 
 His  soul  was  made  an  offering  for  sin.  He  sustained  infinite 
 wrath  without  any  abatement.  If  these  things  were  done  "  in  a 
 "  green  tree,  what  shall  be  done  in  the  dry  V' 
 
 From  the  preceding  considerations  it  is  evident,  that  there  is  a 
 necessary  and  inseparable  cormexion  between  sin  and  fiunishment. 
 As  this  is  established  by  the  supreme  Lawgiver,  it  flows  from 
 his  nature  as  God.  For  he  cannot  "  behold  iniquity."  He  ne- 
 cessarily seeks  its  destruction,  with  all  the  energy  of  his  infinite 
 nature.  Every  sin  is  an  appeal,  both  to  his  justice,  and  to  his 
 power  :  and  however  the  sinner  may  flatter  himself,  this  is  the 
 language  in  which  God  addresses  him  ;  "  Be  sure  your  sin  will 
 "  find  you  out.''^"  Sin  acts  as  an  informer  against  itself.  As  it 
 brings  this  information  in  man's  own  conscience,  it  as  certainly 
 does  so  at  the  bar  of  justice.  Nay,  in  relation  to  the  necessary 
 exercise  of  justice,  sin  is  here,  by  a  strong  figure,  represented 
 as  a  mensenger  that  pursues  the  sinner  till  it  overtake  him. 
 
 We  perceive  also,  that  the  laiu  affords  no  comfort  to  the  sinner. 
 It  was  never  revealed  with  this  design.    For  "  what  things  soever 
 
 f  Zech.  siii.  7.  g  Numb;  xxxii  23. 
 
54       REFLECTIONS  ON  THE  DOCTRINE 
 
 *'.  the  law  saith,  it  saith  to  them  who  are  under  the  law,  that  eve- 
 <'  ry  mouth  may  be  stopped,  and  all  the  world  may  become  guil- 
 *' ty  before  God.'7<  We  can  neither  obey  its  precept,  nor  bear 
 its  curse.  What  folly  then  is  it,  for  man  to  think  of  being  justi- 
 fied by  a  law  that  utters  no  sentence,  save  that  of  eternal  con- 
 demnation ! 
 
 We  learn  the  necessity  of  a  complete  atonement  for  sin.  This 
 is  the  great  doctrine  taught  by  the  law,  as  it  was  revealed  from 
 Mount  Sinai.  It  was  meant  as  a  schoolmaster  to  bring  men  to 
 Christ.  It  treated  the  Israelites  with  all  severity-  It  applied  the 
 rod  of  its  threatening  and  curse  ;  that  they  might  see  the  neces- 
 sity of  fleeing  from  it,  to  Him  who  was  revealed,  although  more 
 obscurely,  as  the  end  "  of  the  law  for  righteousness."  By  the 
 multitude  of  its  sacrifices,  as  it  could  never  be  reasonably  believ- 
 ed that  God  would  accept  of  the  blood  of  a  beast  as  an  atonement 
 for  the  sin  of  man,  it  both  declared  the  necessity  of  a  complete 
 satisfaction,  and  directed  them  to  look  for  one  of  this  character 
 in  the  sufferings  of  the  promised  Messiah.  By  the  constant  rep- 
 etition of  such  sacrifices,  their  insufficiency  was  taught,  and  the 
 necessity  of  one  that  should  for  ever  take  away  sin. 
 
 The  Church  is  now  delivered  from  the  ceremonial  law.  But 
 the  law,  as  a  covenant  of  works,  hath  the  same  language.  It 
 testifies  to  the  sinner  that  it  hath  nothing  in  reserve  for  him  but 
 eternal  death.  When  it  comes  with  power  to  the  heart,  man  is 
 convinced  that  except  he  be  saved  through  the  righteousness  of  a 
 Surety,  he  must  certainly  perish. 
 
 We  may  perceive  the  grace  of  our  God,  iij  providing  a  reme- 
 dy, and  especially  in  doing  it  at  such  infinite  expense.  Many 
 pretend  to  plead  for  the  riches  of  grace,  at  the  expense  of  deny- 
 ing the  atonement  ?  "  How  does  grace  appear,"  do  they  say,  "  if 
 "  complete  satisfaction  must  be  made  for  sin  ?  Does  it  not  exhib- 
 *'  it  this  perfection  in  a  far  more  engaging  light,  if  we  view  God 
 "  as  pardoning  sin  without  requiring  any  atonement  to  justice  I'* 
 But  this  doctrine,  so  far  from  illustrating,  obscures  the  grace  of 
 Cod.  If  a  friend  confers  a  favour  on  us,  we  esteem  the  favour 
 in  proportion  to  what  it  cost  hitu.  Were  it  consistent  with  the 
 nature  of  God,  to  pardon  sin  without  any  atonement,  the  display 
 of  his  grace  would  be  far  inferior.  But  when  we  know  from  his 
 ■word,  that  he  "  will  by  no  means  clear  the  guilty,"  that,  from  his 
 essential  and  necessary  love  of  righteousness,  he  punishes  the 
 wicked  ;  we  see  the  highest  reason  to  admire  the  grace  of  God 
 in  the  gift  of  his  own  Son  as  a  sacrifice.  This  is  as  much  grace 
 to  us,  as  if  no  atonement  had  been  necessary  ;  because  all  the 
 blessings  of  the  covenant  are  given  "  without  money,  and  with- 
 *'  out  price  :"  and  it  is  commended  to  us,  exhibited  in  the  most 
 engaging  point  of  view,  because  ^'  God.so  loved  the  world,  as  Xm 
 "  give  his  only  begotten  So;i." 
 
 h  Rora.  ill.  H?. 
 
OF  PUNITIVE  JUStlCfi,  $5 
 
 We  learn  the  imfiossibility  of  escaping  the  stroke  of  divine  jus- 
 tice, if  we  despise  the  remedy.  "  How  shall  we  escape,  if  wa 
 "  neglect  so  great  salvation  ?  He  that  despised  Moses'  law,  died 
 «  without  mercy. — Of  how  much  sorer  punishment  shall  he  be 
 *'  thought  worthy,  who  hath  trodden  under  foot  the  Son  of  God?" 
 And  all  tread  him  under  foot,  who  refuse  to  put  the  crown  of 
 tlieir  salvation  on  his  head. 
 
 In  fine,  we  perceive  the  necessity  of  reverence  in  all  our 
 Christian  service.  In  this  very  way,  the  apostle,  writing  to  the 
 Hebrews,  applies  what  he  had  said  with  respect  to  the  terrors  of 
 the  law,  and  the  superior  pi'ivileges  of  the  gospel.  "  Where- 
 *'  fore,  we  receiving  a  kingdom  which  cannot  be  moved,  let  us 
 "  have  grace  whereby  we  may  serve  God  acceptably,  with  rever- 
 "  ence  and  godly  fear.  For  our  God  is  a  consuming  fire  i  He 
 manifested  himself,  in  this  character,  under  the  law.  The  dis- 
 pensation under  which  we  live,  is  very  different  with  respect  to 
 immediate  temporal  tokens  of  divine  indignation.  But  we  still 
 serve  the  same  God.  His  holiness  is  invariably  the  same,  even 
 although  it  is  not  manifested  by  such  displays  of  his  justice. 
 But  even  these  have  not  been  wanting  under  the  New  Testament. 
 What  affecting  monuments  of  divine  displeasure  were  Judas  Is- 
 cariot,  and  Ananias  and  Sapphira  Ik  God  set  them  up,  in  the 
 very  dawn  of  the  gospel-church,  as  beacons  to  deter  us  from  tanv- 
 pering  with  his  justice.  For  even  our  God  is  a  consuming  fire. 
 Such  temporal  judgments  are  far  less  frequent  under  this  dispen- 
 sation. But  for  this  we  may  see  a  sufficient  reason.  The  eter- 
 nal state  is  more  clearly  revealed  ;  and  in  this  the  fire  of  divine 
 justice  will  burn  with  far  greater  heat,  than  ever  it  did  in  tempo- 
 ral punishment.  Therefore,  saith  the  apostle,  in  the  passage  for- 
 merly referred  to  ;  "  See  that  ye  refuse  not  him  that  speaketh  ; 
 "  for  if  they  escaped  not  who  refused  him  that  spake  on  earth, 
 «  much  more  shall  not  we  escape,  if  we  turn  away  from  him  that 
 **  speaketh  from  heaven."/ 
 
 i  Heb.  xii.  28,  2*  k  Ajcts  i.  18. ;  v.  1—1 1« 
 
 .    I  Heb.  xii.  25. 
 
56  INiq^UITIES  OF  TKE  FATHERS 
 
 SECTION    V. 
 
 On  Divine  Justice,  in  visiting  the  Imquitien  of  Fathers  njxnn  their 
 Children. — Children  punished  for  the  aitis  of  Parents. — Parents 
 
 punished    in    their    Children. Ir.iqidfy   visited    on   those    espe- 
 
 ciallij  who  continue  in  the  wicked  courses  of  their  Progeni' 
 tors.— Some  sins  more  remarkably  visited  on  succeeding  getiera- 
 tions,  than  others,-— This  visitation  extends  farther  than  to  tem- 
 poral punishment. — Something  in  human  conduct  analogous  to  this 
 procedure  of  Divine  Justice.— Objections  answered. 
 
 The  Justice  of  God,  like  every  other  perfection  of  his  nature, 
 is  incomprehensible.  We  often  find  w  ason  to  exclaim  ;  "  His 
 *'  judgments  are  a  great  deep  ! — How  unsearchable  are  his  judg- 
 "  ments,  and  his  ways  past  finding  out  !"  But  we  need  not 
 wonder  that  our  weak  and  depraved  reason  should  be  lost  in  the 
 contemplation  of  that  adorable  perfection,  which  is  employed  in 
 the  punishment  of  sin  ;  as  there  is  an  extent  in  its  evil,  which 
 •we  cannot  comprehend. 
 
 The  divine  conduct,  in  visiting  the  iniquities  of  fathers  upon 
 their  children,  is  one  of  those  awful  displays  of  justice,  which  it 
 seems  to  be  a  special  design  of  revelation  to  set  before  us  in  the 
 most  conspicuous  light.  With  a  sincere  desire  to  discover  "  the 
 *'  mind  of  the  Spirit,"  let  us  humbly  inquire  into  the  doctrine 
 which  the  Holy  Scriptures  contain  on  this  important  subject. 
 
 I.  It  is  consistent  with  divine  justice,  to  punish  children  for 
 the  sins  of  their  parents,  although  they  have  had  no  hand  in  these. 
 This  principle  is  established  by  a  great  variety  of  facts.  For 
 the  crime  of  Ham,  the  curse  was  entailed  on  his  posterity  by 
 Canaan. m  Some  think  that  the  curse  extended  to  all  the  poste- 
 rity of  Ham,  and  that  Canaan  is  particularly  mentioned,  because 
 this  history  being  immediately  written  for  confirming  the  faith 
 of  the  Israelites,  the  prophecy  of  Noah  was.  to  them  a  prelude 
 of  victory  over  the  Canaanites,  and  of  the  possession  of  their  land. 
 Others  suppose  that  Canaan  was  singled  out  by  the  Patriarch,  un- 
 der the  influence  of  the  Spirit  of  inspiration,  as  having  been  im- 
 mediately concerned  with  Ham  in  the  crime  which  he  commit- 
 ted. But  of  this  we  have  no  evidence  whatsoever.  Admitting  it 
 to  be  consistent  with  justice  to  punish  children  for  the  iniquities 
 of  their  fathers,  God,  in  his  adorable  sovereignty,  might  entail  the 
 curse  in  a  special  manner  upon  one  branch  of  the  posterity  of 
 Ham.  It  has  been  said,  that  the  curse  was  not  "  pronounced 
 "  upon  Canaan  for  his  father  Ham's  transgression  ;"  that  "  such 
 "  arbitrary  proceedings  are  contrary  to  all  our  ideas  of  the  divine 
 "  perfections  ;"  that  "  the  curse  upon  Canaan  was  properly  a 
 "  curse  upon  the  Canaanites  j    that  God  foreseeing  the  wicked- 
 
 m  Gen.  ix.  2J. 
 
VISITED  ON   THEIR  CHILDREN'.  57 
 
 "  ness  of  this  people,  (which  began  in  their  father  Ham,  and  great 
 "  ly  increased  in  this  branch  of  his  family),  comnussioned  Noah 
 "  to  pronounce  a  curse  upon  them,  and  lo  devote  them  to  the 
 «'  servitude  and  misery,  which  their  more  than  common  vices  and 
 "  iniquities  would  deserve  ;"  and  that  ''  this  account  was  plainly 
 "  written  by  Moses,  for  the  encouragement  of  the  Israel- 
 *'  ites,"w  Sec. 
 
 It  cannot  well  be  doubted,  that  the  curse  especially  respected  the 
 posterity  of  Canaan,  and  that  it  was  recorded  for  encouraging  the 
 Israelites  to  obey  the  command  of  God,  by  entering  into  their  land* 
 But  we  certainly  do  violence  to  the  language  of  Scripture,  and  as- 
 cribe the  greatest  impropriety  of  conduct  to  the  Spirit  of  inspira- 
 tion, if  we  deny  that  the  curse  upon  Canaan  was  meant  as  a  pun- 
 ishment of  the  crime  of  Ham.  Such  is  the  connexion  of  the 
 history,  as  necessarily  to  imply  this.  "  And  Ham  the  father  of 
 •'  Canaan  saw  the  nakedness  of  his  father,  and  told  his  two  oreth- 
 *'  ren  without.— And  Noah  awoke  from  his  wine,  and  knew,"  as 
 ■would  seem,  by  immediate  revelation,  "  what  his  younger  son  had 
 *'  done  unto  him.  And  he  said,  Cursed  be  Canaan  ;  a  servant 
 *' of  servants  shall  he  be  unto  his  brethren. "o  We  are  not  mere- 
 ly to  consider  the  design  with  which  this  account  was''  written  by 
 '^  Moses,"  but  the  design  with  which  the  curse  was  primarilj' 
 pronounced  by  Noah  under  the  impulse  of  the  Spirit.  And  sure- 
 ly nothing  can  be  more  plain,  than  that  the  curse  was  denounced 
 against  the  posterity  of  Ham,  as  the  punishment  of  his  iniquity. 
 It  seems  totally  incongruous  to  the  character  of  "  the  Spirit  of 
 "  revelation,"  who  is  also  the  "  Spirit  of  wisdom,"  to  connect, 
 in  the  language  of  prophecy,  the  punishment  of  the  posterity  of 
 Ham  with  the  crime  of  their  ancestor,  if  there  was  no  connexion 
 of  a  judicial  nature.  We  do  not  perceive  the  propriety  of  Noah's 
 "  pronouncing  a  curse"  on  this  occasion,  if  it  had  no  present  ef- 
 fect. There  is,  indeed,  just  as  much  reason  for  supposing,  that 
 Shem  and  Japhet  were  personally  excluded  from  the  blessing,  asi 
 that  the  curse  had  no  immediate  relation  to  Ham,  but  wholly  res- 
 pected his  posterity. 
 
 Among  the  first-born  in  the  land  of  Egypt,  who  were  cut  off  by 
 the  destroying  angel,  there  were  doubtless  many  who  had  never 
 sinned  in  their  own  persons.  They  were  immediately  punished 
 for  the  unbelief  and  obduracy  of  their  parents.  The  children  of 
 Achan  perished  with  him/z  No  one,  who  believes  revelation, 
 can  doubt  the  account  given  us  of  the  punishment  of  the  perfidy 
 of  Suul  to  the  Gibeonites,  first  on  the  nation,  and  afterwards  on  his 
 posterity.  Nor  can  it  be  doubted,  that  God  approved  of  the  se- 
 vere sentence  passed,  at  the  instance  of  the  Gibeonites,  on  the  seven 
 sons  of  Saul.  For  it  is  said,  that  in  consequence  of  their  execu- 
 tion, "  God  was  intreated  for  the  land."^     Now,  there  is  not  the 
 
 n  Bishop  Newton  on  the  Prophecies,  dissert.  1.        o  Gen.  ix.  22,  24, 25:. 
 fi  Josh.  vii.  24.  g  2  Sam,  xxi.  1 — 9,  14. 
 
 Vol.  II.  H 
 
5^  INlqUITIES  OF   THE  FATHERS 
 
 least  evidence,  that  any  of  them  concurred  in  the  cruel  conduct  of 
 their  progenitor.  Yet  the  designation  of  a  "  bloody  house"  is 
 transferred  to  them,  because  "  he  slew  the  Gibeonites."  We 
 must  believe  that  God  acted  with  perfect  equity  in  the  whole  of 
 the  transaction.  But  there  is  a  depth  in  this  judgment  which  -we 
 cannot  pretend  to  fathom. 
 
 God  hatli  dealt  in  this  very  manner  -with  his  own  people.  He 
 subjected  the  child,  that  David  had  begotten  in  adultery,  to  death  ; 
 and  declared,  that  the  sword  should  never  depart  from  his  housci 
 because  he  had  murdered  Uriah. ?• 
 
 These  facts,  recorded  by  the  Spirit  of  God,  are  perfectly  con- 
 sonant to  many  docirinal  testimonies  containet'  in  Scripture  on  this 
 subject.  Speaking  of  the  wicked,  Job  saith  ;  '•  God  layeth  up 
 «*  his  iniquity  for  his  children.''^  He  compares  it  to  those  trea- 
 sures, which  men  are  eager  to  amass  for  their  posterity.  Thus 
 Jeremiah  complains,  as  personating  the  afflicted  Church  of  God  ; 
 «  Our  fathers  have  sinned  and  are  not,  and  we  have  borne  their 
 "  iniquities."^  Elswhere  he  considers  this  branch  of  the  divine 
 conduct  as  ground  of  adoration  ;  "  Thou — recompensest  the  in- 
 iquity "  of  the  fathers  into  the  bosom  of  their  children  after 
 ♦'  them  :  the  great,  the  mighty  God,  the  Lori>  of  Hosts  is  his 
 "  name."« 
 
 Although  men  were  to  disregard  the  language  of  Scripture, 
 their  own  observation  would  supply  them  with  sufficient  evidence 
 of  this  truth.  Are  not  children  subjected  to  poverty  and  want, 
 in  consequence  of  the  prodigality  of  their  parents  ?  Do  they  not  de- 
 rive from  them  peculiar  diseases,  which  are  the  natural  consequen- 
 ces of  vice  ?  Do  they  not  often  endure  great  and  long-continued 
 sufferings  from  such  diseases  ?  Do  not  these  frequently  issue  in 
 premature  death  ?  ^k)w,  unless  it  can  be  proved,  that  suffering, 
 or  even  death,  is  in  itself  no  punishment ;  it  must  be  admitted,  that 
 children  are  punished,  by  such  hereditary  diseases,  for  the  crimes 
 of  their  parents,  although  they  have  had  no  hand  in  them. 
 
 God  visits  none  in  this  manner,  who  are  otherwise  absolutely 
 innocent.  When  treated  as  guilty,  in  being  subjected  to  suffer- 
 ing in  consequence  of  the  sins  of  their  more  immediate  ances- 
 tors, they  are  primarily  viewed  as  transgressors  in  their  first  par- 
 ents. Thus,  indeed,  God  vindicates  his  justice  in  the  imputation 
 of  Adam's  first  sin.  While  many  object  to  this  doctrine,  as  if  it 
 "  were  inconsistent  with  the  rectitude  of  the  divine  nature,  that 
 men  should  suffer  for  what  was  not  their  personal  act  ;  let  them 
 shew  how,  according  to  this  reasoning,  it  is  just  with  God  to  visit  the 
 iniquities  of  more  immediate  progenitors  on  their  posterity  ;  or 
 let  them  both  set  aside  the  evidence  of  incontestable  facts,  and 
 fairly  deny  the  truth  of  the  .  Sacred  History  in  this  respect,  that 
 they  may  appear  in  their  real  character.     Alas  J   that  there  is  sa 
 
 r 2  Sam.  xii.  10. 14.       s  Job  sxi.  19.       t  Lam.  y.  7.     u  Jer.  xx»i.  18.. 
 
VISITED   ON   THEIR  CHILDREN,  59 
 
 oiucli  refined  deism  among  us  ;  ihat  so  many  profess  to  believe 
 the  truth  of  revelation,  who  notwithstanding  discover  the  insin- 
 cerity of  their  profession,  by  trampling  on  the  authority  of  the 
 Spirit  of  inspiration,  when  his  testinnony  opposes  their  own  ima- 
 ginations ! 
 
 II.  The  fathers  are,  according  to  this  procedure,  punished  in 
 their  seed.  Children  are  viewed  as  existing  in  their  parents, 
 long  before  they  have  actual  being  ;  as  Levi  paid  tithes  in  the 
 loins  of  Abraham.  In  like  manner,  parents  are  viewed  as  exist- 
 ing in  their  children,  even  after  they  have  tliemselves  left  the 
 stage  of  life.  This  is  evident  from  the  very  manner  in  which  the 
 blessing,  or  the  curse,  v^ras  often  pronounced.  Shem  and  Japhet 
 were  blessed  in  their  posterity,  Ham  was  cursed  in  his  :  for  both 
 the  blessing  and  the  curse  had  a  special  respect  to  succeeding  gen- 
 erations. When  Jacob  received  the  blessing,  it  had  also  a  pe- 
 culiar reference  to  his  descendants  ;  while  Esau  was  justly  pun- 
 ished by  God,  not  only  in  his  person,  but  in  his  posterity,  because 
 of  hisprofaneness  in  selling  his  birthright.  The  blessings  prophet- 
 ically pronounced  by  Jacob,  on  his  sons,  immediately  respected 
 their  offsprings.  Yet  the  blessing  ofJoseph  is  expressed  as  if  it 
 had  been  merely  personal  ••  "  The  blessings  of  thy  father  have 
 "  prevailed  above  the  blessings  of  my  progenitors  ; — they  shall 
 "  be  on  the  head  of  Joseph,  and  on  the  crown  of  the  head  of  him 
 "  that  was  separate  from  his  brethren."  The  same  observation 
 holds  true  as  to  the  other  blessings.  The  patriarch  views  the  va- 
 rious tribes  as  present  in  the  persons  of  their  progenitors  ;  and 
 the  sacred  historian  gives  us  the  very  same  representation  ;  "  All 
 "  these  are  the  twelve  tribes  of  Israel  :  and  this  is  it  that  their 
 «  father  spake  unto  them,  and  blessed  them  ;  every  one  accor- 
 "  ding  to  his  blessing  he  blessed  them-''^:^  Reuben  is  punished 
 in  the  lot  of  the  tribe  which  was  to  spring  from  Mm  :  "  Unstable 
 "  as  water,  thou  shall  not  excel ,;  because  thou  wentest  up  to  thy 
 <'  father's  bed,  then  deiiledst  thou  it :  he  went  up  to  my  couch." 
 Simeon  and  Le\'i  are  punished  in  their  seed.  Because  "  instru- 
 «  ments  of  cruelty  were  in  their  habitations,"  their  father  said  ; 
 «  I  will  divide  them  in  Jacob,  and  scatter  them  in  Israel. "w  The 
 Btain,  attending  the  dispersion  of  Levi,  was  indeed  afterwards  in 
 great  measure  wiped  away  ;  as  God  chose  this  tribe  to  the  ser- 
 vice of  the  tabernacle  and  temple,  and  "  scattered  them  in  Jacob,^' 
 as  instructors  of  the  people.  But  as  originally  expressed,  it  was 
 rather  a  curse  than  a  blessing  ;  and  Levi  was  himself  punished  in 
 the  denunciation,  especially  as  he  had  no  intimation  of  the  bles- 
 sed issue. 
 
 This  punishmentjis  inflicted  in  various  ways  and  degrees.  Par- 
 ents sometimes  see  the  vengeance  executed,  before  their  own 
 death.  Thus  it  was  with  Eli.  He  »  honoured  his  sons  above" 
 God  ;  for  when  they"  made  themselves  vile,  he  restrained  them 
 
 V  Gen.  xlix.  26, 28.  w  Ver.  S~T. 
 
60  iNiq^triTiEs  of  the  fathers 
 
 *'  not  :"  whence  he  is  himself  charged  with  kicking  at  Gocl*s  sa- 
 crifice and  offering.x  It  was  therefore  foretold  concerning 
 his  two  sons  ;  ''  In  one  day  they  shall  die  both  of  them  ;"  and  his 
 life  was  spared  only  that  he  miglit  see  the  completion  of  this  aw- 
 ful threatening,  as  a  sign  of  the  future  infliction  of  the  hereditary- 
 judgments  denounced  against  his  house.  For  the  Lord  had 
 *'  lold  i  rn,  that  he  would  judge  his  house  for  ever,  for  the  iniquity 
 "  which  he  knew,"  and-  by  giving  no  proper  check  to  it,  virtually 
 approved.  These  judgments,  although  properly  affecting  his 
 posterity,  are  all  described  as  directed  against  himself  ;  whether 
 inflicted  during  his  own  life,  or  in  succeeding  generations  :  "  I 
 <'  will  perform  (i^ahis:  Eli  all  things  which  I  have  spoken  concern- 
 *'  ing  his  house  :  when  1  begin  1  will  also  make  an  end.'V 
 
 The  young  generation  of  Israel,  although  not  like  their  fathers, 
 bore  their  iniquity.  Their  suflerings,  however,  were  especially 
 meant  for  the  punishn^ent  of  their  rebellious  parents.  For  the 
 children  suffered,  only  till  that  generation  was  extinct,  which  had 
 come  out  of  Egypt.  This  is  evident  from  the  sentence  pronoun- 
 ced by  their  God  :  "  As  for  you,  your  carcases,  they  shall  fall  in 
 ♦'  this  w'ilderness.  And  your  children  shall  wander  in  the  wil- 
 *'  derness  forty  years,  and  dear  your  tvhoredoms"  that  is,  the  pun- 
 ishment of  them,  "  until  your  carcases  be  wasted  in  the  wilder- 
 «'  ness."2 
 
 Parents,  although  they  see  not  the  vengeance  themselves,  are 
 sometimes  punished  in  their  seed,  by  seeing  its  certainty  in  the 
 threatening.  When  Ahab  had,  by  impiety  and  murder,  got  pos- 
 session of  the  vineyard  of  Naboth,  God  sent  his  servant  Elijah  to 
 inform  him,  that  he  would  bring  evil  upon  him,  and  take  away  his 
 posterity,  and  cut  off  every  male  from  his  house.  But,  in  con- 
 sequence of  Ahab's  humbling  himself,  he  is  informed  that  God 
 would  not  bring  the  evil  in  his  days.a  The  total  destruction, 
 brought  on  the  house  of  Jeroboam  the  son  of  Nebat,  is  represen- 
 ted as  the  punishment  of  his  iniquity.  For  Baasha  "  smote  all 
 *'  the  house  of  Jeroboam,  he  left  not  to  Jeroboam  any  that  breath- 
 *'  ed  until  he  had  destroyed  him,  according  unto  the  saying  of  the 
 "  LoKD,  which  he  spake  by  his  servant  Ahijah  the  Shilonite  ;  be- 
 *'  cause  of  the  sins  of  Jeroboam  which  he  sinned,  and  which  he 
 "  made  Israel  sin."iJ 
 
 Nor  is  this  visitation  confined  to  the  wicked.  In  this  manner 
 hath  God  often  testified  his  displeasure  with  his  own  children. 
 Solomon  was  assured  that,  because  of  his  apostacy,  the  king- 
 dom should  be  rent  from  his  son.  Although  this  judgment  was 
 not  to  be  inflicted  in  his  own  days,  yet  as  it  was  procured  by  his 
 iniquity,  it  is  spoken  of  as  inflicted  on  himself:  "I  will  surely 
 '*  rend  the  kingdom  from  (hcc,  and  will  give  it  to  thy  servant. 
 "  Notwithstanding,  in  thy  days  I  will  not  do  it,  for  David  thy 
 "  father's  sake  :  but  I  will  rend  it  out  of  the  hand  of  thy  son."c 
 
 X  ISam.  ii.  29  ;  iii.  13.     v  Chap.  iii.  12,  13.  2  Numb.  xiv.  .32,  Z2. 
 
 a  1  Kings  xxi,  21  29.       I  Chap,  xv,  29,  30.  c  Chap.    xi.  11,  12. 
 
VISITED  ON   THEIR  CHILDREN.  61 
 
 Hezekiah,  after  his  miraculous  deliverance  from  Sennacher- 
 ib, and  from  a  mortal  disease,  "  rendered  not  again  according  to 
 "  the  benefit  done  unto  him."  When  the  ambassadors  of  the 
 king  of  Babylon  came  to  congratulate  him  on  his  recovery,  he 
 shewed  them  all  his  armour,  and  his  treasures.  This  at  first 
 view  might  seem  a  blameless  action  ;  a  piece  of  common  civil- 
 ity to  strangers,  who  had  come  from  a  distant  country,  or  of  re- 
 spect to  tlie  sovereign  who  sent  them.  But,  in  judging  of  ac- 
 tions, the  divine  eye  is  especially  fixed  on  the  intention.  In  this 
 respect  Hezekiah  failed.  It  is  therefore  said  ;  "  God  left  him, 
 "  to  try  him,  that  he  might  know  all  that  was  in  his  heart." 
 And  it  is  declared,  that  "  his  heart  was  lifted  up ;  therefore 
 "  there  was  wrath  upon  him."  Either  he  valued  himself  too 
 much  on  account  of  the  signal  tokens  of  divine  favour  he  had 
 received,  as  if  they  had  been  merited  by  his  righteous  conduct  ; 
 or  trusted  i[>  his  riches,  as  if  they  could  have  proved  the  means 
 of  his  defence  :  or  perhaps  he  offended  in  both  respects.  Wiiat- 
 ever  might  be  the  particular  ground  of  displeasure,  God  declar- 
 ed by  the  prophet  Isaiah,  that  his  sons  should  be  carried  away 
 captive,  and  be  "  eunuchs  in  the  palace  of  the  king  of  Babylon." 
 Wrath  was  u/ion  him,  although  it  came  not  in  his  days.rf  For 
 even  the  sincere  repentance  of  the  servants  of  God,  after  great 
 transgressions,  has  not  prevented,  although  it  has  sometimes  de- 
 layed ihe  judicial  visitation.  As  to  personal  guilt  and  punish- 
 ment, the  sin  of  David  was  taken  away  ;  but  not  the  punish- 
 ment as  it  respected  his  family.  God  testified  his  displeasure 
 with  him,  as  he  had  formerly  done  with  respect  to  Eli  ;  when  he 
 swore  that  the  iniquity  of  his  house  should  "  not  be  purged 
 "  with  sacrifice  nor  offering  for  ever."e  He  hath  observed  this 
 line  of  conduct  in  various  instances  ;  that  he  might  give  the 
 strongest  testimony  as  to  the  evil  and  demerit  of  sin,  and  his  in- 
 finite and  irreconcileable  hatred  of  it,  although  the  transgressor 
 himself  was  the  object  of  his  special  and  unchangeable  love. 
 
 It  may  be  said  perhaps,  that  it  is  easily  conceivable  how  par- 
 ents could  thus  be  punished  in  their  seed,  when  God  was  pleas- 
 ed to  communicate  his  will  by  a  special  revelation  to  the  individ- 
 ual ;  although  he  should  not  himself  live  to  see  the  compiction 
 of  the  threatening  :  but  that  matters  now  stand  on  a  very  differ- 
 ent footing,  as  no  such  extraordinary  intimations  can  be  expec- 
 ted. Let  it  be  remembered,  however,  that  "  whatsoever  was 
 "  written  aforetime,  was  written  for  our  learning."  Although, 
 therefore,  there  be  now  no  particular  intimation  of  the  divine 
 will  by  the  Spirit  of  prophecy,  the  threatenings  and  punish- 
 ments, recorded  in  Scripture,  are  warnings  to  us  of  what  we 
 may  justly  expect,  if  we  go  on  in  our  trespasses. 
 
 This  is  one  of  the  means  which  God  employs  for  maintaining 
 his  moral  government:  and  we  must  admire  his  wisdom  in  the 
 
 (l  2  Chron.  xxxii.  25,  26,  31. ;  Isa.  xxxix.  7,  8.       el  Sam.  iii.  14, 
 
62  INIQUITIES    OF  THE  FATHERS 
 
 choice  of  it.  Such  is  the  love  which  the  most  of  parents  bear  to 
 their  children,  that  they  would  rather  suffer  in  their  own  per- 
 sons, than  that  they  should  suffer.  To  how  many  sufTerings,  in- 
 deed, do  they  cheerfully  expose  themselves,  for  their  preserva- 
 tion and  comfort  !  Thus,  as  has  been  observed  by  the  Bishop  of 
 ^leaux,  "  God  shews  parents,  that  according  to  the  secret '  rder 
 *'  of  his  judgments,  he  continues  their  rewards  or  punishments 
 *'  after  their  death  ;  and  holds  them  in  submission  to  his  laws  by 
 "  their  dearest  tie,  that  is,  by  the  tie  of  their  children.'y" 
 
 III.  God  visits  the  iniquities  of  fathers  upon  their  children, 
 especially  when  they  take  the  sa?ne,  or  dinilar  courses.  To  such 
 the  commination,  annexed  to  the  second  precept  of  the  law,  im- 
 mediately refers:  "  I  the  Lord  thy  God  am  a  jealous  God,  visi- 
 ♦'  ting  the  iniquity  of  the  fathers  upon  ihe  children,  unto  the  third 
 *'  and  fourth  generation  of  them  that  hate  me.g  When  God 
 here  threatens  to  visit,  the  language  does  not  simply  signify  to 
 punish,  iniquity  ;  but  denotes  punishment  even  after  a  long,  or 
 a  considerable  delay.  Although  men  may  suppose  that  he  takes 
 no  notice  of  the  sins  committed  against  him,  or  that  be  has  in 
 effect  forgotten  them  ;  he  vrill  eventually  shew  that  they 
 have  been  accurately  observed,  and  that  he  halh  been  treasuring 
 up  vengeance.  We  have  already  seen,  that  God,  without  any 
 injury  to  his  justice,  may  punish  children  for  the  sins  of  their 
 fathers,  although  not  chargeable  with  the  same  sins  ;  because  be 
 6till  views  them  as  sinners.  But  the  threatening  referred  to 
 inarks  the  more  ordinary  tenor  of  his  procedure.  Succeeding 
 generations  are  considered  as  manifesting  their  hatred  of  God, 
 by  continuing  in  a  cwirse  of  iniquity.  They  may  do  it  in  differ- 
 ent degrees.  Sometimes,  by  pursuing  the  very  same  track. 
 The  Lord  complains  of  his  ancient  people  ;  "  Even  from  the 
 *'  days  of  your  fathers,  ye  are  gone  away  from  mine  ordinan- 
 *'  ces.'Vt  Thus  the  iniquity,  for  which  God  visits,  is  not  merely 
 that  of  their  fathers  ;  but  their  own,  because  they  have  imitated 
 their  wicked  example.  At  other  times  they  become  worse  than 
 their  ancestors.  Their  sins,  although  of  the  same  kind,  are 
 more  aggravated.  The  Jews,  under  the  Old  Testament,  killed 
 the  prophets  :  their  posterity  were  the  murderers  of  "  the  holy 
 *'  and  just  One."  Often,  the  children  do  not  actually  commit  the 
 same  crime,  but  others  of  a  similar  nature  which  discover  the 
 same  spirit.  Or,  they  testify  their  approbation  of  the  deeds  of 
 their  fathers,  by  justifying  even  while  they  do  not  imitate,  their  con- 
 duct. "  This  their  way  is  their  folly  ;  yet  their  posterity  approve 
 *'  their  sayings.'V  Perhaps  their  language  is  ;  *'  Wherefore 
 *'  hath  the  Lord  pronounced  all  this  great  evil  against  us  ?  or 
 "  what  is  our  iniquity  V'k  But  posterity  may  be  subjected  to  the 
 punishment  of  the  sins  of  their  progenitors,  although  they  do  not 
 
 y  Bossuet's  Universal  Mist.  \'ol.  i.  Part  2.  Sect.  4,  g  Exod.  xx.  5. 
 
 h  MaL  iii.  7.  i  Psal.  xlix.  13.  k  Jcr.  xvi.  la 
 
VISITED  ON  THEIR  CHILDREN.  6S 
 
 practically  imitate  them,  nor  justify  their  conduct.  The  jealous 
 God  views  thern  as  approving,  if  they  do  not  acknowledge,  ex- 
 pressly condemn  and  mourn  over,  the  iniquities  of  their  fathers. 
 Hence  he  addresses  his  Church  in  this  manner  ;  "  Have  ye  for- 
 <'  gotten  the  wickedness  of  your  faihers,  and  the  wickedness  of 
 "the  kings  of  Judah,  and  tlie  wickedness  of  their  wives,  and 
 "  your  own  wickedness,  and  the  wickedness  of  your  wives  ?— 
 *'  They  are  not  humbled,  neither  have  they  feared,  nor  walked 
 "  in  my  law,  nor  in  my  statutes  that  I  set  before  you,  and  be- 
 "  fore  your  fathers.  Therefore  thus  saith  the  Lord  of  hosts, 
 "  the  God  of  Israel,  Behold,  I  will  set  my  face  against  you  for 
 "  evil,  and  to  cut  off  all  Judah.'V 
 
 In  the  addition  to  the  precept,  this  visitation  is  mentioned,  as 
 extending"  unto  the  third  and  fourth  generation."  But  we  are 
 not  to  view  this  as  an  absolute  limitation  ;  or  to  conclude,  that 
 God  restricts  the  punishment  of  the  sins  of  ancestors  to  any- 
 one particular  generation.  The  contrary  appears  from  the  inde- 
 finite manner  in  which  the  specification  is  made.  This  punish- 
 ment extends  sometimes  to  the  third,  and  sometimes  to  the  fourth 
 generation.  In  other  instances,  it  is  carried  farther.  When  the 
 Jews  crucified  the  Lord  of  glory,  they  cried  out,  "  His  blood  be 
 "  upon  us,  and  on  our  children  :"  and  this  awful  curse  hath  been 
 entailed  on  their  posterity  for  more  than  seventeen  centuries,  or 
 nearly  sixty  generations.  All.  this  time,  they  have  not  only  been 
 "  shut  up  in  unbelief,"  but  cast  over  the  hedge  of  the  vineyard, 
 and  set  up  to  all  nations  as  "  an  astonishment,  a  hissing,  and  a 
 *'  curse."  The  quarrel  at  times  is  not  prosecuted  even  to  the 
 fourth  generation. 
 
 This  specification  seems  to  be  made,  however,  that  the  threa- 
 tening might  have  a  keener  edge  to  the  heart  of  a  parent.  As 
 many  live  to  see  the  thii'd  and  fourth  generation  of  their  own  de- 
 scendants, it  signifies  that  even  the  blessing  of  "  seeing  thei? 
 "  children's  children,"^  shall  to  them  be  converted  into  a  curse  ; 
 as  they  shall  be  preserved  in  life,  only  to  see  their  own  sin  in  the 
 punishment  of  their  beloved  offspring.  In  this  sense  is  the  lan- 
 guage of  Job,  concerning  the  wicked  man,  verified  ;  "  God  lay- 
 "  eth  up  his  iniquity  for  his  children  :  he  rewardeth  him,  and  he 
 "  shall  know  it.  His  eyes  shall  see  his  destruction,  and  he  shall 
 "  drink  of  the  wrath  of  the  Almighty."?^ 
 
 This  limitation  also  marks  the  remarkable  difference  between 
 the  exercise  of  judgment  and  of  mercy,  in  the  divine  procedure  ; 
 and  shows  how  much  "  merty  rejoiceth  over  judgment."  For 
 a  promise  is  added,  as  a  blessed  counterpart  to  the  threatening, 
 as  a  gracious  encouragement  to  children  to  cleave  to  the  God  of 
 their  fathers  : — "  And  shewing  mercy  unto  thousands  of  them 
 "  that  love  me,  and  keep  my  commandments."    But  while  the 
 
 i  Jer.  sliv,   9—11,  m  Psal  cxxviii.  6.  n  Job  xxi.  19,  20. 
 
64  iNiqyniEs  of  the  fathers 
 
 threatening  flows  from  justice,  the  promise  is  wholly  the  fruit  of 
 grace. 
 
 Whereas  the  visitation  is  continuetl,  in  many  instances,  to  the 
 third  or  fourth  generation  ;  in  others,  it  is  delayed  from  one  gen- 
 eration to  another,  to  a  tliird,  or  a  fourth.  Tiie  arch-rebel  seems 
 to  pass  with  impunity  ;  and  the  vengeance  primarily,  and,  as 
 might  seem,  chieHy  merited  by  him,  overtakes  his  posterity  — 
 This  must  often  ke  principally  ascribed  to  divine  sovereignty. 
 In  other  cases,  a  particular,  reason  is  assigned  for  this  proce- 
 dure. Ahab  "  sold  himself  to  work  evil  in  the  sight  of  the 
 "  LoKD.'*  Yet  because  he  "  humbled  himself,"  in  consequence 
 of  the  threatening,  although  a  stranger  to  true  repentance,  God 
 ■would  not  bring  the  evil  in  his  days,  but  delayed  it  till  those  of 
 his  son.o  In  the  second  generation  also.  God  punished  the  ini- 
 quity of  Baasha  king  of  Israel.  Then  Ziniri,  according  to  the 
 prediction  of  Jehu  the  prophet,  destroyed  all  the  house  of  Baa- 
 sha, "■  for  all  the  sins  of  Baaslia,  and  the  sins  of  Elah  his  son."^ 
 He  visited  the  iniquities  of  two  generations  at  once.  His  ven- 
 geance against  Jeroboam,  the  son  of  Nebat,  *>'  who  made  Israel 
 *'  to  sin,"  was  in  like  manner  delayed  till  the  second  generation. y 
 A  longer  respite  was  given  to  the  family  of  Jehu.  ''  The  Loud 
 "  said  unto  him,  Because  thou  bast  done  well,  in  executing  that 
 "  which  is  right  in  minfe  eyes,  and  hast  done  unto  the  house  of 
 *'  Ahab  according  to  all  that  was  in  mine  heart,  thy  children  of 
 "  the  fourth  generation  shall  sit  upon  the  throne  of  Israel."  And 
 the  truth  of  the  prediction  was  manifested  by  the  event.r  But 
 it  deserves  our  attention,  that,  although  he  had  externally  done 
 all  that  was  in  God's  heart  as  to  the  vengeance  denounced  against 
 the  house  of  Ahab,  on  which  account  his  posterity  were  so  long 
 preserved  on  the  throne  ;  yet  as  he  acted  in  this  matter  without 
 any  upright  intentions,  and  as  he  turned  aside  to  the  sins  of  Jero- 
 boam, all  this  seems  to  be  only  the  exercise  of  divine  forbear- 
 ance. He  fulfilled  God's  purpose  ;  yet  because  he  acted  from 
 sinister  motives,  God  views  him  as  the  murderer  of  his  master, 
 and  long  afterwards  "  makelh  inquisition  for  blood."  His  great- 
 great-grandson  is  murdered  by  Shalhim  the  son  of  Jabesh  ;  and 
 thus,  according  to  the  prophecy  of  Hosea,  God  •'  avenged  the 
 "  blood  of  Jezreel  upon  the  house  of  Jehu. "s  Baasha  had  in  like 
 manner  been  the  instrument  of  the  predicted  vengeance  against 
 the  house  of  Jeroboam  ;  yet  God  denounces  vengeance  against 
 Baasha  and  his  house,  "  because  he  killed"  Nadab  the  son  of 
 Jeroboam.^  Here  let  us  admire  the  wisdom,  the  holiness  and  the 
 justice  of  our  God  ;  who  employs  wicked  men  to  accomplish  his 
 purposes  of  vengeance  ;  while  the  sin  is  wholly  their  own,  and 
 exposes  them  to  severe  punishment,  which  sooner  or  later  shall 
 certainly  be  inflicted. 
 
 o  1  Kings  xxi.  19,  29.  /i  Chap.  xvi.  7,  9,  13. 
 
 </  Chap.  xiv.lO.  ;  xv.  27 — 29.  r  2  Kings  x.  30. ;  xv.  12. 
 
 s  Hos  i.  4.  t  1  Kings  xvL  7. 
 
VISITED  ON   THEIR   CHILDREN.  65 
 
 Nebuchadnezzar,  although  accomplishing  the  divine  purpose 
 against  Judah,  subjected  himself  to  "  the  vengeance  of  the 
 *'  Lord,  the  vengeance  of  his  temple."  Therefore  it  was 
 threatened  ;  "  I  will  punish  the  king  of  Babylon,  and  that  na- 
 *'  tion,  saith  the  Lord,  for  their  iniquity. m  But  as  God  meant 
 to  try  his  people  for  seventy  years  in  Babylon,  the  vengeance 
 was  delayed  till  the  reign  of  Belshazzar  his  grandson.  There- 
 fore it  was  predicted  ;  "  All  nations  shall  serve  him,  and  his  son, 
 "  and  his  son's  son,  until  the  very  time  of  his  land  come  ;  and 
 "  then  many  nations  and  great  kings  shall  serve  themselves  of 
 •'  fiim."v  They  served  themselves  of  him  in  the  punishment  of 
 his  posterity.  Hence  also  is  the  command  given  ;  "  Prepare 
 •'  slaughter  for  his  children,  for  the  iniquity  of  their  fathers.w 
 To  shew  in  the  clearest  point  of  view,  that  this  punishment  was 
 peculiarly  "  the  vengeance  of  his  temple/'  God  so  ordered  it 
 in  his  providence,  and  he  hath  left  it  on  record  in  the  Sacred 
 History,  that  it  was  on  that  very  night  in  which  the  holy  vessels 
 of  the  house  of  God  were  profaned,  that  Babylon  was  taken  and 
 Belshazzar  slain.a; 
 
 Thus  also  it  appears,  that  while  slaughter  was  prepared  for 
 Belshazzar  "  for  the  iniquity  of  his  fathers,"  this  iniquity  was 
 viewed  by  divine  justice  as  his  own.  He  formally  entered  into 
 fellowship  with  his  grandfather,  by  his  impiety  in  defiling  the  sa-* 
 cred  vessels  of  the  temple  ;  and  set  the  seal  of  his  approbation  to 
 all  that  had  been  done  against  the  house  and  heritage  of  Jeho-' 
 vah.  God  bore  with  him  till  he  thus  served  himself  heir  to  the 
 guilt  of  Nebuchadnezzar  j  but  then  the  exercise  of  divine  long-suf* 
 fering  was  at  an  end.  It  has  been  supposed  that  this  was  the  feast, 
 annually  celebrated  by  the  Babylonians,  in  honour  of  their  great 
 god  Bel.  They  at  any  rate  mingled  with  it  their  false  religion. 
 For  while  they  drank  out  of  the  holy  vessels  of  the  temple 
 of  Jehovah,  they"  praised  the  gods  of  silver  and  gold".t/  It  seems 
 most  probable,  that  these  vessels  had  been  brought  forth  as  a 
 trophy  of  victory  over  the  true  God  ;  and  that  Belshazzar  praised 
 his  false  deities,  by  ascribing  to  them  a  superiority  of  power  over 
 that  God  who  had  been  worshipped  at  Jerusalem,  the  spoils  of 
 whose  temple  now  adorned  the  table  of  his  riot. 
 
 It  may  seem  surprising,  that  the  individual  "  who  hath  made 
 "  the  earth  to  tremble, — who  hath  made  the  world  as  a  wilderness, 
 "  — and  hath  not  opened  the  house  of.  his  prisoners,"  that  he  who 
 hath  been  the  original  and  principal  cause  of  the  controver- 
 sy, should  go  to  his  grave  in  peace  ;  and  that  the  vengeance 
 should  be  executed  on  his  posterity  of  the  third,  fourth  or  fifth 
 generation,  although  perhaps  they  have  never  sold  themselves  to 
 work  wickedness  like  him.  This  is  indeed  one  of  the  deep 
 things  of  God.  But  there  are  various  considerations  which  tend 
 to  remove  the  difficulty. 
 
 «  Jer.  XXV.  12.  v  Chap,  x  xvii.  7. 
 
 w  Isa.  xiv.  21.  X  Dan.  v.  l— 4,|28,  30.  y  Ver.  v.  3, 4. 
 
 Vol.  II.  I 
 
66  INIC>^UITIES  OF  THE  FATHERS 
 
 When  God  spares  the  original  culprit,  he  hath  generally  some- 
 great  /irovidential  end  to  serve  by  this  condut.  When  he  spared 
 Jeroboam,  it  was  for  judgment  to  the  house  of  David.  He  suf- 
 fered Nebuchadnezzar  to  die  in  peace,  for  accomplishing  his  pur- 
 pose in  the  establishment  of  the  first  great  monarchy,  as  well  as- 
 for  prolonging  the  viwtation  on  rebellious  Judah,  and  the  other 
 nations  of  the  earth.  Neither  of  these  designs  could  have  been 
 fulnlled,  had  the  vengeance  come  in  its  full  extent  in  his  days. 
 It  must  also  be  remembered,  that  this  proud  and  ambitious  mon- 
 arch was  personally  vibited  for  seven  years  by  an  vmexain- 
 pled  judgment.  He  who  had  "  made  the  world  as  a  wilderness," 
 had  "  a  beasi'^s  heart  given  unto  him — was  driven  from  men,  and 
 "  had  his  dwelling  with  the  beasts  of  the  field."z 
 
 Although  the  sins  of  posterity  should  not  equal  those  of  their 
 ancestors  in  atrocity,  there  is  notwithstanding  a  constant  acc?^mM/a- 
 tioH  of  guilt.  Sin  is  represented  as  a  debt  ;  and  the  original 
 debt  is  greatly  increased  by  the  additions  made  in  successive  gene- 
 rations- The  men  of  this  world  are  v^ell  acquainted  with  the  doc- 
 trine of  accumulation,  as  it  respects  earthly  property.  But  alas  ! 
 they  pay  no  regard  to  the  accumulation  of  guilt  ;  which  expo- 
 ses them  to  that  awful  retribution  threatened  by  the  Judge  of  the 
 universe  :  "  Behold,  it  is  written  before  me,  I  will  not  keep  si- 
 "  lence  but  will  recompence,  even  recompence,  into  their  bosom^ 
 "  your  iniquities,  and  the  iniquities  of  your  fathers  together, 
 *'  saith  the  Loud  : — therefore  will  I  measure  their  former  work 
 *'  into  their  bosom. "a  To  this  purpose  Moses  said  to  the  young 
 genei'ation,  who  had  been  born  in  the  wilderness  ;  "  Behold,  ye 
 "  are  risen  up  in  your  fathers'  stead,  an  increase  of  sinful  men,  to 
 *'  augment  yet  the  fierce  anger  of  the  Loud  toward.  Israel. "6 
 
 As  this  guilt  is  increased,  it  is  also  aggravated.  If  those, 
 who  walk  in  the  evil  ways  of  their  fathers,  are  favoured  with  a  re- 
 \elation  of  the  divine  will,  their  guilt  is  aggravated  from  the  ve- 
 ry circumstance  of  their  having  these  iniquities  before  their  eyes. 
 For  these,  in  their  connexion  with  the  threatenings  of  God's 
 •word,  ought  to  have  been  viewed  as  beacons,  set  up  in  providence, 
 for  deterring  them  from  a  similar  course.  Therefore,  the  evil 
 example  of  ancestors,  who  enjoyed  the  outward  means  of  grace, 
 so  far  from  being  admitted  as  an  extenuation  of  the  guilt  of  their 
 posterity,  is  still  represented  by  God  as  enhancing  it.  "  Thus  saith 
 "  the  Lord,  For  three  transgressions  of  Judah,  and  for  four,  I  will 
 "  not  turn  away  the  punishment  thereof ;  because  they  have  des- 
 *'  pised  the  law  of  the  Loud, — and  their  lies  caused  them  to  err, 
 ••  after  the  which  their  fathers  have  walked."c  The  guilt  of  Bab- 
 ylon was  greatly  increased  by  the  residence  of  God's  people  in 
 that  land.  "  We  would  have  healed  Babylon,"  say  they,  "  but 
 "  she  is  not  healed."c/ 
 
 z  Dan.  iv.  16, 22,  33.  a  Isa.  Ixv.  6, 7",  d  Num.  xxxii.  14^ 
 
 cAmosiL4.  <iJer.  U- 9» 
 
■VISITED  ON   THEIR  CHILDREN.  67 
 
 It  is  a  still  higher  aggravation,  if  God  has  not  only  threaten- 
 •ecl,  but  executed  his  vengeance  on  their  fathers,  for  these  very 
 sins.  Of  this  the  history  of  Israel  affords  ample  illustration. 
 Thus  God  speaks  by  Ezekiel :  "  Arc  ye  polluted  after  the  man- 
 *'  ner  of  your  fathers  ?  And  commit  ye  whoredoms  after  their 
 «  abominations  ? — Like  as  I  pleaded  wilh  your  fathers, — so  will  I 
 <«  plead  with  you.'V  There  is  no  evidence  that  Belshazzar  had 
 personally  committed  so  many  crimes  as  his  ancestor  Nebuchad- 
 rezzar. But  in  this  respect  was  his  guilt  peculiarly  aggravated. 
 Although  he  kneio  the  awful  judgment  that  had  been  brought  on 
 Nebuchadnezzar,  his  heart,  so  far  from  being  humbled,  was  so  lifted 
 vp,  that  he  presumed  to  profane  the  holy  vessels  of  the  temple  of 
 Jehovah.  The  vengeance,  therefore,  could  be  no  longer  delay- 
 ed. The  life  of  the  king,  and  the  existence  of  the  kingdom,  ter- 
 minated together./ 
 
 When  God  has  given  no  f)ractical  testimonies  of 'his  displeas- 
 ure with  wicked  predecessors,  his  very  forbcararice  proves  an  oc- 
 casion of  the  aggravation  of  the  guilt  of  posterity,  if  they  either 
 continue  in  their  wicked  courses,  or  are  not  humbled  on  account 
 of  them.  All  who  "  despise  the  riches  of  his — foibearance  and 
 *'  long-suffering, — treasure  up  to  themselves  wrath  against  the 
 «  day  of  wrath. "^^  This  conduct  on  the  part  of  the  Israelites,  is 
 frequently  exhibited  as  a  special  aggravation  of  their  guilt,  and  as 
 both  hastening  and  augmenting  their  punishment.  After  a  par- 
 ticular enumeration  of  the  mercies  manifested  towards  them,  it 
 is  added  ;  "  Yet  they  turned  back,  and  dealt  unfaithfully  like  their 
 "  fathers.  When  God  heard  tliis  be  was  wroth,  and  greatly  ab- 
 "  horred  Israel. '7< 
 
 The  case  is  similar,  when  long-sufTering  hath  been  mingled 
 with  all  the  tokens  of  divine  displeasure  ;  or  when  God  hath"  of- 
 *'  ten  turned  his  anger  away,  and  hath  not  stirred  up  all  his  wrath." 
 Thus  Nehemiah  confesses  the  guilt  of  his  people  :  "  Our  fathers 
 *'  dealt  proudly,  and  hardened  their  necks,  and  hearkened  not  to  thy 
 *'  commandments.— Yet  thou  in  thy  manifold  mercies  forsookest 
 "  them  not  in  the  wilderness. — Moreover,  thou  gavest  them  king- 
 "  doms  and  nations. — Nevertheless,  they  were  disobedient  and 
 «  rebelled  against  thee. — Therefore  thou  deliveredst  them  into 
 *'  the  hand  of  their  enemies.  Yet  many  years  didst  thou  forbear 
 "  them,  and  testifiedst  against  them  by  thy  Spirit  in  thy  prophets ; 
 *'  yet  would  they  not  give  ear  ;  therefore  gavest  thou  them  into 
 ^'  the  hand  of  the  people  of  the  lands.^'i  . 
 
 IV.  There  are  some  sins  which  God  more  remarkably  visits  on 
 succeeding  generations,  than  othei^.  The  first  we  shall  mention 
 is  idolatry,  or  the  corruption  of  his  worship  and  ordinances. 
 Hence  we  find  this  threatening  appended   to  the  second  com^ 
 
 e  Ezek.  xx.  ?0,  36.  /Dan.  v.  19—23, 28,  30. 
 
 g  Rom.  ii.  4, .%  h  Psa.  Ixxviii.  57 — 59. 
 
 i  NeU.  ix.  16—27,  30.    See  also  Ezek.  xx.  J— 36. 
 
C8  INIQUITIES  OF  THE  EATHERS 
 
 niandment.  God  is  especially  jealous  as  to  bis  service-  He  pro- 
 secuted bis  quarrel  with  the  seed  of  Jeroboam,  because  in  this 
 respect  he  had  "  made  Israel  to  sin."  Whatever  excuses  men 
 may  offer  for  apostacy  from  the  true  worship  of  God,  he  accounts 
 all  idolaters  haters  of  himself  ;  for  this  is  the  character  given  to 
 those  who  break  this  precept. 
 
 As  this  threatening  illustrates  the  heinous  guilt  of  idolatry,  we 
 may  see  the  propriety  of  connecting  it  with  the  second  precept 
 in  anotlier  respect ;  because  children  are  so  very  apt  to  follow  the 
 example  of  their  parents  in  religion.  How  often  do  men  give 
 this  as  an  apology  for  a  false,  or  what  they  acknowledge  to  be  a 
 corrupt  religion  ;  how  often  is  it  employed  as  an  argument  even 
 against  impartial  examination,  that  their  religion  is  the  same 
 which  their  fathers  professed  ? 
 
 Breach  of  covenant  is  another  sin  which  God  especially  pun- 
 ishes in  th&same  manner.  Zedekiah  had  entered  into  a  covenant, 
 to  give  his  subjects  that  liberty  which  God  had  appointed  in  the 
 Jaw.  But  he  and  his  princes  afterwards  transgressed  it.  Where- 
 fore the  Lord  denounced  vengeance  against  them  ; — '^  Zedekiah 
 "  king  of  Judah  and  his  princes  will  I  give  into  the  hand  of  their 
 «'  enemies."  This  vengeance  was  executed  in  a  most  affecting 
 manner.  The  king  of  Babylon  slew  the  sons  of  Zedekiah  before 
 his  eyes,  and  then  he  put  them  out  \k  as  if  God  would  suffer  this 
 wretched  parent  to  retain  his  sight,  only  till  he  had  witnessed  the 
 nncrciless  extermination  of  the  fruit  of  his  body. 
 
 The  shedding  of  the  blood  of  his  saints  is  a  sin  that  God  re- 
 tnarkably  visits  on  succeeding  generations.  All  innocent  blood 
 defiles  the  land  in  which  it  is  shed.  If  men  should  make  no  in- 
 quisition for  it,  God  will.  It  hath  been  a  thousand  times  remark- 
 ed, even  by  those  who  know  not  the  truth,  that  the  providence  of 
 God  is  more  signally  seen  in  the  discovery  and  punishment  of 
 murder,  than  with  respect  to  any  other  crime.  The  barbarous 
 heathens  of  Melita,  when  they  saw  the  viper  fasten  on  Paul's 
 hand,  had  only  one  opinion  about  the  matter  ;  and  this  they  form- 
 ed without  hesitation.  "  No  doubt,"  said  they,  "  this  man  is  a 
 «  murderer,  whom  though  he  hath  escaped  the  sea,  yet  vengeance 
 «<  suffereth  not  to  live."/  Nor  is  it  surprising  that  God  should 
 especially  prosecute  this  sin.  We  find  the  reason  of  this,  in  the 
 law  given  to  all  the  sons  of  Noah,  on  the  restoration  of  the  world. 
 He  adjudges  to  death  every  murderer,  because  "  in  the  image  of 
 «  God  made  he  man."wi  This  crime  is  an  attack  on  God  him- 
 self, in  his  only  visible  image  in  this  lower  world.  But  when  it 
 is  committed  in  the  way  of  persecution,  it  is  still  more  heinous 
 in  his  sight.  There  is  a  double  attack  on  the  Majesty  of  heaven  % 
 on  his  image,  as  it  still  imperfectly  remains,  in  consequence  of 
 the  first  creation,  and  also  as  restored  by  the  second.  Nay,  when 
 men  are  "  persecuted  for  righteousness'  sake,"  God  knows  that 
 
 jt  Jer.  xxxiv,  21 , ;  xxxix.  6,  7.       I  Acts  xxviiL  4.  m  Gen.  ix.  6. 
 
VISITED  ON   THEIR  CHILDREN.  69 
 
 his  image  in  the  new  creation,  is  the  very  ground  of  the  persecu- 
 tion. 
 
 Need  we  wonder,  then,  that  "the  death  of  his  saints"  should 
 be  especially  '<  precious  in  his  sight  ?"  Their  immediate  perse- 
 cutors may  seem  to  escape  ;  but  the  guih  descends  to  succeeding 
 gererations.  God  deals  with  persons,  families,  societies,  and  na- 
 tions, in  a  way  peculiar  to  himself.  There  is  a  certain  appointed 
 measure  of  iniquity  that  he  allows  them  to  fill  up,  before  he  calls 
 them  to  account.  When  he  promised  Canaan  to  Abraham  and 
 his  seed,  he  did  not  give  them  immediate  possession.  They  had 
 to  wait  for  about  four  hundred  years  for  the  accomplishment  of 
 the  promise  ;  because  "  the  iniquity  of  the  Amorites  was  not  yet 
 "  full.'Vi  Thus  God  deals  with  wicked  families.  When  they 
 have  persecuted  his  servants,  he  fulfils  his  threatening  ;  "  They 
 "  shall  judge  thee, — after  the  manner  of  women  that  shed  blood  ; 
 "  because — blood  is  in  their  hands.— They  shall  slay  their  sons 
 "  and  their  daughters."o  In  this  manner  did  God  visit  the  blood 
 of  his  servant  Naboth  on  the  house  of  Ahab.  For  the  crime  of 
 this  wielded  prince  was  not  simply  murder,  but  persecution.  He 
 shed  the  blood  of  Naboth,  for  his  strict  adherence  to  the  divine 
 precept,  in  refusing  to  sell,  or  to  exchange  his  inheritance.^  The 
 vengeance  overtook  Jehoram  in  the  portion  of  Naboth,  in  that 
 ■very  field  which  his  father  had  procured  for  himself  by  the  mur- 
 der of  a  righteous  man. 
 
 So  striking  was  this  dispensation  of  providence,  that  it  forcibly 
 bVought  to  the  recollection  of  the  wicked  Jehu  the  prediction  de- 
 livered by  Elijah,  which  he  repeated  to  his  captain  in  these  words  ; 
 *'  Surely  I  have  seen  yesterday  the  blood  of  Naboth,  and  the  blood 
 "  of  his  sons,  saith  the  Lord  ;  and  I  will  requite  thee  in  this 
 "  plat,  saith  the  Lord-''^^  Manasseh  "  shed  innocent  blood  very 
 "  much,  till  he  had  filled  Jerusalem  from  one  end  to  another. "r 
 This  God  visited  on  the  third  generation  of  his  posterity ;  and 
 not  on  them  only,  but  on  the  whole  nation.  For  as  they  had  suf- 
 fered themselves  to  be  seduced  by  him,  "  to  do  more  evil  than 
 *'  did  the  nations  whom  the  Lord  destroyed  before  the  children 
 «  of  Israel  ;"s  God  viewed  them  as  having  made  the  blood-guilti- 
 ness of  Manasseh  their  own,  because  they  used  no  proper  means 
 for  the  prevention  or  restraint  of  this  atrocious  wickedness.  The 
 Chaldeans  were  sent  against  Judah  "  to  destroy  it  ;"  and  this  is 
 the  reason  assigned  :  "  Surely  af  the  commandment  of  the  Lord 
 *'  came  this  upon  Judah,  to  remove  them  out  of  his  sight,  for  the 
 "  sins  of  Manasseh,  according  to  all  that  he  did  ;  and  also  for  the 
 "  innocent  blood  that  he  shed, — which  the  Lord  would  not  par- 
 «  don.'V 
 
 n  Gen  kv.  16.  ©  Ezek.  xxiii.  45 — 47. 
 
 p  1  Kings  xxi.  2,  3.  comp.  Lev.xxv.  23,  25. ;  Num.  xxxvi.  6 — 9. 
 
 <?  2  Kings  ix.  21,  24 — 26.  r  Chap,  xxi  16.  s  Chap,  xxi,  9, 
 
 f  Chap,  xxiii.  26. ;  xxiv.  3,  4.    See  also  Jer.  xv.  3,  4. 
 
70  INIQUITIES   OF  THE  FATHERS 
 
 Thus  did  the  Jews,  who  rejected  the  Son  of  God,  "  fill  up  the 
 "  measure  of  their  fathers,"  as  he  forewarned  tljem  :  "  Behold  I 
 <'  send  unto  you  prophets,  and  wise  men,  and  scribes,  and  some 
 *'  of  them  ye  shall  kill  and  crucify,  and  some  of  them  shall  ye 
 *'  scourge  in  your  synagogues,  and  pei'secute  from  city  to  city  ; 
 «'  that  upon  you  may  come  all  the  righteous  blood  shed  uj>on  the 
 *'  earth,  from  the  blood  of  Abel  unto  the  blood  of  Zacharias. — 
 «  Verily  I  say  unto  you,  all  these  things  shall  come  upon  this 
 *'  generation.""  Many  of  their  predecessors  bad  been  severely 
 punished  for  this  very  crime-  But  the  punishment  due  to  thera 
 as  a  nation  had  been  still  in  a  great  measure  deferred.  This 
 generation  killed  the  heir^  and  thus  explicitly  set  the  seal  of  their 
 approbation  to  all  that  their  fathers  had  done  to  the  serva^its.x 
 They  murdered  the  great  Prophet  of  the  Church,  and  thus  prac- 
 tically vindicated  the  conduct  of  their  ancestors,  in  shedding  the 
 blood  of  his  messengers.  They  killed  *'  the  just  One,"  and 
 brought  on  themselves  the  guilt  of  all  the  righteous  blood  for- 
 merly shed.  God  was  therefore  to  visit  them  with  as  much  se- 
 verity, as  if  he  had  never  before  made  inquisition  for  blood.  As 
 their  guilt  was  accumulated  from  one  generation  to  anotlier,  their 
 punishment  was  to  be  unexampled.  He  would  prosecute  his 
 controversy  with  them  with  as  great  severity  as  was  possible,  with- 
 out utterly  destroying  thejiti  as  a  people.  Hence  the  apostle  Paul 
 gives  this  account  of  their  sin  and  punishment :  They  "  both  killed 
 *'  the  Lord  Jesus,  and  their  own  prophets,  and  have  persecuted  us ; 
 «t  — to  fill  up  their  sins  alway  :  for,"  or  therefoi'e  "  the  wrath  is 
 "  come  upon  them  to  the  uttermost."^*  ' 
 
 u  Matt,  xxiii.  32,  34 — 36.      x  Chap.  xxi.  35 — 41.      y  1  Thess.  iu  15, 16. 
 
 *  The  observations  of  a  very  eminent  writer,  on  the  pai'allel  passage, 
 Luke  xi.  50,  51,  deserve  our  attention.  "  'ITiere  is  in  this  commination 
 an  appearance  of  severity  beyond  the  rule  established,  Exod.  xx.5. — ^Here 
 the  vengeance  and  punishment  due  unto  the  sins  of  an  hundred  genera- 
 tions, is  threatened  to  be  inflicted  on  that  which  was  present. — The  case 
 here  is  fxarticular.  That  in  the  command  respects  the  common  case  of 
 all  false  worshippers,  and  their  posterity ;  but  this  respects. tlie  persecution 
 unto  blood  and  death  of  the  true  worshippers  of  God.  Now,  though  God 
 be  very  much  provoked  with  the  sins  of  false  worshippers,  yet  lie  can 
 either  bear  with  them,  or  pass  over  their  sins  with  lesser  punishment,  or 
 at  least  for  a  long  season  ;  but  v/hen  they  come  to  persecution,  and  the 
 blood  of  them  who  worship  liim  in  spirit  and  in  truth,  in  his  appointed  sea- 
 son he  will  not  spare  them  ;  their  own,  and  the  iniquities  of  their  pre- 
 decessors, shall  be  avenged  on  them,  which  will  be  the  end  of  the  anti- 
 christian  church  state,  after  all  its  present  triumph. 
 
 "  All  those  who,  from  the  beginning  of  the  world,  suffered  unto  blood 
 «n  the  account  of  religion,  sufFei-ed  in  the  cause  of  Christ,  for  their  faith 
 in  .him»  and  confession  of  liim ;  namely,  as  he  was  promised  unto  the 
 Church.  Unto  him  and  liis  office  did  Abel,  by  faith,  bear  testimony,  in 
 the  bloody  sacrifice  that  he  offered.  So  it  is  said  that  Moses,  in  his  danger 
 for  killmt^  the  Egyptian,  bare  "  the  reproach  of  Christ,"  because  he  did 
 it  in  faith  of  the  promised  seed,  which  was  Christ,  They  were  therefore 
 all  slain  in  the  cause  of  Christ ;  and  whereas  this  generation  was  to  slay 
 Christ  himself,  and  did  so,  they  did  therein  approve  of,  and  justify  all  the 
 tlood  tliat  was  shed  from  the  foundation  of  the  world ;  and  made  them- 
 
VISITED  ON  THEIR  CHILDREN.  71 
 
 A  similar  account  is  given  of  the  guilt  and  visitation  of  Rome, 
 In  answer  to  the  cry  of  "  the  souls  of  them  that  were  slain  for 
 *'  the  word  of  God,"  during  the  heathen  persecutions,  it  is  saidi, 
 that "  they  should  rest  yet  for  a  little  season,  until  their  fellow- 
 "  servants  also,  and  their  brethren,  that  should  be  killed  as  they 
 «'  were,  should  be  fulfiled."z  This  undoubtedly  respects  those  that 
 were  to  suffer  under  Rome  antichristian.  The  guilt  is  represen- 
 ted as  one  ;.so  also  is  the  vengeance.  As  the  church  of  Rome  hath 
 adopted  almost  all  the  idolatries  of  that  heathenism  which  prece- 
 ded her,  only  with  a  change  of  names,  whence  hen  members  are 
 called  the  Gentiles  \a  she  hath  also  in  another  respect  appropria- 
 ted the  guilt  of  Rome  heathen  as  her  own,  by  carrying  on  the 
 same  accursed  work  of  persecuting  the  saints.  Therefore  it  is 
 said  ;  "  In  her  was  found  the  blood  of  prophets,  and  of  saints, 
 "  and  of  all  that  were  slain  on  the  earth."A  The  blood  of  all 
 that  have  been  slain  on  the  earth,  that  is,  for  the  sake  of  religion,  is 
 ascribed  to  her  ;  because  the  greatest  part  of  it  has  been  shed 
 either  by  her  immediate  agency,  by  her  instigation,  or  in  conse- 
 quence of  adhering  to  her  bloody  principles.  But  perhaps  the 
 earth  here  denotes  the  extent  of  the  Roman  empire  ;  as  the  term 
 is  most  generally  used  in  this  prophecy.  And  indeed,  there  has 
 scarcely  been  any  blood  shed  within  the  limits  of  the  empire, 
 whatever  has  been  the  pretence,  that  may  not  be  traced  to  the 
 skirts  of  this  harlot.  Even  those  wars,  which  have  not  been  wa- 
 ged expressly  under  the  pretence  of  religion,  have  generally 
 been  owing  to  her  detestable  policy,  to  the  influence  of  her  prin- 
 ciples as  intoxicating  the  nations,  or  to  the  secret  machinations 
 ©f  her  members. 
 
 V.  The  punishment  with  which  God  visits  children,  for  the  in- 
 iquity of  their  fathers,  is  not  merely  of  a  temfioral  kind.  Not  to 
 jBention  otlier  considerations,  this  appears  from  the  contrast  sta- 
 ted in  the  threatening.  Surely  the  mercy  which  God  keeps  for 
 thousands  is  not  confined  to  this  life  ;  and  it  is  not  natural  to  think 
 that  the  judgment  opposed  to  it  should  be  limited  in  this  manner- 
 But  God  does  not  condemn  any  to  eternal  punishment,  properly 
 and  immediately  on  the  ground  of  those  iniquities  Avhich  their 
 fathers  have  committed.     Tlie  utmost  we  can  suppose  is,  that  as 
 
 z  Rev.  vi.  9 — 11.  a  Chap,  xL  2.  b  Chap,  xviii.  24. 
 
 selves  justly  liable  unto  the  punishment  due  unto  it.  Hence  our  Saviour 
 tells  them.f  that  they,  the  men  of  that  generation,  slew  Zechariah,  who 
 was  actually  slain  many  hundred  years  before. 
 
 ** When  a  sinful  church  and  people  have  passed  the  utmost  bounds 
 
 of  divine  patience  and  forbeai-ance,  they  shall  fall  into  such  abominable 
 crying  sin^  and  provocations,  as  shall  render  the  utmost  vengeance  beneath, 
 their  deserts.  So  Josephus  affirms  of  this  generation,  after  they  had  reject- 
 ed and  slain  the  Lord  Christ,  tliat  they  fell  into  such  an  hell  of  provoking 
 abomLnations,  that  "  if  die  Romans  had  not  come  and  destroyed  them,  God 
 "  would  have  sent  fire  and  brimstone  upon  them  from  heaven,  as  he  did 
 •'  on  Sodom."— Owen's  Humble  Testimony  unto  the  Goodness  and  Severi- 
 ty of  God,  p.  2—4  t  ^^^^  X»iii.  35, 
 
72  INiqyiTIES  OF  THE  FATHERS 
 
 the  punishment  of  guilty  parents,  he  withholds  from  their  chil- 
 dren that  grace  which  he  is  under  no  obligation  to  confer  on  any, 
 leaves  them  to  the  workings  of  their  own  corruptions,  and  thui 
 suffers  them  to  imitate  the  wicked  conduct  of  their  parents.  At 
 length  the  sentence  of  his  wrath  goes  forth  against  them,  as  hav- 
 ing made  the  sins  of  their  fathers  their  own.  To  this  purpose 
 that  man  of  God,  Calvin,  expresses  his  sentiments  :  '<  If  the  whole 
 *'  nature  of  man  deserves  condemnation,  we  are  assured  that  de- 
 *'  struction  is  prepared  for  those  from  whom  God  withholds  his 
 *'  grace.  They  notwithstanding  perish  by  their  own  iniquity,  not 
 "by  any  unjust  hatred  on  the  part  of  God.  Nor  is  there  any 
 "  room  left  for  demanding  why  they  are  not  aided  by  the  saving 
 «  grace  of  God,  as  well  as  others— If  the  visitation,  of  which 
 **  we  speak,  is  fulfilled,  when  the  Lord  removes  from  the  pos- 
 *'  terity  of  the  wicked  his  grace,  the  light  of  his  truth,  and  the 
 *'  other  means  of  salvation  ;  so  that  the  children,  blinded,  and 
 *'  deserted  of  him,  tread  in  the  footsteps  of  their  parents,  they 
 "  sustain  the  curse  on  account  of  paternal  iniquities  ;  but  in  their 
 *'  being  subjected  to  temporal  miseries,  and  at  length  to  eternal 
 *' destruction,  they  are  thus  punished  by  the  righteous  judgment 
 "  of  God,  not  for  the  sins  of  others,  but  for  their  own."c  The 
 observations  of  that  eminent  light  of  our  own  land,  Durham, 
 merit  our  particular  attention.  They  contain  an  answer  to  this 
 question,  "  How  doth  God  reach  children  with  eternal  plagues 
 *'  for  their  parents'  sins  ?  Answ.  He  doth  it  certainly,  and  he  doth 
 "  it  justly  :  therefore  the  children  must  not  only  be  considered 
 "  as  guilty,  but  as  guilty  of  the  sins  of  their  parents,  which  we 
 "  may  thus  conceive  ;  i.  As  to  the  child  of  a  wicked  parent,  ly- 
 "  ing  in  natural  corruption,  God  denieth  and  withholdeth  his  re- 
 *'  newing  and  restraining  grace  which  he  is  not  obliged  to  confer ; 
 *'  and  the  Lord  in  this  may  respect  the  parents'  guilt  justly.  2. 
 «'  When  grace  is  denied,  tlien  followeth  the  temptation  of  the 
 «'  parents'  practice  ;  the  devil  stirring  up  to  the  like  sin,  and  they 
 "  furthering  their  children  to  wickedness  by  their  example,  ad- 
 «'  vice,  authority,  &c.  So  that  it  cometh  to  pass  in  God's  justice, 
 "  that  they  are  given  up  to  vent  their  natural  corruption  in  these 
 "  ways,  and  so  come,  as  it  is  Psal.  xlix.  1 3,  to  approve  their  par- 
 "  ents'  sayings.  3.  Upon  this  followeth  God's  casting  the  child, 
 *'  now  guilty  of  his  parent's  faults,  into  eternal  perdition  with  him : 
 *'  and  that  this  is  the  meaning  of  the  threatening,  will  appear  by 
 *'  the  examples  of  God's  justice  in  this  matter,  when  wicked  par- 
 "  ents  have  children  that  are  not  so  much  miserable  in  regard  of 
 *'  temporal  things ;  as  they  are  wicked,  cursed,  and  plagued 
 "  with  ungodliness.  So  were  Cain's  children,  so  were  the  chil- 
 "  dren  of  Ham,  and  so  were  Esau's  ;  who  were  all  for  a  long 
 "  time  prosperous  in  the  world,  but  following  their  father's  sins, 
 *'  (a  main  part  of  their  curse,)  God  afterwards  visited  them  on 
 "  them,  with  sad  temporal  judgmentsalso."d 
 
 c  Insthut.  lib.  ii.  cap.  8.  s.  20.      d  Exposit.  Ten  Commandments,  p.  117. 
 
VISITED   ON    THEIR   CHILDREN.  73 
 
 The  learned  Dr.  Barrow,  although  .adhering  to  a  different  sys- 
 tem, expresses  himself  on  this  subject,  in  languas^e  much  of  the 
 same  import.  He  extends  the  visitation  to  spiritual,  as  well  as 
 temporal  judgments  ;  declaring  it  to  be  the  meaning  of  the 
 threatening,  that  on  account  of  the  sins  of  ancestors,  God  "  will 
 "  withdraw  his  free  favours  from"  their  children.  "  That  meas- 
 ♦'  ure  of  grace  and  indulgence,"  he  subjoins,  "  which  otherwise 
 <'  the  son  of  such  a  person  (had  he  not  been  a  great  traitor  against ' 
 "  God)  might  according  to  the  general  course  of  God's  goodness 
 "  have  received,  the  which  might  have  more  effectually  restrciin- 
 "  ed  him  from  sin,  and  consequently  have  prevented  his  guilt  and 
 "  his  punishment,  God  may  well  (in  consistence  with  his  justice 
 "  and  goodness,  to  manifest  his  detestation  of  heinous  wickedness,) 
 "  withhold  from  him."e 
 
 VI.  The  justice  of  this  procedure  is  admitted,  according  to  the 
 received  principles  of  equity  among  men.  In  almost  all  nations, 
 it  is  accounted  just  that  children  should  suffer  for  the  crimes  of 
 their  parents.  Debts  descend  with  property  ;  and  he  who  inter- 
 meddles with  the  property,  is  legally  considered  as  serving  him- 
 self heir  to  all  the  debt  attached  to  it.  Now,  he  who  imitates, 
 who  justifies,  or  who  does  not  sincerely  confess  and  bewail  the 
 iniquity  of  his  ftuhers,  in  like  manner  serves  himself  heir  to  all 
 the  debt  of  guilt  which  they  have  contracted  towards  God.  Is  it 
 just  in  man  to  set  so  severe  a  sligma  on  treason  and  some  other 
 crimes  deeply  affecting  society,  as  to  deprive  the  children,  al- 
 though personally  innocent,  of  both  the  honours  and  the  estates 
 enjoyed  by  their  parents,  and  otherwise,  legally  descending  to 
 them  ?  and  shall  we  suppose  that  sin,  as  committed  against  the 
 Judge  of  the  universe,  is  of  so  much  less  importance,  as  to  refuse 
 10  him  the  right  of  punishing  it  in  a  similar  manner  ? 
 
 So  far  from  quarrelling  with  the  justice  of  God,  should  we  not 
 rather  admire  his  long-suffering  and  mercy  in  this  procedure  ? 
 Often  he  delays  punishment  from  one  generation  to  another,  giv- 
 ing time  for  consideration  and  repentance.  If  "  the  heart  of  the 
 "  sons  of  men  is  fully  set  in  them  to  do  evil,  because  sentence 
 "  against  an  evil  work  is  not  executed  speedily,"  the  blame  is 
 wholly  their  own,  not  God's.  The  riches  of  his  goodness  should 
 produce  an  effect  directly  contrary  ;  for  it  "  leads  to  repentance." 
 
 It  would  seem,  that  at  times  God  punishes  the  religious  chil- 
 dren of  the  wicked,  for  the  sins  of  their  parents  ;  but  eventually 
 for  their  good,  both  for  time  and  for  eternity.  For  the  sins  of  Je- 
 roboam, God  had  threatened-  to  '*  take  away  the  remnant  of  his 
 "  house,  as  a  man  taketh  away  dung,  till  it  be  all  gone."  When 
 Abijah,  the  pious  son  of  so  wicked  a  father,  fell  sick,  God  would 
 net  spare  his  life,  because  of  the  vengeance  he  had  denounced. 
 But  ixis  aflliction,  we  may  be  assured  from  the  tenor  of  the  divine 
 
 €  Expasiticfti  of  the  Decglogi'.e,  p.  400,  401. 
 Vol.  II.  K 
 
74  INiq^UITIES'Oy  THE  FATHERS 
 
 conduct  to  all  the  heirs  of  salvation,  was  overruled  in  subserviencr 
 lo  his  eternal  good.  And  even  an  early  death  was  to  hin»  con- 
 vcfrted  into  a  blessing  in  a  temporal  respect  ;  as  he  was  saved 
 from  the  violence  and  ignominy  that  awaited  all  tiie  rest  of  Jero- 
 boam's seed.  It  was  therefore  foretold  concerning  him  :  "  He 
 "  only  of  Jeroboam  shall  come  to  the  grave,  because  in  him 
 "  there  is  found  some  good  thing  toward  the  Lokd  God  of  Israel 
 *'  in  the  house  of  Jeroboam. 'y 
 
 Here  I  shall  only  add,  that  in  Scripture  we  have  various  e::- 
 amplcs  of  God's  visiting  the  iniquities  of  one  or  more  individuals, 
 if  not  duly  punished,  on  a  whole  society.  This  was  the  case  as  to 
 ll)e  transgression  of  Achan,  and  of  Korah.  This  may  assist  us 
 in  thinking  of  divine  justice,  as  displayed  in  visiting  the  iniquities 
 of  fathers  on  their  children.  For  there  is  an  analogy  between  the 
 one  and  the  oher.  A  society,  presently  existing,  is  viewed  as  if 
 individually  one,  because  the  various  members  have  one  common 
 centre  of  union,  are  all  parts  constituting  one  whole,  and  form 
 one  body  in  a  civil  or  religious  respect.  A  family  or  nation  is 
 also  viewed  as  one,  in  its  successive  generations  ;  both  because  of 
 their  natural  relations,  parents  being  continued  in  their  posterity  ; 
 and  also  because  of  their  collective  unity,  as  they  still  constitute 
 the  same  body,  notwithstanding  the  change  of  individuals. 
 
 I  shall  now  consider  some  objections  that  have  been  made  to 
 this  doctrine. 
 
 1.  It  hath  been  objected,  that  it  cannot  be  true,  because  it 
 •would  imply  a  contradiction  in  the  language  of  Scripture  ;  espe- 
 cially as  it  is  said,  '^  The  soul  tliat  sinnelh,  it  shall  die  ;  the  son 
 "  sliall  not  bear  the  iniquity  of  the  father."^  But  there  is  no 
 contradiction  between  this  and  the  precept.  The  son  here  meant 
 is  not  a  wicked  person  ;  but  one  who,  being  come  to  years  of  dis- 
 cretion, disapproves  and  forsakes  the  unrighteous  way  of  his 
 father.  For  it  is  declared  ;  "  When  the  son  hath  done  that  which 
 *'  is  lawful  and  right,  and  halh  kept  all  my  statutes,  and  hath  done 
 *'  them,  he  shall  surely  livc."A  Now,  the  threatening  added  to 
 the  second  cominandnjent  respects  not  righteous  children,  but 
 those  who.  choosing  and  continuing  in  the  wicked  ways  of  their 
 fathers,  plainly  declare  that  they  are  "  haters  of  God  :"  and,  as 
 has  been  seen,  although  others  have  been  punished,  this  is  not 
 ihc  ordinary  tenor  of  providential  dispensations. 
 
 It  must  also  be  observed,  that  here  a  reply  is  made  to  the  un- 
 just and  insolent  cavils  of  an  obdurate  people.  They  presump- 
 tuously alleged,  tliat  God's  ways  were  not  equal.  Asserting  their 
 own  innocence,  they  pretended,  tliat  all  the  punishment  brought 
 on  l4iem  as  a  nation,  especially  in  their  captivity,  was  for  the 
 iniquities  of  their  fathers.     Flence  it  became  a  proverb  with  them,. 
 
 /  1  Kings  xiv.  1,  10—13.        g  Ezek.  xviii.  20.  h  Ver.  19. 
 
VISITED   ON    THEIR  CHILDREN.  75 
 
 <'  The  fathers  have  eaten  sour  grapes,  and  the  children's  teelh  are 
 "  set  on  edge."?  To  iUustrate  the  justice  of  his  procedure,  God 
 informs  them,  that  he  should  proportion  their  punishment  to 
 their  personal  crimes.  Here,  then,  God  does  not  deny  his  right 
 to  visit  tl»e  iniquities  of  the  fathers  upon  the  children  ;  but  de- 
 clares, that  in  dealing  with  this  people,  for  sometime  at  least,  he 
 was  willing  to  proceed  with  them,  as  if  such  a  threatening  had 
 never  been  made.  He  does  not  tell  what  he  might  do,  in  strict 
 justice  ;  but  what  he  would  do  in  fact,  to  silence  their  charges  of 
 injustice.  This  is  not  the  promulgation  of  a  standing  law,  but  of  a 
 temporary  dispensation  for  a  particular  reason.  It  is  an  answer 
 to  the  presumptuous  query  of  the  Jews,  "  Doth  not  the  son  bear 
 "  the  iniquity  of  the  father  ?"^  This  answer  at  the  same  time 
 seems  to  intimate,  that  although,  in  their  present  punishment, 
 God  had  "  recompensed  into  their  bosoms  their  iniquities,  and 
 "  the  iniquities  'of  their  fathers  together,"  yet  as  far  as  adults 
 at  least  were  concerned,  they  suffered  no  more  than  they  would 
 have  done  according  to  the  demerit  of  their  own  crimes.  They 
 thought  they  were  themselves  innocent ;  but  they  had  made  the 
 iniquities  of  their  fathers  their  own,  by  treading  in  their  steps. 
 
 2.  It  has  been  asserted,  that  this  kind  of  punishment  was  pecu- 
 liar to  the  old  dispensation,  and  that  it  is  abolished  under  the  new. 
 It  has  been  said  by  one  learned  writer,  that  "  -this  punishment 
 "  was  only  to  supply  the  v/ant  of  a  future  state  ;"  and  that  this 
 "  is  evident  from  hence,  that  towards  the  conclusion  of  this  cx- 
 *'  traordinary  economy,  when  God,  by  the  later  prophets,  reveals 
 ''  his  purpose  of  giving  them  a  new  dispensation,  in  which  a  fu- 
 *'  ture  state  of  reward  and  punishment  was  to  be  brought  to  light, 
 «'  it  is  then  declared  in  the  most  express  manner,  that  he  will  ab- 
 <'  rogate  the  law  of  punishing  children  for  the  crimes  of  their 
 *'  parents.  Jeremiah,  speaking  of  this  new  dispensation,  says  : 
 *'  In  those  days,  they  shall  say  no  more,  The  fathers  have  eaten  a 
 ''  sour  grape,  and  the  children's  teeth  are  set  on  edge:  but  every 
 *'  one  shall  die  for  his  own  iniquity^  every  man  that  eateth  the  sour 
 *'  grape,  his  teeth  shall  be  set  on  edge.  Behold  the  days  come, 
 <'  saith  the  Lord,  that  I  will  make  a  new  covenant  with  the  house 
 *'  of  Israel, — not  according  to  the  covenant  that  I  made  with  their 
 "  fathers,,"/  fcc.  The  author  referred  to  also  quotes  that  passage 
 fromEzekiel,  which  we  have  already  considered. 
 
 This  ingenious  writer  has  indeed  strained  every  n^rve,  in  ordqr 
 to  shew  that  there  was  no  revelation  of  a  future  state  under  the 
 Mosaic  dispensation.  But  on  this  point,  suffice  it  to  say,  that  all 
 the  learning  he  has  displayed  is  but  a  mere  waste  of  words,  as 
 long  as  we  have  the  reasoning  of  Christ  with  the  Sadducees,  in 
 pfoof  of  the  doctrine  of  a  resurrection,  from  the  language  of 
 God  to  Moses. «i  While  the  foundation  of  his  system  is  false,  it 
 is  impossible  that  the  superstructure  should  be  sylid. 
 
 k  Ezfek.  xviii.  2,  25,  29,  i  Vcr.l9.       /  Wai-burton's  Divine  Lega- 
 
 tion, vol  iv.  p  327,  Sec.  m  Luke  xx.  57,  38, 
 
76  1NI(VU|TIES  OF   THE   FATHERS 
 
 That  tliese  words,  "  The  clays  come, — that  I  will  make  anew 
 «  covenant  with  the  house  of  Israel,"  letcr  to  the  New  Testa- 
 ment, there  is  no  ground  to  doubt  ;  because  they  are  thus  applied 
 by  an  inspired  apostle.  But  there  is  not  the  same  evidence  as  to 
 the  words  preceding./  All  that  certainly  appears  is,  that  they 
 immediately  refer  to  the  days  succeeding  the  captivity,  and  the 
 restoration  of  the  Jews  to  their  own  land  ;  when  they  should  not 
 complain,  as  formerly,  that  they  suffered  for  the  iniquity  of  their 
 fathers,  because  a  great  portion  of  the  deserved  punishment 
 should  be  inflicted  on  them  in  the  furnace  of  Babylon.  There  is 
 no  reference  in  the  eighteenth  chapter  of  Ezekiel  to  the  gospel 
 dispensation.  There  is  nothing  that  carries  forward  the  declara- 
 tion, on  which  the  objection  is  founded,  to  the  New  Testament. 
 God  evidently  speaks  of  his  conduct  towards  the  very  same  peo- 
 ple, who  had  accused  him  of  injustice.  He  speaks  of  it  as  what 
 should  take  place,  not  in  any  future  age,  but  from  that  day  for- 
 ward :  "  As  I  live,  saith  the  Lord  God,  ye  shall  not  have  occa- 
 *'  sion  any  more  to  use  this  proverb  in  Israel. ";« 
 
 It  must  be  acknowledged,  however,  that  the  passage  in  Jere- 
 miah has  been  understood,  by  some  of  the  warmest  friends  of  the 
 doctrines  of  the  gospel,  as  respecting  New-Testament  times,  and 
 as  denoting  the  greater  mildness  of  this  dispensation.  According 
 to  the  general  tenor  of  the  Mosaic  economy,  indeed,  God  acted 
 with  far  more  severity.  "  Every  transgression  received  a  just 
 '^  recompence  of  reward."  This  threatening,  among  others,  was 
 executed  with  more  rigour  and  frequency  ;  and  the  tokens  of 
 divine  displeasure  were  of  a  more  sensible  and  striking  kind. 
 As  temporal  rewards  were  more  suitable  to  the  character  of  the 
 dispensation,  so  were  temporal  punishments  ;  when  the  eternal 
 state  was  more  obscurely  revealed,  and  to  be  discerned  especially 
 through  a  multitude  of  sliadows.  But  although  the  threatening 
 is  not  executed  with  the  same  severity,  it  is  not  therefore  abolish- 
 ed :  although  the  punishment  is  not  so  striking  to  the  senses,  un- 
 der the  New  Testament,  it  will  not  follow  that  it  was  therefore 
 jiecuiiar  to  the  Old.  Even  admitting  that  this  declaration,  "  The 
 *'  son  shall  not  bear  the  iniquity  of  the  father,"  refers  to  the  New 
 Testament,  it  will  not  follow,  that  the  threatening  afiixed  to  the 
 second  commandment  is  -abrogated.  For  with  equal  propriety, 
 according  to  this  rigid  mode  of  interpretation,  it  might  be  infer- 
 red, thai  under  this  new  dispensation  no  man's  oivn  sins  shall  be 
 imputed  to  him  :  because  it  follows,  "  I  will  remember  their  sin 
 "  no  more."«  It  might  be  argued  with  considerable  appearance 
 of  truth,  that  if  both  expressions  refer  to  the  New  Testament, 
 both  must  respect  the  same  persons  ;  and  that  these  are  such  on- 
 ly as  are  truly  forgiven  of  God  :  and  therefore  that  it  no  more 
 proves  that  God  will  not  pur.ish  the  iniquities  of  fathers  on  their 
 children,  than  it  proves  that  he  will  not  punish  sin  at  all. 
 
 I  Jer.  xxxi.  29,  30.  m  Ezek.  xviii.  3.  n  Jer.  xxxi,  34.. 
 
VISITED  ON   THEIR   CHILDREN.  77 
 
 I  shall  only  add,  that  Christ  and  his  own  prophets  must  certain- 
 ly agree.  What  they  say,  therefore,  must  be  understood  in  uni- 
 son with  liis  denunciation  against  the  Jews,  which  we  have  al- 
 ready considered,  that  upon  them  should  ''  come  all  the  righteous 
 *'  blood  shed  on  the  earth."  This  visitation  hath  undoubtedly 
 taken  place  during  the  new  dispensation.  And  similar  is  the  ven- 
 geance he  hath  denounced  against  Rome.  Have  we  not  seen  it 
 awfully  executed  in  our  own  day  ?  What  idea  can  we  form  of 
 the  dreadful  deluge  of  blood  in  a  neighbouring  country,  but  that 
 it  is  the  vengeance  of  Jehovah,  the  vengeance  of  his  temple  ? 
 If  ever  any  people  have  had  "  blood  to  drink,"  this  undoubtedly 
 has  been  their  portion.  Had  we  exact  registers  of  families,  we 
 should  see,  I  am  persuaded,  the  awful  retributions  of  justice  to 
 succeeding  generations,  and  the  sins  most  legibly  expressed  in 
 the  circunxstances  of  the  punishment.  This  vengeance  has  emi- 
 nently pursued  the  royal  family.  On  the  devoted  head  of  an  un- 
 fortunate prince,  have  the  crimes  of  his  fathers,  and  especially 
 of  that  vain-glorious  tyrant  and  cruel  persecutor  Louis  XIV., 
 been  visited.  "  What,"  may  it  be  said,  "  was  he  not  less  guilty, 
 "  nay,  a  more  amiable  man,  and  a  better  prince,  than  the  most 
 "  of  his  predecessors  ?"  We  admit  it.  But  such  is  the  myste- 
 rious nature  of  the  divine  dispensation.  The  wicked  Ahab  was 
 spared,  and  Jehoram  suffered,  who,  although  he  wrought  evil, 
 did  not  do  so  "  like  his  father,  and  like  his  mother. "o  Jeroboam, 
 that  great  transgressor,  was  suffered  to  die  in  peace  ;  and  the 
 vengeance  laid  hold  of  his  posterity,  although  not  so  infamous  as 
 he  for  personal  iniquity.  Let  it  be  admitted,  that  the  enemies  of 
 Louis  had  no  right  to  take  his  life  ;  this  does  not  alter  the  charac- 
 ter of  the  punishment,  as  proceeding  from  the  Supreme  Judge, 
 It  is  perfectly  consistent  with  his  spotless  holiness,  to  employ 
 even  "  the  wrath  of  man."  He  hath  "  created  the  waster  to 
 "  destroy."  He,  who  raised  up  a  Jehu  against  the  house  of 
 Ahab,  hath  raised  up  wicked  and  bloodthirsty  men  as  the  instru- 
 ments of  his  vengeance  against  the  house  of  Bourbon.  Louis 
 XVI.  did  not  shed  the  blood  of  the  saints.  He  even  manifested 
 a  spirit  df  toleration.  But  he  was  not  humbled  on  account  of  that 
 iniquity  committed  by  his  ancestors.  Although  he  did  not  work 
 evil  like  unto  them,  he  "  clave  to  the  sins  of  Jeroboam,"  by  re- 
 taining "  the  mark  of  the  beast."  He  adhered  to  the  mother  of 
 harlots,  and  thus  became  a  "  partaker  of  her  plagues." 
 
 The  vengeance  of  God  hath  also  been  eminently  displayed 
 against  the  clergy  of  France,  who  have,  in  former  ages,  been  the 
 great  instigators  and  instruments  of  the  persecution  of  the  saints. 
 As  to  them,  there  could  not  be  a  literal  execution  of  the  threaten- 
 ing. But  God  deals  with  societies  as  with  families.  As  parents 
 are  perpetuated  in  their  posterity,  societies,  as  has  already  been 
 seen,  are  viewed  as  still  the  same  bodies,  notwithstanding  the 
 
 ■'  2  Kines  iii,  ?. 
 
78  INiqUITIES  OF  THE  FATHERS,  ScC. 
 
 change  of  individuals.  God  views  successors  as  adopting  the 
 sins  of  those  wlio  have  preceded  them,  and  subjeciing  themselves 
 to  the  deserved  punishnient  ;  in  as  far  as  tlicy  adopt  iliose  very- 
 principles  which  have  naturally  produced  sucli  sins.  Now,  Po- 
 pery is  always  tlie  same.  It  is  a  religion  that  shall  be  overthrown, 
 but  can  rvever  be  reformed.  Whatever  be  the  conduct  or  dispo- 
 sitions of  individuals,  the  general  character  of  her  votaries  is, 
 that  they  "  repent  not  of  their  deeds. "/i 
 
 Parents,  mark  what  a  striking  beacon  is  here  set  up  to  deter 
 you  from  sin.  Do  you  love  the  fruit  of  your,  body  ?  Shew  the 
 sincerity  of  this  love,  by  hating  and  avoiding  sin  ;  lest  you  sub- 
 ject your  children  to  a  judicial  visitation  from  the  righteous  Judge, 
 Are  you  eager  to  lay  up  treasure  for  them  ?  Take  heed  that  it  be 
 not  a  treasure  of  wrath.  If  you  endeavour  to  accumulate  wealth 
 for  their  behoof,  by  unrighteous  means,  you  indeed  leave  them  a 
 wretched  inheritance.  Are  you  shocked  at  the  cruelty  of  those 
 parents  who  of  old  devoted  their  children  to  the  murdei-ous  Mo- 
 loch ?  Tremble,  lest  you  be  found  chargeable  with  cruelty  still  more 
 fatal,  as  terminating  in  the  destruction  of  their  immortal  souls. 
 
 What  encouragement  have  you  to  love  that  gracious  God,  who 
 "  keepeth  mercy  for  thousands  !"  Let  your  prayers  daily  reach 
 the  throne  in  behalf  of  your  beloved  children.  Let  them  daily- 
 witness  your  holy  conversation.  Both  may  be  blessed  of  God,  as 
 means  of  their  eternal  salvation.  What  comfort  must  it  afford, 
 you,  if  you  be  instrumental  in  bringing  them  to  the  participation 
 of  that  mercy  which  he  extends  to  yourselves  ! 
 
 Let  those,  who  are  the  children  of  wicked  parents,  avoid  their 
 evil  example.  Nor  is  this  enough.  The  Lord  requires  of  you, 
 that  you  be  humbled  in  his  sight  on  account  of  their  iniquities. 
 He  requires,  that  you  should  come  to  his  throne  with  this  lan- 
 guage in  your  lips,  as  proceeding  from  the  heart  :  "  We  have 
 "  sinned  with  our  fathers.— We  lie  down  in  our  shame,  and  our 
 "  confusion  covereth  us  ;  for  we  have  sinned  against  the  Lokd 
 *'  our  God,  we  and  our  fathers,  from  our  youth  even  unto  this  day, 
 "  and  have  not  obeyed  the  voice  of  the  Loud  our  God.'V 
 
 SECTION    VL 
 
 Oil  the  Destruction  of  the  JVationa  of  Canaan. — Prelhninary  obser- 
 vations.—  T/iis  Punifihmtnt  consistent  with  Divine  Justice.— -Con- 
 tained a  si,:^nal  disfday  of  Wisdom^  and  eve?t  of  Goodness.— -Ob- 
 jections answered. 
 
 It  has  been  commonly  urged  by  Deists,  as  a  powerful  argu- 
 ment against  the  truth  of  the  Old  Testament,  that  it  is  utterly  in- 
 
 fi  Rev.  xvi.  9, 11.  g  Psal.  cvi,  6 ;  Jer.  iii.  25. 
 
ON  THE  DESTRUCTION,  &C.  79 
 
 conceivable  that  God  should  enjoin  the  Israelites  to  exterminate 
 the  nations  of  Canaan.  The  idea,  it  has  been  said,  is  totally  ir- 
 reconcilable with  divine  justice,  and  with  the  other  perfec- 
 tions of  Deity.  Hence  it  has  been  inferred,  that  God  never  gave 
 any  such  command  ;  and  of  consequence,  that  those  writings,  in 
 which  it  is  ascribed  to  him,  must  be  a  gross  imposition  upon  man- 
 kind. 
 
 But  let  us  attend  to  the  primary  fact.  These  nations  were 
 either  destroyed,  in  part  at  least,  by  the  Israelites,  or  they  were 
 not.  It  is  scarcely  supposable,  that  any  will  adopt  the  latter  hy- 
 pothesis. How  can  it  otherwise  be  imagined;that  the  Israelites  got 
 possession  of  the  country  formerly  belonging  to  the  Canaanites  ? 
 That  the  Israelites  were  not  the  first  inhabitants,  appears  undeni- 
 able, not  only  from  the  constant  acknowledgment  of  this  people, 
 but  from  various  vestiges  in  profane  history.  Some  of  these  have 
 been  formerly  considered.  Were  it  necessary,  a  variety  of  oth- 
 ers might  be  produced.  According  to  Procopins,  a  celebrated 
 writer  of  the  sixth  century,  many  of  the  Girgashices,  Jebusites, 
 and  other  Canaanitish  nations,'  settled  at  Tingis,  now  Tangier,  in 
 Africa.  "  There,"  he  says,  "  nigh  a  large  fountain,  appear  two 
 "  pillars  of  white  stone,  having  this  inscription  engraved  on  them 
 "  in  Phenician  characters,  We  are  those  who  Jled  from  the  /ace  of 
 "  Joshua^  the  son  of  Alivc^  the  robber."r  Whatever  may  be 
 thought  of  this  inscription,  his  testimony  with  respect  to  Canaan- 
 ites settling  in  that  part  of  the  country,  is  confirmed  by  different 
 writers.  Augustine,  Bishop  of  Hippo  in  Africa,  testifies,  that 
 "  if  any  of  the  boors  in  the  neighbourhood  of  Hippo  or  Car- 
 "  thage  was  asked  who  he  was,  or  of  what  country,  he  answered 
 *'  that  he  was  a  Canaanite."^  Eusebius  also  asserts  that  the  Ca- 
 naanites, who  were  routed  by  Joshua,  led  colonies  into  Africa,  and 
 settled  at  Tripoli.;  Even  Mela  the  geographer  who  flourished 
 in  the  reign  of  Claudius  Cxsar,  and  who  had  been  born  in  the 
 neighborhood  of  Tingis,  admits  that  the  Tingitanians  were  Phe- 
 nicians.K  This  I  need  scarcely  say,  was  the  name  by  which  the 
 inhabitants  of  Palestine  were  generally  known  among  other  na- 
 tions. The  Greek  poet  Nonnus,  from  some  authors  whose  works 
 are  now  lost,  assures  us  that  Cadmus  the  Phenician  made  a  very 
 successful  expedition  into  these  parts  of  Africa.  "  Philistus  of 
 ♦'  Syracuse,  a  writer  of  good  authority,  who  lived  above  three 
 "  hundred  and  fifty  years  before  Christ,  relates,  that  the  first  tra- 
 *'  ces  of  Carthage,  were  owing  to  Zorus  and  Charchedon,  two 
 "  Tyrians  or  Phenicians,  thirty  years  before  the  destruction  of 
 '*  Troy,  according  to  Eusebius. 'V 
 
 If  it  be  admitted  that  the  Israelites  destroyed  or  expelled  the 
 Canaanites,  so  as  lo  get  possession  of  the   principal  part  of  their 
 
 T  Vandalic.  lib.  2.  *  Ap.  Bocharti  Chanaan.  lib.  i.  c.  24. 
 
 t  Chvon.  lib,  i.  u  Geog.  lib.  iL  c.  €. 
 
 V  Anc.  Umv.  Hist.  vol.  xvii.  p.  230, 
 
80  ON   THE   DESXnUCTION   OF 
 
 land  ;  to  every  candid  inquirer,  it  will  ap',5ear  necessary  to  adopt 
 the  scrjpuiral  narrative  of  this  conquebt  as  the  only  true  one. 
 For,  it"  this  be  rejected,  it  seems  impossible  to  form  any  hypo- 
 thesis on  this  subject  that  will  even  have  the  air  of  probability. 
 
 It  cannot  be  supposed  that  the  Israelites  vanquished  the  Ca- 
 Tiaanites  from  their  superior  bravery  or  skill  in  the  use  of  arms. 
 For  altlTOiigh  every  other  nation  hath  discovered  the  greatest  re- 
 luctance to  renounce  any  portion  of  military  glory,  to  which 
 either  in  former  or  later  times  they  could  exhibit  any  claini, 
 the  Israelites  have  still  ascribed  their  victories  on  this  oc- 
 casion to  divine  power.  However  zealous  for  the  honour  of 
 their  ancestors,  they  have  said  in  all  their  succeeding  genera- 
 tions ;  "  We  have  heard  with  our  ears,  O  God,  our  fathers  have 
 "  told  us,  what  work  thou  didst  in  their  days,  in  the  limes  of  old. 
 *'  How  thou  didst  drive  out  the  heathen  with  thy  hand,  and  plant- 
 *'  edst  them  ;  how  thou  didst  afflict  the  people  and  cast  them  out. 
 *'  For  they  got  not  the  land  in  possession  by  their  own  sword, 
 >'  neither  did  tlieir  own  arm  save  them  :  but  thy  right  hand,  and 
 "  thine  arm,  and  the  light  of  thy  countenance,  because  thou  hadst 
 "  a  favour  unto  thcm."w  Not  one  of  their  writers,  in  a  single  in- 
 stance, attempts  to  ingratiate  himself  with  his  nation,  by  employ- 
 ing any  other  language.  This  conduct,  so  directly  contrary  to 
 that  of  every  other  people,  nay,  to  the  fixed  i)rinciples  of  human 
 nature,  manifests  the  fullest  and  most  impressive  conviction  of 
 the  truth  of  what  they  assert. 
 
 It  is  irrational,  indeed,  to  suppose  that  the  Israelites  should  be 
 equal  to  the  Canaanitcs  in  military  power.  The  former,  it  is  ad- 
 mitted on  all  hands,  were  in  a  state  of  slavery  in  Egypt.  The  Is- 
 raelites themselves  acknowledge,  that  they  were  afraid  to  encoun- 
 ter the  Canaanitcs,  because  they  were  mightier  than  they  ;  that 
 they  murmured  at  the  report  of  the  spies  who  were  sent  to  view 
 the  land  ;  that  they  refused  to  enter  into  it  ;  and  that  on  this  ac- 
 count God  destroyed  them  in  the  wilderness. 
 
 No  one,  surely,  will  venture  to  assert,  that  the  Israelites  over- 
 powered the  Canaanitcs  in  consequence  of  their  superiority  as  to 
 numbers.  An  undisciplined  multitude  could  have  done  little  a- 
 gainst  a  variety  of  nations  so  inured  to  war,  as  to  Iiavc  chariots  of 
 iron,  and,  according  to  the  strong  metaphors  commonly  used  in 
 the  languages  of  the  East, ''  cities  walled  to  heaven."  But  so 
 far  were  the  Israelites  from  surpassing  their  enemies  in  number, 
 that  they  bore  no  proportion  to  them  in  this  respect. 
 
 It  lias  been  foolishly  said,  that  "  we  read  in  the  books  ascribed 
 "  to  Moses,  Joshua,  See  that  the  Israelites  came  by  atcalth  upon 
 ♦'  whole  nations  of  people. "x  But  nothing  of  this  nature  is  said 
 in  any  of  these  books.  Nor  was  it  possible  that  "  w  hole  nations  of 
 "  people"  could  have  been  overcome  by  the  Israelites  in  this  man- 
 
 IV  Psal.  xliv.  1 — 3,  X  Age  of  Rciison,  Pnrl  II.  p.  2. 
 
THE  NATIONS  OF  CANAAN.  81 
 
 «er.  Had  they  succeeded  in  subduing  one  city  or  one  nation  by 
 stealth,  the  rest  would  undoubtedly  have  taken  the  alarm  and  pre- 
 pared to  defend  themselves. 
 
 As  it  thus  appears  that  the  Israelites  could  not  be  indebted  for 
 their  conquest  of  Canaan,  to  superiority  in  militay  prowess,  or  in 
 numbers,  or  to  any  successful  stratagem  ;  and  that  they  have  still 
 ascribed  it  to  the  power  of  God  ;  it  follows  that  the  account  given 
 in  Scripture  of  this  conquest  cannot  be  reasonably  rejected. 
 We  have  formerly  considered  the  preservation  of  the  Gibeonites 
 to  a  late  period  in  the  Jewish  history,  as  a  standing  testimony  of 
 the  truth  of  those  wonderful  facts  which  are  recorded  in  the  books 
 of  Moses  and  Joshua.  Their  preservation  may  particularly  be 
 viewed  as  a  striking  proof  that  the  Israelites  acted  by  the  author- 
 ity of  God  in  destroying  the  Canaanites  ;  as  they  formed  a  part 
 of  one  of  the  seven  nations  said  to  be  devoted  to  destruction. 
 
 Before  particularly  entering  on  the  consideration  of  the  objec- 
 tions made  to  this  part  of  the  Sacred  History,  1  shall  premise  a 
 few  things,  which  may  tend  to  rescue  this  injunction  from  the 
 false  and  invidious  light  in  which  it  has  been  exhibited. 
 
 First,  This  destruction  was  amply  merited.  The  crimes  of  the 
 devoted  nations  were  very  heinous.  Adultery,  incest,  sodomy, 
 and  beastiality  prevailed  among  them.  They  not  only  worship- 
 ped a  great  multitude  of  strange  gods,  but  offered  human  sacri- 
 fices. In  the  blindness  and  cruelty  of  their  idolatry,  they  sacri- 
 ficed their  own  children.//  Their  crimes  were  highly  aggravated. 
 It  would  seem  that  they  had  rapidly  corrupted  themselves.  So 
 late  as  the  period  of  Abraham's  sojourning  in  Canaan,  many  of 
 its  inhabitants  appear  to  have  worshipped  the  true  God.  Among 
 these  we  may  reckon,  not  only  Melchizedek  king  of  Salem, 
 but  Abimelech  king  of  Gerar.r  It  is  natural  to  think  that  their 
 people  adhered  to  the  same  worship.  They  had  enjoyed  many 
 mercies.  Abraham,  Lot,  Isaac  and  Jacob  sojourned  among  them. 
 They  had  the  benefit  of  their  example,  instructions  and  reproofs. 
 These  patriarchs  frequently  changed  their  situation.  This  might 
 be  ordered  in  Providence,  not  merely  to  remind  themselves  that 
 they  were  only  pilgrims,  but  that  the  benefit  already  mentioned 
 might  be  more  extensively  diffused  among  the  inhabitants  of  that 
 country.  But  they  despised  their  mercy.  Nor  did  they  take 
 warning  from  the  awful  punishment  of  the  cities  of  the  plain,  al- 
 thougli  this  punishment  was  inflicted  for  the  commission  of  a 
 crime  common  among  themselves.  God  exercised  his  long-suf- 
 fering towards  some  of  these  nations  for  more  than  four  centu- 
 ries, after  they  were  greatly  corrupted.  He  would  not  cast 
 them  out  of  Canaan,  till  their  iniquity  was  full.,  not  even  to  make 
 way  for  the  seed  of  Abraham.a 
 
 Secondly,  This  destruction  was  limited.     The  Israelites  had  no 
 
 V  Lev.  xv'iii.  3,  6 — 24.         r  Gen.  xx.  4,  9.  a  Chapt  xv,  16. 
 
 Vol.  II.  L 
 
8:2  ON    THL   DESTRUCTION    01 
 
 authority  to  destroy  any  of  the  heathen  nations,  except  those  sev-- 
 en  particularly  tnentioned.  They  were  to  offer  peace  to  others, 
 and  could  only  make  them  tributaries. 6  The  incfiensive  conduct 
 of  the  Israelites,  indeed,  to  several  other  nations,  afibrds  a  strong 
 collatesal  proof  that  they  acted  under  a  divine  command  in  >vhat 
 they  did  to  the  seven  nations  of  Canaan.  Can  it  be  accounted 
 for  on  naturid  principles,  that  they  should  have  quietly  passed  by- 
 other  nations,  whom  they  could  as  easily  have  conquered,  as  far 
 as  natural  slrefii^th  vva'^;  concerned,  nay  more  easily  ;  nations,  for 
 whom  they  had  no  partiality  ;  from  whom  indeed  they  had  re- 
 ceived such  provocation,  as  is  generally  reckoned  a  sufficient 
 reason  for  hostility  ;  whereas  the  Canaanites  had  done  them  no 
 injury  whatsoever  ?  Were  the  Israelites  so  bloody  a  race  ;  and 
 how  did  they  spare  the  Moabitcs  and  Ammonites,  who  not  only 
 refused  them  a  passage  through  their  land.c  but  hired  Balaam  to 
 curse  them  ?c/  Whence  did  they  discover  no  incli-nalion  to 
 avenge  themselves  on  the  children  of  Edom,  although  the  latter 
 Avould  not  sufier  ihem  to  pass  through  their  territories,  where  they 
 offered  to  pay  for  every  thing  they  needed  ;  and  even  eame  out 
 against  them  in  a  hostile  manner  ^.c  lliese  circumstances  are 
 totally  irreconcilable,  not  merely  with  the  character  given  to  the 
 Israelites  by  the  enemies  of  religion,  but  with  their  conduct  to- 
 wards the  Canatuiites  ;  unless  we  receive  the  solution  given  in 
 their  own  scriptures,  that  they  attcd  under  the  influence  of  a 
 prohibition  in  the  one  case,  and  obeyed  an  express  conunand  in 
 the  other.  No  provocation  could  give  them  a  warrant  to  injure 
 these  nations.  For  God  had  said  ;  "  Distress  not  the  Moabiles, 
 *'  neither  contend  with  them  in  battle  :  for  I  will  not  give  thee  ©f 
 "  their  land  for  a  possession,  because  I  have  given  Ar  unto  the 
 "  children  of  Lot  for  a  possession. — Thou  art  to  pass  through 
 "  Ar,  the  coast  of  Moab  this  day.  And  when  thou  comest  nigh 
 «  over  against  the  children  of  Amnion,  distress  them  not,  nor 
 '''  meddle  with  them  :  for  I  will  not  give  thee  of  the  land  of  the 
 *'  children  of  Animon  any  i)ossesbion,  because  I  have  given  it  un- 
 "  to  the  children  of  Lot  for  a  possession. 'y  They  liad  received 
 similar  instructions  with  respect  to.  Edom.  The  Lord  said  to 
 Moses,  "  Command  thou  the  people,  saying.  Ye  are  to  pass 
 "  through  the  coast  of  your  brethren  the  chi  'ren  of  Esau,  which 
 "  dwell  in  Seir,  and  they  shall  be  afraid  of  you  :  take  ye  good 
 "  heed  unto  yourselves  therefore.  Meddle  not  with  them  ;  for  I 
 *'  will  not  give  you  of  their  land,  no  not  so  niHch  as  a  foot-breadth, 
 *'  because  I  have  given  Mount  Seir  unto  Esau  for  a  possession. 
 "  Ye  shall  buy  meat  of  them  for  money,  that  ye  may  ei  t  j  and 
 "  ye  shall  also  buy  water  of  them  for  money,  that  ye  may  drink. "^ 
 Whence  the  difference  of  their  conduct  to  fSiho-!  king  of  the 
 Amorites  I  They  sent  the  same  message  to  him,  when  on  their 
 -way  to  Canaan,  which  they  had  sent  to  the  kings  of  Moab  and 
 
 b  Deut.  XX  10,  11.  c  .Tiidg.  xi.  17.  d  Deut.  xxiii.  4. 
 
 c  Num.  r.y..  M— 21.        /  Deut.  ii.  9,  17— -19.        i^  Ver.  4—6. 
 
THE   NATIONS    OF  CANAAN.  8S 
 
 Eclom.  Sihon  did  nothing  more  than  these  other  kings  had 
 done.  He  refused  to  suffer  the  Israelites  to  pass  through  his 
 land,  and  came  out  agtiinst  them  to  battle.  He  even  did  less  than 
 the  king  of  Moab.  He  used  no  divinations  against  them.  But 
 he  and  all  his  people  were  destroyed.  We  can  account  for  this 
 difference  no  other  way,  than  by  believing  that  the  Israelites  were 
 restrained  by  a  divine  prohibition  in  the  one  case,  but  not  in  the 
 oiher. 
 
 Thirdly,  This  destruction  was  to  be  gradual.  Hence  Moses 
 said  to  the  Israelites,  concerning  the  devoted  nations  ;  "  The 
 "  Lord  thy  God  will  put  out  those  nations  before  thee,  by  little 
 "  and  little  :  thou  mayest  not  consume  them  at  once,  lest  the 
 "  beasts  of  the  field  increase  upon  thee."A  Here  we  observe  a 
 trait  of  mercy  not  merely  to  the  Israelites,  but  to  the  Canaanites. 
 Thus,  an  opportunity  was  left  them  to  flee  out  of  the  land,  if  they 
 chose.  For  it  would  seem  that  the  threatened  destruction  did  not 
 necessarily  imply  a  total  extirpation  of  all  the  individuals,  but 
 might  be  viewed  as  truly  accomplished  with  respect  to  all  who 
 were  driven  out  of  the  land  of  promise  in  whatever  way.  In 
 consequence  of  the  gradual  execution  of  the  sentence,  time  was 
 also  left  to  individuals  to  consider  the  wonderful  works  of  the  true 
 God  :  and  it  would  seem,  that  if  they  repented  and  forsook  their 
 idolatry,  they  would  be  spared  and  admitted  into  communion  with 
 the  Church,  in  the  same  manner  with  Rahab  and  her  father's 
 family. 
 
 In  a  word,  all  the  cities  and  nations,  which  the  Israelites  de- 
 stroyed, afifieared  in  i^rms  against  them.  Not  one  of  them  made 
 any  overtures  for  peace,  or  testified  a  wish  for  it.  "  There  was 
 "■  not  a  city  that  made  peace  with  the  children  of  Israel,  save  the 
 «'  Hivites  the  inhabitants  of  Gibeon  ;  all  other  they  look  in  battle. 
 "  For  it  was  of  the  Lord  to  harden  their  hearts,  that  they  should 
 *•  come  against  Israel  in  battle,  that  he  might  destroy  them  utter- 
 "  ly,  that  they  might  have  no  favour,  but  that  he  might  destroy 
 «'  them,  as  the  Lorjj  commanded  Moses."i  Let  us  take  the  ditV 
 ferent  parts  of  the  narrative  in  connexion.  They  "  heard  how 
 "  the  Lord  had  dried  up  the  water  of  the  Red  Sea  for"  the  Is- 
 raelitesJ:  how  he  had '"dried  up  the  waters  of  Jordan  from  before 
 "  ihem,'7  and  knew  what  had  happened  to  Jericho.;??  As  they 
 could  not  doubt  the  truth  of  these  miracles,  one  would  naturally 
 suppose  that  they  would  have  imitated  the  conduct  of  the  Gibeon- 
 ites,  and  tried  at  least  if  the  same  mercy  would  be  extended  to 
 them.  But  so  far  was  this  from  being  the  case,  that  a  number 
 of  the  kings  of  Canaan  were  so  exasperated  against  the  Gibeon- 
 ites  for  accepting  of  peace  with  Israel,  as  to  join  their  forces  for 
 the  express  purpose  of  destroying  them.  The  king  of  Jerusa- 
 lem sent  to  the  rest,  saying  ;  »'  Come  up  unto  me,  and  help  me, 
 
 h  Deut.  vii.  22.  i  Josh  xi.  19,  20.  A-  Chap.  ii.  10. 
 
 I  Chap.  v.  1.  VI  Chap.  x.  3. 
 
S4     .  ON   THE  DESTRUCTION   01 
 
 "  that  we  may  smite  Gibcon  ;  for  it  hath  made  peace  with  Joshua, 
 *'  and  with  the  children  of  Israel."//  Greater  obduracy,  or  more 
 inveterate  enmity,  can  hardly  be  conceived.  Thus  they  were 
 ripened  for  destruction.  Tiieir  destruction  indeed  is  immediate- 
 ly ascribed  to  their  obduracy.  The  reason  given  for  their  resist- 
 ance is,  that  "  it  was  of  the  Lord  to  harden  their  hearts, — that 
 "  they  might  have  no  favour,  but  that  he  might  destroy  them  ;" 
 that  is,  God  in  righteous  judgment  gave  them  up  to  hardness  of 
 heart,  as  a  punishment  of  their  former  guilt,  and  as  a  preparative 
 for  a  still  greater  punishment. 
 
 Let  no  one  say,  "  If  God  had  devoted  them  to  destruction,  they 
 "  would  certainly  have  been  destroyed,  whether  they  had  hard- 
 *'  ened  themselves  or  not.  Supposing  such  a  purpose,  any  ap- 
 ♦'  plication  for  mercy  would  have  been  unavailing."  No  one  has 
 a  right  to  speak  in  this  manner.  We  may  safely  assert  the  con- 
 trary. For  such  is  the  inseparable  connexion  between  the  pur- 
 pose itself,  and  all  the  circumstances  leading  to  the  execution  of 
 it,  that  it  is  just  as  easy  to  suppose  the  failure  of  the  purpose,  as 
 the  want  of  one  of  these  circumstances.  It  is  clear  from  the 
 event,  that  these  nations  could  not  have  been  destroyed,  had  they 
 not  hardened  themselves  against  God  and  his  people.  For  we 
 are  certain  that  they  did  thus  harden  themselves,  before  they  were 
 destroyed  ;  and  therefore  we  no  less  certainly  conclude  that  God 
 predetermined  their  destruction  only  in  this  way.  When  we  are 
 informed  that  they  were  given  up  of  God  to  this  astonishing  ob- 
 duracy,—" that  they  might  have  no  favour,  but  that  he  might  dc- 
 ♦'  stroy  them  ;"  it  is  evident  not  only  that  their  obduracy  was  the 
 crowning  part  of  their  guilt,  and  that  which  immediately  procur- 
 ed their  destruction  ;  but  that  he  denied  them  favour,  only 
 as  obdurate  in  their  wickedness.  Could  we  for  a  moment  sup- 
 pose any  circumstance  different  from  what  must  have  been  pre- 
 ordained ;  we  might  safely  infer  from  the  language  used,  that 
 they  would  have  '^  had  favour,"  had  they  not  hardened  themselves, 
 and  "  come  against  Israel  in  battle."  This  may  be  illustrated 
 from  the  example  of  the  Gibeonites.  They  belonged  to  one  of 
 these  nations.  But  they  hardened  not  themselves  so  as  to  war 
 against  Israel  ;  and  they  obtained  favour.  The  deceitful  means 
 wliich  they  employed,  and  the  error  of  Joshua  and  the  princes 
 in  not  asking  counsel  of  God,  affect  not  the  argument.  It  is  clear 
 from  the  event,  not  only  that  God  had  dett-rmined  that  they 
 should  not  be  destroyed,  but  that  he  had  determined  that  their 
 submission  should  be  the  immediate  mean  of  their  preservation. 
 
 He,  who  can  bring  good  out  of  evil,  overruled  their  falsehood 
 and  the  oversight  of  the  leaders,  for  the  accomplishment  of  his 
 own  purpose  cf  mercy.  The  contrast  which  we  have,  in  the 
 words  above  quoted,  between  tiie  conduct  of  the  Gibeonites  aiul 
 that  of  the  other  nalioas,  affords  no  inccnsiderable  evidence  that 
 
 n  Jcsh.  X.  4, 
 
THE   NATIONS  OF  CANAAN.  85 
 
 God,  in  his  purpose,  had  no  less  certainly  connected  the  preser- 
 vation of  the  former  with  their  submission,  than  the  destruction 
 of  the  latter  with  their  obduracy. 
 
 I.  V/e  now  proceed  to  vindicate  the  justice  of  God  in  the  de- 
 struction of  these  nations.  Their  crimes,  as  we  have  seen,  were 
 of  the  deepest  dye.  He  must  be  "  worse  than  an  infidel,"  who 
 will  deny  that  such  crimes  merit  punishment.  Were  wicked  na- 
 tions suffered  to  escape  with  impunity,  how  could  it  appear  that 
 there  was  "  a  GocI  who  judged  in  the  earth  ?"  It  is  necessary  that 
 crimes  which  may  properly  be  called  national,  should  be  punish- 
 ed in  time  ;  because  men,  although  existing  individually,  have 
 no  national  existence  in  the  eternal  state.  The  crimes  of  the 
 Canaanites  were  not  only  great,  but,  as  we  have  also  seen,  highly 
 aggravated  ;  and  they  had  arrived  at  such  a  pitch  of  obduracy, 
 that  they  paid  no  respect  to  the  most  astonishing  miracles.  Their 
 *'  iniquity  was  full."  The  honour  of  divine  justice  required  that 
 their  crimes  should  be  signally  punished.  Their  fate,  accordingly, 
 Kot  only  exhibited  to  the  surrounding  nations  an  awful  example 
 of  the  necessary  connexion  between  sin  and  punishment,  but  still 
 conveys  to  us  the  same  important  lesson.  It  is,  at  the  same  time, 
 a  most  striking  emblem  of  the  tremendous  punishinent  of  the 
 finally  unbelieving  ;  and  awfully  prefigures  the  justice  of  God  in 
 the  everlasting  destruction  of  all  who  refuse  to  ask  peace  of  the 
 true  Joshua,  who  continue  in  arms  against  him.  Those  only 
 who  are  brought  to  enter  into  a  league  with  him,  to  enter  into  his 
 covenant,  can  be  delivered  from  this  destruction. 
 
 As  the  justice  of  God  demands  the  punishment  of  transgres- 
 sors ;  from  his  essential  sovereignty,  he  hath  an  unquestionable 
 right  to  inflict  punishment  in  whatever  way  he  pleases.  Many 
 who  deny  the  truth  of  revelation,  admit  that  God  maintains  his 
 moral  government  of  the  world  by  bringing  temporal  calamities 
 on  the  wicked.  They  acknowledge  that  famine,  pestilence  and 
 the  sword,  are  arrows  in  his  quiver.  If  it  be  granted  that  the 
 desolations  of  war  are  the  tokens  of  divine  vengeance,  and  that 
 (iod  overrules  these  for  the  accomplishment  of  his  purposes  ;  it 
 is  impossible  to  prove  that  he  might  not  actually  give  a  commis- 
 sion to  one  people  to  execute  the  sentence  of  his  wrath  against  a- 
 nother.  Deists  themselves  admit  that  "  God  can,  if  he  pleases, 
 "  communicate  his  will  to  man."o  If  he  employ  the  inanimate 
 and  irrational  creatures  in  fulfilling  his  vengeance,  it  is  nowise  re- 
 pugnant to  reason  to  suppose  that  he  may  employ  rational  crea- 
 tures in  the  same  work,  in  conformity  to  their  superior  powers, 
 by  expressly  communicating  to  them  his  will.  He  who  causes 
 stormy  wind  and  noisome  vapours,  earthquakes  and  volcanoes,  to 
 *'  fulfil  the  voice  of  his  word,"  hath  an  equal  right  to  emply  ra- 
 tional creatures  for  similar  purposes.  It  is  reasonable  to  suppose 
 that  he  will  employ  such  agents,  when  this  method  can  be  more 
 
 f>  Age cf  Reason,  Parti  p. 5. 
 
86  ON  THE   DESTRUCTION   OF 
 
 subservient  to  his  designs  than  the  operation  of  passive  instru* 
 ments.  That  this  was  the  case  in  the  instance  under  considera- 
 tion, will  appear  afterwards. 
 
 I^et  it  be  observed  in  the  mean  time,  that  although  the  Scrip- 
 ture represents  the  Israelites  as" instruments,  it  still  exhibits  the 
 work  as  God's.  Thus  he  says  to  his  people  ;  "  I  will  destroy  all 
 ♦»  the  people  to  whom  thou  slialt  come."/i  "  The  Lord  thy  God 
 "  shall  deliver  them  unto  thee,  and  shall  destroy  them  with  a 
 *'  mighty  destruction,  until  they  be  destroyed, "g  Here  not  only 
 does  the  Supreme  Judge  appear,  as  passing  sentence  on  a  guilty- 
 people,  over  whom  he  had  the  most  unquestionable  dominion,  and 
 delivering  them  into  the  hands  of  another  people  as  the  execu- 
 tioners of  his  sentence  ;  but  as  supernaturally  enabling  them, 
 contrary  to  all  human  grounds  of  expectation,  to  fulfil  his  orders. 
 And  what  is  there  in  this,  repugnant  either  to  justice  or  to  rea- 
 son ? 
 
 The  circumstance  of  which  the  enemies  of  revelation  have 
 made  the  greatest  handle,  is  that  of  children  being  involved  in 
 the  common  destruction.  This  idea,  it  must  be  acknowledged, 
 is  revolting  to  our  feelings  as  men.  To  natural  reason  it  may  also 
 seem  irreconcilable  with  divine  justice.  But  it  is  not  really  so. 
 Every  one,  who  denies  not  a  Providence,  must  admit  that  God 
 visits  with  death  those  who  have  never  actually  transgressed  his 
 law.  A  great  part  of  mankind  die  in  infancy.  Now  death  is 
 either  a  mercy  or  a  punishment.  If  a  mercy  to  children,  as  some 
 pretend,  because  it  delivers  them  from  the  evils  of  life  ;  its  na- 
 ture cannot  be  changed  by  the  manner  in  which  it  comes.  Death, 
 as  ultimately  proceeding  from  the  hand  of  God,  must  be  as  real- 
 ly a  mercy,  when  caused  by  the  destr-oying  sword,  as  when  it  is 
 the  consequence  of  a  fever  or  pestilence.  The  bulk  of  men, 
 however,  will  consider  it  as  a  punishment.  That  it  is  so,  even  to 
 infants,  appears  from  the  severe  sufferings  to  which  they  are  of- 
 ten subjected  before  death.  Both  feeling  and  reason  protest  a- 
 gainst  the  absurdity  of  viewing  this  as  in  itself  a  blessing.  If, 
 then,  death  bea  punishment,  the  subjects  of  it  must  be  viewed  by 
 God  as  guilty.  "  Shall  not  the  Judge  of  all  the  earth  do  right  ?'* 
 God  cannot  afflict  the  innocent.  The  word  of  revelation  can  a- 
 lone  enable  us  to  solve  this  problem.  Those,  who  consider  death 
 as  a  punishment,  must,  in  order  to  be  consistent,  either  deny  a 
 Providence,  or  accede  to  the  testimony  of  Scripture,  when  it  in- 
 forms us,  that  "  in  Adam  all  die  ;"  because  "  all  have  sinned  in 
 *'  him"  as  a  federal  head. 
 
 The  idea  of  God's  giving  a  command  to  the  Israelites  to  de- 
 stroy the  children  of  the  Canaanites,  is  not  more  inconsistent 
 ■with  his  justice,  than  that  of  his  giving  a  similar  command  to  any 
 mortal  malady.     For  no  individual  can  die,  without  an  act  of  the 
 
 fi  Exod.  xxiii.  27.  q  Deut.  vU.  25. 
 
THE   NATIONS  OF  CANAAN.  87 
 
 'Will  of  that  God  in  whom  we  live.  Such  an  exit,  although  more 
 repugnant  to  our  feelings,  would  be  attended  with  far  less  suffer- 
 ing than  death  generally  is  in  a  natural  way.  By  involving  the 
 children,  then,  in  a  common  destruction  with  their  parents,  it 
 would  appear,  that  God  meant  to  give  to  mankind  an  awful  display 
 of  his  justice  in  the  punishment  of  sin,  even  in  those  who  had  no 
 actual  guilt.  The  Israelites  lived  under  a  symbolical  dispensa- 
 tion :  and  this  destruction  was  to  them  a  striking  symbol  of  the 
 evil  and  demerit  of  original  sin.  It  conveys  the  same  important 
 lesson  to  us.  And  doubtless,  such  a  general,  sudden  and  violent 
 excision  teaches  this  important  doctrine,  in  a  far  more  affecting 
 manner  than  the  progressive  death  of  individuals,  according  to 
 the  ordinary  course  of  our  fallen  nature. 
 
 II.  Not  only  was  it  consistent  with  the  justice  of  God  to  pun- 
 ish these  guilty  nation,  by  employing  another  people  as  instru- 
 ments ;  but  if  we  examine  the  subject  further,  it  will  appear 
 that  he  signally  displayed  his  ivisdotn  in  adopting  this  method. 
 
 He  could  not  more  effectually  testify,  to  the  surrounding  na- 
 tions, his  hatred  of  sin  ;  and  particularly  of  those  heinous  iniqui- 
 ties by  which  they  were  defiled,  in  common  with  the  Canaanites. 
 Had  he  employed  famine  or  pestilence,  or  suffered  them  to  be 
 wasted  in  the  common  course  of  war,  the  nations  around  might 
 have  ascribed  their  fate  merely  to  second  causes.  But  when  he 
 employed  another  people  as  the  instruments  of  his  indignation, 
 and  attested  their  commission  by  unquestionable  miracles,  the 
 neighbouring  heathen  had  the  fullest  evidence  of  a  divine  hand. 
 They  were  doubtless  convinced  of  this,  although  they  continued 
 in  their  obduracy.  They  had  the  same  opportunity  of  knowing 
 the  great  events  which  had  already  happened,  as  the  Gibeonites, 
 who  had  "  heard  the  fame  of  the  Lord  God,  and  all  that  he  did 
 *'  in  Egypt,"  as  well  as  that  he  had  "  commanded  his  servant 
 *'  Moses — to  destroy  all  the  inhabitants  of  the  land"  of  Canaan.r 
 
 In  respect  to  the  Israelites,  this  destruction  was  designed  as  a 
 preventive,  both  of  sin  and  of  punishment.  God  had  chosen  them 
 to  be  an  holy  people  to  himself.  Now,  we  cannot  conceive  a  more 
 proper  plan  for  impressing  their  minds  with  a  sense  of  the  hate- 
 fulness  of  sin  in  general,  and  particularly  of  the  enormities  of 
 the  Canaanites,  than  that  of  employing  them  as  the  ministers  of 
 his  justice.  By  their  obedience  in  this  respect,  the  Israelites 
 became  witnesses  against  themselves,  if  they  should  ever  trans- 
 gress in  a  similar  way.  They  rendered  themselves  quite  inex- 
 cusable ;  and  practically  vindicated  the  justice  of  God,  should 
 he  afterwards  punish  them  in  the  same  manner,  for  imitating  the 
 wicked  example  of  the  devoted  nations.  The  Israelites  are  com- 
 manded to  destroy  these  nations,  lest  they  should  prove  a  snare 
 to  them,  in  respect  of  sin.     Thus  it  is  said,  "  Take  heed  to  thy- 
 
 r  Jo8h.  ix.  9,  24. 
 
88  ON   THE   DESTRUCTION  OF 
 
 *'  self,  lest  thou  make  a  covenant  with  the  inhabitants  of  the  lami 
 «  whither  thou  goest,  lest  it  be  for  a  snare  in  the  midst  of  thes. 
 *'  But  ye  shall  destroy  their  altars  ; — lest  thou  make  a  covenaM 
 "  with  the  inhabitants  of  the  land,  and  they  go  a  whoring:  after 
 *»  their  gods,  and  do  sacrifice  unto  their  gods,  and  one  call  thee, 
 "  and  thou  eat  of  his  sacrifice."*  The  necessity  of  this  destruc- 
 tion is  also  enjoined,  from  this  consideration,  that  the  Canaanites, 
 if  spared,  would  eventually  prove  a  snare  with  respect  to  punis/i' 
 ment. — This  shall  be  illustrated  afterwards. 
 
 III.  This  command,  therefore,  although  at  first  view  it  may 
 seem  to  bear  no  other  character  than  that  of  awful  severity,  con- 
 tains a  display  of  goodness.  We  consider  it  merely  in  a  partial 
 light,  unless  we  view  it  in  connexion  with  the  great  and  merciful 
 design  of  God,  in  setting  apart  the  Israelites  as  a  peculiar  people, 
 for  the  preservation  of  divine  truth,  when  it  had  perished  among 
 othefr  nations.  Both  the  wisdom  and  goodness  of  God  required, 
 that  he  should  employ  the  most  proper  means  for  preserving  this 
 people  from  becoming  so  corrupt  as  to  lose  the  testimony  he 
 had  given  them.  Had  he  pleased,  he  could  have  brought  the 
 Canaanites  to  embrace  the  truth.  But  this  was  inconsistent 
 with  his  great  plan  under  the  law,  which  was  to  separate  on* 
 people  from  every  other,  as  the  depositaries  of  revelation.  No\V, 
 had  the  Israelites  been  permitted  to  dwell  among  the  heathen  in- 
 habitants of  Canaan  ;  in  consequence  of  the  strong  bias  in  the 
 heart  to  error  and  wickedness,  the  Israelites  would  soon  have  be- 
 come as  gross  as  the  Canaanites  themselves.  Hence  the  preser- 
 vation of  the  true  religion  is  given  as  the  reason  of  the  com- 
 manded destruction  :  "  Thou  shalt  utterly  destroy  them, — that 
 *'  they  teach  yon  not  to  do  after  all  their  abominations,  which  they 
 "  have  done  unto  their  gods  :  so  should  ye  sin  against  the  Lor£> 
 «  your  God  ?"* 
 
 Thus,  besides  the  interest  that  divine  justice  had  in  the  destruc- 
 tion of  this  guilty  people,  God  enjoined  it  on  the  Israelites  on  the 
 ground  of  self-defence.  They  would  certainly  expose  themselves 
 to  the  loss  of  temporal  life,  by  sparing  the  Canaanites.  Yov  in 
 consequence  of  following  their  example,  they  would  provoke  the, 
 Lord  to  destroy  them.  Therefore  he  thus  warned  them  by  Mo- 
 ses ;  *'  If  thou  do  at  all  forget  the  Lord  thy  God,  and  walk  after 
 *'  other  gods,  and  serve  them,  and  worship  them,  I  testify  against 
 "  you  this  day,  that  ye  shall  utterly  perish.  As  the  nations 
 "  which  the  Lord  destroy eth  before  your  face,  so  shall  ye 
 *'  perish. 'V  Not  only  should  their  temporal  life  be  in  danger,  but 
 the  life  of  their  souls.  By  forsaking  the  true  God,  and  worship- 
 ping idols,  they  would  expose  themselves  to  eternal  destruction. 
 
 Tenderness  to  children  is  a  motive  which  has  great  influence 
 on  parents.     In  this  respect,  the  severity  of  the   dispensation  to- 
 
 9  Exod.  xxxiv.  12,  \5.        *  Deut.  xx.  17, 18.       t  Chap.  viii.  19,  2a 
 
THE   NATIONS  OF  CANAAff  o9 
 
 r/ards  the  Canaanites,  as  extending  to  their  children,  was  un-' 
 tloubtedly  meant  for  the  instruction  and  warning  of  the  Israelites. 
 The  sin  of  that  people  was  clearly  written  in  thQ  nature  of  their 
 punishment.  From  the  dreadful  influence  of  false  religion,  they 
 had  embrued  their  hands  in  the  blood  of  their  children.  They 
 had  sacrificed  them  to  their  idols  ;  and  in  righteous  judgment^ 
 "  the  Lord  hath  a  sacrifice,"M  in  which  parents  and  children 
 share  a  common  fate.  Thus  the  Israelites  were  forewarned,  that 
 if  they  apostatized  from  God,  they  would  subject,  not  themselves 
 only,  but  tlieir  beloved  offspring,  to  destruction.  This  dispensa- 
 tion was  a  practical  commentary  on  the  threatening  he  had  pro- 
 nounced by  Moses,  with  respect  to  the  consequence  of  disobedi- 
 ence :  "  The  sword  without,  and  terror  within,  shall  destroy  both 
 "  the  young  man  and  the  virgin,  the  suckling  also  with  the  man 
 "  of  grey-hairs  'V  He  uses  a  similar  argument  with  his  people 
 in  the  days  of  Jeremiah  :  "  Wherefore  commit  ye  this  great  evil 
 "  against  your  souls,  to  cut  off  from  you  man  and  woman,  child 
 ♦'  and  suckling  out  of  Judah,  to  leave  you  none  to  remain  ;  in 
 *'  that  ye  provoke  me  unto  wrath  with  the  works  of  your  hands^ 
 "  burning  incense  unto  other  gods  ?"w 
 
 I  have  no  doubt  that  the  destrtiction  of  these  nations  was  com- 
 manded by  God,  as  an  antidote  to  a  greater  evil,  even  in  a  natural 
 point  of  view.  Had  this  command  been  obeyed,  it  is  highly  prob- 
 able that  it  would  eventually  have  proved  a  mean  of  preserving 
 more  lives.  For  even  in  this  case  it  can  hardly  be  supposed,  that 
 there  would  have  been  so  great  an  expense  of  life,  as  there  was 
 in  succeeding  generations  ;  in  the  impious  sacrifices  of  children, 
 not  by  Canaanites  only,  but  by  the  Israelites,  imitating  their  ex- 
 ample ;  in  the  bloody  wars  between  these  nations  ;  and  in  the  de- 
 solating judgments  inflicted  by  God  on  his  own  people,  because 
 of  their  conformity  to  the  heathen  among  whom  they  dwelt. 
 
 The  event,  indeed,  illustrated  both  the  wisdom  and  the  good- 
 ness of  God  in  giving  this  command  to  Israel.  They  disobey- 
 ed it  in  sparing  many  of  the  Canaanites.  These  proved  a  snare 
 to  them,  and  caused  the  continuance  and  propagation  of  the  most 
 abominable  crimes,  on  account  of  which  the  Israelites  were  sub- 
 jected to  the  most  severe  punishments.  The  true  religion  was 
 never  altogether  lost  ;  but  it  often  seemed  to  be  nearly  so.  A 
 very  few  years  after  the  death  of  Joshua,  in  consequence  of 
 dwelling  among  ihe  nations  whose  destruction  God  had  commanded, 
 tile  Israelites  "  took  their  daughters  to  be  their  wives,  and  gave 
 "  their  daughters  to  their  sons,  and  served  their  gods  ;"  so  that 
 "  the  anger  of  the  Lord  was  hot  against  them."j^  The  Churcli 
 of  Israel,  when,  in  a  time  of  reformation,  confessing  her  guilt 
 and  punishment,  traces  both  to  this  primary  act  of  disobedience 
 to  the  command  of  God.     "  They   did  not  destroy  the  nations^ 
 
 «  Isa.  xxxiv.  6.  v  Deut.  xxxii.  25.  rj  Jer.  xliv.  7,  8, 
 
 X  Judg.  iii.  5-^8. 
 
 Vol.  II,  M 
 
90  ON   THE   DESTRUCTION   OF 
 
 "  concerning  whom  the  Loud  commanded  them  :  but  were  min- 
 "  gled  among  the  heathen,  and  learned  their  works.  And  they 
 '♦served  their  idols;  which  were  a  snare  unto  them.  Yea,  they 
 "  sacrificed  their  sons  and  their  daughters  unto  devils  ;  and 
 "  shed  innocent  blood,  even  the  blood  of  their  sons  and  of  their 
 "  daughters,  whom  they  sacrificed  unto  the  idols  of  Canaan  :  and 
 "  the  land  was  polluted  with  blood. — Therefore  was  the  wrath  of 
 "  the  Lord  kindled  against  his  people,  insomuch  that  he  abhor- 
 "  red  his  own  inhejitance.  And  he  gave  them  into  the  hand  of 
 "  the  heathen  ;  and  they  that  hated  them  ruled  over  them."j/ 
 
 It  has  been  objected,  that  "  it  is  inconceivable  that  God  should 
 "  ever  have  given  such  a  command  to  the  Israelites  ;  as  its  nat- 
 "  ural  tendency  must  have  been  to  blunt  every  finer  feeling  in 
 *'  their  hearts,  and  to  render  them  sanguinary  and  cruel." 
 
 In  reply  to  this  objection,  a  variety  of  considerations  claim  our 
 attention.  We  are  to  consider  the  nature  of  that  dispensation 
 under  which  the  Israelites  lived.  It  was  a  dispensation  of  terror. 
 God  in  his  infinite  wisdom  adapted  the  dispensation  lothe  state  of 
 society  in  general,  and  to  the  national  character  of  the  Israelites. 
 The  nations  of  the  earth  were  universally  depraved  to  a  very 
 high  degree.  The  Israelites  themselves  were  a  stubborn  and  a 
 Febellious  people.  That  peculiar  dispensation,  which  he  gave 
 them,  was  especially  meant  for  the  restraint  of  transgression. 
 Prom  the  abounding  of  wickedness  among  the  surrounding  na- 
 tions^ from  the  character  of  the  Israelites  themselves,  and  from 
 the  comparatively  small  degree  of  light  which  they  enjoyed, 
 strong  measures  became  necessary.  The  more  gentle  means 
 employed  by  Providence  under  the  gospel,  when  light  is  more 
 generally  diffused,  would  have  been  inadequate  in  that  period. 
 *'  Life  and  immortality"  were  not  yet  "  brought  to  light."  The 
 evidence  of  an  etsrnal  state,  although  not  entirely  withheld,  was 
 comparatively  obscure.  Hence,  rewards  and  punishments  of  a 
 temporal  nature,  were  the  most  prominent  features  of  the  dis- 
 pensation of  the  law.  It  was  therefore  necessary,  that  these 
 should  be  striking,  in  proportion  to  the  obscurity  which  prevailed 
 with  respect  to  tl<e  eternal  world.  It  was  necessary  that  not  on- 
 ly the  heathen  nations,  but  the  peculiar  people  of  God,  should  be 
 deterred  from  sin  by  the  most  signal  displays  of  God's  displea- 
 sure in  temporal  punishment.  *'  Even  the  heir,"  while  in  a  state 
 of  minority,  was  treated  as  "  a  bmid-servant."  There  is  now 
 far  less  occasion  for  such  severity  ;  as,  besides  the  superior  light 
 of  the  gospel,  God  hath  given  us  the  greatest  possible  evidence 
 of  his  hatred  of  sin,  and  displeasure  on  account  of  it,  in  the  suf- 
 ferings of  his  own  eternal  Son,  as  the  Surety  of  his  people. 
 
 The  same  objection  may  be  brought,  although  on  a  smaller 
 scale,  against  any  great  display  of  justice  among  men.     It  would 
 
 y  Psal.  cvj,  34—41, . 
 
THE  NATIONS   OF   CANAAN.  ^1 
 
 lie  impossible  to  support  civil  society  without  punishments,  and 
 in  many  cases  without  severe  ones.  It  has  been  seen,  that,  ac- 
 cording to  Scripture,  the  destruction  of  the  Canaanites  was  a  sig- 
 nal act  of  divine  justice,  and  that  it  was  meant  for  the  prevention 
 both  of  sin  and  of  punishment.  It  was  not  intended,  like  the  exe- 
 cution of  human  laws,  merely  for  exciting  terror  in  the  hearts  of 
 individuals,  or  for  warning  a  single  nation  ;  but  as  an  awful  ex- 
 ample to  many  surrounding  nations.  It  was  an  example,  that, 
 in  its  extent,  bore  some  analogy  to  the  extent  of  that  kingdom, 
 which  "  ruleth  over  all."  This  act  of  justice,  however  tremend- 
 ous, was  necessary.  The  nations  of  Canaan  were  incorrigible  in 
 their  sins.  When  wickedness  comes  to  a  certain  pitch,  it  seems 
 requisite,  for  the  maintenance  of  God's  moral  government,  that 
 he  should  manifest  his  displeasure  by  judgments  of  so  remarka- 
 ble a  nature,  as  plainly  to  declare  the  hand  of  God  to  the  most 
 ignorant  and  indifferent.  That  mercy,  which  prevents  the  exe- 
 cution of  necessary  acts  of  justice,  deserves  not  the  name  of  mer» 
 cy.  It  is  in  fact  cruelty.  For  it  eventually  proves  an  encourage- 
 ment to  sin,  not  only  to  the  individuals  who  are  spared,  but  to 
 myriads  besides. 
 
 It  is  unfair  indeed  to  reason  merely  from  the  supposable  con- 
 sequences of  such  a  command.  But  if  men  will  reason  in  this 
 way,  the  proper  question  is  ;  Whether,  upon  the  whole,  the  mo- 
 rals of  the  Israelites  were  more  in  danger  of  suffering  from  their 
 execution  of  such  a  sentence,  or  from  observing  the  impunity  of 
 the  Canaanites  ?  This  question  admits  of  an  easy  answer.  The 
 objection  is  made  to  the  command,  from  the  idea  of  its  eventual- 
 ly affecting  one  branch  of  morals  only.  But  had  the  Canaanites 
 been  spared,  the  whole  system  of  morals  would  have  suffered. 
 God  knew  that  the  Israelites  would  soon  become  as  corrupt 
 as  the  nations  among  whom  they  dwelt.  From  the  impunity  of 
 the  Canaanites,  they  would  have  had  too  much  ground  to  pro- 
 mise themselves  a  similar  exemption,  and  to  regard  all  the  threat-^ 
 enings  of  their  law  as  mere  bugbears. 
 
 It  may  be  said,  that  if  it  was  necessary,  God  could  have  de- 
 stroyed the  Canaanites,  without  employing  the  Israelites  in  this 
 work.  But  thus  the  dispensation  could  not  have  had  the  same 
 awful  language,  either  to  the  Israelites,  or  to  the  heathen  around. 
 Had  ordinary  means  been  employed,  the  heathen  might  have  as- 
 cribed the  destruction  to  their  own  offended  deities. 
 
 There  is  every  reason  to  believe,  that  the  preservation  of  the 
 Canaanites  would  have  had  a  far  worse  effect  on  the  Israelites, 
 even  with  respect  to  humanity,  than  their  destruction  could  have. 
 For  they  would  soon  have  imitated  the  wicked  example  of  these 
 nations  in  its  full  extent.  Their  hearts  would  soon  have  been 
 hardened,  not  only  by  the  horrid  influence  of  human  sacrifices, 
 but  by  that  of  unnatural  lusts.  These,  it  is  well  known,  have  a 
 brutifying  power  on  the  mind  of  man,  and  render  it  callous  to  all 
 
92  ON    THE   DESTRUCTION   OP 
 
 ihe  more  generous  feelings  of  our  nature.  The  effect  of  such 
 abominable  practicts  must  necessarily  have  been  permanent,  be- 
 cause they  would  have  been  continued  from  generation  to  gene- 
 ration. But  whatever  effect  the  extermination  of  the  Canaanites 
 may  be  supposed  to  have  had  on  the  immediate  agents,  its  influ- 
 ence could  not  be  so  durable  ;  because  the  command  was  limit- 
 ed, and  the  destruction  of  consequence  only  temporary. 
 
 We  are  still  to  consider  the  Israelites,  as.  in  the  whole  of  their 
 obedience  to  tliis  command,  called  immediately  to  view  the  au- 
 thority of  the  Supreme  Judge,  who  manifested  his  presence  by  a 
 continuation  of  miracles.  For  we  cannot  form  a  right  estimate 
 concerning  this  command,  unless  we  consider  it  in  its  connexion. 
 Now,  there  was  no  room  left  for  the  exercise  of  their  own  corrupt 
 passions.  They  were  to  act  merely  as  the  ministers  of  divine 
 justice.  Such  is  the  perverseness  of  our  nature,  that  the  very 
 idea  of  an  absolute  command  being  interposed  about  anv  thing, 
 makes  that  work  ungrateful  which  might  otherwise  be  agreeable. 
 That  God,  who  infinitely  well  knows  all  the  secret  springs  of 
 action  in  the  human  heart,  knew  that  the  Israelites,  when  re- 
 quired to  destroy  the  devoted  nations,  as  an  indispensable  duty, 
 wopld  be  reluctant  to  the  work,  and  soon  slacken  in  their  obedi- 
 ence. That  they  did  so,  appears  froni  the  history.  There  is  not 
 the  least  evidence  that  they  contracted  a  sanguinary  disposition, 
 in  consequence  of  their  partial  execution  of  the  divine  sentence. 
 In  as  far  as  cruelty  could  be  viewed  as  a  trait  in  their  national 
 character,  it  originated  in  their  imitation  of  the  Canaanites,  and 
 must  therefore  be  considered  rather  as  the  consequence  of  sparing 
 that  people.  It  was  only  from  their  being  "  mingled  among  the 
 "  heathen,  and  learning  their  works,"  that  they  "  shed  innocent 
 *'  blood,  even  the  blood  of  their  sons  and  daughters. "z 
 
 That  such  a  command  would  necessarily  tend  to  make  the  Is- 
 raelites cruel,  is  an  insufficient  argument  against  its  reality,  be- 
 cause it  proves  too  much.  For,  admitting  that  they,  in  the  whole 
 execution  of  this  sentence,  were  bound  to  have  their  eye  imme- 
 diately directed  to  the  authority  of  the  Supreme  Judge  ;  if  their 
 obedience  tended  to  harden  their  hearts,  the  very  observation 
 of  God's  conduct  in  providence  must  have  a  similar  influence  on 
 bis  rational  creatures.  For  we  see  innumerable  calamities 
 brought  on  the  human  race,  and  extending  even  to  those  who 
 have  never  sinned  p'^rsonally.  Now,  it  must  either  be  denied 
 that  these  are  the  effects  of  providential  operation,  and  of  con- 
 sequence that  God  ruleth  among  men  ;  or  it  must  be  granted 
 that  the  objection  under  consideration  is  a  bad  one.  For  what 
 difference  soever  may  be  supposed  as  to  degree,  the  persuasion 
 of  Gi)d's  intervention  by  a  positive  precept,  cannot,  as  to  its  ten- 
 dency with  respect  to  us,  differ  essentially  from  the  persuasion 
 of  his  operation  mfact. 
 
 -^  Psal,  cvi.  25,  38, 
 
THE  NATIONS  OP  CANAAN.  93 
 
 The  destruction  commanded  is  never  represented  as  a  pattern 
 for  their  general  conduct, but  still  as  something  peculiar  and  extra- 
 ordinary. It  is  called  *'  a  terrible  thing."a  They  were  to  view 
 the  seven  nations  as  actually  accursed  of  God-  Their  very  goods 
 were  accursed,  and  subjected  those  who  should  take  possession  of 
 them  to  a  curse. 6  In  the  destruction  of  these  nations,  the  Israelites 
 were  not  called  to  work  by  themselves.  They  were  called  to  be 
 "  workers  with  God."  He  claims  the  work  of  "  cutting;  off  the 
 "  Canaanites."c  He  did  every  thing  that  could  be  done  to  con- 
 vince his  people  that  these  nations  were  irrecoverably  devoted. 
 He  sent  destroying  insects  before  them.rf  He  made  the  walls  of 
 Jericho  miraculously  to  fall  to  the  ground,  in  consequence  of 
 the  blowing  of  horns.  He  made  the  sun  to  stand  still,  and  he 
 "  cast  down  great  stones  from  heaven"  on  the  Canaanites.e 
 
 The  Israelites,  as  has  been  formerly  observed,  were  not  permit- 
 ted to  view  any  of  the  other  heathen  nations  around  in  the  same 
 light.  They  were  to  offer  peace  to  them  ;  and  even  although 
 they  refused  it,  and  reduced  the  Israelites  to  take  their  cities  by 
 storm,  they  were  not  permitted  to  kill  any  but  the  grown  males, 
 that  is,  such  as  bore  arms  against  them.  For  then,  every  man, 
 who  was  able  to  carry  arms,  was  a  soldier,  especially  during  a 
 siege. 
 
 In  a  word,  this  command  could  not  have  the  effect  of  making 
 the  Israelites  cruel,  because  any  abuse  of  it  in  this  way  was  pre- 
 vented by  many  precepts  of  a  tendency  directly  contrary,  which 
 were  bound  on  them  by  the  same  authority.  We  find  no  ancient 
 laws  so  favourable  to  the  interests  of  humanity  as  those  of  the 
 Jews.  They  were  to  bring  back  their  enemy's  ass,  if  they  saw 
 him  go  astray,  and  to  relieve  him,  if  they  saw  him  lying  under 
 his  burden./  They  were  forbidden  to  retain  the  pledge  of  a  poor 
 man  for  a  single  night.^  Nor  were  they  to  confine  these  acts  of 
 humanity  to  their  own  nation.  They  were  prohibited  from  in- 
 juring the  Edomites,  Moabites  and  Ammonites,  notwithstanding 
 all  their  unkindness.  They  were  not  to  "  abhor  an  Edomite," 
 because  of  their  consanguinity  in  their  common  parent  Isaac  ; 
 nor  to  "  abhor  an  Egyptian,"  because  they  were  strangers  in  his 
 land./i  Here  there  was  no  i-oom  left  for  the  diabolical  principle  of 
 revenge.  They  were  even  commanded  to  "  love  the  strangers  as 
 "  themselves  :"i  and  this  character  extended  to  all  those  of  other  na- 
 tionsjwho  resided  among  them,  the  Canaanites  excepted;  although 
 they  did  not  conform  to  the  rites  of  the  Jewish  religion.  These, 
 and  many  other  precepts  of  a  similar  tendency,  they  were  bound 
 to  obey,  under  peril  of  being  given  up  of  God  to  such  judgments 
 as  were  brought  by  their  instrumentality  on  the  devoted  nations. 
 Nor  did  these  threatenings  fall  to  the  ground.     Saul's  cruelty  to 
 
 a  Exod.  xxxiv.  10.        b  Josh.  vii.  12,  13,  15.  c  Exod.  xxiii.  23. 
 
 d  Deut.  vii.  20 ;  Josh.  xxiv.  12.  e  Josh.  x.  IC — 13. 
 
 /■  Exod  xxiii.  4,  5.      g  Deut.  xxiv.  10—13.  A  Chap,  xxiii.  7. 
 i  Lev.  xix.  54. 
 
94  ON   THE  DESTRUCTION   OF 
 
 the  Gibeoniles,  after  they  had  been  received  into  a  state  of  friend- 
 ship with  Israel,  was  severely  punished,  both  on  the  nation,  and 
 on  his  own  family. 
 
 One,  who  has  lately  professed  to  elucidate  the  Holy  Scriptures, 
 by  a  new  Translation,  has  avowed  that  the  only  solution  that  can 
 be  given  of  the  difficulty  arising  from  the  command  to  extermi- 
 nate the  Canaanites,  is,"  to  acknowledge,  fairly  and  openly,  that 
 *'  the  Jewish  historians,  both  here  and  in  many  other  places,  put 
 "  in  the  mouth  of  the  Loud  words,  which  he  never  spake  ;  and 
 *'  assign  to  him  views  and  motives  which  he  never  had." 
 
 This  is  indeed  to  cut  the  Gordian  knot  ;  and,  although  he  pre- 
 tends the  contrary,  to  unhinge  the  whole  system  of  inspiration. 
 
 The  objection,  for  removing  which  he  reckons  it  necessary  to 
 make  so  strange  a  concession,  is  founded  on  a  supposed  incon- 
 sistency in  the  divine  conduct,  according  to  the  account  given  in 
 sacred  history.  "  The  assertion,"  he  says,  "  that  God,  after 
 «'  giving  so  explicit  a  precept,  and  ordering  the  Chanaanites  to  be 
 «  extirpated,  that  they  might  not  become  a  snare  to  his  peo- 
 "  pie,  should  yet  purposely  reserve  so  great  a  number  of  those 
 *«  same  Chanaanites,  to  be  a  snare,  seems  to  affect  both  his  wisdom 
 <'  and  veracity. — If  I  be  commanded  to  destroy  or  remove  the  cause 
 "  of  temptation,  lest  I  should  yield  to  it  ;  and  at  the  same  time  be 
 "  told  that  I  can  neither  remove  nor  destroy  it  ;  nay,  that  it  is 
 "  purposely  left  to  tempt  me  ;  I  must  doubt  of  the  equity  or  the 
 *'  truth  of  the  tale. — Could  the  God  of  truth  and  wisdom  say  to 
 "  the  Israelites  :  "  Destroy  those  idolatrous  nations,  lest  they  se- 
 "  duce  you  into  idolatry  ;"  and  yet  purposely  reserve  them,  to  try 
 "  whether  the  Israelites  would  be  seduced."— I  cannot  bring  my- 
 <♦  self,"  he  also  says,  "  to  believe  that  such  an  order  proceeded 
 "  from  the  mouth  of  God  ;  perhaps  not  even  from  the  mouth  of 
 "  Moses.  I  am  rather  willing  to  suspect,  that  it  is  the  fabrica- 
 "  tion  of  some  posterior  Jew,  to  justify  the  cruelties  of  his  na- 
 «  tion."A' 
 
 It  is  evident  that  this  objection  especially  rests  on  a  fallacy  in 
 the  interpretation  of  the  word  snare.  This  learned  writer  uses 
 it,  as  if  it  invariably  signified  a  temfitation  to  sin,  or  cause  of  tempt- 
 ation. It  would,  indeed,  be  difficult  to  prove,  that  it  is  inconsist- 
 ent with  the  perfections  of  God,  judicially  to  leave  some  things 
 in  the  way  of  sinners,  which,  he  knows  will,  through  their  owJi 
 depravity,  prove  occasions  of  temptation.  This  is  what  he  threa- 
 tens as  the  punishment  of  previous  transgression.  But  although^ 
 as  has  been  seen,  the  word  snare  sometimes  denotes  that  which 
 proves  a  temptation,  it  properly  and  principally  signifies  the  cause 
 of  destruction  ;  and  in  all  the  places,  where  it  is  used  in  relation 
 to  the  point  under  consideration,  it  has  either  an  immediate  o; 
 
 k  Geddes's  Transl.  of  the  Bible,  Vol.-ll.  Pref.  iL 
 
THE  NATIONS  OF  CANAAN.  95 
 
 an  ultimate  reference  to  the  punishment  of  sin.  The  punish- 
 ment, as  denoted  by  this  word,  is  sometimes  expressly  distin- 
 guished from  the  sin  :  "  They  shall  not  dwell  in  thy  land,  lest 
 *«  they  make  thee  sin  against  me  :  for  if  thou  serve  other  gods, 
 "  it  will  surely  be  a  snare  unto  thee.'V  Here  the  sin,  and  the 
 snare,  are  mentioned  distinctly  ;  the  latter,  as  denoting  the  pun- 
 ishment, and  the  former,  its  procuring  cause.  For  it  is  unde- 
 niable, that  the  sin  meant  is  that  of  "  serving  their  gods  ;"  and 
 this  sin,  it  is  said,  "  will  surely  be  a  snare,"  because  it  would 
 certainly  expose  them  to  punishment.  To  the  same  purpose,  are 
 the  following  words  :  "  Thine  eye  shall  have  no  piiy  upon  them  : 
 "  neither  shalt  thou  serve  their  gods  ;  for  that  will  be  a  snare  un- 
 "  to  thee."»i  It  is  not  meant  that  the  service  of  their  gods  could 
 be  a  "  cause  of  temptation  ;"  because  this  is  pointed  out  as  itself 
 the  sin,  or  compliance  with  the  temptation,  and  so  the  cause  of 
 punishment.  In  the  same  sense  the  Egyptians  said  that  Moses 
 was  a  snare  to  them  ;  as  being  the  cause  of  their  destruction.^ 
 
 Here,  also,  a  false  representation  is  given  of  the  matter  of 
 fact.  God  did  not  command  the  Israelites  to  destroy  or  remove 
 the  cause  of  temptation,  lest  they  should  yield  to  it ;  and  at  (he 
 same  time  tell  them,  that  they  could  neither  remove  nor  destroy 
 it,  but  that  it  was  purposely  left  to  tempt  them.  The  objector, 
 x-whether  intentionally  or  not,  I  will  not  presume  to  say,  confounds 
 things  with  respect  to  time,  which  are  kept  totally  distinct  in  th© 
 thi'ead  of  the  narrative.  The  Israelites  were  not  informed,  that 
 the  Canaanites  were  to  be  left  for  their  punishment,  till  more 
 than  sixty  years  after  they  received  the  command  to  destroy 
 them. 
 
 There  is  nothing  here  that  can  in  any  degree  militate  against 
 the  veracity  of  God.  The  precept  was  delivered,  on  their  entry 
 into  the  wilderness,  as  pointing  out  their  duty  ;  the  declaration 
 referred  to  was  made,  many  years  afterwards,  as  expressing 
 God's  displeasure  with  them,  because  of  their  neglect  of  duty, 
 and  the  punishment  to  which,  on  this  account,  they  were  to  be 
 subjected. 
 
 Nor  was  it  inconsistent  with  the  veracity  of  God,  to  give  an 
 express  command  to  his  people,  with  respect  to  what  they  should 
 do,  and  even  at  the  same  time  to  purpose  in  his  own  mind,  that 
 the  event  should  be  different.  For  the  secret  purpose  of  God 
 was  never  intended  as  the  rule  of  our  duty.  This  is  the  very 
 doctrine  that  Moses  taught  the  Israelites,  with  respect  to  a  simi- 
 lar judgment,  that  might  afterwards  be  inflicted  on  them,  in  their 
 being  "  rooted  out  of  the  land,"  like  the  nations  that  were  before 
 them.  "  The  secret  things  belong  unto  the  Lord  our  God  :  but 
 "  those  things  which  are  revealed  belong  unto  us,  and  to  our 
 "  children  for  ever,  that  we  may  do  all  the  words  of  this  law,"* 
 
 /  Exod.  xxiii.  33.  m  Deut.  viu  16.  n  Exod.  x.  7.    See  also* 
 
 1  Sam.  xviii.  21.  *  Deut,  xxix.  28, 29. 
 
%  ON   THE  DESTRUCTION   OF 
 
 The  will  of  God's  purpose  is  often  very  different  from  that  of 
 his  precept,  which  is  the  only  rule  of  our  duty.  It  was  the  will 
 of  God's  precept,  inculcated  on  the  Israelites  for  many  centuries, 
 and  repeated  in  a  great  variety  of  forms,  and  by  many  messen- 
 gers, that  when  the  Messiah  should  appear,  they  should  hear  him 
 in  all  things.  This  was  enjoined  on  them  under  the  severest 
 penalties.  Yet  we  are  equally  certain,  that  it  was  the  will  of  his 
 purpose,  that  they  should  crucify  him.  Therefore  said  the  apos- 
 tle Peter  ;  "  Him  being  delivered  by  the  determinate  counsel  and 
 ♦'  foreknowledge  of  God,  ye  have  taken,  and  by  wicked  hands 
 "  have  crucified  and  slain. "o 
 
 Although  he  actually  reserved  these  nations  for  the  punish- 
 ment of  his  people,  there  was  nothing  in  this  inconsistent  with 
 his  veracity.  On  the  contrary,  in  this  very  manner  was  his  ve- 
 racity displayed.  Whatever  may  be  thought  by  selfish  man,  who 
 views  the  divine  conduct  merely  as  it  regards  the  creature  ;  God 
 finds  his  honour  no  less  concerned  in  verifying  his  threatening, 
 than  in  fulfilling  his  promise.  When  he  commanded  the  Israel- 
 ites to  exterminate  the  Canaanites,  he  did  not  tell  them,  indeed, 
 that  he  had  immutably  purposed  that  this  should  not  be  the  case. 
 But  he  at  the  same  time  warned  them  of  the  danger  of  disobedi- 
 ence. He  said  ;  "  Take  heed  to  thyself,  lest  thou  make  a  cove- 
 "  nant  with  the  inhabitants  of  the  land, — lest  it  be  for  a  snare  in 
 "  the  midst  of  thee. "/i  He  expressly  ^threatened,  that  this  should 
 eventually  be  a  snare,  as  subjecting  them  to  the  deserved  punish- 
 ment ;  as  in  a  passage  formerly  quoted,  "  It  will  surely  be  a  snare 
 *'  unto  thee."5r  When,  therefore,  he  afterwards  spared  these  na- 
 tions, it  was  an  illustration  of  his  veracity,  in  the  fulfilment  of  the 
 threatening. 
 
 The  iVhole  conduct  ascribed  to  God  in  this  matter,  was  not 
 less  consistent  with  divine  wisdom.  His  judgments  are  so  mys- 
 terious, that  we  cannot  pretend  fully  to  explain  them.  But  so 
 much  is  clearly  made  known,  that  Wisdom,  must  be  "  justified 
 "  of  all  her  children."  God  had  indeed  determined,  that  these 
 nations  should  not  be  totally  exterminated,  even  before  he  gave 
 the  command  to  Israel  to  execute  his  vengeance.  But  he  had 
 determined  this,  only  in  a  certain  connexion  ;  as  what  should 
 eventually  prove  the  just  punishment  of  Israel's  disobedience.  It 
 is  one  of  the  modes  adopted  by  infinite  wisdom,  in  the  ordinary 
 course  of  providential  dispensation,  to  make  the  punishment  of 
 the  sinner  to  arise  from  his  sin,  or  from  that  which  hath  been  the 
 occasion  of  it.  Thus  it  is  said  ;  "  Thine  own  wickedness  shall 
 "  correct  thee,  and  thy  backslidings  shall  reprove  thee."r  We 
 cannot  conceive  that  sin  could  be  punished  in  any  way,  more  to 
 the  honour  of  divine  wisdom.  For  as,  in  this  manner,  God  mani- 
 fests that,  notwithstanding  the  atheistical  suggestions  of  the  heart, 
 
 o  Acts  ii.  23.  fi  Exoc'.  xxxiv.  12.  q  Chap,  xxiii.  33r 
 
 r  Jei\  ii.  19. 
 
tHE  NATIONS  OF  CANAAN.  97 
 
 he  marks  the   sin  ;  he  no  less  clearly  shews  the  design  of  the 
 judgment  inflicted. 
 
 Referring  to  what  has  been  replied  to  this  objection,  that  it  was 
 because  of  breach  of  covenant  that  God  would  not  henceforth 
 drive  out  the  nations  from  before  tlie  Israelites,  this  author  fur- 
 ther says  ;  "  The  precept,  it  is  confessed,  was  positive  and  abso- 
 "  lute  ;  but  the  promise  of  power  to  fulfil  it,  was  limi'ed  and  con- 
 "  ditional.  It  was  not  until  after  the  Israelites  had  forsaken  the 
 "  Lord,  and  worshipped  other  gods,  that  the  Lord  would  no  more 
 "  enable  them  to  expel  the  Chanaanites.— That  is  to  say, 
 •'  the  Lord  would  not  enable  them  to  remove,  or  break  the  snare, 
 «  until  after  they  had  fallen  into  it  ;  and  when  they  have  fallen 
 "  into  it,  he  reproaches  them  for  the  non-execution  of  his  precept  : 
 "  and  says,  the  snare  shall  remain  to  prove  them."* 
 
 The  inference  which  this  writer  attempts  to  deduce,  that  "  the 
 **  Lord  would  not  enable  them  to  remove,  or  break  the  snare,  un- 
 "  lil  after  they  had  fallen  into  it,"  as  it  is  evidently  meant  to  ex- 
 hibit the  scriptural  history  in  a  ridiculous  light,  is  entirely  sophis- 
 tical. The  author  throws  darkness  on  the  passage,  which  may 
 thus  tend  to  bewilder  the  reader,  by  the  insertion  of  the  pax'- 
 ticle  until.  He  also  recurs  to  his  fallacy  in  the  use  of  the  term 
 snare^  employing  it  throughout  the  sentence,  as  if  it  must  neces 
 sarily  bear  the  same  meaning  ;  whereas  the  snare  into  which 
 "  they  had  fallen,"  had  a  relation  to  sin,  and  that  which  was  not  to 
 be  broken,  to  punishment.  The  inference,  indeed,  is  altogether 
 false.  For  the  Lord  did  still  "  enable  them  to  break  the  snare, 
 *'  until  they  fell  into  it ;"  that  is,  he  gave  them  success  against  the 
 Canaanites,  until  they  wilfully  disobeyed  his  commandment,  and 
 apostatized  to  their  idolatrous  courses.  Then,  indeed,  he  would 
 no  longer  "  enable  them  to  remove  or  break  the  snare,^'  because 
 by  their  sin  they  had  brought  this  snare  upon  them,  in  respect  of 
 judgment.  This,  then,  is  the  only  conclusion  that  can  fairly  be 
 deduced  from  the  premises  : — God  would  not  remove  the  punish- 
 ment, after  they  had  fallen  into  that  sin,  with  which  it  was  insep- 
 arably connected,  according  to  the  threatening. 
 
 God  had  promised  to  Moses,  with  respect  to  those  nations  ; 
 "  No  man  shall  be  able  to  stand  before  thee,  until  thou  hast  de- 
 "  stroyed  them.'V  But,  according  to  the  Sacred  History,  no 
 breach  of  promise  is  ascribed  to  God.  For  this  objector  him- 
 self acknowledges,  that  *•'  the  promise  of  power — was  limited 
 *'  and  conditional."  The  accomplishment  of  it  depended  on  their 
 adherence  to  the  worship  of  Jehovah. 
 
 This  writer  adds  a  question,  for  confirming  this  objection  : 
 "  Why  was  it,"  that  is,  the  snare,  "  not  completely  removed  in  the 
 "  days  of  Joshua,  and  of  his  contemporary  elders,  during  a  period 
 "  of  twenty-five  years,  when  the  people  had  not  abandoned  the  wor- 
 
 *  Geddes's  Transl.  Pref.  p.  iii.  t  Deut.  vii.  24. 
 
 Vol.  IL  N  . 
 
98  ON   THE  DESTRUCTION   OF 
 
 "  ship  of  the  Lord  l"(  It  niipjht  be  a  sufficient  answer  to  this  ca- 
 vil, to  say,  that  althcugli  God  had  seen  meet  to  make  trial  of  their 
 fidelity  to  him  for  the  space  oi  txvcn.y-Jive  years,  before  he  gave 
 them  full  possession  of  the  land  of  promise,  no  one  could  justly 
 have  said  that  the  trial  was  cither  long  or  severe  ;  especially  as 
 he  had  so  recently  attested  the  religion  given  them,  by  the  most 
 astonishing  miracles,  continued  for  a  longer  time  than  this,  and 
 wrought  at  the  expense,  not  merely  of  the  nations  that  opposed 
 them,  but  also  of  their  gods. 
 
 But,  according  to  the  narrative,  no  room  is  left  for  this  ques- 
 tion. Although  God  had  promised  to  cast  out  the  nations,  if  his 
 people  adhered  to  him,  he  had  never  pledged  himself  to  doit  all 
 at  once.  It  was  his  will  to  call  them  to  the  exercise  both  of  faith 
 and  patience  j  and  in  this  respect,  his  conduct  was  also  marked 
 ■with  mercy.  To  Moses  he  had  saidj  "  I  will  not  drive  them  out 
 *'  before  thee  in  one  year,  lest  the  land  become  desolate,  and  the 
 "  beast  of  the  field  multiply  against  thee.  By  little  and  little  I 
 "  will  drive  them  out  before  thee,  until  thou  be  increased,  and 
 "  inherit  the  land."M 
 
 I  shall  only  add,  that,  according  to  this  writer,  there  is  reason 
 to  suspect,  that  what  is  called  the  command  of  God  to  extermi- 
 nate the  Canaanites,  "  is  the  fabrication  of  some  posterior  Jew, 
 **  to  justify  the  cruelties  of  his  nation.*'  But  let  the  Gibeonites 
 reply  to  this  objection.  If  the  Israelites  were  so  cruel,  why  did 
 they  spare  that  people  more  than  the  rest  ?  Did  they  in  this  in- 
 stance  deviate  from  their  sanguinary  course,  because  the  Gibeon- 
 ites practised  on  them  a  gross  imposition,  not  attributed  to  any  oi 
 their  neighbours  ?  Or,  did  they  spare  them  for  slaves  ?  If  so, 
 how  were  they  satisfied  with  so  few  ?  Why  did  they  prefer 
 them  collectively  to  any  individuals  of  the  other  nations  ?  It  is 
 impossible-  indeed,  to  find  any  good  reason  for  the  preservation 
 of  this  people  ;  unless  we  adroit,  according  to  the  scriptural  nar- 
 rative, that  the  execution  of  the  precept  was  suspended  in  this 
 single  instance,  in  consideration  of  ilie  oath  taken,  in  the  name  of 
 Jehovah,  by  Joshua  and  the  princes  of  Israel.^ 
 
 Did  the  historian  inform  ns  that  the  Israelites  were  eager  to 
 enter  on  the  possession  of  Canaan,  and  to  destroy  all  the  nations 
 said  to  be  de^/oted  ;  did  he  inform  us,  that  they  actually  did  so, 
 being  more  afraid  of  having  such  dangerous  neighbours  than  of 
 meeting  them  at  once  in  battle  ;  we  might  discern  some  reason 
 for  supposing  that  he  had  recourse  to  a  pretended  mandate  from 
 heaven  iov  excusing  their  severity.  But  we  are  told,  on  the  con- 
 trary, that  they  were  very  reluctant  to  enter  into  Canaan  ;  that 
 their  leaders  eagerly  swallowed  an  imposture  which  prevented  the 
 execution  of  the  sentence  on  one  body  of  people  ;  nay,  that  the 
 Israelites  in  general  did  not  obey  the  con>niand  of  God  in  de- 
 
 (  Geddes's  Transl.  Pre£  p.  iii.  n  Excd.  xxiii.  29, 30,    See  also 
 
 Dcut.  vii.  22.  v  Josit.ix.  15— iO. 
 
THE   NATIONS   OF  CANAAN.  '    99 
 
 ^troying  these  nations,  although  their  disobedience  depi-ived  them 
 of  the  possession  of  their  lands,  and  exposed  them  to  many  dan- 
 gers. We  accordingly  find  the  guilt  of  this  disobedience  often 
 charged  upon  them  by  God,  and  confessed  by  themselves  in  suc- 
 ceeding gcnerations.7tf 
 
 Had  we  been  informed  that  the  Gibeonites  imposed  on  Joshua 
 and  the  princes,  and  that  they  or  the  people  disregardefd  the  oath 
 as  contrary  to  an  express  command,  and  gave  up  the  Gibeonites 
 to  the  sword  ;  it  might  have  been  argued  with  some  degree  of 
 plausibility,  that  this  comrnand  was  a  mere  pretence  for  the  in- 
 dulgence of  their  sanguinary  dispositions.  But  when  we  learn 
 that  Joshua  and  the  princes  considered  their  oath  as  suspending 
 the  execution  of  the  commanded  destruction,  and  that  the  con- 
 gregation submitted  to  this  ;  we  see  no  ground  for  the  charge  of 
 cruelty  ;  we  perceive  the  greatest  reason  for  crediting  the  histo- 
 ry in  all  its  circumstances.  They  discover  that  dread  of  a  solemn 
 oath  which  characterizes  all  conscientious  persons  ;  and  will 
 rather  dispense  with  a  positive  precept  than  with  a  moral  one  ; 
 being  more  afraid  of  divine  wrath  on  account  of  perjury,  than  of 
 the  consequences  threatened  in  case  of  their  not  obeying  the 
 command  to  destroy  the  Canaanites.a: 
 
 The  history  of  the  destruction  of  these  nations,  was  "  written 
 •'  for  our  admonition."  It  exhibits  the  justice,  the  sovereignty, 
 and  the  wisdom  of  God,  in  a  very  striking  light.  It  in  a  special 
 manner  points  out  to  us  the  hatefulness  of  sin  to  a  God  of  infinite 
 purity  ;  and  teaches  us  that  we  ought  to  hate  it  "  with  a  perfect 
 "  hatred  !"  Were  God's  ancient  people  typical  of  his  sniritual 
 Israel  ?  Their  enemies  were  also  figures  of  ours.  God 
 hath  set  before  us  all  the  good  of  the  land  of  promise.  He 
 calls  us  to  go  up  and  inherit  it.  But  he  assures  us  at  the  same 
 time,  that  we  must  fight  our  way  through  an  host  of  powerful 
 enemies.  Our  lusts,  like  the  nations  of  Canaan,  seek  to  keep  us 
 from  that  inheritance  which  the  Lord  hath  given  us.  But  he 
 commands  us  to  destroy  them  utterly,  to  make  no  covenant  with 
 them,  to  have  no  mercy  upon  them  ;  assuring  us  that  if  we  spare 
 them,  they  will  prove  a  snare  to  us,  and  lead  us  astray  to  serve 
 their  gods.  What  are  the  gods  which  these  Canaanites  serve  ? 
 They  serve  Mammon,  "this  present  evil  world  ;"  Ashtai'oth,  the 
 goddess  of  Pleasure  ;  Satan,  "  the  god  of  this  world."  What  is 
 our  conduct  ?  Like  the  Israelites,  we  obey  the  command  of  our 
 God  only  in  a  partial  way.  He  enjoins  us  to  - '  crucify  tlve  flesh, 
 **  with  its  affections  and  lusts,  that  the  body  of  sin  may  be  de- 
 **  stroyed,  that  henceforth  we  may  not  serve  sin."  He  gives  us 
 Jesus  as  '•  the  Captain  of  our  salvation,"  and  promises  strength 
 for  fighting  his  battles.  But  we  make  little  progress  in  this  war. 
 We  often  make  a  truce  with  our  spiritual  enemies.  This  is  our 
 folly  and  guilt.     But  God,  in  his  infinite  wisdom  and  holiness,, 
 
 vj  PsaL  cvi.  34,  &c.  x  Josli.  ix.  20. 
 
100  ON   DIVINE  SOVEREIGNTY. 
 
 overrules  our  conduct  for  his  own  glory  and  our  good.  He  leaves 
 a  remnant  of  the  devoted  nations  to  prove  us.  He  "  slays  them 
 "  not"  entirely,  "  Jest  his  people  should  forget."  He  "  destroys 
 ''  them  by  little  and  little."  At  length,  "  there  shall  be  no  more 
 «  the  Canaanite  in  the  house  of  the  Lord  of  hosts." 
 
 SECTION    VH. 
 
 On  Divine  Sovereignty  ; — in  Creation  ;• — in  the  Management  of  the 
 A'atural  World  ; — in  the  Time  apjiropriated  to  the  Worshifi  of 
 God  ; — in  the  Permission  of  the  Entrance  of  Sin  ; — in  the  Frame 
 of  the  Covenant  of  Works  ; — in  God's  Conduct  towards  jingela  ; 
 —in  the  Choice  of  Israel  ;^ — in  the  Distinction  of  Actions  with 
 resfiect  to  External  Means  of  Salvation, 
 
 To  no  perfection  of  the  divine  nature,  do  men  show  greater 
 antipathy  than  to  that  of  sovereignty.  This  not  only  appears  by 
 their  refusing  to  submit  to  the  grace  of  God,  but  by  their  reluc- 
 tance to  his  precept,  and  their  rebellion  against  his  providence. 
 Man  strives  with  his  Maker  for  the  dominion,  with  respect  to  his 
 faith,  his  practice,  and  even  his  lot.  He  will  acknowledge  both 
 justice  and  mercy,  in  the  divine  nature  ;  he  cannot,  however,  ac» 
 cede  to  the  sovereignty  of  God  in  the  exercise  of  these  perfec- 
 tions. But  sovereignty  is  impressed,  in  the  most  legible  charac- 
 ters, not  only  on  the  word,  but  on  the  works  of  God,  Wherever 
 ■we  turn,  it  meets  our  eye,  Do  we  endeavour  to  draw  a  veil  over 
 this  ungrateful  attribute,  as  clearly  revealed  in  the  doctrines  of 
 revelation  ?  It  arrests  our  attention  in  the  histories.  Do  we 
 attempt  to  throw  it  out  of  our  eternal  interests  ?  We  must  ac- 
 knowledge its  influence,  however  reluctantly,  in  every  thing  that 
 concerns  us  for  time,  Do  we  exclude  it  from  the  affairs  of  men  ? 
 We  see  it  written  in  the  fate  of  angels.  Do  we  banish  it  from 
 earth  ?  We  find  it  enthroned  in  heaven.  The  Psalmist,  there- 
 fore, in  celebrating  this  perfection,  exhibits  in  one  view  the  va- 
 rious parts  of  the  universe,  as  harmonizing  in  its  praise  :  '*  What- 
 "  soever  the  Lokd  /ileased,  that  did  he  in  heaven,  and  in  earth, 
 *'  in  the  seas,  and  in  all  deep  places. "j/  Does  he,  who  bears  the 
 name  of  Christian^  refuse  to  join  in  the  ascription  ?  Let  him  go 
 and  learn  the  truili  from  a  heathen.  Let  him  listen  to  the  in- 
 structions of  the  wiser  Nebuchadnezzar  :  "  All  the  inhabitants  of 
 *'  the  earth  are  reputed  as  nothing  :  and  he  doth  according  to  his 
 "  will  in  the  army  of  heaven,  and  among  the  inhabitants  of  the 
 «  earth  :  and  none  can  stay  his  hand,  or  say  unto  him,  What 
 ''  dost  thou  ?"z 
 
 y  PsaL  cxxx  » 5.  r  Dan.  iv.  35, 
 
ON   DIVINE   SOVEREIGNTY.  101 
 
 As  tlie  corruptions  of  men  are  most  deeply  engaged  against 
 the  work  of  redemption,  the  greatest  opposition  to  divine  sove- 
 reij?nty  appears  in  this  quarter.  Here  it  more  directly  opposes 
 the  pride  of  reason,  and  the  pride  of  will.  Besides,  the  enemies 
 of  the  gospel  especially  aim  their  shafts  against  divine  sovereign- 
 ty, as  displayed  in  our  salvation.  Hence  are  men  staggered  and 
 overpowered  ;  and  perhaps  proceed  to  deny  that  very  perfection, 
 the  operation  of  which  they  are  forced  to  acknowledge  in  almost 
 every  other  of  the  works  of  God. 
 
 It  may,  therefore,  tend  to  throw  light  on  this  important  sub- 
 ject, to  consider  the  display  which  is  made  of  the  sovereignty  of 
 God  in  other  works,  besides  that  of  salvation,  and  in  a  variety  of 
 circumstances^  evidently  recorded  in  Scripture  in  subserviency  to 
 this. 
 
 A  partietilar  illustration  of  this  perfection  is  the  more  necessa- 
 ry, because,  unless  we  have  just  ideas  of  it,  we  cannot  think  justly 
 •with  respect  to  any  other  perfection  of  God.  How  eager  have 
 earthly  princes  been  to  render  themselves  absolute  !  The  richness 
 of  their  revenues,  the  love  of  their  subjects,  or  the  extent  of  .their 
 conquests  have  often  been  viewed  as  no  counterbalance  to  the 
 ■want  of  unlimited  authority.  Ahab  was  miserable  because  he  met 
 ■with  resistence  from  the  possessor  of  one  poor  vineyard  :  and 
 Jezebel,  his  wife,  seemed  to  think,  that  his  royalty  did  not  deserve 
 the  name,  if  he  could  not  gratify  himself  in  this  instance.  ''  Dost 
 «  thou  now,"  she  says,  "  govern  the  kingdom  of  Israel  ?"a  Has 
 not  many  a  prince  cheerfully  hazarded  his  crown  for  the  mere 
 possibility  of  enjoying  absolute  sway  ?  This  is  the  grossest  arro- 
 gance in  man,  who  is  a  worm.  But  sovereign  authority  is  essen- 
 tial to  the  majesty  of  God.  His  wil|  is  not  influenced  by  any 
 cause  without  himself.  But  we  are  by  no  means  to  form  our 
 judgment  of  divine  sovereignty,  byjcomparing  it  with  the  arbitra- 
 ry will  of  a  sinful  creature.  For  God  never  exercises  his  sove- 
 reignty without  a  proper  end.  He  is  entirely  sovereign  in  the 
 display  of  his  perfections,  and  in  the  manner  and  degree  in  which 
 he  displays  them.  But  his  sovereignty  is  constantly  exercised 
 according  to  the  rule  of  his  perfections.  It  is  always  in  entire 
 consistency  with  his  holiness  and  justice,  wisdom  and  goodness. 
 While  sovereignty  is  still  regulated  by  these  perfections,  it  lends 
 them  a  peculiar  lustre.  It  is  the  royal  splendour  of  all  the  oth- 
 er attributes  of  God.  Suppose  -  him  to  be  possessed  of  all  pos- 
 sible perfections,  and  yet  to  act  necessarily  in  the  display  of  these  ; 
 it  would  greatly  derogate  from  their  glory.  We  could  not,  in- 
 deed, acknowledge  him  as  the  Supreme  Being.  By  this,  more 
 than  by  any  of  his  moral  perfections,  he  is  distinguished  from 
 every  creature,  even  the  most  exalted.  To  "  do  his  pleasure," 
 is  the  highest  honour  to  which  any  creature  is  advanced. 6  But 
 the  Almighty  displays  his  self-existence   and  independence,  by 
 
 a  1  Kings  xxl  7.  b  Fsal<  ciii.  21. 
 
102  ON   DIVINE  SOVEREIGNTY. 
 
 Still  doing  what  pleases  himself.  When  therefore  the  Church 
 testifies  her  assurance,  "  that  the  Lord  is  great,  and  that  our 
 "  Lord  is  above  all  gods  ;"  this  is  the  e\idcnce  that  she  immedi- 
 ately produces,  He  "  hath  done  whatsoever  he  pleased. "c 
 
 I.  The  work  of  Creation^  in  various  respects,  unfolds  this  attri- 
 bute. He,  who  is  Being  itself,  was  under  no  necessity  of  nature 
 to  communicate  being  to  any  other.  He  is  equally  independent 
 of  all  creatures  for  his  blessedness,  as  for  his  being.  The  pos- 
 session of  thousands  of  worlds  cannot  in  the  least  enrich  him. 
 The  praises  of  myriads  of  men  or  angels  can  make  no  addition  to 
 his  felicity.  Why,  then,  did  he  create  the  universe  ?  Just  be- 
 cause he  pleased.  The  sovereignty  of  his  pleasure,  as  displayed 
 in  the  work  of  creation,  is  inseparably  connected  with  the  work  it- 
 self, as  an  equally  cogent  reason  for  the  highest  praise.  "  Thoti 
 "  art  worthy,  O  Lord,  to  receive  glory  and  honour,  and  power  : 
 «  for  thou  hast  created  all  things,  and/or  thy  fileasurt  they  are, 
 and  were  created.'W  He  did  not  create,  without  an  end  worthy 
 of  himself.  He  proposed  the  manifestation  of  his  infinite  wis- 
 dom , power  and  goodness.  On  the  supposition  of  his  engaging  in 
 this  work,  he  could  have  no  other  end  in  view.  But  still  his  cre- 
 ating, with  this  very  design,  was  the  result  of  a  sovereign  act  of 
 his  will.  For  he  did  not  stand  in  need  of  any  external  manifest- 
 ation of  his  perfections  ;  his  blessedness  consisting  in  the  eter- 
 nal contemplation  of  these,  in  his  own  infinite  mind. 
 
 Is  it  inquired,  why  God  did  not  begin  to  create,  till  within  less 
 than  six  thousand  years  back  from  the  present  time,  when  it  was 
 in  his  power  to  have  given  a  far  earlier  display  of  his  perfec- 
 tions ?  Or  why,  when  he  had  existed  from  eternity  alone,  he  in 
 time  gave  being  to  creatures  formed  for  fellowship  with  him  ?  It 
 may  indeed  be  said,  that  no  finite  nature  can  exist  from  eternity  ; 
 and  that,  although  the  most  remote  period,  which  the  mind  of 
 man  can  conceive,  had  been  fixed  on  by  God  as  the  date  of  crea- 
 tion, it  would  not  have  approached  nearer  to  eternity  than  did  the 
 actual  era  of  creation.  But  still  the  principal  solution  is,  that  this 
 was  the  divine  pleasure. 
 
 Is  it  asked,  Why  did  he  extend  or  confine  his  works  to  six 
 days  ?  Why  hath  he  formed  such  a  certain  number  of  creatures, 
 and  neither  more  nor  fewer  ?  Why  hath  he  given  being  to  ma- 
 ny, for  which  we  can  discern  no  use  ?  to  many,  the  existence  of 
 which  has  most  probably  never  been  learned,  that  are  hid  in  the 
 abysses  of  the  sea,  and  therefore  cannot  be  the  means  of  display- 
 ing his  perfections  ?  To  these  questions,  and  to  others  innumera- 
 ble which  might  be  proposed,  we  must  still  gi\e  the  same  answer, 
 "  The  Lord  hath  done  whatsoever  he  pleased, — in  the  seas,  and 
 "  in  all  deep  places," 
 
 Man  and  beast,  as  to  the  bodily  part,  acknowledge  the  same 
 c  Psal.  cxxxv.  5,  6.  d  Rev.  iv.  11, 
 
ON  DIVINE  SOVEREIGNTY.  103 
 
 humble  origin.  "  God  said,  Let  the  earth  bring  forth  the  living 
 "  creature  after  his  kind,  cattle  and  creeping  thing,  and  beast  of  the 
 "  earth  after  his  kind. — And  the  Lord  God  formed  man  of  the  dust 
 *'  of  the  ground."<?  That  same  dust  of  which  God  formed  man, 
 and  which  he  animated  with  a  rational  and  immortal  spirit,  con- 
 formed to  his  own  image,  might,  with  equal  propriety,  had  he  so 
 pleased,  gone  to  the  the  formation  of  the  vilest  reptile  that  crawls 
 on  the  earth  ;  and  the  dust  of  which  that  reptile  is  composed, 
 might  have  constituted  the  corporeal  part  of  man.  But  in  this 
 respect  the  Almighty  Potter  hath  manifested  his  "  power  over 
 "  the  clay,  of  the  same  lump  to  make  one  vessel  unto  honour,  and 
 "  another  unto  dishonour.'y  And  shall  we  dare  to  assign  limits 
 to  his  sovereignty  ?  Shall  we  say  to  this  glorious  agent,  "  Hither- 
 "  to  shalt  thou  come,  and  no  further  I"  Shall  we  admit  his  sove- 
 reignty in  the  old  creation,  and  refuse  it  in  the  new  ?  Shall  we  ac- 
 knowledge his  right  to  do  with  that,  which  was  negatively  inno- 
 cent, as  he  pleased  ;  and  deny  him  the  same  right  as  to  that 
 Avhich  had  actually  offended  him  ?  When  the  whole  lump  of  our 
 nature  is  corrupted  by  sin,  shall  we  presume  to  say  to  him  ;  "  Thou 
 *'  mayest  not  do  according  to  thy  pleasure  ;  but  must  be  deter- 
 "  mined  by  the  will  of  the  clay  ?"  Shall  we  not  I'ather  adopt  the 
 acknowledgment  of  the  Church  ?  "  Now,  O  Lord,  thou  art  our 
 *'  father  :  we  are  the  clay,  and  thou  our  Potter,  and  we  all  are 
 *'  the  work  of  thy  hand."^*  If  we  refuse  this  submission,  we  may- 
 be assured  that  he  shall  '^  dash  us  in  pieces  as  a  potter's  vessel.'* 
 For  wo  "  unto  him  that  striveth  with  his  Maker  ;  let  the  potsherd 
 *'  strive  with  the  potsherds  of  the  earth  :  shall  the  clay  say  to  him 
 *'  that  fashioneth  it,  What  makest  thou  ?  or  thy  work.  He  hath  no 
 *'  hands  I  Wo  unto  him  that  saith  unto  his  father,  What  begettest 
 •'  thou?  or  to  the  woman.  What  hast  thou  brought  forth  ?"//  Would 
 such  questions,  if  addressed  to  our  earthly  parents,  argue  the 
 most  daring  impiety  ?  What  terms  shall  we  find  for  expressing 
 their  wickedness,  when  directed  to  the  Almighty  Parent  himself  ? 
 Of  what  account  is  the  clay  to  the  potter  ?  If  "  the  vessel,  that 
 "  he  made  of  it,  be  marred  in  his  hand,  he  makes  it  again  an- 
 *'  other  vessel,  as  seema  good  to  the  potter  to  make  it."  Thus 
 doth  the  Loud  address  us  ;  "  O  house  of  Israel,  cannot  I  do 
 "  with  you  as  this  potter  ?  Behold,  as  the  clay  is  in  the  potter's 
 *'  hand,  so  are  ye  in  mine  hand,  O  house  of  Israel."i  Man  is  a 
 very  important  being  in  his  own  eye.  But  doth  this  increase  his 
 consequence  with  his  Maker  ?  On  the  contrary,  "  all  the  inhabi- 
 "  tants  of  the  earth  are  reputed  as  nothing."Ar  "  Behold,  the  na- 
 <'  tions  are  as  a  drop  of  a  bucket,  and  are  counted  as  the  small 
 "  dust  of  the  balance  :  behold,  he  taketh  wp  the  isles  as  a  very 
 "  little  thing — ^A!l  nations  before  him  are  as  nothing,  and  they 
 *'  are  counted  to  him  less  than  nothing,  and  vanity."^ 
 
 e  Gen.  i.  24  ;  ii.  7.  /  Rom.  ix.  21.  g  Isa.  Ixiv.  8. 
 
 h  Chap  xlv.  9,  la  »  Jer.  xviii.  4—6.  k  Dan.  iv.  25. 
 
 i  Isa.  xl.  15—17. 
 
104  ON   DIVINE   SOVEREIGNTY. 
 
 2.  This  perfection  is  yery  apparent  in  the  whole  management 
 of  the  world  of  nature.  Often  indeed  does  God  employ  the  ele- 
 ments as  the  instruments  of  his  justice.  But  in  his  ordinary  ad- 
 ministration, they  are  to  be  viewed  as  the  monitors  of  his  sove- 
 reignty. "  Fire,  hail,  snow,  vapour,  stormy  wind,  fulfil  his 
 "  word."m  He  not  only,  for  judgment,  "  causelh  it  to  rain  on 
 *'  one  city,  and  not  on  another ;"«  but,  because  it  is  his  pleasure, 
 he  causeth  *'  it  to  rain  on  the  earth  where  no  man  is,  on  the  wil- 
 "  derness  wherein  there  is  no  man."o  "  He  sendeth  forth  his 
 "  commandment  upon  earth  ;  his  word  runneth  very  swiftly. 
 "  He  giveth  snow  like  wool ;  he  scattereth  the  hoar-frost  like 
 "  ashes.  He  casteth  forth  his  ice  like  morsels  ;  who  can  stand 
 *'  before  his  cold  ?  He  sendeth  out  his  word,  and  melteth  them  ; 
 "  he  causeth  his  wind  to  blow,  and  the  waters  flow."  All  these 
 are  effects  of  his  sovereignty  in  the  natural  kingdom  ;  and  his 
 conduct  in  the  world  of  grace  is  strictly  analogous.  For  it  im- 
 mediately follows  ;  "  He  sheweth  his  word  unto  Jacob,  his  stat- 
 *'  utes  and  his  judgments  unto  Israel.  He  hath  not  dealt  so  with 
 "  any  nation  :  and  as  for  his  judgments  they  have  not  known 
 «  them.'Vi 
 
 3.  God  hath  displayed  his  sovereignty  in  consecrating  the 
 seventh  part  of  our  time  to  his  service.  The  worship  of  rational 
 creatures  is  founded  on  the  nature  of  God.  But  the  limitation  of 
 the  time,  to  be  devoted  to  his  ser\ice.  depends  upon  his  will. 
 He  might  have  restricted  the  labour  of  man  to  five  days,  or  ex- 
 tended it  to  seven.  He  might  have  claimed  six  parts  of  our  time 
 and  allowed  us  only  the  seventh  to  ourselves.  In  this  case,  we 
 could  have  had  no  right  to  complain  ;  for  he  would  have  ordered 
 matters  so,  that,  what  part  of  our  time  soever  was  devoted  to 
 work,  would  have  been  sufficient  for  our  sustenance.  The  rea- 
 son assigned  for  the  consecration  of  a  seventh  portion  of  our  time, 
 is  God's  working  six  days,  and  resting  on  the  seventh. <7  But 
 this  is  only  to  be  viewed  as  the  immediate  reason.  As  his  work- 
 ing exactly  six  days  depended  on  his  sovereign  pleasure  ;  to  the 
 same  source  must  the  sanctification  of  a  seventh  part  of  our  time 
 be  ultimately  traced.  For  he  previously  determined,  in  the  im- 
 mutable counsel  of  his  will,  to  work  only  six  days,  to  rest  on  the 
 seventh,  and  therefore  to  appropriate  this  portion  of  time  to  his 
 worship. 
 
 4.  God  hath  signally  displayed  hi%  sovereignty  in  permitting 
 the  entrance  of  sin.  It  would  be  every  way  unworthy  of  God,  to 
 suppose  that  he  coul(i  not  have  prevented  this.  He,  who  formed 
 intelligent  creatures  after  his  own  image,  could  as  easily  have  se- 
 cured them  in  the  possession  of  this  state  of  integrity,  without  a 
 possibility  of  falling.  Had  he  pleased,  sin  would  have  been  un- 
 known both  to  angels  and  to  men.     We  may  be  assured,  there- 
 
 m  Psal,  cxlviii  8.  n  Amos  iv.  7.  o  Jobxxxviii.  26. 
 
 ii  Psal.  cxlvii.  15 — 20.      q  Gen.  iL  2,  3. 
 
ON  DIVINE   SOVEREIGNTY.  105 
 
 fore,  that  he  had  a  proper  end  in  view  in  determining  the  per- 
 mission of  this  greatest  of  evils.  Reason  itself  teaches  us,  that 
 whatever  is  permitted  by  the  moral  Governor  of  the  world  must 
 be  for  the  best.  Scripture  conSrms  its  voice,  by  informing  us 
 that  God  maketh  "  the  very  wrath  of  man  to  praise  him."  We 
 may  therefore  rest  satisfied,  that,  in  his  infinite  wisdom,  he  saw  that 
 he  could  bring  greater  glory  to  himself  even  by  means  of  sin,  than 
 if  it  had  never  been  permitted.  He  knew  that  there  would  be  an 
 opportunity  for  the  display  of  perfections,  which  otherwise,  al- 
 though revealed,  could  never  have  been  exercised  ; — for  the  dis- 
 play of  justice  in  the  punishment  of  sin,  or  of  mercy  in  the  par- 
 don of  it,  or  of  both  with  respect  to  different  objects.  But  his 
 knowledge  of  the  possibility  of  this,  laid  him  under  no  necessity 
 as  to  the  event.  Was  it  an  act  of  his  sovereign  will  to  manifest 
 his  perfections  at  all  ?  It  was  no  less  a  sovereign  act  to  determine 
 that  they  should  be  displayed  in  this  particular  way,  as  the  conse- 
 quence of  the  entrance  of  sin.  Had  he  seen  meet  to  restrict  him- 
 self to  that  display  of  his  perfections  which  was  consistent  with  a 
 state  of  universal  innocency,  no  one  could  have  had  a  right  to  find 
 fault.  Although  millions  of  intelligent  creatures  fuffer,  in  conse- 
 quence of  his  permitting  the  entrance  of  sin,  no  one  may  dare  to 
 complain.  For,  "  who  hath  enjoined  him  his  way  ?  or  who  can 
 "  say,  Thou  hast  wrought  iniquity."?' 
 
 Again,  the  measure  of  this  evil  is  entirely  the  result  of  his 
 sovereign  pleasure.  He  might  have  suffered  sin  to  enter  among 
 angels,  and  prevented  its  introduction  into  our  lower  world.  Op 
 he  might  have  permitted  this  rebellion  on  his  footstool,  and  pre- 
 vented the  possibility  of  its  raising  its  head  around  his  throne. 
 It  might  have  been  so  ordered,  that  only  a  part  of  the  human  race 
 should  have  been  involved  in  rebellion  ;  while  the  integrity  of 
 others  might  have  been  secured,  like  that  of  holy  angels.  Nay, 
 he  might  have  suffered  the  evil  to  extend  as  far  in  heaven  as  it 
 hath  done  on  earth,  and  given  it  that  restraint  on  earth  which  it 
 hath  had  in  heaven.  '  Various  conjectures  may  be  offered  as  to 
 the  reasons  of  the  divine  conduct  in  these  respects  ;  and  various 
 reflections  may  be  made,  illustrating  its  infinite  propriety.  But  all 
 these  things  must  be  ultimately  resolved  into  the  pleasure  of  Him 
 who  "  worketh  all  things   after   the   counsel  of  his  own  will."* 
 
 We  may  add,  that  one  great  end  for  which  God  hath  permit- 
 led  the  entrance  of  this  greatest  of  evils,  is  deeply  to  impress  ra- 
 tional creatures  with  a  sense  of  this  adorable  perfection.  It 
 jnight  have  been  manifested  in  a  variety  of  instances,  although 
 sin  had  never  entered.  It  was,  as  has  been  seen,  actually  man- 
 ifested before  the  entrance  of  sin.  But,  had  not  the  eternal  inter- 
 ests of  intelligent  creatures  immediately  depended  on  the  exer- 
 cise of  this  perfection,  it  could  never  have  appeared  with  such 
 glory  and  majesty. 
 
 r  Job  xxxvi.  23.  s  Eph.  i.  11. 
 
 Vol.  II.  O 
 
106  ON  DIVINE   SOVEREI&NTV. 
 
 5.  The  sovereignty  of  God  eminently  appears  in  RU.^fiending 
 the  whole  happiness  of  manking  on  t!ie  conduct  of  one  person. 
 This  perfection,  indeed,  is  not  the  only  one  that  may  he  traced  in 
 the  federal  character  given  to  our  common  parent.  If  we  take  a 
 just  view  of  it,  we  shall  perceive  a  striking  display  of  divine  grace. 
 The  carnal  heart,  which  still  reflects  on  the  ways  of  God,  may  be 
 apt  to  accuse  his  justice,  and  to  insinuate,  that  matters  had  been 
 set  on  a  better  footing  for  the  human  race,  if  tlie  happiness  or 
 misery  of  every  individual  had  depended  on  his  own  conduct  ; 
 that,  in  this  case,  although  many,  "  like  Adam,"  might"  have  Irans- 
 "  gressed  the  covenant,"  it  is  improbable  that  all  would  have  done 
 so  ;  that,  at  any  rate,  the  fall,  and  the  conseqaent  misery  of  some, 
 would  have  deterred  others  from  following  their  example.  But 
 every  one  knows,  that  there  is  no  tie  which  more  powerfully  re- 
 strains man  than  a  regard  to  his  offspring  ;  that  this  will  influence, 
 ■when  every  other  consideration  is  ineffeciuaL  And  surely,  there 
 never  was  a  parent  who  felt  the  force  of  this  obligation  so  power- 
 fully as  Adam.  He  felt  it  in  all  its  sinless  purity,  and  in  all  its  pos- 
 sible extent.  W\%  individvial  interest  was  not  merely  at  stake. 
 He  saw  countless  millions  of  his  posterity  looking  up  to  him  as 
 the  trustee  of  their  happiness,  or  as  the  cause  of  their  misery, 
 not  for  time  only,  but  for  eternity.  He  knew  that  every  one  of 
 these,  in  their  successive  generations,  would  either  rise  up  and 
 call  him  blessed,  or  accuse  hixn  as  the  murderer  of  his  offspring. 
 
 But  although  we  have  abundant  reason  to  admire  the  grace  of 
 God  in  this  transact!oi>,  it  also  bears  a  striking  impress  of  sove- 
 reignty. It  flowed  from  the  nature  of  God,  that,  when  he  for- 
 5ned  a  rational  creature,  he  should  give  him  a  law.  But  his  en- 
 tering into  covenant  with  man  was  the  result  of  his  pleaijure.  He 
 might  have  made  a  covenant  with  Adam,  without  the  idea  of  re- 
 presentation ;  or  he  might  have  extended  it  to  all.  so  that  the  con- 
 dition should  have  respected  every  one  in  ^n  individual  capacity. 
 He  doth  net  ask  the  consent  of  all  whom  this  covenant  concerns. 
 As  the  Lord  of  all,  he  subjects  them  to  it  in  their  common  parent. 
 He  doth  not  even  require  the  formal  consent  of  the  common  re- 
 presentative. As  a  sovereign,  lie  promulgates  the  covenant  in 
 the  form  of  a  conimand  :  "  The  Lord  (Siod  commaiidcd  ihc  man."« 
 He  denies  liberty  to  his  creature  to  dispute  his  authority.  He 
 knew  that  an  innocent  creature  could  not  do  so.  The  time,  limit- 
 ed for  probation,  depended  also  entirely  on  his  will.  He  might 
 either  make  this  known  to  Adam,  or  conceal  it  from  him,  as  he 
 pleased. 
 
 6.  He  signally  displayed  his  sovereignty  in  immediately  sus- 
 pending the  happiness  of  man  on  obedience  to  a  fiositive  precept. 
 "  The  Lord  God  commanded  the  man,  saying,  Of  every  tree  of 
 "  the  garden  thou  mayest  freely  eat  ;  but  of  the  tree  of  the  knowl- 
 "  edge  of  good  and  evil,  thou  shalt  not  eat  of  it  j  for  in  the  day 
 
 t  Gen.  ii.  10. 
 
ON  DIVINE   SOVEREIGNTY.  107 
 
 «  that  thou  eatest  thereof,  thou  shalt  surely  <\ie."u  Had  man 
 transgressed  any  precept  of  the  moral  lavv,  his  fall  would  have 
 been  no  less  certain.  But  why  make  a  regard  to  this  positive 
 injun.ction  the  turning  hinge  of  his  obedience  ?  Why  not  rather 
 rest  it  on  a  moral  precept,  the  reasonableness  of  which  would 
 have  been  more  evident  to  man,  as  flowing  from  the  nature  of  his 
 Creator  ;  while  the  idea  of  disobedience  roight  have  affected  his 
 mind  with  greater  horror  ?  Here  God  manifested  his  absolute 
 authority.  Had  he  fixed  on  a  moral,  rather  than  on  a  positive 
 precept,  the  reasonableness  of  the  thing  itself  might  have  seem- 
 ed to  be  the  origin  of  the  obligation.  But  God  would  teach  his 
 creature,  that  /its  will  was  the  formal  reason  of  obedience  ;  and 
 that  man  was  equally  bound  to  obey,  where  he  saw  no  abstract 
 reason  for  the  duty,  as  where  he  did.  Whence  wc  may  observe 
 by  the  way,  that  moral  obligation  is  not  founded  on  what  some 
 call  "  the  fitness  of  things,"  but  on  the  will  of  the  Supreme  Law- 
 giver ;  and  that  this  can  be  known  to  us  only  in  consequence  of 
 his  being  pleased  to  reveal  it.  God  makes  man  lord  of  the  lower 
 creation.  But  he  must  know,  that  his  dominion  is  limited,  and 
 that  absolute  sovereignty  is  the  prerogative  of  his  Maker  alone. 
 He  gives  him  power  over  all  things  in  this  world,  but  one.  A 
 single  tree  shows  the  limitation  of  his  authority.  The  more  pal- 
 try the  object,  the  more  striking  the  display  of  divine  dominion. 
 This  is  a  tree,  not  without  Eden,  or  in  an  obscure  corner  of  it, 
 but  "  in  the  midst  of  the  garden."  It  must  be  still  in  his  eye, 
 or  in  his  way,  while  he  is  engaged  about  his  work  ;  that  it  may 
 still  remind  him  of  the  sovereignty  of  God,  and  of  his  own  de- 
 pendence. The  authority  of  the  Lawgiver  must  be  no  less  the 
 reason  of  his  faith,  than  of  his  obedience.  Nothing  in  the  ap- 
 pearance of  the  tree  could  indicate  that  fatal  tendency  ascribed  to 
 it  ;  but  every  thing  quite  the  contrary.  For  "  it  was  good  for 
 "  food,  and  pleasant  to  the  eyes."-u  Yet  man  is  bound  to  believe 
 that  the  taste  of  this  tree  is  mortal,  because  God  hath  said  it. 
 He  must  rather  discredit  the  evidence  of  his  own  senses,  than 
 that  of  God.  His  understanding  must  refuse  to  hear  their  testi- 
 mony, however  plausible,  in  contradiction  to  the  divine. 
 
 7.  The  divine  conduct  with  respect  to  angels  contains  a  strik- 
 ing display  of  sovereignty.  God,  in  his  eternal  purpose,  chose 
 some  angels,  and  rejected  others.  We  accordingly  read  of  elect 
 angels.  Thus  Paul  addresses  Timothy  ;  "  I  charge  thee  before 
 "  God,  and  the  Lord  Jesus  Christ,  and  the  elect  angels. "w  On 
 them  he  determined  to  confer  an  eternity  of  holiness  and  felicity  ; 
 while  he  decreed  to  permit  the  fall  of  myriads  of  others,  and  to 
 leave  them  in  their  state  of  guilt  and  misery.  These,  whom  he 
 suffered  to  fall,  and  whom  he  cast  off  for  ever,  were  by  nature  as 
 pure  and  perfect  as  those  who  ''  kept  their  first  estate."  Hence 
 it  is  evident,  that  they  were  chosen,  not  because  of  any  superior 
 excellency,  but  merely  from  distinguishing  love.     Their  siand- 
 
 iv  Gen.  ii,  16, 17.  v  Chap,  iii,  6.  w  1  Tim.  v.  21. 
 
108  ON   DIVINE   SOVEREIGNTY. 
 
 jng,  while  others  fell,  must  be  ultimately  resolved  into  the  pur- 
 pose of  God,  pre-ordaining  that  they  should  stand.  For  nothing 
 takes  place  in  time,  but  in  consequence  of  an  unalterable  decree 
 from  elemity. 
 
 It  pleased  God  to  display  the  sovereignty  of  his  will,  not  mere- 
 ly with  respect  to  his  creatures  as  fallen,  but  with  respect  to  them 
 as  innocent.  He  willed  to  show,  not  only  that,  as  transgressors, 
 they  could  not  make  themselves  to  differ  ;  but  that,  as  sinless 
 creatures,  their  standing  primarily  depended  on  an  act  of  his 
 soverei;j;n  pleasure.  We  are  bound,  indeed,  to  believe,  that  both 
 those  angels  who  apostatized,  and  man,  had  abstractedly  a  suf- 
 ficiency of  grace  for  obedience,  if  they  inclined  to  exercise  it. 
 But  they  could  not  continue  in  the  proper  exercise  of  their  free- 
 dom of  will,  unless  God  willed  that  they  should  do  so.  For  '^  in 
 ^'  him  we  are  moved. "or  As  the  creature  cannot  resist  the  divine 
 will,  as  little  can  he  effectually  will  any  thing,  unless  it  be  the 
 pleasure  of  God  that  the  event  shall  certainly  take  place. 
 
 It  therefore  appears,  that  God  absolutely  decreed  the  permis- 
 sion of  sin,  in  order  to  illustrate  the  glory  of  his  own  sovereignty 
 and  independence,  as  contrasted  with  the  mere  dependence  of 
 his  most  exalted  creatures  ;  to  shew  that,  in  their  most  perfect 
 state,  they  are  indebted  to  him,  not  only  for  their  faculties,  but 
 for  the  proper  exercise  of  them  in  every  instance  ;  and  that  even 
 ■when  they  have  happiness  in  their  own  hands,  they  cannot  keep 
 it,  except  the  Supreme  Lord  efficaciously  will  that  this  shall  be 
 the  case.  He  suffered  his  most  holy  creatures  to  manifest  their 
 comparative  imperfection,  for  the  illustration  of  his  own  absolute 
 and  immutable  perfection.  "  Behold,  he  put  no  trust  in  his  ser- 
 ♦'  vants,  and  liis  angels  he  charged  with  folly."?/  Thus  he  makes 
 it  evident  Hat  the  greatest  glory  of  the  creature  consists,  not  in 
 Lis  will  being  independent  of  God's  but  in  its  being  so  determin- 
 ed and  influenced  by  Jiis,  that  the  creature  cannot  possibly  choose 
 what  is  evil.  For  surely,  an  elect  angel,  who  cannot  sin,  is  in  a 
 state  of  higher  perfection  than  one,  who,  although  free  from  sin, 
 might  be  a  devil  the  next  moment.  The  creature  is  never  so 
 like  his  Maker,  as  when,  by  a  sovereign  act  of  the  divine  will, 
 h(  IS  unalterably  determined  to  good.  That  freedom  of  will 
 which  Adam  had,  and  which  many  of  his  fallen  race  lay  claim  to, 
 although  it  may  seem  more  remote  from  dependence,  is  nearer 
 to  sin.  It  has  the  semblance  of  a  greater  conformity  to  the  sove- 
 reignty of  God.  But  it  has  nothing  more.  For  the  absolute 
 sovereignly  of  his  will  is  inseparably  connected  with  the  immu- 
 tability of  his  nature.  While  he  does  whatsoever  he  wills,  he 
 cannot  will  to  do  what  is  inconsistent  with  his  infinite  holiness. 
 
 We  may  observe,  by  the  way,  the  absurdity  of  the  doctrine  of 
 those  who  assert,  that  God  has  given  to  all,  who  hear  the  gospe?, 
 
 X  Acts  xvii,  2S,  y  Job  iv.  18. 
 
ON  DIVINE  SOVEREIGNTY.  109 
 
 a  sufficiency  of  grace  to  believe  and  repent,  if  they  will.  For  if 
 God  does  not  effectually  will  that  they  shall  believe  and  repent, 
 all  this  pretended  sufficiency  of  grace  must  be  to  no  purpose.  It 
 is  also  evident  that  the  state  of  every  believer  in  Christ  is  more 
 secure  than  was  that  of  the  first  Adam.  For  the  will  of  the 
 Christian,  by  the  unaUerable  purpose  and  almighty  power  of 
 God,  is  unchangeably,  although  in  this  life  imperfectly,  deter- 
 mined to  good  ;  whereas  that  of  our  common  representative,  al- 
 though perfect,  was  mutable. 
 
 The  same  sovereignty  appears,  when  we  consider  the  ivay  in 
 ■which  they  are  brought  to  confirmation  in  their  state  of  blessed- 
 ness. Had  God  pleased,  he  might  have  permitted  their  aposta- 
 cy,  as  well  as  that  of  the  other  "  sons  of  God."  Such  was  his 
 conduct  towards  all  the  "  vessels  of  mercy"  among  the  human 
 race.  Their  fall  must  be  preparatory  to  a  more  glorious  rising. 
 But  while  he  glorifies  his  sovereignty,  he  will  do  it  in  a  variety  of 
 ways,  whether  mercy  or  justice  be  the  end.  While  he  is  pleas- 
 ed to  save  some  lost  sinners  of  mankind,  he  chooses  rather  to 
 preserve  a  part  of  the  angelic  family  from  being  lost. 
 
 But  perhaps  the  sovereignty  of  God  most  signally  appears  in 
 the  rejection  of  all  the  fallen  angels.  "  God  spared  not  the  an- 
 *'  gels  that  sinned,  but  cast  them  down  to  hell,  and  delivered 
 «  them  into  chains  of  darkness,  to  be  reserved  unto  judgment."^ 
 «  The  angels  which  kept  not  their  first  estate,  but  left  their  own 
 «  habitation,  he  hath  reserved  in  everlasting  chains,  under  dark- 
 «  ness,  unto  the  judgment  of  the  great  day."a  Here  the  display 
 of  sovereignty  appears  more  striking,  if  we  contrast  with  this 
 his  conduct  towards  many  of  the  human  race.  They  have  be- 
 come partners  v?ith  devils  in  their  guilt  and  condemnation  ;  yet 
 they  are  objects  of  mercy.  Although  in  the  scale  of  being,  the 
 human  nature  is  far  inferior  to  the  angelic  ;  men  are  "  redeemed 
 *'  from  the  lowest  hell,"  while  this  is  the  portion  of  all  the  fallen 
 angels.  These  morning-stars  are  covered  with  everlasting  dark- 
 ness, and  worms  of  the  dust  are  exalted  in  their  stead.  No  Sa- 
 viour is  provided  for  a  superior  nature  ;  yet  the  eternal  Word 
 becomes  flesh.  "  For  verily  he  took  not  upon  him  the  nature  of 
 "  angels,  but  the  seed  of  Abraham. "6  Angels  are  eternally- 
 punished  for  one  transgression.  Men,  whose  iniquities  are  more 
 than  the  hairs  upon  their  heads,  are  pardoned.  Mercy  is  not 
 once  exhibited  to  one  angel  that  fell ;  while  those  sinners  of  the 
 human  family,  who  have  a  thousand  times  rejected  this  gracious 
 exhibition,  are  eventually  "  brands  plucked  out  of  the  fire." 
 
 The  ingenuity  of  man  has  devised  various  reasons  for  the  di- 
 vine conduct  in  this  respect.  It  has  been  supposed,  that  God 
 might  choose  rather  to  save  fallen  man  than  fallen  angels, because 
 the  latter  sinned  without   any  temptation  ;    whereas   man  was 
 
 2  2  Pet.  ii.  4.  c  Jude  6.  d  Heb.  ii.  IC. 
 
110  ON  DIVINE  sovereignty: 
 
 caught  in  the  snare  of  the  devil.  It  has  been  said,  that  there  ^vas 
 not  the  same  reason  for  the  recovery  of  any  of  the  angelic  family, 
 because  the  apostacy  did  not  extend  to  them  all.  Various  con- 
 jectures of  a  similar  kind  have  been  made.  But  we  can  give  no 
 other  reason  for  God's  passing  by  all  fallen  angels,  while  he  fixed 
 his  love  on  some  of  our  rebellious  race,  than  that  which  we 
 have  in  the  language  of  Nebuchadnezzar  :  "  He  doth  according 
 *'  to  his  will  in  the  army  of  heaven. "c  Legions  of  this  army  re- 
 belled against  their  Lord.  Had  he  pleased,  he  could  have  delivered 
 them  from  their  guilt,  and  restored  them  to  obedience.  But  it 
 was  Ms  luill  that  they  should  eternally  reap  the  fruits  of  their  dis- 
 obedience. 
 
 If  "  he  doth  according  to  his  will  in  the  army  of  heaven,"  who 
 can  deny  his  right  to  do  so — "  among  the  inhabitants  of  this 
 "earth  ?"  If  God  might  choose  some  angels,  and  reject  others,  may 
 he  not  act  the  same  part  with  respect  to  men  ?  If  there  was  no 
 injustice  or  partiality  in  his  conduct  towards  these  "  sons  ot 
 "  God  ;"  can  his  conduct  be  unjust  or  partial  in  making  a  sovereign 
 distinction  among  the  sons  of  Adam  ?  If  the  one  was  not  incon- 
 sistent with  his  infinite  goodness,  how  can  such  inconsistency 
 appear  with  respect  to  the  other  ?  Let  fallen  angels  complain, 
 if  any  of  them  can  presuvne  so  far  ;  because  they  are  all  left 
 to  perish,  while  many  of  the  human  race  are  saved.— 
 '•  But  who  art  thou,  O  man,  who  repliest  against  God  ?" 
 Might  he  not  with  equal  justice  have  condemned  the  whole  of 
 this  race,  as  all  the  apostate  angels  ?  If  he  is  pleased  to  save  any, 
 although  mercy  be  not  extended  to  all,  what  right  hast  thou  to  ar- 
 raign his  conduct  I  May  he  not  do  with  his  own  as  he  pleaseth  ?  If 
 thou  wilt  oppose  divine  sovereignty,  do  it  consistently.  Before 
 thou  deniest  the  doctrine  of  a  sovereign  choice  among  men,  tell 
 thy  Maker  to  his  face  that  he  acted  unjustly  in  passing  by  all  the 
 fallen  angels.  But,  arrogant  creature,  thou  art  silent  on  this 
 head.  Even  fallen  angels  must  be  astonished  at  thy  blind  parti- 
 ality, and  clearly  perceive  that  thou  judgest  of  equity  according 
 to  the  relation  it  bears  to  thy  own  interest.  Or  shall  I  rather 
 say,  that  they  rejoice  in  their  success  in  blinding  thy  mind  on 
 this  subject  ;  as  constituting  an  eminent  part  of  their  I'evenge 
 against  the  sovereign  Disposer  of  all,  for  the  awful  display  of  his 
 sovereignty  at  their  expense  ?  Is  it  thus  they  attempt  to  rob 
 God  of  the  glory,  and  man  of  the  blessed  fruits,  of  that  attribute 
 from  which  they  derive  no  benefit  themselves  ?  And  is  this  all 
 thy  return  of  gratitude  to  God,  for  the  inefiable  advantage  that  ac- 
 crues to  thy  fallen  nature  from  the  exercise  of  this  adorable  per- 
 fection ?  Dost  thou  "  thus  requite  the  Lord,  O  foolish  and  un- 
 «  wise  V 
 
 I  shall  only  further  add  on  this  article,  that  the  sovereignty  of 
 God  eminently  appears  in  exalting  fallen  man  to    t^reatcr  honour 
 
 c  Dan.  iv.  35. 
 
ON  DIVINE  SOVEREIGNTY.  Ill 
 
 than  that  enjoyed  by  angels  who  never  fell.  I  speak  not  of  the 
 honour  to  which  our  nature  is  advanced  in  the  person  of  the  Medi- 
 ator. How  great  is  that  of  the  younger  brethren  1  They  are 
 redeemed  by  the  blood  of  Him  who  is  God.  They  are  made  to 
 sit  with  him  upon  his  throne.  The  highest  dignity  to  which 
 holy  angels  are  admitted,  is  that  of  being  servants  to  Christ  as 
 Mediator.  Nay,  "  are  they  not  all  ministering  spirits,  sent  forth 
 *'  to  minister  to  them  who  are  the  heirs  of  salvation  ?"  Did  they 
 imitate  the  language  of  presumptuous  man,  they  would  say  ;  "  It 
 *'  were  honour  enough  for  fallen  worms,  to  minister  to  pure  spir- 
 "  its  who  never  sinned.  Instead  of  this,  however,  by  an  absolute 
 "  determination,  we  are  required  to  minister  to  them.  We  must 
 *'  watch  over  their  bodies  and  waft  their  souls  to  heaven.  They 
 "  sit  on  their  seats,c?  and  our  highest  honour  is  to  stand  before 
 *'  God,e  or  to  fly  through  the  universe  in  his  service.'y  But 
 were  it  possible,  they  could  utter  such  language,  they  would  in- 
 stantly be  hurled  into  hell.  These  intelligent  spirits  must  be 
 fully  persuaded  that  the  distinction  results  from  the  sovereignty 
 of  their  Creator  ;  and  even  this  sovereignty  they  adore.  In  this 
 consists  the  perfection  of  these  "  ministers  of  his,"  that  they  "  do 
 "  his  pleasure."^  And  this  very  perfection  are  we  taught  to  pray 
 for,  as  the  highest  honour  of  our  nature.  Our  Lord  therefore 
 taught  his  disciples  to  say  ;  "  Thy  will  be  done  on  earth  as  it  is 
 "  in  heaven.'Vi 
 
 8.  God  manifested  his  sovereignty,  in  choosing  Israel  as  a  pe- 
 culiar people.  Both  in  the  choice  itself,  and  in  the  circumstan- 
 ces of  it,  may  we  clearly  perceive  the  display  of  this  perfection  > 
 Let  us  attend  to  the  c/ioice  itself.  Is  not  God  the  common  father 
 of  men  ?  Are  not  all  equally  his  offspring  ?  Hath  he  not  "  made 
 *'  of  one  blood  all  nations  to  dwell  on  the  face  of  the  whole  earth  ?" 
 Is  there  any  nation,  however  remote  from  others,  however  bar» 
 barous,  to  which  he  can  say.  Ye  are  not  the  work  of  my 
 hands  ?  Yet  here  we  find  him  selecting  one  nation  from  all 
 the  rest,  to  enjoy  the  honours  and  privileges,  of  a  peculiar  peo- 
 ple. Were  they  to  be  more  especially  under  the  care  of 
 his  providence  ?  Was  he  to  favour  them  with  a  more  fer- 
 tile land,  richer  harvests,  a  more  abundant  increase  ?  Was  he  to 
 give  them  greater  success  against  their  enemies,  or  to  make  them 
 more  distinguished  for  wisdom,  and  proficiency  in  arts  and  scien- 
 ces ?  All  this  had  been  little.  .  He  chose  them  to  the  enjoyment 
 of  the  means  of  salvation,  while  he  excluded  every  other  nation 
 under  heaven  from  this  privilege.  "  He  shewed  his  word  unto 
 *'  Jacob,  his  statutes  and  his  judgnients  unto  Israel.  He  hath  not 
 «  dealt  so  with  any  nation  ;  and  as  for  his  judgments,  they  have 
 *'  not  known  them.**f 
 
 Many,  indeed,  in  order  to  draw  a  veil  over  divine  sovereignly, 
 
 d  Rev.  iv.  4. ;  xi.  16.  e  Luke  i.  19.  /Dan.  ix.  21. 
 
 g  PsaL  ciii.  21,  h  Mat.  vL  10.         i  FsaL  cxivii.  19,  20. 
 
112  ON  DIVINE  SOVEREIGNTY. 
 
 attempt  to  depreciate  this  mercy  ;  as  if  it  were  to  judge  hardly  of 
 God,  to  suppose  that  he  left  all  the  nations,  that  were  destitute  of 
 revelation,  to  perish  for  eternity.  But  the  Israelites  were  assured 
 that  this  was  their  distinguishing  mercy  ;  that  they  were  "  a 
 *'  blessed  people  who  knew  the  joyful  sound  ;"  that  where  there 
 was  "  no  vision,  the  people  would  perish  ;"  and  that  God  would 
 *'  pour  his  fury  on  the  heathen."  It  is  the  harmonious  voice  of 
 Scripture,  that  those  who  are  "  aliens  from  the  commonwealth  of 
 *'  Israel,"  being  "  strangers  to  the  covenants  of  promise,"  have 
 therefore  "  no  hope,"  and  are  "without  God,"  or  "  atheists  in  the 
 ivorld."Ar 
 
 If  this  were  not  the  case,  I  shall  venture  to  say  that  the  Israel- 
 ites, so  far  fr«m  being  more  highly  favoured  than  other  nations, 
 ■were  treated  with  far  greater  severity.  If  God  did  not  display 
 his  sovereignty  in  choosing  them  to  the  enjoyment  of  privileges 
 necessary  to  salvation,  he  undoubtedly  displayed  that  same  per- 
 fection, though  in  a  very  different  way,  in  subjecting  them  to  a  bon- 
 dage from  which  all  other  nations  were  free,  while  they  were  not 
 to  be  any  better  for  it.  For  the  law  was  "  a  yoke,  which,"  an  a- 
 postle  says,  •'  neither  our  fathers  nor  we  were  able  to  bear."^ 
 
 Whence,  then,  could  God  exercise  such  a  power  as  this  ?— 
 Whence  is  it  that  we  have  no  right  to  impeach  his  justice  ?  It  is 
 because,  being  the  Sovereign  Lord,  he  may  "  do  according  to  his 
 *'  will  among  the  inhabitants  of  this  earth." 
 
 Now,  what  God  did  to  the  literal  posterity  of  Jacob,  was  typical 
 of  his  conduct  to  spiritual  Israel.  Did  he  choose  them  to  be 
 externally  holy  im  This  choice  was  figurative  of  the  election  of 
 his  people  "  to  be  holy  and  without  blanne  before  him  in  love  ?" 
 Hence,  as  has  been  formerly  observed,  the  Spirit  of  God  applies 
 to  them  that  very  language,  wliich  is  primarily  used  concerning 
 the  type  :  "  Ye  are  a  chosen  generation,  an  holy  nation,  a  peculiar 
 "  people."«  What  was  originally  extended  to  all  the  descendants 
 of  Jacob,  is  here  restricted  to  those  who  are  "  elect  according  to 
 "  the  foreknowledge  of  God  the  Father,  through  sanctification  of 
 "  the  Spirit  unto  obedience,  and  sprinkling  of  the  blood  of  Jesus 
 "Christ."o 
 
 If  we  attend  to  the  circumstances  of  this  choice,  the  same  char- 
 acter will  appear  to  be  equally  impressed  on  it.  Were  they  en- 
 titled to  this  distinction,  from  any  superior  worth  on  their  part  ? 
 If  this  was  the  case,  they  must  havfe  possessed  this  recommend- 
 ation, in  respect  of  origin,  dignity,  wealth,  extent,  w'isdom  or 
 goodness.  Were  they  better  than  other  nations  as  to  origin  ? 
 Whatever  they  might  themselves  imagine,  they  had  no  pre-emi- 
 nence, according  to  the  estimation  of  God.  Thus  he  addresses 
 them  :  "  Thy  birth,  and  thy  nativity  is  of  the  land  of  Canaan  ; 
 *'  thy  father  was  an  Amorite,  and  thy  mother  an  Hittite."/?  Nay, 
 thus  he  commands  them  to  address  him,  when  appearing  before 
 
 k  Eph.  ii.  12.  /  Acts  xv..lO.  m  Exod.  xix.  6. 
 
 71  1  Pet.  ii.  9.  0  Chap,  i,  2.  p.  E^ek.  xvi.  ?. 
 
ON   DIVINE   SOVEREIGNTY.  113 
 
 him  with  tlieir  oblations  ;  "  A  Syrian  ready  to  perish  was  my 
 *'  Father."(7  In  their  solemn  approaches,  they  must  still  remem- 
 ber the  meanness  of  their  origin,  and  acknowledge  that,  in  this 
 respect,  they  had  no  ground  of  boasting  before  God. 
 
 Could  the  temporal  dignity  of  their  situation,  when  God  sepa- 
 rated them  to  himself,  entitle  them  to  this  distinction  ?  Were  they 
 not  aliens  in  Egypt  ?  For  several  centuries  they  were  strangers 
 in  a  land  that  was  not  theirs.r  Yea,  they  were  slaves.  Had  God 
 regarded  national  dignity,  he  would  undoubtedly  have  preferred 
 the  Egyptians,  who  were  not  only  their  masters,  but  a  very  an- 
 cient people,  and  distinguished  as  a  nation  long  before  the  name 
 of  Israel  was  known. 
 
 They  could  boast  as  Jittle  of  their  riches.  They  had  no  posses- 
 sions of  their  own.  That  Syrian,  their  father,  from  whom  they 
 received  their  name,  "  sojourned  in  Egypt."?  Abraham  had  no 
 higher  character.  Wherever  he  was,  whether  in  Canaan,  or  in 
 Egypt,  he  was  still  a  sojourner.  His  only  estate  was  a  burial-place, 
 as  if  God  meant  to  teach  him,  that  Jie  should  have  no  rest  but  in 
 the  grave.  What  riches  they  had,  when  they  left  Egypt,  were 
 given   them   by   God,   as  the    reward  of  their  past  labours. 
 
 Did  their  extent  as  a  people  recommend  them  to  God  ?  So 
 contemptible  were  they  in  this  respect,  that,  had  he  judged  after 
 the  manner  of  man,  they  would  have  been  the  last  nation  that  he 
 would  have  selected.  Observe  how  Moses  addresses  Israel  on  this 
 head.  "  The  Lokd  did  not  set  his  love  upon  you,  nor  choose  you, 
 "  because  ye  were  more  in  number  than  any  people,  (for  ye  were 
 "  the  fewest  of  all  people). 'V  This  was  to  be  an  article  in  their 
 solemn  confession,  already  referred  to  :  "  Thou  shalt  speak,  and 
 "  say  before  the  Lord  thy  God,  A  Syrian  ready  to  perish  was 
 *'  my  father,  and  he  went  down  into  Egypt,  and  sojourned 
 *'  there  with  a  feto.^u  God  promised  them  all  the  good  which 
 he  afterwards  conferred  when  they  were  despicable  as  to  numbers. 
 He  said,  "  Unto  thee  will  I  give  the  land  of  Canaan,  the  lot  of 
 *'  your  inheritance  :  when  they  were  but  a  few  men  in  number  : 
 "  yea,  very  few,  and  strangers  in  it."Ty 
 
 But  perhaps  their  superior  -wisdom  procured  this  distinguishing 
 honour.  On  the  contrary,  in  respect  of  human  wisdom,  they 
 were  greatly  inferior  to  some  other  nations.  They  were  far  sur- 
 passed by  the  Egyptians.  Their  conduct,  in  a  variety  of  instan- 
 ces, shews  their  deficiency  as  to  divine  wisdom.  Had  they  not 
 been  formerly  enamoured  with  the  brutish  worship  of  Egypt, 
 •would  they  ever  have  thought  of  making  a  calf?  Had  they  not 
 been  extremely  stupid,  would  they  ever  have  thought  of  it,  after 
 hearing  the  voice  of  God  ?  Moses  accuses  them  of  requiting  the 
 Lord,  '•  as  a  foolish  people  and  unwise."     They  receive  the  very 
 
 9  Deut.  xxvi.  5.  7*  Gen.  xv.  13.  «  Deut.  xxvi.  5. 
 
 s  Deut.  vii.  7,  u  Chap,  xxvi.  5.       v  Psal.  cv.  1),  12. 
 
 Vol.  II.  P 
 
il4  ON    Dil'INE   SOVERLIGP^TV. 
 
 same  character  f"rom  God.  "  They  are  a  nation  void  of  counsel, 
 "  neither  is  tliere  any  uiidcrsianding  in  them."w  And  ihey  con- 
 tinued to  deserve  no  better  cliaracter,  in  their  succeeding  genera- 
 tions ;  "  IVIy  people  is  Ibolish, — they  are  sottish  children,  and 
 "  they  have  none  undcrslanding."a- 
 
 If  they  were  so  deficient  as  to  Avisdom  in  divine  things,  it  can- 
 not be  supposd  that  their  superior  goodness  would  atone  for  their 
 other  defects.  This,  indeed,  is  imiTiediately  added  as  the  great 
 evidence  of  their  want  of  true  wisdom  :  "  They  are  wise  to  do 
 "  evil,  but  to  do  good  they  have  no  knowledge.";/  Even  the  sons 
 of  Jacob  were  stained  by  envy,  cruelty  and  perfidy.  Tiiey  hated 
 Joseph  because  tiieir  father  loved  him.  They  first  con- 
 si>ired  against  his  life,  and  afterwards  sold  him  for  a  slave.  Their 
 cruel  and  perfidious  conduct  to  the  Shechemites  made  Jacob  "  to 
 "  stink  among  the  inhabitants  of  the  land,  amongst  the  Canaanites, 
 *'  and  the  Pciizzites  ;"z  the  very  people  whom  God,  because  of 
 their  wickedness,  was  to  drive  out  before  Israel.  We  have  for- 
 merly seen,  that  in  Egypt  they  polluted  theniselves  with  the  idol- 
 atry of  the  inhabitants  of  that  land.  Afterwards,  as  if  a  mere 
 conformity  to  their  idolatrous  neighbours  had  been  too  little,  they 
 did  worse  than  all  the  nations  round  about. a  "  worse  than  the 
 '•  heathen  whom  the  Loud  had  destroyed  before  them. "6 
 
 The  all-wise  God  knew  their  character  when  he  chose  them. 
 None  can  be  so  foolisii  as  to  imagine  that  he  hoped  they  would 
 prove  better  than  they  did,  that  they  would  be  awed  by  his  judg- 
 ments, or  mollified  by  his  mercies.  He  foresaw  the  whole  ex- 
 tent of  their  wickedness.  Thus,  he  expressly  testifies  that  he 
 knew  what  they  were,  and  what  they  would  be.  He  declares  that 
 when  he  fixed  his  love  on  them,  he  discerned  nothing  that  could 
 in  any  respect  or  degree  prove  a  recommendation.  He  illus- 
 trates their  original  situation  by  a  most  striking  allusion  to  a  child 
 exposed  by  its  unnatural  parent,  according  to  a  barbarous  custom 
 that  greatly  prevailed  among  the  heathen.  Instead  of  wealth  or 
 power,  he  saw  nothing  but  nakedness  and  Aveakness  T  Instead  of 
 wisdom  or  moral  beauty,  all  the  ignorance  of  infancy  and  the  gros- 
 sest pollution  !  "  Thou  wast  cast  out  in  the  open  field,  to  the 
 *'  lothing  of' thy  person,  in  the  day  that  thou  wast  born."c  He 
 also  declares  his  certain  foreknowledge  of  their  future  conduct  j 
 *'  I  knew  that  thou  wouldest  deal  very  treacherously,  and  wast 
 "  called  a  transgressor  from  the  womb.'W 
 
 Since  such  was  the  character  of  this  people,  why  did  God 
 thoose  them  ?  The  sovereignty  of  his  own  will  was  the  only  rea- 
 son of  his  choice.  He  looked  for  no  moving  cause  without  him- 
 self. He  took  care  that  they  should  be  particularly  informed  of 
 ibis.     Therefore  Moses,  having  informed  the  Israelites,  that  the 
 
 w  Deut.  xxxii.  6,  28.  x  Jer.  iv.  22.  y  Ibid. 
 
 T.  Gen.  xxxiv.  27,  50.  a  Ezek.  xvi.  46,  47. 
 
 t>  2  Chj-.  xxxiii.  9.  c  Ezek.  xvi,  5.  d  Isa.  xlviiL  8, 
 
ON"   DIVIXE   SOVEREIGNTY.  115 
 
 Lord  did  not  set  his  love  upon  tliem,  nor  choose  them  because  of 
 theirnumber,  subjoins  ; — '^  But  because  the  Lord  loved  you,  and 
 *'  because  he  would  keep  the  oath  which  he  had  sworn  unto 
 "  your  fathers. 'V  The  faithfulness  of  God,  although  here  connect- 
 ed with  his  sovereignty,  is  not  to  be  considered  as  a  reason  for  his 
 love,  but  for  their  enjoyment  of  the  fruits  of  it,  in  being  "  brought 
 *'  out,"  as  it  follows,  ''  with  a  mighty  hand,  and  redeemed  out  of 
 "  tiie  house  of  bondmen."  For  the  operation  of  the  faithfulness 
 of  God,  with  respect  to  them,  was  only  the  fruit  of  the  eternal 
 purpose  of  his  love.  He  had  "  sworn  to  their  fathers,"  because 
 he  had,  in  absolute  sovereignty,  chosen  their  seed  to  be  his  pecu- 
 liar people.  Moses  elsewhere  assures  them,  that  God  stood  in 
 no  need  of  them  as  a  people  :  "  Behold  the  heaven,  and  the  hcav- 
 *'  en  of  heavens  is  the  Lord's  thy  God,  the  earth  also  with  all 
 *'  that  therein  is.  Only  the  Lord  had  delight  in  thy  fathers  to 
 "  love  them,  and  he  chose  their  seed  after  them,  even  you  above 
 •'  all  people,  as  it  is  this  day."/  And  well  might  the  man  of  God 
 remind  Israel  of  the  sovereignty  of  this  choice,  when  he  pleads 
 it  with  God  himself,  as  a  more  powerful  argument  in  their  behalf, 
 than  all  their  unworthiness  could  be  against  them  :  "  Look  not 
 *'  unto  the  subbornness  of  this  people,  nor  to  their  wickedness,  nor 
 "  to  their  sin. — Yet  they  are  thy  people,  and  thine  inheritance."^" 
 
 Now,  as,  in  the  choice  of  literal  Israel,  God  had  no  respect  to 
 any  worth  in  the  object  of  his  love,  this  was  a  figure  of  the  sove- 
 reign manner  in  which  he  chooses  his  true  Israel.  They  had  no 
 merit,  when  he  separated  them  as  his  peculiar  people.  Thus 
 they  fitly  prefigured  them,  who  are  called,  "  not  for  works  of 
 *'  righteousness  which  they  have  done,  but  of  his  own  mercy." 
 Did  he  know  that  the  future  conduct  of  his  chosen  people  would 
 be  equally  undeserving  ?  In  this  also  they  exhibited  the  character 
 of  his  spiritual  seed.  For  when  he  fixed  his  love  on  them,  he 
 foresaw  all  their  wanderings  and  apostacies,  their  unbelief  and  in- 
 gratitude. But  he  "  loved  them,  because  he  loved  them."  If, 
 ■without  any  obstacle  on  the  part  of  his  justice  or  goodness,  he 
 might  single  out  one  nation  to  the  enjoyment  of  spiritual  privi- 
 leges, to  the  exclusion  of  every  other  ;  who  will  presume  to  say 
 that  it  is  inconsistent  with  any  of  these  perfections,  that  he  should 
 select  certain  persons  to  the  enjoyment  of  all  the  benefit  arising 
 from  these  spiritual  privileges,  although  others  be  excluded  ?  In- 
 deed, to  shew  us  the  great  design  of  this  part  of  the  divine  con- 
 duct, we  find  this  national  election  terminating  in  a,  choice  of  in- 
 dividuals. When  God  had  served  his  ends,  by  the  election  of  a 
 particular  nation,  when  he  was  about  to  abolish  this  distinction, 
 •we  find  it  running  into  an  election  of  persons,  to  the  exclusion 
 of  the  body  of  that  once-favoured  nation.  Were  the  carnal  Jews 
 ready  to  object,  that  the  Christian  religion  could  not  be  true,  be- 
 cause in  this  case  God  must  have  rejected  his  people,  and  broken 
 his  promise  ?  the  apostle  Paul  could  reply  ;  "  They  are  not  all 
 
 €  Deut.  vii.  7, 8.  /Chap,  x .  14,  li.  g  Chap,  be  27,  29. 
 
116  ON  DIVINE   SOV£REIGNTV. 
 
 *•  Israel,  which  are  of  Israel :  neither  because  they  are  the  seed 
 "  of  Abraham,  are  they  all  children. — They  which  are  the  chil- 
 •'  dren  of  the  flesh  are  not  the  children  of  God  :  but  the  children 
 *'  of  the  promise  are  counted  for  the  seed."  Thus  he  shews  that 
 it  could  by  no  means  be  said,  that  ''  the  word  of  God  had  taken 
 *'  none  effect  ;"  that  his  promise  to  the  fathers  had  failed.A  He 
 shews  that  the  promise,  although  it  literally  and  primarily  res- 
 pected the  choice  of  the  nation,  as  such,  to  distinguishing  privi- 
 leges, carried  in  its  womb,  nay,  ultimately  and  specially  respect- 
 ed a  further  display  of  divine  sovereignty,  in  the  choice  of  indi- 
 viduals of  that  nation  to  the  essence  of  these  privileges  ;  that  al- 
 though its  outward  aspect  seemed  confined  to  Israel  according  to 
 the  flesh,  it  was  inwardly  pointed  to  all  who  should  be  the  seed  of 
 Abraham  by  faith,  "  not  of  the  Jews  only,  but  also  of  the  Gen- 
 »'  tiles.'V  He  even  shews  that  all  along,  under  the  old  dispensa- 
 tion, the  national  election  to  external  privileges,  was  only  a  figure 
 of  a  personal  election  to  those  which  are  inward  ;  that  the  for- 
 mer was  as  it  were  the  covering  of  the  other,  the  cabinet,  howe- 
 ver precious  in  itself,  that  contained  the  more  precious  jewiel. 
 He  therefore  applies  the  history  of  Elias,  as  a  proof  of  personal 
 and  particular  election.^  The  prophet  imagined  that  he  was 
 *'  left  alone"  in  the  service  of  Jehovah.  "  But  what  saith  the 
 *'  answer  of  God  unto  him  ?  I  have  reserved  to  myself,  seven 
 *'  thousand  men,  who  have  not  bowed  the  knee  to  Baal."  Here 
 ■we  have  an  election  of  individuals,  as  distinguished  from  the  na- 
 tion in  general  ;  an  election  of  a  certain  number,  "  seven  thou- 
 "  sand  men  ;"  an  election  to  holiness.^  for  they  made  no  complian- 
 ces with  idolatry  ;  an  election  of  grace,  and  terminating  in  effica- 
 cious power  ;  for  God  claims  the  work  as  wholly  his  own  ;  "  I 
 *'  have  reserved  :"  and  an  election  to  the  firaise  of  the  glory  of  hi% 
 grace,  as  the  end  ;  "  I  have  reserved  to  myself."  The  apostle 
 asserts  that  he  taught  no  new  doctrine  ;  that  when  he  affirmed  a 
 personal  election,  he  affirmed  no  more  than  what  was  taught  by 
 God  himself,  and  exemplified  in  the  history  of  Israel,  in  the  days 
 of  Elias  :  "  Everi  so  then  at  this  present  time  a/50,  there  is  a  rem- 
 *'  nant,  according  to  the  election  of  grace."  Thus  it  is  evident, 
 that  the  national  election  of  Israel,  to  external  privileges,  typified^ 
 tertninated  in,  nay,  all  along  included,  an  election  of  persons  to 
 that  saving  grace  of  which  these  were  only  the  means. 
 
 10.  There  never  was,  and  there  never  will  be,  any  nation  so 
 peculiarly  distinguished  as  ancient  Israel.  But  the  sovereignty 
 of  God  still  appears  in  that  distinction  which  he  makes  among 
 nations  with  respect  to  the  means  of  salvation.  How  many  nations 
 are  there  in  the  world  that  never  heard  of  salvation  ?  How  many, 
 that  have  been  deprived  of  the  gospel  during  a  long  series  of 
 ages  ?  Who  hath  made  us,  in  these  isles  of  the  sea,  to  differ  from 
 others,  as  to  the  external  privileges  of  grace  ?  Are  we  Britons  so 
 
 h  Rom.  ix.  6—8.  i  Ver.  24.  k  Chap.  xi.  2—5. 
 
ON  DIVINE  SOVEREIGNTY.  117 
 
 much  better  than  the  natives  of  Hindostan,  that  we  are  favoured 
 •with  the  gospel,  while  they  are  buried  in  the  darkness  of  heathen- 
 ism ?  Let  the  history  of  our  conduct  in  that  distant  country,  for 
 several  ages,  give  an  answer  to  the  question.  Why  hath  God 
 left  the  Chinese,  perhaps  in  other  respects  the  wisest  people  in 
 the  world,  in  gross  obscurity,  and  extended  his  mercy  to  us  I 
 Did  he  expect  that  we  would  be  more  gratefyl  and  obedient 
 to  him,  or  more  humane  and  loving  to  man,  than  many  other 
 -nations  whom  he  hath  left  in  darkness  ?  To  say  so,  would 
 be  to  arraign  the  foreknowledge  of  God.  For  there  are  other 
 nations  in  the  world,  that  never  enjoyed  the  means  of  salvation, 
 •whose  manners  would  extort  a  blush  from  the  generality  of 
 professed  Christians,  did  they  "not  refuse  to  be  ashamed." 
 We  must  either  deny  divine  prescience  altogether,  or  admit  that 
 God  foreknew  all  this ;  foreknew  that  the  greatest  part  of  those 
 called  Christians,  would  "  cause  even  /lis  name  to  stink  among  the 
 "  inhabitants"  of  heathen  countries  ;  that  their  ungodly  conduct 
 would  prove  the  greatest  obstacle  to  the  propagation  of  Christiani- 
 ty. Why  then  did  he  favour  such  nations  with  the  gospel,  and 
 deny  it  to  others  ?  We  must  undoubtedly  resolve  it  into  the  sove- 
 reignty of  his  own  will.  This  choice  of  nations  to  external  privi- 
 leges, is  as  really  an  act  of  sovereignty,  as  the  choice  of  individu- 
 als to  eternal  life  ;  unless  it  can  be  proved  that  the  enjoyment  of 
 the  means  is  not  necessary  to  the  attainment  of  the  end.  Let 
 those  who  think  so  answer  these  questions  ;  "  How  shall  they 
 <'  believe  in  him  of  whom  they  have  not  heard  ?  And  how  shall 
 "  they  hear  without  a  preacher  ?'V  But  if  it  be  necessary  to  hear 
 of  Christ  before  men  can  believe  in  him,  and  if  "  there  is  not 
 *'  another  name  under  heaven,  given  among  men  by  which  we 
 "  must  be  saved  ;"  surely,  God  displays  the  sovereignty  of  his 
 will,  in  giving  this  revelation  to  some,  and  withholding  it  from 
 others.  This  display  may  not  at  first  strike  the  eye  so  much  as 
 that  with  respect  to  the  end.  But  it  is  for  want  of  attention.  For 
 if  men  cannot  be  saved  without  the  gospel  of  the  grace  of  God, 
 (and  there  is  not  one  word  in  the  Bible  that  gives  us  reason  to 
 suppose  the  contrary,)  he  acts  no  less  sovereignly  in  refusing 
 men  the  means,  than  in  withholding  the  end  ;  because  the  end 
 cannot  be  attained  without  the  means. 
 
 I  Rom.  X.  14. 
 
lis  ON   DIVINE   SOVEREIGNTY 
 
 SECTION    VIII. 
 
 On  Divine  Sovereignty  in  the  Division  of  CaJiaan  ; — the  Treatment 
 of  the  Tribes  of  Israel  ; — the  Choice  of  a  Place  of  Worship  ,•— 
 the  Employment  of  Means  and  Instruments  of  Judgment  or  Mer- 
 cy ; — (he  Distribution  of  Gifts  ; — the  Management  of  our  Dot  ; 
 —the  Afflictions  of  the  Children  of  God  ; — nvith  resfiect  to  earth' 
 
 ly  Kingdoms  ; — in  relation  to   the    Church Severe  Judgments 
 
 inflicted  for  the  Denial  of  this  Perfection. 
 
 II.  The  sovereignty  of  God  is  illustrated  by  the  manner  in 
 •which  he  divided  the  land  of  Canaan  among  the  tribes  of  Israel. 
 This  was  by  lot,  as  it  was  declared  by  Moses  im  "  The  land 
 "  shall  be  divided  by  lot  ;  according  to  the  names  of  the  tribes  of 
 *'  their  fathers  they  shall  inherit.  According  to  the  lot  shall  the 
 "  possessions  thereof  be  divided,  between  many  and  few."  While 
 by  this  ordination  God  taught  his  people  their  dependence  upon 
 his  sovereign  pleasure  for  all  temporal  mercies,  it  had  a  further 
 and  a  special  reference  to  those  which  ''  pertain  to  life  and  godli- 
 *•'  ness."  No  tribe,  no  family  could  say,  "  We  have  obtained 
 "  from  Joshua  a  better  inheritance  than  such  another  tribe  or 
 "  family,  because  we  had  a  superior  claim  by  our  services."  For 
 "  the  lot  was  cast  into  the  lap,  and  the  whole  disposal  thereof  was 
 "  of  the  Lord."  No  one  could  say,  "  I  shall  dwell  here,  because 
 *'  it  is  my  choice."  For  the  choice  was  wholly  God's.  In  this 
 was  prefigured  the  choice  of  the  spiritual  Israel  ;  which  is  "  not 
 *'  of  him  that  willeth,  nor  of  him  that  runneth,  but  of  God  that 
 "  sheweth  mercy."  This  very  language  is  applied  to  the  seed 
 of  the  anlitypical  Jacob.  Thus  in  the  forty-seventh  Psalm,  which 
 contains  a  celebration  of  the  ascension  of  our  Lord,  of  the  true 
 Joshua's  entering  into  his  rest,  and  of  the  blessed  fruits  of  it  in  the 
 subjection  of  the  nations  to  the  faith,  the  Church  adopts  this  lan- 
 guage, as  ascribing  all  spiritual  blessings  to  "  the  good  pleasure 
 *'  of  his  will  ;"  "  He  shall  choose  our  inheritance  for  us  ;  the  ex- 
 "  cellency  of  Jacob  whom  he  loved. "«  Nay,  that  Elect  in  whom 
 the  soul  of  the  Father  delightelh,  employs  the  same  language 
 concerning  himself,  in  his  public  character.  "  Thou  maintainest 
 "  my  lot."o  He  acknowledges  that  his  designation  to  the  work 
 of  redemption,  and  the  consequent  reward,  were  primarily  to  be 
 ascribed  to  the  sovereign  choice  of  the  Father,  who  "  hath  chosen 
 *'  us  in  him."/i 
 
 The  same  language  runs  through  the  whole  of  the  New  Tes- 
 tament. Hdlh  (jod  chosen  his  people  to  a  glorious  inheritance  ? 
 It  was  not  for  their  foreseen  faiili,  good  works,'  or  perseverance. 
 It  is  as  much  of  sovereignty  as  the  appointment  of  the  tribes  of 
 Israel  to  particular  inheritances.      The  Gentiles  are,  therefore, 
 
 m  Num.  xxvi.  55, 56.  n  Psal.  xlvii.  4,  o  Psal.  xvi.  5. 
 
 p  Eph.  i.  4. 
 
ON  DIVINE   SOVEREIGNTY.  119 
 
 said  10  "  receive  an  inheritance,"  literally,  <'  a  lot  among  them 
 "  who  are  sanctified. "o  We  are  "  made  meet  to  be  partakers  of 
 *'  the  lot  of  the  saints  in  light."/'  Here  creature-merit  is  exclud- 
 ed on  every  side.  For  the  inheritance  is  not  only  called  a  lot,  but 
 we  are  said  to  be  *'  made  meet  for"  it,  which  plainly  shews,  that 
 We  are  naturally  unmeet,  and  cannot  qualify  ourselves  by  any 
 thing  that  we  can  do.  Not  only  is  the  inheritance  said  to  be  given 
 to  the  people  of  God  by  lot  :  but  the  expression  is  reversed. 
 They  are  said  to  be  chosen  to  it  in  the  same  manner.  For  in 
 Christ  *'  we  have  obtained  an  inheritance,"  or,  "  we  have  been 
 "  designed  by  lot  :"  and  no  wonder  such  language  is  used,  as  it 
 follows, — "  being  predestinated  accordwg  to  the  purpose  of  him 
 «  who  worketh  all  things  after  the  counsel  of  his  oivn  iviU"q  The 
 latter  language  shows  the  reason  why  the  former  is  used.  It  ia 
 said,  that  we  are  designed  by  lot  ;  because  our  enjoyment  of  the 
 inheritance  depends  wholly  on  the  sovereign  pleasure  of  God. 
 This  mode  of  expression  does  not  denote  any  thing  accidental  or 
 contingent  with  respect  to  him  ;  but  that  he  pays  as  little  regard 
 to  merit  in  the  objects  of  his  choice,  as  if  they  were  chosen  by 
 lot  ;  as  little,  as  a  ci'eature  would  do,  who  should  decide  with  res- 
 pect to  an  earthly  inheritance  in  this  way.  We  receive  the  in- 
 heritance willingly.  But  it  is  God  who  "  worUeth  in  us  to  will.'* 
 We  are  eventually  qualified  for  it.  But  this  is  only  as  he  *'  work- 
 *'  eth  in  us  to  do." 
 
 12.  As  God  manifested  his  sovereignty,  in  the  instance  already 
 mentioned,  with  respect  to  the  tribes  of  Israel  in  general,  he  did 
 so,  in  other  instances,  as  to  particular  /r/Aes,  families^  and  persons. 
 It  is  generally  admitted,  that  before  the  giving  of  the  law,  the 
 first-born  of  the  different  families  of  Israel  had  acted  as  priests. 
 It  appears,  that  for  a  time  Ciod  sanctioned  this  practice,  by  hal- 
 lowing the  first-born. r  Now,  Levi  was  not  the  first-born.  Yet  his 
 posterity  were  separated  to  God  for  the  work  of  the  priesthood. 
 Was  it  because  of  any  superior  worth  in  their  progenitor  ?  Surely 
 no.  For  Levi  was  brother  to  Simeon  in  cruelly.  His  children 
 could  not  be  better  qualified  than  their  brethren  for  the  service 
 of  the  altar,  because  their  father  had  made  a  sacrifice  of  the  She- 
 chemites.  This  designation  is  wholly  referred  to  the  pleasure  of 
 God.  "  The  Lord  separated  the  tribe  of  Levi,  to  bear  the  ark 
 "  of  the  covenant  of  the  Lord,  to  stand  before  the  Lord,  to  min- 
 "  ister  unto  him,  and  to  bless  in  his  name."*  "  The  priests,  the 
 "  sons  of  Levi  shall  come  near  ;  for  them  the  Lord  thy  God 
 "  hath  chosen  to  minister  unto  him."; 
 
 Neither  was  Judah  the  first-born.  But  God  conferred  the 
 sceptre  on  the  tribe  which  bore  his  name.  He  "  chose  not  the 
 *'  tribe  of  Ephraim  :  but  chose  the  tribe  of  Judah."^  To  it  also 
 he  gave  the  exclusive  promise  of  the  descent  of  the  Messiah. 
 
 0  Acts  xxvi.  18.  p  Col.  i.  12.  g  Eph.  i.  11. 
 
 r  Num.  iii .  13.  «  Deut.  x.  8.  t  Chap.  xxi.  5. 
 
 u  Psal.  Ixxvjii.  67,  68. 
 
120  ON   DIVINE   SOVEREIGNTY* 
 
 In  this  tribe  the  rej^al  power  was  confined  to  the  family  of  Jesse, 
 although  it  was  not  (Ustinguished  for  wealth  or  greatness.  Thence 
 some  spake  contemptibly  of  David  :  "  Who  is  D.ivid  ?  or  who  is 
 "  the  son  of  Jesse  Vv  From  this  consideration  David  himself 
 extols  divine  sovereignty  :  "  What  am  I,  and  wUaX  is  my  father's 
 *'  house,  that  thou  hast  brought  me  hitherto  ?"  Bethlehem  was 
 but  a  mean  village.  Yet  here  must  the  Messiah  be  born  :  "  And 
 *•  thou  Bethlehem-Ephratah,  although  thou  be  little  among  the 
 *'  thousands  of  Judah,  yet  out  of  thee  shall  he  come  forth  unto 
 "  me,  that  is  to  be  ruler  in  Israel. "73  The  family  of  Joseph 
 seems  to  have  been  one  of  the  meanest  in  the  house  of  David,  or 
 belonging  to  Bethlehem.  For  Joseph  and  Mary  could  find  no 
 lodging  but  in  a  stable.  Yet  from  this  family  must  the  Messiah 
 spring. 
 
 13.  God  signalized  his  sovereignty  in  the  choice  of  that  particu- 
 lar /Uace  where  he  would  be  worshipped.  All  places  are  alike  to 
 Him,  to  whom  "  the  earth  belongs,  and  the  fulness  thereof  ;"  who 
 ♦'  filleth  heaven  and  earth  ;"  whom  "  heaven  and  the  heaven  of 
 ♦'  heavens  cannot  contain."  But,  under  the  law,  he  inculcated  the 
 doctrine  of  his  sovereignty  on  the  church,  by  not  only  regulating 
 the  whole  manner  of  worship,  but  by  limiting  the  place-  That  she 
 might  have  still  more  reason  for  learning  unreserved  submission 
 to  his  will,  she  was  long  kept  in  suspense.  All  that  she  was  per- 
 mitted to  know,  was  the  certainty  of  God's  choosing  such  a  place. 
 But  where  it  might  be,  or  v/^hen  he  might  be  pleased  to  declare 
 his  will  in  this  respect,  she  was  absolutely  ignorant.  "  There 
 "  shall  be  a  place  which  the  Lokd  your  God  shall  choose,  to 
 "  cause  his  name  to  dwell  there,  thither  shall  ye  bring  all  that  I 
 ♦'  command  you."jr  He  dealt  with  the  seed  of  Abraham  as  he 
 had  done  with  their  father,  with  respect  to  that  very  place  where 
 he  was  afterwards  to  put  his  name.  He  commanded  him  to  go 
 and  offer  up  his  son  on  one  of  the  mountains  which  he  should  tell 
 him  oF.j/  Here,  indeed,  was  the  true  Isaac  sacrificed.  This 
 place,  although  in  itself  no  belter,  was  preferred  to  every  other  in 
 the  t!'ll)e  of  Judah,  nay,  in  the  land  of  Canaan  :  "  Unto  the  place 
 *'  which  the  Loud  your  God  shall  choose,  out  of  all  your  tribesj 
 "  to  put  his  name  there, — thither  thou  shalt  come."z  If  their 
 ritual  worship,  though  conformable  to  the  divine  institution  in 
 every  other  respect,  wanted  this  single  requisite  of  being  offered 
 at  this  place,  they  were  assured  that  it  would  be  totally  unaccept- 
 able.a  When  the  Lord  distinguished  the  tribe  of  Judah,  by 
 putting  his  name  in  Jerusalc;m,  it  was  in  the  way  of  rejecting 
 every  place  in  the  tribe  of  F-phraim,  within  the  boundaries  of 
 •which  his  tabernacle  had  stood  for  many  ages.  "  He  refused  the 
 "  tabernacle  of  Josejjh,  an<l  chose  not  the  tribe  of  Ephraim  :  but 
 "  chose   the  tribe  of  Judah,  the  Mount  Zion  which  he  loved. "6 
 
 V  1  Sam.  XXV.  10.  w  Micah  v.  2.  x  Deut.  xii.  12. 
 
 y  Gen.  xxii.2  ;  2  Chron.  iii  1.  z  Deut.  xii.5. 
 
 a  Ver.  11, 13, 14.  b  Tsal.  Ixxviii.  68,  69. 
 
ON   DIVINE   SOVEREIGNTY.  121 
 
 Why  did  he  prefer  Judah  to  Ephraim,  Jerusalem  to  Shiloh  ?  In 
 Shiloh,  indeed,  his  ordinances  had  been  profaned.  But  he  knew 
 that  this  would  soon  be  the  case  in  Jerusalem  also.  We  can  give 
 no  reason  for  the  prtjference,  but  that  which  God  himself  gives. 
 This  was  his  own  pleasure.  "  The  Lord  hath  chosen  Zion  ;  he 
 "  hath  desired  it  for  his  habitation.  This  is  my  rest  for  ever  : 
 *'  here  will  I  dwell,  for  I  have  desired  it"c 
 
 14.  The  same  sovereignty  appears  in  the  means  or  instruments 
 which  God  employs  for  accomplishing  his  purposes  either  of 
 judgment  or  of  mercy* 
 
 It  would  naturally  occur  to  us,  that  when  God  meant  to  punish 
 a  people  for  their  wickedness,  he  would  employ  instruments  pre- 
 paied  for  the  work  by  a  love  of  righteousness  ;  that  the  innocent 
 should  wield  the  weapons  of  his  vengeance  against  the  guilty,  the 
 sincere  against  the  hypocritical,  the  humble  against  the  haughty, 
 and  the  merciful  against  those  "  who  breathe  out  cruelty."  But 
 *'  his  ways  are  not  our  ways,  nor  his  thoughts  our  thoughts." 
 He  often  takes  a  plan  directly  the  reverse  of  that  which  would  be 
 supposed,  or  approved,  by  us.  He  employs  the  worst  of  men  for 
 the  best  of  purposes.  He  takes  instruments  out  of  the  devil's 
 hand  for  performing  his  own  work.  He  lets  loose^  hell,  that  it 
 may  fight  the  battles  of  heaven.  Short-sighted  creatures  are  in 
 danger  of  denying  the  work  to  be  his,  because  they  do  not  imme- 
 diately discern  his  hand  ;  because  they  discern  no  hand  save  that 
 of  his  enemies.  But  they  consider  not,  that  while  the  work  is  as 
 really  his  own,  as  if  instruments  more  apparently  suited  to  it 
 ■were  employed,  there  is  a  more  striking  display  of  his  wisdom  and 
 power,  in  making  the  very  wrath  of  man  to  praise  him,  and  in 
 restraining  the  remainder  of  it.  They  have  not  learned,  from 
 the  Sacred  History,  that  this  is  the  most  ordinary  method  of  the 
 divine  procedure.  When  God  had  a  work  of  judgment  to  exe- 
 cute on  the  devoted  family  of  the  wicked  Ahab,^/  he  employed  an 
 instrument  little  better  than  himself,?  and  in  one  respect  worse.y* 
 Jehu,  not  only  an  idolater,  but  a  vile  hypocrite,  is  the  man  singled 
 out  from  all  the  tribes  of  Israel  for  accomplishing  God's  work  of 
 vengeance  on  the  house  of  Ahab. 
 
 In  this  very  way  hath  God  often  punished  his  Church.  Was 
 not  Sennacherib,  an  ambitious  and  blood-thirsty  tyrant,  the  per- 
 son selected  as  the  instrument  by  whom  Jehovah  was  "  to  per- 
 *'  form  his  whole  work  on  Mount  Zion,  and  on  Jerusalem  V^g 
 Here,  we  find  a  heathen  employed  against  hypocritical  profess- 
 ors ;  a  blasphemer  of  the  true  God  used  as  "  the  rod  of  his  an- 
 "  ger."  He,  who  dared  lo  call  the  God  of  Jerusalem  an  idol, 
 receives  a  commission  from  him  to  punish  his  own  people./i  Does 
 he  not  design  the  vainglorious  Nebuchadnezzar  his  servant,  even 
 "when  seeking  the  destruction  of  Judah  ?     Hear,   how  he  speaks 
 
 c  Psal.  cxxxii.  13, 14.        d  2  Kings  ix.  7.  e  Chap.  x.  31. 
 
 /  Ver.  16.  g  Isa.  x.  13  h  Ver.  5-- 11. 
 
 Voj..  n.  Q 
 
122  ON  DIVINE   SOVEREIGNTY. 
 
 by  his  prophet  :  "  Behold,  I  will  send  and  take  all  the  families  of 
 «'  the  north,  saitli  the  Lord,  and  Ntbuchadnezzar  the  king  of 
 "  Babylon  niy  servant,  and  will  bring  them  against  this  land,  and 
 *'  against  the  inhabitants  thereof, — and  will  utterly  destroy  them» 
 "  and  make  tliem  an  astonishment,  and  an  hissing,  and  perpetual 
 *'  desolations.''^ 
 
 In  the  same  sovereign  way,  does  he  fulfil  his  purposes  of  mercy. 
 Sometimes,  he  employs  good  men  in  ihe  work,  lie  had  a  branch 
 of  his  Church  even  in  Sodom.  For  the  deliverance  of  righteous 
 Lot,  Abraham  obtains  victory  over  four  kings  k  "  Who  raised 
 *'  up  the  righteous  man  from  the  east,  called  him  to  his  foot,  gave 
 *'  the  nations  before  him,  and  made  him  rule  over  kings  ?  He 
 «  gave  them  as  the  dust  to  his  sword,  and  as  driven  stubble  to 
 "  ins  bow.  He  pursued  them,  and  passed  safely,  even  by  the  way 
 "  that  he  had  not  gone  with  his  feet.'*/  At  other  times  he  em- 
 ploys ivicked  men.  He  had  made  heathens  the  instruments  of 
 punishing  his  people,  and  heathens  are  employed  as  the  instru- 
 ments of  their  deliverance.  Cyrus  knew  as  little  of  the  true  God 
 as  Sennacherib  or  Nebuchadnezzar.  But  God  raises  him  up,  and 
 gives  him  all  his  power  and  success  for  this  very  end,  that  he 
 might  liberate  his  Church.  He  had  called  the  king  of  Babylon 
 his  servant.  But  he  calls  the  conquerer  of  Babylon  his  anoint- 
 ed, m  He  gives  him  a  more  honourable  epithet,  because  he  cal- 
 led him  to  more  honourable  work,  to  work  typical  of  that  which 
 was  to  be  performed  by  his  true  Anointed.  He  extends  this 
 honour  to  the  very  army  that  Cyrus  commanded.  They  were  to 
 be  the  instruments  of  accomplishing  his  purposes  with  respect  to 
 Babylon.  Therefore,  although  an  assemblage  of  heathens,  he 
 describes  them  as  sanctified,  or  set  apart  to  this  work,  by  himself. 
 Although  they  knew  not  that  God  who  strengthened  them,  he 
 calls  them  his  "  mighty  ones."  He  speaks  of  them  as  "  rejoicing 
 "  in  his  highness,"  or  "  glory,"  because  they  rejoiced  in  that  work 
 which  was  to  terminate  in  his  glory,  although  they  were  ignorant 
 of  this.n 
 
 Notwithstanding  the  honotirable  epithets  thus  bestowed  on  Cy- 
 rus and  his  army,  with  respect  to  their  work  ;  a  very  different 
 picture  is  given  of  both,  when  their  own  character  and  designs 
 are  taken  into  consideration.  They  are  exhibited  as  "  a  cruel 
 "  people,  that  will  not  shew  mercy,"  as  "  having  no  pity  on  the 
 *'  fruit  of  the  womb,  and  whose  eye  should  not  spare  children."o 
 Cyrus  himself  gets  no  better  character  than  that  of  a  bird  of 
 prey.  While  Jehovah  appeals  to  the  immutability  and  absolute 
 sovereignty  of  his  purpose,  as  an  incontrovertible  evidence  of  his 
 being  the  only  true  God  ;  he  at  the  same  time  proclaims  his  al- 
 mighty power  in  the  manner  of  accomplishing  it.  *'  I  am  God, 
 "  and  there  is  none  else, — declaring  the  end  from  the  beginning, 
 
 i  Jer.  XXV.  9.  k  Gen.  xiv.  15.  /  Isa.  xli.  2,  3. 
 
 7/»  Chap.  3dv.  1 — 5,        n  Chap.  xiii.  3 — 5.  o  Ver.  18  ;  Jer.  1.  42. 
 
t)X   DIVINE   SOVEREIGNTY.  123 
 
 **  and  from  ancient  times  the  things  that  are  not  yet  clone,  saying, 
 *'  My  counsel  shall  stand,  and  I  will  do  all  my  pleasure  :  calling 
 *'  a  ravenous  bird  from  the  east,  the  man  that  executeth  my 
 *'  counsel  from  a  fur  country  :  yea,  I  have  spoken  it,  I  will  also 
 "  bring  it  to  pass  ;  I  have  purposed  it,  I  will  also  do  it."/i  Be- 
 hold the  sovereignly  of  God  !  He  who  "  called  the  righteous 
 *'  man  from  the  east,"  is  the  same  who  "  called  a  ravenous  bird 
 «  from  the  e.ist  :"  and  both  for  the  same  work  of  liberating  his 
 captives.  Both  are  under  his  direction,  and  in  the  calling  of  both 
 he  displays  equal  righteousness.  For  he  saith  of  Cyrus, ''  I  have 
 *'  raised  him  up  in  righteousness.''^ 
 
 Did  the  Lord  destroy  literal  Babylon  by  means  of  "  a  ravenous 
 *'  bird  ?"  Did  he  do  it  in  righteousness  ?  Need  we  wonder,  then, 
 tliough  he  should  observe  the  same  course,  in  accomplishing  the 
 destruction  of  mystical  Babylon,  of  which  the  other  was  only  a 
 type  ?  though  he  ''  cry  to  all  the  fowls  that  fly  in  the  midst  of 
 *'  heaven.  Come  and  gather  yourselves  together  unto  the  supper 
 "  of  the  great  God  ?"r  Although,  in  the  destruction  of  Baby- 
 lon, God  should  employ  men  as  irreligious  as  the  heathen,  or 
 more  so,  as  merciless  as  the  Medes  ;  we  must  not  therefore  either 
 deny,  or  be  prejudiced  against  his  work.  The  wickedness  of  the 
 instruments  is  wholly  their  own.  Whatever  God  does  by  them, 
 he  does  it  "  in  righteousness," — Yet  mark  his  language  ;  "  I  will 
 *'  stir  up  the  Medes  against  them  : — their  bows  also  shall  dash 
 "  the  young  men  to  pieces,  and  they  shall  have  no  pity."s  "  The 
 "  Loud  hath  raised  up  the  spirit  of  the  kings  of  the  Medes  :  for 
 <'  his  desire  is  against  Babylon,  to  destroy  it  :  because  it  is  the 
 *'  vengeance  of  the  Lord,  the  vengeance  of  his  temple."^ 
 
 God  often  gives  a  striking  display  of  his  sovereignty  in  punish- 
 ing sin  by  sin.  He  does  so  in  various  ways.  He  makes  one  sia 
 its  own  punishment.  He  punishes  one  sin  by  another  commit- 
 ted by  the  same  person.  Or,  he  punishes  the  sin  of  one  person, 
 by  means  of  a  sin  committed  by  another.  As  virtue  is  its  own 
 reward,  in  as  far  as  "  the  ways  of  wisdom  are  ways  of  pleasant- 
 "  nes3,  and  all  her  paths  peace  ;"  sin  often  proves  its  own  pun- 
 ishment, in  that  misery  which  it  brings  along  with  it,  as  insepa- 
 rable from  its  nature.  Ahab's  covetousness,  in  desiring  the  vine- 
 yard of  Naboth,  was  undoubtedly  his  sin.  But  it  was  as  certainly 
 his  punishment.  For  he  "  was  heavy  and  displeased,— and  laid 
 •'  him  down  upon  his  bed,  and.  turned  away  his  face,  and  would 
 *'  eat  no  bread. "«  The  pride  of  Haman  was  also  its  own  punish- 
 ment. For  notwithstanding  his  great  honours,  he  says  ;  "  All 
 *'  this  availeth  me  nothing,  so  long  as  I  see  Mordecai  the  Jew 
 "  sitting  at  the  king's  gate."v 
 
 Sometimes,  he  punishes  a  former  sin  by  one  that  succeeds  it- 
 The  sin  of  Judas,  in  betraying  his  Master,  was  punished  by  his 
 
 p  Isa.  xlvi.  9—11.       g  Chap.  xlv.  13.     r  Rev.  xix.  17.      s  Isa.  xiii.  17. 
 t  Jer.  li.  11.  u  1  Kings  xxi  1—4.  v  Esth.  v.  13. 
 
124  ON  DIVINE   SOVEREIGNTT. 
 
 being  left  to  become  his  own  murderer.  The  Gentiles  piovoked 
 God  by  their  idolatry,  in  '•  changing  the  glory  of  the  uncoiTupti- 
 *'  blc  God  into  an  image  made  like  unto  corruptible  man,  and  to 
 *'  birds,  and  four-footed  beasts,  and  creeping  tilings."  Now, 
 mark  their  punishment.  "  Wherefore  God  also  gave  them  up  to 
 "  uncleanness."  And  again  ;  "  Even  as  they  did  not  like  to  re- 
 "  tain  God  in  their  knowledge,"  or,  "  in  acknowledgment,  God 
 *  gave  them  over  to  a  reprobate  mind."w 
 
 He  also  punishes  the  sin  of  one  person  by  that  of  another. 
 The  sin  of  David  in  the  matter  of  Uriah  and  Bathsheba,  was 
 punished  by  the  incest  of  Absalom.  Therefore  the  Lord  sent 
 this  message  to  David  :  "  Thus  saith  the  Lord,  Behold,  I  will 
 "  raise  up  evil  against  thee  out  of  thine  own  house,  and  I  will  take 
 "  thy  wives  before  thine  eyes,  and  give  them  unto  thy  neighbour, 
 "  and  he  shall  lie  with  thy  wives  in  the  sight  of  this  sun.  For 
 "  thou  didst  it  secretly  :  but  I  will  do  this  thing  before  all  Israel, 
 *'  and  before  the  sun."ar 
 
 In  a  word,  the  God  of  infinite  holiness  often  uses  Satan  himself 
 as  his  instrument.  Thus  we  read,  that,  Avhen  he  was  plaguing  the 
 Egyptians,  he  "  sent  evil  angels  among  them."?/  He  permitted 
 him  to  act  as  a  lying  spirit  in  the  mouth  of  the  false  prophets 
 of  Ahab,  when  he  was  about  to  accomplish  the  destruction  of  this 
 ■wicked  prince.  He  even  employs  him  as  an  instrument  for 
 chastening  his  own  people.  Job  was  in  part  subjected  to  his 
 power.  We  read  of  a  daughter  of  Abraham,  whom  Satan  had 
 long  bound.  And  the  general  experience  of  the  Church  concurs 
 ■witli  the  testimony  of  inspiration,  in  assuring  us,  that  when  a  lov- 
 ing father  means  to  humble  and  prove  his  own  children,  he  often 
 subjects  them  to  severe  discipline,  by  means  of  the  temptations 
 of  this  cruel  one. 
 
 From  these  reflections  we  may  learn,  that  we  ought  never  to 
 judge  of  a  work  merely  fron\  the  means  or  instruments  employ- 
 ed. Did  we  follow  this  rule,  we  would  be  at  times  in  danger  of 
 mistaking  God's  work  for  the  devil's,  and  the  devil's  for  God's. 
 Often  God  is  doing  his  own  work,  when  the  carnal  eye  can  per- 
 ceive nothing  but  the  sad  wbrking  of  human  corruptions.  And 
 often  the  devil  is  doing  his,  when  "  transformed  into  an  angel  of 
 "  light,"  and  coming  with  such  "  deceivablencss  of  unrighteous- 
 "  ness,"  that  "  even  the  children  of  God  may  be  in  part  deceiv- 
 .  ♦'  ed."  It  is  not  to  the  outward  aspect  of  Providence  that  we  are 
 to  look  for  direction  ;  but  "  to  the  law,  and  to  the  testimony." 
 Let  us  also  beware  of  undervaluing  his  work,  because  of  the  in- 
 struments. This  is  an  homage  that  he  claims  to  his  sovereignty, 
 that  we  should  not  presume  to  limit  him.  For  "  as  the  heavens 
 "  are  above  the  earth,  so  are  his  ways  above  our  ways,  and  his 
 "  thoughts  above  our  thoughts." 
 
 w  Rom  i.  23,  24, 28.  x  2  Sam,  xii.  11, 12.        y  Psal  Ixxviii.  49. 
 
ON  DIVINE   SOVEREIGNTY.  125 
 
 15.  The  same  sovereignty  appears  in  the  distribution  o^ natural 
 gif(s.  One  "  rejoicetb  in  his  strength."  The  life  of  another  is 
 a  constant  struggle  v/ith  constitutional  imbecility.  One  is  dis- 
 tinguished for  the  gift  of  prudence  ;  while  indiscretion  is  the 
 characteristic  of  another.  "Reason,  in  one,  seems  to  vie  with  the 
 intellect  of  angels  ;  in  another,  it  scarcely  equals  animal  instinct. 
 Whence  proceeds  this  astonishing  difference  ?  We  must  not 
 deny  the  operation  of  secondary  causes.  But  it  must  be  ultimate- 
 ly resolved  into  the  sovereign  will  of  that  Lord  who  "  giveth  to 
 *'  one  five  talents,  to  another  two,  and  to  another  one."z 
 
 16.  The  same  thing  appears  from  the  whole  management  of 
 our  lot.  Our  very  use  of  this  word,  with  respect  to  human  con-  , 
 cerns,  contains  a  virtual  acknowledgment  of  divine  sovereignty. 
 Some,  indeed,  prefer  other  terms,  which  as  they  are  more  allied 
 to  the  language  of  heathens,  are  too  often  used  to  convey  similar 
 sentiments.  They  talk  of  their  luck^  or  their  fortune.  But  the 
 former  is  that  which  is  consecrated  by  the  Spirit  of  God.  Thus 
 did  David  the  Type,  nay,  the  glorious  Antitype,  express  him- 
 self:  "  Thou  maintainest  my  lot. "a  Nor  did  either  of  these  dis- 
 tinguished persons  confine  this  language  to  the  great  and  leading 
 circumstances  of  life.  For  it  is  added,  without  any  limitation  ; 
 *'  The  lines  are  fallen  unto  me  in  pleasant  places. "d 
 
 Nothing  may  seem  more  to  depend  on  chance,  or  on  the  most 
 trivial  causes,  than  the  place  of  our  residence  on  this  earth.  Yet 
 we  are  assured  that  God  "  hath  determined  the  bounds  of  our 
 *'  habitation.'V  It  is  wholly  the  result  of  his  sovereign  will,  that 
 one  is  placed  "  in  the  valley  of  vision  ;"  and  that  another  sits  in 
 "  darkness,  and  in  the  region  and  shadow  of  death." 
 
 Scarcely  in  any  respect  does  the  exercise  of  this  perfection 
 more  remarkably  appear,  than  in  the  distribution  of  the  enjoy- 
 ments of  this  life.  We  see  one  born  a  beggar,  and  another  a 
 prince  ;  or  one,  who  is  born  a  beggar,  advanced  "  to  sit  with 
 *'  princes."  On  the  other  hand,  one  who  has  had  the  most  hon- 
 ourable nativity,  is  sometimes  brought  down  to  the  lowest  station 
 in  society.  It  is  undeniable,  that  much  depends  on  second  causes. 
 "  The  hand  of  the  diligent  maketh  rich,"  while  "  the  soul  of  the 
 «  sluggard  desireth,  and  hath  nothing."  But  do  we  not  often  ob- 
 serve, that  those  who  have  equal  advantages,  and  equal  industry, 
 have  very  unequal  success  ?  Perhaps,  you  may  have  marked  one, 
 whose  circumstances  were  originally  the  same  with  those  of 
 another,  who  was  not  inferior  in  capacity,  in  diligence,  or  in  fru- 
 gality, who  was  employed  in  the  very  same  line.  Yet  with  the 
 one  every  thing  has  been  unprxtsperous,  while  riches  have  flowed 
 on  the  other.  Nay,  do  we  not  sometimes  see  a  person  who  pos- 
 sesses far  less  understanding,  and  discovers  far  less  industry  than 
 another,  prosper  in  all  that  he  undertakes,  while  every  attempt 
 fails  with  the  other  ?     In  common  language,  men  confess  their 
 
 2  Mat.  XXV.  15.        a  Psal.  xvi.  5.        b  Ver.  6.     •    e  Acts  xvii.  2& 
 
126  ON  DIVINE  SOVEREIGNTY. 
 
 inability  to  account  for  the  difference.  They  call  the  latter  an 
 unfortunate  man.  But  Ave  must  trace  matters  to  another  source, 
 to  the  overruling  providence  of  that  God  who  manages  all  the 
 concerns  of  men  as  he  pleases.  We  must  remember  that  he  not 
 only  gives  the  means  of  becoming  rich,  but  that  it  depends  upon 
 his  pleasure  to  give  success  to  these  means  ;  that  while  '■'■  the 
 *'  rich  and  poor  meet  together  ;  the  Lord  is  the  maker  of  them. 
 «  all."rf  The  Israelites,  therefore,  are  warned  that  it  would  be 
 viewed  as  an  evidence  of  their  "  heart  forgetting  the  Lord  their 
 «  God,"  if  they  said,  "  My  power,  and  the  might  of  my  hand 
 «'  hath  gotten  me  this  wealth."  They  are  commanded,  on  the 
 contrary,  to  "  remember  that  the  Lord  their  God  gave  them 
 "  power  to  get  wealth. "<?  Let  us  listen  to  the  estimate  of  the 
 wise  man.  "  I  saw  under  the  sun,  that  the  race  is  not  to  the 
 "  swift,  nor  the  battle  to  the  strong,  neither  yet  bread  to  the  wise, 
 "  nor  yet  riches  to  men  of  understanding,  nor  yet  favour  to  men 
 «  of  skill,  but  time  and  chance  happenelh  to  them  all.'y  Does 
 he  here  ascribe  to  mere  accident  what  he  denies  to  second  causes  ? 
 No,  surely  :  He  only  calls  our  attention  to  what  appears  as  chance 
 to  unthinking  man,  but  must  indeed  be  ascribed  to  the  invisible 
 yet  certain  influence  of  the  First  Cause. 
 
 The  divine  pleasure  regulates  our  lot  as  to  the  duration  of  life. 
 Each  of  us  may  say  with  the  Psalmist,  "  My  times  are  in  thy 
 "  hand."^  For  God  "  hath  determined  not  only  the  bounds  of 
 "  our  habitation,"  but  "  the  times  before  appointed. "A  One 
 opens  his  eyes  on  the  light  of  life,  only  that  he  may  close  them 
 in  death  ;  another  is  cut  off  in  childhood  ;  a  third,  amidst  all  the 
 gaities  of  youth.  Some  are  struck  down  in  the  prime  of  life  ; 
 while  others  are  spared,  till  "  the  grasshopper  is  a  burden."' 
 
 How  much  does  this  sovereignty  appear  in  the  manner  in 
 which  life  is  terminated  I  "  One  dieth  in  his  full  strength,  be- 
 «  ing  wholly  at  ease  and  quiet  :  His  breasts  are  full  of  milk,  and 
 "  his  bones  are  moistened  with  marrow  :  and  another  dieth  in 
 «*  the  bitterness  of  his  soul,  and  never  eateth  with  pleasure."? 
 
 17.  We  cannot  consider  the  afflictions  of  the  people  of  God, 
 without  admiring  his  sovereignty.  This  character  appears  Avrit- 
 len  on  his  conduct,  whether  we  compare  the  situation  of  one 
 Christian  with  that  of  another,  or  the  sufferings  of  the  righteous 
 in  general  with  those  of  the  wicked.  Do  we  compare  the  situa- 
 tion of  one  of  the  children  of  God  with  that  of  another  ;  we  per- 
 ceive great  reason  humbly  to  adore  his  sovereignty.  One  has  a 
 great  share  of  prosperity.  He  enjoys  the  blessing  of  health. 
 His  family  increases.  He  is  favoured,  not  with  abundance  only, 
 but  with  affluence.  His  *'  barns  are  filled  with  plenty,  and  his 
 "  presses  burst  with  new  wine."  Another  long  outlives  the  rest 
 of  his  family,  only  to  languish   under  disease,  and  to  struggle 
 
 d  Prov.  xxii.  2.  e  Deut.  viii.  14,  17,  18.  f  Eccles.  ix.  11. 
 
 g  Psal.  xxxi.  15.         h  Acts  xvii.  26.  i  Job  xxi.  23 — 25. 
 
ON  DIVINE   SOVEREIGNTY.  127 
 
 with  the  most  abject  poverty.  He  is  singled  out  as  an  example 
 of  what  almighty  power  can  accomplish,  in  supporting  under  the 
 severest  pressure  of  affliction.  At  his  expense,  the  Supreme 
 Disposer  teaches  other  Christians,  what  he  has  a  right  to  do  with 
 them,  if  he  pleases. 
 
 If  we  compare  the  situation  of  the  wicked  with  that  of  the 
 righteous,  we  must  often  observe,  that  the  former  enjoy  a  far 
 greater  share  of  prosperity  than  the  latter.  It  is  impossible,  at 
 any  rate,  to  judge  of  a  man's  state  for  eternity  from  his  external 
 circumstances.  For  "  the  righteous,  and  the  wise,  and  their 
 "  works,  are  in  the  hand  of  God  :  no  man  knoweth  love  or  hatred, 
 *'  by  all  that  is  before  them.  All  things  come  alike  to  all,  there 
 *'  is  one  event  to  the  righteous  and  to  the  wicked,  to  the  good, 
 "  and  to  the  clean,  and  to  the  unclean. "A:  While  this  ordination 
 is  an  argument  for  a  future  state  of  retribution,  it  at  the  same 
 time  bears  a  striking  impress  of  divine  sovereignty. 
 
 18.  If  we  attend  to  the  dispensations  of  his  providence  with 
 respect  to  the  kingdoms  of  this  world,  we  perceive  the  same  char- 
 acter, only  on  a  larger  scale.  Nations  are  disposed  of  in  the  same 
 manner  as  individuals.  God  raises  up  a  nation  from  small  be- 
 ginnings, gives  it  power  and  extent  of  dominion,  brings  it  to  the 
 aenith  of  its  glory,  and  at  length  hurls  it  into  destruction.  His 
 sovereign  pleasure  is  that  awful  die  by  which  the  fate  of  empires 
 is  determined.  It  is  he  who  "  speaks  concerning  a  nation,  and 
 *'  concerning  a  kingdom,  to  build  and  to  plant  it."  To  him  it; 
 equally  belongs  to  "  speak  concerning  a  nation,  and  concerning 
 *'  a  kingdom,  to  pluck  up,  and  to  pull  down,  and  to  destroy  it.^* 
 What  the  heathen  fabled  concerning  their  Neptune,  istrue  of  our 
 God.  He  "  sitteth  upon  the  flood,"  whether  natural  or  political. 
 *'  The  Lord  sitteth  King  for  ever."  Indeed,  we  may  still  per- 
 ceive the  operation  of  second  causes,  in  one  shape  or  another. 
 Wisdom  and  valour  are  means  of  aggrandizement.  Luxury, 
 pride,  and  the  counsels  of  folly,  conspire  to  accomplish  the  fall 
 of  a  nation.  But  these  secondary  causes  are  pre-ordained,  man- 
 aged, and  overruled  by  God,  for  the  fulfilment  of  his  own  pur- 
 poses. So  strongly  was  Babylon  fortified,  that  it  does  not  appear 
 that  Cyrus  could  have  taken  it  in  the  ordinary  way  of  attack. 
 But  the  watchmen  neglected  to  shut  the  gates  on  that  night  in 
 ■which  Belshazzar  made  his  feast  ;  when,  as  would  seem,  dissipa- 
 tion had  diffused  its  influence  over  the  whole  city.  This  seconda- 
 ry cause,  however,  the  negligence  of  the  watchmen,  was  imme- 
 diately under  the  direction  of  God.  For,  several  hundred  years 
 before,  he  had  said  ;  "  The  gates  shall  not  be  shut."/n  Nebu- 
 chadnezzar was  one  of  those  arrogant  worms  who  vie  with  God 
 for  the  honour  of  sovereignty. — He  flattered  himself,  in  conse- 
 quence of  his  extensive  conquests,  that  it  was  his  prerogative  to 
 dispose  of  kingdoms,  and  of  nations.     But  God,  to  teach  this 
 
 k  Eccles.  ix,  1, 2-  I  Jer.  xviii.  7, 9,  m  Isa.  xlv.  1, 
 
128  ON   DIVINE   SOVEREIGNTY. 
 
 haughty  monarch  that  the  work  was  wholly  his  own,  levels  him 
 •with  the  brute  creation  ;  and  as  he  declares  the  awful  event  before 
 it  takes  place,  he  at  the  same  time  informs  Nebuchadnezzar,  that 
 it  was  the  desis^n  of  this  judgment,  that  he  might  "  know  that 
 "  the  Most  High  ruleth  in  the  kingdom  of  men,  and  giveth  it  to 
 *'  whomsoever  he  will."« 
 
 19.  As  sovereignty  is  the  attribute  of  our  Lord  Jesus  Christ, 
 he  displays  it  in  the  management  of  his  spiritual  kingdom.  He 
 selected  three  disciples  from  the  rest  to  be  witnesses  of  his  glo- 
 rious transfiguration. 0  The  same  disciples  also  hud  the  distin- 
 guishing honour  of  witnessing  his  great  humiliation.^  The  rest 
 had  no  right  to  say  to  him.  Wherefore  is  this  distinction  ?  They 
 could  not  accuse  him  of  partiality.  For  he  may  dispense  his  fa- 
 vours to  whomsoever  he  will. — He  wrought  miracles,  as  the  fruit 
 of  his  sovereign  pleasure.  When  the  leper  came  to  him,  saying, 
 ♦'  Lord,  if  thou  wilt,  thou  canst  make  me  clean  ;"  he  acknowl- 
 edged the  justness  of  the  ascription,  and  in  confirmation  of  it  ac- 
 complished his  cure.  He  replied,  "  I  will  ;  be  thou  clean. 'V/ 
 Now,  as  all  the  miracles  which  Christ  wrought  on  the  bodies  of 
 men,  are  signs  of  the  miracles  of  grace  which  he  works  on  their 
 souls  ;  the  analogy  is  lost,  if  he  is  not  equally  sovereign  in  the 
 latter.  Is  the  removal  of  the  bodily  leprosy  a  symbol  of  the  cure 
 of  the  more  fatal  leprosy  of  sin  ?  And  can  the  latter  be  the  fruit 
 of  the  sinner's  will,  while  the  former  depends  on  the  will  of  God  I 
 
 Christ  sovereignly  dispenses  gifts  to  his  Church,  whether 
 ordinary  or  extraordinary.  "  He  gave  some,  apostles  ;  and  some, 
 prophets  ;  and  some,  evangelists  ;  and  some,  pastors  and  teach- 
 ers."r  A  pastor  had  no  right  to  complain  that  he  was  not  an 
 evangelist  ;  nor  an  evangelist,  that  he  was  not  endowed  with  the 
 gifts  of  a  prophet  ;  nor  a  prophet,  that  he  had  not  an  apostoiic 
 mission.  For  saith  the  apostle  ;  "  Unto  every  one  of  us  is  given 
 *'  grace,  according  to  the  measure  of  the  gift  of  Christ  ;"6-  that 
 is,  just  as  he  is  pleased  to  give.  Elsewhere,  this  is  attributed  to 
 the  sovereign  dispensation  of  the  Spirit  of  Christ.  "To  one  is 
 "  given  by  the  Spirit,  the  word  of  wisdom  ;  to  another  the  word 
 *'  of  knowledge  by  the  same  Spirit  ;  to  another  the  working  of 
 "  miracles  ;  to  another  prophecy  ;  to  another  discerning  of 
 "  spirits  ;  to  another  divers  kinds  of  tongues  ;  to  another  the  in- 
 "  terpretation  of  tongues.  But  all  these  worketh  that  one  and 
 "  the  self-same  Spirit,  dividing  to  every  man  severally  as  he  will. 
 *^  — Now  hath  God  set  the  members,  every  one  of  them  in  the 
 «  body,  as  it  pleased  him. — And  God  hath  set  some  in  the  Church, 
 <  first  apostles,  secondarily  prophets,'V  Sec. 
 
 The  Head  of  the  Church  displays  the  same  sovereignty  in  re- 
 gard to  that  measure  of  success  which  he  gives  his  servants  in  his 
 
 n  Dan.  iv.  30 — ^2.  o  Mat.  xvii.  1.  p  Chap.  xxvi.  3(3,  37. 
 
 cj  Chap.  viii.  2,  3.  r  Eph.  iv.  11.  s  Yer.  7. 
 
 t  iCor.  xii.  8— 11,  18,28. 
 
 J 
 
ON  DIVINE   SOVEREIGNTY.  129 
 
 ti^ork.  It  has  been  often  seen,  that  the  most  able  and  laborious 
 have  had  reason  to  complain  that  they  "  have  laboured  in  vain  ;" 
 while  those,  who  have  not  equalled  them  in  either  ot  these  res- 
 pects, have  been  far  more  successful.  A  schismatical  spirit  early- 
 discovered  itself  in  the  Church.  One  preferred  Paul  to  ApoUos  ; 
 another,  Apollos  to  Paul ;  and  a  third,  Cephas  to  both.  Their 
 pretence  for  such  a  preference,  was  the  benefit  they  had  received 
 by  the  ministry  of  one  or  other  of  these.  But  the  apostle  shows 
 the  folly  of  such  conduct,  from  a  consideration  of  the  sovereign- 
 ty of  God,  as  the  only  reason  of  the  success  of  his  servants. 
 "  Who  is  Paul,  and  who  is  Apollos,  but  ministers  by  whom  ye 
 "  believed,  even  as  the  Lord  gave  to  every  man  ?  I  have  planted, 
 "  Apollos  watered  ;  but  God  gave  the  increase.  So  then,  neither 
 •'  is  he  that  planteth  any  thin^,  neither  he  that  watereth  ;  but 
 "  God  \.hd(.l  giveth  the  increase."ii 
 
 20.  God  often  displays  his  justice  in  giving  up  men  to  obduracy 
 of  heart.  But  this  is  also  represented  as  the  effect  of  his  sove- 
 reignty. While  he  "  hath  mercy  on  whom  he  will  have  mercy, 
 "  whom  he  will  he  hardeneth."i;  I  do  not  immediately  speak  of 
 that  hardening  which  respects  the  eternal  state,  but  of  that  only 
 which  has  a  reference  to  temporal  calamities.  This,  as  we  have 
 formerly  seen,  is  the  ultimate  reason  given  for  the  conduct  of  the 
 Canaanites,  in  not  making  peace  with  Israel.  With  respect  to 
 the  two  sons  of  Eli,  we  are  informed  that  "  they  hearkened  not 
 "  unto  the  voice  of  their  father,  because  the  Loud  would  slay 
 *'  them."iy  When  the  Israelites  applied  to  Rehoboam  for  a  re- 
 dress of  grievances,  he  refused  it  ;  and  the  matter  is  thus  ac- 
 counted for,  in  the  language  of  inspiration  ;  "  Wherefore  the 
 *'  king  hearkened  not  unto  the  people  ;  for  the  cause  was  from 
 *'  the  Lord,  that  he  might  perform  his  saying,  which  he  spake 
 "  by  Ahijah  the  Shilonite  unto  Jeroboam  the  son  of  Nebat.":r 
 In  our  meditations  on  the  divine  influence  on  the  hearts  of  men, 
 we  must  still  remember  that  the  moral  evil  of  their  actions  pro- 
 ceeds solely  from  themselves.  But  it  is  evident  tha*  the  passages 
 quoted,  if  they  have  any  meaning  at  all,  express  such  an  opera- 
 tion, on  the  part  of  God,  as  renders  the  event  absolutely  certain. 
 Although  the  manner  of  this  operation,  in  its  whole  compass,  be 
 inconceivable  to  us,  we  cannot  deny  the  truth  of  it,  without  de- 
 nying that  divine  revelation  is  to  be  understood  according  to  the 
 ordinary  sense  of  language. 
 
 It  may  be  observed,  lastly,  that  some  of  the  most  severe  judg- 
 merits  that  have  ever  been  inflicted  on  men,  have  been  expressly 
 inflicted  for  their  denial  of  divine  sovereignty.  This,  as  we  have 
 seen,  was  the  cause  of  the  .unexampled  punishment  of  Nebu- 
 chadnezzar. But  he  is  by  no  means  a  singular  instance.  What 
 ■was  it  that  so  greatly  provoked  the  Lord  in  the  conduct  of  Ko- 
 rah,  Dathan,  and  Abiram  I     Wherefore  did  he  "  make  a  new 
 
 u  1  C3or.  iii.  5—7.  v  Rom.  ix.  18,  w  1  Sam.  ii.  25. 
 
 a:  1  Kings  xii.  15. 
 Vol.  1L  R 
 
130  ON   DIVINE   SOVEREIGNTF.  >". 
 
 '^  thing,"  by  causing  "  the  earth  to  open  her  mouih,  and  swallow 
 "  them  up"  that  they  should  "  go  clown  quick  into  the  pit  ?"// 
 "Was  it  l)ecause  tliey  merely  found  fault  with  Moses  snd  Aaron  ? 
 No.  It  was  because  they  dared  to  dispute  the  divine  sovercitrnty, 
 in  c/ioostTiff  these  persons  to  the  offices  assigned  them.  They 
 said  to  Moses  and  Aaron,  "  Ye  take  too  much  upon  you,  seeing 
 *'  all  the  congregation  are  holy  every  one  of  them."  ^V'hat  did 
 !Moscs  reply  ?  "  To  morrow  the  Lord  will  shew  who  are  his, 
 *'  and  who  is  holy  ;  and  will  cause  him  to  come  near  unto  liim  : 
 "  even  him  whom  he  hath  chosen  will  he  cause  to  come  near  unto 
 ♦'  hinu"z  Tlie  Lord  kt,iew  that  the  mut  murings  of  these  rebels, 
 although  immediately  directed  against  Moses  and  Aaron,  were 
 idtimately  levelled  agaijist  his  own  sovereign  ordination.  There- 
 fore he  says,  "  It  siiall  come  to  pass,  that  the  man's  rod  whom 
 *'  I  shall  choose  shall  blossom  :  and  I  will  make  to  cease  from 
 "  7nd  the  murmurings  of  the  children  of  Israel,  whereby  they 
 *'  murmur  against  you."a  Sennacherib  was  only  the  ax,  the  saw, 
 the  rod  and  the  staff  in  God's  hand.  This  instrument,  however, 
 presumed  to  deny  the  Supreme  Agent.  The  king  of  Assyria 
 claimed  the  work  as  his  own.  lie  said,  *'  By  the  strength  of  my 
 "  hand  I  have  done  it,  and  by  my  wisdom  :  for  I  am  prudent." 
 But  observe  how  his  conduct  is  described  by  Jehovah,  and  how 
 lie  determines  to  punish  it.  "  Shall  the  ax  boast  itself  against 
 *' him  that  heweth  therewith?  or  shall  the  saw  magnify  itself 
 *'  against  him  that  shaketh  it  ?  as  if  the  rod  should  shrike  itself 
 "  against  them  that  lift  it  up,  or  as  if  the  staff  should  lift  up  it- 
 "  self,  as  if  it  were  no  wood.  Therefore  shall  the  Loud,  the 
 *'  Lord  of  hosts,  send  among  hi&  fat  ones  leanness,  and  under  his 
 "  glory  he  shall  kindle  a  burning  like  the  burning  of  a  fire.  And 
 *'  the  light  of  Israel  shall  be  for  a  fire,  and  his  Holy  One  for  a 
 *'  flame  i  and  it  shall  burn  and  devour  his  thorns  and  his  briers  in 
 "  one  day. "6  lie  tnustcd  in  the  strength  of  his  army,  and  this 
 prophecy  refers  to  its  sudden  and-  miraculous  deslruciion.c  But 
 this  was  not  all  his  punishment.  It  is  farther  expressed  in  this 
 emphatic  language  -^  "  because  thy  rage  against  me,  and  thy  tu- 
 "  mult  is  come  up  into  mine  ears,  therefore  will  I  put  my  hook 
 *'  in  thy  nose,  and  my  bridle  in  thy  iips,  and  I  will  turn  thee 
 "  back  by  the  way  that  thou  earnest. "</  Formerly  he  was  repre- 
 sented as  a  mean  instrument  in  the  hand  of  the  Almighty.  Now, 
 because  of  his  refractoriness,  he  appears  as  a  wild  beast,  bridled 
 and  muzzled  by  his  owner,  and  driven  whithersoever  he  will. 
 
 In  a  word,  the  punishment  of  those  who  have  enjoyed  the  gos- 
 pel, seems,  in  a  peculiar  manner,  to  turn  on  this  hinge.  The  ene- 
 mies of  the  King  are  those  "  who  would  not  that  he  should  reign 
 *'  over  them."*?  All,  indeed,  who  refuse  to  obey  the  law,  or  to  sub- 
 mit to  the  gospel,  in  whatever  way,  are  the  enemies  of  Christ.  But 
 those  especially  deserve  this  character,  who  deny  the  sovereignty 
 
 y  Num.  xvi.  30.  z  Ver.  3,  5.        a  Chap.  xvii.  5.    b  Isa.  x.  15 — 17. 
 
 c  Chap.  XXXV ii.  36.     rf  Ver. -'J.  <»  Luke  xix.  i7. 
 
ON   DIVINE   SOVEREIGNTY.  131 
 
 ■^sF  bis  will.  For  the  right  of  dispensing  his  gifts  to  whom,  and 
 in  what  manner  he  pleases,  of  doing  according  to  his  will  in  heav- 
 en and  in  earth,  is  that  branch  of  his  prerogative  which  eminently 
 entities  him  to  the  designation  of  "  King  of  kings,  and  Lord  of 
 "  lords." 
 
 From  what  has  been  observed  on  this  subject,  we  are  taught 
 the  reasonablejipss  of  subinitting  to  the  divine  vtill.  God  is  the 
 Supreme  Potter,  and  has  an  undoubted  right  to  do  -vyith  the  clay- 
 as  he  pleases.     Whatever  he  does,  he  does  it  with  his  own. 
 
 We  may  also  perceive  the  wisdom  of  this  submission.  For 
 "  who  hath  resisted  his  will."  He  "  worketh,  and  no  one  can  let 
 "  him."  A  sinner  may  spurn  and  toss  at  divine  sovereignty  ;  but 
 it  is  only  as  "  a  wild  bull  in  a  net."  It  is  impossible  that  he  can 
 *'  flee  out  of  his  hand."  The  preceding  illustrations  assure  us 
 that  the  impotent  creature  must  eventually  submit.  Like  the 
 king  of  Babylon,  he  may  find  it  necessary  to  confess  this  attribute, 
 from  that  conviction  which  is  the  fruit  of  bitter  experience.  For 
 God  "  will  do  ail  his  pleasure." 
 
 A  due  attention  to  divine  sovereignty  affords  consolation  under 
 the  greatest  adversities.  The  Christian  has  still  reason  to  rejoice, 
 but  nothing  happens  to  him  by  chance,  or  merely  by  the  will  of 
 man.  He  may  have  reason  to  blame  himself,  or  to  blame  others, 
 as  secondary  causes.  But  he  knows  that  he  must  not  rest  here, 
 lest  he  should  seem  to  reflect  on  the  First  Cause.  How  much  so- 
 ever he  may  regret  any  adverse  event,  he  discerns  the  propriety 
 of  submission.  For  he  knows  that  he  might  as  well  think  of 
 plucking  the  sun  out  of  the  firmament,  as  of  counteracting  any 
 of  the  determinations  of  that  God  whose  "  counsel  shall  stand." 
 The  tidings  delivered  by  Samuel  to  Eli  must  have  been  afflicting 
 beyond  conception.  Yet  this  is  all  his  answer  ;  "  It  is  the  Lord 
 *'let  him  do  what  seemeth  him  good.'y  When  Paul  declared  his 
 intention  of  going  up  to  Jerusalem,  Agabus,  by  the  spirit  of  pro- 
 phecy, assured  him,  that  in  this  case  he  should  be  delivered 
 bound  into  the  hands  of  the  Gentiles.  On  this  prediction,  the 
 <lisciples  besought  him  with  tears,  that  he  would  relinquish  his 
 design.  But  when  they  found  that  he  persisted  in  it,  they '' ceas- 
 *'  ed  ;  saying.  The  will  of  the  Lord  be  done."^  They  perceived 
 ■by  his  firmness,  as  connected  with  the  prophetical  warning  of 
 Agabus,  that  his  mind  was  under  a  superior  influence.  Above 
 all,  it  affords  consolation  to  the  Christian,  that  this  irresistible  will 
 is  that  of  a  Father,  who  can  do  him  no  injury,  who  will  assuredly 
 make  all  things  work  together  for  his  good.  Thus,  when  we 
 pray  that  his  "  will  may  be  done,"  we  are  commanded  to  view 
 him  as  *'  our  Father." 
 
 This  doctrine  gives  us  an  affecting  view  of  our  own  meanness 
 in  the  sight  of  God.      We  see  the  Supreme  Agent,  in  his  sove- 
 
 y  1  Sam.  iii.  18-  j'Actsxxi.  10 — 14. 
 
152  ON  DIVINE   SOVEREIGNTY. 
 
 reign  dispensation,  treating  men  as  "  dust  and  ashes."  Good  rea- 
 son liave  we  therefore  to  abase  ourselves  at  his  foot-stool,  to  en- 
 tertain the  most  humiliating  thoughts  of  all  that  we  are  and  pos- 
 sess, and  to  join  in  the  confession  of  Nebuchadnezzar  :  "  All  the 
 *'  inhabitants  of  the  earth  are  reputed  as  nothing."  Whence  pro- 
 ceeded this  language  so  different  from  what  he  once  held  ?  Mere- 
 ly from  a  view  of  divine  sovereignty  as  wonderfully  exemplified 
 on  himself. 
 
 We  also  learn  the  necessity  of  humble  adoration.  «  With 
 "  God  is  terrible  majesty  :"  and  it  eminently  appews  in  this,  that 
 "  he  giveth  not  account  of  any  of  his  matters." 
 
 In  fine,  we  might  safely  conclude,  that  the  sovereignty  of  God 
 could  not  but  signally  afificar  in  the  work  of  our  redemfition,  even 
 although  it  were  less  expressly  revealed.  We  perceive  this  char- 
 acter indelibly  impressed  on  the  works  of  nature.  It  is  the  turn- 
 ing hinge  of  the  whole  work  of  Providence.  What  is  this,  but  a 
 continued  execution  of  the  sovereign  and  immutable  will  of  Je- 
 hovah ?  Is  not  the  whole  history  of  mankind  a  commentary  on 
 this  perfection  ?  Can  we  suppose,  then,  that  there  is  a  thick  veil 
 thrown  over  it,  in  the  greatest  of  all  the  works  of  God  ?  The 
 kingdoms  of  this  world  have  only  been  monumental  pillars  for 
 recording  its  glory.  Many  of  them  lie  in  ruins.  But  the  legend 
 is  perfectly  distinct.  As  it  was  written  in  their  elevation,  it  is 
 equally  written  in  their  fall.  This  divine  character  eminently  ap- 
 pears in  the  typical  kingdom  of  Israel  ;  in  its  formation,  and  in 
 its  administration.  And  is  it  lost  in  the  antitype  ?  Is  that  king- 
 dom which  shall  never  have  an  end,  and  which  shall  break  down 
 every  thing  that  opposes  it,  the  only  one  in  which  this  unalienable 
 attribute  of  its  Sovereign  is  not  discernible  ?  Those  who  enter- 
 tain this  idea,  have  a  very  different  view  of  matters  from  that  il- 
 lustrious minister  of  this  kingdom,  the  apostle  Paul  :  "  It  is  not 
 *'  of  him  that  willeth,  nor  of  him  that  runneth,  but  of  God  that 
 *'  sheweth  mercy."  Their  ideas  of  this  kingdom  run  directly 
 counter  to  those  of  the  glorious  Sovereign,  who  thus  addresses 
 the  Father  :  "  Thou  hast  hid  these  things  from  the  wise  and  pru- 
 "  dent,  and  hast  revealed  them  to  babes.  Even  so,  Father  ;  for  so 
 "  it  seemed  good  in  thy  sight." 
 
ON   PROVIDENCE  IN   GENERAL.  133 
 
 SECTION    IX. 
 
 Of  Divine  Providence. — General  Observations. — i  Particular 
 Providence  proved^  from  the  Means  emfiloyed  by  God; — front 
 the  Concalmation  of  Circumstances  ; — the  Season  of  Operation  ; 
 
 the  Discovery   of  Secret  Sin  ; — the  Resemblance  bttiveen   Sin 
 
 and  Punishment  ;~the  Choice  of  Instruments  for  fiunishing  In- 
 iquity ; — the  Circumstances  of  Punishment  ; — Events  of  a  Con- 
 tingent JVature. 
 
 We  have  already  seen,  that  the  sacred  volume  contains  an  his- 
 tory of  Providence.  This  includes  so  great  a  variety  of  particU' 
 lars,  that,  in  so  short  a  sketch  as  that  designed  in  this  woi'k,  I  can 
 scarcely  enter  on  it.  But  as  the  subject  is  of  the  greatest  im- 
 portance, it  may  not  be  improper  to  take  notice  of  a  few  things 
 with  respect  to  the  doctrine  of  Providence  in  general  ;  and  also 
 briefly  to  shew,  that  this  providential  operation  is  of  a  most  parti- 
 cular nature. 
 
 I  shall,  firsts  make  a  few  observations  with  respect  to  Provi- 
 dence in  general. 
 
 1.  The  Providence  of  God  is  merely  the  execution  of  his  eter- 
 nal and  unalterable /2wr/zose,  as  to  all  those  creatures  which  he  hath 
 brought  into  being.  As  the  God  of  Providence,  "  his  kingdom 
 "  ruleth  over  all. — The  eyes  of  all  things  wait  upon  him."  Wheth- 
 er his  operation  respect  men  or  angels,  individuals  or  kingdoms  ; 
 ■whatsoever  he  doth,  it  is  for  the  completion  of  his  eternal  and  im- 
 mutable will  of  purpose.  "  He  doth  according  to  his  taill  in  the 
 •*'  army  of  heaven  ;  and  among  the  inhabitants  of  the  earth."//— 
 He  "  worketh  all  things  after  the  counsel  of  his  own  will."z  When 
 the  ten  tribes  had  withdrawn  from  their  allegiance  to  the  house  of 
 David,  and  the  men  of  Judah  and  Benjamin  were  assembled  to 
 fight  against  them,  "  to  bring  the  kingdom  again  to  Rehoboam," 
 they  received  this  warning  from  God  ;  "  Ye  shall  not  go  up,  nor 
 *'  fight  against  your  brethren  the  children  of  Israel  :  return  every 
 "  man  to  his  house,  for  the  thing  '\%from  mej"k 
 
 2.  The  inspired  history  of  providential  operation  discovers  the 
 true  cause  of  human  prosperity. ,  Men  greatly  err  on  this  sub- 
 ject. If,  either  as  individuals,  or  in  a  collective  capacity,  they  en- 
 joy the  smiles  of  prosperity  ;  they  generally  consider  these  as 
 the  fruit  of  their  own  exertions.  They  say,  "  Mine  own  arm  hath 
 *'  gotten  me  all  this  wealth."  They  arrogate  the  honour  of  that 
 Babylon  they  have  built,  to"  the  might  of  their  power  ;"  although 
 as  its  name  is,  it  often  eventually  proves  their  confusion.  Where 
 a  natural  man  would  have  discerned  no  other  cause  but  human 
 prudence  in  complying  with  a  favourable  proposal,  the  pious  stew- 
 ard of  Abraham's  house  perceived  and  acknowledged  the  hand  of 
 
 k  Dan.  iv.  Zo^  ■  »  Eph.  i.  11.  k  1  Kings  xii.  21— 24i 
 
154.  ON   PROVIDENCE   IN  GENERAL. 
 
 God,  "  The  Lord,"  said  he,  "  hath  prospered  my  way."  We 
 iTiay  remark,  indeed,  that  those  are  most  likely  to  observe  the 
 divine  operation  consequentially,  who  are  sincerely  concerned  to 
 acknowledge  God  in  all  their  ways,  and  previously  to  seek  a  dis- 
 play of  his  hand.  Such  was  the  conduct  of  this  excellent  ser- 
 vant. He  was  eager  to  know  "  whether  the  Loud  had  made  his 
 *'  journey  [M*osperous  or  not."  He  accordingly  remarked  the  va- 
 rious steps  of  Providence  ;  his  being  led  in  the  right  way  to  the 
 house  of  his  master's  brethren,  the  appearance  of  Kebekah,  the 
 exact  correspondence  between  her  language  and  conduct,  and 
 what  had  previously  been  the  matter  of  his  prayer  :  and  on  all 
 these  accounts  he  blessed  the  Loud  God  of  his  master  Abraham.^ 
 This  is  truly  a  most  beautiful,  interesting  and  instructive  iiisiory. 
 It  contains  a  striking  picture  of  the  character,  and  a  practical  de- 
 monstration of  the  worth,  of  a  faithful  messenger  ;  wb.o,  while 
 he  zealously  served  man,  had  his  eye  principally  directed  to  God. 
 
 We  learn  whence  Joseph  "  was  a  prosperous  man."  This 
 is  the  reason  assigned  ;  "  The  Lord  was  with  him. '7  The  hand 
 of  God  is  sometimes  so  very  evident  in  this  respect,  that  it  is  ob- 
 served even  by  unrenewed  men,  or  by  such  as  are  strangers  to 
 divine  revelation.  Laban  made  this  acknowledgment  to  Jacob  ; 
 "  I  have  learned  by  experience,  that  tlie  Lord  hath  blessed  me 
 "  for  thy  sake.";M  Potipliar,  Joseph's  master,  ''  saw  that  the 
 *'  Lord  was  with  him,  and  that  the  Lord  made  all  that  he  did  to 
 *'  prosper  in  his  hand."» 
 
 Because  the  event  depends  on  divine  Providence,  means  are 
 not  therefore  to  be  neglected.  For  in  this,  as  in  his  other 
 operations,  God  is  pleased  to  put  honour  on  these.  But  while 
 diligent  in  the  use  of  lawful  means,  we  must  wholly  depend  on 
 God  for  the  success.  For  his  blessing  alone'  can  make  them 
 effectual. 
 
 3.  We  must  also  discover  the  cause  oi  adversity.  We  find  tha* 
 affliction  riseth  not  out  of  the  ground  ;  that  trouble  springeth  not 
 from  the  dust  ;  that  this  evil  never  exists,  "  and  the  Lord  hath 
 *'  not  done  it."  By  the  Sacred  History,  we  are  taught  to  acknow- 
 ledge the  hand  of  God  in  every  species  of  adversity.  Even  in  those 
 things  which  are  viewed  as  the  common  accidents  of  life,  we  are 
 directed  to  the  supreme  cause.  W^hile  every  thing  prospers 
 with  one,  another  is  thwarted  in  all  his  undertakings,  and  even- 
 tually oppressed  with  poverty.  Hannah,  in  her  song  of  praise, 
 unravels  this  mystery.  "  The  Lord  maketh  poor,  and  maketh 
 "  rich  :  he  bringeth  low,  and  lifteth  up.  He  raiseth  up  the  poor 
 "  out  of  the  dust,  and  lifteth  up  the  beggar  from  the  dunghill,  to 
 "  set  them  among  princes,  and  to  make  them  inherit  the  throne 
 "  of  glory  :  for  the  pillars  of  the  earth  are  the  Lord's,  and  he 
 *'  hath  set  the  world  upon  them."o 
 
 k  Gen.  xxi v.  42 — 48,  56.  /  Chap,  xxxix.  2.  m  Chap.  xxx.  27. 
 
 «  Chap,  xxxix.  3,  28.  •  1  Sam.  ii.  7, 8. 
 
ON  PROVIDENCE  IN   GENERAL.  135 
 
 God  hath  never  meant  that  the  dispensiulons  of  his  Providence 
 should  be  viewed  as  a  certain  test  of  his  lov^e  or  haired.  In  this 
 respect  it  is  snid  that  "one  event  happenelh  to  all."  We  accor- 
 dingly find,  that  prosperity  is  often  showered  on  the  wicked, 
 whom  the  Lord  hat-:;*li  ;  wliilo  the  objects  of  his  eternal  and  un- 
 alterablf-  love  arc  visited  with  severe  afSiction.  At  the  same 
 time  it  appears  from  particular  instances,  that  even  temporal  pros- 
 pcriiy  is  sotncumes  meant  as  a  token  of  God's  approbation  of  the 
 conduct  of  persons  or  nations,  while  adversity  hath  a  contrary  lan- 
 guage. Concerninsj  Uzziah  kintj  of  Judah  it  is  said,  that  "  as 
 *'  long  as  he  souglit  the  Lor»,  God  made  him  to  prosper-''/^ 
 We  have  many  proofs  that  righteousness  alone  "  exalieth  a  na- 
 *'  tion."  The  children  of  Israel  still  prospered,  while  they  adher- 
 ed to  their  God  :  and  when  they  returned  to  him,  after  their 
 apostacies,  he  siill  delivered  them. 
 
 In  many  instances,  we  cannot  certainly  know  the  design  of 
 affliction  with  respect  to  individuals.  For  in  this  respect,  as  has 
 been  formerly  observed,  the  Lord  often  displays  his  sovereignty  j 
 or  he  severely  chastises,  because  he  hath  a  secret  purpose  of 
 love,  and  hath  determined  lo  make  the  greatest  afQictions  "  work 
 *'  together  for  good."  But  the  design  is  often  expressly  declar- 
 ed in  Scripture,  or,  as  may  be  seen  afterwards,  most  clearly  ex- 
 pressed in  the  peculiar  natui:e  of  the  dispensation.  As  to  nation^- 
 al  calamities,  we  are  left  in  no  hesitation.  Sin  is  still  pointed  out 
 as  the  procuring  cause. 
 
 We  learn  that  "  ftre  and  hail,  snow  and  vapour,  stormy  wind, 
 "  fulfil  his  word."*?  But  the  general  doctrine  is  illustrated  by 
 many  particular  instances.  The  cities  of  the  plain  were  destroy- 
 ed by  fire  from  the  Loud.  "  Fire  and  haii"^  were  among  the 
 plagues  of  Fgypt.r  Hailstones  were  the  instrun'ents  of  divine 
 vengeance  against  the  Amorites,  when  their  five  kings  gathered 
 their  forces  against  Gibeon.s  When  God  "  causeth  his  vapours 
 "  lo  ascend,"  iie  "  proclaims  liberty  to  the  pestilence. "f  When 
 he  blows  with  his  wind,  **  his  enemies  sink  as  lead  in  the  migh- 
 "  ty  waters."^  When  the  earth  opens  her  mouth,  and  like  a  cruel 
 mother  devours  her  own  brood  ;  whatever  be  the  influence  of  se- 
 condary causes,  we  are  taught  to  view  this  awful  calamity  as  a 
 visitation  for  sin -y  When  God"  calls  for  famine,"  or  "  turneth 
 *'  the  fruitful  land  into  barrenness,  it  is  for  the  wickedness  of 
 *'  them  that  dwell  therein."^  Men  may  plulosophicaily  descant 
 on  the  rise  and  fall  of  empires.  They  may  ascribe  these  to  acci- 
 dent, or  lo  causes  merely  of  a  political  naiure.  But  although 
 there  is  a  subordinate  operation,  of  secondary  causes,  we  are  as- 
 sured from  the  word  of  God,  that  these  eveius  must  be  ultimately- 
 ascribed  to  hi^  operation  as  "  the  Governor  among  the  nations.'* 
 We  must  not,  indeed,  lose  sight  of  divine  sovereignty.     But  we 
 
 ^  2  Chron.  xxvi.  5.        ^  Ps.  cxlviii.  8.        rExod.  ix.  3.      sJosh.  x.  11. 
 /  Jer.  xxxiv.  17.  «  Ejjod,  xv.  10.      v  Isa.  sxjx.  6.    wPs.cvii,34> 
 
136  ON  PROVIDENCE  IN  GENERAL. 
 
 do  not  recollect  an  instance  in  which  the  overthrow  of  rulers,  or 
 the  desolation  of  kingdoms,  is  not  represented  as  immediately  the 
 effect  of  vengeance  for  sin.  As  it  is  God  who"  putteth  down 
 •'  one,  and  setteth  up  another,"  the  reason  is  thus  assigned  ; — "  For 
 "  in  the  hand  of  the  Lord  there  is  a  cup,  and  the  wine  is  red  ;  it  is 
 *'  full  of  mixture,  and  he  poureth  out  of  the  same  :  but  the  dregs 
 ••  thereof  all  the  wicked  of  the  earth  shall  wring  them  out,  and 
 »'  drink  them."jr  When  God  gave  a  commission  to  Israel  to  ex- 
 terminate the  nations  of  Canaan,  it  was,  as  has  been  seen,  because 
 of  their  atrocious  iniquity.  Therefore  did  "  the  land  itself  vo- 
 *'  mit  out  her  inliabitants/'z/  It  was  not  so  much  the  power  of  the 
 Persians,  as  the  guilt  of  the  Babylonians,  that  overthrew  their 
 extensive  empire.  The  holy  and  just  God  had  said  ;  ''  I  will 
 "  punish  the  world  for  their  evil,  and  the  wicked  for  their  iniqui- 
 "  ty  ;  and  I  will  cause  the  arrogancy  of  the  proud  to  cease,  and 
 *'  will  lay  low  the  haughtiness   of  the  terrible. "z 
 
 Nor  do  we  merely  learn  from  the  sacred  records,  that  wicked- 
 ness in  general  procures  punishment  from  God.  We  have  a 
 particular  account  of  many  sins,  which  bring  grievous  calamities, 
 or  complete  destruction  on  a  people  :  and  the  fatal  effects  of  these 
 are  illustrated  by  facts. 
 
 Besides  unnatural  lust,  pride,  luxury  and  idleness  are  mention- 
 ed in  the  bill  of  indictment  found  against  Sodom,  and  referred  to 
 by  the  Supreme  Judge  for  alarming  Jerusalem  :  "  Behold,  this 
 *'  was  the  iniquity  of  thy  sister  Sodom.  Pride,  fulness  of  bread, 
 *'  and  aliundance  of  idleness  was  in  her  and  her  daughters  ;— 
 *'  therefore  I  took  them  away  as  I  saw  good."a  Similar  is  the 
 charge  exhibited  against  Tyrus  and  her  prince.  "  Take  up  a 
 ♦'  lamentation  for  Tyrus,  and  say  unto  Tyrus,  O  thou  that  art 
 «'  situate  at  the  entry  of  tlie  sea,  which  art  a  merchant  of  the 
 *'  people  for  many  isles,  Thus  saith  the  LoRnGod,  O  Tyrus, 
 *'  thou  hast  said,  I  am  of  perfect  beauty. — Say  unto  the  prince 
 *'  of  Tyrus,  Thus  saith  the  Lord  God,  Because  thine  heart  is 
 "  lifted  up,  and  thou  hast  said,  I  am  a  god,  I  sit  in  the  seat  of 
 *«  God,  in  the  midst  of  the  seas. — Behold,  therefore,  I  will  bring 
 "  strangers  upon  thee,  the  terrible  of  the  nations  :  and  they  shall 
 *•  draw  their  swords  against  the  beauty  of  thy  wisdom,  and  they 
 «  shall  defile  thy  brightness.  They  shall  bring  thee  down  to  the 
 *'  pit,  and  thou  shalt  die  tlic  death  of  them  that  are  slain  in  the 
 *'  midst  of  the  seas."6 
 
 Carnal  confidence  is  a  sin  nearly  connected  with  those  already 
 mentioned  :  and  is  pointed  out  in  Scripture  as  hastening  the  de- 
 struction of  a  people.  Moab  trusted  in  her  works,  and  in  her 
 treasures  ;  therefore  she  was  taken,  and  the  spoilers  came  upon 
 every  city.c     Not  to  mention  a  variety  of  other  iniquities,   un- 
 
 X  Psid.  Inxv.  7,  S,  y  Lev.  xviii.  25.  z  Isa.  xiii.  11, 
 
 a  Ezek.  xvi.49,  50.  b  Chap,  xxvii.  2,  3. ;  xxviii.  2,  7,  8. 
 
 e  Jer.  xlviii.  7,8. 
 
ON  PROVIDENCE  IN  GENERAL.  137 
 
 cleanness,  pride,  luxury,  and  carnal  confidence,  are  eminently 
 chargeable  against  Britain  as  a  nation  :  and  when  we  consider 
 both  the  threatenings,  and  the  examples  of  God*s  severity  record- 
 ed in  Scripture,  we  have  great  reason  to  be  afraid  of  his  judg- 
 ments. Our  guilt  is  far  more  aggravated  than  that  of  Moab,  of 
 Tyre,  or  even  of  Sodom,;  because  of  our  unspeakably  superior 
 privileges. 
 
 The  plagues  of  Egypt,  and  the  destruction  of  Pharaoh  with  his 
 host  proclaim  the  danger  of  unbelief,  and  of  hardening  our  hearts 
 against  the  testimony  of  God.  They  at  the  same  time  display 
 his  holy  jealousy  with  respect  to  his  people,  and  declare  the  cer- 
 tainty of  the  destruction  of  those  who  continue  to  oppress  and  per- 
 secute them.  The  oppression  of  the  people  of  God  has  often 
 proved  the  crowning  guilt  of  a  nation,  that  by  which  the  cup  of 
 her  iniquity  was  filled,  and  the  immediate  cause  of  the  cup  of 
 trembling  being  put  into  her  hand.  This  was  the  case  with  Baby- 
 lon. Hence  this  aggravated  guilt  is  mentioned,  as  if  it  had  been 
 the  only  procuring  cause  of  the  destruction  of  this  great  em- 
 pire. God  puts  this  language  into  the  mouth  of  his  oppressed 
 Church  :  "  The  violence  done  to  me,  and  to  my  flesh,  be  upon 
 "  Babylon,  and  my  blood  upon  the  inhabitants  of  Chaldea."rf 
 
 The  inspired  history  of  Providence  affords  light  by  which  we 
 may  form  a  true  estimate  of  those  wars  that  desolate  the  earth* 
 The  reasons  assigned  for  them  by  nations  are  generally  doubtful, 
 often  "false.  They  may  plead  the  love  of  liberty,  while  the  genu- 
 ine principle  is  ambition  ;  or  zeal  for  religion,  while  they  are 
 solely  concerned  about  their  temporal  interest ;  or  urge  the  plea 
 of  self-defence,  while  actuated  by  insatiable  avarice,  or  cruel  re- 
 venge. But  whatever  be  the  motives  assigned  by  the  contending 
 parties,  or  by  which  they  are  really  influenced  ;  whatever  be  the 
 causes  from  which  war  more  immediately  proceeds  ;  we  certainly 
 know,  that,  as  permitted  by  God,  it  is  a  punishment  inflicted  on 
 all  who  are  engaged  in  it.  Some  have  not  blushed  to  vindicate 
 war,  as  necessary  to  prevent  the  too  great  increase  of  the  human 
 species.  "  Wars  and  fightings"  not  only  proceed  from  men's 
 lusts,  but  are  designed  by  the  Supreme  Ruler  for  the  punishment 
 of  these.  This  is  one  of  the  scourges  that  he  employs,  to  re- 
 mind guilty  man  of  a  state  of  retribution.  We  may  therefore 
 well  "  be  afraid  of  the  sword  ;  for  wrath  bringeth  the  punish- 
 «'  ments  of  the  sword,  that  we  may  know  there  is  a  judgment."e 
 
 4.  The  providence  of  God  may  be  viewed  as  either  common  or 
 special.  His  common  providence  extends  to  all  his  creatures 
 without  exception  ;  that  which  is  special-,  regards  rational  crea- 
 tures, men  and  angels.  While  men  in  general  are  the  objects  of 
 his  special  providence,  it  is  more  peculiarly  exercised  towards 
 the  Church,  and  in  a  way  of  eminence  towards  all  who  are  her 
 
 rf  Jer.  li.  35.  e  Job.  xix.  29. 
 
 Vol.  H  S 
 
138  A   PARTICULAIl   PRO VIDEICCE. 
 
 genuine  nneml)ers.  The  Church  is  described  as  God's  husband- 
 ry ;/  as  his  vinevard,  which  lie  waters  every  moment,  which  lest 
 any  hurt  it,  he  keeps  nis^ht  and  day..§-  While  all  her  members  en- 
 joy a  special  protection,  tliis  in  afar  hij^her  sense  is  tlie  privilege 
 of  believers.  "  The  eyes  of  the  Loud  run  to  and  fro  thiouiihout 
 ''  the  whole  earth,  to  shew  himself  strong  in  the  behalf  of  them 
 "  whose  heart  is  perfect  towards  him."/i 
 
 But  on  these  things  I  do  not  particularly  enter.  All  that  is 
 further  intended,  is  to  illustrate  the  falsity  of  that  idea,  which  is 
 entertained  by  many  who  call  themselves  Christians,  that  divine 
 providence  is  merely  of  a  general  nature.  They  perhaps  go  not 
 so  far  as  tlie  Epicureans,  who  thought  it  unworthy  of  God  to  trou- 
 ble hiiTiself  with  the  affairs  of  men.  But  they  make  great  ap- 
 proaches to  this  system  ;  as  they  suppose  that  although  God  ex- 
 ercise some  care  about  liis  creatures  in  general,  he  leaves  them  to 
 the  exertion  of  their  own  powers,  in  their  actions,  without  any 
 particular  concourse  on  his  part  ;  that  many  events  depend  mere- 
 ly on  chance  ;  and  that  naanv  actions  arc  so  insignificant  as  not  to 
 merit  hib  attention.  In  opposition  to  this  doctrine,  which  in  fact 
 involves  a  tbtal  denial  of  providence,  we  mean  to  shew,  from  a 
 variety  of  considerations. 
 
 Secondly,  That  providential  operation  is  of  a  most  particular 
 nature,  extending  to  all  creatures,  even  the  meanest,  and  to  all 
 their  actions,  however  insignificant  in  themselves  ;  and  that  all 
 these  are  legulatcd  for  the  accomplishment  of  the  divine  purpose^ 
 and  in  subserviency  to  the  divine  glory.* 
 
 r.  This  appears  from  the  nifufis  that  God  is  pleased  to  employ'. 
 In  the  general  tenor  of  his  operation,  he  makes  use  of  means. 
 But  these  are  often  in  themselves  so  iriaignijicant,  and  so  inade- 
 quate to  ihe  end,  that  we  could  not  suppose  it  to  be  accomplished 
 ■without  an  immediate  operation  on  the  part  of  God.  The  Lord 
 had  declared  by  his  servant  Elisha,  that  he  would  deliver  Moab 
 into  the  hands  of  the  three  confederate  kings.  But  how  strange 
 Avere  the  n)ean3  by  which  this  prediction  was  fulfilled  !  At  the 
 <iesire  of  I'.lisha,  ditches  were  made  in  the  valley  in  which  the 
 arnw  of  the  kings  of  Israel,  Judah,  and  Edom,  were  encamped. 
 Au;ainst  morning  these  were  filled  with  water.  When  the  Mo- 
 abites  arose  early,  the  sun  shone  upon  the  water,  and  it  appeared 
 to  them  red  as  blood.  They  immediately  concluded  that  the  aJ«- 
 lied  piinces  had  turned  their  arms  against  each  other.  They 
 said,  "  This  is  blood  ;  the  kings  are  surely  slain,  and  they  have 
 "  smitten  one  another  ;  now,  therefore,  Moab  to  the  spoil.     And 
 
 f  1  Cor.  iii.  9.  g  Isa.  xxvii.  3.  //  2  Ckron.  xvi.  9. 
 
 *  In  this  illustration,  I  ahnost  entirely  abstain  from  a  consideration  of 
 any  of  those  works,  which  rnay  jjroperly  be  viewed  as  miraculous ;  lest  it 
 siioiikl  be  objected  by  the  eneiiiies  of  a  pavdcitlar  providence,  that  tVcni 
 tiieie  we  cuufonn  nojust  e&limatc  of  Ged's  ordinary  operation. 
 
PROVED    Flicai  SACRED  HISTORY.  139 
 
 ^'  ■when  they  came  to  the  camp  of  Israel,  the  Israelites  rose 
 "  up  and  smote  the  Moabites,  so  that  they  fled  before  them. "z  By 
 such  unlikely  means  did  the  confederated  army  obtain  a  com- 
 plete victory,  and  the  prophecy  receive  its  accomplishment.  ^  (iod 
 is  pleased  to  employ  such  contemptible  means,  that  his  almighty 
 operation  may  be  more  clearly  discerned,  and  that  the  glory  of  the 
 Avork  ntay  redound  wholly  to  himself. 
 
 Often  he  employs  means,  which  in  their  own  nature  ami  ten- 
 dency are  directly  coiurary  to  the  end,  (iod  had  sworn  to  Abra- 
 ham that  he  avouM  multiply  his  seed  as  the  sand  on  the  sea- 
 shore. Yet  he  casts  them  into  the  furnace  of  Es;ypt,  and  sul)jects 
 thera  to  severe  persecution.  But  the  more  they  were  oppressed, 
 the  more  they  muhiplied.  In  an  extraordinary  dream  he  reveal- 
 ed to  Joseph  his  future  exaltation,  and  th^  obeisance  he  should 
 receive  from  the  sons  of  his  father.  But  through  what  a  devi- 
 ous course  must  he  reach  the  promised  greatness  1  Only  througli 
 the  deepest  abasement,  can  he  attain  the  dignity  awaiting  him. 
 He  must  be  yet  more  hated  of  his  brethren,  ere  he  can  be  the 
 object  of  their  veneration.  He  must  be  sold  jas  a  slave,  ere  ho 
 can  be  honoured  as  a  master.  He  must  lose  all  that  character  and 
 confidence  that  he  had  even  as  a  slave,  and  be  shut  up  in  prison, 
 under  the  imputation  of  one  of  the  vilest  of  crimes,  ere  he  can 
 appear  as  the  most  distinguished  personage  in  Egypt,  next  to 
 Pharaoh.  He  must  be  more  than  once  in  danger  of  deatli,  and 
 be  dead  to  his  father,  before  he  can  be  the  instrument  of  pre- 
 serving him  and  the  church  in  his  house.  Nor  was  it  merely  the 
 ■will  of  God  that  this  abasement  should  precede  his  exaltation. 
 Although  in  its  own  nature  diametrically  opposite,  it  directly  led 
 to  this  event.  Had  he  not  been  sold  by  his  brethren,  he  could 
 n%irer  have  come  into  Potiphar's  family.  Had  he  not  been  falsely- 
 accused,  he  would  not  in  all  probability  have  been  cast  into  pri- 
 son. Had  not  this  been  the  case,  or  had  he  served  any  one  but 
 the  captain  of  the  king's  guard,  although  accused  of  the  same 
 crime,  most  probably  he  would  not  have  been  cast  into  the  king's 
 prison,  but  into  some  ordinary  one.  Thus  he  would  have  had 
 no  opportunity  of  seeing  the  imprisoned  officers  of  the  court,  or  of 
 being  at  length  known  to  Pharaoh  as  an  interpreter  of  dreams. 
 
 Providence  accomplishes  its  end  even  by  the  nvickediiess  o[ mzn. 
 This  is  one  of  the  deep  things  of  God,  that  he  can  employ  the 
 enemies  of  religion  in  his  work,  make  use  of  their  corruptions 
 for  the  fulfilment  of  his  purposes,  direct  and  overrule  their  con- 
 duct, and  yet  act  in  a  way  perfectly  consistent  with  his  own  infinite 
 holiness  ;  the  immorality  of  the  action  being  wholly  their  own. 
 God  overruled  the  despicable  envy  of  Joseph's  brethren  for  the 
 salvation  of  the  Church.  Tiieir  intention  was  wicked  and  cruel, 
 but  his  was  holy  and  merciful.  They  indeed  might  he  said  tu 
 send  Joseph  into  Egypt,  as  they  sold  him  to  the  Ishmaelites  when 
 on  their  way  thither.     But  in  all  this  the  pious  Joseph  saw  an 
 
 i  2  Kings  iii.  21 — 24, 
 
140        A  PARTICULAR  PROVIDENCE 
 
 highei'  hand.  "  God  sent  mc  before  you,"  says  he  to  his  breth- 
 ren, "  to  preserve  you  a  posterity  in  the  earth,  and  to  save  your 
 *'  lives  by  a  great  deliverance.  So  now,  it  was  not  ijou  that  sent 
 «'  me  hither,  but  God. — As  for  you,  ye  thought  evil  against  me, 
 *'  but  God  meant  it  unto  good. "a:  Thus  did  he  employ  Pharaoh 
 as  an  instrument  for  bringing  his  people  to  obey  his  call  in  leaving 
 Egypt,  They  had  been  so  long  settled  in  that  country,  Had  be- 
 come so  attached  to  the  carnal  gratifications  which  it  afl'ordcd, 
 and  were  so  contaminated  with  the  idolatry  of  their  neighbours, 
 that  had  not  Pharaoh  been  a  cruel  tyrant,  they  in  all  probability, 
 as  Moses  feared,  would  have  positively  refused  to  comply  with 
 the  call  of  God.  They  had  in  a  manner  forgotten  the  promise 
 made  to  their  {cithers.  But  he  sends  the  rod  of  persecution,  to 
 drive  them  out  of  this  land  of  idols. 
 
 II.  The  same  thing  is  evident  from  the  wonderful  concatenation 
 of  circumstances,  which  is  often  observable  in  subserviency  to 
 Bome  great  event.  The  various  circumstances  which  led  to  the 
 exaltation  of  Joseph,  and  to  the  preservation  of  the  Church,  ap- 
 pear as  so  many  links  in  one  extensive  chain.  Some  of  them 
 are  very  minute,  and  may  seem  in  themselves  of  little  impor- 
 tance. But  they  are  so  closely  connected  with  the  predicted 
 end,  tliat  even  in  these  we  cannot  but  discern  tlie  hand  of  an  all- 
 wise  agent. — I  enlarge  not,  however,  on  this  proof,  having  illus- 
 trated it  fully  in  another  place.^ 
 
 What  is  the  6ook  of  Esther,  but  an  history  of  the  wonder- 
 ful steps  of  divine  Providence  for  the  preservation  of  the  Church, 
 and  for  giving  a  signal  overthrow  to  her  enemies  throughout  the 
 greatest  part  of  the  known  world  ?     What  a  trivial  circumstance 
 
 queen  acts  under  the  influence  of  another.  He  thought  fit  to 
 send  for  her,  "  to  shew  the  people  and  the  princes  her  beauty  ;" 
 but  siie  refused  to  go,  thinking  perhaps  that  it  was  inconsistent 
 with  her  dignity  to  appear  in  a  company  of  men  "  merry  with 
 *'  wine."  She  is  accordingly  disgraced  ;  and  Esther,  a  Jewish 
 orphan,  whose  lineage  was  unknown  at  courts  is  preferred  to  all 
 the  virgins,  collected  from  the  various  provinces  of  the  Persian 
 empire,  and  chosen  in  the  room  of  Vashii. 
 
 The  choice  of  Esther  was  not  the  only  important  link  in  this 
 chain.  There  was  another,  not  less  necessary.  This  was  the 
 advancement  of  Hanian,  also  a  stranger,  and  an  hereditary  ene- 
 my of  the  whole  Jewish  nation.  The  king  "  set  his  seat  above 
 ♦'  all  the  princes  that  were  with  him,"  The  most  prominent 
 feature  in  the  character  of  this  Amalekite  was  pride.  Had  not 
 his  pride  been  hurt,  the  wisdom  and  power  of  God  would  not 
 
 k  Gen.  xiv.  7,  P. ;  1. 2C. 
 
 I  Sermons  on  tLe  Heart,  Vol. '.  p.  444,  445. 
 
PROVED  TROH    SACRED   HISTORY.  141 
 
 have  been  displayed  in  the  deliverance  of  his  people.  The  king 
 had  commanded  that  all  his  servants  should  bow  and  do  rev- 
 erence to  Human.  Mordecai,  the  Jew,  Esther's  cousin,  was  the 
 only  one  at  the  court  of  Persia  who  would  not  give  liaman  the 
 commanded  reverence  ;  most  probably  because  it  was  of  such  a 
 kind,  as  in  his  judgment  belonged  to  God  alone.  The  injured 
 pride  of  Haman,  like  a  cankered  sore,  swelled  into  the  most  cru- 
 el resentment.  He  thought  it  below  his  dignity  to  single  out 
 Mordecai  as  his  victim.  Nay,  it  seemed  a  revenge  unworthy  of 
 his  greatness,  that  this  puny  offender  should  be  the  only  sufferer. 
 He  determined  to  glut  his  resentment,  by  making  a  sacrifice  of 
 the  whole  Jewish  nation.  The  bloody,  the  irrevocable  edict  was 
 accordingly  passed,  and  transmitted  by  express  to  all  ihe 
 provinces,  that  the  Jewish  name  might  become  extinct  in  one 
 day. 
 
 Even  after  the  edict  was  published,  the  adversary  of  the  Jews 
 could  have  no  enjoyment  of  his  greatness,   as  long  as  Mordecai 
 sat  in  the  king's  gate.     Haman  thought,  perhaps,  that  this  dread- 
 ful edict  might  have  a  little  tamed  the  spirit  of   Mordecai.     But 
 he  still "  moved  not  for  him."     He  therefore  changes  his  resolu- 
 tion ;  and  determines  to  anticipate  his  revenge,  as  to  this  obnox- 
 ious individual.    He  could  not  rest,  therefore,  till  he  got  a  gallows 
 made  for  Mordecia,  on  which  he  was  to  be  hanged  next  day.      But 
 observe,  how  God  counterplots   Satan  1  Now,  that   Haman  can 
 take  rest   in   his  bed,  the  king  can  find  none.     "  On  that  night 
 "  could  not  the  king  sleep,  and  he  commanded  to  bring  the  book 
 "  of  records  of  the  chronicles  ;  and  they  were  read  before  the  king. 
 "  And  it  was  found  written,  that  Mordecai  had  told  of  Bigthana 
 "  and  Teresh,  two  of  the  kings  chamberlains,  the  keepers  of  the 
 "  door,  who  thought  to  lay  hands  on  the  king.     And  the  king  said, 
 "  What  honour  and  dignity  hath  been  done  to  Mordecai  for  this  ? 
 «  Then  said  the  king's  servants  unto  him,  There  is  nothing  done 
 "  for   him"/n     On  what  a  slender  thread   was   the  life  of  this 
 faithful  servant  suspended  !  Had  Ahasuerus  slept  as  usual  that 
 night,  there  is  every  reason  to  believe  that  Mordecai  would  have 
 perished  next  day.     Although  the  king's  sleep  had  "  fled  away 
 *'  from  him,"  had  he  called  for  any  entertainment  but  that  of  read- 
 ing, for  any  other  book  but  the  records  of  his  kingdom  ;  or  had 
 his  servants  read  in  any  other  place,  but  that  which  gave  an  ac- 
 count of  the  king's  preservation  from  a  conspiracy  ;  in  all  proba- 
 bility Haman's  suit  would  have  been  granted,  and  his  purpose  ful- 
 filled, before  Esther  could  have  heard  of  his  scheme.     For  at  the 
 very  time  that  Ahasuerus  asked  the  question  mentioned  above, 
 Haman  had  come  into  the  outer  court,  "  to  speak  unto  the  kiqg  to 
 "  hang  Mordecai  on  the  gallows  he  had  prepared  for  him.n'*  * 
 
 How  narrow  the  hinge   on  which  the  salvation  of  the  whole 
 Church  turned  1  This  was  no  other  than  the  uncertain  humour  of 
 
 ■    711  Estli.  vi.  1—3.  n  Yer.  4,  5. 
 
142        A  PARTICULAR  PROVIDENCE 
 
 a  despot.  So  well  was  Esther  acquainted  with  this,  and  such  rea- 
 son had  she  to  fear  it,  especially  as  she  had  "  not  been  called  to 
 "  come  in  unto  the  king  for  thirty  days,"  that  when  she  resolved  to 
 present  herself  before  him,  she  well  knew  that  her  life  was  at 
 stake.  Had  Ahasuerus  been  in  a  fretful  mood,  when  Esther  ap- 
 peared, or  had  he  taken  umbrage  at  her  coming  without  being 
 called  ;  her  fate  would  have  been  worse  than  that  of  Vashti. 
 According  to  the  nature  of  the  Persian  law,  she  must  have  per- 
 ished ;  and  who  would  then  have  ventui'ed  to  intercede  for  her 
 people  ? 
 
 It  was  the  will  of  God,  not  only  to  defeat  the  designs  of  the 
 wicked  Haman,  but  to  give  the  Church  cause  of  triumph  in  the 
 ruin  of  this  implacable  adversary.  But  his  disgrace  is  deferred, 
 till  he  had  attained  the  greatest  honour  that  could  be  conferred  or» 
 a  subject.  Not  only  did  Ahasuerus  "  set  his  seat  above  all  the 
 •'  princes,"  but  as  Haman  himself  boasted,  Queen  Esther  permit- 
 ted no  man  to  enter  with  the  king  to  her  bancjuet,  but  himself. 
 This  new  honour  shed  a  gleam  of  joy  on  his  rankled  heart.^i 
 But  then,  when  he  had  reached  the  highest  pinnacle  of  depen- 
 dent greatness,  he  is  hurled  into  the  abyss  of  ruin  :  and  it  appears 
 from  the  event,  that  the  gallows,  which  he  had  prepared  for  Mor- 
 tlecai,  was  designed  by  God  for  himself. 
 
 Although,  however,  Mordecai  was  not  only  saved  but  exal- 
 ted ;  although  Haman  was  brought  to  destruction  ;  there  still 
 seemed  to  be  one  insuperable  obstacle  to  the  preservation  of  the 
 Church.  This  was  the  irrevocable  nature  of  the  laws  of  the 
 Mcdes  and  Persians.  But  even  this  was  providentially  ordered 
 and  overruled  for  the  greater  triumph  and  security  of  the  peo- 
 ple of  God.  For  had  the  law  been  otherwise,  their  destruction 
 would  only  have  been  prohibited.  But  as  the  king's  edict  could 
 r.ot,  according  to  the  constitution  of  the  empire,  be  expressly  re- 
 called ;  another  was  published,  empowering  the  Jews  not  only  to 
 stand  on  their  defence,  but  to  avenge  themselves  on  all  their  ene- 
 mies. It  was  now  more  than  two  months  since  the  former  edict 
 had  been  published.  They  had,  therefore,  full  time  to  know 
 who  were  their  enemies,  and  who  anxiously  waited  for  the.  day  of 
 their  destruction.  'I'hus  also  they  were  seconded  and  supported 
 in  the  lawful  means  they  used  for  their  own  preservation,  by  th© 
 rulers  of  the  different  provinces  ;o  and  by  the  destruction  of  those 
 »'  who  sought  their  hurt,"  had  a  foundation  laid  for  their  safety 
 against  any  attempt  of  a  similar  kind,  when  there  might  be  no 
 Mordecai  to  manage,  and  no  Esther  to  intercede  for  them. 
 
 From  the  whole  it  is  evident,  that  Mordecai  spoke  not  in  the 
 wa^  of  mere  conjecture,  when  he  said  to  the  queen  ;  "  Who 
 ♦'  knowcth,  whether  thou   art  come  to  the   kingdom  for  such  a 
 
 time  as  this  V'fi     There  was  nothing  miraculous  in  aU  this  con- 
 
 M  Estl>  v.  9*  •  Chap  ix.  1—3.  fi  Chap.  iv.  11. 
 
 <i 
 
PROVED  FROM  SACRED  HISTORY.  143 
 
 catenation  of  circumstances.  But  he,  who  can  suppose  that  it 
 could  be  wholly  the  effect  of  the  operation  of  secondary  causes, 
 •whithout  any  special  operation  of  the  first,  is  on  the  high  way  to 
 atheism. 
 
 III.  That  this  operation  is  of  a  most  particular  nature,  frequent- 
 ly appears  from  the  season  of  it.  When  the  Lord  is  about  to 
 work  deliverance,  he  often  allows  matters  to  come  to  extremity  ; 
 so  that  no  rational  hope  can-  be  formed  from  the  ordinary  opera- 
 tion of  secondary  causes.  God  had  determined  to  deliver  his  an- 
 cient people  from  the  power  of  the  Philistines.  But  he  would 
 not  do  ii,  till  they  were  reduced  to  a  very  abject  state,  and  depri- 
 ved of  the  ordinary  means  of  deliverance.  "  In  the  day  of  battle 
 ♦'  there  was  neither  sword  nor  spear  found  in  the  hand  of  any 
 "  of  the  people  that  were  with  Saul  and  Jonathan  :  but  with 
 "  Saul  ami  with  Jonathan  his  son  was  there  found. "</  The  deliv- 
 erance of  the  Jews  from  Babylon  was  an  event  of  such  impor- 
 tance, that  for  effecting  it,  God  had  purposed  to  overthrow  the 
 whole  Chaldean  empire.  But  it  was  delayed,  till  his  people  be- 
 gan to  despair  of  relief,  and  expressed  themselves  in  this  man- 
 ner ;  "  Our  bones  are  dried,  and  our  hope  is  lost,  we  are  cut  off 
 *'  for  our  parts. "r  God  is  pleased  to  work  in  this  manner  that  the 
 operation  may  be  more  evidently  his  own,  and  that  his  perfections 
 may  be  more  signally  glorified.  In  consequence  of  such  deliv- 
 erances, even  the  heathen  are  made  to  say  ;  "  The  Lord  hath 
 *'  done  great  things  for  them."  Can  his  own  people  refuse  to  add, 
 *'  The  Lord  hath  done  great  things  for  us  ?" 
 
 IV.  The  particularity  of  providential  operation  is  often  mani- 
 fested by  the  discovery  of  secret  sin.  As  the  eyes  of  God  "  are 
 *'  upon  the  ways  of  men,"  as  "  there  is  no  darkness,  nor  shadow 
 *'  of  death,  where  the  workers  of  iniquity  may  hide  them- 
 "  selves  ;"*  even  in  the  present  life  he  often  brings  to  light  the 
 hidden  things  of  darkness.  From  the  Sacred  History  it  appears, 
 that  long  before  the  giving  of  the  law,  it  was  a  divine  ordinance 
 that  the  widow  of  him  who  died  childless  should  be  married  by 
 his  brother,  or  by  the  nearest  of  kin.  Hence  the  crime  of  Ta- 
 mar  was  considered  as  punishable  with  death.  For  she  was  view- 
 ed as  virtually  an  adulteress,  being  reserved  for  the  surviving  broth- 
 er of  Er  and  Onan.  But,  in  the  wonderful  disposal  of  Providence, 
 her  condemnation  is  overruled  as  the  occasion  of  the  discovery 
 of  Judah's  secret  iniquity  with  her,  and  also  of  his  being  brougliut 
 to  a  conviction  and  confession  of  his  guilt  in  withholding  from 
 her  his  son  Shelah.  When  she  presented  Judah's  bracelets,  and 
 signet,  and  staff,  he  acknowledged  them,  saying  ;  "  She  hath  been 
 "  more  righteous  than  I.'V  So  remarkable  are  the  ways  in  which 
 sin  is  often  brought  to  light,  that  e\en  worldly  men  are  laid  undev' 
 
 q  1  Sam.  xiii.  22.  r  Ezek.  xxxvii.  11, 
 
 ^  Jdj  xxxiv.  21,  22.  t  Gen.  xxxviii.  26. 
 
144  A  PARTICULAR  PROVIDENCE 
 
 a  necessity  of  acknowledging  the  hand  of  God.  Son^etimes 
 the  transgressor  is  most  unaccountably  infatuated.  All  the  pru- 
 dence displayed  in  his  former  conduct  seems  at  once  to  forsake 
 him  ;  so  that  he  acts  as  if  he  were  determined  to  be  his  own  ac- 
 cuser. At  other  limes,  the  very  schemes  that  he  has  devised 
 with  the  greatest  art  for  concealing  his  guilt,  prove  the  occasion 
 of  a  discovery.  This  is  especially  the  case  with  respect  to  mur- 
 der. From  the  days  of  Cain  till  this  hour,  blood  hath  had  a  loud, 
 a  powerful  cry. 
 
 In  this  manner  did  the  sons  of  Jacob  interpret  the  language  of 
 Providence,  in  the  treatment  they  met  with  iVom  their  unknown 
 brother.  Till  then  they  appear  to  have  had  no  compunction  for  their 
 crime,  which  had  hitherto  been  buried  in  their  own  breasts.  But 
 a  cluster  of  circumstances,  in  their  present  situation,  seems  to 
 have  flashed  conviction  on  their  obdurate  minds.  They  were  at 
 this  time  in  that  very  land  into  which  they  had  sent  their  brother 
 as  a  slave.  The  ruler  of  it  under  Pharaoh  accused  them  of  not 
 being  "  true  men  ;"  and  false  had  they  been  to  him,  and  to  their 
 father.  As  they  had  formerly  cast  Joseph  into  a  pit,  they  had 
 themselves  been  all  cast  into  prison.  He  refused  to  acquit  them 
 from  the  charge  he  had  brought  against  them,  and  to  deliver  up 
 the  hostage  he  demanded,  on  any  other  condilion  than  that  of 
 their  bringing  with  them  Benjamin,  the  darling  of  their  father, 
 and  as  tney  might  imagine,  the  only  surviving  child  of  Rachel. 
 Could  they  hear  this  requisition,  without  reflecting  on  their  con- 
 duct towards  her  other  son,  whom  they  had  hated,  for  no  other 
 reason  than  that  which  made  them  despair  of  being  able  to  bring 
 Benjamin, — because  "  his  father  loved  him  more  than  all  his 
 "  brethren  ?"«  They  had  refused  to  listen  to  all  the  entreaties  of 
 Joseph  ;  and  their  own,  addressed  to  this  stranger,  are  treated 
 ■with  equal  disregard.  It  is  not  surprising  then,  that  their  minds 
 Avere  all  at  once  struck  with  the  sam.e  conviction,  and  that  they 
 spoke  with  one  voice.  "  They  said  one  to  another,  We  are  ve- 
 *'  rily  guilty  concerning  our  brother,  in  that  we  saw  the  anguish 
 *'  of  his  soul,  when  he  besought  us  ;  and  we  would  not  hear  : 
 "  therefore  is  this  distress  come  upon  us.  And  Reuben  answered 
 "  them,  saying,  Spake  I  not  unto  you,  saying.  Do  not  sin  against 
 "  the  child  ?  and  ye  would  not  hear  :  therefore  behold  also,  his 
 "  blood  is  requirecL"v 
 
 V.  Divine  providence  is  often  singularly  displayed  in  the  strik- 
 ing similarity  that  may  be  observed  between  sin  and  fiunis/imcnt. 
 A  great  variety  of  examples  might  be  given  from  Scripture. 
 But  I  shall  mention  only  two  or  three  ;  having  already  made  some 
 observations  on  this  head,  when  treating  of  the  Justice  of  God. 
 
 The  Egyptians  were  "  guilty  of  blood,"  in  executing  the  ini- 
 quitous decree  of  Pharaoh,  who  commanded  that  all  the  male  chil- 
 
 n  Gen.  xxxvii.  4.  .      v  Cliap.  xlii.  21,  22. 
 
fROVED  FROM   SACRED  flISTORV.  145 
 
 dren  6f  the  Israelites  should  be  drowned  in  the  river  Nile  :  and  in 
 the  punishment  of  this  guilt,  the  plagues  of  Egypt  had  their 
 commencement.  God  turned  into  blocd  the  waters  of  this  river, 
 which  alone  supplied  the  EgypUans  with^,  drink. w  He  "  gave 
 *'  them  blood  to  drink,  because  they  were  worthy  ;"  and  this 
 judgment  was  a  striking  figure  of  that  which  should  be  inflicted, 
 according  to  the  same  plan  of  retribution,  oa  that  antichristian 
 body,  which  "  spiritually  is  called  Egypt,":r  which  by  her  corrup* 
 tion  has  converted  the  precious  waters  of  the  sanctuary  into 
 blood,  and  has  also  been  made  "  drunken  with  the  blood  of  the 
 •'  saints.";/  David  had  greatly  sinned  in  the  matter  of  Uriah. 
 The  blood  of  this  just  man  called  for  vengeance.  God,  in  his 
 sovereign  pleasure,  dispensed  with  his  own  law,  in  as  far  as  David 
 was  personally  concerned.  He  intimated  to  him,  that  he  should 
 not  die.  But  he  was  pleased  to  give  a  perpetual  memorial  of  his 
 displeasure  in  declaring  that,  because  he  had  killed  Uriah  with 
 the  sword  of  the  children  of  Ammon,  the  sword  should  never 
 depart  from  his  house.  David  had  previously  raised  up  evil 
 against  Uriah  in  his  own  house,  by  seducing  his  wife  ;  thus  rob- 
 bing the  poor  man  of  his  "  one  little  ewe  lamb."  For  tliis  reason 
 God  said  to  David,  "  Behold  I  will  raise  up  evil  against  thee  out 
 *'  of  tliine  own  house."  And  in  what  manner  was  this  threaten- 
 ing to  be  fulfilled  ?  The  wives  and  concubines  of  David  were  to 
 be  defiled  by  his  own  scn.z  What  a  strict  and  awful  retribution 
 have  we  here  !  blood  punished  by  blood,  and  one  sin  by  another 
 of  the  same  kind,  although  far  more  aggravated,  adultery  by  in- 
 cest !  Gehazi,  the  servant  of  Elisha,  coveted  the  property  of 
 Naaman  the  leper,  and  employed  such  means  for  obtaining  it,  a» 
 involved  himself  in  the  guilt  of  falsehood,  and  subjected  his  mas- 
 ter to  the  imputation  of  having  acted  dishonourably.  But  in  the 
 righteous  judgment  of  God,  he  is  made  to  possess  a  part  of  the 
 former  properly  of  Naaman,  that  he  coveted  not.  He  went  out 
 from  the  presence  of  his  master,  a  leper  white  as  snow.a  As 
 God  required  the  blood  of  righteous  Naboth  of  the  house  of 
 Ahab,  there  was  one  peculiar  aggravation  of  the  crime,  v/hich 
 must  have  been  recalled  td  the  recollection  of  others  by  a  circum- 
 stance attending  the  punishment.  When  Ahab  determined  the 
 destruction  of  Naboth,  at  the  instigation  of  his  wicked  wife,  he 
 used  religion  as  a  pretence.  He  proclaimed  a  fast,  and  accused 
 the  good  man  of  blasphemy.  Observe  the  wonderful  retribu- 
 tion. By  a  similar  pretence,  and.  with  no  more  sincerity,  Jehu 
 extended  the  vengeance  to  the  whole  posterity  of  Ahab.  When 
 about  to  execute  it,  he  said  to  Jonadab,  "  Come  with  me,  and  seo 
 *'  my  zeal  for  the  Lord. "A 
 
 VI.  The  particular  operation  of  Providence  is  often  discernible 
 in  the  choice  of  the  instruments  employed  for  punishing  iniquity. 
 
 IV  Exod.  vii.  20.  x  Rev.  xi.  8.  tj  Chap.  viii.  8 ;  xvii.  C. 
 
 z  2  Sam.  xiL9— 11.  a  2  Kings  v.  27.        6  1  Kings  xxi.  6—13  ; 
 2  Kings  X.  15. 
 
 Voi,  II.  T 
 
K-6  A  PARTICULAR  PROVIDENCE 
 
 It  was  the  \vill  of  God  to  punish  the  cruelty  of  Haman,  the  aJ* 
 ▼ersury  of  the  Jews  ;  but  he  would  fust  humble  his  pride,  which 
 had  set  his  cruelly  a-workiniij.  What  instrument  could  be  so 
 completely  adapted  for  this  end,  as  that  Mordecai  whom  he  hated 
 more  than  any  human  being  ?  This  upright  Jew  had  used  no 
 means  which  could  tend  to  the  deslructirn  of  his  adversary.  He 
 ■was  merely  a  passive  instrument  ;  and  therefore  the  hand  of  God 
 was  more  eminently  seen  in  the  whole  management  of  this  mat- 
 ter. What  could  give  such  a  wound  to  the  pride  of  Haman,  who 
 knew  the  great  pariiality  of  Ahasuerus  for  himself,  as  to  learn 
 that  Mordecai,  that  contemptible  Jew,  whom  he  had  condemned 
 to  the  gallows,  was  "  the  man  whom  the  king  delighted  to  hon- 
 *•  our  r"  The  command  of  Ahasuerus,  directed  to  Haman,  must 
 have  inflicted  a  svill  deeper  wound.  When  Haman  was  asked  by 
 liis  master  what  should  be  done  to  the  man  whom  the  king  delight- 
 ed to  honour  ;  as  he  had  not  the  least  hesitation  that  he  was  himself 
 the  i\\voured  person,  he  pro])osed  that  very  plan  that  would  b« 
 most  gratifying  to  his  own  pride.  "  Let  the  royal  apparel,"  said 
 lie,  "  be  brought,  which  the  king  uselh  to  wear,  and  the  horse 
 "  that  the  king  rideth  upon,  and  the  crown-royal  which  is  set 
 <«  upon  his  head.  And  let  this  apparel  and  horse  be  delivered  to 
 "  the  hand  of  one  of  the  king's  moat  noble  princes,  that  he  may 
 "  array  the  man  withal  whoni  the  king  delighteth  to  honour,  and 
 "  bring  him  on  horseback  through  the  street  of  the  city,  and  pro- 
 "  claim  before  him,  Thus  shall  be  done  to  the  man  whom  the 
 ♦'  king  delighteth  to  honour."  All  this  was  Haman  commanded 
 to  do  to  Mordecai.  The  conclusion  that  his  wise  men  and  his 
 wife  formed  from  this  event,  was  soon  verified  in  the  experience 
 of  Haman.  They  said  to  him,  "  If  Mordecai  be  of  the  seed  of 
 "  the  Jews,  before  whom  thou  hast  begun  to  fall,  thou  shalt  not 
 "  prevail  against  him,  but  shalt  surely  fall  before  him."c 
 
 It  is  one  strange  character  of  the  operation  of  God,  that  he 
 often  employs  instruments,  whom  he  finds  it  necessary  to  punish 
 for  the  very  work  they  have  done.  We  have  seen,  that  the  use 
 he  makes  of  them  is  perfectly  consistent  with  his  own  infinite 
 holiness.  But  he  punishes  them,  because  of  the  wicked  motives 
 by  which  they  have  been  actuated  in  doing  his  work.  We  have 
 formerly  referred  to  the  severe  punishment  of  Sennacherib.  Con- 
 cerning Nebuchadnezzar,  a  celebrated  writer  makes  the  following 
 observairons  :  "  We  see  in  the  person  of  this  impious,  and  at  the 
 "  same  time  victorious  king,  what  are  those  men  called  conqucr- 
 *'  ors.  They  arc  for  the  most  part  but  instruments  of  the  divine 
 «  vengeance.  God  exercises  bis  justice  by  them,  and  then  exer- 
 *'  cises  it  upon  them." — Judea  "  totally  falls,  is  totally  destroyed 
 •'  by  the  divine  justice,  whereof  Nebuchadnezzar  is  the  minister. 
 "  He  too  shall  fall  in  hia  turn  ;  and  God,  who  employs  the  hand 
 
 <r  Esther  vi,  7—13. 
 
fROVED  FROM  SACRED  HISTORY.        147 
 
 *  tjf  that  prince  to  chastise  his  children,  and  pull  down  his  ene- 
 **  mies,  reserves  him  for  his  own  almighty  hand.'W 
 
 VII.  The  circumstances  of  punishment  often  demand  our  atten- 
 tion, as  affordinj^  a  striking  proof  of  a  particular  operation.  The 
 time  is  sometimes  very  remarkable.  God  had  determined  lo 
 abase  Nebuchadnezzar,  because  of  his  pride  and  vain  glory,  Tha 
 opportunity  which  Providence  embraced  was  such  as  signally  to 
 display  divine  operation  ;  and,  at  the  same  time,  to  proclaim  the 
 reason  of  the  judgment.  While  the  king  walked  in  the  palace  of 
 Babylon,  he  "  spake  and  said,  Is  not  this  great  Babylon  that  I 
 "  have  built  for  the  house  of  the  kingdom,  by  the  might  of  my 
 «  power,  and  for  the  honour  of  my  majesty  ?"  Every  word  that 
 he  utters,  is  fraught  with  arrogance  and  self-importance.  It  was 
 folly  in  him  to  look,  with  such  a  temper  of  mind,  on  a  mass  of 
 stone  and  lime,  that  might  soon  be  converted  into  a  heap  of  ruins. 
 Not  satisfied,  however,  with  viewing  the  work  with  admiration, 
 his  thoughts  break  out  into  language.  Nor  does  he  merely  say, 
 "  Is  not  this  Babylon  ?"  but  it  must  be  "  great  Babylon."  And 
 why  great  ?  Because  Nebuchadnezzar  had  built  it.  "  Is  not  this 
 *'  ffreai  Babylon,  that  /  have  built  l"  as  if  he  could  impart  his 
 town  fancied  greatness  to  the  work  of  his  masons  and  carpenters  ; 
 or  because  he  wished  Jhat  this  greatness  should  be  reflected  in 
 the  extent  and  splendour  of  his  imperial  city.  But  the  end  must 
 not  be  forgotten  ; — "  built,— for  the  house  of  the  kingdom,"  for  a 
 royal  palace,  for  the  metropolis  of  a  great  empire.  By  what 
 power  was  all  this  effected  ?  Does  he  acknowledge  the  true  God  ? 
 Does  he  mention  even  his  own  Bel  or  Nebo  ?  No.  This  proud 
 monarch  feels  as  if,  after  such  a  wonderful  creation,  he  were  great 
 enough  to  be  a  god  to  himself: — "  Great  Babylon,  that  I  have 
 *'  built,— by  my  power."  This  had  been  too  feeble  a  mode  of 
 expression,  in  describing  so  astonishing  a  work.  There  must  be 
 a  reduplication  of  the  idea,  to  give  a  more  enlarged  view  of  his 
 possession  of  this  attribute.  He  talks  in  a  superlative  style,  as  if 
 entitled  to  use  godUke  language  ;  "  by  the  might  of  ray  power." 
 And  as  if  the  end  formerly  mentioned, — "  for  the  house  of  the 
 "  kingdom,"  had  been  of  itself  unworthy  of  the  dignity  of  the 
 agent,  or  unequal  to  the  importance  of  the  work,  he  subjoins  ;— 
 "  and  for  the  honour  of  my  majesty."  Here  he  discovers  his 
 last,  his  highest  end.  As  he  speaks  without  any  regard  to  God, 
 he  declares  that  his  building  such  an  elegant  metropolis  was  not 
 for  the  benefit  or  comfort  of  his  fellow-men  ;  or  merely,  or  even 
 principally,  for  the  honour  of  the  kingdom  of  Babylon.  He  views 
 the  whole,  only  as  it  related  to  himself.  The  language  had  been 
 arrogant  enough,  had  he  only  said  ; — <'  by  my  power,  for  my 
 "  honour."  But  the  end  must  be  notified  by  the  same  pompous 
 pleonasm  as  the  means.  All  this  is  "  for  the  honour  of  wy  majesn 
 *'  ty." 
 
 (I  3ossuet's  Universal  History,  Vol.  i,  p.  235,  &c. 
 
148  A  PARTICULAR  PROVIDENCE 
 
 Let  us  mark  the  immediate  consequence.  "  JV/iile  the  word 
 ^'  was  in  the  king's  mouth,  there  ftll  a  voice  from  heaven,  O 
 "  king  Nebuchadnezzar,  to  thee  it  is  spoken,  Thy  kinc!;dom  is  de- 
 "  paited  from  thee.  And  they  shall  drive  thee  fron»  men,  snd 
 "  thy  dwellinj^  shall  be  with  the  beasts  of  the  field."a  He 
 had  in  efl'cct  "  set  his  mouth  against  the  heavens :"  and  "  there 
 "  fell  a  voice"  from  that  exalted  throne  which  he  had  outraged  by 
 his  arrogance.  What  a  fatal  blow  to  his  imj/ious  egotism  ?  "  To 
 ♦*  t/ice  it  is  spoken."  In  the  awful  sentence,  he  is  acknowledged 
 as  a  king  :  but  only  to  remind  him,  that  there  is  one  infinitely 
 above  him,  who  indeed  "  bcholdeth  all  high  things,  and  is  a  king 
 "  over  all  the  cliildren  of  pride  ;"  and  to  prepare  him  for  receiv- 
 ing the  mortifying  intelligence,  that  his  ''  kingdom  is  departed." 
 He  is  not  only  stript  of  his  royal  power,  and  thrust  out  from  his 
 palace  ;  but  the  whole  extent  of  Babylon  cannot  afford  him  a 
 shelter.  Driven  from  "  the  house  of  his  kingdom,"  he  must 
 have  his  "  dwelling  with  the  beasts  of  the  field."  He  who  had 
 "  come  up  like  a  lion  from  the  sv/elling  of  Jordan  unto  the  habita- 
 "  tion  of  the  sirong,"Z)  is  not  permitted,  in  his  abasement,  even 
 to  retain  the  character  of  this  monarch  of  the  forest.  So  low  is 
 "  the  honour  of  his  majesty"  brought,  that  he  is  "  made  to 
 "  eat  grass  as  oxen."  As  this  sentence  "  fell  from  heaven,"  at 
 the  very  time  that  "  the  word  was  in  the  king's  mouth,"  how 
 sudden  was  its  execution  !  "  The  same  hour  v/as  the  thing  ful- 
 ♦'  fdled  upon  Nebuchadnezzar." 
 
 Similar,  as  to  time,  was  the  punishment  of  bis  grandson  Eel' 
 shazzar.  In  the  madness  of  a  great  feast,  he  would  make  an  ex- 
 periment more  daring  than  any  he  had  ever  made  in  his  more 
 sober  moments.  At  his  command,  "  they  brought  the  golden 
 "  vessels  that  were  taken  out  of  the  temple  of  the  house  of  God, 
 "  which  v/as  at  Jerusalem  :  and  the  king,  and  his  princes,  his 
 ♦•  wives,  and  his  concubines,  drank  in  them."  As  if  the  impiety 
 of  profaning  the  vessels  consecrated  to  the  true  God  had  been  too 
 little,  they  go  as  far  as  possible  to  make  him  the  minister  of  their 
 abominable  idolatry.  They  drank  wine,  and  "  they  praised  the 
 "  gods  of  gold,  and  of  silver,  of  brass,  of  iron,  of  wood,  and  of 
 "  stone."  But  the  judgment  of  this  ungodly  prince  lingered  not. 
 "  In  the  some  hour  came  forth  fingers  of  a  man's  hand,  and  wrote 
 "  over  against  the  candlestick,"  in  the  most  conspicuous  place 
 of  the  royal  apartment.  And  what  was  the  writing  ?  Although 
 the  will  of  God  was  communicated  in  a  different  manner,  it  was 
 materially  the  same  with  that  expressed  by  the  voice  from  heaven, 
 which  was  directed  lo  his  grandfallicr.  The  writing  was  this  ; 
 "  God  hath  numbered  thy  kingdom,  and  finished  it."c 
 
 Many  similar  instances  of  the  sudden  execution  of  sentence 
 against  evil  works  are  recorded  in  Scripture.  The  Israelites  de- 
 manded iksh,  to  satisfy  their  lust.     God  gave  it,  but  in  anger  : 
 
 a  Dap.  iv.  30—3!:.  b  Jer,  li.  H  c  Dan.  v,  2—4, 26. 
 
PROVED  FROM  SACRED  HISTORY.       149 
 
 and  to  shew  in  the  most  unequivocal  manner  the  craise  of  his 
 displeasure,  "  while  the  flesh  was  yet  between  their  teeth,  ere  it 
 "  was  chewed,  the  wrath  of  the  Lord  was  kindled  against  the 
 "  people  ;  and  he  smote  them  with  a  very  great  plague. 'V/  Pun- 
 ishment overtook  both  Ananias  and  his  wife  Sapphira,  as  soon  as 
 they  had  sinned. e  Of  the  same  kind  was  the  judgment  of  king 
 Herod.  No  sooner  Avas  his  heart  fly-blown  with  pride,  than  he 
 became  a  prey  to  worms.  He  cordially  accepted  the  base  adula- 
 tion of  the  people,  when  ihey  impiously  said,  "  It  is  the  voice  of 
 "  a  god,  and  not  of  a  man.  And  immediately  the  angel  of  the 
 "  Lord  smote  him,  because  he  gave  not  God  the  glory  :  and  he 
 "  was  eaten  of  worms,  and  gave  up  the  ghost.'y 
 
 The  filace  of  punishment  is  often  very  remarkable.  When 
 Ahab  caused  the  just  Naboth  to  be  murdered,  God  declared,  that 
 where  dogs  had  licked  Naboth's  blood,  dogs  should  also  lick  the 
 blood  of  Ahab  ;  and  that  they  should  eat  Jezebel  in  the  portion  of 
 Jezreel,  that  is,  the  very  field  that  had  belonged  to  Naboth.^- 
 How  strictly  was  this  fulfilled  !  Ahab  having  been  mortally- 
 wounded  in  battle,  while  in  his  chariot ;  when  his  body  was  brought 
 to  Samaria,  "  one  washed  the  chariot  in  the  pool  of  Samaria,  and 
 "  the  dogs  licked  up  his  blood. "/t  About  twenty-four  years  after- 
 wards, when  Jehu  assumed  the  royal  authority,  he  commanded 
 that  Jezebel  should  be  thrown  down  from  a  window  of  the  palace. 
 After  he  had  spent  some  time  in  refreshing  himself,  thinking 
 perhaps  that  he  had  treated  her  with  too  much  indignity,  he  com- 
 manded that  she  should  be  buried,  as  being  a  king's  daughter. 
 But  when  they  went  to  bury  her,  "  they  found  no  more  of  her 
 "  than  the  skull,  and  the  feet,  and  the  palms  of  her  hands."  It 
 is  evident,  from  the  history,  that  in  this  instance  Jehu  had  no  de- 
 sign to  co-operate  in  the  confirmation  of  prophecy.  For  till  he 
 received  this  information,  he  had  no  recollection  of  the  sentence 
 pronounced  against  her.  Then  indeed  it  recurred  on  his  mind. 
 "  They  came  again,  and  told  him  :  and  he  said.  This  is  the  word 
 "  of  the  Lord,  which  he  spake  Ij^y  his  servant  Elijah  the  Tish- 
 "  bite,  saying,  In  the  portion.of  Jezreel  shall  dogs  eat  the  flesh  of 
 *'  Jezebel  :  and  the  carcase  of  Jezebel  shall  be  as  dung  upon  the 
 "  face  of  the  field,  in  the  jiortion  of  Jezreel^  so  that  they  shall  not 
 "  say,  This  is  Jezebel. "«  As  little  was  it  from  any  preconcerted 
 design  on  the  part  of  Jehu,  that  the  descendants  of  Ahab  were 
 killed  in  the  very  place  where  the  blood  of  Naboth  had  been  wick- 
 edly shed.  "  Joram,  king  of  Israel,  and  Ahaziah  king  of  Judali 
 "  went  out,  each  in  his  chariot,  and  they  went  out  against  Jehu, 
 "  and  met  him  in  the  fiortion  of  Naboth  the  Jezreelite."jt  It  i» 
 remarkable  indeed,  that  the  vengeance  threatened  was  brought  on 
 the  house  of  Ahab,  at  the  very  lime  that  the  king  of  Judah  was 
 on  a  visit  to  Jeroboam  ;  that  he  might  partake  of  the  punishment, 
 
 d  Num,  xi.  33,  e  Acts  v.  1—10.  /  Chap.  xii.  22,  23. 
 
 g  1  Kings  xxi.  19,  23.       h  Chap.  xsii.  38,  'i  2  Kings  ix.  30—35, 
 
 k  Ver.  21. 
 
150  A  PARTICULAR  PROVIDENCE 
 
 as  being  a  descendant  of  the  wicked  Ahab.  Joram,  having  beeH 
 wounded  in  battle  against  the  Syrians  at  Ramah,  it  was  providen- 
 lially  ordered  that  he  should  go  to  Jezreel,  rather  than  to  Suma- 
 ria,  to  be  healed  of  his  wounds.  Thither,  his  cousin  Ahaziah 
 had  come  to  see  him,  because  he  was  wounded./  There  is  no 
 evidence  that  Jehu  fixed  on  this  time,  from  a  wish  to  include  the 
 king  of  Judah  in  the  punishment  of  the  house  of  Ahab.  It  does 
 Tvot  even  appear,  that  Jehu  knew  of  Ahaziah's  being  then  at  .Tez- 
 reel.  But  all  was  the  result  of  the  immutable  purpose  of  God, 
 and  accomplished  by  a  wonderful  operation  of  his  Providence. 
 *'  The  destruction  of  Ahaziah  was  of  God,  by  coming  to  Joram  : 
 *'  for,  when  he  was  come,  he  went  out  with  Jehoram  against  Je- 
 *'  hu  the  son  of  Nimshi,  whom  the  Lord  had  anointed  to  cut  off 
 »'  the  home  of  Jhab."m  In  like  manner,  it  was  the  will  of  God, 
 that  the  sons  of  his  brethren,  to  the  number  of  forty-two,  should 
 come  from  Jerusalem  to  Samaria,  at  this  very  time,  on  a  visit  to 
 the  children  of  Ahab,  who  resided  there,  that  they  might  be  in-, 
 eluded  in  the  common  fate  of  that  devoted  family.^ 
 
 VIII.  I  shall  only  add,  that  the  truth  of  what  we  have  asserted 
 appears  from  those  events  which  are  of  a  contingeiit  nature. 
 Events  may  be  called  fortuitous  or  contingent  with  respect  to 
 men,  as  not  being  influenced  by  human  foresight,  or  depending 
 «n  such  an  operation  of  secondary  causes  that  the  result  can  be 
 matter  of  rational  expectation.  But  none  of  these  can  be  viewed 
 as  contingent  wkh  respect  to  God.  As  they  are  all  certainly 
 foreknown  to  him,  they  are  all  disposed  and  directed  by  his  Pro- 
 vidence. Although  the  issue  of  the  lot,  if  fairly  managed,  de- 
 pends not  on  human  skill,  and  lies  beyond  the  reach  of  human 
 foresight  ;  yet  we  have  various  instances  of  its  being  so  regulated 
 by  God,  as  clearly  to  declare  his  overruling  providence,  and  to 
 proclaim  his  will  :  as  in  the  case  of  Achan,o  of  Saul./z  of  Jona- 
 than,y  and  of  Jonah.r  The  unnatural  sons  of  Jacob  had  formed 
 no  fixed  plan  as  to  the  manner  in  which  they  were  to  dispose  of 
 their  brother  Joseph,  His  being  sold,  rather  than  sufferd  to  perish 
 in  a  pit,  was  a  mere  contingency  to  them.  Not  less  so  was  the 
 appearance  of  vhe  Ishmaelites  at  this  time.  Of  the  same  nature 
 Tvas  the  circumstance  of  his  becoming  the  slave  of  Potiphar. 
 But  although  these  things  were  contingent  to  them,  they  were 
 necessary  according  to  the  eternal  purpose  ;  and  all  managed,  as 
 we  have  already  seen,  by  a  particular  providence.  Ahab  received 
 "his  death  entirely  in  a  fortuitous  way,  as  far  as  man  was  concern-i 
 ed.  But,  as  was  foretold  by  Micaiah,  it  was  the  decree  of  the 
 Most  High  that  he  should  fall  that  day.  He  used  every  precau- 
 tion for  the  preservation  of  his  life.  He  disguise4>  himself,  that 
 he  might  be  unknown  in  battle  ;  while  he  ungenerously  asked  of 
 Jehoshaphat  to  appear  in  his  royal  apparel,  and  thus  expose  him- 
 
 /  2  Kings  viii.  29,  m  2  Chron.  xxii.  7* 
 
 n  2  Kings  x.  11 — 14  ;  2  Chron.  xxi.  17,        o  Josh.  vii.  16 — 18, 
 fi  1  Sani.  X,  21.         g  Chap.  xiV.  42.  r  Joaah  i.  7. 
 
PROVED  mOM  SACRED  HISTORY.  "    151 
 
 self  to  the  danger  he  wished  to  avoid.  He  also  entered  the  field 
 in  complete  armour.  The  thirty-two  Syrian  captains,  at  the 
 command  of  their  sovereign,  employed  the  utmost  diligence  to 
 discover  Ahab  ;  but,  as  would  appear,  in  vain.  "A  certain  man," 
 however,  "  drew  a  bow  at  a  venture,  and  smote  the  king  of  Is- 
 *'  rael  between  the  joints  of  the  harness."s  There  is  no  evidence 
 that  this  was  one  of  the  captains,  appointed  to  search  for  Ahab. 
 This  archer  sliot  without  any  parlicuiar  aim.  For  he  "  drew  a 
 "  bov/  in  his  simplicity,"  as  the  words  literally  signify,  having  no 
 apprelien'jion  that  he  would  hit  the  king  of  Israel.  But  the  ar- 
 row was  directed  by  the  divine  hand,  to  the  very  spot  in  Ahab's* 
 armour  Ijy  which  an  arrow  might  enter,  and  where  he  might  re- 
 ceive a  mortal  wound. 
 
 The  doctrine  of  a  particular  providence  is  fraught  with  conso- 
 .uulon.  What  Vc-ason  have  we  to  I'ejoice,  that  nothing  in  our  lot 
 :\ri  '  e  the  effect  of  mere  chance  ;  that  every  thing  which  befals 
 '  cometh  from  the  Lord,  who  is  wonderful  in  counsel,  and  ex- 
 *'  celient  in  working  ;"  and  that  even  those  events  which  may  be 
 accidental  to  us,  are  all  the  effect  of  infinite  wisdom,  and  pro- 
 duced by  the  unerring  operation  of  almighty  power  ! 
 
 Let  us  still  regard  and  acknowledge  the  operation  of  his  hand- 
 Do  we  enjoy  prosperity  ?  Let  us  remember,  that  it  is  God  alone 
 who  maketh  rich  or  great.  Are  we  visited  with  adversity  ?  We 
 may  derive  comfort  from  this  consideration,  that  "  affliction  riseth 
 *'  not  out  of  the  ground,  and  that  trouble  springeth  not  from  th« 
 *'  dust."  Are  we  indebted  to  any  of  our  fellow  men  as  benefac- 
 tors ?  Let  us  not  return  ingratitude  for  their  kindness.  But, 
 least  of  all,  let  us  forget  the  God  of  our  mercy.  Well  may  we, 
 imitate  the  conduct  of  Ezra,  who,  while  he  acknowledged  the 
 kindness  of  Artaxerxes,  especially  remarked  the  divine  hand  i 
 saying,  «  Blessed  be  the  Lord  God  of  our  fathers,  who  hath 
 •'  put  such  a  thing  as  this  in  the  king's  heart."/  Do  we  suffer 
 unjustly  from  others  ?  Although  we  have  given  them  no  provo- 
 cation, Ave  may  well  say,  "  Is  there  not  a  cause  ?"  Have  we  not, 
 times  and  ways  without  number,  provoked  that  just  and  holy 
 God,  who  has  an  indisputable  right  to  employ  whom  he  will  -as 
 the  instruments  of  his  displeasure  ?  Let  us  imitate  the  conduct 
 of  David,  who,  when  Shimei  the  Benjamite  reviled  and  cursed 
 him  without  a  just  reason,  said  to  those  Avho  were  eager  to  take 
 vengeance  on  this  worthless  manj  "  Let  him  alone,  and  let  him 
 **  curse  ;  for  the  Lord  hath  bidden  him."M 
 
 Justly  mayest  thou,  O  Christian,  take  comfort  from  this  pre- 
 cious doctrine.  That  God  in  whom  "  all  live,  and  are  moved,  and 
 "  have  their  being,"  who  "  giveth  life  and  breath,  and  all  things," 
 is  thy  God.  Thou  art  not  only^,  in  common  with  others,  under 
 the  direction  of  a  particular  providence,  in  all  thy  ways :  but  t» 
 
 «  1  Kings  xxii.  34,  t  EzrJ>  vii.  2T.  w  2  Sara.  jLvi.  11. 
 
152  NATURAL  DEPRAVITY  OF  MAJf 
 
 thee  it  is  wholly  a  providence  of  love.  AH  the  ways  of  the  Lori? 
 thy  God  are  truth  and  mercy.  They  are  all  truth,  as  exactly  cor- 
 responding with  hisgracions  promise  ;  and  all  mercy,  as  directly 
 lending  to  its  full  accomplishment.  He  does  iiot  merely  com- 
 pass thy  path,  and  thy  lying  down  ;  but  he  still  surrounds  thee 
 ■with  his  favour,  as  with  a  shield.  Thy  severest  adversities  "  work 
 *'  together  for  good."  The  ways  of  thy  God  may  now  seem  cov- 
 ered with  darkness.  But  in  a  littte  thou  shalt  see,  that  they  have 
 been  all  "  prepared  as  the  morning."  Wait,  therefore,  on  the 
 Lord  thy  God.  Commit  thy  way  to  him,  and  he  will  bring  it  to 
 pass.  '*  Many  sorrows  shall  be  to  the  wicked  :  but  he  that  trust- 
 *'  etii  in  the  Lord,  mercy  shall  compass  him  about." 
 
 SECTION     X. 
 
 The  Mitural  DcjiraviCij  of  Man. — -Examfile  insujficetit  to  account 
 for  the  Sym/iComs  or  Univcrscilitij  of  Human  Corrufition. —  This 
 proved  to  he  jYatural,  frovi  its  Karly  appearance  ; — from  the 
 History  of  Seth  ; — from  the  A'ames  givcJi  to  the  Antediluviatt 
 Patriarchs  ; — from  the  Death  of  Children  ; — from  the  Circum" 
 stances  which  allude  to  the  Manner  in  which  Sin  is  transmitted. 
 
 "VVe  have  already  taken  a  cursory  view  of  human  depravity  ; 
 of  its  rapid  progress  and  almost  universal  dominion,  of  its  influ- 
 ence on  the  heart,  and  of  its  fatal  effects.  Let  us  now  trace  this 
 to  its  origin  ;  and  it  will  appear  that  man  is  indeed  "  a  trans- 
 «'  gressor  from  the  womb."  From  the  nature  of  this  work,  it 
 would  be  improper  to  introduce  those  proofs  that  are  merely  of  a 
 doctrinal  kind  :  and  I  shall  not  even  call  the  attention  of  the  rea- 
 der to  all  the  historical  evidence  which  the  Scripture  affords. 
 The  doctrine  of  our  original  corruption  might  be  proved,  from 
 the  nature  of  that  federal  transaction  into  which  God  entered  with 
 man  in  a  state  of  innocence  ;  from  the  covenant  being  made  with 
 Adam  before  the  formation  of  Eve,  although  it  included  her  as 
 well  as  her  husband,  and  on  the  same  principle,  the  posterity  of 
 both  ;  from  the  curse  pronounced  on  the  ground,  ybr  the  sake  of 
 man,  which  undoubtedly  affects  the  descendants  of  Adam,  no  less 
 than  it  did  himself  ;  from  the  circumstance  of  his  calling  his  wife 
 Eve,  that  is,  "  the  mother  of  all  living,"  not  immediately  after 
 God  had  blessed  them,  saying,  "  Be  fruitful  and  multiply,"  nor 
 while  they  continued  in  a  state  of  integrity,  but  after  the  fall. 
 This,  as  it  clearly  shews  his  persuasion  that  all  those  of  her  pos- 
 terity who  should  in  a  spiritual  sense  deserve  the  name  of  livingy 
 should  be  made  alive  by  virtue  of  that  Seed,  who,  according  to  the 
 promise,  was  to  spring  from  her  ;  at  the  same  time  testifies  his 
 conviction  that  they  should  all  by  nature  be  und^r  the  sentence  of 
 spiritual  j^nd  eternal  death.     Without  entering  into  u  particular 
 
ILLUSTRATED  TUOM  SACRED  HISTORY.        153 
 
 consiileraiion  of  these,   and  of  several  other  proofs  of  the  same 
 kind,  I  shall  confine  myself  to  a  lev*'  of  a  different  description. 
 
 I.  It  is  plain  from  Scripture-history,  that  the  corruption  of 
 man  proceeds  not  merely,  or  chiefly,  from  exam^iLe.  Imitation 
 is  indeed  a  powerful  principle  in  our  nature  ;  but  it  cannot  pro- 
 duce all  the  effects  which  have  been  ascribed  to  it.  If  there  be  no 
 corrupt  bias  in  the  heart  of  man,  the  principle  of  imitation  must, 
 where  circumstances  are  equal,  have  equal  effects,  although  of 
 an  opposite  kind.  It  must  operate  as  powerfully  in  following  a 
 good,  as  an  evil,  example.  But  how  far  this  is  from  being  the 
 case,  let  the  experience  of  mankind  declare. 
 
 The  crime  of  Cain  was  not  only  heinous  in  itself,  but  highly- 
 aggravated.  It  was  not  merely  murder,  one  of  the  most  horrid 
 crimes  that  can  be  perpetrated  by  man,  but  fratricide  ;  and  fra- 
 tricide committed  under  the  form  of  persecution  for  righteous- 
 ness' sake.  Abel  had  given  no  provocation  to  his  brother.  He 
 had  trampled  on  no  law  human  or  divine.  He  had  hot  directed 
 a  single  word  of  reproach  against  Cain.  But  "  he  slew  him,  be- 
 "  cause  his  own  works  were  evil,  and  his  brother's  righieous."z» 
 He  committed  this  crime  in  the  very  face  of  God,  after  being 
 favoured  with  an  immediate  revelation,  warning  him  of  his  dutyt 
 and  encouraging  him  by  a  promise  of  acceptance,  as  well  as  of 
 dominion  over  his  brother.w 
 
 The  wickedness  of  Cain  could  not  proceed  from  imitation  : 
 for  he  was  the  first  murderer.  It  could  not  be  the  effect  of  a 
 gradual  progress  in  guilt,  in  consequence  of  a  long  course  of 
 personal  iniquity,  or  the  influence  of  Example  in  a  long  succes- 
 sion of  ages.  Although  the  first  man  born  of  woman,  he  was 
 as  wicked  as  any  who  have  since  existed.  Re  went  as  far  as  he 
 possibly  could,  according  to  the  nature  of  his  sin  ;  and  we  can 
 scarcely  form  the  idea  of  one  more  horrid.  His  guilt  was  further 
 aggravated  by  subsequent  arrogance,  obduracy,  and  impiety. 
 
 Newr  modes  of  sinning  may  be  devised,  in  consequence  of  the 
 exercise  of  man's  fertile  invention  in  the  service  of  Satan.  But 
 these  are  only  varied  operations  of  tl>e  same  corrupt  principle. 
 Or  sin  may  become  more  general,  froni  the  influence  of  exam- 
 ple and  persuasion.  The  waya  of  man  may  become  more  flagi- 
 tious ;  but  the  principle  in  the  heart  is  continually  evil.:c 
 
 It  may  be  said  perhaps,  that  the  example  of  Abel,  alihough  in 
 the  same  family,  affords  a  proof  that  the  corruption  of  Cain  was 
 not  hereditary.  But  let  it  be  observed,  that  we  find  nothing  in  tlv©- 
 history  of  Cain,  which  distinguishes  him  as  naturally  a  worse 
 man  than  his  brother.  It  was  only  "  in  process  of  time,"  when 
 he  presented  an  offering  to  the  Lord,  that  the  wickedness  of  his 
 heart  appeared.      Wc  are  informed  indeed  tlut  Abel  was  right- 
 
 t;  1  John  iii.  12.  iK*  Gen.  iv.  7.  x  Chap.  vi. v>,  12.  corap, 
 
 \m..  II.  U 
 
154  NATURAL   DErPwlVITY  OF  MAN 
 
 eons,  while  the  character  of  Cain  was  quite  the  reverse.  Bai 
 did  the  righteousness  of  Abel  originate  from  a  better  nature,  or 
 from  the  exercise  of  his  own  powers  ?  No  ;  "  by  faith  he  ofiered 
 *'  unto  God  a  more  excellent  sacrifice  than  Cain,  by  which  he 
 "  obtained  witness  that  he  was  righteous. "i/  Now,  as  "  faith  is 
 *■  not  of  ourselves,  but  is  the  gift  of  God  ;"  this  clearly  shews 
 that  righteousness  was  not  more  natural  to  Abel  than  to  his  broth- 
 er, but  given  him  from  above. 
 
 Such  is  the  univcrsaHiy  of  this  corruption,  that  we  must  neces- 
 sarily coMcUide  that  it  is  born  with  us.  Were  not  man  naturally 
 corrupt,  it  is  inconceivable  that  in  the  course  of  only  nine  genera- 
 tions IVonj  Adam,  corruption  should  be  so  universal,  that  only  one 
 man  shoidd  be  found  righteous  in  the  whole  world  ;  and  so  great, 
 lis  to  exhaust  the  long-suflering  of  the  God  of  mercy  ;  especially 
 Avhen  Me  consider  the  longevity  of  the  patriarchs  ;  the  conse- 
 q\ieVit  opportunity  afforded  to  their  posterity  of  being  instructed 
 willi  respect  to  the  creation,  the  fall,  and  the  revelation  of  grace  ; 
 and  l!ie  appearance  of  at  least  one  illustrious  prophet  during  this 
 period.  1  here  might  be  some  ground  to  plead  the  influence  of 
 example,  did  only  the  children  of  the  wicked  follow  their  ways. 
 :But  wc  learn  from  Scripture,  what  is  confirmed  by  observation  in 
 every  i.ge,  that  even  the  children  of  the  most  pious  parents,  who 
 have  been  strictly  educated  in  the  ways  of  God,  and  aS  far  as  pos- 
 sible preserved  from  the  conipany  of  the  wicked,  discover  the 
 same  corrupt  inclinations  with  others.  I  shall  not  mention  the  un- 
 j-odly  and  undutifu!  Ham,  lest  it  should  be  said  that  he  was  tainted 
 by  i!ie  wickedness  of  ihe  antediluvian  world.  Did  not  Abrahanl 
 receive  this  signal  testimony  from  God  himself?  "  I  know  him, 
 ''  that  he  will  command  his  children  and  his  household  after  him  ; 
 "  and  they  shall  keep,"  or  "  that  they  may  keep  the  way  of  the 
 •'  Lor.D."r  Was  not  Abraham  separated  from  the  world  around 
 him,  separated  from  bis  own  kindred  ?  Yet  there  was  an  Ishmael 
 in  his  family,  a  scoffer,  a  perseculor.n  Was  not  Isaac  the  father 
 of  that  ''  profane  person  Esau,  who  for  one  morsel  of  meat  solfl 
 *'  his  birthviglu  l"i5  So  wicked  were  some  of  the  sons  of  Jacob, 
 that  they  "  troubled  him,  to  make  him  to  stink  among  the  inhab- 
 ♦*  iiants  of  the  land."c  Two  of  them  were  guilty  of  incest  ;cZ 
 two  of  them  were  perfidious  murderers  ;  and  almost  all  conspir- 
 ed against  Joseph,  and  sold  him  as  a  slave. 
 
 II.  It  is  evident  that  this  depravity  is  naUiral  to  man,  because  it 
 is  ascribed  to  him,  and  actually  appears  in  his  conduct,  from  his 
 eariieftt  years.  Here  we  niight  appeal  to  universal  experience. 
 NVhere  is  the  parent,  who,  unless  wonderfully  blinded  by  self- 
 love  or  prejudice,  has  not  remarked  in  his  children  the  mournful 
 tbwnings  of  peevishness,  wilfulness,  disobedience,  envy  and  re- 
 sentment, almost  from  the  womb  ?  Who  has  not  seen,  that  false- 
 
 t/ITcb  xi.  4.  zGcn.xviii.  19.  a  Chap,  xxi.9.  ;  Gal.  iv.  29. 
 
 't  iitb.  xii.  1(3.        f  Gtn.  xxxiv.  30.         d  Chap.  xxxv.  23. ;  xxxviii.  18. 
 
•  ILLUSTRATED  FROM   SACRED   HISTORY.  155 
 
 hood  is  their  natural  language,  as  soon  as  they  begin  to  speak  •■ 
 But  we  appeal  to  the  observation  of  tiiat  Witness  who  c:\nnot  en\ 
 It  is  his  testimony,  that  "  the  imagination  of  man's  licart  is  evil 
 ^^  from  Ids  ijouth"  or  *'  infancy. 'V  It  is  not  said  that  man's  ways 
 are  evil,  but  the  assertion  respects  his  heart.  Nor  is  it  simply  de- 
 clared that  his  heart  is  evil  ;  but  this  depravity  is  ascribed  to  the 
 imagination  of  his  heart ;  that  is,  to  the  very  first  figment  of 
 thought  there.  For  in  us,  that  is,  "  in  our  flesh,"  in  our  nature 
 as  children  of  Adam,  "  dwelleth  no  good  thing  ;"  and  we  are  not 
 "■  sufficient  of  ourselves  to  think  any  thing  as  of  ourselves. 'y  This 
 corruption  is  not  confined  to  years  of  matvuity.  Man  is  thus  de- 
 praved from  his  very  infancy.  For  the  original  word,  as  it  is  some- 
 times rendered  childhoodj^-  properly  denotes  the  whole  age  of  man 
 from  his  conception,  till  he  arrive  at  the  state  of  manhood.  It  is 
 a  derivative  from  the  word  which  is  used  to  signify  a  mere  infant, 
 and  even  an  embryo  in  the  womb  Vi 
 
 Do  we  read  of  some,  who  in  their  early  years  have  manifested 
 a  different  propensity  ?  We  are  at  the  same  time  assured  that  this 
 was  entirely  the  effect  of  divine  grace.  Thus  John  the  Baptist 
 was  "  filled  with  the  Holy  Ghost,  even  from  his  mother's  womb."t 
 
 III.  Original  depravity  is  evidently  ascribed  to  that /ia/rrarc/;, 
 who  was  to  be  the  progenitor  of  the  Messiah,  as  well  as  of  the 
 Church.  It  has  been  often  observed,  that  the  language  employ- 
 ed by  the  Spirit  of  God,  concerning  the  generation  of  Seth,  de- 
 serves particular  attention.  "  Adam-r-begat  a  son  in  his  own  like- 
 "  ness,  after  his  image  ;  and  called  his  name  Seth."  He  must 
 be  wilfully  blind,  who,  in  this  phraseology,  observes  not  an  obvi- 
 ous reference  to  the  language  used  with  respect  to  the  creation  of 
 Adam,  and  at  the  same  time  a  striking  antithesis.  "  God  said,  let 
 "  us  make  man  in  our  image,  after  our  likeness. "A-  But  lest  the 
 reader  should  overlook  the  contrast,  because  of  the  passage  referr 
 red  to  being  at  some  little  distance  in  the  history,  the  same  lan- 
 guage is  repeated  immediately  before  this  declaration  with  res- 
 pect to  Seth  :  "  In  the  day  that  God  created  man,  in  the  likeness 
 "  of  God  made  he  him.— And  Adam  lived  an  hundred  and  thirty 
 "  years,  and  begat  a  son  in  his  o-wn  likeness,  after  his  image."/ 
 A  very  important  difterence  is  undoubtedly  marked  between  the 
 likeness  of  God  and  that  of  Adam.  The  likeness  of  Adam  was 
 that  of  a  fallen  mortal  creature.  Adam  was  now  a  believer,  but 
 he  was  a  sinful  man.*  The  image  of  God,  which  he  had  lost  by 
 the  fall,  was  indeed  partially  restored.  But  this  was  not  properly 
 his  image  :  and  as  it  was  restored  only  by  grace,  it  could  not  be 
 communicated  according  to- the  course  of  nature.  Adam  could 
 beget  no  son  in  his  likeness,  even  as  partially  renewed.  For 
 moral  rectiiuds  can  only  be  the  effect  of  a  new  creation  :  and  we 
 
 e  Gen.  viii.  21.  /Rom.  vii.  IS,  ;  2  Cor.  iii.  5.        ^1  Sam.  xil  ?. 
 
 h  Exod.  ii.  6.  ;  Judg.  xiii.  7,  i  Luke  i.  15. 
 
 k  Gen.  L  26.      *  /  Chap.  v.  1,  3. 
 
15.6  NATURAL   DEPRAVITY   OF    MAN  , 
 
 are  ihu'i  created,  not  in  the  first,  but  in  the  second  Aclam.7«  Al- 
 thoU!:,h  it  had  h(;en  i>obsihlc,  ibat  our  first  parent  could  have  comr 
 TJiuriJcated  his  imuE!;e  as  a  renewed  man,  still  there  would  have 
 been  a  coTDmunication  of  his  remaining  corruption  ;  and  Seth 
 >vouId  have  inherited  original  sin. 
 
 The  language  of  the  Spirit  of  God,  in  this  passage,  forms  so 
 remarkable  an  antithesis  to  that  employed  concerning  the  crea- 
 tion of  Adam,  that  the  mind  instantaneously  and  irresistibly  re- 
 curs to  it  :  and  how  I'epugnant  soever  to  the  pride  of  the  lieart, 
 feels  a  secret  conviction  that  this  means  something  very  different 
 f.om  being  "  created  in'  God's  image,  after  his  likeness." 
 
 This  account  is  not  gf  ven  with  respect  to  Cain,  although  there 
 can  be  no  doubt  that  it  is  equally  applicable  to  him.  But  some 
 Height  have  indulged  the  vain  imagination,  that,  when  Cain  receiv- 
 ed existence,  sin  retained  more  of  its  virulence  in  our  first  par- 
 ents, than  afterwards.  Or,  it  might  have  been  supposed,  that 
 this  was  peculiar  to  Cain,  of  whom  it  is  said  that  he  *'  was  of  that 
 *'  wicked  one  ;"  and  that  although  similar  depravity  had  been  com- 
 jnunicated  to  his  posterity,  this  had  perished  with  them  in  the 
 universal  deluge.  Nor  is  this  said  of  Abel,  who,  as  far  as  appears, 
 left  no  issue.  But  this  account  is  reserved  for  the  history  of  that 
 other  seed,  whom  God  appointed  instead  pf  righteous  Abel.  As, 
 after  the  deluge,  the  earth  was  to  be  peopled  solely  by  the  de- 
 scendants of  Seth  ;  as  the  seed  of  the  Church,  nay,  that  seed,  in 
 "^.vhich  all  the  families  of  the  earth  should  be  blessed,  was  to  spring 
 from  him  ;  we  arc  taught,  by  the  Spirit  of  inspiration,  what 
 judgment  we  ought  to  form  with  respect  to  the  natural  state  of 
 mankind  in  general,  and  even  of  those  who  are  the  heirs  of  glory, 
 
 IV.  The  very  7iames  of  some  pf  the  patriarchs  convey  this  im» 
 portant  lesson.  Among  the  Hebrews  and  other  eastern  nations, 
 the  names  imposed  on  persons,  cither  at  their  birth  or  afterwards, 
 •tvere  always  significant.  They  were  monuments,  of  the  most 
 simple  and  familiar  kind.  They  either  denoted  something  singu- 
 lar in  regard  to  their  birth,  or  respected  some  blessing  from  God. 
 Thus  they  were  a  sort  of  compendious  history.  For  we  must 
 suppose,  that  parents  wpre  at  pains  to  explain  them  to  their  chil- 
 dren ;  and  ihey  could  not  be  pionounccd,  without  the  recollection 
 of  the  reason  of  their  being  imposcd.n 
 
 But  most  of  the  names  given  by  the  antediluvian  patriarchs 
 ars  confined  to  one  affecting  subject.  They  express  the  guilt 
 and  mis'!  y  of  our  nature  ;  as  if  these  good  men  had  still  looked 
 back  to  the  entrance  of  sin,  and  kept  in  their  eye  its  deserved  pun- 
 ishuieiu.  The  iiame  of  Jdcl,  as  it  signifies  vanity,  or  "  a  vapour 
 "  that  soon  vanisheth  away,"  emphatically  denoted,  not  merely 
 the  brevity  of  his  life,  but  that  of  the  life  of  man  in  general,  who 
 
 rri    Eph.  ii,  10  ;  Col.  iii.  10.       «  Fleur/,  Moeurs  des  Israelites,  Chap.  i. 
 
ILLUSTRATED  FROM  SACRED    HISTORY.       157 
 
 "  at  his  best  state  is  altogether  vanity"  Seth,  the  substitute  for 
 Abel,  gave  a  naine  to  his  son,  Avbich  exhibits  man  in  the  same 
 melancholy  point  of  view.  "  lie  called  his  name  Enos." 
 This  signitiea  sorrowful^  grievoudy  sick,  miserable.  Nor  was  this 
 name  confined  io  him.  Like  that  of  Jbel,  it  is  extended  to  all 
 men  who  arc  often  ciUled  R710S,  or  sons  of  Enos,  because  of  their 
 spiritual  sickness,  ineir  sorrow  and  misery.  Hence  the  Psalmist 
 prays,  with  respect  to  the  enemies  and  persecutors  of  the  Church  ; 
 ♦«  Put  them  in  fear,  O  Lord,  that  the  nations  may  know  thcm- 
 "  selve-j  to  be  Enos,  miserable  men."o  Enos  seerns  to  have 
 recollected  the  meaning  of  his  own  name,  when  he  gave  one 
 to  his  son  Cainan  ;  for  this  may  be  rendered  mourning  or  la- 
 mentation. The  grandson  of  Cainan  v/as  called  Jared  ;  which 
 may  be  translated  descending-,  and  has  been  understood  as  referring 
 to  the  descent  of  the  sons  of  God  fiom  that  state  of  separation 
 from  the  posterity  of  Cain,  in  which  they  had  hitherto  continued./i 
 In  difterent  places  of  Sc.ipture,  the  same  word  denotes  the  effects 
 of  sin  ;— ^as  in  Jer,  xlviii.  18.  ''  Come  down  form  thy  glory  :'* 
 Lam.  i.  9.  "  She  remembereth  not  her  last  end  ;  therefore  she 
 ^«  came  doton  wonderfully."  The  name  Methuselah  has  been  ren- 
 dei'ed  by  some,  "  He  dies,  and  it  is  sent  ;"  by  others,  "  He  dies, 
 "  and  the  dart  cometh."  According  to  either  translation,  the 
 name  is  viewed  as  having  a  prophetical  reference  to  the  deluge, 
 which  was  seyit  that  very  year  in  which  this  good  man  died. 
 Enoch,  we  know,  was  a  prophet  ;  and  it  would  appear  that  in 
 giving  a  name  to  his  son,  he  foreiold  the  flood  nearly  a  thousand 
 years  before  it  came.  Methuselah  called  his  son  Lamechy  that  is 
 poor,  made  low,  or  one  who  is  struck. 
 
 V.  The  corruption  of  our  nature  appears  from  the  dominion 
 which  death  hath  exercised  over  children.  The  apostle  Paul,  in 
 proving  the  existence  of  a  law  previous  to  that  given  from  Mount 
 Sinai,  and  the  condemnation  of  men  by  this  law,  observes,  "  that 
 "  death  reigned  from  Adam  to  Moses,  even  over  them  that  had 
 *•  not  sinned  after  the  similitude  of  Adam's  transgression  ;"q 
 that  is,  over  children,  who  had  never  sinned  in  their  own  persons. 
 That  death  indeed  reigned  over  these,  or  exercised  its  full  power 
 on  them,  is  evident  from  the  Scripture-history.  Vast  multitudes 
 of  children  must  have  perished  in  the  deluge.  The  destruction 
 of  the  cities  of  the  plain  extended  to  persons  of  every  age.  Ma- 
 ny thousands,  who  had  never  actually  sinned,  must  have  suffered 
 in  the  plague  of  the  first-born.  The  command  of  God,  with 
 respect  to  the  extermination  of  the  Amalekites,  and  other  devoted 
 nations,  included  children  as  well  as  adults.  But,  to  use  the  lan- 
 guage of  Abraham,  when  interceding  for  Sodom  and  Gomorrah, 
 as  God  "  will  not  destroy  the  righteous  with  the  wicked,"  we  may 
 be  assured  that  the  children,  over  whom  death  was  permitted  to 
 
 0  Psal.  ix.  20.    See  Ainsw.  on  Gen.  iv.  26. 
 
 Ji  Heideggei-.  Histor.  Sac,  Vol.  i.  Eii.  vi,  5.  32.  g  Rom.  v.  14, 
 
158  ItATURAL   DEPRAVITY  OF  MAN 
 
 reign,  were  not  viewed  by  him  as  righteous.  "  Who  ever  per-- 
 "  ishecl,  being  innocent  ?"  They  "  had  not  sinned  after  the  simil- 
 *'  itude  of  Adam's  transgression."  They  could  be  viewed  as 
 guilty,  therefore,  only  as  having  sinned  in  that  common  parent, 
 Avho,  as  a  public  representative,  "  is  the  figure  of  him  that  is  to 
 *'  come.'V 
 
 To  pretend  that  the  death  of  infants  is  to  be  considered  as  a 
 mercy  rather  than  a  judgment,  as  taking  them  from  the  evils  of 
 this  life  ;  is  to  beg  the  question  in  a  very  ridiculous  manner,  by 
 supposing  that  they  indiscriminately  make  a  change  to  the  better, 
 or,  in  other  words,  that  they  must  of  necessity  be  free  from  fu- 
 ture punishment,  as  being  free  from  sin.  This  assertion  also 
 flatly  denies  the  veracity  of  God  in  the  threatening  and  sentence 
 of  the  law  :  for  it  represents  that  as  a  blessing,  which  he  de- 
 nounces as  a  curse.  It  is  equally  repugnant  to  all  the  feelings  of 
 our  nature.  For  we  still  view  death  as  in  itself,  not  a  benefit,  but 
 a  calamity.  However  great  the  sufferings  of  life,  it  is  a  very  rarQ 
 case,  if  men  do  not  recoil  from  death  with  horror  :  and  for  recon- 
 ciling the  mind  to  it,  all  the  consolations  of  religion  are  requi- 
 site. 
 
 VI.  The  Scripture-history  includes  a  variety  of  circumstances 
 which  evidently  allude  to  the  majiner  in  which  sin  is  transmitted. 
 The  first  dictate  of  shame,  as  felt  by  the  parents  of  our  race,  in 
 consequence  of  the  entrai>ce  of  sin,  was  to  conceal  those  parts 
 which  are  the  instruments  of  generation.  All  the  members  of 
 the  body  are  employed  as  the  instruments  of  unrighteousness  ; 
 but  shame  is  especially  excited  by  the  nakedness  of  these  ;  as 
 if  God  would  set  a  special  mark  of  dishonour  on  them,  to  remind 
 us  that  in  this  way  sin,  the  parent  of  shame,  is  transmitted  from 
 one  generation  to  another  ;  and  that  the  human  race  is  continU' 
 ed,  and  sin  communicated,  by  the  very  same  means. 
 
 The  ordinance  of  circumcision  had  a  similar  reference.  Being 
 a  painful  rite,  it  intimated  that  sin  merits  suffering,  and  that 
 man  is  subjected  to  this  by  the  sentence  of  his  Judge.  Was 
 this  rite  performed  in  the  way  of  excision  ?  It  signified  that  the 
 whole  man  deserves  to  be  cut  off  from  the  fellowship  of  God. — 
 From  the  language  frequently  used  in  Scripture,  it  is  evident 
 that  this  ceremony  denoted  that  the  heart  is  depraved  and  pollu- 
 ted by  sin.  Therefore  we  read  of  the  uncircumcision  of  the 
 heart,  and  of  its  being  necessary  that  this  should  be  circumcised 
 by  divine  grace.*  As  it  was  a  seal  of  the  covenant  of  grace,  and 
 of  "  the  righteousness  which  is  by  faith  ;"  it  respected  man's 
 condemnation  by  the  first  covenant,  and  proclaimed  his  need  of 
 justification  and  salvation  by  another.  It  was  to  be  performed  on 
 the  eip-hth  day,  that  is,  as  soon  as  the  child  could  be  supposed 
 able  to  bear  it  without  danger,  or  be  cleansed  ;  to  declare  that 
 
 r  Rom.  v.  12, 14.  comp. 
 
 s  Lev.   xvi.  41. ;  Jer.  ix.  30. ;  Deut.  X.  16.  j  xxx.  C^ 
 
ILLUSTRATED  FROM  SACRED  HlSTORT.        159 
 
 rnan  is  corrupted,  that  he  is  subjected  to  suffering,  that  his  heart 
 is  deprayed,  and  tliat  he  needs  to  be  regenerated  and  justified, 
 even  from  the  womb. 
 
 The  hereditary  curse  to  which  woman  is  subjected,  is  a  striking 
 indication  of  the  manner  in  which  sin  is  transmitted.  "  Unto  the 
 "  woman  God  said,  I  will  greatly  multiply  thy  sorrow  and  thy  con- 
 "  ceplion,"  that  is,  "  thy  sorrow  in  conception  ;  in  sorrow  thou 
 "  shalt  bring  forth  children. 'V  Had  this  sentence  been  confined 
 to  Eve  herself,  it  might  have  bfeen  viewed  as  merely  the  punish- 
 iTieatof  her  personal  guilt.  But  it  is  entailed  on  her  daughters. 
 It  subsits  in  its  full  force,  although  it  is  iiearly  six  thousand 
 years  since  it  was  pronounced.  Individuals,  indeed,  in  almost  ev- 
 ery region,  from  some  peculiarity  of  frame,  and  even  the  females 
 in  general  belonging  to  some  nations,  feel  the  effect  of  the  latter 
 part  of  this  sentence  in  a  very  inferior  degree,  having  little  pain 
 in  child-bearing.  But  this  no  more  forms  an  objection  to  the 
 general  law,  than  does  the  great  fertility  of  some  parts  of  the  earth 
 to  the  curse  pronounced  on  it  for  the  sin  of  man.  Sorrow  in 
 conception  and  child-bearing  is  the  common  lot  of  women  in  every 
 age  :  and  for  what  end,  but  to  remind  mankind,  in  their  succes- 
 sive generations,  of  the  manner  in  which  sin  entered  into  the 
 world  ;  to  teach  them  also  that  they  were  "  conceived  in  sin,"  and 
 that  it  is  impossible  that  "  he  who  is  born  of  a  woman  should  be 
 "  righteous  ?"  This  hereditary  sorrow,  which  is  the  native  fruit  of 
 ein,  proclaims  to  the  woman,  every  time  she  conceives  or  bears  a 
 child,  that  she  "  travaikth  with  iniquity,  hath  conceived  mischief, 
 "  and  brings  forth  falsehood." 
 
 It  also  deserves  notice,  that  sorrow  in  these  respects  is  con- 
 fined to  our  nature.  It  is  unknown  to  all  other  animals,  in  any 
 similar  degree,  except  in  peculiar  cases,  or  as  proCfeeding  from 
 some  accidental  cause  :  and  such  occasional  diversities  cannot  en- 
 ter into  the  description  of  the  species  in  general. 
 
 I  may  add,  that  the  atonement  enjoined  under  the  law  for  ev- 
 ery woman  "  who  had  conceived  seed  and  born  a  child,"  con- 
 veys the  same  instruction.  She  was  not  only  to  continue  in  a 
 state  of  purification  forty  days,  for  a  male-child,  and  eighty  for  a 
 female  ;  but  it  was  necessary  that,  when  the  time  appointed  was 
 elapsed,  she  should  "  bring  an  offering,  and  that  the  priest  should 
 *'  make  an  atonement  for  her."u 
 
 VII.  The  miraculous  conception  of  out*  Saviour  affords  a  strong 
 argument  in  support  of  the  doctrine  under  consideration.  It  was 
 promised  that  he  should  be  the  seed  of  the  woman.v  For  had  he 
 descended  from  Adam  in  the  way  of  ordinary  generation,  he  mus( 
 ttlso  have  sinned  and  died  in  him  ;  and  thus  he  could  never  have 
 bruised  the  head  of  the  serpent.     The  Messiah,  indeed,  could 
 
 t  Gen.  iii,  W,  u  Lev.  xii.  1 — 3.  v  G^i.  iii.  li. 
 
160  NATUllAL  DEniAVITV   01-   MAN,  kc, 
 
 not  himself  be  subjested  to  death  by  means  of  the  first  Ada^  ; 
 and  yet  by  dying  procure  life,  as  the  second.  As  this  great 
 promise  was  made  immediately  after  the  entrance  of  sin,  and 
 just  before  the  denunciation  of  the  sentence  on  the  woman,  as  to 
 sorrow  in  conception  ;  with  respect  to  the  time  and  the  connexion, 
 merits  our  attention,  that  Ciod  proclaimed  deliverance  from  sin  by 
 means  of  a  deviation  from  the  ordinary  law  which  he  had  estab^ 
 lished  for  the  propagation  of  our  species.  The  curse,  Written  in 
 conception,  and  transmitted  by  means  of  it,  was  to  be  removed  by 
 a  conception  of  so  extraordinary  a  nature  "  that  a  woman  should 
 *'  compass  a  man."w 
 
 This  "  hew  thing  m  the  earth"  took  place,  when  the  Virgin 
 Mary  conceived  by  the  the  power  of  the  Holy  Ghost.  That  the 
 Messiah  might  have  a  right  to  redeem  us,  it  was  necessary  that 
 he  should  be  our  near  kinsman.  He  must  be  of  the  same  stock 
 with  ourselves,  that  he  might  "  not  be  ashamed  to  call  us  breth* 
 "  ren,'*  and  that  his  obedieivce  and  suffering  might  be  imputed  to 
 sinners  of  the  same  family.  As  this  was  requisite  from  his  cha- 
 racter as  a  Redeemer  ;  it  was  equally  so,  from  the  greatness  of 
 that  humiliation  which  was  necessary  for  our  redemption.  He 
 must  "  become  in  all  things  like  unto  usj"  as  far  as  this  conformity 
 was  attainabl.'i  "  without  sin."  When,  therefore,  he  assumed  out- 
 nature,  without  the  intervention  of  man  ;  we  may  be  assured 
 that  the  only  reason  of  this  difference  was,  that  he  could  not 
 otherwise  assume  it  without  being  subjected  to  sin.  While  the 
 word  was  really  "  made  flesh,"  he  was  mi'.de  only  "  in  the  like- 
 *'  ness  oi sinful  flesh."  Accordingly,  we  are  expressly  informed, 
 that  this  seed  of  the  vvoinan,  tliis  "  holy  thing,"  is  called  "  the 
 «  Son  of  God,"  in  consequence  of  the  "  Power  of  the  Highest 
 «  ovei'shadowing"  the  Virgin.x 
 
 What  reason  have  we  for  the  deepest  humiliation,  when  we 
 contemplate  our  natural  state  !  Well  may  we  cry  out  with  the 
 leper  under  the  law,  "  Unclean,  unclean  !"  Let  us  imitate  the 
 exercise  of  David,  in  his  penitential  Psalm,  in  tracing  up  our 
 actual  transgressions  to  the  corrupt  and  bitter  fountain  of  ori- 
 ginal sin.  Let  us  compare  our  own  deformity  with  that  purity 
 which  the  law  requires,  and  in  which  we  were  created  in  our 
 first  father  ;  and  this  will  be  our  language  to  the  Searcher  of 
 hearts  :  "  Behold  !  thou  dcsiresi  truth  in  the  inward  parts  ;" 
 but  "  I  wasshapen  in  iniquity,:and  in  sin  did  my  mother  conceive 
 "  me."  How  ill  does  pride  bccon^e  a  fallen,  a  polluted  worm  ; 
 especially  in  relation  to  infinite  holiness  !  Well  may  "  our  mouth 
 "  be  stopped,"  in  the  presence  of  that  God,  in  whose  sight  "  the 
 "  heavens  are  not  clean." 
 
 Let  us  beware  of  accusing  divine  justice,  in  entrusting  our  ho- 
 liness and  feficity  in  the  hand  of  one  person.  Let  us  rather  ad- 
 mire his  mercy,  in  providJTig  a  remedy.     Let  us  remember  that 
 
 %u  Jcr.  xxxi.  ?2.  x.Lukc  i,  35. 
 
ON  THE  INCARNATION,  hc.  161 
 
 God  hath  eternally  displayed  and  vindicated  the  justice  of  his 
 procedure  in  the  old  covenant,  by  the  plan  he  pursues  in  the  new  : 
 and  that  if  we  obstinately  deny  his  justice  in  the  imputation  of 
 sin,  we  disclaim  any  interest  in  the  imputation  of  righteousness. 
 We  cannot  renounce  our  interest  in  the  first  Adam,  as  a  repre- 
 sentative, without  at  the  same  time  renouncing  all  claim  to  the 
 second.  For  "  as  by  one  man's  disobedience  many  were  made 
 "  sinners  ;  so  by  the  obedience  of  one  shall  many  be  made  right- 
 «  eous." 
 
 SECTION    XI. 
 
 The  Incarnation  of  the  Son  qf  God *ISa  frequent  Jfifiearance  in 
 
 the  likeness  ofManf  a  firelude  of  this. — Prefigured  by  the  Smok' 
 ing  Furnace  and  Burning  Lamfi  ;—'the  Burning  Bush  ; — Ja- 
 cob's Ladder  ; — the  Cloud  of  Glory. ^—Res/iected  in  the  Rights  of 
 Primogeniture  ; — Law  of  the  Levirate  ;— Circumcision  ; — Pa- 
 triarchal Mode  of  Swearing  i — Abstinence  from  the  Sim  iv  that 
 nhrank. 
 
 Jesus  Christ  is  the  great  subject  of  the  Holy  Scriptures. 
 "  The  spirit  of  prophecy  is  the  testimony  of  Jesus."  The  mys- 
 tery of  the  incarnation  of  a  divine  person  is  "  without  controversy 
 "  great."  On  this  mystery,  rests  the  whole  doctrine,  revealed  in 
 the  word  of  God,  concerning  our  salvation.  We  need  not  wonder 
 then,  that,  while  this  is  the  subject  of  so  many  prophecies  and 
 promises,  it  should  also  have  been  exhibited  to  the  faith  of  the 
 Church,  by  various  symbols  and  preludes  ;  or  that  it  was  taught, 
 not  merely  in  a  doctrinal  way,  but  by  historical  illustration. 
 
 Before  entering  on  the  consideration  of  what  is  chiefly  in  view, 
 it  may  be  necessary  to  observe,  that  the  foundation  of  the  Church's 
 faith,  as  to  the  incarnation  of  a  divine  person,  lay  in  the  first 
 promise.  In  this  it  was  declared,  that  the  seed  of  the  woman 
 should  bruise  the  head  of  the  serpent.  The  person,  whose  ap- 
 pearance is  here  foretold,  being  called  the  seed  of  the  woman  ; 
 faith,  in  embracing  the  pi'omise,  must  have  viewed  him  as  truly 
 man.  But  such  is  the  nature  of  the  work  ascribed  to  him,  that 
 there  was  an  equal  necessity  for  considering  him  as  God.  The 
 old  serpent  had  already  shewn,  that  man  could  not  enter  the  lists 
 with  him.  He  had  deceived,  and  been  the  instrument  of  destroy- 
 ing our  nature  ;  although  he  found  it  in  a  state  of  innocency. 
 Now,  when  it  is  said,  "  It  shall  bruise  thy  head,"  the  meaning  is, 
 that  the  seed  of  the  woman  should  retort  on  himself  the  fatal 
 stroke  given  by  this  destroyer  ;  that  he  should  overthrow  that  ex- 
 ternal dominion  in  the  world,  which  he  had  acquired  in  conse- 
 quence of  the  fall  ;  nay,  that  he  should  subdue  his  power  in  the 
 heart  of  man,  by  the  destruction  of  sin,  which,  as  it  is  the  oft"- 
 
 VoL.  II.  W 
 
162  Oti   tHE  INCARNATION 
 
 spring  of  the  serpent,  is  the  great  support  of  his  kingdom.  Could 
 i'aiih  ever  expect  the  accomplishment  of  such  a  work  by  any  mere 
 creature  ? 
 
 If  any  doubt  had  remained  as  to  this  being  the  meaning  of  the 
 first  promise,  it  must  have  been  fully  removed  by  the  prediction 
 of  Enoch,  the  seventh  from  Adam,  who  expressly  declared  v/ho 
 it  was  that  should  come  and  "  destroy  the  works  of  the  devil." 
 i'cr  he  "prophesied,  saying,  Behold,  the  Lord  comcth  :"i/  and 
 this  prophecy  is  by  no  means  to  be  confined  to  Christ's  second 
 coming,  although  it  shall  have  its  full  and  final  completion  in  this 
 great  event. 
 
 It  has  been  supposed  by  many  learned  writers,  that  our  first 
 parents,  aficr  being  turned  to  God,  were  so  big  with  expectation 
 of  a  divine  deliverer,  that  Eve  mistook  Cain  for  him.  Therefore 
 they  thus  render  the  words  that  she  uttered,  on  the  birth  of  hei' 
 first-born  ;  "  I  have  gotten  a  man  the  Lord."z 
 
 With  res|>ect  to  the  preludes  of  the  incarnation  of  the  eternal 
 Word,  the  following  things  may  be  observed. 
 
 I.  This  glorious  Person  frequently  appeared  in  the  likeness  of 
 human  nature.  His  appearance,  as  the  Angel  of  the  Loud,  or  the 
 Angcl-jEHOVAii,  we  have  already  considered,  as  an  evidence  that 
 the  doctrine  of  the  Trinity  was  revealed  under  the  Old  Testa- 
 ment. But  here  it  demands  our  attention,  that  when  he  revealed 
 himself  in  this  character,  he  often  assumed  the  likeness  of  n>an  ; 
 and  made  himself  known  by  such  language,  or  such  acts,  as 
 clearly  expressed  the  w'ork  that  he  was  to  perform,  as  '^  the 
 ''  Word  made  ilesh,"  and  respected  his  various  functions,  as  the 
 Prophet,  Priest,  and  King  of  his  Church.  When  the  Lord,  at- 
 tended by  two  of  his  ministering  spirits,  appeared  to  Abraham  in 
 the  plains  of  ISIanu-e,  they  seemed  to  be  all  clothed  with  humani- 
 ty. Hence  Abraiiam  took  them  far  three  ordinary  travellers  ; 
 and  made  the  same  preparations  for  them,  that  he  was  wont  to  do, 
 when  exercising  hospitality  .a  It  was  only  by  the  language  of  one 
 of  these  celestial  visitors,  particularly  as  foretelling  the  birth  of 
 the  promised  seed,  and  by  the  discovery  he  made  of  his  heart- 
 searching  power  in  rebuking  Sarah  for  her  secret  ridicule,  that 
 Abraham  was  undeceived. 6  But  during  the  v/hole  of  the  inter- 
 view, this  divine  person  retained  the  same  likeness  ;  and  when  he 
 arose  to  depart,  was  brought  on  his  way  by  Abraham,  as  a  man 
 is  accompanied  by  his  friend. 
 
 In  the  same  manner  did  he  appear  unto  Jacob,  when  he  was 
 preparing  to  meet  with  his  incensed  brother  Esau.  The  patri- 
 arch "  was  left  alone  ;  and  there  wrestled  a  man  with  him  until 
 'i  the   breaking  of  the  diiy."c      This  expression,  "  he  was  left 
 
 y  Judc,  ver.  14.  z  Gen.  iv.  1.  a  Chap.  :;viii<. 
 
 A  Yer.  10,  13 — 15.        .  c  Chap.  :ixxii.  14. 
 
OF   THE   SON   OF   GCD.  I'fiS 
 
 **  alone,"  especially  as  connected  with  what  is  previously  men- 
 tioned concerning  his  sending  all  his  family  "  over  the  brook,"  is 
 plainly  meant  to  inform  us,  that  he,  who  wrestled  with  him,  was 
 not  one  of  the  sons  of  men.  On  this  occasion,  the  Son  of  God 
 not  only  assumed  the  likeness  of  our  nature,  so  that  he  might  be 
 see7i  ;  but  condescended  to  assume  so  near  a  resemblance  of  its 
 reality,  that  he  might  be  felt.  What  a  wonderful  prelude  of  that 
 grace  which  was  afterwards  to  be  manifested,  when  the  eyes  of 
 the  disciples  should  not  only  see,  but  handle  the  self-same  Word 
 of  life  \d 
 
 Jacob  knew  that  he  had  wrestled  with  God  ;  for  the  thing  fo 
 which  he  wrestled  was  the  blessing,  which  no  creature  could  con- 
 fer. As  the  appearance  of  God  in  the  likeness  of  man,  especial- 
 ly as  he  made  himself  known  both  to  the  sight  and  to  the  touc  h 
 •was  a  striking  prelude  of  the  incarnation  ;  the  testimony  given  to 
 Jacob,  as  to  his  success,  included  no  inconsiderable  intimation 
 with  respect  to  the  union  of  the  divine  and  human  nature  in  one 
 person.  The  Angel  said  to  him  :  "  As  a  prince  hast  thou  power 
 *'  with  God,  and  with  men,  and  hast  prevailed."  The  word  vien 
 is  in  the  plural,  indeed  ;  as  implying  an  assurance  of  protection 
 wherever  he  should  go,  and  particularly  of  his  having  power  over 
 llis  enraged  brother.  But  what  was  the  pledge  of  this  ?  His 
 prevalence  in  this  astonishing  interview,  when  he  "  had  power," 
 even  in  the  way  of  bodily  wrestling,  "  over  the  angel"  who  ap- 
 peared in  the  form  of  man  ;  because  "  he  had  pov/er  with"  him 
 as  "  God"  by  his  faith  and  importunity,  his  tears  and  supplica- 
 lions.e 
 
 To  inform  Jacob,  and  the  Church  in  succeeding  ages,  that  the 
 condescension  of  the  Son,  in  assuming  our  nature,  should  nowise 
 impair  or  derogate  from  his  essential  majesty  and  power  ;  this 
 divine  wrestler,  during  the  struggle,  touched  the  hollow  of  Ja- 
 cob's thigh,  so  that  it  was  out  of  joint.  This  is  understood  of 
 the  socket  hi  which  the  ball  of  the  thierh-bone  moves  :  and  it  has 
 been  observed,  that  such  is  the  situation  of  this  place,  that  Jacob 
 must  have  been  assured  no  mere  man  could  have  so  touched  it  in 
 wrestling,  as  to  have  eifected  a  dislocation. 
 
 In  the  same  form  did  he  appear  unto  Joshua,  while  he  block- 
 aded Jericho.  "  There  stood  a  roan  over  against  him,  with  his 
 "  sword  drawn  in  his  hand,"  who  said  to  him,  "  As  prince  of  the 
 "  host  of  Jehovah  am  I  now  come."  From  this  testimony 
 Joshua  must  have  known,  that  this  was  he  who  liad  been  pro- 
 mised as  God's  Angel,  who  should  go  before  Israel,  and  deliver 
 their  enemies  into  their  hands/  By  the  form  he  assumed,  it  was 
 alsQ  declared  to  Joshua,  and  by  him  to  the  Church,  that  this 
 Angel  should  afterwards  "  partake  of  flesh  and  blood."  This  ap-, 
 pearance,  indeed,  was  not  merely  a  prelude  of  his  incarnation  in 
 
 4  I  John  i.  1.  e  Hos.  xii.  4.  /  Exod.  yxiil  23. 
 
164  ON   THE  INCARNATIOlff 
 
 general.  It  "  testified  beforehand,"  that  he  should  be  manifested 
 in  human  nature,  as  Immanuel,  as  God  with  us,  "  for  us,"  and 
 not "  for  our  adversaries/'^-  as  the  King  and  Lord  of  the  Church  ; 
 that  in  this  nature  he  should  conquer  the  serpent  and  his  seed, 
 und  exercise  absolute  dominion  over  all  the  enemies  of  his  true 
 Israel.  For  he  said  to  Joshua,  "  See,  /  have  given  into  thine^hand 
 "  Jericho."  It  was  also  declared,  that  He  who  should  come  in 
 our  nature,  should,  even  as  incarnate,  be  the  object  of  religious 
 adoration.  For,  as  if  the  homage  given  by  Joshua,  in  falling  on 
 liis  face  to  the  earth,  and  worshipping,  had  been  too  little  ;  this 
 man  said  to  him,  "  Loose  thy  shoe  from  off  thy  foot ;  for  the 
 "  place  whereon  thou  standest  is  holy."/» 
 
 That  Jehovah  appeared  in  the  likeness  of  man  to  Gideon,  is 
 evident  from  the  fear  that  sei2ed  him,  when,  by  the  miraculous 
 consumption  of  his  sacrifice,  he  perceived  that  this  was  a  heaven- 
 ly visitant.?  That  he  made  a  similar  appearance  to  the  wife  of 
 Manoah,  is  no  less  clear 'from  the  account  she  gave  to  her  hus- 
 band of  the  visit  she  had  received  ;  from  the  prayer  afterwards 
 presented  by  Manoah  ;  as  well  as  from  the  questions  he  put  to 
 the  Angel,  and  the  amazement  of  both  when  they  discovered 
 that  this  Avas  a  vision  of  God/r  They  at  first  considered  him 
 only  as  "  a  man  of  God,"  or  a  prophet.  By  both  these  appa- 
 ritions, the  divine  Word  taught  the  Church,  that  he  should  at 
 length  actually  appear  as  her  great  High-priest.  When  he  con- 
 sumed the  sacrifice  of  Gideon,  by  causing  fire  to  rise  out  of  the 
 rock,  he  symbolically  signified,  that  he  should  appear  both  as  her 
 priest  and  sacrifice  ;  as  her  priest,  presenting  an  offering  accepta- 
 ble to  God  through  the  fire  of  his  own  Spirit  ;  as  a  sacrifice  for 
 expiating  all  her  guilt,  as  he  should  himself  be  burnt  in  the  suf- 
 ferings of  his  human  nature,  by  the  fire  of  divine  wrath.  His 
 ascending  in  the  flame  of  the  altar,  when  Manoah  had  presented 
 a  burnt-offering,  might  intimate  that,  as  "  the  High-priest  of  our 
 *<  profession,"  he  would  ascend  to  heaven,  and  enter  into  the 
 holiest  of  all,  through  the  merit  of  his  own  oblation. 
 
 When  Moses  desired  to  see  the  glory  of  God,  he  said  to  him, 
 "  Thou  shalt  see  my  back-parts."/  Hence  it  is  most  probable  that 
 he  saw  the  likeness  of  human  nature  ;  as  an  anticipation  of  that 
 blessed  discovery  which  was  afterwards  made  to  him  on  the  mount 
 of  transfiguration.  It  has  been  supposed,  indeed,  with  great  pro- 
 bability, that  in  this  manner  God  ordinarily  communicated  his  will 
 to  Moses  ;  as  it  is  said  that  he  spake  with  him  "  face  to  face,  as 
 "  a  man  speaketh  unto  his  frien(J.";K 
 
 By  similar  manifestations  did  the  Lord  comfort  his  Church, 
 while  she  was  in  Babylon,  and  while  she  continued  in  a  low  state 
 after  her  return  from  captivity.     Ezekiel,  by  the  river  Chebar, 
 
 ^  Josh.  v.  13.  h  Chap.  v.  13—15  ;  vi.  1,  2. 
 
 t  Judges  vi.  22.  k  Chap.  xiii.  6, 8,  11,  17,  21,  22. 
 
 I  Exod.  xxxiii.  2a  in  Ver.  11, 
 
OF  THE  SON  or  COD.  16'5 
 
 saw  the  likeness  of  a  glorious  throne  ;  and  "  upon  the  likeness  of 
 "  the  throne  was  the  likeness  as  the  appearance  of  a  man  above 
 "  upon  it."n  No  manifestation  could  tend  more  to  comfort  the 
 souls  of  believers,  in  their  afflicted  state  in  a  strange  land,  than 
 such  a  prelude  of  the  future  incarnation  of  their  God,  and  of  the 
 glorious  majesty  of  his  kingdom.  After  the  return  of  the  cap- 
 tives, when  they  were  so  weak  as  to  be  thi'eatened  with  destruc- 
 tion from  their  enemies,  Zechariah  was  favoured  with  a  vision  of 
 Christ,  as  "  a  man — standing  among  the  myrtle-trees  that  were 
 "  in  the  bottom.  Behind  him  were  there  red  horses  speckled  and 
 *'  white."o  While  this  vision  represented  the  low  and  mournful 
 state  of  the  Church,  it  expressed  her  safety,  from  the  presence 
 of  Christ  in  the  midst  of  her,  as  the  Lord  of  all  the  angels  of 
 heaven,  whom  he  employs  as  his  ministers  to  fulfil  his  pleasure  in 
 the  kingdom  of  providence,  in  subserviency  to  the  interests  of 
 his  spiritual  kingdom.  Many  similar  visions  had  this  prophet. 
 Particularly,  the  Angel  who  appeared  to  him  as  a  man,  expressly 
 foretold  his  own  mission  to  dwell  as  the  Lord  of  hosts  in  the 
 midst  of  his  Church./i 
 
 The  very  character  of  an  ^ngel  or  Messenger,  under  which  the 
 Son  appeared  to  the  patriarchs,  and  to  the  Church  under  the  Old 
 Testament,  while  it  declared  that  he  was  then  sent  by  the  Father, 
 had  a  special  reference  to  his  future  mission  in  our  nature,  as 
 *'  the  Angel  of  the  Covenant,  who  should  come  to  his  temple.''^ 
 The  many  appearances,  which  he  made  in  the  likeness  of  man, 
 if  not  meant  as  prejudes  of  his  actual  incarnation,  and  for  con- 
 firniing  the  faith  of  the  Church  in  this  most  important  article, 
 could  have  no  other  tendency  than  to  lead  her  astray  to  idolatry. 
 These  appearances,  so  far  from  confirming  her  faith  in  that  reve- 
 lation given  to  her,  must  have  directly  frustrated  one  great  end  of 
 it,  which  was  to  preserve  the  doctrines  of  the  divine  unity  and 
 spirituality  ;  and  must  have  proved  a  snare,  inducing  her  to 
 "  change  the  glory  of  the  uncorruptible  God  into  an  image  made 
 "  like  to  corruptible  man.'V  But  when  she  knew  that  these  were 
 the  manifestations  of  one  divine  person,  solely  in  relation  to  a 
 future  incarnation  for  the  redemption  of  lost  man  ;  she  was 
 guarded  against  the  folly  of  supposing  that  God  had  a  human 
 lorm,  or  that  his  pure  essence  had  any  affinity  to  gross  matter. 
 
 II.  The  vision  that  Abraham  had  of  a  furnace  and  lamfi,  when 
 God  entered  into  covenant  with  him,  may  be  viewed  as  a  prelude 
 of  the  incarnation.  After  he  had,  according  to  the  divine  com- 
 mand, divided  the  various  parts  of  the  sacrifice,  and  "  laid  each 
 "  piece  one  against  another  ;"  when  it  was  dark,  he  saw  a  smok- 
 ing furnace  and  a  burning  lamp  pass  between  the  pieces.*  These 
 have  been  generally  viewed  as  symbols  of  the  affliction  of  the 
 posterity  of  Abraham  in  Egypt,'  and  of  their  deliverance  ;  es- 
 
 n  Ezek.  i.  26.  o  Zech.  i.  8.  p  Chap.  ii.  8—11. 
 
 f  MaU  iii.  1.  r  Rom.  i.  2&  ^  »  Gea  xv.  10, 17, 
 
166  ON  THE  INCARNATION 
 
 pecially  as  we  are  informed  in  the  context,  that  God  foretold 
 both  the  sufferings  and  the  redemption  of  Israel,  and  that  day 
 entered  into  covenant  with  Abraham.  Others  have  understood 
 the  smoking  furnace  as  an  emblem  of  the  sufferings  of  Christ's 
 human  nature,  under  the  wrath  of  God,  as  a  Judge  ;  and  the 
 burning  lamfi^  of  his  divine  to  which  it  is  united,  in  consequence 
 of  which  union  it  was  impossible  that  he  could  succumb  under 
 his  sufferings  ;  or  of  the  glory  that  followed.^ 
 
 It  is  evident  that  the  sacrifice  prefigured  that  of  Christ.  The 
 covenant  made  with  Abraham,  in  as  far  as  it  respected  spiritual 
 and  eternal  blessings,  was  only  a  revelation  of  that  covenant  which 
 had  been  made  from  eternity  with  Him  who  was  promised  as  the 
 seed  of  Abraham  ;  and  in  this  point  of  view,  it  derived  all  its  con-^ 
 iirmalion  from  the  death  of  the  great  Sacrifice. 
 
 But  can  there  be  any  thing  improper  in  viewing  these  symbols, 
 as  referring  both  to  the  natural  seed  of  Abraham,  and  to  that  one 
 seed  "  which  is  Christ  ;"m  to  the  former  primarily,  to  the  latter 
 ultimately  ?  We  know  that  Christ  is  the  antitypical  Israel  ;  and 
 that  what  is  spoken  by  one  of  the  prophets  ;  "  Out  of  Egypt 
 "  have  I  called  my  Son,"T»  is  by  an  evangelist  understood  as  re- 
 ferring to  the  Saviour.  We  cannot  so  well  perceive  the  propriety 
 of  this  application,  without  supposing  such^  a  double  reference. 
 There  are  other  passages  of  Scripture,  which  can  scarcely  be 
 otherwise  interpreted  ;  as  the  language  of  the  Church  in  the  book 
 of  Psalms,  which  seems  to  include  the  sufferings  both  of  the  type 
 and  of  the  antitype  :  "  Many  a  time  have  they  afflicted  me  from 
 **  my  youth,  may  Israel  now  say  ; — yet  they  have  not  prevailed 
 *'  against  me.  The  plowers  plowed  upon  my  back  ;  they  made 
 *'  long  their  furrows."w  The  last  words  undoubtedly  allude  to 
 Christ's  "  giving  his  back  to  the  smiters,"  and  to  the  deep  in-i 
 cisions  made  by  the  scourge. 
 
 III.  The  burning  bush  may  be  viewed  as  a  similar  emblem.  It 
 "has,  indeed,  been  generally  understood  as  shadowing  forth  the 
 afflictions  of  Israel  in  Egypt,  and  at  the  same  time  her  preserva- 
 tion by  reason  of  the  divine  presence.  With  fully  as  much  pro- 
 priety may  it  be  viewed  as  denoting  the  sufferings  of  the  Messiah. 
 *'  The  Angel  of  the  Lord  appeared  unto  him  (Moses)  in  a  flame 
 *'  of  fire,  out  of  the  midst  of  a  bush  :  and  he  looked,  and  behold, 
 **  the  bush  burned  with  fire,  and  the  bush  was  not  consumed. 
 *'  And  Moses  said,  I  will  now  turn  aside,  and  see  this  great  sight, 
 ♦'  why  the  bush  is  not  burned. "x  He,  who  appeared,  was  the 
 Angel  of  the  Lord,  who  had  often  before  manifested  himself  in 
 the  likeness  of  man.  The  busk  or  bramble,  as  the  word  signifies, 
 was  a  fit  emblem  of  his  humanity,  which  is  represented  "  as  ev 
 
 t  See  Edwards'  Hist.  Redemption,  p.  52.  u  Gal.  iii.  16. 
 
 V  Hos.  xi.  1 ;  Mat.  ii.  15.  w  PsaL  cxxix.  1 — 3, 
 
 X  Exod.  iii.  2,  3.         . 
 
 J 
 
OF  THE  SON  OF  god:  167 
 
 "  root  springing  out  of  a  dry  grourKT."  "  The  flame  of  fire'*  de- 
 notes the  wrath  of  God,  wliich  burned,  but  did  not  consume  his 
 human  nature.  The  reason  why  this  could  not  be  consumed,  was 
 the  inhabitation  of  the  Angel-JEHOVAH.  This  was  indeed  "  a 
 *'  great'sight  ;"  for  there  was  "  no  sorrow  like  unto  his  sorrow, 
 "  wherewith  the  Loud  afflicted  him  in  the  day  of  his  fierce  an- 
 "  ger."i/ 
 
 tv.  The  ladder,  which  Jacob  saw  in  a  dream,  was  a  striking 
 symbol  of  the  incarnation.  "  Behold,  a  ladder  set  upon  the  earth, 
 "  and  the  top  of  it  reached  to  heaven  ;  and  behold  the  angels  of 
 *'  God  ascending  and  descending  on  it.  And,  behold,  the  Lord 
 "  stood  above  it,  and  said,  I  am  the  Lord  God  of  Abraham  thy 
 "  father."z  Our  Lord  must  himself  be  the  best  interpreter  of 
 this  vision  ;  and  he  explains  it  to  Nathaniel  in  these  words,  "  Here- 
 *'  after  ye  shall  see  heaven  open,  and  the  angels  of  God  ascending 
 *«  and  descending  on  the  Son  of  man."<z  Heaven  was  shui  against 
 luan  by  his  sin.  There  could  be  no  comfortable  intercourse  be- 
 tween earth  and  that  better  country.  But  through  Christ  as  Me- 
 diator, it  is  ofien.  In  his  human  nature  he  is  as  a  ladder  "  set  upon 
 "  the  earth  ;"  in  his  divine,  he  "  reaches  to  heaven  ;"  by  his 
 work  as  God-man,  he  unites  both.  As  Jehovah  "  stood  above 
 ♦'  it ;"  this  denotes  that  God,  as  judge,  is  reconciled  to  man,  and 
 admits  him  through  Christ  to  the  most  intimate  fellowship.  The 
 angels  of  God  ascend  and  descend  on  this  ladder.  This  signifies, 
 that  all  things  in  heaven  and  earth  are  recapitulated  in  Christ ; 
 that  men  are  admitted  to  fellowship  with  angels  ;  and  that  thes~e 
 blessed  spirits  are  constantly  employed  in  ministering  to  the  Me- 
 diator, in  subserviency  to  the  interests  of  his  kingdom,  and  to  the 
 saints  through  him.  Instead  of  "  ascending  and  descending  on," 
 some  incline  to  read,  "  (o  the  Son  of  man. "6  But  it  is  evident 
 that  the  evangelist  uses  the  panicle  tz-i,  the  same  which  occurs 
 in  the  Septuagint,*  in  reference  to  the  use  of  a  ladder  ;  and  if 
 rendered  to,  the  force  of  the  allusion  would  be  lost. 
 
 Y.  This  was  also  prefigured  by  the  cloud  of  glory,  or  the  glO' 
 ry  of  the  Lord,  which  dwelt  in  the  tabernable  and  temple.  When 
 the  Israelites  departed  from  Egypt,  *'  the  Lord  went  before  them 
 "  by  day  in  a  pillar  of  cloud,  to  lead  them  the  way  ;  and  by  night, 
 "  in  a  pillar  of  fire,  to  give  them  light."c  He,  who  thus  went 
 before  them,  was  Christ ;  for  he  is  afterwards  called  "  the  Angel 
 "  of  God."rf     After  the  erection  of  the  taberniicle,  "  the  cloud 
 
 *  One  would  almost  think  that  John,  in  narrating  the  language  of  his 
 Master,  had  expressed  himself  in  conformity  to  this  version,  which  was 
 then  commonly  used  by  his  countrymen.  o<  etyyiXoi  th  Qen  (tn^ctiiot  xai 
 x»lc?x!yov  ptt'' »'jT>j.  Gen.xxviii.  12.  Tofs  ayyeAif j  ry  0£» aw^a/nenTag 
 xxt  x<tT«j3«f»evT«5  cTTi  rov  T;ov  tu  ayOpuTra.      John  i.  3  1 . 
 
 y  Lam.  i.  12.  z  Gen.  xxviii.  12, 13.  c  John  i.  51. 
 
 i  Yid.  Lampe  in  John  i.  51.        e  E^jod.  jciii.  21;        ti  Chap.  xiv.  19. 
 
168  ON  THE  INCARNATION 
 
 "  abode  thereon,  and  the  glory  of  the  Lord  filled"  it.ff  This  was 
 a  lively  emblem  of  the  incarnation  of  the  Word,  to  whom  this 
 expression,  "  the  glory  of  the  Lord,"  seems  to  be  appropriated, 
 as  a  personal  designation./  As  the  cloud  abode  on  the  taberna- 
 cle, and  the  glory  filled  it,  in  this  sense  God  was  said  to  dwell 
 among  the  children  of  Israel.g"  The  type  received  its  completion, 
 when  "  the  Word,"  who  is  *'  the  brightness  of  glory,"  "  was 
 *'  made  flesh,  and  divdt  among"  men  "  as  in  a  tabernacle,"  so 
 that  they  "  beheld  his  glory  ."A  For  the  human  nature  of  Christ 
 is  "  the  true  tabernacle  which  God  pitched,  and  not  man."i  In 
 him  "  dwelleth  all  the  fulness  of  the  Godhead  bodily."  That 
 emblematical  glory,  of  which  we  speak,  in  like  manner  filled  the 
 temple  ;  and  this  also  was  a  type  of  Christ's  human  nature.  Wc 
 therefore  read  of  "  the  temple  of  his  body."^ 
 
 VI.  The  rights  of  firimogeniture  had  a  special  respect  to  the 
 incarnation  of  the  Messiah.  These,  although  confirmed  by  the 
 law  of  Moses,  were  in  force  long  before.  They  had  the  divine 
 sanction  from  a  very  early  period.  For  God  said  to  Cain,  with 
 respect  to  his  younger  brother  Abel,  "  If  thou  doest  well,  unto 
 »«  thee  shall  be  his  desire,  and  he  shall  rule  over  thee."m  Thus 
 they  were  nearly,  if  not  absolutely,  coeval  with  the  first  promise  ; 
 as  to  this  they  evidently  bore  a  relation.  One  special  honour,  re- 
 stricted to  the  first-born,  was  that  he  should  be  the  ancestor  of 
 that  seed  in  whom  all  the  families  of  the  earth  should  be  blessed. 
 Thus  the  birthright  was  appropriated  to  Isaac,  concerning  whom 
 God  said  to  Abraham,  "  With  him  will  I  establish  my  covenant ;" 
 and,  "  In  Isaac  shall  thy  seed  be  called."^  On  this  account  es- 
 pecially, is  Esau  charged  with  profanity,  in  selling  his  birthright. 
 
 As  the  primogeniture  secured  this  peculiar  honour,  and  was 
 therefore  a  perpetual  memorial  of  the  promise  of  the  Messiah  ; 
 it  was  attended  with  several  distinct  privileges,  which  were  all 
 expressive  of  his  character.  Had  the  first-born  a  double  portion 
 of  his  father's  goods  ?  This  prefigured  him,  who  is  *'  heir  of  all 
 "  things."  Had  he  dominion  over  his  brethren  ?  This  pointed 
 forward  to  him,  who  was  promised  as  God's  "  first-born,  high 
 "  above  the  kings  of  the  earth,"  "  the  first-born  amon§  many 
 "brethren."  Did  the  first-born,  as  holy  to  the  Lord, consecrate 
 the  rest  of  the  family  ?  It  was  a  prelude  of  the  work  of  Christ 
 in  our  nature,  who  for  our  sakes  consecrated  himself  in  his  suf- 
 ferings, that  he  might  "purify  us  as  a  peculiar  people." 
 
 VII.  The  law  of  the  levirate  may  be  viewed  in  the  same  light. 
 According  to  this  law,  if  a  man  died  without  leaving  children,  his 
 brother  next  in  age,  or  the  nearest  of  kin,  was  bound  to  marry 
 the  widow  of  the  deceased,  and  raise  up  a  successor  to  him.    The 
 
 e  Exod.  xl.  34»  f  Isa.  xl.  5,  g  Exod.  xx^^  8. 
 
 h  John  i.  14.  'i  Ueb.  viii.  2.  A-  John  U.  19,  21. 
 
 mGcn.  iv.  7.  ?»  Chap.  xvii.21;  xxi.  12. 
 
6t  th£  son  of  god.  169 
 
 first-born  of  this  marriage  was  legally  viewed  as  the  descendant 
 of  the  elder  brother,  who  had  died  childless. o  This  ordinance 
 was  in  force  before  the  Mosaic  dispensation,  as  appears  from  the 
 history  of  Judah's  family  :/i  and  some  carry  it  back  to  the  days  of 
 Shem,  or  even  of  Adam.  It  was  undoubtedly  enjoined  by  divine 
 revelation  ;  and  afterwards  incorporated  into  ihe  law  given  by 
 Moses.y  While  there  was  a  political  reason  for  this  ordinance, 
 that  'inheritances  might  be  preserved  in  the  different  families  to 
 which  they  belonged,  there  can  be  no  ground  to  doubt  that  there 
 was  a  far  higher  one.  The  honour  of  the  first-born  was  thus 
 singularly  guarded,  that  in  their  successive  generations  the  Is- 
 raelites might  direct  their  eye  to  Him  who,  as  "  the  first-born  of 
 *'  every  creature,"  must  "  in  all  things  have  the  pre-eminence.'V 
 In  every  other  case,  such  a  connexion  was  expressly  prohibited.® 
 When,  therefore,  there  was  a  positive  law,  expressly  dispensing 
 with  another  in  certain  circumstances  ;  especially  as  this  dispen- 
 sation respected  a  law  evidently  founded  on  moral  principles, 
 and  meant  to  preserve  society  from  such  mixtures  as  are  abhor- 
 rent to  nature  ;  it  could  not  pass  with  the  Israelites,  without 
 exciting  a  spirit  of  inquiry  as  to  the  mystery  it  involved. 
 
 VIII.  As  circumcision  symbolically  taught  the  doctrine  of  ori- 
 ginal sin,  it  also  respected  the  manner  in  which  it  should  be  tak- 
 en away.  It  had  a  relation  to4,he  birth  of  a  Saviour,  who  was 
 to  appear  "  in  the  likeness  of  sinful  flesh,"  and  be  made  sin  for 
 us.  It  was  appointed  as  a  seal  of  the  covenant  made  with  Abra- 
 ham, which  especially  respected  the  Messiah  who  was  to  spring 
 from  him,  as  descending  from  Isaac,  by  whom  he  was  prefigured. 
 As  an  evidence  of  this  special  relation,  which  the  seal  of  circum- 
 cision had  to  the  promised  seed,  it  is  worthy  of  observation,  that 
 it  was  not  enjoined  on  Abraham  before  the  birth  of  Ishmael, 
 his  son  by  the  bond-woman,  but  at  the  very  time  of  his  receiving 
 the  promise  of  a  son  by  Sarah  :  nor  did  he  become  the  father  of 
 this  child  of  promise,  till  he  had  submittecf  to  this  rite.^ 
 
 "  It  was  particularly  in  respect  of  the  Messiah,"  says  the  learn- 
 ed Allix,  "  that  God  would  have  that  mark  made  upon  that 
 "  part  of  man's  body  which  is  inservient  to  generation.— God  could 
 "  do  nothing  more  agreeable  to  the  idea  the  Israelites  had  of  the 
 *'  Messiah,  and  of  his  birth,  than  to  distinguish  them  by  a  relation 
 '•'  to  this  blessed  seed,  which  he.  promised  them  ;  as  God  design- 
 »  ed,  without  all  question,  by  that  means,  to  oblige  the  Jews  to 
 "  remember  the  first  promise  made  to  mankind  ;  so  no  doubt,  he 
 "  intended  by  it  to  fix  their  minds  upon  the  consideration  of  that 
 "  favour  he  had  shewed  to  them,  as  well  as  to  Abraham,  to  dis- 
 "  tinguish  them  from  all  the  people  of  the  earth,  that  the  Deliv- 
 '*  erer  of  the  world  might  be  horn  in  their  commonwealth,  and 
 
 0  Deut.  XXV.  6.  fi  Gen.  xxxvili.  7, 8,  5cc.  g  Deut.  xxvt  5 — iO» 
 
 r  Col.  i.  15,  18.  s  Lev.  xviii.  16. ;  xx.  21. 
 
 t  Gen.  xvii.  10,  15, 16, ;  xviii.  10.  ;  xxi,  1, 2. 
 
 Vol.  II.  X 
 
170  ON   THE  INCARNATION 
 
 "  from  one  of  their  posterity.  It  was  the  same  prospect  of  th» 
 "  I^Iessiah,  which  made  God  condemn  those  to  death,  who  should 
 "  either  remain  uncircumcised  themselves,  or  leave  their  chil- 
 *'  dien  so."tt 
 
 IX.  The  mode  of  swearing  observed  by  some  of  the  patriarchs^ 
 deserves  our  attention  here.  It  would  appear,  that  the  most  an- 
 cient and  most  ordinary  custom  was,  to  lift  up  the  hand.  Hence 
 Abraham  said  to  the  king  of  Sodom  ;  "  I  have  lifted  up  mine 
 "  hand  to  Jkhovah  the  most  high  God,  the  possessor  of  heaven 
 "  and  earth.."!;  But  afterwards  we  find  the  same  patriarch  observ- 
 ing a  different  mode.  When  he  employed  his  steward  Eliezer 
 to  take  a  wife  to  his  son  of  the  daughters  of  his  own  people,  he 
 said  to  him  ;  "  Put,  I  pray  thee,  thy  hand  under  my  thigh  ;  and 
 "  I  will  make  thee  swear  by  Jehovah,  Sec. — And  the  servant  put 
 "  his  hand  under  the  thigh  of  his  master,  and  sware  to  him  con- 
 *'  cerning  that  matter."w  Some  view  this  rite  merely  as  a  to- 
 ken of  subjection,  as  being  the  manner  in  which  inferiors  swore 
 to  their  superiors.or  Others  with  much  more  probability,  con- 
 sider it  as  having  a  mystical  reference.  It  has  accordingly 
 been  interpreted,  as  either  referring  to  the  sign  of  circumcisioui 
 or  to  the  promise  of  the  Messiah.  Did  it  immediately  respect 
 circumcision  ?  It  appears,  then,  from  what  we  have  already  seen, 
 that  it  must  have  ultimately  referred  to  the  promised  seed.  It  is, 
 however,  the  judgment  of  some  learned  writers,  that  to  this  it 
 directly  referred.  The  Messiah  was  to  come  out  of  Abraham's 
 loins  or  thigh.  For,  with  respect  to  descent,  these  are  used  as  sy- 
 nonymous terms.  Therefore  the  posterity  of  Jacob  are  called  the 
 *'  souls  that  came  out  of  Jacob's  thigh"  as  the  word  literally  sig- 
 nifies.?/ The  same  expression  is  used  as  to  the  seventy  sons  of 
 Gideon."z  It  is  probable,  that  the  patriarchs  still  continued  to 
 swear  by  the  hand  lifted  up,  in  ordinary  or  civil  matters  ;  but 
 lliat  they  used  the  other  mode,  when  swearing  in  things  pertain- 
 ing to  the  covenant  and  promise.  As  the  oath  taken  by  the  ser- 
 vant of  Abraham,  had  this  reference,  because  he  wished  to  pre- 
 vent Isaac  from  mingling  with  the  idolatrous  Canaanites  j  the 
 other  instance,  which  we  have  recorded,  was  of  the  same  kind. 
 Jacob,  when  dying,  took  an  oath  of  Joseph,  that  he  should  not  bu- 
 ry hint  in  Egypt,  but  with  his  fathers  in  the  land  of  promise.a 
 Now,  as  it  is  said  of  Joseph  himself,  that  "  hy  faith  he  gave  com- 
 "  mandment  concerning  his  bones  ;"A  we  cannot  reasonably  sup- 
 pose that  the  conduct  of  his  father,  in  req^uiring  an  oath  from  him 
 with  the  same  view,  proceeded  from  any  inferior  principle.  From 
 the  manner  in  which  Jacob  addressed  Joseph,  it  can  scarcely  be 
 supposed,  that  he  asked  him  to  swear  in  this  peculiar  form  in  to-*^ 
 
 11  Reflections  on  the  Books  of  Scripture,  Vol.  i.  Part.  2,  chap.  15. 
 
 ■o  Gen.  xiv.  2i'.  to  ('hap.  xxiv.  2,  9. 
 
 .V  Hiedeggcr  Histor.  Patriarch.  Vol.  2.  p.  135. 
 
 y  (icn.  xlvi.  26. ;  ako  Exod.  i.  5.  z  Judg.  viii.  30. 
 
 a  Gen.  xlvii.  i9— 31.  b  Hob.  xi.  22. 
 
OF  THE   SON  OF  GOD.  171 
 
 ken  of  ivferioriiy.  Jacob  was  still  his  father.^  But  so  gi-eat  was 
 tiie  dignity  of  Joseph,  that  Jacob  speaks  to  him  as  one  soliciting 
 a  signal  favour  from  his  superior  :  "  If  now  /  have  found  grace 
 **  in  thy  sight,  put,  /  firay  thee,  thy  hand  under  my  thigh, — bury 
 "  me  not,  I  firay  thee,  in  Egypt." 
 
 X.  The  custom  observed  among  the  posterity  of  Jacob,  of  not 
 eating  of  the  sinetv  that  shrank,  deserves  particular  notice.  This 
 custom  originated  from  the  wonderful  struggle  that  their  ances- 
 tor had  with  the  Angel-Redeemer,  which  we  have  already  con- 
 sidered. "  The  hollow  of  Jacob's  thigh  was  out  of  joint,  while 
 *'  he  wrestled  with  him.— Therefore  the  children  of  Israel  eat 
 "  not  of  the  sinew  which  shrank,  which  is  upon  the  hollow  of  the 
 <'  thigh,  unto  this  day  :  because  he  touched  the  hollow  of  Jacob's 
 ♦'  thigh  in  the  sinew  that  shrank."e  It  has  been  supposed,  that  Ja- 
 cob, by  divine  inspiration,  enjoined  this  abstinence  on  his  posterity  ; 
 and  indeed  the  words  may  be  read,  "  The  children  of  Israel  may 
 *'  not  eat  of  the  sinew  which  shrank."  The  mention  here  made 
 of  this  rite,  if  not  an  express  approbation  of  it,  at  least  implies 
 no  censure.  It  must  at  any  rate  be  supposed,  that  there  was  a 
 special  providence  of  God  overruling  the  observance  of  this  rite, 
 as  a  perpetual  memorial  of  that  unparalleled  interview,  and  of  its 
 design.  The  children,  seeing  their  fathers  carefully  abstain  from 
 eating  of  this  sinew,  would  as  naturally  say,  as  concerning  the 
 passover,  "  What  mean  ye  by  this  ?"  They  could  not  but  reply, 
 that  they  did  it  in  remembrance  of  Jacob's  wrestling  with  God  in 
 the  appearance  of  man  :  and  in  as  far  as  their  knowledge  or  faith 
 reached,  they  would  explain  the  relation  of  this  manifestation  to 
 the  future  appearance  of  the  God  of  Jacob  in  human  nature. 
 
 Various  have  been  the  opinions  entertained,  as  to  the  reason 
 of  Jacob's  receiving  the  mark  of  weakness  in  this  part  of  his 
 body.  I  shall  venture  a  conjecture,  which  seems  to  arise  from 
 what  has  been  already  observed,  in  regard  to  the  singular  mode 
 of  swearing  used  by  him,  as  well  as  by  his  grandfather.  As 
 the  Messiah,  the  promised  seed,  was  to  spring  from  his  thigh} 
 might  not  the  all-wise  God  set  this  signal  mark  of  human  imbe- 
 cility here,  still  to  remind  Jacob  and  his  posterity,  that,  although 
 he  had  received  the  promise  of  this  peculiar  blessing,  and  a  re- 
 newed confirmation  of  it  on  this  occasion,  it  was  not  his  natural 
 birthright,  nor  procured  by  his  own  merit  or  power,  but  wholly 
 of  grace  ?  According  to  this  view,  it  might  be  the  will  of  God, 
 that  Jacob  should  bear  a  mark  of  weakness,  as  to  that  very  point 
 in  which  he  was  to  be  honoured  above  all  other  men  ;  and  have 
 a  perpetual  lesson  of  humility,  in  regard  to  what  would  be  most 
 apt  to  excite  his  natural  pride. 
 
 This  great  doctrine  of  the  incarnation  of  a  divine  Person,  was 
 revealed  comparatively  in  an  obscure  in?>nncr  to  the  patriarchs 
 
 C  Gen.  xxxii.  25,  3?. 
 
17S     ON  THE  MIRACULOUS  CONCEPTION. 
 
 and  under  the  law.  Yet  believers,  who  lived  in  those  ages,  sawr 
 tlie  day  of  Christ  ;  they  saw  it  afar  off,  and  were  glad.  The 
 promise  of  the  incarnation  of  Christ  was  the  ground  of  Iheir 
 hope.  This,  as  connected  with  a  persuasion  of  his  presence  in 
 the  Church,  as  that  divine  Person  who  should  at  length  actually 
 assume  human  nature,  was  the  foundation  of  their  triumph  over 
 all  the  enemies  who  threatened  her  destruction.^  Is  not  the 
 ground  of  our  triumph  greatly  enlarged  ?  Is  not  the  evidence  of 
 our  security  wonderfully  confirmed  ?  God  hath  been  ''  manifested 
 *'  in  the  flesh."  Jesus  is  knovvn  as  Immanuel.  Are  not  we, 
 then,  under  still  stronger  obligations  to  sing  ;  "  The  iiORD  of 
 *'  hosts  is  ivith  us,  the  God  of  Jacob  is  our  refuge  r" 
 
 We  have  seen,  that  there  were  many  preludes  of  the  incar- 
 nation. Thus  he,  who  from  eternity  engaged  himself  as  our 
 Surety,  early  manifested  his  love  to  the  children  of  men.  These 
 •were  all  testimonies  of  the  infinite  pleasure  he  had  in  the  pros- 
 pect of  his  work  of  mediation  in  our  world.  Thus  he  antici- 
 pated his  habitation  among  men.  Did  the  father  delight  in 
 him  ?  He  delighted  in  those  whom  he  was  in  a  little  to  call 
 his  brethren.  Was  he  the  object  of  the  infinite  love  of  the  Fa- 
 ther as  his  essential  image  ?  He  was  equally  so,  as  the  Surety  of 
 lost  man.  The  Father  loved  him,  because  he  was  to  lay  down 
 his  life.  Hence  he  declares,  '"■  1  was  daily  /lis  delig/iis,  rejoicing 
 *'  always  before  him  ;  rejoicing  in  the  habitable  parts  of  his 
 *'  earth  ;  and  my  delights  were  with  the  sons  of  men.'V  All  the 
 infinite  love  of  the  Father  to  him  as  the  Surety,  he  as  it  were 
 transferred  towards  those  for  whom  he  had  undertaken,  in  the 
 actings  of  his  love  to  them.  What  unspeakable  reason  have  we, 
 then,  to  "  love  him  who  first  loved  us  1" 
 
 SECTION    XII. 
 
 The  Miraculous  Conception  illustrated  froin  the  Hintorij  of  Md-' 
 chizedck  ; — -from  x'orioiis  instances  of  Concefitioji  beyond  the  or- 
 dinary  coinse  of  Kature  i-—Jrom  the  Laws  given  to  Israel  con- 
 cerning  Virginity. 
 
 God  did  not  merely  foretell,  and  in  various  ways  anticipate  the 
 Incarnation  of  the  Word  :  the  Church  was  also  informed,  that 
 he  should  partake  of  our  nature  in  a  way  different  from  all  mere 
 men.  IJesides  the  prophecies  concerning  his  being  the  seed  of 
 the  woman,  and  being  born  of  a  virgin,  there  were  various  pre- 
 ludes of  this  wonderful  event. 
 
 d  Isa.  vii,  11 ,  14,  j  viii.  9, 10.  c  Trow  viii.  30, 31. 
 
ON  THE  MIRACULOUS  CONCEPTION.  173 
 
 I.  From  an  inspired  writer  we  learn,  that  the  history  of  Mel^ 
 chizedck  had  a  particular  reference  to  the  character  of  the  Mes- 
 siah. Being  "  without  father,  and  without  n. other,"  he  was 
 *'  made  like  unto  the  Son  of  God."e  This  language  has  no  res- 
 pect to  his  natural  birth  ;  for  in  this  respect  the  king  of  Salem 
 was  undoubtedly  like  other  men.  But  it  refers  to  the  silence  of 
 Scripture  on  this  head.     For  it  was  the  will  of  God  there  bhoukl 
 
 be  no  account  of  his  descent,  that  he  might  historically  resem-  \ 
 ble  Him,  who  is  without  father  as  man,  and  without  mother  as 
 God.  The  Apostle,  indeed,  seems  to  have  the  official  character 
 of  Christ  especially  in  his  eye  ;  as  he  had  no  predecessor  in  his 
 priestly  office  :  and  hence  he  proves  its  superiority  to  that  in 
 the  family  of  Aaron.  But  even  those  who  take  the  words  in  this 
 view,  admit  that  they  also  regard  his  personal  character.  This 
 must  necessarily  be  admitted.  For  had  he  not  been  "  without 
 "  father,"  as  man,  he  would  have  wanted  that  perfection  which 
 was  requisite  according  to  the  nature  of  the  type.  "  Beginning 
 *'  of  days,"  after  the  common  course  of  nature,  would  have  pro- 
 ved an  insuperable  bar  to  his  being  "  a  priest  after  the  power  of 
 •'  an  endless  life." 
 
 II.  In  various  instances,  God  manifested  his  power,  in  causing 
 ■women  to  conceive  beyond  the  ordinary  course  of  nature.     There 
 were  two  great  obstacles  to  the  accomplishment  of  the  promise 
 made  to  Abraham,  of  his  having  issue  by  Sarah.  She  was  constitu- 
 tionally barren  ;  and  when  the  promise  was  restricted  to  her  pos- 
 terity, she  was  past  the  time  of  life.     Any  of  these  was  of  itself 
 a  sufficient  obstacle.     Although  she  had  not  been  barren,  no  wo- 
 man had  ever  proved  a  mother  in  her  circumstances.     Hence  her 
 son  Isaac  was  an  eminent  figure  of  Christ  ;  because  he  was  con- 
 ceived, not  properly  by   strength  of  nature,   but  by  virtue  of  the 
 promise.     This  wonderful  conception  could  not  but  greatly  assist 
 faith,  with  respect  to  the  promise  of  '♦  the  seed  of  the  woman." 
 It  shewed  that  there  was  no  absurdity  in  believing  that  a  virgin 
 should  conceive.     The  deadness  of  Abraham's  body,  and  of  Sa- 
 rah's womb,  made  the  one  event  naturally  as  possible  as  the  other. 
 Sarah  could,  no  more  than  Mary,  become  a  mother,  but  by  a  mir- 
 acle.    Isaac  was"  born  after  the  Spirit, 'y in  consequence  of  his 
 miraculous  operation  ;  and  thus  in  a  striking  manner  prefigured 
 Him  who  was  conceived  by  the  power  of  the  same   divine  agent. 
 It  is  remarkable,  that  as  Sarah  and  Mary  both  made  substantially 
 the  same  objection,  the  same  ansvi^er  is  given  in  both  cases  ;  as 
 if  the  Spirit  of  inspiration  would  thus  call  our  attention  to  the  in- 
 timate connexion  between  the  two  histories.     Sarah  said,  "^hall 
 *'  I  of  a  surety  bear  a  child,  ivfdch  am  old  ?"  Mary  made  a  simi- 
 lar objection  ;  "  How  shall  this  be,  seeing  /"  know  72ot  a  man  .?" 
 Both  are  founded  on  the  apparent  impossibility  of  the  thing.  The 
 reply  of  the  angel  to  Mary, "  With  God  nothing  shall  be  impoe- 
 ♦'  sible,"  is  materially  the  same  with  that  given  to  Sarah,  f  Is  any 
 
 e  Heb,  vii.  3,  J  GaL  iv.  29. 
 
174  ON   THE  MIRACULOUS  CONCEPTIOK-. 
 
 «  thing  too  hard  for  the  Lord  ?"  This  as  expressed  in  the  ver- 
 sion of  the  Old  Testament,  generally  in  use  an\ong  the  Jews 
 T.'hen  the  New  was  written,  is  almost  in  the  same  words  with 
 those  recorded  by  Luke  :  "  With  God  shall  any  thing  be  impos- 
 »«  sible  ?"^ 
 
 In  various  respects  was  Samson  a  type  of  Christ  ;  and  among 
 others,  in  the  circumstances  of  his  conception.  As  an  angel  ap- 
 peared to  the  virgin,  foretelling  the  conception  of  Him  who 
 should  save  his  people  from  their  sins  ;  that  of  Samson,  who 
 was  a  typical  Saviour,  was  foretold  in  the  same  manner.  "  There 
 *'  was  a  certain  man  of  Zorah,  of  the  family  of  the  Danites, 
 *'  whose  name  was  Manoah,  and  his  wife  was  barren,  and  bare  not. 
 "  And  the  Angel  of  the  Lord  appeared  unto  the  woman,  and 
 *'  said  unto  her,  Behold  now  thou  art  barren,  and  bearest  not,  but 
 *'  thou  shall  conceive  and  bear  a  son."A 
 
 As  God  had  in  ancient  times  given  different  displays  of  his 
 power  in  this  respect,  to  strengthen  the  faith,  and  excite  the  ex- 
 pectation of  his  people,  as  to  the  completion  of  the  great  pro- 
 mise ;  when  the  time  was  at  hand,  he  would  awaken  their  attention 
 by  a  new  display  of  the  same  kind.  The  wife  of  Zacharias  appears 
 as  another  Sarah-  Nay,  both  Abraham  and  Sarah  seem  to  be  a- 
 gain  brought  on  the  stage.  For  he  was  an  old  man,  and  his  wife 
 not  only  barren,  but  "  well  stricken  in  years."  There  were  two 
 mysteries  conjoined  in  the  birth  of  Christ  ;  the  incarnation  of  the 
 Angel-JEHovAH,  and  his  conception  in  the  womb  of  a  virgin. 
 As  these  things  were  so  extraordinary,  two  signs  are  offered, 
 vhich  might  tend  to  conciliate  the  faith  of  that  people  to  whon> 
 he  was  promised.  For  many  ages,  God  had  given  no  immediate 
 revelation  of  his  will.  But  on  this  occasion,  there  was  the  vision 
 of  an  angel,  and  the  conception  of  an  aged  and  barren  woman. 
 
 Divine  wisdom  appeared  in  the  choice  of  the  parents,  and  i» 
 the  character  of  the  son,  as  well  as  in  the  concomitant  circum- 
 stances and  the  season  of  this  display  of  divine  power.  The  /laV' 
 ents  had  both  been  long  of  the  highest  repute  for  true  religion. 
 "  They  were  both  righteous  before  God,  walking  in  all  the  com* 
 "  mandments  and  ordinances  of  the  Lord  blameless."  There 
 could  be  no  reasonable  suspicion,  that  two  such  persons  would 
 combine  in  imposing  a  false  story  on  the  nation.  Zacharias  be- 
 ing a  priest,  what  concerned  him  must  have  been  far  better  known 
 than  if  he  had  been  in  a  private  station.  Elisabeth,  being  a  near 
 relation  of  Mary,  the  latter  had  the  best  opportunity  of  knowing 
 all  that  concerned  this  remarkable  manifestation,  //i?,  whose 
 birth  was  thus  distinguished,  was  no  ordinary  child.  He  was  to 
 be  the  immediate  forerunner  of  the  Messiah.  The  respect  which 
 his  future  office  bore  to  the  Saviour,  marked  him  out  as  the  most 
 
 g  Mj>  aS'vvetriie-ii  vuptt  tu  Qsu  ptiftuc  ;  Gen.  Xyiii.  14.     Ovx  KS'vfXTijr^^ 
 TFttfA  ru  Btu  7rx*  ffifAn,    Luke  i.  ST. 
 A  Judges  xiii.  2, 3,     ' 
 
ON  THE  MIRACULOUS  CONCEPTION.  175 
 
 ? roper  person  for  a  sign  of  his  miraculous  conception.  Was 
 ohn  to"  be  filled  with  the  Holy  Ghost  from  his  mother's  womb  ?" 
 The  early  appearance  of  extraordinary  wisdom  and  sanctity,  would 
 be  a  permanent  attestation  of  the  truth  of  the  miracles  preceding 
 his  birth.  Such  circumstances  attended  this  sign,  that  although  the 
 parents  had  been  capable  of  imposture,  no  room  was  left  for 
 it.  Zacharias  was  at  Jerusalem,  in  the  temple,  engaged  in  hia 
 ministration,  in  the  very  act  of  burning  incense,  while  "  the  whole 
 "  multitude  of  the  people  were  praying  without,"  at  the  time  that 
 he  was  visited  by  the  angel.  Zacharias  did  not  believe  his  testi- 
 mony, and  having  demanded  a  sign  of  the  truth  of  it,  himself  be- 
 came a  sign  to  all  who  saw  him,  both  of  the  reality  of  the  vision, 
 and  of  the  danger  of  incredulity.  For  he  was  "  dumb,  and  not 
 "  able  to  speak,  until  the  day  that  these  things  were  performed." 
 The  people  at  first "  perceived  that  he  had  seen  a  vision  :"  and  as 
 he  continued  in  the  same  state  till  "  the  days  of  his  ministratior» 
 «  were  accomplished,"  and  for  several  months  afterwards  ;  this 
 "well-known  and  extraordinary  fact  must  have  excited  the  won- 
 der and  expectation  of  the  great  body  of  the  nation.  The  season 
 in  which  this  sign  was  given,  was  the  most  proper  that  could  have 
 been  selected-  At  this  time  the  people  in  general "  looked  for 
 "  redemption  in  Israel."  It  was  also  only  a  few  months  before  the 
 appearance  of  that  sign  which  Jehovah  himself  was  to  give.r  As 
 it  prepared  the  minds  of  believers,  and  tended  to  arouse  the  body 
 of  the  nation  ;  it  was  especially  a  mean  of  confirmation  to  the 
 faith  of  Mary.  Hence  the  angel  Gabriel,  when  removing  her 
 objection  as  to  the  possibility  of  the  fact  predicted,  refers  her  to 
 Elisabeth,  as  a  living  testimony  of  the  power  of  God,  in  remov- 
 ing every  natural  obstruction  to  the  fulfilment  of  his  promise, — of 
 his  power  in  circumstances  that  bore  the  greatest  resemblance  of 
 her  own  :  "  And  behold  thy  cousin  Elisabeth,  she  hath  also  con- 
 "  ceived  a  son  in  her  old  age  ;  and  this  is  the  sixth  month  with 
 **  her  that  was  called  barren.  For  with  God  nothing  shall  be  im- 
 *'  possible."^ 
 
 III.  The  laws  given  to  the  Israelites,  concerning  virginity^ 
 seem  to  have  had  a  special  respect  to  the  conception  and  birth 
 of  our  Saviour.  They  were  of  such  a  nature  as  powerfully  to  in- 
 terest, not  only  young  women  themselves  in  the  preservation 
 of  their  chastity,  but  also  their  parents.  When  a  woman  wa? 
 married,  if  it  was  found  that  she  had  formerly  been  seduced  ; 
 she  was  not  only  to  be  put  to  death,  but  to  suffer  at  "  the  door  of 
 "  her  father's  house."/  The  whole  family  were  thus  partly  invol- 
 ved in  her  punishment  ;  because  they  were  all  bound  to  watcl^ 
 over  her  conduct.  This  was  especially  incumbent  on  her  father, 
 in  whose  house  she  resided  till  she  removed  to  that  of  her  husband. 
 If  a  damsel  was  defiled  after  being  betrothed,  before  the  consum- 
 mation  of  her  marriage,  both  she  and  the  man  who  defiled  her 
 
 i  Isa.  vii.  14.  k  Luke  i,  ^—37.  {  Deut.  xxii,  20,  Slj 
 
176  ON  THE  MiRACULOltS  CONCEPTrON"* 
 
 were  to  be  put  to  death.m  That  there  might  be  no  imposition? 
 certain  tokens  Avere  to  be  produced,  attested  and  examined. « 
 The  trial  by  the  waters  of  jealousy,  by  means  of  which  the  truth 
 was  miraculously  discovered,  was  another  institution  which  must 
 have  had  great  influence  in  deterring  women  from  a  breach  of 
 chastity. 0  They  were  also  subjected  to  a  periodical  separation, 
 as  unclean.  Tins  prevented  their  being  married  at  this  season, 
 and  put  it  out  of  their  power  to  impose  false  tokens,  in  conse- 
 <juence  of  their  situation./! 
 
 These  ordinances  were  indeed  meant  for  the  preservation  of 
 chastity  in  general.  But  they  seem  to  have  been  designed  to 
 guard  the  state  of  virginity,  in  relation  to  the  miraculous  con- 
 ception of  tlie  Saviour.  Had  the  slightest  ground  of  suspicion 
 remained  with  Joseph,  he  had  different  ways  of  putting  Mary  to 
 trial,  and  of  obtaining  satisfaction  to  his  own  mind.  From  his 
 character  as,  "  a  just  man,"  we  may  be  assured  that  he  would 
 by  no  means  have  retained  her,  had  he  not  been  fully  convinced 
 that  she  was  with  cluld  in  a  supernatural  way.  All  that  the  pro- 
 mise, or  the  necessity  of  the  case,  expressly  required,  was,  that 
 Jesus  should  be  born  of  a  virgin.  This  indeed  was  necessary  ; 
 for,  as  we  have  formerly  seen,  he  could  not  otherwise  have  been 
 free  from  original  depravity.  But  it  was  the  will  of  God,  that 
 he  should  be  born,  not  merely  of  a  virgin,  but  of  "  a  virgin  es- 
 "  poused."  In  this  divine  wisdom  eminently  appears.  For  thus 
 God  provided  means  for  authenticating  the  genealogy  of  Christ. 
 Being  born,  after  Mary  was  betrothed,  he  was  legally  the  child 
 of  Joseph  ;  and  among  the  Jews,  the  genealogy  was  especially 
 reckoned  by  the  fati)er.  Thus  also,  a  guardian  was  provided  foi* 
 Mary  and  her  child,  during  the  persecution  of  Herod.  Besides, 
 the  circumstance  of  her  being  espoused,  together  with  that  of 
 Joseph's  taking  her  to  his  house,  preserved  her  from  being  treat- 
 ed by  others  as  a  woman  lost  to  virtue.  While,  on  the  one  hand, 
 her  espousals  subjected  her  conduct  to  the  most  rigid  scrutiny, 
 the  reception  given  her  by  Joseph,  on  the  other,  was  a  public 
 attestation  of  her  innocence. 
 
 We  perceive  the  blessed  concurrence  of  all  the  Persona  of 
 the  adorable  Trinity  in  the  work  of  our  redemption.  It  appears 
 with  the  fullest  evidence  in  the  very  manner  in  which  Christ  re« 
 ceived  our  nature.  The  Father  "  sent  forth  his  Son,  made  of  a 
 "  woman."  The  Son  himself  "  took  on  him  the  form  of  a  ser- 
 "  vant."  The  Holy  Ghost  ''  prepared  a  body"  for  him,  by  sancti- 
 fying part  of  the  substance  of  a  virgin.  What  a  wonderful  dis- 
 play of  love  to  lost  man  !  How  ardently  ought  we  to  love  that 
 adorable  Father  who  sent  his  Son  ;  this  co-equal  Son,  who  cheer- 
 fully came,  who  suid,  "  In  the  volume  of  thy  book  it  is  written 
 "  of  me  ;"  that  blessed  Spirit,  who  as  it  were  anew  began  the 
 work  of  creation  for  our  sakes  ! 
 
 m  Deut.  xxii.  23,  24.  n  Ver.  l.>.  o  Nurri.  5.  11—31. 
 
 fi  See  tliis  subject  treated  at  large  in  AUix's  I^cflexions  on  the  four  la??! 
 Books  of  Mose«,  chap.  20. 
 
SUBSTITUTION   AND   ATONEMENT,  ScC.  177 
 
 SECTION    XII. 
 
 On  Substitution  and  Atonement. — The  Doctrine  of  Substitution 
 kno~iVn  to  the  Church  from  the  beginning — Im/iosition  of  Hands 
 on  the  Head  of  the  Victim. —  The  Victim  legally  subjected  to  the 
 Curse.— 'Atonement  made  by  Blood. — The  Covenant  confirmed  by 
 Sacrifice. — In  this  the  JVorshifi  of  the  Church  es/iecially  consist- 
 ed.—  The  Ceremonial  Institute,  even  by  its  Defects.,  directed  to  a 
 better  AlQncme7it.—  This  firefigured  by  the  Mercy-seat. —  The 
 History  of  the  true  Expiation  contained  in  the  JVeia  Testament. 
 
 To  proclaim  the  incarnalion  of  a  Divine  Person,  is  only  part 
 ©f  the  design  of  the  Spirit  of  inspiration.  It  was  a  principal 
 branch  of  his  work,  to  ♦'  testify  beforehand  the  sufferings  of 
 "  Christ."  All  that  is  written  with  respect  to  his  assumption  of 
 our  nature,  relates  to  the  work  of  redemption,  which  from  eter- 
 nity he  had  engaged  to  accomplish.  The  Holy  Scriptures,  as  to 
 their  great  design  and  principal  object,  are  just  an  history  of 
 *'  the  Lamb  slain  from  the  foundation  of  the  woi'ld.'V 
 
 Before  the  coming  of  Christ  to  "take  away  sin  by  the  sacrifice 
 •'  of  himself;"  there  were  especially  three  different  ways  in  whicli 
 atonement  was  made  ;  by  the  punishment  of  the  guilty  peison,  by 
 the  payment  of  a  price,  or  by  the  substitution  of  the  innocent  foe 
 the  guilty. 
 
 We  sometimes  read  of  atonement  being  made,  when  the  guilty 
 were  punished  in  their  own  persons.  Thus,  when  Phineas  slew 
 the  daring  transgressors,  who  were  committing  tornication  in  the 
 camp,  it  is  said  that  he  ''  made  an  atonement  for  the  children  of 
 •'  Israel.'V  But  it  is  to  be  observed,  that  the  atonement  in  this 
 instance  was  not  made  for  the  sin  of  the  persons  immediately 
 concerned.  For  they  perished  in  their  iniquity.  It  was  accepted 
 of  God  for  the  congregation  in  general,  for  averting  that  wratb 
 to  wliich  they  were  subjected  by  this  iniquity.  For  the  just  God, 
 as  Governor  of  the  world,  demands  from  collective  bodies  the 
 punishment  of  open  transgressors  ;  and  if  this  be  refused,  he  con* 
 -oiders  the  society  at  large  as  chargeable  with  the  guilt.  So  well 
 pleased  was  he  with  the  zeal  of  Phineas  in  executing  judgment  on. 
 this  occasion,  that  the  plague,  which  had  gone  forth  against  Is- 
 rael, because  of  their  transgression  in  the  milter  of  Peor,  was 
 immediately  stayed.s  It  was  counted  unto  Phineas  "for  ri^ht- 
 "  eousness  in  all  generations  for  evermore  ;"t  and  his  family  v/as' 
 confirmed  in  the  possession  of  the  priesthood.  In  like  manner, 
 God  did  not  "  turn  from  the  fierceness  of  his  anger"  against  his 
 people, till  "  the  accursed  thing  was  destroyed  from  among  them,'^ 
 in  the  punishment  of  Achan  and  his  family. ?< 
 
 q  Rev.  xiii.  8,  r  Num  3^v.  6,  7,  13.  «  Ver.  ^> 
 
 f  Psal.  cvi.  31.  u  Joah.  vii.  12,  26, 
 
 Vol.  II.  Y  , 
 
Ii3  SUBSTITUTION    AND  A  T  O  I*  £  Iil  E  N  T 
 
 Alonemcnl  was  also  made  by  llie  payment  of  a  firicc.  "  The 
 *'  Loud  spake  unlo  Moses,  saying,  When  Ihoa  lakcst  ihe  sum 
 "  of  the  children  of  Israel,  utter  their  number,  then  shall  tlity 
 ♦'  give  every  man  a  ransom  for  liis  soul  unio  the  Lord  when  thou 
 "  mimberest  them  ;  that  there  be  no  plague  among  them  when 
 "  Uioirnumbercst  them."  Haifa  shekel,  according  to  the  shekel 
 of  the  sanctuary,  which  was  the  double  of  that  commonly  cur- 
 rent, was  to  be  given  for  every  male  who  was  twenty  years  old 
 and  above.  This  was  called  "  the  atonement-money  of  ihe  cliil- 
 '"■  di'cn  of  Israel  ;"  and  in  paying  this  sum,  they  "gave  an  oireiing 
 *'  unto  the  Lord,  to  make  an  atonement  for  their  souls. "v  This 
 payment  prefigured  our  being  "bought  witli  a  price  ;"iy  although 
 '•not  w'vAi  corruptible  things,  as  silver  and  gold,  but  with  the' 
 «'  precious  blood  of  Christ."  The  rich  were  not  to  give  more,  nor 
 the  poor  less.  For  all  souls  are  alike  precious  in  the  sight  of 
 God  ;  and  although  some  are  greater  sinners  than  others,  nothing 
 less  tiian  an  atonement  of  infinite  value  can  be  accepted  for  any 
 one.  This  price  was  to  be  paid  by  each  individual  whose  age  cor- 
 responded, every  time  the  Israelites  were  numbered,  under  the 
 penalty  of  his  losing  his  life  by  an  immediate  stroke  of  divine 
 justice.  Thus  God  testified,  that  when  he  makes  inquisition,  re 
 is  impossible  for  the  sinner  to  stand  before  him  without  an  atone- 
 ment. . 
 
 But  the  principal  mode  of  making  atonement,  was  by  the  sulr- 
 *tiiuiio7L  and  /nmishment  of  the  innocent  instead  of  the  guilty  ;  or, 
 to  express  it  in  one  word,  by  sacrifice.  This  kind  of  expiation 
 being  the  most  common  among  the  Israelites,  and  containing  the 
 j-nost  striking  figure  of  the  true,  it  demands  our  particular  atten- 
 tion. 
 
 I.  The  doctrine  of  substitjition  was  well  known  to  the  Church 
 fr(jm  the  earliest  period.  As  '•  Abel  oflered  by  fiiith,"  while  wc 
 know  that  his  ofiering  was  "  of  the  firstlings  of  his  flock,"  we 
 may  safely  infer,  that  the  worship  of  God  by  sacrifice  was  of 
 divine  appointment.  Now,  every  sacrifice  necessarily  implied 
 the  idea  of  substitution.  We  cannot  suppose,  that  the  true  wor- 
 shippers of  God  were  so  stupid  as  to  imagine  that  the  ofieiing 
 of  brutes  could  in  itself  be  acceptable  to  him.  They  knew,  that 
 *'  if  he  were  hungry,  he  v^ould  not  tell  them,  because  the  world  is 
 *♦  his,  and  all  the  fulness  thereof;  that  he  would  not  eat  the  flesh 
 *"  of  bulls,  or  drink  the  blood  of  goats."  Did  they  offer  by  faith  ? 
 Then  they  must  have  respected  not  merely  the  divine  institution, 
 but  its  design.  That  God,  who  required  saciifice,  would  un- 
 doubtedly inform  them,  that  what  they  inflicted  on  the  innocent 
 victims,  which  they  presented  to  him,  was  only  what  themselves 
 deserved. 
 
 When   the  people  transgressed,  by  worshipping  the  goldca 
 T  Excd.  KXK.  11—16.  w  1  Cor.  vi.  20. 
 
ILLUSTRATED  FROM   SACRED  HISTORY.         179 
 
 calf,  Moses,  the  typical  Mediator,  who  was  innocent  in  this  mat- 
 ter, under  a  deep  sense  of  the  necessity  both  of  satisfaction  and 
 of  substitution,  proposed  himself  as  a  victim  of  divine  vengeance, 
 instead  of  the  guilty  congregation.  '•  Yet  now,"  he  suid,  "  if 
 ♦'  thou  wiit,  forgive  their  sin  :  and  if  not,"  if  there  l>e  no  other 
 mode  of  reconciliation,  "  blot  me,  I  pray  thee,  out  of  the  book 
 "  which  thou  hast  written."ar    But  a  better  Mediator  was  necessary. 
 
 As  true  worshippers  could  not  apprehend  that  God  took  plea- 
 sure in  sacrifice  for  its  own  sake,  they  must  have  kno\rn  that  no 
 victim  they  ofiered  could  have  any  merit  ;  that  there  was  no  pro- 
 portion between  the  saprifice  of  a  beast,  and  the  sin  of  a  man. 
 .  They  could  not  indeed  ''  offer  by  faith,"  without  looking  forward 
 lo  a  better  substitute.  Without  the  exercises  of  faith  in  the  sure- 
 tiship  of  the  Messiah,  their  services  could  not  have  been  accept- 
 ed. When  it  is  said  of  Abel,  Enoch,  Noah,  Abraham,  and  Sarah, 
 that  they  "  ail  died  in  faith,"  we  learn  what  this  grace  principally 
 respected.  They  had  not,  as  to  the  substance,  ''  received  the 
 "  promises,"  but  they  "  saw  them  afar  oir',  and  embraced  them."?/ 
 It  was  Christ  as  a  Surety,  whom,  in  the  promises,  they  "  saw 
 *'  afar  oft"."  All  their  sacrifices  bore  a  direct  relation  to  his  "  one 
 "  offerir.g."  For  in  the  first  promise  he  was  expressly  revealed 
 as  a  suffering  Saviour.  Hence,  when  addressing  the  Father  con- 
 cerning that  will,  by  which  we  are  sanctified,  through  the  offer- 
 ing of  his  own  body,  he  says  ;  "  At  the  head  of  the  book  it  is 
 "  written  of  me,  I  delight  to  do  thy  will."z 
 
 ^  II.  The  imfiosition  of  hands  on  the  head  of  the  victim,  is  a  cir- 
 cumstance which  particularly  deserves  our  attention,  as  a  farther 
 proof  of  substitution  in  making  atonement.  This  was  the  in- 
 junction with  respect  to  "  any  man  Avho  should  bring  an  oifering. 
 "  He  shall  put  his  hand  upon  the  head  of  the  burnt-offering  ; 
 "  and  it  shall  he  accepted  for  him,  to  make  an  atonement  for 
 "  him. "a  This  was  an  emblem  of  his  transferriog  his  guilt,  as 
 far  as  this  could  be  done,  to  the  victim.  If  in  any  instance  the 
 whole  congregation  had  sinned  ignorantly,  and  their  offence  was 
 afterwards  known  to  them,  the  congregation  was  to  offer  a  young 
 bullock  for  the  sin,  and  the  elders,  as  their  representatives,  were 
 to  "lay  their  hands  on  the  head  of  the  bullock  before  the  Lord. "6 
 A  similar  rite  was  to  be  observed  by  the  high-priest,  on  the  great 
 day  of  atonement.  He  was  to  |'  lay  both  his  hands  on  the  head 
 "  of  the  live-goat,  and  confess  over  him  all  the  iniquities  of  the 
 "  children  of  Israel,  and  all  their  transgressions,  in  all  their  sins, 
 ♦'putting  them  on  the  head  of  the  goat."c  This  rite  was  im- 
 worthy  of  the  divine  institution,  and  of  man's  observance  ;  except 
 as  typifying  that  great  act  of  God's  justice  in  laying  upon  Christ 
 the  iniquities  of  all  his  people,  and  the  exercise  of  their  faith  in 
 cordially  assenting  to  this  act,  and  embracing  him  as  their  only 
 Surety. 
 
 X  Exod,  xxxii.  32.  ij  Heb.  x\.  13.  z  Psal.  xl.  7,  8. 
 
 g.  Lev.  i.  4.  b  Chap.  i\-.  14, 15.       c  Chan.  xvi.  21. 
 
180  SUBSTITUTION   AND  ATONEMENT 
 
 III.  The  victim  was  thus  legally  subjected  to  the  curse  merited 
 by  the  transgressor.  As  an  evidence  of  this,  all  the  sin-offerings, 
 "whose  blood  was  to  be  cariied  into  the  holy  place,  -were  lo  be 
 burned  without  the  campj  that  it  might  not  be  defiled. rf  This 
 prefigured  Christ's  being  ■'  made  a  curse  for  us,"  when  substi- 
 tuted as  our  atoning  sacrifice. 
 
 We  have  already  vievvcd  the  execution  of  the  seven  sons  of 
 Saul,  because  of  the  gtiilt  of  their  parent  in  slaying  the  Gibeon- 
 jles,  as  a  striking  proof  of  God's  visiling  the  iniquidcs  of  the 
 fathers  upon  the  children.  The  same  event  contains  a  remarka- 
 ble illustration  of  the  doctrines  of  substitution  and  atonement. 
 God  subjected  Israel  to  a  temporary  curse,  in  giving  them  up  to 
 i'amine  for  three  years,  because  of  Saul  and  his  bloody  house. 
 According  to  the  will  of  God,  this  curse  must  be  transferred  to 
 sevni  of  the  sons  of  Saul  ;  a  mystical  number,  expressive  per- 
 liaps  of  the  legal  perfection  of  the  atonement  tints  to  be  made. 
 Although,  as  far  as  appears,  they  were  personally  innocent,  as  to 
 tiiis  crime,  the  curse  was  transferred  to  them.  Tliis  appears 
 from  the  design,  from  the  consequence,  and  from  the  manner  of 
 their  punishment.  The  design  of  their  punishment  was  legally 
 to  remove  the  guilt  of  innocent  blood  from  the  nation  of  Israel. 
 David,  being  divinely  instructed  as  to  tlie  cause  of  the  famine, 
 said  unto  the  Gi!)eonites,  "  What  shall  I  do  for  you  ?  and  where- 
 *'  with  shall  1  make  the  atoneinent.  that  ye  may  bless  the  inherit- 
 "  ance  of  th.e  Lord  ?"  The  consequence  of  the  execution  and 
 interment  of  the  sufferers  was,  that  "  God  was  entreated  for  the 
 *•  land.'*  He  accepted  t!)e  atonement.  But  there  was  also  some- 
 thing very  remarkable  in  xh^vianner  of  their  punishment.  Frooi 
 God's  approbation  of  tliis  whole  affair,  there  can  be  no  reasonable 
 doubt  that  the  Gibeonites  were  providentially  directed,  not  only 
 as  to  the  atonement  that  they  demanded,  but  the  manner  in  which 
 they  proposed  it  should  be  made  :  <'  Let  seven  men  of  his  sons 
 *'  be  delivered  unto  us,  and  we  will  hang  them  up — in  Gibeah  of 
 *'  Saul."  They  propose  that  themselves  should  act  as  priests  in 
 this  extraordinary  sacrifice  ;  and  that  the  punishment  should  be 
 lianging,  the  onl)  one  pronounced  accursed  by  the  law.  Their 
 language  is  still  more  express  Tliey  do  not  merely  say,  "  We 
 "  will  hang  them  up  ;"  but,  "  We  will  hang  them  up  unto  the 
 <'  LoKD,"  as  victims  offered  unto  him,  and  soltmly  devoted  lo 
 bear  that  curse  to  which  the  nation  had  been  subjected,  and  le- 
 gally to  bear  it  away.  The  expression  is  afterwards  a  little  va- 
 ried, in  the  narrative  of  the  fact  ;  but  so  as  still  to  convey  the 
 same  idea.  "  They  hanged  them  on  the  hill  bFfo7-e  the  LoRD."<r 
 The  legal  atonement  was  to  be  made  for  Israel,  by  means  of  their 
 suffering  in  the  very  same  manner  in  which  He  was  lo  suffer, 
 who  was  truly  to  be  made  a  curse  for  us,  being  hanged  on  a  tree  ; 
 and  who  was  thus  to  take  away  ihe  iniquity  of  his  people  in  one 
 day.     God  was  not  entreated  for  the  land,  till  these  men  were  not 
 
 d  Lev.  vi.  '0.  e  2  Sam.  xxi.  1 — 14.  ^ 
 
ILLUSTRATED  FROM   SACRED   HISTORY.        181 
 
 only  hani^ed,  but  buried.  This  having  been  long;  dehiyed,  David 
 viewed  it  as  a  matter  of  such  importance  that  he  eni>;aged  in  the 
 work  inmself.  For  according  to  the  law^,  he  that  was  hanged,  was 
 to  be  buried  on  the  same  day,  as  being  *>  the  curse  ol  God."/" 
 This  ordinance  prefigured  that  the  burial  of  Christ  should  be  a 
 solemn  and  practical  evidence  that  our  sins  were  covered  and  re- 
 moved from  God's  sight,  so  as  no  more  to  rise  up  against  us  in 
 judgment. 
 
 IV.  It  was  necessary  that  atonement  should  be  made  by  the 
 shedding  of  blood.  What  rites  soever  were  used,  without  this  in 
 ordinary  cases  there  was  no  proper  expiation.  For  ''  without 
 "  shedding  of  blood  there  is  no  remission."  It  was  not  enough  that 
 the  victim  was  slain  :  ii  was  necessary  th;it  it  should  be  slain  by 
 the  effusion  of  l)lood.  This  institution  referred  both  to  the  curse 
 of  the  broken  covenant,  and  to  the  manner  in  which  it  should  be 
 removed.  The  sentence  of  the  law  was,  "  Dying  thou  shalt  die  ;" 
 "  The  soul  that  sinneth,  it  shall  die."  Now,  it  is  declared  that 
 "  the  blood  is  the  soul,"  that  is,  ''  the  life  ;"  not  as  if  the  blood 
 were,  strictly  speaking,  either  the  soul,  or  the  animal  life  ;  but 
 because  the  animal  spirits,  which  are  the  organs  of  the  soul,  are 
 in  the  blood.  It,  therefore,  was  the  will  of  God  that  the  blood  of 
 the  victim  should  be  shed  ;  not  only  to  shew  the  reality  of  its 
 death,  as,  when  the  blood  is  separated  from  the  body,  the  life  is 
 gone  ;  but  to  declare  that  the  person,  for  whom  it  was  offered, 
 had  forfeited  his  life,  his  very  soul,  to  divine  justice,  and  that  the 
 law  would  not  mitigate  its  sentence.  In  this  shedding  of  blood 
 there  was  a  plain  declaration  of  the  substitution  of  the  one  for 
 the  other,  as  appears  from  the  language  of  God  to  the  Israelites  ; 
 *'  The  life  of  the  flesh  is  in  the  blood  ;  and  I  have  given  it  to  you 
 *'  upon  the  altar,  to  make  an  atonement  for  your  souls  ;  for  it  is 
 *'  the  blood  that  maketh  an  atonement  for  the  sou  1  -"g  literally 
 *'  the  soul  of  the  flesh  is  in  the  blood."  For  the  same  word  is 
 used,  as  afterwards  when  we  read  of  "  an  atonement  for  the  soul." 
 The  life  or  soul  of  a  beast  is  not  here  put  on  a  footing  with  that 
 of  man.  But  this  language  is  employed  to  declare  tiiat  when  the 
 blood  of  a  beast  was  shed,  so  tliat  death  ensued,  all  the  soul 
 which  it  possessed  was  given  up  instead  of  those  for  whom  it 
 was  offered.  This  mode  of  offering  also  fitly  prefigured  the  work 
 of  Christ,  in  "  pouring  out  his  soul  unto  death,"  in  shedding  his 
 blood  for  the  remission  of  sins.  • 
 
 There  was  but  one  case,  in  which  atonement  could  be  made, 
 for  any  particular  transgression,  without  blood  This  was  mere- 
 ly on  the  supposition  of  absolute  necessity.  If  the  offerer  was 
 so  very  poor  that  he  could  bring  nothing  that  had  blood,  he  might 
 present  a  small  quantity  of  flour.A 
 
 s 
 
 "  By  the  law  almost  all  things  were  purged  with  blood."     Not 
 /  Deut.  xxi.  23.  g  Lev.  xvii.  11.  .h  Chap.  v.  11 — 13. 
 
1S2  SUBSTITUtlON   AND  ATONEMENT 
 
 only  the  tabernacle  and  all  the  holy  vessels,  but  also  the  cjarmentft 
 of  the  priests  were  sprinkled  with  it.z  Before  there  could  be  any 
 acceptable  niiniBtration  for  others,  it  was  requisite  that  the  priests 
 should  make  atonement  for  themselves.^  For  the  altar  itself  an 
 atonement  was  necessary./ 
 
 V.  Sacrifice  was  the  great  mean  of  tovfirmin^  the  covenant  of 
 ^race,  as  dispensed  before  the  cominc:  of  Christ.  When  God  re- 
 vealed this  covenant  to  Abraham,  he  commanded  him  to  sacrifice 
 several  creatures,  and  to  divide  them  into  different  parts. m  Hence 
 the  phrase  often  used  in  the  Old  Testament,  and  indeed  in  the 
 passage  referred  to,7z  of  striking  or  cxitting  a  covenant  ;  because 
 it  was  made  by  striking  the  victims,  and  sometimes  by  dividinc^ 
 them,  as  in  the  sacrifice  offered  by  Abraham.  This  implied  that 
 the  panics  imprecated  a  similar  vengeance  on  themselves,  if  they 
 broke  their  engagement  ;  especially  as  they  sometimes  passed 
 between  the  parts  of  the  divided  victims.©  When  God  revealed 
 bis  covenant,  the  effusion  of  blood  always  referred  to  the  sacrifice 
 of  Christ  ;  and  signified  that  the  complete  satisfaction,  made  by 
 this  sacrifice,  was  and  could  be  the  only  foundation  of  a  gracious 
 covenant,  and  of  the  restoration  of  transgressors  to  the  divine  fa- 
 vour. 
 
 This  was  the  great  confirmation  of  the  covenant  made  with  the 
 Israelites.  "  For  when  Moses  had  spoken  every  precept  unto 
 "  all  the  people  according  to  the  law,  he  took  the  blood  of  calves 
 **  and  of  goats, — and  sprinkled  both  the  book  and  all  the  people  ; 
 *'  saying,  This  is  the  blood  of  the  covenant  which  God  hath  en- 
 "  joined  unto  you."/'  This  prefigured  the  confirmation  of  the 
 new  covenant  by  blood  of  infinitely  greater  value  and  efficacy. 
 
 By  this  blood,  it  was  at  length  actually  confirmed,  in  the  death 
 of  the  antitypical  Surety.  Hence,  in  "  coming  to  Jesus  the  Me- 
 "  diator  of  the  new  covenant,"  we  also  come  "  to  the  blood  of 
 "  sprinkling  :"  and  the  commemorative  cup,  in  the  ordinance  of 
 the  Supper,  is  called  "  the  new  covenant  in  his  blood."  For  as 
 all  the  saving  benefits  of  the  covenant  were  purchased,  they  are 
 all  confirmed,  by  this  blood,  and  made  over  to  us  as  legacies, 
 Trliich  have  derived  full  validity  from  the  death  of  the  Testator. 
 
 When  men  entered  into  leagues  of  amity  with  each  other,  it 
 was  also  called  striking  a  covenant  ;  and  it  would  appear,  that  as 
 they  slaughtered  beasts,  it  was  not  merely  to  feast  on  them,  but 
 as  an  act  of  religion. 7  The  mode  enjoined  by  God,  when  he  en- 
 tered into  covenant  with  man,  seems  to  have  been  the  pattern  they 
 followed.  It  is  most  probable,  indeed,  cither  that  this  plan  was 
 adopted  in  consequence  of  divine  direction  ;  or  that  the  believing 
 patriarchs  meant  to  give  greater  solemnity  to  the  transaction,  by 
 
 i  Exod.  xxix.  21.  k  Lev.  xvi.  6.  /  F^xod.  xxix.  36. 
 
 m  Gca  XV.  9,  10.  n  Ver.  18.  0  Jer.  xxxiv.  18. 
 
 /i  Heb.  ix.l9,  SQ,  t/  Gert,  xxxi.  54. 
 
ILLUSTRATED  PROM   SACRED  HISTORY.  18S 
 
 invoking  that  God  as  their  witness,  with  whom  they  had  "  made 
 "  a  covenant  by  sacrifice. "r  They  acknowledged  him,  not  only 
 as  the  Maker  of  heaven  and  eartii,  but  in  that  peculiar  and  federal 
 character  in  which  he  had  made  himself  known  to  the  Church 
 by  a  revelation  of  grace. 
 
 VI.  The  worship,  of  the  Church,  from  the  beginning,  especially 
 consisted  in  sacrifice.  Whatever  other  acts  were  performed,  they 
 were  unacceptable,  except  in  as  far  as  they  were  connected  Avilh 
 this.  No  pure  offering  could  be  presented,  unless  the  hands  of 
 the  worshipper  were  sprinkled  with  blood.  Read  the  history  of 
 the  Church,  in  relation  to  her  religious  services  ;  and  for  fouv 
 thousand  years  it  will  be  found  written  in  the  blood  of  her  sacri- 
 fices. 
 
 The  first  account  given  of  acceptable  worship,  is  that  of  the 
 offering  of  Abel  ;  and  as  his  faith  \\a%  manifested  in  this  way,  we 
 may  be  assured  that  the  faith  of  all  the  antediluvian  patriarchs 
 had  the  same  evidence.  Were  further  proof  necessary,  we  have 
 it  in  Noah's  particular  acquaintance  with  the  distinction  between 
 clean  and  unclean  beasts  or  fowls  ;  which  certainly  proceeded 
 from  the  use  which  had  been  hitherto  made  of  them  in  the  wor- 
 ship of  God.  Did  divine  justice  require  that  the  wicked  should 
 be  "  cut  down  out  of  time,"  that  their  "  foundation  should  be 
 <'  overthrown  with  a  flood  ?"  Still  God  could  not  look  with  plea- 
 sure on  the  earth.  An  ablution  by  water  was  not  sufficient.  It 
 must  be  washed  with  blood.  He  could  not  "  smell  a  savour  of 
 "  rest,"  till  Noah,  as  the  high-priest  of  a  new  world  emerging 
 from  the  waters,  presented  a  sacrifice  "  of  every  clean  beast,  and 
 "  of  every  clean  fowl."s  And  it  was  undoubtedly  with  a  view  to 
 this,  as  the  principal  service  of  the  Church,  that  Gotl  preserved 
 in  the  ark  these  beasts  and  fowls,  which  were  clean,  by  sevens  \ 
 "  while  the  unclean  were  admitted  only  by  two."; 
 
 So  fully  Avere  the  patriarchs  convinced  of  the  importance  of 
 this  worship,  that  when  they  took  up  their  residence  in  any  par- 
 ticular place,  they  no  sooner  pitched  their  tent,  than  they  erected 
 an  altar.  Even  while  on  a  journey,  if  they  enjoyed  any  special 
 token  of  the  divine  favour,  they  halted  till  they  had  built  an  altar, 
 and  called  on  the  name  of  the  Lord.  While  the  progress  of 
 those,  whom  the  world  calls  great,  might,  even  in  an  early  period, 
 be  marked  by  the  remains  of  their  encampments,  or  by  the  car- 
 cases of  those  whom  they  had  slain  ;  the  various  stations  of  the 
 patriarchs  might  be  traced  by  the  altars  they  erected,  as  monu- 
 ments of  their  reconciliation  with  God,  and  of  their  peace  with  man.w 
 
 When  God  made  choice  of  a  peculiar  people,  for  the  preser- 
 vation of  his  truths  and  ordinances,  the  sacrifical  worship  of  the 
 Church  was  augmented,   instead  of  being   diminished.      The 
 
 r  Psal.  1.  5.  t  Gen.  viii.  20,  21. 
 
 !  QJiap.  vii.  2,  ^  u  Cliap.  xii.  7, 8  ;  xiii,  3, 4,  Igi 
 
184  SUBSTITUTION   AND  ATONEMENT 
 
 Passover  was  not  merely  to  be  ohserved  on  that  night  in  which 
 the  destroying;  angel  passed  through,  but  during  the  existence  of 
 the  Church  of  Israel.  We  can  scarcely  conceive  a  more  lively 
 en^blem  of  substitution,  than  wljat  took  place  in  its  first  celebra- 
 tion. The  Israelites  were  to  sprinkle  the  blood  of  the  paschal 
 lamb  on  tlie  door-posts  and  lintels  of  their  houses  ;  and  wherever 
 this  blood  was  spiinkled,  the  first-born  were  saved,  while  those  of 
 the  Egyptians  were  involved  in  a  common  destruction.  Here  the 
 blood  oi'  the  lamb  was  evidently  subsliluted  and  accepted  instead 
 of  tliat  of  the  first-born  of  Israel  ;  and  clearly  prefigured  the 
 slaying  of  that  ''  Lamb  of  (iod,  v/ho  taketh  away  the  sin  of  the 
 "  world,"  by  the  efficacy  of  whose  "  precious  blood,  as  of  a  lamb 
 <«  without  blemish,  and  without  spot,"  we  are  redeemed  from  eter- 
 nal destruction. 
 
 It  was  the  will  of  God,  that,  from  the  nature  of  her  worship, 
 the  Church  should  constantly  be  taught  the  necessity  of  atone- 
 ment. Blood  was  perpetually  streaming  before  her  eyes.  The 
 Lamb  of  God  v/as  typically  offered  every  morning,  and  every . 
 evening.  On  the  Sabbath  the  oblation  was  doubled  ;  two  lambs 
 being  offered  instead  of  one.  For,  on  this  day  of  spiritual  rest, 
 the  efficacy  of  the  blood  of  Jesus  is  most  eminently  manifested, 
 in  the  communication  of  grace  to  the  souls  of  men.  This  sacri- 
 fice was  offered,  both  morning  and  evening,  for  the  whole  con- 
 gregation of  Israel,  and  in  their  name.-u  This  denoted  the  ex- 
 ercise  of  all  the  spiritual  Israel,  in  looking  daily  to  Christ  as  their 
 sacrifice,  through  whom  alone  tliey  have  access  to  God,  and  in 
 deriving  virtue  from  him  as  "  made  unto  them  sanctificalion." 
 A  distinct  sacrifice  was  to  be  offered  every  new  moon.7t'  When 
 the  Israelites  presented  their  first-fruits,  in  the  feast  of  harvest, 
 they  could  not  be  accepted  singly.  It  was  necessary  that  blood 
 should  be  offered  with  them.o:  For  however  acceptable  a  sacri- 
 fice of  thanksgiving  l)e  to  God,  it  is  acceptable  only  through  the 
 meritorious  blood  of  Christ. 
 
 Besides  the  multitude  of  sacrifices,  occasionally  offered  for  the 
 transgressions  of  individuals,  one  day  every  year  was  peculiarly 
 appropriated  to  expiation.  It  was  therefore  distinctively  denomi- 
 nated "  a  day  of  atonement."?/  Such  was  the  solemnity  to  be 
 observed  on  this  day,  that  the  high-priest  was  previously  to  offer 
 for  his  own  purification,  in  the  same  manner  as  he  had  done  at  his 
 first  consecration. r  Notwiilistanding  the  multiplicity  of  offer- ' 
 ings,  many  sins  must  have  been  committed  during  the  course  of 
 a  year,  for  which  no  atonement  liad  been  made.  The  atonement 
 made  on  this  day  was  therefore  meant,  for  legally  taking  away  the 
 guilt  of  sins  of  every  kind,  which  had  been  formerly  committed, 
 and  not  expiated.  But  it  was  not  confined  to  these.  As  the 
 atonement  was  made  for  the  whole  congregation,  both  priest^ 
 
 V  Numb,  xxviii.  2,  5,  9.         w  Ver.  11.  x  Lev.  x:ciii.  18, 19. 
 
 y  Yer.  27,  2S.  z  .Lev.  xvi.  5, 6  i  ix.  3,  S. 
 
Illustrated  from  sacred  history.      18S 
 
 and  people  ;  it  would  seem  to  have  been  meant  for  all  their  for- 
 mer sins,  for  there  is  no  exception  of  any.  Thus  it  at  once  pro- 
 claimed the  inipcrfeclion  of  the  legal  sacrifices,  and  in  a  very- 
 striking  manner  prefigured  the  efficacy  of  that  atonenient  to  be 
 made  by  the  antitypical  High-priest,  when  he  should  "  remova  • 
 *'  the  iniquity  of  the  land  in  one,  day. "a 
 
 vit.  Even  the  defective  nature  of  the  ceremonial  institute  di- 
 rected the  worshippers  to  a  better  atonement.  Sacrifice  was  ap- 
 pointed for  some  sins,  and  not  for  others  ;  appointed  for  the  small- 
 est offences,  and  not  for  the  greatest.  Thus,  according  to  the 
 law,  no  atonement  was  provided  for  idolatry  or  murder.  These 
 crimes,  indeed,  and  others,  of  a  like  nature,  admitted  of  no  legal 
 expiation  ;  because  the  transgressor  was  to  be  punished  with 
 death.  But  as  God  proclaimed  that  he  was  merciful  and  gracious* 
 pardoning  iniquities  of  every  kind,  and  yet  appointed  no  expiation 
 in  some  cases  ;  it  shewed,  that  he  had  a  better  atonement  provi- 
 ded, the  efficacy  of  which  might  extend  even  to  those  who  could 
 find  no  mercy  from  the  law.  Of  this  we  have  an  example  in  the 
 case  of  David.  God  desired  not  sacrifice  or  burnt-offering  ;  be- 
 cause none  had  been  appointed  for  the  expiation  of  such  crimes. 
 Yet  he  intimated  to  him,  that  he  had  "  taken  away  his  sin."  This 
 intimation  being  made  by  Him  who  "  will  by  no  means  clear  the 
 "  guilty,"  plainly  signified,  that  divine  mercy  was  exercised  in 
 relation  to  a  better  atonement  than  any  the  law  could  provide. 
 
 VIII.  The  mercyseat  was  a  permanent  figure  of  a  true  atone- 
 ment. As  the  ark  contained  the  two  tables  of  the  law,  its  lid  or 
 covering  was  overlaid  with  pure  gold  ;  and  on  this  the  cloud  of  glo- 
 ry rested.  This  was  called  the  covering  mercy-seat^  from  a  word 
 ■which  primarily  signifies  to  cover,  or  to  overlay  with  pitch  ;  and 
 in  a  secondary  sense,  to  expiate,  to  make  reconciliation,  and  also 
 to  pardon.  As  it  interposed  between  the  glory  of  God  and 
 the  tables  of  testimony  ;  it  signified  the  work  of  Christ,  in  covering 
 our  bt-eaches  of  the  law  from  the  holiness  and  justice  of  God,  by- 
 interposing  liimself  as  a  Surety.  We  thus  perceive  the  reason 
 why  the  same  word,  which  signifies  to  cover,  is  used  to  express 
 the  blessing  of  forgiveness  :  for  when  our  sins  are  pardoned, 
 they  tire  covered  from  the  eye  of  God  as  a  condemning  Judge, 
 the  perfect  righteousness  of  our  Elder  Brother  being  cast  over 
 them.  It  i^  perhaps  not  unworthy  of  observation,  that  this  word 
 occurs  but  once  in  its  literal  and  primary  signification,  to  denote 
 the  covering  of  pitch  given  to  the  ark  in  which  Noah  and  his  fam- 
 ily were  saved.6  As  this  was  necessary  for  preserving  them  from 
 the  waters  by  which  the  wicked  were  destroyed  ;  the  covering 
 given  to  another  ark  represented  the  necessity  of  abetter  defence, 
 as  it  was  a  type  of  the  same  salvation  prefigured  by  the  deliver- 
 ance of  the  Church  from  the  deluge. c 
 
 a  Zech.  Hi.  9.  b  Gen.  vi,  1.4.  s  1  Pet,  iii.  21. 
 
 Vol.  II.  Z 
 
185  SUBSTITUTION  ANU  ATONEMENT 
 
 The  word,  used  to  denote  the  covering"  of  the  ark,  is  by  our 
 translators  very  properly  rendered  mercy-seal.  For  the  Spirit  oF 
 inspiration  employs  a  term  precisely  of  this  meaning,  in  the  New- 
 Testament,  when  Christ  is  called  a  /n-o/;ilia(ory  ;d  the  same 
 term  indeed,  which  often  occurs  in  the  Scptuagint,  as  expressinj^ 
 the  sense  of  the  Hebrew.  The  literal  mercy-scat  was  a  strikinj^ 
 emblem  of  him,  "  whom  God  hath  set  forth  to  be  a  propitiatory." 
 For  not  only  are  our  transgressions  of  the  law  covered  by  hia 
 righteousness;  but  as  the  typical  mercy-seat  as  it  were  united  th© 
 law  of  God  and  the  visible  symbol  of  his  presence  in  the  Church, 
 so  in  Christ  "  mercy  and  truth  are  met  together,  lighteousness 
 "  and  peace  have  kissed  each  other." 
 
 On  the  day  of  atonement,  the  merey-seal  was  to  be  sprinkled 
 with  the  blood  of  the  sacrifices.!?  This  shews  how  we  are  accept- 
 ed. It  is  only  because  of  the  atonement  which  our  Redeemer 
 hath  made  by  the  sacrifice  of  himself.  Is  he  "  set  forth  to  be  a 
 "  propitiatory,"  that  is,  "  a  inercy-seat  ?"  It  is  only  "  thiough 
 "  faith  in  his  blood,  to  declare  God's  righteousness  in  the  rernis- 
 *'  sion  of  sins."  The  blood  of  the  legal  sacrifices  was  to  be 
 sprinkled  before  the  mercy-seal  seven  times.  'J'his  being  used 
 in  Scripture  as  a  mystical  number,  expressive  of  perfection,  it  in- 
 timated that  he,  who"  is  our  propitiation,"  should  give  complete 
 satisfaction  to  divine  justice. 
 
 When  the  high-priest  entered  the  most  holy  place  wiih  the 
 blood  of  the  sacrifices,  the  cloud  of  incense  was  to  cover  the  ark 
 tuid  mercy-scat;/'  This  testifies,  not  only  that  the  sacrifice  of 
 Christ  IS  "  of  a  sweet-smelling  savour  ;"  but  that,  on  the  ground 
 of  his  own  oblation,  he  still  effectually  intercedes  for  his  people  j 
 nay,  that  all  the  benefit  they  derive  from  his  oblation,  is  immedi- 
 ately the  eftect  of  his  eternal  life  as  an  interceding  High-priest. 
 
 Wheresoever  the  professors  of  the  true  religion  were  scatter- 
 ed, they  were  still  to  pray  towards  the  mercy-seat.^'  Thus  are 
 we  taught,  that  our  prayers  and  oilier  duties  can  be  accepted  only 
 through  the  antilypical  propitiatory.  Whatever  we  ask  the  Fath- 
 er, it  must  be  in  the  name  of  Christ  \^  that  is,  in  the  exercise  of 
 faith  in  his  sacrifice  and  intercession. 
 
 All  the  fellowship  with  God  which  the  Church  of  Israel  enjoy- 
 ed, was  in  relation  to  this  type,  according  to  his  pronuse  ; 
 "  There  I  will  meet  with  thee,  and  1  will  commune  with  thee 
 "from  above  the  mercy-scat.">5  In  like  manner,  there  can  be 
 no  communion  with  God,  no  reception  of  any  covenant  blessing, 
 uo  intimation  of  his  love,  but  through  the  oiie  Mediator.  Oiir 
 "  fellowship  is  with  the  Father,"  only  as  he  hath  "  called  us  to  the 
 "  fellowship  of  his  Son  Jesus  Christ  our  Lord." 
 
 f/Rom.  iii.  21.  e  Lev.  xv\  14.  /Vcr.  13. 
 
 i(  1  Kings  vi.  16, 19. ;  viii.  4,7,  48.;  Pi.  xxviii.  %  i  Dan.  vi.  10. 
 h  Esod.  XXV.  :^3. 
 
ILLUSTRATED  FTvOM  SACRED  HISTORY.         187 
 
 tx.  As  the  Old  Testament  contains  a  symbolical  representa- 
 tion of  the  atonement,  we  have,  in  the  New,  a  distinct  and  com- 
 Jjlete  history  of  the  real  expiation  made  for  sin,  by  tlie  sacrijice 
 of  Jesus  Christ.  From  this  history  it  is  evident,  that  the  one  cor- 
 responds with  the  other  as  the  substance  with  its  shadow.  Under 
 the  law,  the  most  usual  sacrifice  was  a  Iamb,  which  fitly  represented 
 the  innocence  and  meekness  of  the  "  Lamb  of  God,"  as  well  as 
 his  usefuhiess  to  the  Church,  supplying  her  both  with  food  and  rai- 
 ment. Was  this  offering  to  be  witliout  blemish  ?  Jesus  was  "  ho- 
 '' ly,  harmless,  undefiled  and  separate  from  sinners."  Was  it  to 
 bs  taken  out  of  the  flock  U  Jesus  was  "  raised  up  from  among  his 
 "  brethren."  Strength  and  youiii  were  requisite  in  the  typical 
 victim  ;  and  our  Saviour  suffered  in  the  prime  of  life.  The  sa- 
 crifice, in  the  passover,  was  separated/or  some  time  before  it  was 
 offered.  Jesus  was  separated  or  set  apart,  as  the  Surety  for  sin- 
 ners, in  the  eternal  purpose  and  covenant,  in  his  miraculous  con- 
 ception, and  in  his  solemn  inauguration  at  Jordan.  The  paschal 
 Jamb  was  thus  separated  four  days  ;  and  it  has  been  observed,  that 
 Christ  made  his  solemn  entry  intoJerusalem,  nearly  about  the 
 same  lime  before  his  suffering. i-  \V'ere  the  sacrifices  under  the 
 law  hallowed  or  sanctified,  in  their  being  offered  to  the  Lord  U 
 Jesus  sanctified  himself,  for  the  sake  of  his  people,  in  his  one  of- 
 feriug.nz  Were  the  hands  of  the  priests,  in  name  of  all  the  con- 
 gregation of  Israel,  laid  on  the  victim  ?  The  hands  of  the  priests 
 were  indeed  upon  him,  whom  God  had  delivered  up  as  cur  Sure- 
 ty. They  conspired  with  the  rulers  against  him.  He  was  taken  by 
 their  officers,  and  crucified  at  their  instigation,  the  multitude  as- 
 senting to  his  death.  Was  it  requisite  that  not  a  bone  of  the  pas- 
 chal lamb  sould  be  broken  ?  In  him  this  type  was  strictly  fulfilled, 
 although  in  this  instance  there  was  a  deviation  from  the  common 
 mode  of  treating  those  who  were  crucified.  Could  there  be  no 
 typical  remission  "  without  the  shedding  of  blood  ?"  From  the 
 accidental  conduct  of  one  of  the  heathen  sokliers,  no  less  uncom- 
 mon than  the  circumstance  just  now  mentioned,  the  blood  of  the 
 great  Sacrifice  was  actually  shed.  The  action  of  the  soldier  wa» 
 accidental  as  to  him,  as  proceeding  from  the  mere  wantonness  of 
 barbarity  ;  though  immutably  determined  in  the  counsel  of  God, 
 and  necessary  in  order  to  the  completion  of  the  prophecies  and 
 figures.  Was  the  victim  under  the  law  ceremonially  accursed  ? 
 Jesus  sustained  the  curse,  bearing  the  wrath  of  a  holy  and  sin- 
 avenging  God,  in  our  stead.  Was  the  sacrifice,  after  the  blood 
 was  shed,  to  be  consumed  with  that  sacred  fire  which  came  down 
 from  heaven,  and  burned  on  the  altar  ?  The  sacrifice  of  Christ's  hu- 
 man naturfe,  as  presented  on  .the  altar  of  the  divine,  was  fired  by 
 that  holy  flame  of  love,  kindled  by  the  Spirit  in  the  heart  of  our 
 adorable  Surety.  Was  it  necessary  that  incense  should  be  offer- 
 ed with  the  blood  of  the  victim  ?  Christ  not  oi>l>'  entered  into  the 
 
 i  Exod.  xii.5.  /•  John  xii.  1,  1?. 
 
 /  tev.  xxii.  1,3  'm  John  XA^i?.  IS.- 
 
188  THE   DOCTRINE   OF  IMPUTATION 
 
 holy  place  not  made  with  hands,  with  his  own  blood  ;  but  even  in 
 the  very  act  of  offering,  he  "  made  intercession  for  the  transgres- 
 "  sors."  Was  the  preservation  of  the  life  of  the  high-priest,  af- 
 ter he  had  offered  and  entered  into  the  presence  of  God,  a  token 
 of  the  legal  acceptableness  of  the  sacrifice  ?  The  resurrection, 
 ascension,  and  eternal  life  of  Jesus,  as  our  interceding  High- 
 priest,  afford  the  most  full  and  satisfactory  evidence  of  the  per- 
 fection of  his  oblation. 
 
 From  the  history  of  atonement,  it  is  clear  that  God  will  not//ar- 
 don  sin  without  a  satisfaction  to  his  justice.  From  the  beginning 
 he  would  not  be  worshipped  without  blood,  that  he  m-ight  demon- 
 strate to  the  Church  the  indispensable  necessity  of  expiation. 
 As  all  her  sacrifices  were  unacceptable  without  faith,  she  was 
 taught  that  they  had  no  •worth  in  themselves  for  taking  away  sin. 
 As  the  faith  required,  was  that  wliich  looked  forward  to  the  sac- 
 rifice of  "  the  Prince  of  life  ;"  she  was  also  instructed  in  the  ne- 
 cessity of  an  atonement  of  infinite  value. 
 
 We  have  at  the  same  time  a  wonderful  display  of  the  grace  of 
 God.  This  might  be  illustated  in  a  variety  of  respects.  Let 
 one  suffice  at  present.  He  often  informed'his  worshippers,  that  he 
 had  no  delight  in  the  sacrifices  of  slain  beasts.  When  his  design 
 in  appointing  them  was  overlooked,  he  expressed  his  detestation 
 at  these  very  sacrifices  which  he  had  himself  required.  Yet,  for 
 about  four  thousand  years,  he  accepted  these,  granting  pardon  and 
 eternal  life  to  all -who  offered  them  in  faith.  He  bestowed  all 
 new-covenant  blessings  on  his  people,  according  to  the  nature  of 
 the  dispensation,  on  the  credit  of  that  real  atonement  which  was 
 to  be  n^adc  in  the  end  of  ages.  The  sacrifice  of  Christ,  as  it  was 
 necessary  for  the  actual  purchase  of  redemption,  was  also  neces- 
 sary for  the  vindication  of  the  essential  justice  of  God.  Hence 
 it  is  said,  that  God  hath  set  forth  his  Son  "  to  be  a  propitiation 
 **■  through  faith  in  his  blood,  to  declare  his  righteousness  for  the 
 "  remission  of  sins  that  are  past  through  the  forbearance  of  God  ; 
 "  to  declare  at  this  time  his  righteousness,  that  he  might  be  just" 
 to  the  claims  of  his  own  adorable  perfections,  and  yet  "  the  justi- 
 "  fier  of  him  that  believeth  in  Jcsus."n 
 
 SECTION    XIV. 
 
 The  Doctrine  of  Imfiutation  illustrated.^ — -from  the  Baimcnt  firo' 
 vided  for  our  First  Parents.,  after  the  Fall ; — from  the  Guiltij 
 being  legally  accounted  Innocent,  in  consequence  of  cereinonial 
 jitonetnent ; — from  the  ancient  Custom  of  Feasting  on  the  ^ao'i- 
 Jtce  ; — fro7H  the  manner  in  which  Salvatian  ivaa  conferred  on 
 Believers  under  the  Old  Testament. 
 
 With  the  doctrines  of  Substitution  and  Atonement,  which  we 
 have   already  considered,  that  of  Imputation  is.  most  intinmitely 
 
 n  Rom.  iii.  25, 26k 
 
^TLLUSTRATED  FROM   SACRED  HISTORY.        189 
 
 connected.  All  the  three,  indeed,  are  just  links  of  one  precious 
 chain.  Guilt  is  imputed  to  a  substitute,  that  atonement  may  be 
 made  ;  atonement  is  made,  that  the  nq;hteousncss  procured  by 
 it  may  be  imputed  to.him  for  whom  the  punishment  was  sustained. 
 Thus  the  guilt  of  all  the  elect  was  imputed  to  Christ  as  their 
 Surety.  In  this  character  he  paid  their  debt,  that  his  righteous- 
 ness might  be  legally  accounted  theirs.  Of  this  important  arti- 
 cle of  our  faith,  we  have  not  only  a  doctrinal,  but  an  historical 
 and  symbolical,  exhibition. 
 
 I.  This  was  taught  by  the  raiment  which  God  provided  for  ouf 
 first  parents,  after  they  had  sinned.  "  Unto  Adam,  also,  and 
 "  to  his  wife,  did  the  Lord  God  make  coats  of  skins,  and  clothed 
 *'  them."o     Here  several  things  deserve  our  attention. 
 
 This  raiment  was  made  of  skins.  It  has  been  generally  sup- 
 posed, that  the  skins  referred  to  were  those  of  the  beasts  which 
 our  common  parents  offered  in  sacrifice,  after  the  revelation 
 of  mercy.     The   passage  indeed  has  been  viewed  as  a  proof  of 
 
 the  divine  institution  of  sacrifices,  immediately  after  the  fall. 
 
 There  is  every  reason  for  viewing  it  in  this  light,  when  we  con- 
 sider the  character  of  Christ  as  "  the  Lamb  slain  from  the  foun- 
 "  dation  of  the  world  ;"  and  what  has  been  formerly  observed 
 concerning  Abel's  acceptable  sacrifice.  He  could  not  have 
 "  offered  of  the  firstlings  of  the  flock — by  faith,"  without  a  divine 
 warrant  ;  and  it  is  totally  improbable  that  Abel  should  have  been 
 the  first  who  presented  an  offering  of  this  kind. 
 
 The  circumstance  of  God's  making  these  garments  for  them, 
 is  very  remarkable.  This  is  the  only  raiment  that  God  himself 
 ever  made.  But  he  never  works  in  vain.  It  was  not  neces- 
 sary, that  He  should  deign  to  perform  this  work,  as  if  it  had 
 been  too  difficult  for  them.  Although  they  had  needed  direc- 
 tion, he  could  easily  have  given  it.  But  they  had  already  mani- 
 fested their  ingenuity  in  "  sewing  fig-leaves  together,"  for  a  cov- 
 ering./^  We  must  conclude,  therefore,  that  this  act  of  divine 
 condescension  was  meant  to  convey  spiritual  instruction  ;  that  it 
 was  a  token  of  his  acceptance  of  their  sacrifices,  and  of  his  ac- 
 counting them  as  innocent  as  the  victims  they  had  offered,  as 
 their  faith,  by  means  of  these,  terminated  on  the  spotless  inno- 
 cence of  the  promised  seed.  We  must  view  this  act  of  God 
 as  a  symbolical,  but  solemn,  testimony,  that  he  had  provided  for 
 them  "  a  robe  of  righteousness,  and  garments  of  salvation." — 
 Did  "  the  Lord  God  make"  this  covering  ?  And  is  not  the  rai- 
 ment, provided  for  us  in  the  gospel,  "  the  righteousness  of  God :" 
 Is  it  not  a  righteousness  fulfilled  by  a  divine  Person  ? 
 
 This  covering  was  made  by  God,  instead  of  that  which  our  first 
 parents  had  themselves  provided.  It  may  thus  be  viewed  as  expres- 
 sive of  the  excellency  of  our  Redeemer's  righteousness,  as  op- 
 
 «  Gen.  iii.  21.  ft  Ver.  T. 
 
190  THE   DOCTRIXE  OF  IMPUTATION 
 
 posed  to  o'lr  own  ;  and  as  denoting  the  gracious  work  which 
 God  performs  towards  the  vessels  of  mercy,  in  bringing  them 
 to  renounce  all  their  righteousnesses  as  filthy  rags.  They 
 *'  made  themselves  afirons"  only  ;  but  God  "  made  them  coats." 
 This  might  be  meant  to  signify  both  the  extent  of  their  guilt, - 
 and  of  the  Surety-righteousness  of  Jesus.  They  looked  only  to 
 the  bodily  nakedness,  and  provided  a  covering  for  those  parts 
 alone,  over  which  modesty  draws  a  veil.  But  God  lesiines  at 
 once  the  imperfection  of  their  views,  and  of  their  raiment.  He 
 declares  that  the  whole  man  is  defiled  by  sin,  and  that  we  can- 
 not appear  before  him,  without  raiment  that  shall  completely 
 cover  us.  For  any  covering  that  the  sinner  can  provide  for  him- 
 self, is  "  narrower  than  that  he  can  wrap  himself  in  it."^  Their 
 aprons  were  ol  Jig-leaves,  and  therefore  couid  neither  defend 
 them  from  the  storm,  nor  last  for  any  length  of  time.  The 
 coats  that  God  made  were  of  skins  ;  and  fitly  represented  that 
 righteousness,  which  proves  a  complete  defence,  and  which  en- 
 dures for  ever.  By  tliis  grdcious  action,  then,  our  divine  Sure- 
 ty, who  appeared  in  Paradise  after  the  fall,  symbolically  supplied 
 them  with  "  white  raiment,  thai  they  might  be  cbthed,  and  that 
 *'  the  shame  of  their  nakedness  might  not  appear. "r 
 
 This  covering  was  provided  for  both.  "  Unto  Adam,  and  to 
 «  his  wife,  did  the  Lord  God  make  coats."  Had  he  meant  mere- 
 ly to  instruct  them  in  the  proper  mode  of  providing  a  covering 
 for  their  bodily  nakedness,  or  defending  themselves  from  the  in- 
 clemency of  tlie  weather  ;  it  hatl  been  enough  to  make  raiment 
 for  one,  and  thus  to  leave  an  excitement  to  diligence.  But  here 
 also  we  perceive  the  mystery  of  the  divine  conduct  in  this  action. 
 Both  had  sinned,  and  thus  lost  the  garment  of  original  righteous- 
 ness ;  therefore,  both  needed  a  complete  covering.  Both  believed 
 the  promise  concerning  the  seed  of  the  woman,  and  in  the  faith  of 
 this  promise,  concurred  in  offering  sacrifice  ;  both,  therefore, 
 received  the  same  token  of  acceptance.  "  The  righteousness 
 <'  of  God,"  which  this  raiment  prefigured,  *'  is  unto  all  and  upon 
 *'  all  them  that  believe  ;  for  there  is  no  difierence.  For  all  have 
 "  sinned,  and  come  short  of  the  glory  of  God."«  Here  "  there 
 *'  is  neither  male  nor  female  ;  for  we  are  all  one  in  Christ  Jesus," 
 
 The  LoKD  God  not  only  made  these  coats  for  our  first  parents, 
 but  clothed  them.  This  doubtless  prefigured  that  work  which 
 our  gracious  God  still  performs,  when  he  "  justifieth  the  ungod- 
 "  ly."  He  it  is  who  clothes  them  with  the  garments  of  salvation, 
 "A'ho  covers  them  with  the  robe  of  righteousness. u  It  is  not 
 enough  that  he  hath  m.ade  this  garment  for  us,  and  brought  it 
 near  in  the  gospel.  Still  will  we  prefer  our  wretched  coverings 
 of  fig-leaves,  unless  God  himself  put  it  on  us.  It  is  the  work  of 
 tlic  Father,  in  his  economical  character  as  "  the  Judge  of  all,"  to 
 impute   the  righteousness  of  the  Surety  to   the  sinner,   legally 
 
 tj  Isa.  xxviii.  20.  r  Rev.  iii.  18.  *  Rom.  iii.  22,  2g. 
 
 ■?  Gal.  iii.  28.  u  Isa.  Ixi.  W. 
 
ILLUSTRATED    FROM    SACRED  HISTORY.       191 
 
 to  account  it  his.  It  is  the  work  of  Christ,  as  our  Kinsman-Re- 
 deemer, to  cast  his  skirt  over  us.v  This  gracious  work  he  per- 
 forms in  relation  to  his  church,  as  he  testifies  to  her  ;  "  When 
 **  I  passed  by  thee,  and  looked  upon  thee,  behold,  thy  time  was  a 
 "  time  of  love,  and  I  spread  my  skirt  over  thee,  and  covered  thy 
 "  nakedness."w 
 
 It  was  in  consequence  of  the /ai(h  of  our  first  parents,  that  they 
 were  thus  covered.  When  it  is  said,  "  Unto  Adam  also,  and  to 
 ♦'  his  wife,  did  the  Lord  God  make  coats,"  there  may  be  a  refer- 
 ence, in  this  connective  particle,  to  the  promise  previously  re- 
 vealed, as  well  as  to  their  faith.  For  in  the  verse  immediately 
 preceding,  we  are  informed,  that  "  Adam  called  his  wife  Eve,  be- 
 ♦'  cause  she  was  the  mother  of  all  living  :"  and  this  surely  ex- 
 presses his  faith  in  the  promise  of  life  by  the  seed  of  the  woman  ; 
 and  signifies,  that  he  viewed  her  as  the  mother  of  all  who  should 
 be  made  alive  unto  God.  For,  otherwise,  he  might  rather  have 
 called  her  the  mother  of  all  dying  ;  in  correspondence  with  the 
 ■account  elsewhere  given  of  himself.:c  Now,  it  is  only  by  faith 
 that  we  are  interested  in  this  righteousness.  It  is  indeed  put  up- 
 on us  by  God.  But  it  is  "  upon  them"  only  "  that  believe.'* 
 Therefore  it  is  said  to  be  "  by  the  faith  of  Jesus  Christ."?/ 
 
 Here  I  shall  only  observe  further,  that  this  whole  transaction, 
 both  of  Adam's  offering  sacrifice,  and  of  God's  clothing  him 
 •with  the  skins,  has  been  viewed  as  the  origin  of  that  ordinance  af- 
 terwards given  to  the  Israelites  ;  The  priest  "  that  offereth  any 
 "  man's  burnt-offering,  even  the  priest  shall  have  to  himself 
 "  the  skin  of  the  burnt-offering  which  he  hath  offered.''^ 
 
 II.  He,  who  according  to  the  law  had  been  formerly  accounted 
 a  transgressor,  was,  in  consequence  of  the  instituted  atonement,  /e- 
 gally  viewed  as  innocent.  What  was  done  by  the  priest,  with  res- 
 pect to  leprosy,  seems  to  have  a  special  respect  to  the  blessing 
 of  justification.  He  was  to  pronounce  the  person  clean  or  un- 
 clean. Now,  justification  is  a  legal  declaration,  that  a  person  is 
 righteous  in  the  sight  of  God,  Even  when  the  plague  was  alrea- 
 dy healed,  the  priest  could  not  pronounce  him  clean  who  had  been 
 leprous,  until  he  made  atonement  for  him  by  blood.a  Seven  times 
 was  he  to  sprinkle  blood  "  upon  him  that  was  to  be  cleansed  ;" 
 which  signified  the  imputation  of  the  righteousness  of  Christ  to 
 the  sinner,  and  the  fierfection  of  his  justification,  in  consequence 
 of  this  sprinkling.  The  rite  of  sprinkling  is  indeed  generally 
 understood,  as  if  it  had  exclusively  denoted  our  sanctification  j 
 but  improperly,  we  apprehend.  For  the  blood  of  Christ  is  called 
 "  the  blood  of  sprinkling,"  and  said  to  ''  speak  better  things"  than 
 that  of  Abel  ;  where  its  justifying  efficacy  is  evidently  meant,  as 
 opposed  to  the  condemning  cry  of  ibe  other.  And  when  the  blood 
 of   Christ,  as  typified  by  ''  the  blood  of   bulls  and  of  goats,"    is 
 
 T'  Ruth  iii.  9.  iv  Ezek.  xvi.  8.  x   iCor.  xv,  2i, 
 
 y  Rom.  iii.  'i%,         5  Lev.  vil.  §,  «  Chap.  xiv.  7. 
 
192  THE  DOCTRINE   OF  IMPUTATION 
 
 said  to  "  purge  our  conscience  from  dead  works  -"b  justification  i* 
 intended  as  well  as  Sanctification  ;  for  these  works,  as  dead,  are 
 not  only  defiling,  but  damning. 
 
 Was  the  priest  not  only  to  make  atonement  for  the  leper,  but 
 to  pronounce  him  clean  ?  This  fitly  represents  the  work  of  our 
 royal  High-priest,  who  is  exalted  "  to  give — forgiveness  of  sins. "c 
 He  not  only  pronounces  the  spiritual  leper  clean  ;  but  he  does  so, 
 in  consequence  of  an  act  of  his  own  sovereign  pleasure.  He  says, 
 *'  I  will,  be  thou  clean. 'W 
 
 When  sacrifice  was  offered  for  all  Israel,  the  legal  innocence 
 of  the  victim  is  represented  as  imputed  to  the  whole  congrega- 
 iton.  Hence,  with  respect  to  the  day  of  atonement,  it  is  said  ; 
 «'  On  that  day  shall  the  priest  make  an  atonement  for  you,  that  ye 
 ^'  may  be  dean  from  all  your  sins  before  the  LoRD."e 
 
 III.  The  professors  of  religion  were,  in  various  instances,  ad- 
 mitted \.o  feast  on  the  sacrijices  they  had  offered  unto  God.  Tiiis 
 was  a  token  of  the  acceptance  of  their  persons  as  legally  justified 
 through  the  imputation  of  the  innocence  of  the  victims  whose 
 blood  they  have  shed.  ^  This,  it  would  appear,  was  a  very  ancient 
 custom.  When  Jacob  entered  into  a  covenant  with  Laban,  he 
 "  offered  sacrifice  upon  the  mount,  and  called  his  brethren  to  eat 
 *'  bread.'y.  As  a  solemn  pledge  of  complete  reconciliation,  they 
 ate  together  of  what  had  been  offered  in  sacrifice.  Some  indeed 
 suppose,  that  the  language  means  no  more  than  that  Jacob  killed 
 some  of  his  herd  or  flock  for  a  feast.  But  the  expression  literal- 
 ly is,  he  "  sacrificed  a  sacrifice  ;"  which  cannot,  consistently  with 
 its  ordinary  use,  be  understood  of  preparation  for  a  common  meal. 
 Before  the  law  was  given  from  Sinai,  we  find  Aaron  and  the  elders 
 of  Israel  feasting  in  a  religious  manner  on  that  sacrifice  of  thanks- 
 giving, which  had  been  made  by  Jelhro  the  father-in-law  of  Mo- 
 ses g  By  the  law,  it  was  provided  that  the  people  should  feast  on 
 the  peace-offerings,  in  that  place  which  God  was  to  select  for  the 
 permanent  residence  of  his  sanctuary  .A  All  the  Israelites,  who 
 were  not  legally  unclean,  were,  according  to  divine  appointment, 
 to  feast  on  the  paschal  lamb,  which  had  been  offered  to  God  in 
 sacrifice,  as  a  figure  of  Christ.  Now,  this  privilege  was  a  token  of 
 divine  acceptance,  through  the  sacrifice,  as  prefiguring  that 
 which  should  be  offered  for  the  actual  expiation  of  sin.  Some- 
 thing better  is  conferred  on  us.  Because  ''  Christ  our  passover  is 
 *'  sacrificed  for  us"  we  are  called  to"  keep  the  feast,"  by  faith 
 to  feed  on  him,  to  eat  and  drink  his  blood  :  and  this  is  given  u» 
 as  a  seal  of  all  spiritual  blessings,  and  especially  of  the  imputa- 
 tion of  his  righteousness.  For ''  this  cup,"  saith  Christ,  "  is  the 
 "  New  Testan»ent  in  my  blood,  shed  for  many,  for  the  rcviissictn 
 "  of  sins." 
 
 A  Keb.  ix.  14,  IJ.  c  Acts  v.  31.  (/ Matt.  viii.  3. 
 
 «•  Lev.  xvi.  30.  ./"Gen.  x::xi.  5-1.        £- Exod.  xviii.  12, 
 
 h  Lev.  vii.  \5.  ;  Deut.  xxii.  5,  7v 
 
ILLUSTRATED  i'ROM   SACT.ED  HISTORY  193 
 
 IV.  All  the  patriarchs  and  saints  under  the  Old  Testament  were 
 sav^d  by  imfiutation.  ,  This  is  evident  from  their  history,  as  re- 
 corded in  both  parts  of  the  sacred  canon  ;  and  especially  from  tlie 
 beautiful  and  striking  compend  given  of  it  in  the  Epistle  to  the 
 Hebrews.  Tljey  were  saved,  not  by  their  own  works,  but  by 
 faith,  as'  contradistinj^uished  from  them  all.  This  their  faith  res- 
 pected a  revealed  righteousness,  a  righteousness  without  them, 
 totally  different  from  any  internal  work  of  the  Spirit,  or  external 
 holiness.  They  were  not  saved  by  their  sacrifices,  as  if  these  in 
 thenjselves  had  been  worthy  of  divine  acceptance  ;  nor  by  the  act 
 of  sacrificing,  as  an  act  of  obedience  to  the  letter  of  God'a  com- 
 mandment ;  but  by  means  of  faith,  as  respecting  a  better  sacrifice 
 a  perfect  and  everlasting  righteousness.  Noah  was  an  "  heir  of 
 "  the  righteousness  which  is  by  failh."i  Abraham  "  believed  God, 
 "  and  it  was  counted  unto  him  for  righteousness,"  or  as  after- 
 wards, "  it  was  imputed  to  him  for  righteousness."/:  This  can 
 only  be  understood  of  faith,  as  embracing  the  righteousness  of 
 the  promised  seed  ;  not  of  faith  as  itself  constituting  the  right- 
 eousness of  Abraham.  For  this  would  directly  oppose  the  whole 
 current  of  the  Apostle's  reasoning.  This  would  be  to  convert 
 faiih  into  a  legal  work  ;  to  make  justification  an  act  of  God  res- 
 pecting men  as  godly  because  of  their  believing  ;  to  exhibit  the 
 reward  as,  not  of  grace,  but  of  debt.  When  it  is  said,  that  Noah 
 "  became  an  heir  of  the  righteousness  which  is  by  faith,'' the  very 
 language  used  implies,  that  this  righteousness  is  essentially  dis- 
 tinct from  all  that  which  constitutes  our  sanctification.  A  man  is 
 not  said  to  "  become  an  heir"  of  what  he  hath  himself  acquired. 
 This  expression  denotes  a  legal  transmission  from  anoihtr,  of 
 what  is  not  primarily  one's  own.  The  language  respects  an 
 adoption,  proceeding  wholly  from  grace,  of  those  who  are  natu- 
 rally aliens  ;  and  their  admission  through  faith  to  a  participation 
 of  that  justifying  righteousness  which  is  "  unto  all,  and  upon  all 
 "  them  that  believe." 
 
 "  Blessed"  indeed  "  is  the  man  to  whom  the  Lord  imputeth 
 "  not  iniquity  !"  May  it  be  our  great  concern,  and  our  distin- 
 guishing privilege,  to  partake  of  this  blessedness  I  But  it  can  be 
 ours,  only  as  enabled  from  the  heart  to  renounce  all  our  righteous- 
 nesses as  filthy  rags,  and  to  s?.y  in  faith,  "  Surely  in  Jesovah  have 
 "  I  righteousness." 
 
 i  Heb.  xi.  7.  k  Rom.  iv.  4,  5,  22. 
 
 Vol.  II.  A  a 
 
j;9"-i  NECESSITY  or  almighty  rowEir 
 
 SECTION    XV. 
 
 The  iN'eeesuty  of  Almighty  Porjerfor  changivg  the  Heart,  illusira-^ 
 ted  from  the  History  of  Creation  ; — from  the  itufficacy  of  the  se- 
 verest Judgments  ; — from  the  history  of  the  firomised  seed  ;— 
 from  the  nature  of  the  Victories  obtained  by  Itrael  ; — from  their- 
 being  still  taught  to  defiend  solely  on  God  ; — from  some  Circum' 
 stances  attending  the  rebuilding  of  the  Temjile  ; — from  the  ficr- 
 sonul  Ministry  of  Jesus. 
 
 Every  man,  who  has  carefu'.ly  and  impartially  read  the  Holjr 
 Scrjpluics,  must  have  remarked,  that  it  is  evidently  the  intention- 
 of  the  Spiiit  of  inspiration,  to  prove  in  a  variety  of  ways  the  in- 
 efticacy  of  external  means,  and  to  shew  the  indispensable  neces- 
 sity of  almighty  power  in  changing  the  hearts  of  men.  This  is 
 done,  not  nieiely  of  professed  design,  but  often  as  it  were  inciden- 
 tally. As  the  light  of  divine  truth,  with  respect  to  this  impor- 
 tant subject,  beams  forth  with  the  {greatest  lustre,  in  the  exj)ress 
 doctrines  of  revelation  ;  many  of  its  precious  rays  are  scattered 
 through  the  history  of  the  Church,  and  illuminate  even  the  shad- 
 ows which  in  part  concealed  her  beauty  during  the  early  period 
 of  her  existence. 
 
 I.  This  doctrine  is  illustrated  by  the  history  of  creation.  It  is- 
 said  perhaps.  What  hath  the  original  creation  of  man  to  do  with 
 his  salvation  from  a  state  of  sin  ?  But  the  connexion  is  very  inti- 
 mate. The  work  of  God,  in  the  renovation  of  the  heart,  is 
 ill  Scripture  frequently  represented  as  a  new  creation.  "  We 
 "  are  his  worlur.anship,  ereatedin  Christ  Jesus  unto  good  works. '7 
 "  If  any  man  be  in  Chriijt,  he  is  a  new  creation. "w  This  inspired 
 language  remits  us  to  the  history  of  the  first  creation,  as  exhibit- 
 ing tlie  pattern  of  the  second. 
 
 All  things  were  made  of  nothing.  There  was  no  prc-existcnt 
 matter.  This  fitly  represents  ths  natural  state  of  man,  as  ruined 
 by  sin.  He  hath  no  actual  life,  no  latent  principle  of  life,  or  dis- 
 position towards  it.  Or  shall  we  view  creation  in  its  first  appear- 
 ance, when  "  the  earth  was  without  form  and  void,"  or  empty  ; 
 when  "  darkness  was  upon  the  face  cf  the  deep  ?"  Have  we  not 
 here  a  striking  representation  of  the  natural  situation  of  the  soul  ? 
 It  appears  ''  without  form,"  totally  disordered  ;  the  inferior  facu-1- 
 tics  rulingo  ver  the  superior  ;  the  will  and  afiections  trampling  on 
 the  understanding  and  conscience,  spurning  all  their  dictates,  and 
 thieatcning  the  eternal  destruction  of  the  sinner.  It  is  "  empty" 
 of  every  thing,  that  God  calls  good.  Vanity  is  the  predominant 
 character  of  the  mind.?:  As  the  soul  resembles  "  the  troubled  sea," 
 it  is  covered  with  gross  darkness;  with  the  darkness  of  igno- 
 rance, of  error,  and  of  prejudice. 
 
 i  Eph.  ii.  10.  m  2  Cor.  v.  17.  n  Eph.  iv.  IS, 
 
TOR  CHANCING   THE   HEART.  '19S 
 
 What  was  the  first  work  of  God  in  giving  form  to  the  confuse(fl 
 imass  ?  He  created  light.  This  is  the  very  meihcd  of  his  proce- 
 dure in  the  new  creation.  He  makes  light  to  enter  into  the  bo- 
 •nighted  understanding. 
 
 In  what  manner  were  all  things  created  ?  How  did  light  receive 
 its  being  from  God  ?  Was  it  not  by  a  word  of  almighty  power  ? 
 *'  He  spake,  and  it  was  done  :  He  said,  Let  light  be,  and  light  was." 
 This  mode  of  operation,  peculiar  to  omnipotence,  Is  particular- 
 ly marked  by  the  Apostle  as  characterizing  ihe  new  creation. 
 It  is  marked  with  a  special  reference  to  the  old  ;  as  evidently  de- 
 noting that  the  same  almighty  power  is  not  less  necessary  in  the 
 one,  than  it  was  in  the  other.  "  God,  who  commanded  the  light  to 
 "  s!)ine  out  of  darkness,  hath  shincd  in  our  hearts,  to  give  the 
 "  light  of  the  knowledge  of  the  glory  of  God,  in  the  face  of  Jesus 
 •'  Christ. "o  He  not  only  made  light  to  shine  by  a  word  of  power,  but 
 made  it  to  shine  "  out  of  darkness."  In  what  a  lively  manner  does 
 this  express  the  work  of  God  in  conversion  I  He  still  shows  that  he  is 
 that  God,  who  "  calleth  the  things  that  be  not  as  though  they 
 "  were.^'  He  directs  his  efficacious  word  to  the  sinner  who  is  in 
 gross  darkness,  and  makes  him  "  light  in  the  Loud."  He  says, 
 "  IjQok  ye  blind  ;"  and  at  his  word  they  see. 
 
 In  the  first  creation,  "  God  divided  the  light  from  the  dark- 
 "  ness."  For  even  after  the  formation  of  light,  the  darkness  was 
 not  totally  dispelled.  Thus,  in  the  Christian,  two  contrary  prin- 
 ciples remain.  But  the  light  is  so  divided  from  the  darkness, 
 that  the  former  can  never  be  extinguished  by  the  latter. 
 
 Were  the  evening  and  the  morning  one  day  ?  So  is  it  in  the  new 
 creation.  The  evening,  the  imperfect  state  of  grace  in  the  pre- 
 sent life,  a  state  partly  clear  and  partly  dark,  and  the  morning  at' 
 glory  at  the  resurrection,  make  but  one  day  to  the  renewed  soul. 
 The  day  of  glory  hath  dawned.  He  is  '•  changed  from  glory  to 
 *'  glory."  His  present  life,  as  "  hid  with  Christ,"  is  not  sub- 
 Rtantially  different  from  that  which  awaits  him  in  heaven.  For 
 as  he  hath  the  Son,  he  hath  life,  even  life  for  evermore.  He, 
 who  is  himself  "  the  Resurrection,"  says  ^  "  I  give  unto  them 
 *'  eternal  life." 
 
 Each  Person  of  the  godhead  was  engaged  in  the  creation  of 
 the  world.  The  Father  created  all  things  by  the  Son.  The  Holy 
 Spirit  "  moved,"  with  an  incubating  power,  "  on  the  face  of  the 
 "  waters,"  communicating  life.  In  like  manner,  "  we  are  the 
 *'  workmanship  of  G'oc/,  created  again  in  Christ  Jesim.  It  is 
 •'  the  Spirit  that  quickeneih.  Except  a  man  be  born  of  the  Spi- 
 "  rit,  he  cannot  see  the  kingdom  of  God." 
 
 Was  man  created  by  God  in  his  image,  after  his  likeness  ? — 
 The  same  work  is  peribrmed,  the  same  power  is  necessary,  iti 
 
 •  2  Cor.  iv.  %. 
 
196  NECESSITY  OF  ALMIGHTY   POWER 
 
 the  new  creation.     For  "  the  new  man  is  renewed  in  knowledge, 
 •'  after  the  image  of  him  that  created  him.'Vi 
 
 II.  This  necessity  also  appears  from  the  inrfficacy  of  the  se- 
 verest judgments,  that  have  ever  been  inflicted  on  men,  with 
 respect  to  any  real  chans^e.  Could  any  dispensation  towards 
 mankind  be  more  awful,  or  in  more  expressive  characters  declare 
 the  hatefulness  of  sin,  than  the  universal  deluge?  Yet  so  obdurate 
 was  the  iieart  of  Ham,  that  scarcely  were  the  waters  of  destruc- 
 tion dried  up,  ere  he  "  made  a  mock  at  sin,"  and  considered  that 
 instance  of  human  imperfection  as  matter  of  profane  sport,  which 
 should  have  covered  him  with  blushes. 7  How  great,  and  how 
 general  was  the  corruption  of  the  posterity  of  Noah,  even  during 
 liis  own  life  I  He  might  have  seen  Terah,  the  father  of  Abraham  ; 
 i»nd  we  may  believe  that  he  still  retained  the  character  of  "  a 
 "  preacher  of  righteousness,"  and  continued  to  remind  his  de- 
 scendants of  the  procuring  cause  of  the  deluge.  Yet  before  hie 
 decease,  many  of  them  had  apostatized  from  the  true  God. 
 
 It  deserves  our  particular  attention  indeed,  that  what  in  one 
 place  is  given  as  the  reason  of  the  deluge,  is  in  another  given  as 
 the  reason  why  there  should  never  be  a  second  destruction  of  a 
 similar  kind.  "  God  saw  that  the  wickedness  of  man  was  great 
 *•  in  the  earth,  and  that  every  imagination  of  the  thoughts  of  his 
 ''  heart  was  only  evil  continually. — And  the  Lord  said,  1  vill 
 *'  destroy  man,  whom  I  have  created. — I  will  destroy  them  with 
 "  the  earth. "r  After  tlie  deluge,  "  the  Lord  said  in  his  heart, 
 "  I  will  not  again  curse  the  ground  any  more  for  man's  Siike  ; 
 *'  for  the  imagination  of  man's  heart  is  evil  from  his  youth. ".9— 
 Shall  it  be  imagined  that  the  Spirit  of  revelation  can  contradict 
 liimself  ?  Or  that  He,  who  '<  is  of  one  mind,"  should  be  "  turned" 
 to  another  ^  Or,  that  God  tried  this  destruction  as  an  experiment, 
 and  determined  never  to  try  it  again,  because  it  did  net  answer 
 Lis  purpose  ?  Far  be  such  thoughts  from  us,  as  derogatory  in 
 the  highest  degree  from  the  perfection  of  the  only  wise  God  1 
 "Whence,  then,  is  the  same  thing  mentioned  as  the  reason  of 
 modes  of  procedure  diafflctrically  opposite  ?  This  striking  con- 
 iie:cion,  which  might  at  first  view  appear  as  a  contradiction,  lets 
 us  know,  that  God  had  a  twofold  design  in  the  deluge  ;  that  while 
 lie  was  pleased  thus  to  manifest  his  detestation  of  sin,  it  was  at 
 the  same  time  his  pleasure  to  shew  that  the  most  tremendous 
 judgments  cannot  change  the  heart  of  rebellious  man.  To  de- 
 clare what  sin  deserves,  he  calls  for  a  deluge  ;  and  to  proclaim 
 the  incorrigible  nature  of  the  disease,  he  pron)ises  a  future  ex- 
 emption from  this  judgment. 
 
 The  shocking  impurity  of  the  daughters  of  Lot  may  be  view- 
 ed as  an  illustration  of  the  same  tiuih.  Some  writers  have  en- 
 deavoured to  extenuate  their  guilt,  by  supposing  that  they  might 
 
 fi  Col.  iii.  10.    Vid.  Wits.  Oecon.  p.  640.         g  Gen.  ix.  22. 
 r  Chap.  vi.  5,  7, 13,  t  Chap.  viii.  2L 
 
FOR  CHANGING   THE  HEART.  197 
 
 TCckon  the  race  of  men  ejrtinct,  in  consequence  of  that  destruc- 
 tion from  which  they  had  escaped  ;  or,  that  they  were  actuated 
 by  an  earnest  desire,  and  perhaps  by  hope,  that  the  one  or  other 
 of  them  might  be  the  mother  of  the  promised  seed.  But  their 
 conduct  undoubtedly  shows,  how  little  thev  were  affected  by  the 
 destruction  of  the  cities  of  the  plain.  For  they  were  not  deter- 
 red, even  by  this  awful  judgment,  from  the  commission  of  a 
 crime,  which,  as  being  against  nature,  partook  cf  tlie  general 
 character  of  that  by  which  their  former  fellow-citizens  were 
 marked  out  as  monuments  of  divine  vengeance. 
 
 Here  I  might  also  mention  the  obstinacy  of  Israel  in  rebellion, 
 both  in  the  wilderness,  and  in  the  land  of  promise,  notwithstand- 
 ing tlie  many  and  awful  judgments  executed  on  them.  This  is 
 illustrated  in  a  very  striking  manner,  in  the  twentieth  chapter  of 
 Ezekiel.  Let  us  for  a  moment  advert  to  what  has  been  former- 
 ly mentioned.  Two  hundred  and  fifty  princes,  who  intruded 
 themselves  into  the  office  of  the  priesthood,  had  been  destroyed 
 by  "  fire  from  the  Lord  ;"  the  eartli  had  opened  her  mouth,  and 
 swallowed  up  the  company  of  Korah  :  yet  "  on  the  morrow  all 
 "  the  congregation  of  Israel  miirmured  against  Moses  and 
 *«  Aaron,"  and  were  "  gathered  against  them,"  with  this  impious 
 language  in  their  mouths  ;  "  Ye  have  killed  the  people  of  the 
 "  Lord."  While  they  accuse  Moses  and  Aaron  of  sacrilegious 
 inurder,  they  mean  to  accuse  God  himself,  as  if  he  had  acted  a 
 cruel  and  unjust  part  towards  his  faithful  people.  Can  any  tiling 
 more  impressively  declare  the  dreadful  obstinacy  of  man,  in  re- 
 bellion against  God,  when  left  to  the  ways  of  his  own  heart  ; 
 or  the  insufficiency  of  any  outv/ard  means  to  reclaim  him  ? 
 
 III.  The  necessity  of  an  efficacious  operation  on  the  heart, 
 may  also  be  illustrated  from  the  history  of  the  promised  seed. 
 God  had  not  only  promised  to  Abraham,  that  he  should  have  a 
 son,  but  sworn  that  "  in  his  seed  all  the  families  of  the  earth 
 *'  should  be  blessed."  Abraham  waited  long  for  the  completion 
 cf  the  promise  ;  still  expecting  it  according  to  the  couise  of  na- 
 ture. But  it  was  twenty-five  years  after  the  promise  was  first 
 made,  ere  it  was  accomplished. ?  God  was  pleased  toexeicise 
 the  faith  and  patience  of  the  Patriarch,  till  all  hope  of  his  being 
 a  father,  according  to  the  ordinary  course  of  nature,  was  gone. 
 He  had  a  son,  indeed,  born  to  him  while  he  was  yet  in  his 
 strength.  But  he  was  informed  that  this  was  not  the  promised 
 child,  but  that  in  Isaac  his  seed  should  be  called.  Well  niight 
 his  son  be  designed  "  the  child  of  promise  ;"  not  only  as  Jiis 
 birth  v;as  matter  of  promise  long  before  it  took  place,  and  as  the 
 blessing  was  to  descend  in  the  line  of  his  posterity,  he  being  the 
 destined  progenitor  of  the  seed  of  the  woman  ;  but  especially 
 because  he  was  born,  not  according  to  the  common  course  of  na- 
 ture, but  by  virtue  of  the  promise,     "  He  who  was  of  the  bond-wo- 
 
 i  Gen.  xii.  4.;  xxUS. 
 
200  NECESSITY  OF  ALMIGHTY  POWER 
 
 sand.  But  "  the  Lord  saifl  to  Gideon,  Tlie  people  arc  yet  too 
 "  many."  Accordingly  they  were  reduced  to  three  hundred. 
 Those,  to  whom  the  honourable  worlc  of  delivering  Israel  was 
 assigned,  are  brought  so  low,  as  to  have  a  dog's  mark  set  on  them. 
 For  those  only,  who,  in  drinking  of  the  water,  ''  lapped,  as  a  dog 
 "  lappeth,"  were  chosen  as  the  instruments  of  this  deliverance. fi 
 The  only  arms  with  which  these  men  were  provided,  were  trum- 
 pets wiih  pitchers,  and  lamps  within  the  pitchers.  We  have  no 
 evidence  that  a  swoid  was  drawn  by  one  of  them,  or  that  a  single 
 sword  was  left  aujong  all  the  three  hundred.  For  that  expression, 
 Avhich  was  their  word  of  war, ''  The  sword  of  llie  Lord  and  of 
 •'  Gideon,"  is  entirely  metaphorical.  They  were  to"  stand  still 
 *'  and  see  the  salvation  of  the  Loun'their  God."  They  were  to 
 use  no  other  means  of  victory  than  to  blow  the  trumpets,  to  break 
 the  pitchers,  and  to  cry  as  instructed  by  their  captain.  They  had 
 no  other  weapons  than — "  lamps  in  their  left  iiands,  and  trumpets 
 *'  in  their  right  hands  to  blow  withal."  But  by  means  of  these 
 they  obtained  a  complete  victory  over  their  enemies.  For  "  th© 
 »'LoHD  set  every  man's  sword  against  his  fellow" 
 
 Here  we  have  a  most  striking  representation  of  the  manner  in 
 •which  the  enemies  of  Christ  are  made  to  fall  under  him.  It  is  not 
 by  the  sword  of  civil  power,  by  the  force  of  human  eloquence, 
 or  by  the  induence  of  moral  suasion.  In  general  he  employs  not 
 the  mighty,  the  noble,  or  the  wise  in  this  warfare  ;  "  lest  Israel 
 "  should  vaunt  themselves."  It  is  still  a  cake  of  barlcy-brcad, 
 that  overturns  the  tents  of  Midian.  When  the  trumjiet  of  the 
 gospel  is  blown,  sinners  are  awakened  ;  and  according  to  the 
 promise,  Christ  gives  them  light.  Thus  the  apostle  Paul,  when 
 speaking  of  the  efficacy  attending  the  gospel,  says  ;  "  For  God 
 •'  v/ho  commanded  the  light  to  shine  out  of  darkness,  hath  shined 
 "  in  our  hearts,  lo.give  the  light  of  the  knowledge  of  the  glory  of 
 *'  God,  in  the  face  of  Jesus  Chiist.  But  we  have  this  treasure," 
 that  is,  the  inestimable  treasure  of  this  divine  %//^ ."  in  earthen 
 ♦'  vessels,  that  the  excellency  of  the  power  may  be  of  God,  and 
 *'  not  of  us."^  Poor  sinful  men,  however,  may  engage  in  this 
 work,  only  as  receiving  his  commission.  No  one  can  expect  any 
 Euccess,  but  in  as  far  as  the  language  of  God  to  Gideon  is  appli- 
 cable to  him  ;  "  Have  not  1  sent  thee  I" 
 
 Shamgar,  the  son  of  Anath,  slew  six  hundred  Philistines  with 
 an  ox-goad,  and  thus  delivered  Israel.^  Samson  slew  a  thousand 
 of  the  same  hostile  nation  with  the  jaw-bone  of  an  ass.^  By 
 means  of  a  smooth  stone  out  of  the  brook,  thrown  from  a  sling, 
 the  stripling  David  afterwards  slew  their  gigantic  champion,  who 
 had  dehed  the  armies  of  the  living  God./i  These  were  striking- 
 proofs  of  the  contemptible  character  of  the  means  which  God 
 employs,  for  carrying  on  his  conquests  in   the  Church,  and  over 
 
 d  Jud.  vii.  2—7.  f  2  Cor.  iv.  5,  7.  /Jud.  iiL  31. 
 
 ^  Chap.  XV.  IS.  h  1  Sam.  xvii.  40,  49. 
 
FOR  CHANCING  TKE  HEART.         201 
 
 her  enemies.  The  proud  Philistine  disdainerl  David  because  of 
 his  youth,  and  was  filled  with  indignation  at  the  despicable  equip- 
 ment of  his  antagonist,  as  an  insult  to  his  own  power,  and  as 
 robbing  him  of  every  shadow  of  honour  in  that  conquest  about 
 Avhich  he  did  not  entertain  a  single  doubt.  "  Am  I  a  dog,"  said 
 he,  ''  that  thou  comest  against  me  with  staves  ?"  But  David 
 knew  that  all  the  human  means  he  could  use  were  inadequate  to 
 such  a  victory.  His  confidence  was  therefore  wholly  in  divine 
 power.  To  Saul  he  suid,  "  The  Lord  that  delivered  me  out  of 
 "  the  paw  of  the  lion,  and  out  of.  the  paw  of  the  bear,  he  will 
 "  deliver  me  out  of  the  hand  of  this  Philistine."  To  him  aJso 
 David  said,  "  Thou  comest  to  me  with  a  sword,  and  with  a  spear, 
 *'  and  with  a  shield  ;  but  I  come  to  thee  in  the  name  of  the  Lord 
 *'  of  hosts,  the  God  of  the  armies  of  Israel,  whom  ihou  hast  defied. 
 *'  This  day  the  Lord  will  deliver  thee  into  mine  hand, — that  all 
 *'  the  earth  may  know  that  there  is  a  God  in  Israel.  And  all  this 
 "  assembly  shall  know  that  the  Lord  saveth  not  ivith  sivord  and 
 ^^  sfiiar."  The  following  reflection  is  made  by  the  inspired 
 ■writer  of  this  history  :  "  So  David  prevailed  over  the  Philistine, 
 ♦'  vvilh  a  sling,  and  with  a  stone  ; — but  there  was  no  sword  in  the 
 *'  hand  of  David."z  As  David  was  an  eminent  type  of  Christ, 
 the  manner  in  which  he  obtained  this  victory,  remarkably  pre- 
 figured the  conquests  of  his  Son  and  Lord.  Did  David  cut  ofl" 
 the  head  of  Goliath  with  his  own  sword  ?  Jesus  foiled  Satan  on 
 the  cross  ;  and  "  by  death  destroyed  him  that  had  the  power  of 
 *'  deatli."  David  went  forth  to  battle,  with  a  staff,  and  with  a 
 stone.  As  Jesus  is  hin^self  the  "  stone  cut  out  of  the  mountain 
 •'  without  hands  ;"/:  the  word  of  the  gospel  is  "  the  rod  of  his 
 "  strength,"  by  which  he  rules  in  the  midst  of  his  enemies',  and 
 the  staff  by  means  of  which  he  guides,  sustains,  comforts,  and 
 protects  his  people./ 
 
 V.  God  taught  his  ancient  Israel  to  hafe  all  their  defiendence  on 
 himself.  Some  notice  has  been  taken  of  this  in  a  former  part  of 
 the  work  :  but  it  deserves  our  particular  attention  here.  Whea 
 they  were  about  to  enter  into  the  promised  land,  he  put  them  in 
 mind  that  they  had  no  power  in  themselves  to  subdue  the  nations 
 that  possessed  it.  "  Hear,  0  Israel,  thou  art  to  pass  over  Jordan 
 "  this  day,  to  go  in  to  possess  nations  greater  and  mightier  than 
 "  thyself,  cities  great  and  fenced  up  to  heaven  ;  a  people  great 
 "  and  tall,  the  children  of  the  Anakims,  whom  thou  knowest, 
 "  and  of  whom  thou  hast  heard  sjy.  Who  can  stand  before  the 
 "  children  of  Anak  ?  Understand  therefore  this  day,  that  the 
 "  Lord  thy  God  is  he  which  goeth  over  before  thee  as  a  consum- 
 "  ing  fire  :  he  shall  destroy  them,  and  he  shall  bring  them  down 
 *'  before  thy  face — Speak  not  in  thine  heart,  after  that  the  Lord 
 *'  thy  God  hath  cast  them  out  from  before  thee,  saying,  For  my 
 "  righteousness  the  Lord  hath  brought  me  iu  to  possess  this  land: 
 
 1  Sam.  xvii.  3",  A5,  47, 50.      k  Dan.  ii.  34, 45.     /  Psal.  ex.  2;  xxLii,14« 
 Vol.  H.  Bb 
 
202  NECESSITY  or  ALMIGHTY  POWER 
 
 *'  but  for  the  ■wickedness  of  these  nations  the  Lord  doth  drire 
 ♦'  iheni  out  from  before  thee."//j  He  in  the  strone;est  terms  ex- 
 presses his  displeasure  at  carnal  confidence  :  "  Cursed  be  the 
 "  man  that  trusteth  in  man,  and  maketh  flesh  his  arm,  and  whose 
 «'  heart  dcparteth  from  the  Lord."«  On  this  account  he  often 
 punished  his  people  with  the  {greatest  severity,  and  made  the  very 
 object  of  their  confidence  the  instrument  of  their  destruction. 
 "  Wo  to  the  rebellious  children,  sakh  the  Lord, — that  walk  to 
 *'  go  down  into  Egypt,  (and  have  not  asked  at  my  mouth,)  to 
 *'  strengthen'  themselves  in  the  strength  of  Pharaoh,  and  to  trust 
 *'  in  the  shadow  of  Egypt.  Therefore  shall  the  strength  of 
 ♦'  Pharaoh  be  your  bhame,  and  the  trust  in  the  shadow  of  Egypt 
 *'  your  confusion. — They  were  all  ashamed  of  a  people  that  could 
 *'  not  profit  them,  nor  be  an  help  nor  profit,  but  a  siiame,  and 
 "  also  a  reproaeh."o 
 
 These  warnings,  denunciations  and  punishments  had  all  a  fur- 
 ther reference.  They  indeed  immediately  respected  the  literal 
 Israel  ;  and  declared  their  guilt  in  trusting  in  any  arm,  save  that 
 which  had  been  so  remarkably  displayed  in  their  deliverance  anci 
 protection.  But  as  the  temporal  salvations  given  to  this  people 
 prefigured  tiie  everlasting  salvation  of  all  the  spiritual  Israel,  the 
 means  employed  by  God  to  deter  them  from  trusting  in  an  arm 
 of  flesli,  whether  their  own  or  that  of  any  other  nation,  were  ul- 
 timately and  especially  designed  to  declare  the  sin  and  danger  of 
 carnal  confidence  in  any  shape,  as  opposed  to  confidence  in  that 
 salvation  exhibited  in  the  gospel.  Hence  we  find  the  language, 
 originally  appropriated  to  the  guilt  of  trusting  in  man  for  tempo- 
 ral deliverance,  transferred  to  the  New  Testament,  and  used  to 
 express  the  still  more  aggravated  iniquity  of  self-righteousness, 
 or  trust  in  external  privileges  :  "  We  are  the  circumcision,  who— - 
 "  rejoice  in  Christ  Jesus,  and  have  no  confidence  in  the  flesh."^ 
 Nor  can  we  rightly  read  the  language  of  the  Spirit  of  Gotl,  on 
 this  subject,  in  the  Old  Testament,  without  understanding  it  as 
 especially  "  written  for  our  admonition,"  that  we  may  »'  not  trust 
 "  in  ourselves,  but  in  him  that  raisetb  the  dead." 
 
 VI.  Some  of  the  circumstances  attending  the  rebuilding  of  the 
 templet  after  the  return  of  the  Jews  from  their  captivity,  aftbrd  a 
 similar  illustration.  The  very  opposition  made  by  their  enemies 
 %vas  overruled  for  the  advancement  of  this  work.  They  did  every 
 thing  to  instigate  the  supreme  authority  against  that  afflicted 
 handful.  But  the  truth  of  that  declaration  was  manifested  ; 
 *•  The  king's  heart  is  in  the  hand  of  the  Lord  ;  and  he  turneth  it 
 "  whithersoever  he  will."  For  "  he  turned  the  heart  of  the  king 
 "  of  Assyria  unto  them,  to  strengthen  their  hands  in  the  work  of 
 "  the  house  of  the  Lord,  the  God  of  Israel."</  Were  some  in 
 danger  of  "  despising  ibe  day  of  small  things,"  because  the  glory 
 
 m  Dcut.  ix.  1 — 4.  n  Jer.  xvii.  5.  o  Isa.  xxx.  l'=-5» 
 
 it  PliiL  iii.  3.  <7  Eara  vL  22. 
 
rOR  CHANCING   THE  HEART.  203 
 
 of  th\s  buiklint;  was  so  far  inferior  to  that  of  the  former  ?  Or, 
 wei'e  they  ready  to  conclude,  that,  because  of  the  many  obstacles 
 thrown  in  their  way,  it  would  never  be  finished  ?  God  sent  thenv 
 a  message  both  of  comfort  and  of  reproof,  expressive  of  the  man- 
 ner in  which  his  work  is  conducted  in  every  age  ;  "  Not  by  might, 
 *'  nor  by  power,  but  by  my  Spirit,  saith  the  Lord  of  hosts." 
 Concerning  Zerubbabel,  the  governor  of  Judah,  he  delivers  that 
 gracious  declai'alion,  which  could  only  have  its  full  accomplish- 
 ment in  the  glorious  Antitype  :  "  Who  art  thou,  O  great  moun- 
 "  tain  ?  before  Zerubbabel  a  plain,  a  plain  I  and  he  shall  bring 
 *'  forth  the  head-stone  thereof  with  shoutings,  Grace,  grace  unto 
 *'  it.'V 
 
 VII.  In  proof  of  the  indispensable  necessity  of  divine  power 
 for  the  salvation  of  sinners,  may  I  not  appeal  to  the  fiersonal  min- 
 istry of  our  Lord  ?  The  great  salvation  "began  to  be  spoken" 
 by  him.  He  "  spake  as  never  man  spake."  Nothing  but  truth 
 proceeded  from  his  lips.  He  "spake  the  words  of  God."  What 
 he  had  "  seen  and  heard,  that  he  testified. "s  His  enemies  were 
 often  silenced,  and  at  times  captivated  by  his  discourses.  He 
 confirmed  his  doctrines  by  the  most  astonishing  miracles,  such 
 as  they  could  neither  disprove  nor  deny.  Yet  "  no  man  received 
 "  his  testimony."  He  had  reason  to  complain,  that  he  had  "  la- 
 "  boured  in  vain,"  and  that  Israel  was  "  not  gatheretl."  "  His 
 "  own  received  him  not."  He  wept  over  Jerusalem,  saying, 
 "  How  often  would  I  have  gathered  thy  children  together,  even 
 *'  as  a  hen  gathereth  her  chickens  under  her  wings,  and  ye  would 
 "  not." 
 
 What  was  the  design  of  this,  but  to  teach  us,  that  human 
 suasion,  even  in  its  highest  possible  perfection,  is  unavailing  ?  It 
 ^vas  the  will  of  God,  that  the  personal  ministry  of  Christ  him- 
 self should  be  attended  with  comparatively  little  efficacy  ;  to  il- 
 lustrate the  necessity  of  divine  power,  and  to  put  honour  on  the 
 ministration  of  the  Spirit.  According  to  the  pleasure  of  the 
 three-one  God,  all  the  efficacy  of  the  gospel  must  immediately 
 proceed  from  the  third  Person  of  the  adorable  Trinity.  It  must 
 therefore  appear,  that  the  word,  as  spoken  by  the  human  lip  of 
 Jesus  himself,  could  be  effectual  only  in  as  far  as  it  was  accompa- 
 nied by  the  power  of  the  Spirit.  The  effusion  of  the  Holy  Ghost 
 was  therefore  withheld,  till  the  personal  ministry  of  Christ  was 
 at  an  end.  But  when  the  disciples  received  "  power  from  on 
 *'  high,"  a  single  sermon,  preached  by  one  of  them,  was  attend- 
 ed with  far  greater  success  than  the  whole  of  Christ's  ministry. 
 
 Hath  God  in  such  a  variety  of  ways  declared  the  inefficacy  of 
 means,  and  the  necessity  of  Almighty  power  in  order  to  the  sal- 
 vation of  man  ?  Let  us  beware  of  saying,  "  Mine  own  arm  hath 
 "  saved  me."     It  is  evident  from  the  whole  history  of  the  Church, 
 
 r  2kch.  iv.  6,7.  t  John  iii.  52,  oi. 
 
$04  PARTICULAR    REDEMPTION 
 
 that  it  hath  still  been  the  design  of  God,  in  working  salva'ion,  to 
 stain  tlie  pride  of  human  glory.  Why  sliould  we  stumble  at  this 
 stone  ?  IF  it  was  the  pleasure  of  Jehovah,  that  boasting  should  be 
 excluded  in  all  the  temporal  deliverances  of  his  people  ;  can  we 
 rationally  suppose,  that  he  will  admit  them  to  a  partnership  with 
 himself,  eillier  in  the  accomplishment,  or  in  the  glory,  of  that 
 salvation  whicli  is  the  chief  of  all  his  works  ?  Would  he  ex- 
 clude them  from  the  mere  sign,  and  give  them  a  distinguished 
 co-operation  in  the  thing  signified  ?  Let  us  view  the  language 
 of  his  ancient  people,  as  descriptive  of  the  exercise  of  all  his 
 spiritual  Israel.  Let  us  transfer  to  the  heavenly  Canaan,  what 
 they  uttered  concerning  the  earthly  :  "  We  got  not  the  land  in 
 *'  possession  by  our  own  sword,  neither  did  our  own  arm  save 
 *'  us  :  but  thy  right-hand,  and  thine  arm,  and  the  light  of  thy 
 "  countenance,  because  thou  liadst  a  favour  unto  us."/ 
 
 SECTION     XVI. 
 
 The  Doctrine  of  Particular  Redemtition  illustrated  from  the  First 
 Promise  ;—from  the  Temporal  Redemptions  of  Israel  ; — from 
 the  Limitation  of  the  legal  Oblations  ; — from  the  History  of  Re- 
 flemptioii  as  accomplished  hy  Christ. 
 
 That  our  Lord  did  not  die  for  all  mankind,  but  for  a  certain 
 number  whom  the  Father  from  eternity  gave  to  him,  is  evident 
 not  only  from  a  great  variety  of  doctrinal  testimonies,  but  from 
 the  whole  history  of  the  Church. 
 
 I.  This  truth  is  discernible  in  the  very  danvJt  of  revelation.  It 
 is  distinctly  written  in  the  first  gospel-promise. ti  There  we  have 
 a  distinction  marked  between  two  different  seeds.  The  one  is 
 designed  the  seed  of  the  woman  ;  the  other,  the  seed  of  the  ser- 
 pent. As  Adam,  after  the  revelation  of  this  promise,  called  Eve 
 ''  the  mother  of  all  living,"  because  he  in  the  exercise  of  faith 
 "viewed  her  as  the  mother  of  all  those  who  should  be  made  alive 
 xiuU)  God  ;  by  the  seed  of  the  ivoman  we  are  to  understand  Christ 
 mystical,  Christ  the  head,  and  all  his  spiritual  seed  considered  as 
 in  him.  Now,  this  seed  is  expressly  distinguished  from  that  of 
 the  serpent.  Who,  then,  can  these  be  but  the  reprobate  world 
 left  to  peiish  in  their  sins  ?  Doth  God  say,  "  I  will  put  enmity 
 "  between  thy  seed  and  her  seed  ?"  This  enmity,  then,  must  be 
 iTiutual.  The  testimony  of  Goil  implies,  on  the  one  hand,  that 
 he  pernuls  the  seed  of  the  serpent  to  continue  under  the  power 
 of  tliat  natural  enmity  against  Clnist  and  his  seed,  which  is  the 
 fruit  of  tliL'ir  original  apostacy  in  Adam  ;  and,  on  the  other,  that 
 he  actually  implants  a  principle  of  enmity  in  thf  hearts  of  the 
 
 t  Psal.  xliv.  3.  n  Gcn/ii'.  15. 
 
ILLUSTRATED  PROM   SACKED  HISTORY.        205 
 
 seed  of  the  woman  at^ainst  the  devil  and  his  interests.  This  he 
 does,  in  comnuinicating  the  gracious  principle  of  supreme  love  to 
 himself.  For  we  cannot  love  God  without  hating  Satan  and  his 
 works.  Enmity  against  this  old  serpent  necessarily  takes  place 
 of  our  natural  '*  enmity  against  God."  Such  is  the  state  of  mat- 
 ters with  respect  to  the  members  of  Christ's  mystical  body,  and 
 can  we  suppose  that  it  is  reversed  as  to  the  Head  ?  Does  God 
 put  enmity  between  them  and  the  seed  of  the  serpent  ;  and  hath 
 Christ  the  sume  love  to  them  that  he  hath  to  his  own  seed  ? 
 Does  not  the  promise  respect  him  as  well  as  his  members  ?  How 
 then  can  he  be  an  adversary  to  the  seed  of  the  serpent,  and  yet 
 die  for  their  salvation  ?  In  consequence  of  this  enmity,  does 
 Christ  bruise  the  /uad  oi'  the  serpent;  and  from  the  same  princi- 
 ple, does  he  purchase  redemption  for  all  his  seed  P  The  very 
 contrary,  surely.  In  the  bruising  of  his  head,  we  have  an  awful 
 prelude  of  tiieir  eternal  destruction,  as  adherents  to  his  devoted 
 interests,  and  as  irreconcilable  enemies  to  tlve  Redeemer. 
 
 The  Apostle  Paul  teaches  us  the  same  doctrine,  when  explain- 
 ing the  promise  made  to  Abraham.  "  He  saith  not,  And  to 
 "  seeds,  as  of  many  ;  but  as»of  one,  And  to  thy  seed,  which  is 
 *'  Christ.'V  Here  he  speaks  of  Christ  mystical,  as  including 
 the  Head  himself,  and  all  his  spiritual  seed  ;  who  are  called  "  the 
 #  seed  of  Abraham,"  to  what  nation  soever  they  belong  ;  as  beinp- 
 eventually  made  partakers  of  like  precious  faith,  and  interested 
 in  the  blessings  of  that  covenant  which  was  revealed  to  him.  But 
 the  promise  would  be  to  seeds,  in  the  strangest  sense  conceivable  ; 
 if  the  blessing  promised,  an  everlasting  salvation,  had  been  pur- 
 chased for  the  seed  of  the  serpent,  no  less  than  for  the  seed  of 
 the  woman. 
 
 II.  The  same  doctrine  receives  the  fullest  elucidation  from  the 
 tem/ioral  redemptions  of  Israel.  That  these  were  meant  as  suc- 
 cessive figures  of  the  spiritual  salvation  of  the  Church,  is  so  evi- 
 dent as  scarcely  to  require  illustration.  They  are  all  exhibited  a^i 
 branches  of  his  great  work  of  mercy  towards  her,  and  as  confir- 
 mations of  his  covenant  with  Abrahamj  which  covenant  had  a 
 special  respect  to  spiritual  and  eternal  blessings.  "  He  sent  re- 
 "  demption  unto  his  people,  he  hath  commanded  his  covenant  for 
 
 "  ever He  remembered   his   holy  promise,  and   Abraham  his 
 
 ■♦'  servant.  And  he  bi'ought  forth  his  people  with  joy  ;  and  his 
 *■'  chosen  with  gladness."?/  This  is  the  very  language  used  with 
 respect  to  our  salvation  by  Christ.  "  Blessed  be  the  Lord  God 
 *'  of  Israel,  for  he  hath  visited  and  redeemed  his  people  : — to 
 "  remember  his  holy  covenant,  the  oath  Avhieh  he  sware  to  our 
 "  father  Abraham. "z  These  figurative  redemptions  were  all  ac- 
 complished by  the  same  divine  Person,  who  at  length  gave  him- 
 self a  ransom.  "  The  Angel  of  his  presence  saved  them."  They 
 contained  a  display  of  the  same  divine  and  gracious  characters  ; 
 
 X  Gal.  iii.  16,         y  Psal.  cxi.  9  ;  cv.  42,  43.  z  Luke  i.  68,  72,  73> 
 
204  PARTICULAR    REDEMPTION 
 
 that  it  hath  still  been  the  design  of  God,  in  vorking  salva'ion,  to 
 slain  the  pride  of  human  glory.  Wliv  sliould  we  stumble  at  this 
 stone  ?  If  it  Avas  the  pleasure  of  Jehovah,  that  boasting  should  l)e 
 excluded  in  all  the  temporal  deliverances  of  his  people  ;  can  we 
 rationally  suppose,  that  he  will  admit  them  to  a  partnership  with 
 himself,  either  in  the  accomplishment,  or  in  the  glory,  of  that 
 salvation  which  is  the  chief  of  all  his  works  ?  Would  he  ex- 
 clude them  from  the  mere  sign,  and  give  them  a  distinguished 
 co-operation  in  the  thing  signified  ?  Let  us  view  the  language 
 of  his  ancient  people,  as  descriptive  of  the  exercise  of  all  his 
 spiritual  Israel.  Let  us  transfer  to  the  heavenly  Canaan,  what 
 they  uttered  concerning  the  earthly  :  "  We  got  not  the  land  in 
 *'  possession  by  our  own  sword,  neither  did  our  own  arm  save 
 "  us  :  but  thy  right-hand,  and  thine  arm,  and  the  light  of  thy 
 *'  countenance,  because  thovi  liadst  a  favour  unto  us."/ 
 
 SECTION     XVL 
 
 The  Doctrine  of  Particular  Redemfition  illustrated  from  the  First 
 Promise  ; — from  the  Temporal  Redemptions  of  Israel  ; — from 
 the  Limitation  of  the  legal  Ohlatiojis  ; — from  the  History  of  Re- 
 demption as  accomplished  by  Christ. 
 
 That  our  Lord  did  not  die  for  all  mankind,  but  for  a  certain 
 number  whom  the  Father  from  eternity  gave  to  him,  is  evident 
 not  only  from  a  great  variety  of  doctrinal  testimonies,  but  from 
 the  whole  history  of  the  Church. 
 
 I.  This  truth  is  discernible  in  the  very  dawn  of  revelation.  It 
 is  distinctly  written  in  the  first  gospel-promise. «  There  we  have 
 a  distinction  marked  between  two  different  seeds.  The  one  is 
 designed  the  seed  of  the  woman  ;  the  other,  the  seed  of  the  ser- 
 pent. As  Adam,  after  the  revelation  of  this  promise,  called  Eve 
 ••'  the  mother  of  all  living,"  because  he  in  the  exercise  of  faith 
 "viewed  her  as  the  mother  of  all  those  who  should  be  made  alive 
 unto  God  ;  by  the  seed  of  the  woman  we  are  to  understand  Christ 
 mybtical,  Christ  the  head,  and  all  his  spiritual  seed  considered  as 
 in  him.  Now,  this  seed  is  expressly  distinguished  from  that  of 
 the  serpent.  Who,  then,  can  these  be  but  the  reprobate  world 
 left  to  perish  in  thtir  sins  ?  Doth  God  say,  *'  I  will  put  enmity 
 «  between  thy  seed  and  her  seed  ?"  This  enmity,  then,  must  be 
 jTiulual.  The  testimony  of  God  implies,  on  the  one  hand,  that 
 he  permits  the  seed  of  the  serpent  to  continue  under  the  power 
 of  that  natural  enmity  against  Christ  and  his  seed,  which  is  the 
 fruit  of  their  original  apostacy  in  Adam  ;  and,  on  the  other,  that 
 he  actually  implants  a  principle  of  enmity  in  th?  hearts  of  the 
 
 t  Psal.  xliv.  3.  «  Gen.'  ii".  15. 
 
ILLUSTRATED   FROM  SACRED  HISTORY.        205 
 
 seed  of  the  woman  ac^ainst  the  devil  and  his  interests.  This  he 
 does,  in  communicating  the  gracious  principle  of  supreme  love  to 
 himself.  Foi"  we  cannot  love  God  without  hating  Satan  and  hia 
 works.  Enmity  against  this  old  serpent  necessarily  takes  place 
 of  our  natural  "  enmity  against  God."  Such  is  the  state  of  mat- 
 ters with  respect  to  the  members  of  Christ's  mystical  body,  and 
 can  we  suppose  that  it  is  reversed  as  to  the  Head  ?  Does  God 
 put  enmity  between  them  and  the  seed  of  the  serpent  ;  and  hath 
 Christ  the  same  love  to  them  that  he  hath  to  his  own  seed  ? 
 Does  not  the  promise  respect  him  as  well  as  his  members  ?  How 
 then  can  he  be  an  adversary  to  the  seed  of  the  serpent,  and  yet 
 die  for  their  salvation  ?  In  consequence  of  this  enmity,  does 
 Christ  bruise  the  /u  ad  oi'ihe  serpent;  and  from  the  same  princi- 
 ple, docs  he  purchase  redemption  for  all  his  seed  ?  The  very- 
 contrary,  surely.  In  the  bruising  of  his  head,  we  have  an  awful 
 prelude  of  tlieir  eternal  destruction,  as  adherents  to  his  devoted 
 interests,  and  as  irreconcilable  enemies  to  the  Redeemer. 
 
 The  Apostle  Paul  teaches  us  the  same  doctrine,  when  explain- 
 ing the  promise  made  to  Abraham.  "  He  saith  not,  And  to 
 "  seeds,  as  of  many  ;  but  as»of  one.  And  to  thy  seed,  Avhich  is 
 ♦'  Christ. ".r  Here  he  speaks  of  Christ  mystical,  as  including 
 the  Head  himself,  and  all  his  spiritual  seed  ;  who  are  called  "  the 
 ik  seed  of  Abraham,"  to  what  nation  soever  they  belong  ;  as  being 
 eventually  made  partakers  of  like  precious  faith,  and  interested 
 in  the  blessings  of  that  covenant  which  was  revealed  to  him.  But 
 the  promise  would  be  to  seeds,  in  the  strangest  sense  conceivable  ; 
 if  the  blessing  promised,  an  everlasting  salvation,  had  been  pur- 
 chased for  the  seed  of  the  serpent,  no  less  than  for  the  seed  of 
 the  woman. 
 
 II.  The  same  doctrine  receives  the  fullest  elucidation  from  the 
 temfioral  redemptions  of  Israel.  That  these  Were  meant  as  suc- 
 cessive figures  of  the  spiritual  salvation  of  the  Chuich,  is  so  evi- 
 dent as  scarcely  to  require  illustration.  They  are  all  exhibited  as 
 branches  of  his  great  work  of  mercy  towards  her,  and  as  confir- 
 mations of  his  covenant  with  Abraham^  which  covenant  had  a 
 special  respect  to  spiritual  and  eternal  blessings.  "  He  sent  re- 
 "  demption  unto  his  people,  he  hath  commanded  his  covenant  for 
 "  ever. — He  remembered  his  holy  promise,  and  Abraham  his 
 "*'  scrvai>t.  And  he  brought  forth  his  people  with  joy  ;  and  his 
 *•  chosen  with  gladness.":/  This  is  the  very  language  used  with 
 respect  to  our  salvation  by  Christ.  "  Blessed  be  the  Lord  God 
 *'  of  Israel,  for  he  hath  visited  and  redeemed  his  people  : — to 
 "  remember  his  holy  covenant,  the  oath  which  he  sware  to  our 
 "  father  Abraham. "z  These  figurative  redemptions  were  all  ac- 
 complished by  the  same  divine  Person,  who  at  length  gave  him- 
 self a  ransom.  "  The  Angel  of  his  presence  saved  them."  They 
 contained  a  display  of  the  same  divine  and  gracious  characters  ; 
 
 X  Gal.  iii.  16,         y  Psal.  cxi.  9  ;  cv,  42,  43-  z  Luke  i.  68,  72,  73* 
 
206  PARTICULAR    REIJEMPTIOX 
 
 «  In  his  love  and  in  his  pity  he  redeemed  them,  and  he  bare  them, 
 "and  carried  them,  all  the  days  of  old. "a  They  were  also,  as 
 shall  be  seen,  procured  in  the  way  of  purchase. 
 
 The  redemption  of  Israel  was  entirely  of  a  fiariicular  kind  ; 
 and  in  this  respect  a  shadow  of  our  redemption  by  Christ.  None 
 but  the  seed  of  Jacob  were  partakers  of  this  mercy.  Hence  Da- 
 vid says  ;  "  What  one  nation  in  the  earth  is  like  thy  people,  even 
 "  like  Israel,  whom  God  went  to  redeem  for  a  people  to  himself, 
 *'  and  to  make  him  a  name,  and  to  do  for  you  great  things,  and 
 *'  terrible,  for  thy  land,  before  thy  people  which  thou  redeemedst 
 '*  to  thee  from  Egypt,  from  the  nations  and  their  gods  ?"6  Simi- 
 lar is  the  language  of  Moses  ;  "  Thou  in  mercy  hast  led  forth 
 "  thy  people  which  thou  hast  redeemed. "c 
 
 This  was  wholly  the  fruit  of  distinguishing  love.  Love  and 
 redcmfition  arc  terms  used  in  Scripture  as  correlates.  We  never 
 read  of  God's  redeeming  a  people,  even  in  a  temporal  respect^ 
 but  as  the  fruit  of  love  to  them  as  a  peculiar  people  :  and  the  re- 
 demption is  always  limited  according  to  the  extent  of  this  love. 
 *'  Because  he  lo-ved  thy  fathers,  therefore — he  brought  thee  out  in 
 "  his  sight  with  his  mighty  power  out  of  Egypt."rf 
 
 This  typical  redemption,  so  far  from  being  extended  to  others, 
 >vas  conferred  on  Israel  at  their  expense.  When  he  saved  themf 
 the  nations  that  were  in  a  state  of  enmity  were  destroyed.  He 
 bought  them  as  his  peculiar  people  with  the  price  of  blood  ;  and 
 thus  gave  a  striking  emblem  of  the  means  by  which  he  should,  in 
 the  fulness  of  time,  redeem  all  his  chosen  people.  In  this  sense 
 is  ic  said  that  they  were  purchased  ;  as  the  Israelites  sung  with 
 respect  to  the  Egyptians  :  "  Fear  and  dread  shall  fall  upon  them  ; 
 "  by  the  greatness  of  thine  arm  they  shall  be  as  still  as  a  stone  : 
 *'  till  thy  people  pass  over,  O  Lord,  till  the  people  pass  over,  which 
 *'  thou  hast  purchased. "e  To  the  same  purpose  Jehovah,  when 
 revealing  himself  in  the  character  of  a  Saviour,  reminds  his  pecu- 
 liar people  of  this  wonderful  evidence  of  his  love  :  "  I  am  the 
 *'  Lord  thy  God,  the  holy  one  of  Israel,  thy  saviour  ;" — not  the 
 saviour  of  Egypt,  but  in  a  way  of  distinction,  nay  of  exclusion, 
 thy  saviour.  And  how  does  he  prove  his  claim  to  this  charac- 
 ter ? — "  I  gave  Egypt  for  thy  ransom,  Ethiopia  and  Seba  for  thee. 
 *'  Since  thou  wast  pi-ecious  in  my  sight,  thou  liast  been  honoura- 
 *'  ble,  and  I  have  loved  thee  :  therefore  will  I  give  men  for  thee, 
 "  and  people  for  tliy  life."  The  meaning  of  the  promise  here 
 added  is  clear  from  what  follows  :  "  Thus  saith  the  Lord  your 
 ♦«  Redeemei>  the  holy  one  of  Israel,  For  your  sake  I  have  sent  to 
 "  Babylon,  and  brought  down  all  their  nobles.'y  Afterwards, 
 when  he  hath  pointed  out  Cyrus  by  name,  and  particularly  des- 
 cribed the  redemption  to  be  accomplished  by  his  instrumentality, 
 he  shows  the  special  design  of  all  this  work,  in  the  call  given  to 
 
 a  Isa.  Ixiii.  9.  A  2  Sam.  vii.  23.  c  Exod.  xv.  13. 
 
 d  Deut,  iv.  37.  e  Exod.  :cv.  1§.  /  Isa.  Ixui.  S,  4, 14. 
 
ILLUSTRATED  FROIvI  SACRED  HISTORY.        SOT 
 
 sinners  of  every  nation  to  believe  in  him  as  a  spiritual  Redeemer  i 
 "  Look  unto  me,  and  be  ye  saved,  all  the  ends  of  the  earth."^ 
 
 So  clearly  was  the  character  of  redemption  impressed  on  lbs 
 whole  of  God's  conduct  towards  the  Israelites,  that  it  does  not 
 merely  distinguish  the  termination  of  their  controversy  with  the 
 Egyptians  at  the  Red  Sea,  but  the  preceding  events.  Every 
 plague,  which  was  inflicted  upon  Egypt,  in  the  limitation  assign- 
 ed to  it,  marked  out  the  Israelites  as  a  peculiar  people.  Thus 
 where  we  read,  with  respect  to  the  flies,  "  I  will  put  a  division," 
 the  expression  signifies  ;  "  I  will  put  a  redemption  between  my 
 «  people  and  thy  people."// 
 
 This  was  remarkably  the  case  as  to  the  destruction  of  the  first- 
 born. When  the  Lord  smote  all  the  first-born  ©f  the  Egyptians, 
 he  delivered  the  houses  of  the  Israelites.  But  in  order  to  this 
 deliverance,  it  was  necessary  that  they  should  be  typically  re- 
 deemed by  the  blood  of  the  paschal  lamb  :  "  When  he  seeth  the 
 "■  blood,  the  Lokd  will  pass  over  the  door,  and  will  not  suflfer  the 
 "  destroyer  to  come  into  your  houses  to  smit«  you."  What  an 
 awful  distinction  was  here  made  !  *'  He  smote  the  Egyptians,  and 
 *'  delivered  our  houses. "i  Ever  after,  the  Israelites  were  to  re- 
 deem their  first-born  by  paying  a  price  for  them  :  "  All  the  first- 
 "  born  of  man  among  thy  children  shalt  thou  redeem."  There- 
 fore they  are  said  to  be  all  sanctified  unto  the  'Low.n.k 
 
 Both  this  temporal  deliverance,  and  the  ordinances  commemo- 
 rating it,  undoiibtedly  prefigured  the  eternal  redemption  of  the 
 seed  of  Christ,  by  the  inestimable  price  of  his  blood,  "  as  of  a 
 "  lamb  without  blemish."  Hence  they  are  denominated  "  the 
 "  church  of  the  first-born."  Like  those  of  Israel,  they  are  a  se- 
 lect company,  whom  the  Lord  hath  set  apart  for  himself. 
 
 HI.  This  is  also  evident  from  the  limitation  of  the  legal  obla- 
 tions. I  do  not  speak  of  those  which  were  presented  in  the  name 
 of  individuals,  but  of  such  as  respected  the  whole  congregation 
 of  Israel.  Of  this  nature  were  the  morning  and  evening  sacri- 
 fices, those  which  were  offered  on  the  great  day  of  atonement, 
 and  a  variety  of  others.  None,  who  believe  the  doctrine  of 
 Christ's  atonement,  deny  that  these  were  instituted  types  of  his 
 death  as  the  true  sacrifice  for  sin.  But  none  can  consistently  ac- 
 knowledge this,  and  yet  affirm'  that  he  died  for  all  men.  For  all 
 these  typical  oblations,  while  made  for  the  whole  congregation  of 
 Israel,  were  made  for  them  only.  The  sacrifices  were  offered  up 
 for  all  Israel  ;  but  only  as  prefiguring  the  efficacy  of  the  death  of 
 Christ,  as  extending  to  all  the  chosen  people  which  constitute  the 
 true  Israel.  The  strangers,  who  received  any  benefit  from  thft 
 legal  oblations,  were  such  only  as  clave  to  the  Israelites.  The. 
 sacrifices  had  no  respect  to  the  nations  around.     They  were  eX'^ 
 
 g  Isa.  xlv.  22.  h  Exod.  viii,  2?. 
 
 i  Chap,  xil  £S,  2".,  .*•  Chap,  xiil  3,  1-8. 
 
208  PARTICULAH    REDEMPTION" 
 
 presely  excluded  fiotn  the  concjjref^Ation  of  the  Loud.  Now,  if 
 these  sacrifices  prefigured  the  atonement  to  be  made  by  Christ,  if 
 at  the  same  lime  they  were  limited  to  the  coni;rec;atloM  of  Israel  ; 
 his  expiation  must  also  be  limited  as  to  its  objects,  else  there  is 
 no  consonaocy  between  the  shadow  and  the  substance. 
 
 IV.  The  same  thing  might  be  fully  demonstrated  from  the  his- 
 tory of  rcclempiion  as  accomplished  by  Chriat.  From  the  account 
 that  himself  gives  of  the  intention  of  his  death,  it  is  clear  that  he 
 did  not  die  for  all.  He  said,  >■'  I  lay  down  my  life  for  the  sheep,  t 
 These  are  evidently  a  definite  number,  separated  from  the  rest  Oj 
 mankind.  For  he  distinguishes  them,  in  the  description  given, 
 iVon^  wolves  and  hireliiigs,  and  from  others  to  whom  he  says 
 "  Ye  are  not  of  my  sheep.  He  assigns  it  as  one  proof  of  his 
 being  the  good  Sheplierd,  that  be  Icnoivs  his  sheep./  Now,  if  by 
 these  he  meant  all  mankind,  why  were  they  thus  distinguished, 
 or  what  merit  was  there  in  knowing  them,  when  there  could  be 
 no  mistake,  unless  devils  hail  been  mistaken  for  men.  The  ex- 
 lent  of  his  death  is  so  clearly  defined  in  his  intercessory  prayer, 
 that  it  seems  inconceivable  that  any  one  should  err  on  this  sub- 
 ject, without  obstinately  rejecting  the  light.  Although  Jesus  had 
 power  over  all  flesh,  yet  it  was  to  be  exercised  in  conferring  eter- 
 nal life  on  those  only  whom  the  Father  had  given  him.  For  such 
 only  did  he  pray,  in  contradistinction  from  the  world.  For  them 
 only  did  he  set  himself  apart  as  a  sacrifice,  and  consecrate  him- 
 self by  his  sufferings  to  the  work  of  an  interceding  High- 
 priest.?/.' — But  on  these  things  1  enlaige  not  ;  as  they  have  been 
 often  fully  illustrated  by  others,  who  have  written  professedly  on 
 this  subject. 
 
 From  the  observations  made,  we  may  perceive  bow  intimately 
 the  various  branches  of  the  system  of  error  are  connected.  De- 
 ists and  Arminians  in  fact  stumble  on  one  stone.  The  former 
 ridicule  the  Scriptures,  and  deny  that  they  are  a  divine  revelation, 
 because  they  represent  God  as  limiting  his  love  to  one  nation,  to 
 the  exclusion  of  all  the  rest  of  the  woi  Id.  The  latter  reject  the 
 very  same  doctrine  in  another  form,  not  indeed  as  respecting  any 
 particular  nation,  but  in  reference  to  particular  persons.  The 
 Deist  stumbles  at  the  doctrine  of  the  literal,  the  Arminian  at  that 
 of  the  spiritual,  Israel.  Eoth  are  shocked  at  the  idea  of  divine 
 sovereignly,  and  deny  that  God  hath  a  right  to  do  with  his  own 
 what  scenieth  him  good. 
 
 I  John  X.  12—15,  26,  27.  m  Chap,  xvii.  2,  9, 19. 
 
CONSERVATION  OF  BELIEVERS,  &C.  209 
 
 SECTION    XVII. 
 
 The  Conservation  of  Believers  illustrated^  from  the  History  of  Is- 
 rael. —  The  Perfietuity  of  God's  Love  to  the  Seed  of  Jacob. — His 
 Faithfulness.— 'The  Stability  of  his  Covenant. — His  Love  to  Da- 
 vid. — Israel  united  to  God,  as  a  Peculiar  People. — A  Precious 
 Seed  still  preserved  amon^  them. —  The  Spirit  given  to  them.—* 
 Israel  saved  at  the  Intercession  of  his  Servants. — Preserved  bt/ 
 a  constant  Exercise  of  Almighty  Powers  by  the  Hand  of  the  An- 
 gel  promised  as  their  Leader. 
 
 The  doctrine  of  the  preservation  of  all  believers,  in  a  state  of 
 grace,  is  most  clearly  taught  in  the  word  of  God,  affords  the 
 most  abundant  ground  of  consolation,  and  will  furnish  all  who 
 truly  understand  it  with  the  most  powerful  excitement  to  duty. 
 This  precious  truth  has  been  a  thousand  times  illustrated  from  a 
 variety  of  doctrinal  passages  of  Scripture.  It  has  been  shown 
 that  all  real  Christians  are  secured  in  their  gracious  state,  by  vir- 
 tue of  the  everlasting  and  sovereign  love  of  God,  by  his  faithful- 
 ness, by  the  immutability  of  his  covenant,  by  the  merit  of  the 
 Redeemer,  by  their  union  to  him,  and  to  the  Father  in  him,  by 
 the  incorruptible  seed  of  the  word  remaining  in  them,  by  the 
 inhabitation  of  his  Spirit,  by  the  intercession  of  Christ,  and  as 
 kept  by  almighty  power.  It  is  unnecessary,  and  it  would  be  a 
 deviation  from  the  design  of  this  work,  to  attempt  an  illusti'ation 
 of  these  arguments  in  a  doctrinal  manner.  But  it  is  worthy  of 
 particular  attention,  that  the  Spirit  of  inspiration,  even  in  the  his- 
 torical parts  of  Scripture,  supplies  us  with  illustrations  precisely 
 of  the  same  kind  ;  only  adapted  to  the  peculiar  circumstances  of 
 God's  ancient  people.  Now,  as  we  have  formerly  seen,  that  they 
 prefigured  the  true  Israel  ;  their  history,  in  this  respect,  is  un- 
 doubtedly meant  for  the  confirmation  of  our  faith. 
 
 I.  The  perpetuity  of  God's  love  is  assigned  as  the  reason  why 
 he  would  not  forsake  the  seed  of  Jacob,  notwithstanding  their 
 iniquities.  The  sovereignty  of  this  love  also  beams  forth  with 
 distinguished  lustre,  in  his  conduct  towards  them.  Both  these 
 characters  are  clearly  expressed  in  the  message  delivered  by  the 
 prophet  Jeremiah  ;  "  Thus  saith  the  Lord,  The  people  which 
 ♦'  were  left  of  the  sword  found  grace  in  the  wilderness,  even  Is- 
 *'  rael,  when  I  went  to  cause  him  to  rest.  The  Lord  hath  ap- 
 "  peared  of  old  unto  me,  saying,  Yea,  I  have  loved  thee  witl\ 
 "  an  everlasting  love  :  therefoi'ewith  loving-kindness  have  I  drawn 
 "  thee."»  That  same  sovereignty  of  love,  which  was  at  first 
 displayed  in  the  choice  of  this  ''  nation  not  desirable,"©  was  con- 
 spicuous in  their  continued  preservation,  although  they  were  still 
 provoking  the  God  of  their  mercy.     How  lively  a  figure  of  the 
 
 n  Jer.  xxxL  2,  3.  o  Zeph.  ii.  1, 
 
 Vol.  II.  C  e 
 
210  CONSERVATION   OJ  BELIEVERS 
 
 permanent  manifestation  of  the  same  adorable  character  towards 
 all  his  spiritual  Israel  !  It  is  only  because  he  "  rests  in  his  love," 
 and  because  this  love  still  triumphantly  overlooks  our  continued 
 demerit,  that  he  does  not  destroy  us. 
 
 The  Israelites  are  tauj^ht  to  ascribe  their  redemption  from 
 Egypt,  not  merely  in  general,  but  in  all  the  several  steps  of  it,  to 
 sovereign  grace.  The  frequent  repetiiions,  in  the  hundred  and 
 ihirty-sixth  Fsalm,  are  by  no  means  "  vain  repetiiions."  This  is 
 the  principal  note  in  their  anthem  of  praise  ;  "  For  his  mercy 
 *'  endureth  for  ever."  For  it  is  not  so  much  the  design  of  God, 
 that  his  people  should  commemorate  the  deliverance  itself,  as  the 
 cause  of  it.  Without  this,  he  hath  no  glory  ;  men  view  even  his 
 greatest  works  only  in  a  selfish  light,  as  subservient  to  their  in- 
 terest, not  as  displaying  his  adorable  perl'eclions.  In  this  psalm, 
 liis  mercy  is  celebrated  in  those  things  in  which  it  may  appear 
 there  was  no  mercy  ;  in  overthrowing  Pharaoh  and  his  host,  in 
 destroying  Sihon  and  Og.  But  as  his  mercy  was  displayed  to- 
 •wards  Israel  in  the  literal  deliverance  ;  it  shadowed  forth  his  spe- 
 cial mercy  towards  his  redeemed  people,  in  the  destruction  of  all 
 their  spiritual  enemies,  that  they  may  "  serve  him  without  fear." 
 
 But  they  were  not  only  to  celebrate  his  sovereign  mercy  in  the 
 various  steps  of  one  deliverance  ;  they  were  to  ascribe  all  theii' 
 «.leliverances  to  the  same  cause.  As  we  have  already  seen,  they 
 needed  a  perpetual  display  of  the  same  unmerited  love/i 
 
 II.  Is  the  faithfulness  of  God  to  his  promise  another  ground 
 of  security  to  his  people  I  Similar  was  the  display  of  his  faith- 
 fulness to  the  typical  Israel.  They  dealt  unfaithfully \ towards 
 J>im.  But  without  considering  their  guilt  as  an  obsiacle  to  the 
 ■manifestation  of  his  grace,  he  "  remembered  his  holy  promise.''^ 
 Tluis  had  they  reason  to  testify,  after  long  e>:perience  ;  "  There 
 *'  hath  not  failed  one  word  of  all  his  good  promise  which  he  pro- 
 *'  mised  by  the  hand  of  Moses  his  servant.'V 
 
 God  would  not  suffer  Balaam  to  curse  Israel,  notwithstanding 
 all  his  sacri'aces  ;  nor  would  he  himself  curse  them,  notwithstand- 
 ing all  the  dcvkes  employed  by  that  wicked  prophet  to  subject 
 them  to  divine  ir>dignation,  by  seducing  them  to  sin.  He  was 
 forced  to  exclaim  ;  "  Surely  there  is  no  enchantment  against  Ja- 
 "  cob,  neither  is  there  any  divination  against  Israel. "s  Long  after 
 this  event,  the  Loud  reminds  Israel  of  it,  that  they  might  be 
 convinced  of  the  rectitude  of  his  conduct,  and  of  his  faithfulness 
 towards  them  :  "  O  my  people,  remember  now  what  Balak  king 
 *'  of  Moab  consulted,  and  what  Balaam  the  son  of  Beor  answered 
 "  him  from  Shitlim  unto  Gilgal,  that  ye  may  know  the  right- 
 "  eousness  of  the  Loud. 'V  On  this  part  of  their  history,  IMoses 
 jnakes  the  following  reflection  :  "  The  Lord  thy  God  v.ould  not 
 
 p  Numb.  xiv.  IP.  y  Psal.  cv.42.  r  1  Kings  viii  56.. 
 
 *•  Numb,  xxiii.  23  /  Micali  vL  5. 
 
1LLUSTB.ATED  FROM  SACRED   HISTORY.        211 
 
 "  hearken  to  Balaam  :  but  the  Lokd  thy  God  turned  the  curse 
 ♦'  into  a  blessinj}^  unto  thee,  because  the  Lord  thy  God  loved 
 *'  thee."«  And  is  it  not  thus  that  he  still  deals  with  his  true 
 Israel  ?  Satan,  like  his  servant  Balaam,  tempts  the  saints  to  sin, 
 accuses  them  to  God,  and  exerts  himself  to  the  utmost  to  prevail 
 with  God  to  curse  them,  by  breaking  bis  gracious  promise.  But 
 their  loving  father  overrules  the  temptations  of  this  adversary, 
 and  even  their  falls,  for  their  good.  By  these  he  teaches  them 
 watchfulness,  humility  and  dependence  on  himself.  He  increas- 
 es their  stock  of  Christian  experience  :  and  thus,  in  various  res- 
 pects, "  turns  the  curse  into  a  blessing." 
 
 III.  The  stability  of  the  covenant  was  another  ground  of  the  se- 
 curity of  Israel.  When  God  describes  them  *'  as  pining  away 
 «'  in  their  iniquity  in  their  enemies  iands,"  lie  adds  ;  "  If  they  shall 
 *'  confess  their  iniquity, — then  will  I  remember  my  covenant  v/ith 
 *'  Jacob,  and  also  my  covenant  with  Isaac,  and  also  my  covenant 
 *'  with  Abraham  will  I  remember  ;  and  I  will  remember  the  land. 
 "  The  land  also  shall  be  left  of  tbem,  and  shall  enjoy  her  Sab- 
 *'  baths,  while  she  lieth  desolate  without  them  :  and  they  shall 
 "  accept  of  the  punishment  of  their  iniquity  ;  because,  even  be- 
 •'  cause  they  despised  my  judgments,  and  because  their  soul  ab- 
 "  horred  my  statutes.  And  yet  for  all  that,  when  they  be  in  the 
 «  land  of  their  enemies,  I  will  not  cast  them  away,  neither  will  I 
 "  abhor  them,  to  destroy  them  utterly,  and  to  break  ray  covenant 
 "  with  them  :  for  I  am  the  Lord  their  God."v  Thus  we  per- 
 ceive, that  the  severest  visitations  of  the  Jews,  even  that  of  tiieir 
 captivity  in  Babylon,  were  within  the  compass  of  the  everlasting- 
 covenant  :  not  meant  for  disannulling  this,  but  in  subserviency  to 
 it.  Even  when  he  remembered  the  land,  so  as  to  cause  it  to  en- 
 joy those  sabbatici^l  years  which  had  been  neglected  through  the 
 disobedience  of  hi^  people,  he  at  the  same  time  remembered  his 
 covenant  with  them,  overruling  their  adversities  for  their  good. 
 The  covenant  he  remembered,  being  that  made  with  Abraham, 
 was,  as  to  its  principal  substance,  the  same  covenant  of  grace 
 made  in  Christ  with  all  the  spiritual  Israel.  Hence  the  rod,  with 
 which  he  smbte  them,  was  the  chastening  of  sons. 
 
 That  covenant  of  royalty,  which  God  made  with  David,  was 
 an  illustrious  type  of  the  covenant  of  grace.  It  was  indeed  one 
 special  medium  of  the  administration  of  this  covenant  under  the 
 Old  Testament  ;  and  eminently  subservient  to  the  more  spiritual 
 and  glorious  administration  of  it  under  the  New.  In  this  cove- 
 rant  of  royalty,  God  graciously  engaged  to  his  servant,  that  he 
 should  never  want  a  man  to  sit  on  his  throne.  This  covenant  he 
 confirmed  by  his  oath  :  "  Once  have  I  sworn  by  my  holiness,  that 
 "  I  will  not  lie  unto  David.  His  seed  shall  endure  for  ever,  and 
 "  his  throne  as  the  sun  before  me."w  In  reference  to  Solomon 
 it  is  said  :  "  I  will  be  his  father,  and  he  shall  be  my  son."    Even 
 
 w  Deut.  xxiii.  5.  v  Lev.  xxvi.  S9— 44,        7t>Psal.  Ixxxix.  35^  S6. 
 
212  CONSERVATION  OF  BELIEVERS 
 
 his  great  apostacy  was  not  to  deprive  liim  of  this  parental  lov^,  as 
 God  declared  to  David  :  "  If  he  commit  iniquity,  1  will  chasten 
 *'  him  with  the  rod  of  men,  and  with  the  stiipes  of  the  children 
 *'  of  men  ;  but  my  mercy  shall  not  depart  away  from  him,  as  I 
 "  took  it  from  Saul,  whom  I  put  away  before  thec."-f 
 
 These  two  princes,  Saul  and  David,  appear  as  emblems  of  the 
 first,  and  of  the  last  Adam.  The  characters  of  the  legal,  and  of 
 the  evangelical  covenant,  are  illustrated  by  their  history.  Saul 
 vas  acceptable  to  Israel,  as  pleasing  the  carnal  tyt,y  but  not 
 approved  of  God  ;  David  was  chosen  of  Him,  but  despised  by 
 the  people,  who  were  subjected  to  him  only  in  consequence  of  the 
 display  of  his  power,  and  the  reduction  of  the  house  of  Saul. 
 The  kingdom  was  lost  to  Saul,  and  to  his  posterity,  on  account 
 of  one  act  of  disobedience  ;  and  so  completely  lost,  that  there 
 was  no  possibility  of  restoration.r  The  reduction  of  the  power 
 of  this  family,  however,  was  gradual,  and  the  result  of  many 
 struggles.  "  There  was  long  war  be  "  tween  the  house  of  Saul 
 and  the  house  of  David  :  but  David  "  waxed  stronger  and 
 stronger,  and  the  house  of  Saul  waxed  "  weaker  and  weaker."a 
 "When  David  was  established  in  the  kingdom,  none  of  the  family 
 of  Saul  could  partake  of  any  favour,  but  as  holding  of  him,  and 
 as  debtors  to  his  bounty. 
 
 Is  it  not  thus  as  to  the  two  covenants  ?  We  naturally  prefer  sal- 
 vation by  works.  The  idea  pleases  the  pride  of  our  hearts.  But 
 ■we  are  unwilling  to  say  ;  "  Thine  are  we,  O  David  !"  We  will 
 never  sincerely  utter  this  language,  till  the  power  of  the  law  as  a 
 covenant  be  broken,  till  we  be  loosed  from  its  yoke,  and  learn,  by 
 the  light  of  the  Spirit,  that  Jesus  is  He  of  whom  the  Father  hath 
 said  ;  "  By  the  hand  of  my  servant  David  I  will  save  my  people 
 *'  Israel, — out  of  the  hand  of  all  their  enemies."^ — "  By  one  of- 
 *'  fence  many  were  made  sinners."  The  way  of  salvation  by  the 
 covenant  of  works  is  for  ever  barred.  God  eternally  rejected  the 
 '  first  Adam  as  a  head  of  life  to  his  posterity.  The  second  Adam 
 indeed  could  not  fail.  But  his  seed  are  chargeable  with  manifold 
 iniquities.  His  mercy,  however,  departs  not  from  them,  as  it  was 
 taken  from  the  first  Adam,  according  to  the  tenor  of  the  covenant 
 of  works.  The  calamities  of  all  who  continue  the  seed  of  the 
 first  Adam,  like  those  of  the  posterity  of  Saul,  are  penal.  But 
 behold  the  character  of  the  new  covenant  in  the  afflictions  of  the 
 fiimily  of  David  :  "  I  will  visit  their  tranrigrcssions  with  the  rod, 
 *'  and  their  iniquity  with  stripes.  Nevertheless,  my  loving  kind- 
 "  ness  will  I  not  utterly  take  from  him,  nor  suffer  my  faithfulness 
 "  to  fail.  My  covenant  will  I  not  break,  nor  alter  the  thing  that 
 *'  is  gone  out  of  my  lips."c  What  could  be  the  design  of  this, 
 but  to  shew  the  stability  of  the  covenant  of  grace,  and  to  declare 
 in  the  liveliest  manner,  by  pattern,  that  he  would  not  utterly  for- 
 
 X  2  Sam.  vii.  14,  IS.         y  1  Sam.  x.  23, 14.     z  Chap.  xv.  23. 
 
 a  2  Sam.  iii.  1.  'b  Ver.  X8.  c  Psal.  lxx:;ix'.  32— C4. 
 
ILLUSTRATED  FROM  SACRED  HISTORY.   213 
 
 "Sake  any  who  belong  to  it,  or  suffer  them  to  fall  totally  or  finally 
 away  from  him  ?  Hence  the  blessings  of  this  covenant,  as  pur- 
 chased by  the  death,  and  confirmed  by  the  resurrection  of  Christ, 
 are  all  designed  *'  the  sure  mercies  of  David."rf 
 
 None  of  the  posterity  of  the  first  Adam  can  have  life,  as  hold- 
 ing of  him.  They  can  receive  it  only  by  a  new  tenure,  as  be- 
 coming the  seed  of  the  second  Adam  ;  as  being  absolute  debtors 
 to  bis  mercy  ;  like  Mephibosheth,  "  eating  bread  always  at  his 
 *'  table.'V  But  in  the  soul  of  the  Christian  there  are  still  two 
 opposite  interests.  "  What  will  ye  see  in  the  Shulamite  ?  as  it 
 *'  were  the  company  of  two  armies  ?'y  The  advancement  of 
 grace  is  often  very  slow,  sometimes  imperceptible  ;  but  its  final 
 victory  is  certain.  The  elder  shall  serve  the  younger.  There 
 are  many  hard  combats  :  but  the  house  of  David  shall  wax  strong- 
 er and  stronger,  while  that  of  Saul  becomes  weaker  and  weaker. 
 
 The  Spirit  of  inspiration  frequently  marks  a  very  important 
 distinction  between  the  conduct  of  God  towards  the  house  of  Is- 
 rael, consisting  of  the  ten  tribes  which  revolted  from  the  family 
 of  David,  and  that  towards  the  house  of  Judah.  In  the  course  of 
 two  hundred  and  fifty-four  years,  the  throne  of  the  ten  tribes  had 
 passed  through  nine  different  families.  Various  kinds  of  carnal 
 policy  were  employed  by  Jeroboam  the  son  of  Nebat ;  as  the 
 change  of  religion,  of  the  place  of  sacrifice,  and  of  the  priest- 
 hood. These  succeeded  so  far  as  to  keep  the  ten  tribes  from  re- 
 turning to  the  dominion  of  the  house  of  David  ;  but  they  could 
 not  secure  the  succession  in  any  one  family.  Nor  could  all  the 
 cruelties  exercised  by  Jehu  and  others,  towards  the  seed-royal, 
 give  any  greater  security.  During  this  period,  the  family  of  Da- 
 vid, without  any  interruption,  possessed  the  kingdom  of  Judab. 
 Not  till  an  hundred  and  thirty-four  years  after  the  destruction  of 
 the  kingdom  of  Israel,  were  the  Jews  carried  captive  to  Babylon. 
 Kven  in  Babylon,  the  royal  authority  was  not  entirely  taken  away 
 from  the  house  of  David.  After  seventy  years,  the  tribes  of  Ju- 
 dah and  Benjamin,  with  a  few  adherents  from  the  remains  of  the 
 ten  tribes,  were  allowed  to  return  to  Palestine,  and  to  enjoy  a 
 government  of  their  own.  Although  this  government  differed  in 
 its  form  from  that  which  preceded  the  captivity,  the  supreme  au- 
 thority still  continued  in  the  family  of  David.  Nor  was  it  en- 
 tirely withdrawn  from  this  family,  till  about  the  time  of  our  Sa- 
 viour's appearance  ;  when  it  was  necessary  that  the  prophecy  of 
 Jacob  should  be  fulfilled.  The  sceptre  did  not  depart  from  Judah, 
 nor  a  lawgiver  from  between  his  feet,  till  Shiloh  came. 
 
 Did  we  view  things  with  the  carnal  eye,  it  would  appear  sur- 
 prising, and  indeed  unaccountable,  that  the  throne  of  Judah  should 
 be  more  stable  than  that  of  Ephraim.  The  former  had  far  less 
 extent  of  territory  than  the  latter.  It  could  bear  no  comparison 
 as  to  the  number  of  subjects.     Of  consequence,  its  temporal  re- 
 
 d  Isa.  Iv,  3 ;  Acts  xiii.  34.         e  2  Sam.  ix.  10.        /  Song  vi.  13. 
 
214       CONSERVATION  OF  BELIEVERS 
 
 sources  were  greatly  inferior.  Shall  we  conclude,  therefore,  that 
 the  kingdom  of  Judah  was  preserved  because  of  the  superior 
 worth  of  the  princes,  or  piety  of  the  people  ?  Such  a  conclusion 
 would  be  entirely  contrary  to  the  history  given  in  the  sacred  re- 
 cords. If  we  compare  the  character  of  Judah  with  that  of  the 
 ten  tribes,  when  the  latter  were  carried  captive,  we  will  discern  no 
 ground  of  preference.  Yet  the  Israelites  were  deprived  of  their 
 national  character  ;  while  the  Jews  were  preserved.  The  former 
 were  carried  into  a  captivity  from  which  they  have  never  yet  re- 
 turned ;  but  the  captivity  of  the  latter  continued  only  for  seventy 
 years.  Both  are  said  to  be  cast  out  of  his  sight.  But  the  rejec- 
 tion of  the  ten  tribes  was  penal,  that  of  the  Jews  merely  correc- 
 tive. The  one  was  total,  the  other  only  temporary.  Of  the  Is- 
 raelites it  is  said  ;  "  They  left  all  the  commandments  of  the  Lord 
 **  their  God,  and  made  them  molten  images,  even  two  calves, 
 •'  and  made  a  grove,  and  worshipped  all  the  host  of  heaven,  and 
 *'  served  Baal.  And  they  caused  their  sons  and  their  daughters 
 *'  to  pass  through  the  fire,  and  used  divination  and  enchantment, 
 *'  and  sold  themselves  to  do  evil  in  the  sight  of  the  Lord,  to  pro- 
 *'  voke  him  to  anger.  Therefore  the  Lord  was  very  angry  with 
 "  Israel,  and  removed  them  out  of  his  sight,  there  was  none  left 
 *'  but  the  tribe  of,  Judah  only.  And  Judah  kept  not  the  command- 
 *'  ments  of  the  Lord  their  God,  but  walked  in  the  statutes  of  Is' 
 *'  rael  which  they  made.  And  the  Lord  rejected  all  the  seed  of 
 »'  Israel,  and  afflicted  them,  and  delivered  them  into  the  hand  of 
 *'  spoilers,  until  he  had  cast  them  out  of  bis  sight."i§"  It  was  in  the 
 reign  of  Hoshea  that  the  Israelites  were  carried  captive.  Con- 
 temporary with  him  was  Ahaz  king  of  Judah.  Now,  observe  his 
 character.  "  He  walked  in  the  ways  of  the  king  of  Israel,  and 
 *'  made  also  molten  images  for  Baalim.  Moreover,  he  burnt  in- 
 *'  cense  in  the  valley  of  the  son  of  Hinnom,  and  burnt  his  chil- 
 "  dren  in  the  fire,  after  tlie  abominations  of  the  heathen  whom 
 *'  the  Lord  had  cast  out  before  the  children  of  Israel.  He  sacri- 
 "  ficed  also,  and  burnt  incense  on  the  high  places,  and  on  the 
 "  hills,  and  under  every  green  tree."  But  although  the  Lord 
 chastised  the  Jews,  by  suffering  many  of  them  to  be  taken  captive 
 by  the  Israelites,  he  immediately  delivered  them  from  this  cap- 
 tivity ;  while  he  gave  up  their  spoilers  to  a  perpetual  desolation.A 
 If  there  was  any  preference  between  these  guilty  nations,  it  be- 
 longed to  the  ten  tribes  :  because,  instead  of  being  warned  by 
 their  awful  fate,  the  Jews  continued  in  the  same  wicked  course  ; 
 or  when  they  professed  to  repent,  did  it  hypocritically.  "  I  saw," 
 saith  God,  "  when  for  all  the  causes  whereby  backsliding  Israel 
 *'  committed  adultery,  I  had  put  her  away,  and  given  her  a  bill  of 
 "  divorce  :  yet  her  treacherous  sister  feared  not,  but  went  and 
 "  played  the  harlot  also. — Yet  for  all  this  her  treacherous  sister 
 **  Judah  hath  not  turned  unto  me  with  her  whole  heart,  but  feign- 
 «  edly,  saith  the  Lord.     And  the  Lord  said  unto  me,  The  back.- 
 
 g  2  Kings  xvii.  16— £0.  .    k  2  Chrpn.  xxviii.  2—15. 
 
ILLirSTRATED  FROM    SACRED   HISTORY  215 
 
 «  slidini;  Israel  hath  justified  herself  more  than  treacherous  Ju- 
 «  dah."z 
 
 There  is  thus  no  room  left  to  suppose,  that  God  rejected  the 
 ten  tribes  because  of  their  apostacy,  and  retained  that  of  Judah, 
 as  faithfully  adhering  to  him.  Both  apostatized  ;  and  Judah  is 
 represented  as  the  most  guilty  of  the  two.  What  reason  then 
 can  we  assign  for  the  difference  of  their  fate  ?  God  was  pleased 
 to  display  his  own  sovereignty.  "  He  refused  the  tabernacle  of 
 "  Joseph,  and  chose  not  the  tribe  of  Ephraim  :  but  cliose  the  tribe 
 •'  of  Juflah,  the  mount  Zion  which  he  loved. "/t  As  little  are  we 
 to  imagine  that  he  left  the  Israelites,  because  they  refused  to  re- 
 turn to  his  ordinances  ;  and  preserved  the  Jews,  bt;cause  they 
 obeyed  his  voice  in  forsaking  their  courses  of  apostacy.  For  we 
 have  seen  that  Judah  turned  only  feignedly.  He  could  just  as 
 easily  have  retained  the  ten  tribes  in  adherence  to  his  worship,  or, 
 recovered  them  from  their  apostacy,  as  he  did  the  Jews.  But 
 he  would  make  it  evident  that  the  preservation  of  his  ordinances 
 proceeded  solely  from  himself  ;  and  that  the  safety  of  Judah  de- 
 pended on  his  immutable  covenant  ;  whereas  the  kingdom  of 
 Ephraim  had  no  such  security.  "  Jehoram  walked  in  the  way  of 
 *'  the  kings  tif  Israel,  like  as  did  the  house  of  Ahab. — Howbeit 
 "  the  Lord  would  not  destroy  the  house  of  David,  because  of 
 "  the  covenant  that  he  had  made  with  David,  and  as  he  promised 
 "  to  give  a  light  to  him  and  to  his  sons  for  ever."/ 
 
 We  have  thus  a  remarkable  figure  of  the  difference  of  the 
 divine  conduct  towards  those  who  make  the  same  profession.  He 
 suffers  some  to  "  draw  back  to  perdition,"  while  he  preserves 
 others,  or  reclaims  them  from  many  partial  apostacies,  although 
 in  themselves  no  better  than  the  former.  He  shews  that  it  is  He 
 only  wLo  "  maketh  to  differ."  The  light  of  one  he  permits  to 
 be  extinguished  ;  that  of  another  he  makes  to  "  shine  more  and 
 *'  more  unto  a  perfect  day."  He  hath  been  pleased  to  leave  the 
 one  under  the  power  of  the  old  covenant.  The  other  hath  been 
 brought  into  the  bond  of  the  new  ;  and  notwithstanding  daily  de- 
 partures, and  sometimes  of  a  very  heinous  nature,  he  "  remera- 
 "  bers  his  holy  covenant." 
 
 He  afHicts  them  for  their  iniquities  ;  but  it  is  in  measure. 
 "  Hath  he  smitten  him,  as  he  smote  those  that  smote  him  ?  or  is 
 *'  he  slain  according  to  the  slaughter  of  those  that  are  slain  by 
 "  him  ?  In  measure  when  it  shooteth  forth,  thou  wilt  debate  v/ith 
 "  it :  he  stayeth  his  rough  wind  in  the  day  of  the  east-wind.  By 
 "  this,  therefore,  shall  the  iniquity  of  Jacob  be  purged,  and  this 
 "  is  all  the  fruit  to  take  away  his  sin."ni  No  period  is  limited  in 
 the  thrcatenings  of  the  desolations  of  Ephraim.  But  as  Tyre 
 was  to  be  "  forgotten  seventy  years,  according  to  the  days  of  one 
 "  k{ng,"n  God  would  suffer  Judah  to  be  afflicted  only  for  the  same 
 
 i  Jer.  iii.  8—11.  k  Psal.  Ixxviii.  67,  63.  i  2  Cbron.  xxi.  6,  7. 
 
 misa.  xsvii.  7 — 9/     7j  Chap.xjttii.  15. 
 
216  CONSERVATION  OF  BELIEVERS 
 
 period,  that  is,  during  the  ordinary  term  of  the  life  of  man,  the 
 tiays  of  whose  years  are  threescore  years  and  ten  :o  as  if  he 
 would  give  us  an  emblem  of  the  afflictions  of  his  own  children, 
 Avhich  continue  only  during  the  present  life,  in  which  they  re- 
 ceive all  their  "  evil  things,'*/z  whereas  the  punishment  of  others 
 is  eternal. 
 
 IV.  The  Lord  continued  his  kindness  to  Judah,  for  David's 
 eake.  It  is  generally  allowed,  that  he  was  the  most  illustrious 
 personal  type  of  our  Lord  Jesus  Christ,  who  is  often  expressly 
 called  by  his  name  ;7  and  in  this  respect  he  eminently  prefigur- 
 ed him,  that,  after  his  death,  many  signal  mercies  were  confer- 
 red on  his  kingdom  for  his  sake.  On  this  account  God  would 
 not  utterly  cut  off  the  tribe  of  Judah,  nor  even  deihrone  his  pos- 
 terity, notwithstanding  their  v/ickedness.  Solomon  was  chargea- 
 ble with  great  apostacy.  But  the  Lobd  would  not  deprive  him 
 of  any  part  of  the  kingdom,  nor  his  son  of  the  whole,  "  for  Da- 
 "  vid  his  servant's  sake.'V  Abijam,  one  of  his  descendants,  was 
 a  wicked  king.  "  Nevertheless,  for  David's  sake  did  the  Lord 
 *'  his  God  give  him  a  lamp  in  Jerusalem,  to  set  up  his  son  after 
 *'  him,  and  to  establish  Jerusalem  :  because  David  did  that  which 
 "  was  right  in  the  eyes  of  the  Loud,  and  turned  not  aside  from 
 *'  any  thing  that  he  commanded  him  all  the  days  of  his  life,  save 
 *'  only  in  the  matter  of  Uriah  the  Hitlite."«  Joram  "  walked  in 
 "  the  way  of  the  kings  of  Israel,  as  did  the  house  of  Ahab. 
 "  — Yet  the  Lord  would  not  destroy  Judah  for  David  hi?  ser- 
 "  vant's  sake."^ 
 
 God  had  respect  to  the  obedience  and  sufferings  of  this  man 
 "  after  his  own  heart."  He  allowed  his  people  to  use  this  as 
 their  plea :  "  Lord,  remember  David  and  all  his  afflictions. 
 *'  For  thy  servant  David's  sake,  turn  not  away  the  face  of  thine 
 "  anointed."  Nor  was  their  plea  rejected.  This  was  his  gra- 
 cious answer  ;  "  There  will  I  make  the  horn  of  David  to  bud  : 
 ♦'  I  have  ordained  a  lamp  for  mine  anointed.  His  enemies  will  I 
 *'  clothe  with  shame  :  but  upon  himself  shall  his  crown  flourish."w 
 ♦'  My  mercy  will  Ikeep  for  him  for  evermore,  and  my  covenant 
 *"  shall  stand  fast  with  him.  His  seed  also  will  I  make  to  endure 
 *'  forever,  and  his  throne  as  the  days  of  heaven. "v 
 
 David  at  times  seems  to  plead  his  own  merit,  and  to  speak  in 
 language  inconsistent  with  that  sense  of  unworthiness  which  he 
 elsewhere  expresses,  and  which  always  becomes  a  trangressor. 
 One  while  we  find  him  saying,  "  The  Lord  rewarded  me  accor- 
 "  ding  to  my  righteousness, according  to  the  cleanness  of  my  hands 
 "  hath  he  reconipensed  me.w     At  another   time  he  speaks  very 
 
 0  Psal.  xc.  10.  fi  Luke  xvi.  25.  y  Jer.  xxx.  9. ; 
 
 Ezek.  xxxiv.  23,  24  ;  xxxvii.  24 — 28;  Hos.  iii.  5. 
 
 r  1  Kings  xi.  12.  13,  32,  34.  *  1  Kings  xv.  1—5. 
 
 e  2  Kings  viii.  18,  19.  ti  Psal.  cxxxii.  1,  10,  17,  18-. 
 
 V  Psal.  lx\xix.  28,  29.  w  Psal.  xvii.  20. 
 
ILLUStRAtED  FROM  SACRED  HISTORY.       S17 
 
 differently  ;  "  Enter  not  into  judgment  with  thy  servant  :  for  ia 
 <'  thy  sight  shall  no  man  living  be  justified. "x  Did  the  royal 
 prophet  contradict  himself  ?  No,  surely.  But  in  the  I:\iter  pas* 
 sage,  he  speaks  properly  in  his  own  person,  as  a  sinful  man. 
 In  the  former,  he  personates  the  just  One,  whose  "  word  v/as  in 
 "  his  tongue." 
 
 As  God  promised  that  he  would  not  destroy  Judah  for  David's 
 sake,  he  gives  his  people  a  precious  type  of  the  ground  on  which 
 he  preserves  them  in  a  state  of  grace,  notv/ithsianding  the  mul- 
 titude of  their  provocations.  It  is  not  for  their  onn,  but  for 
 Christ's  sake.  He  ever  remembers  all  the  affiictions  ot  our 
 New-Testament  David,  his  obedience  unto  death.  Therefore 
 he  will  not  utterly  cast  us  off  although  we  daily  deserve  it* 
 
 Under  the  Old  Testament,  the  Messiah,  although  not  yet  come^ 
 was  exhibited  as  the  safeguard  of  the  Church  in  that  period. 
 When,  because  of  prevailing  wickedness,  a  powerful  confederacy 
 was  formed  by  Syria  and  Israel,  for  the  utter  destruction  of  Judah, 
 so  that  both  king  and  people  were  ready  to  despair  of  deliverance  ; 
 they  were  both  directed  to  the  promised  Messiah  as  their  blessed 
 security.  "  The  Lord  himself  shall  give  you  a  sign.  Behold,  a 
 "  virgin  shall  conceive  and  bear  a  son,  and  shall  call  his  name 
 "  Immanuel.'V  To  the  same  quarter  were  they  directed  to  look 
 for  deliverance  from  the  powerful  army  of  the  king  of  Assyria, 
 whose  irruption  is  thus  foretold,  by  an  allusion  to  an  overwhelm- 
 ing inundation  ;  "  He  shall  pass  through  Judah,  he  shall  ovcr- 
 «'  flow  and  go  over,  he  shall  reach  even  to  the  neck,  and  the  stretch* 
 *'  ing  out  of  his  wings  shall  fill  the  breadth  of  thy  land,  O  Imman.' 
 «'  ucl"  But  their  defence  lay  in  this  very  name.  The  relation 
 which  the  land  bore  to  him  who  was  called  by  it,  was  the  great 
 demonstration  of  the  arrogance,  impiety,  zsnd  folly  of  the  invader. 
 This  was  the  land  of  tmmauuel.  Its  inhabitants,  therefore,  have 
 the  language  of  defiance  and  of  triumph  put  in  their  mouths  : 
 •'  Associate  yourselves,  O  ye  people,  and  ye  shall  be  broken  in 
 "  pieces  ;  and  give  ear,  all  ye  of  far  countries  :  gird  yourselves, 
 "  and  ye  shall  be  broken  in  pieces.  Take  counsel  together  and  it 
 "  shall  come  to  nought ;  speak  the  word,  and  it  shall  not  stand : 
 ^\for  God  is  with  us  ."z  Here  we  have  at  once  the  interpretation 
 of  the  name  Immanud,  and  the  mystery  of  their  preservation. 
 The  same  ground  of  security,  against  destruction  from  the  same 
 Bcourge,  is  otherwise  expressed  afterwards  :  "  O  my  people,  that 
 "  dwelleth  in  Zion,  be  not  afraid  of  the  Assyrian  :  he  shall  smite 
 "  thee  with  a  rod,  and  shall  lift  up  his  staff  against  thee,  after  the 
 «  manner  of  Egypt."  But  "he  shall  be  no  more  able  to  effect  thy 
 destruction,  than  was  Egypt.  Thy  deliverance  shall  resemble  that 
 which  thou  hadst  from  Pharaoh.  "  The  Lord  of  hosts  shall  stir  up 
 "  a  scourge  for  him  :  and  as  his  rod  was  upon  the  sea,  so  shall  he 
 "  lift  it  up  after  the  manner  of  Egypt,"  with  a  destruction  equal- 
 
 .r  Psal.  cxliii.  2.  y  Isa.  vii.  14.  :xChap.  viil  8 — 10. 
 
 Vol.  II.  D  d 
 
218  CONSERVATION   OF   BELIEVEKg- 
 
 ]y  suililcn  aiul  complete.  "  It  shall  come  to  pass  in  that  day, 
 "  that  his  burden  shall  be  taken  away  from  off  thy  shoulder,  and 
 *'  his  yoke  from  off  thy  neck,  and  the  yoke  shall  be  destroyed  be- 
 «'  because  of  the  anoiniing."* 
 
 So  intimate  is  the  connexion  between  the  type  and  the  antitype, 
 that  often,  in  the  language  of  prophecy,  the  description  rises  in 
 so  wonderful  a  manner,  either  gradually  or  all  at  once,  that  we 
 lose  sight  of  the  sign  in  the  thing  signified.  Thus,  the  evangeli- 
 cal prophet,  when  proclaiming  the  deliverance  of  his  nation  from 
 the  yoke  of  Babylon  by  means  of  Cyrus,  and  the  confusion  ofidola.- 
 l/ers,  suddenly  expresses  himself  as  if  he  had  been  all  along  speak- 
 ing of  tiie  great  salvation  :  *•  I  have  raised  him  up  in  righteous- 
 "  ness.  and  I  will  direct  all  his  ways  i  he  shall  build  my  city,  and  he 
 *'  shall  let  go  my  captives. — They  shall  be  ashamed,  and  be  also 
 "  confounded  all  of  them  i  they  shall  go  to  confusion  together 
 "  that  arc  makers  of  idols.  But  Israel  shall  be  saved  zn  the  Lord 
 "  with  an  everlasting  salvation  :  ye  shall  not  be  ashamed  nor  con- 
 "  founded  vv'orkl  without  end. "a  This  prophecy  concerning  iho 
 salvation  of  Israel  could  with  no  propriety  be  understood  of  the 
 deliverance  from  Baby'on.  It  caw  only  respect  that  salvation  of 
 •which  Christ  is  the  author  ;  that  salvation,  of  whicii  it  is  an  es- 
 sential and  unalienable  character,  that' it  is  eternal. b  Here  the 
 type  brightens  into  the  antitype  ;  the  shadow  disappears,  and  tl^(^ 
 substance  breaks  forth  into  view. 
 
 V.  Theunion  of  Israel  unto  God,  as  a  peculiar  people,  was  anoth- 
 er ground  of  security.  The  Lord  avouched  them  to  be  his  pe- 
 cuiiar  people. c  They  were  "  a  people  near  unto  him."d  He 
 confirmed  to  himself  his  people  Israel,  to  be  a  people  unto 
 him  for  cvcr.c  They  were  joined  to  him  by  an  everlasting  es- 
 pousal, so  that  he  became  the  husband  of  the  Church  ;J^ 
 ■whence  all  her  apostacy  from  him  is  represented  under  the  no- 
 tion of  adultery,  bhe  bore  the  name  of  her  divine  husband,  as  a 
 wife  does  amoni^  men,  because  legally  viewed  as  one  with  him  : 
 "  The  Loud-  shall  establish  thee  an  holy  people  unto  himself— 
 "  And  all  people  of  the  earth  shall  see  that  thou  art  called  by  the 
 *'  name  of  the  Loud. "A  They  enjoyed  all  the  benefit  of  this  union 
 in  relation  to  the  Messiah.  It  was  "  because  of  the  anointing" 
 already  mentioned.  Therefore  Christ  and  his  ancient  Church 
 are  often  spoken  of  as  one.  There  is  a  mutual  interchange  of 
 names  between  thera.  The  glorious  Head,  and  the  members  of 
 the  Church  are  often  exhibited,  as  if  they  constituted  only  one 
 person.  His  name  is  transferred  to  them.  They  are  the  Chriatst 
 the  anointed  of  God.j  Elsewhere  he  condescends  to  adopt  their 
 name.     The  characters,  which  in  one  place   are  appropriated  to 
 
 *  Isaiah  x.  24— Sr.  a  Chap.  xlv.  13, 16,  17. 
 
 /)  Heb.  V.  y.  c  Deut'  xxvi.  18. 
 d  Psa.  cxlviii.  14,  e  2  Sum.  vii.  24. 
 
 y  Isa.  li  V.  5, ;  Hos.  ii.  19,  £0.  k  Deut.  xxvili.  '0.  10». 
 
 i  Psal.  cv^  15. 
 
ILLUSTRATED  JHOM  SACRED  HISTORY.        ''219 
 
 \}ie  Church,  are  in  another  applied  to  her  Lord.  "  Thou  Israel 
 "  art  my  servant,  Jacob  whom  I  have  chosen,  the  seed  of  Abraham 
 *'  my  friend.  Thou  art  my  servant,  I  have  chosen  thee,  and  not 
 "  cast  thee  away."/(' — "  Behold,  my  servant  whom  I  uphold,  mine 
 *'  elect  in  whom  my  soul  delighteth.'V  They  were  made  parta- 
 kers of  this  distin;;uishing  privilege,  and  of  all  the  benefits  flow- 
 ing from  it,  only  iii  consequence  of  the  sovereign  choice  of  Je- 
 hovah.?«  Therefore  he  would  not  annul  all  that  he  had  done  for 
 them  in  his  sovereign  mercy  ;  as  he  declared  by  the  prophet 
 Samuel  ;  "  For  the  Lord  will  not  forsake  his  people,  for  his 
 *'  great  name's  sake  :  because  it  hath  pleased  the  Lord  to  make 
 *<  you  his  people. "«  Even  Balaam  was  assurd  of  this  :  '^  He 
 "  hath  blessed,  arid  I  cannot  reverse  it."o 
 
 Can  it  be  denied,  that  we  have  here  a  lively  figure  of  that  grace 
 of  union  which  is  conferred  on  all  the  spiritual  Israel,  and  of  the 
 blessed  security  connected  with  it  ?  They  are  "  a  peculiar  peo- 
 "  ple."/i.  They  are  "  made  nigh  by  the  blood  of  Christ."? 
 united  to  the  Father  as  their  God  and  Father  in  him.  They  are 
 married  to  Jesus  as  their  husband,  betrothed  unto  him  for  ever.r 
 
 In  as  far  as  Christians  depart  from  their  holy  profession,  they 
 have  the  same  character  given  to  them,  which  we  find  so  often  ap- 
 plied to  God's  ancient  people.  They  are  '*  adulterers  and  adulte- 
 "  resses."*  In  common  with  their  Lord,  all  true  believers  bear  the 
 honourable  name  of  Christ.?  They  are  viewed  as  one  in  law  with 
 him  ;  as  dead  and  risen  with  him  ;  as  partakers  of  the  same 
 complete  justification,  of  which  his  resurrection  was  the  evi- 
 dence ;  as  "  made  the  righteousness  of  God  in  him."  By  virtue 
 of  this  union,  they  are  eternally  freed  frosn  condemnation.  For 
 "  there  is  no  condemnation  to  them  who  are  in  Christ  Jesus." 
 God  hath  blessed,  and  who  can  reverse  it  ?  "■  It  is  God  that  jusii- 
 "  fieth,  and  who  is  he  that  condemneth  ?"  All  this  bles.sedncss 
 flows  from  their  election.  They  are  "  blessed  with  all  spn-itual 
 "  blessings  in  heavenly  places  in  Christ  Jesus,  according  as  God 
 "  hath  chosen  them  in  him  before  the  foundation  of  the  y/o\ld."it 
 
 VI.  God  would  not  altogetlrer  destroy  his  ancient  people,  be- 
 cause there  was  still  a  precious  seed  reserved  among  them.  In 
 the  worst  times  the  Lord  retained  a  tithe  for  himself.  Hence 
 even  with  respect  to  a  time  whenj there  should  "  be  a  great  forsa- 
 "  king  in  the  midst  of  the  lan.d."  it  is  promised  ;  "  Yet  in  it  shall 
 "  be  a  tenth,  and  it  shall  return,  and  shall  be  eaten  ;  as  a  teii  tree, 
 *'  and  as  an  oak,  whose  substance  is  in  them,  when  they  cast  their 
 *'  leaves :  so  the  /loiij  seed  shall  be  the  substance  thereof.T^ — Thus 
 *'  saith  the  Lord,  as  the  new  wine  is  found  in  the  cluster,  and  one 
 "  saith,  Destroy  it  not,  for  a  blessing  is  in  it  :  so  will  I  do  for  my 
 *'  servant's  sake,  that  I  may  not  destroy  them  all."^     In  like  maa- 
 
 A-  Isa.  xli.  8,  9.  I  Isa.  xlii.  1. ;  Mat.  xii.  13.        m  Deut  vii.  G. 
 
 n  1  Sam.  xii.  22.  o  Numb,  xxiii.  20.  j[i  1  Pet.  ii.  9. 
 
 q  Eph.  ii.  13.  r  Eph.  v.  .02. ;  Hcs.  ii.  18. 
 
 if  Jam.  iv.  4.  ;  1  Cor.  xii.  12^  ^  «  Eph.  i.  3 . 
 
 I'lsa.  vi.  13.  '  "a  Isa.  Li  v.  8. 
 
220  CONSERVATION   OF  BELIEVERS 
 
 rev,  the  chiltl  of  Gc>d  "  cannot  %vork  sin  ;"  he  cannot  again  fall  un- 
 der its  dominion,  and  be  subjected  to  the  curse  ;  "  for  his  seed 
 '•  rcm^inet'ii  in  liiai/'j:  He  is  ''  born  of  the  incorruptible  seed  of 
 *'  t'ne  \vord."j/  lie  therefore  cannot  sin,  unto  death. "z  This  is 
 an  essential  character  of  liie  seed  of  the  word,  that  it  preserves 
 from  The  total  corruption  in  which  the  unrenewed  lie,  and  Ixom 
 that  final  apostaey  into  which  they  fall. 
 
 VII.  It  was  one  of  the  distinguishing  privileges  of  ihe  Israel- 
 ites, that  God  gave  them  his  Spirit,  Besides  the  gracious  ope- 
 rations of  the  Spirit,  which  were  confined  to  the  elect  among 
 them,  his  influences  were  communicated,  for  the  benefit  of  Is- 
 rael in  general,  in  a  variety  of  ways,  lie  was  given  as  a  Spirit 
 of  inspiration  to  the  penmen  of  Scripture,  for  the  instruction  of 
 Ihc  Cl-.urch,  as  Nehemiiih  acknowledges  :  "  Thou  gavest  thy 
 *'  ccood  Spirit  to  instruct  them."c  He  was  communicated  as  a 
 Spirit  of  prophecy,  and  also  of  miraculous  operation.  By  him 
 were  men  spppiied  \viih  an  extraordinary  degree  of  bodily 
 strength,  vvitli  wisdom  for  government,  with  fortitude  for  war, 
 v.ith  eminent  qualifications  for  works  of  art. 6  They  "  rebelled, 
 ♦'  and  vexed  his  Holy  Spirit."  Yet  he  still  continued  among 
 ihcm  :  and  this  is  pointed  out  as  a  special  ground  of  consolation 
 inider  tiial,  and  as  an  antidote  against  fear.  When  the  Jews  were 
 disheartened,  because  the  glory  of  their  second  temple  was  so 
 far  inferior  to  that  of  the  first,  the  following  message  was  deliver- 
 ed by  the  prophet  Haggai  ;  "I  am  with  you,  saith  the  Lord  of 
 "  hosts  :  according  to  the  word  that  I  covenanted  with  you  when 
 ''  ye  came  out  of  Egypt,  so  my  Spirit  remaincth  among  you  : 
 <'  fear  ye  not.'V  They  enjoyed  the  presence  of  God  in  this  res- 
 pect, ad  a  pledge  of  preserviition  from  total  destruction  :  "  I  am 
 "  nuich  thee,  saith  the  Lord,  to  save  thee  ;  though  I  make  a  full 
 *'  end  of  all  nations  whither  1  have  scattered  ihce,  yet  will  1  not 
 *'  make  a  full  end  of  thce.'W 
 
 This  was  undoubtedly  a  blessed  emblem  of  the  safety  of  all  be- 
 lievers, as  "  buiided  up  for  an  habitation  of  God  through  the  Spir- 
 "  it."  He  is  cor.ferred  en  them  in  all  his  gifts  and  graces,  accor- 
 ding to  the  state  of  the  Church,  or  their  peculiar  calls.  He 
 acts  in  them  aih  ns  "  the  Spirit  of  wisdom  and  revelation  in  the 
 "  knowledge  of  Christ."  He  supplies  them  with  fortitude  in 
 tl.<:ir  rpiriiua!  war  line  ;  and  by  him  they  are  "  strengthened  with 
 "  all  might  in  the  inner  man."  Some,  like  Bczaleel  and  Aholiab 
 of  old,  are  furnished  with  peculiur  gifts  for  labouring  in  the  work 
 of  the  sanctuary. f  Often  do  his  peopie  provoke  their  gracious 
 God.  But  he  deals  with  them,  as  he  did  with  David.  He  casts 
 them  not  away  fiom  his  presence  ;  nor  lakes  his  Holy  Spirit  from 
 them.     On  the  contrary,  he  brings  them  to  evangelical  repeni- 
 
 X  1  Tohn  iii.  9.        y  1  Pet.  i.  23.  z  1  John  v.  16,  18. 
 
 a  ^il■;^.  ix.  20.         'h  See  Owen  on  tlie  Spirit,  B.  ii.  Chap.  1. 
 C  Hag.  ii.  4, 5.        d  Jer.  xxx.  H.  e  Exod,  xxxi.  1—6. 
 
ILLUSTRATED  FROM  SACRED  HISTORY.       221 
 
 once,  thus  restores  to  them  the  joy  of  his  salvation,  and  upholds 
 them  with  his  free  Spirit ;/  wiih  the  influences  of  that  Spirit* 
 who  is  no  less  sovereign  in  all  his  operations  on  the  renewed 
 soul,  than  he  was  in  the  work  of  regeneration  itself.  The  very 
 design  of  the  mission  of  this  gracious  Comforter,  is  that  he  may 
 abide  with  them  for  ever  \g  and  "  seal"  them,  as  the  Lord's  pe- 
 culiar treasure,  *'  unt©  the  day  of  redemption. "A 
 
 VIII.  God  often  saved  Israel,  in  the  day  of  their  provocation,  or 
 of  their  danger,  at  the  intercession  of  his  servants.  Thus  Mo- 
 ses interceded  for  the  people,  when  God  threatened  to  destroy 
 them  because  of  their  idolatry  ;  and  afterwards,  when  they  mur- 
 mured at  the  report  of  ti\e  spies  :  and  in  both  instances  his  in- 
 tercession was  successful. i  When  they  rebelled  because  of  the 
 display  of  divine  vengeance  against  Korah  and  his  associates,  and 
 the  plague  brake  forth  among  them,  Aaron  ran  into  the  midst  of 
 the  congregation,  with  his  flaming  censer  in  his  hand,  and  made 
 atonement.  He  "  stood  between  the  living  and  the  dead,  and  the 
 *'  plague  was  stayed. "/t  David,  in  like  manner,  after  he  had  him- 
 self provoked  the  Lord  by  numbering  the  people,  made  interces- 
 sion, as  he  also  offered  sacrifices.  "  So  the  Lord  was  entreated 
 "  for  the  land,  and  the  plague  was  stayed  from  Israel."/ 
 
 Many  other  instances  might  be  given  of  the  success  of  inter- 
 cession in  the  experience  of  Israel.  But  it  is  evident,  that  these 
 three  persons,  in  all  the  instances  mentioned,  acted  expressly  as 
 types  of  Christ  ;  and  as  prefiguring  both  the  truth,  and  the  suc- 
 cess, of  his  intercession.  Moses  acted  as  a  Mediator  between 
 God  and  his  people  ;  Aaron  as  "  the  saint,  the  holy  One,  of  God  ;" 
 David  as  his  Anointed.  There  was  something  highly  emblemat- 
 ical in  the  very  circumstances  of  their  intercession.  Moses  pro- 
 posed to  make  an  atonement  for  the  sin  of  Israel.  He,  as  has 
 been  seen  in  a  former  section,  expressed  his  lesolution  to  devote 
 himself  for  them.  «'  If  thou  wilt,"  he  says,  "  forgive  their 
 "  sin  :  and  if  not,  blot  me,  I  pray  thee,  out  of  thy  book  which 
 *'  thou  has  written."  The  nian  of  God  seems  determined  either 
 to  perish  with,  or  for,  his  beloved  Israel  ;  unwilling  to  enjoy  any 
 mercy  that  he  might  not  hold  in  common  with  them.  Aaron 
 rushed  in  between  the  vengeance  of  the  Almighty  and  offending 
 Israel.  He  substituted  himself  as  a  mark  for  the  arrows  of  di- 
 vine wrath.  David  did  the  s^me.  When  he  saw  the  angel  that 
 smote  the  people,  he  said  unto  the  Lord  ;  "  Lo,  I  have  sinned, 
 "  and  I  have  done  wickedly  :  but  these  sheep,  what  have  they 
 "  done  ?  Let  thine  hand,  I  pray  thee,  be  against  me."  In  ali 
 this,  do  we  not  see  the  character,  and  the  conduct  of  the  good 
 Shepherd,  who  laid  down  his  life  for  the  sheep,  who  intercedes 
 for  them  on  the  ground  of  the  atonement  he  hath  made  ?  ''  If  any 
 
 /PsaLli.  12,  13.  g  John  xlv.  16.         h  Eph.  i.  13,  14.;  iv.  Sa 
 
 i  Exod.  xxxii.  10,50  — 32. ;  Numb.  xiv.  11-— 20. 
 
 h  Numb.  xvi.  4r,  48.  /  2  Sam.  sxiv.  17,  25. 
 
222  CONSERVATION   OF   BELIEVERS 
 
 «'  man  sin,  we  have  an  advocate  with  the  Father,  Jesus  Christ  the 
 «'  righteous  :  and  he  is  the  propitiation  for  our  sins.";«  Satan 
 would  have  us,  that  he  might  sift  us  as  wheat  :  and  when  he 
 sifts,  he  wishes  to  retain  nothing  but  the  chaff  in  his  sieve.  But 
 Jesus  prays  for  us,  that  our  faith  fail  not.re  "  If,  when  we  were 
 *'  enemies,  we  were  reconciled  to  God  by  the  death  of  his  Son  : 
 "  much  nK)re,  being  reconciled,  we  shall  be  saved  by  his  life,*'t> 
 as  our  interceding  High-priest.  Did  the  Lord  say  to  Moses, 
 *'  I  have  pardoned  according  to  thy  word  ?"  And  may  we  not  be 
 assured,  that  the  Father  grants  to  the  true  Mediator  "  all  his 
 *'  heart's  desire  ;"  and  particularly  when  he  asks  in  behalf  of  his 
 people  "  life  of  him,  even  length  of  days  for  ever  and  ever  V'Ji 
 Did  he  accept  of  the  typical  sacrifices,  and  of  the  smoke  of  in- 
 cense, as  making  atoiiemcnt  ?  Wei'eithese  of  any  worth  in  his 
 sight  i  No,  surely  ;  but  in  as  far  as  they  prefigured  the  perfect 
 atonement  and  ever-prevalent  intercession  of  our  glorious  Surety. 
 
 IX.  The  ancient  people  of  God  were  preserved  from  destruc- 
 tion, by  a  constant  exercise  of  almighty  iioiver^  by  the  hand  of 
 that  Angel  whom  he  promised  as  their  leader.  Tiiis  glorious 
 Angel,  as  has  been  formerly  observed,  was  no  other  than  our 
 Lord  Jesus  Christ,  acting  as  "  the  Messenger  of  the  covenant ;" 
 and,  according  to  the  character  of  that  dispensation,  figuratively 
 manifesting  the  nature  of  his  office  with  respect  to  all  who  are 
 Israelites  indeed.  Concerning  him  the  Father  declared  ;  "  Be- 
 *'  hold,  I  send  an  angel  before  thee,  to  keeji  thee  in  the  loay,  and 
 »'  to  brlrig  thee  into  the  place  which  I  have  prepared  "q  It  was 
 this  angel  of  God's  presence,  who  "  saved  them, — bare  them 
 *'  and  carried  them  all  the  days  of  old.'V  He  exercised  unremit- 
 ted watchfulness  over  them.  Hence  it  is  said  ;  "  He  will  not 
 *'  suffer  thy  foot  to  be  moved.— Behold,  he  that  keepeth  Israel 
 ♦'  shall  neither  slumber  nor  sleep."*  His  tender  care  of  his  peo- 
 ple is  represented  under  the  most  expressive  metaphors.  He 
 appeared  as  the  *'  Shepherd  of  Israel,  who  led  Joseph  as  a 
 "jilock.'V  He  had  promised  to  Abraham  that  to  his  seed  he 
 would  give  "  all  the  land  of  Canaan  for  an  everlasting  posses- 
 "  sion."u — He  accordingly  "  led  them  on  safely,  so  that  they  fcar- 
 »'  ed  not ; — and  he  brought  them  to  the  border  of  his  sanctuary, 
 **  even  to  this  mountain  which  his  right  hand  had  purchased.''^ 
 *'  He  led  him  about,  he  instructed  him,  he  kept  him  as  the  apple 
 "  of  his  eye.  As  an  eagle  stirreth  up  her  nest,  flutterelh  over 
 *'  her  young,  taketh  them,  beareth  them  on  her  wings  ;  so  the 
 "  Loud  alone  did  lead  him."«»  It  was  the  privilege  of  the  literal 
 Israel,  as  being  externally  "  an  holy  people,"  to  be  preserved  by 
 Christ  ;  as  Moses  sings :  "  Yea,   he  lorved  the  people  ;  al!  his 
 
 m  1  Jnhn  ii..'l,  2.  n  Luke  xxii.  31,  32.  o  Rom.  v.  10. ;  Heb.  vii.  "15, 
 
 ji  Psal.  xxi.  2,  4.         tj  Exod.  xxiii.  20.  r  isa.  Ixiii.  9. 
 
 «  Psui.  cxxi.  3,  4.        /  Psal.  Ixxx.  i.  u  Gen.  xvii.  8. 
 
 t>  Psal.  Ixxviii.  65, 54.  -ay  Deut  x>:j«i.  10—12. 
 
ILLUSTRATED  FROM  SACRED  HISTORY.       22$ 
 I 
 
 **  aaints  are  in  thy  hand."a'  As  really  as  his  mercy  was  conspi' 
 cuous  in  their  redemption,  his  power  was  displayed  in  their  con' 
 tinued  preservation  :  "  Thou  in  thy  mercy  hast  led  forth  the  peo" 
 "  pie  whom  thou  hast  redeemed  :  thou  hast  guided  them  in  thy 
 "  strength  unto  thy  holy  habitation.''^/ 
 
 Often,  as  the  punishment  of  their  iniquities,  he  suffered  them 
 to  be  for  a  time  led  captive  by  their  heathen  foes,  whom  he  "  left 
 "  to  prove  Israel."  But  when  they  cried  unto  him,  he  still  de- 
 livered them.z  The  lamp  that  God  lighted  up  among  tiiem, 
 often  became,  through  their  own  wickedness,  like  "  a  snnoking 
 "  flax."  But  he  would  not  suffer  it  at  any  time  to  be  totally  ex- 
 tinguished, because  it  was  ordained  for  his  anointed.  Their 
 preservation,  indeed,  seems  to  be  solely  the  effect  of  one  con- 
 tinued miracle.  Nothing  but  the  wonderful  operation  of  divine 
 power  could  have  preserved  them  in  Egypt,  when  the  whole 
 nation  conspired  for  their  destruction.  During  forty  years  were 
 they  miraculously  supported  in  the  wilderness.  The  heavens  gave 
 then*  bread,  and  the  flinty  rock  supplied  them  with  water.  Had 
 their  nourishing  dew  been  withheld,  or  the  rock  been  dried  up, 
 for  a  few  days  ;  the  whole  people  must  have  perished.  Although 
 supported  by  ordinary  means,  after  they  were  brought  to  Canaan 
 their  deliverances  were  often  entirely  miraculous  ;  and  their 
 continued  preservation,  in  the  midst  of  so  many  powerful  nations, 
 that  still  sought  to  destroy  them,  can  scarcely  be  viewed  in  any 
 otiier  light. 
 
 Now,  as  we  are  certain  that  this  tender  care  was  no  ways 
 merited  by  Israel,  it  is  no  less  evident  that  all  the  glory  that  re- 
 dounded to  God,  from  the  displays  of  his  mercy  and  power,  in 
 their  outward  deliverance,  cannot  reasonably  be  viewed  as  an 
 object  in  itself  sufficiently  worthy  of  the  means  employed.  If 
 we  do  not  view  their  wonderful  preservation  as  strictly  typical 
 of  the  preservation  of  a  people  formed  by  God  for  himself,  in  a 
 ,far  superior  way  to  shew  forth  his  praise  ;  we  must  be  for  ever 
 at  a  loss  to  perceive  infinite  wisdom  in  this  series  of  miracles.-— 
 Tt  would  seem  to  be  but  a  waste  of  mercy  and  of  power,  if  they 
 were  never  meant  to  subserve  some  higher  end.  But  for  our 
 sakes  especially  were  these  things  done,  and  for  our  sakes  were 
 they  written,  that  we  might  know  that  our  help  cometh  only  from 
 the  Lord. 
 
 The  very  language,  which  is  used  in  the  Old  Testament  witli 
 respect  to  the  preservation  of  this  peculiar  people,  is  in  the  New, 
 appropriated  to  them  who  believe.  The  same  Angel  of  the  cov- 
 enant stablishes  his  saints,  and  keefis  them  from  evil. a  He  conld 
 testifiy  to  his  Father,  that,  while  be  was  in  the  world,  he  had 
 kept  them  in  his  name. 6     While  about  to  leave  it,  he    said  to 
 
 or  Deut.  xxxiii.  3.       j/ Exal.  xv.  13.      ?  Judg.  iii.  1.  9, 15,  vL  6, 14.  ficc* 
 «  2  Th.e&  iS.  3.  i  John  xvij.  12. 
 
224  CONSERVATION   01   BELIEVERS 
 
 them  ;  "  I  go  to  fire/iare  a  filace  for  you.  And — I  will  comC 
 "  again,  and  receive  you  unto  myself,  that  where  I  am,  there  ye 
 "  may  be  also.'V  As  "  the  good  Shepherd,  he  calleth  his  own 
 *'  sheep  by  name,  and  leadeth  them  out  :  and  when  he  putteth 
 *'  forth  his  own  sheep,  he  got'(/t  before  them."  Concerning  them 
 he  graciously  saith  ;  "  I  give  unto  them  eternal  life,  and  they 
 •'  sliall  never  perish,  neither  shall  any  pluck  them  out  of  my 
 ii /iond."d  When  they  arc  begotten  again,  it  is  '^  to  a  lively 
 "  hope, —  to  an  inheritance"  far  surpassing  that  which  was  its 
 figure,  "  an  inheritance  incorruptible,  and  undefiled,  and  that  fa- 
 *'  deth  not  away,  reserved  in  heaven  for  them,  who  are  kept  by 
 "  the  power  of  God,  through  faith  unto  salvation."*?  That  gift  of 
 the  Spirit,  of  which  we  have  already  spoken,  is  evidently  des- 
 cribed in  language  borrowed  from  the  typical  mercies  of  Is- 
 rael. It  is  *'  the  earnest  of  our  inheritance,  until  the  redemp- 
 *'  tion  of  the  purchased  possession. 'y  All  who  are  "  sanctified 
 "  by  God  the  Father,"  are  "  preserved  in  Christ  Jesus."^-  lie 
 does  not  entirely  deliver  them  from  their  spiritual  enemies.  He 
 *'  slays  them  not,  lest  his  people  should  forget.'Vi  Paul,  as  a 
 renewed  person,  thus  declares  his  experience  ;  "  I  see  another 
 "  law  in  my  members,  warring  against  the  law  of  my  mind,  and 
 *'  bringing  me  into  captivity  to  the  law  of  sin  which  is  in  my 
 "members."  Hence  his  people  complain  of  wretchedness.  But 
 by  faith  they  .are  assured  of  deliverance  through  Jesus  Christ 
 their  Lord.z  Grace  in  their  souls  is  often  as  "  a  smoking  flax." 
 But  so  gracious  is  their  almighty  Redeemer,  that  the  "  smoking 
 »'  flax  shall  he  not  quench,  till  he  send  forth  judgment  unto 
 «  victory. "X: 
 
 If  a  miracle  be  something  entirely  beyond  the  power  of  nature, 
 vhat  is  the  preservation  of  the  children  of  God  but  a  continued 
 miracle  ?  As  they  were  at  first  "  born  from  above,"  the  whole 
 of  those  supplies  that  are  necessary  for  the  support  of  this  life, 
 come  from  the  same  quarter.  They  feed  on  "  the  hidden  manna." 
 They  drink  of  "  the  pure  river  of  the  water  of  life."  They  con- 
 tinue in  a  wilderness,  where  there  is  neither  bread  nor  water  for 
 their  souls.  They  are  encompassed  with  pits,  and  snares,  and 
 beasts  of  prey  ;  constantly  fighting  with  enemies,  and  especially 
 with  a  body  of  sin  in  their  own  hearts.  The  power  that  pre- 
 serves them  from  perishing,  in  such  circumstances,  is  entirely 
 supernatural. 
 
 The  doctrine  of  divine  conservation  affords  encouragement  to 
 the  children  of  God,  when  labouring  under  a  sense  of  guilt  that 
 threatens  to  overwhelm  them,  or  when  they  may  be  apt  to  con- 
 clude that   sin  is  about  to  regain  its  cm.pire   in  their  hearts.— 
 
 c  John  xi\'.  2,  3.  d  Chap.  x.  3,  4,  28.        e  1  Pet.  1,  3—5. 
 
 /  Eph.  i.  14.  g  Jude  1.  h  Psal  lix.  11. 
 
 i  Rom.  vii,  23—25.  k  Matth.  xii.  20. 
 
ILLUSTRATED  FROM   SACRED   HISTORY.         225 
 
 Those  who  never  felt  the  arrous  of  the  AImi(>;hty.  or  who  still 
 continue  strancjjers  to  tl>e  dreadful  power  of  sin  in  the  vou!  ina^r 
 depreciate  this  doctrine  as  at  best  unprofitable.  IJut  it  cannot 
 be  vic'ved  in  tliis  lii^lu  by  any  who  know  what  is  \hieant  by  "  a 
 *'  wounded  spirit,"  or  who  have  been  ■  tossed  with  tempest."  In 
 such  a  si  uation,  a  believing  view  of  the  eternity  and  imniut.»biliry 
 of  divine  love,  of  its  sovereignty  as  overlooking  our  condnued 
 unworthiness,  can  alone  give  relief.  Hither  also  must  we  turn 
 our  eye  fur  comfort,  when  sin  rages  and  threatens  to  destroy. — 
 This  is  the  consolation  that  God  hin)self  exhibits  :  ''  bin  sb^dl 
 *'  not  have  dominion  over  you  ;  for  ye  are — under  grace. — He 
 ''  that  hath  begun  a  good  work,  will  perform  il  unto  the  day  of 
 "  Jesus  Christ." 
 
 We  may  also  learn  that  although  the  believer  is  secured  in  a 
 state  of  t^race,  no  room  is  left  for  the  indulgencf;  of  carnal  secu- 
 rity, no  encourage.nent  is  given  to  continue  in  sin.  Many  decry 
 this  doctrine,  as  if  it  were  adverse  to  the  interests  of  holiness. 
 Tlie  contrary  is  clear  from  the  history  of  (lod's  anrient  people. 
 Even  while  he  proclaimed  the  eternity  of  his  love,  he  denounced 
 the  severest  judgvnents  as  tlie  punishment  ofapostacy  ;  and  when 
 they  actually  departed  irom  himr  he  fulfilled  his  Ihreatenings. 
 *•  He  dclivere<l  his  strength  into  captivity,  and  his  glory  into  the 
 "  enemies  hand."  God  would  not  break  his  covenant  with  David, 
 nolwithsianding  his  great  trespass  in  ttie  matter  of  Uriah.  But 
 did  the  divine  conduct  afford  any  encouragement  to  him,  or  to  any 
 believer,  to  sin  ?  Was  not  David  informed,  that  therefore  the 
 sword  should  ne^er  depart  from  his  house:  and  was  not  this 
 threatening  awfully  verified  in  succeeding  generations  ? 
 
 In  a  similar  manner  does  he  deal  with  the  people  of  his  love, 
 when  they  provoke  hin»  by  their  iniquiies.  He  withdraws  from 
 them  the  light  of  his  countenance  suffers  them  to  be  led  into 
 captiviiy  for  a  time  by  the  power  of  their  lusts,  and  to  lose  the 
 persuasion  of  bis  covenant-love.  They  are  tried  it  may  be,  ever 
 after  with  darkness  as  to  tbeir  eternal  state.  The  Almighty,  per- 
 '  haps,  gives  a  command  to  his  terrors  to '»  set  themselves  in  array" 
 against  them.  Or,  they  are  buffeted  by  i^atan,  by  means  of  the 
 most  horrid  tetTiptaiions.  Or,  he  chastens  them  ovitwardly 
 by  severe  bodily  afflictions,  by  great  temporal  calamities, 
 affecting  their  subsi.ince  or  reputation  ;  by  removing  their 
 dearest  earthly  comforts,  ''  the  desire  of  tbeir  eyes."  C'an 
 these  things  be  viewed  as  no  check  to  sin  ?  Is  the  soul  of  a  Chris- 
 tian cast  in  such  a  mould,  that  nothing  but  the  fear  of  eternal  per- 
 dition can  prevail  with  him  ?  • 
 
 Notwithstanding  the  declarations  of  the  perpetuity  of  God's 
 love  to  his  ancient  people,  they  had  no  encouragement  to  expect 
 the  renewed  evidences  of  this    lo^c,  unless  they  returned  to  him 
 
 Vol.  II.  Ee 
 
226  CONSERVATION  OF  BELIEVERS,    &C. 
 
 from  whom  they  had  revolted. /t  Such  is  his  conduct  towards  hie 
 spiritual  Israel.  The  Lord  still  says  ;  "  I  will  go  and  return  to 
 "  my  place,  till  they  acknowledge  their  iniquity."  According  to 
 the  divine  testimony,  they  have  no  reason  to  expect  deliverance 
 from  judgments,  or  the  renewed  manifestations  of  his  love,  with- 
 out tuiniiig  from  ihtir  evil  ways. 
 
 We  may  add  to  these  considerations,  that  when  there  appeared 
 any  thing  like  true  repentance  among  God's  ancient  people,  it 
 always  especially  proceeded  from  a  sense  of  his  love.  The  great 
 argument,  which  he  eniployed  to  enforce,  not  merely  the  first 
 precept,  but  the  whole  law  is  founded  on  the  principle  of  grati- 
 tude J  and  the  very  same  which  he  still  renders  effectual  with  his 
 children  :  "  I  am  the  Lord  thy  God,  which  have  brought  thee 
 "  out  of  ihe  land  of  Egypt,  out  of  the  house  of  bondage.  Thou 
 "  shalt  have  no  other  gods  before  me.  Thou  shalt  not  bow  down,** 
 Sec.  The  severest  judgments  with  which  they  were  visited,  nev- 
 er brought  them  back  to  a  sense  of  duty.  When  a  sincere  or 
 general  reformalion  took  place,  they  were  principally  affected  by  a 
 discovery  of  federal  love./  Thi&is  a  proof,  among  many  others> 
 that  the  doctrine  we  have  illustrated,  instead  of  being  an  encou- 
 ragement to  bin,  can  alone  prove  a  proper  incitement  to  duty.  It 
 is  thus  in  the  experience  of  the  children  of  God.  When  they 
 feel  the  rod  only,  they  are  "  as  a  bullock  unaccustomed  to  the 
 "  yoke."  But  the  love  of  Christ,  Avhen  shed  abroad  in  their 
 hearts,  espexially  when  manifested  in  its  glorious  sovereignty  and 
 immutability,  constra'meth  them. 
 
 This  doctrine,  in  a  word,  supplies  us  with  consolation  under 
 the  greatest  adversities.  The  Lord  often  severely  afflicted  that 
 nation,  or  that  family,  which  he  had  chosen.  But  he  did  it  in 
 love.  This  was  designed  for  our  instruciion.  How  severely  soe- 
 ver we  may  be  afflicted,  let  us  not  for  this  reason  call  in  question 
 the  love  of  God.  Sull  he  saith  to  us  ;  "  I  will  never  never  leave 
 '•  thcc. — My  love  will  I  not  take  from  him.  When  thou  passest 
 ^  through  the  waters,  1  will  be  wiih  thee,  and  through  the  rivers, 
 "  tliey  shall  not  overflow  thee  :  when  thou  walkest  through  the 
 "  fire,  thou  shalt  not  be  burnt,  neither  shall  the  flames  kindle  on 
 •'  thee.  For  I  am  the  Lord  thy  God,  the  holy  One  of  Israel,  t/iy 
 "  'Saviour."  We  may  be  fully  assured,  that  even  our  afflictions, 
 instead  of  tending  to  our  destruction,  are  meant  in  subserviency 
 to  our  salvation  ;  that  they  "  work  together  for  good  ; — that  when 
 *'  we  are  judged,  we  are  chasicned  oi  the  Lord,  that  ue  should  not 
 "  be  condemned  with  the  world  ;"  that  he  chastens  us"  for  our 
 "  profit,  that  we  may  be  partakers  of  his  holiness  ;"  and  that  he 
 will  at  length  pui  this  song  in  our  mouths,  "  We  went  through  fire 
 <'  ond  tl; rough  water  ;  but  thou  broughtest  us  out  into  a  wealthy 
 «  place." 
 
 k  Dent  xxx.  1 — 3. ;  1  Kin^^s  viii,  31 — 54. 
 
 /  2  Chron.  xx .  6— y. ;  xxx.  6,  9. ;  Ezra  ix.  8,  9, 13, 15. ;  Neh.  ix.  7— 
 31. ;  D.an.  ix.  4, 9, 15,  18. 
 
INDEX. 
 
 •/i-BEL,  whence  denominated    righteous,  ii.   153.      Import  of  the 
 
 name,  156. 
 
 Abraliam,  his  faith,  i.  132 ;  ii.  193.  Fidelity  and  piety  of  his  servant* 
 133.  Vision  of  the  Furnace  and  Lamp,  165.  Seed  promised  to  him, 
 197. 
 
 Abraham^  the  God  of,  reason  of  this  character,  ii,  17 — 19. 
 
 Abydenus,  his  account  of  the  Deluge,  i.  64. 
 
 Achah,  remavkitble  display  of  Pi'ovidence  la  his  death,  ii.  150 ;  in  the 
 punishment  of  his  posterity,  149. 
 
 Achan,  what  is  taught  by  his  punishment,  ii.  51. 
 
 Adonibczek,  his  punishment,  ii.  44. 
 
 Ad-jfition,  of  Israel,  what  it  signified,  i.  200— -203. 
 
 Advantages,  arising  from  the  historical  mode  of  writing,  i.  132 — 154. 
 
 Affliction,  the  lot  of  God's  children,  L  207 — ^209  Divine  sovereignty  dis- 
 played in  this,  ii.  126. 
 
 Altar,  why  only  one  allowed  under  the  law,  i.  173. 
 
 Angels,  good  and  evil,  tlie  hosts  of  God,  iL  30.  Divine  sovereignty  mani-' 
 fested  towards  them,  107 — 111.    Some  elected,  ib.    All  who  fell,   re- 
 jected, 109. 
 
 Angel  of  Jehovah,  who  he  is,  ii.  22.    His  appearances,  162 — 165. 
 
 Ajiion,  the  Egj'ptian,  his  testimony  concerning  the  Jews,  i.  47. 
 
 Artafianus,  his  testimony  concerning  the  Magicians  in  Eg^'pt,  i.  51.  con- 
 cerning Moses,  51.  the  division  of  the  Red  Sea,  52. 
 
 Asfihaltites,  Lake,  account  of,  i.  61. 
 
 Atonement,  great  day  of,  i.  248 — 250.  Necessity  of  this,  by  a  Divine 
 Person,  taught  by  the  Mosaic  economy,  ii.  44,  52,  54.  This  doctrine 
 not  opposed  to  the  Grace  of  God,  54.  Illustrated,  177 — ^188.  Made, 
 by  the  punishment  of  the  guilty,  177;  by  a  price,  178;  by  substitu- 
 
 tion, 178. 
 
 B. 
 
 Baal,  controversy  between  Jehovah  and  him,  how  decided,  ii.  14. 
 
 Baal-fieor,  worship  of,  i.  106. 
 
 Balaam,  an  unexceptionable  witness  to  the  truth  of  Revelation,  i.  Ill, 
 
 Beauties  of  Sacred  History,  i.  122 — 131. 
 
 Bting  of  God,  must  be  the  matter  of  faith,  ii.  1, 
 
228  INDEX. 
 
 J]cl.J:az~ar,  made  the  sin  of  Ntbiichadi.ezzar  his  own.  ii.  65.    His  guilty 
 
 how  ag;>;i;i\atei'i.  CS.    Circumstances  of  his  punishment,  148. 
 Berosu.^.  liis  :iCcouiit  of  tilt- Deluge,  i   61  ' 
 
 2Ubti\  the  most  proper  bn(jk  fir  youth,  i.  lOS. 
 2?o?if/«5-i' of  man  uiuler  sin,  i.   160. 
 Biiij/i  burning,  \\hat  it  prei'gured,  ii.  166. 
 
 Cain,  p'initive  justice  displayed  as  to  him,  ii.  38,  Origin  of  his  deprav-* 
 ity,  153. 
 
 Canacoi,  die  curse  entailed  on  his  posterity  Ix'cauye  of  the  sin  of  Ham,  ii.56» 
 
 Cunaari,  this  land  typical  of  a  better  rest,    i.  223.     Divided  by  lot,  225. 
 
 Canaamtes,  some  of  them,  "who  fled  before  Joshua,  said  to  have  settled  in 
 Africa,  ii.  79.  The  wickedness  nf  these  nations,  81.  Their  obduracy, 
 ^^.  The  command  to  exterminate  them,  consistent  with  Justice,  85  • 
 ■with  wisdom,  87; -with  goodness,  88.  It  had  no  tendency  to  render 
 the  Israelites  sanguinary,  90 — 94. 
 
 Carnal  covfidence,  prohibited,  i.  If9. 
 
 Censerts,  used  by  the  company  of  Korah,  preserved  as  a  memorial,  i.  2^. 
 
 Ce7-('nior,ial  Inw,  illustrates  divine  holiness,  ii.  37. 
 
 C/itldreii,  the  death  of,  a  proof  of  OiiginalSin,  ii.   157. 
 
 C/ii>ief;r,  their  account  of  an  universal  deluge,  i.  64. 
 
 Church,  her  history  contained  in  the  Scriptures,  i.  111.    Her  unity,  118. 
 
 Christ,  death  of,  expiatory,  i.  116.  The  whole  of  Sacred  History  re- 
 fers to  him,  126.  He  taught  by  Parables,  152  ;  by  examples,  153. 
 Rejected  by  all  in  tluir  natural  state,  163.  The  Leader  and  Captain 
 of  liis  people,  187.  Divides  the  heavenly  Canaan,  225.  The  Fruit  of 
 the  Earth,  226.  His  Resurrection,  prehgiired  by  the  offering  of  the 
 First-Fruits,  2fi6  His  suffeiiugs  afford  the  grea»^est  display  of  divine 
 Holiness  and  Justice,  ii.  52.  The  Seed  of  the  Woman,  159,  161. 
 His  Sacrifice.  187. 
 
 Ci'-cunicifiion,  what  was  taught  by  this  ordinance,  ii.  158,  169. 
 
 Chud  of  Glf>ry,  a  standing  n\cmorial  of  the  truth  of  the  Revelation  giv- 
 en to  the  Israelites,  i.  30.  Pillar  of  Cloud,  typical,  187,  241,  Pre- 
 lude of  the  Incarnation,  ii.  ^67. 
 
 Coatu  of  skins,  what  they  signified,  ii.  189—191. 
 
 Concatenuiion  of  circumstances,  in  Providential  operation,  ii.  140—142. 
 
 Concefuion,  tlie  cur.«.e  w  i-ittcn  in  Uiis,  ii,  159.  See  Miraculous.  Exam* 
 pies  of,  I)ey<>nd  the  ordinary  course  of  nature,  173—175. 
 
 Conservation  of  Belie\  ers  illustrated,  ii.  209  ;  &c. 
 
 Conti7iffcnt  events,  a  particular  Pro\idence  manifested  in  them,  ii.  150. 
 
 Corinth,  chvnxh  of,  corruptions  in,  i    216. 
 
 Com,  an  handful  of,  this  expression  applied  by  tlie  Jews  to  the  Messialv 
 i.  227.  N. 
 
INDEX.  225 
 
 Covenant  of  Works,  both  the  grace  and  sovereignty  of  God  manifested 
 in  it,  ii.  106. 
 
 Covenant  of  Grace,  history  of,  i   113. 
 
 Covenant,  maile  at  Sinai,  whether  to  be  viewed  as  a  mere  Dispensation, 
 i.  195 — 199.     Referred  especially  to  the  buretyship  <  f  Christ.  198. 
 
 Covenant,  ot  Duty,  its  nature  under  the  New  Testament,  i.  199.  Breach 
 of  it  severely  punished,  ii  68. 
 
 Creation,  heathen  accaints  of,  i.  65 — 57.  Account  of  it  in  Scripture, 
 woi  thy  of  God,  92.  The  history  of  the  old  creation  illustrates  the 
 new,  95  ;  ii.  194.  God's  power  displayed  in  creation,  linked  with  his 
 miraculous  operatiim,  and  the  completion  of  Prophecy,  a  combined 
 proof  of  his  being  the  only  true  God,  ii  12.  Illustrates  the  doctrine 
 of  a  Plurality  of  Persons  in  the  divine  essence,  21.  Contains  various 
 displays  of  sovereignty,  102 — 104. 
 
 Cut  off  from  hifi  profile,  meaning  <f  the  phrase,  i.  191 — 194. 
 
 ^yrus,  why  called  God's  Anointtd,  ii.  122.    His  work,  ib. 
 
 D. 
 
 David,  the  progressive  and  hardening  nature  of  sin,  illustrated  from  the 
 history  of  his  fall,  i  144.  Covenant  of  royalty  with  him,  what  it  sig- 
 nified, ii.  212.      . 
 
 Death,  its  reign  illustrated  from  tlie  history  of  the  antediluvian  Patri- 
 archs, i   141. 
 
 Decrees  of  God,  unfolded  in  Scripture,  i.  109.  Means  and  ends  insepa- 
 rably connected,  li.  84. 
 
 Deluge,  account  of  it  given  by  heathen  writers,  i.  61 — 65.  Its  effects, 
 97 — 99.  Striking  character  of  the  historj'  of  it,  137 — 140.  Contains 
 an  awful  display  of  divine  Justice,  ii  39. 
 
 Di'firavity,  human,  hiscory  of,  i.  103 — 106.  Progress  of,  in  the  world, 
 id.s  in  the  heart,  107.  Fruhs  of  it,  108.  Evidences,  ii.  152 — 161.  Its 
 Universahty,  154. 
 
 Diodorus  Siculus,  his  testimony  concerning  the  division  of  the  Red 
 Sea,  i.  52. 
 
 Drawing  of  water,  in  the  Feast  of  Taberaacles,  i-  242. 
 
 E. 
 
 Earth  cursed  on  account  of  the  sin  of  man,  evidences  of  this,  i.  97. 
 Egyfitians,  their  Cosmogony,  i.  66  ;  their  abomination,  what,  105.    Vile-- 
 
 ness  of  their  Worship,  ii.  4, 
 Election,  of  An^^els,  ii.  107  ;  of  Nations,  116  ;  of  Individuals,  112.    That 
 
 of  Nations  termmating  in  a  choice  of  individuals,  115. 
 ^Elements,  God's  host,  ii.  34. 
 Eli,  judgments  on  him  and  his  house,  U.  59» 
 
230  INDEX. 
 
 Mlijaht  his  plan  for  deciding  the  controversy  between  Jehovah  and  Baai 
 ii.  14.    His  history  a  proof  of  p)ersonal  election,  116. 
 
 Mlizabeth,  her  conception  a  sign,  ii.  17^ 
 
 JSnoch,  his  walking  with  God,  i,  143. 
 
 JLnos,  meaning  of  this  name,  ii.  157. 
 
 Eather,  the  book  of,  an  history  of  Providence,  ii.  140 — 142. 
 
 JEve,  meaning  of  this  name,  ii.  152,  191. 
 
 Example,  insufficient  to  account  for  the  symptoms  or  universality  of 
 human  depravity,  ii.  153. 
 
 F. 
 
 Faith,  its  nature  and  exercise  taught  by  example,  i.  132.  This  the  life 
 required  of  the  people  of  God,  210 — 212.  They  die  in  faith,  211.  It 
 finds  great  encouragement  in  God  's  character  as  a  Creator,  ii.  13. 
 
 Faithfulness  of  God,  in  preserving  his  people,  ii.  211. 
 
 Fall,  traditions  concerning  this  among  the  Heathen,  i.  69. 
 
 Families,  Societies,  and  Nations,  how  God  punishes  them,  ii.  74, 77. 
 
 Fachers,  their  iniquities  visited  on  their  Children,  ii.  56 — 74.  Objections 
 answered,  74 — 78. 
 
 Feasts  among  the  Jews.  See  Passover,  Pentecost,  Harvest,  Weeks, 
 Tabernacles,  Ingathering. 
 
 Feannng  on  a  sacrifice,  ii.  182,  192. 
 
 FLdclity  of  the  Sacred  Writers,  i.  123.    Recorded  their  own  errors,  124. 
 
 First-Fruits  prefigured  the  Resurrection  of  Christ,  i.  226. 
 
 Forgiveness,  why  called  a  covering  of  sin,  ii.  185. 
 
 Furnace,  smoking,  vision  of,  ii.  165. 
 
 Geddcs,  Dr.  his  doctrine  with  respect  to  the  Destruction  of  the  Canaan- 
 
 ites,  ii.  94.     Refutation  of  it,  94—98. 
 Genealogies,  contained  in  Scripture,  use  of,  i.  114. 
 Genesis,  book  of,  the  history  recorded  here  necessary  in  connexion  with 
 
 that  of  the  Israelites,  and  as  laying  a  foundation  for,  or  illustrating 
 
 many  of  the  legal  ordinances,  i.  52 — 58. 
 Gibeonites,  their  preservation  a  standing  testimony  of  the  truth  of  the 
 
 history  of  Israel,  i.  .S2  ;  ii.  98.    Saul's  posterity  punished  on  account  of 
 
 his  conduct  towards  them,  57. 
 Gideon,  would  not  have  the  judiciary  power  secured  to  himself,  or  his 
 
 posterity,  i  175.    Appearance  of  the  Angel- Jehovah  to  hira,  ii.  1$*- 
 
 His  victory  typical,  199. 
 Giving  of  the  Law,  Feast  of,  i.  231,  235t 
 Glory  of  the  Lord,  ii.  167.    See  Clonii,  f 
 
INDEX.  231 
 
 God  of  Abraham,  Isaac,and  Jacob,  reason  of  this  designation,  ii.  17 19, 
 
 Gods  of  the  Heathen,  judgments  on  them,  ii.  10 — 12. 
 
 Government  of  the  Israelites,  typical,  i.  174,  195. 
 
 Grace  of  God,  not  injured,  but  displayed,  by  the  doctrine  of  atonement, 
 
 ii.  54. 
 Guilty  accumulation  of,  ii.  66.    Its  aggravation,  66,  67. 
 
 H. 
 
 Ham,  as  the  punishment  of  his  crime,  the  curse  entailed  on  his  pos- 
 terity, ii.  56. 
 
 Human,  wonderful  display  ot  Providence  vsrith  respect  to  him,  ii.  140-— 
 142  ;  146. 
 
 Hands  y  why  laid  on  the  head  of  a  criminal,  ii.  49 ;  and  of  a  victim,  49, 179, 
 
 Harvest,  Feast  of,  i.  231. 
 
 Heart  of  Man,  history  of,  i.  106—108  ;  its  corruption,  ibid.  Necessity 
 of  almighty  power  for  changing  it,  ii.  194 — 204. 
 
 Heathen  Nations,  history  of,  calculated  for  guarding  the  Israelites  against 
 imitating  their  sinful  courses,  i.  147.  Mean  ideas  of  the  Divine  Na-, 
 ture,  ii.  6,  7.    Judgments  on  their  gods,  10. 
 
 Heathen  Writers,  testimonies  of,  as  to  the  truth  of  the  History  of  Israel, 
 i.  43—52. 
 
 Herod,  his  sin  and  punishment,  ii.  149. 
 
 Hezekiah,  his  iniquity  visited  on  his  children,  ii.  61. 
 
 History,  Sacred,  its  matter  adapted  for  making  the  deepest  impressionj 
 i.  137—140.    Its  form,  140. 
 
 Holiness  of  God,  how  displayed,  ii.  36. 
 
 Hosanna,  meaning  of  this  ascription,  i.  243. 
 
 Hosts,  the  Lord  of,  this  name  explained,  ii.  30 — 36.  Angels  and  devils 
 are  his  hosts,  30  ;  wicked  men^  31.  His  own  People,  32,  especially 
 Ministers  of  the  Gospel,  38  ;  the  heavenly  bodies,  ib.  ;  the  elements, 
 34 ;  all  irrational  creatures,  ib.  Comfort  arising  from  this  charac- 
 ter, 35. 
 
 Humanity,  its  interests  secured  by  the  law  given  to  the  Jews,  ii.  93. 
 
 Hycsos,  or  Shepherd-kings  in  Egypt,  resemblance  between  them  and  thfc 
 Israelites,  I  47. 
 
 Jacob,  Ws  zeal  for  the  doctrine  of  the  Divine  Unity,  ii.  17.    His  wrestling 
 
 with  the  Angel,  162.    The  Ladder  he  saw,  167. 
 Jannes  and  Jambres,  Magicians  in  EgjT^t,  i.  50. 
 Jao,  the  name  Jehovah,  thus  written  by  Greeks,  ?.  66^ 
 Idolatry,  peculiarly  offensive  to  God,  ii.  67. 
 
232  INDEX. 
 
 Jehovah-Sabaoth,  the  meaning  of  this  name,  ii.SO — 36. 
 
 Jehu,  a  remarkable  instrument  of  Providence  in  the  punishment  cS.- 
 othcrs,  ii.  149  Punished  in  his  posterity,  for  his  unhallowed  motives 
 in  performing  this  work,  64. 
 
 Jericho,  destruction  of,  i.  28.  Judgment  on  Hiel,  who  rebuilt  it,  what  it 
 proves,  ib. 
 
 Jermalc'?/!,  a  type  of  the  New-Testament  Church,  i.  178 — 160. 
 
 Jethro,  who,  i.  S5. 
 
 Jewij  in  crucifying  Christ,  brought  on  them  the  guilt  of  all  the  righteous 
 blood  shed  by  their  ancestors,  li.  70. 
 
 Jewuh  writeis,  their  view  of  the  language  used  with  res])ect  to  tlie  Crea- 
 tion, Fall,  Confusion  of  Tongue,  Promulgation  of  the  Lavyf,  ii.  21—23. 
 
 Imagination,  the  historical  parts  of  ScriiJture  admirably  adapted  for 
 making  an  impression  on  this  power,  i.  13i---141. 
 
 Imjiu'an'^jn,  this  doctrine  illustrated,  ii.  ISS — 193.  Justice  of  God  vin- 
 dicated in  the  imputation  of  the  sin  of  Adam,  58. 
 
 Incarnation  of  the  Son  of  God,  illustrated,  ii.  161 — 172. 
 
 Indians,  their  doctrine  concerning  Creation,  i.  67. 
 
 Ingithcring,  Feast  of,  when  celeb!-atcd,  i.  247. 
 
 Inhcriuincfs,  in  the  land  of  Israel,  might  not  be  sold,  5.  22J. 
 
 Iniquiuj,  measure  of,  filled  up,  ii.  221. 
 
 Intercesnon  of  Moses,  Aaron,  and  David,  li.  221. 
 
 Job,  book  of,  has  been  called  a  deistical  composition,  i,  58 ;  coincides 
 with  the  history  contanied  in  Genesis,  58 — 60. 
 
 Josc/ih,  di.->play  of  Providence  with  respect  to  him,  ii   139, 150. 
 
 Joncpliuf!,  his  testimony  concerning  the  books  of  Moses,  i.  81, 
 
 Joshua,  a  type  of  Christ,  i.  184.  Conducted  Israel  into  Canaan,  224 
 Angel,  who  appeared  to  him,  ii  163. 
 
 Joshua,  book  of,  evidences  of  the  authenticity  of  the  histoiy  contained 
 in  it,  i.  28. 
 
 Israrlites,  placed  in  the  most  proper  situation  for  displaying  the  truths 
 of  Cj\\,  i.  117.  Prefigured  tlie  spir-itual  Isriel,  155 — 159.  Idolaters 
 in  Egypt,  160.  Bondmen,  159.  Chosen  of  (iod,  161.  Sovereignty 
 of  this  chiice,  ii.  Ill — 117.  Redeemed,  i.  164.  Received  the  Law, 
 167.  Brought  into  Covenant,  195.  Adopted,  200.  Separated,  203. 
 Sojourners,  205.  Called  to  a  life  of  Trial,  207  ;  and  of  Faith,  2ia 
 Their  Rebellions,  212.  Judgments  inflicted,  'il5.  Pardoned,  218. 
 Brought  into  the  Promised  Land,  223.  Wonderful  Preservation,  ii 
 22.3. 
 
 Judgment,  day  of,  prefigured  by  the  Deluge,  ii.  41.  Destruction  of  So- 
 dom, 43  ;  and  of  the  Canaanites,  85. 
 
 Judgments  inflicted  on  the  Isi-aelites.  i.  215.  Prefigured  those  of  Chris- 
 tians, 216.    Their  insufficiency  to  change  the  heart,  ii.  i9G. 
 
INDEX,  233 
 
 Jhstice  of  Gofl,  to  impress  us  with  the  majesty  of  this,  one  special  design 
 of  the  Spirit  of  Inspiration,  ii.  37.  Displayed  in  God's  conduct  towards 
 Adam,  38  ;  Cain,  ib. ;  the  Antediluvian  world,  ib. ;  in  the  Deluge,  39 ; 
 Destruction  of  Sodom,  41 ;  Resemblance  between  Sin  and  Punish- 
 ment, 43  ;  Mosaic  Economy,  44  ;  Sufferings  of  Christ,  53  ;  Dfestmc*- 
 tion  of  the  Canaanites,  85. 
 
 Justin,  the  historian,  his  testimony;    See  Trogiis  Pomfieitu. 
 
 Ki 
 
 Kenites,  their  preservation  a  permanent  ptoof  of  the  truth  of  the  History 
 
 of  Israel,  i.  33 — 35. 
 Kings  of  Israel,  God's  deputies,  i.  175 — 178. 
 Koraht  his  children  perished  not  with  him,  i.  1% 
 
 Ladder,  that  which  Jacob  saw,  what  it  signified,  ii.  16^. 
 
 L.aio,  revealed  from  Sinai  in  its  form  as  a  Covenant  of  Works,  i.  168* 
 Its  Precept  and  Curse  both  referred  to  Christ,  169.  Employed  in  sub- 
 serviency to  Conversion,  170.  How  at  Rule  of  Life,  ib.  Judicial,  not 
 formally  binding,  190.  Contained  a  remarkable  display  of  punitive 
 Justice,  as  to  its  matter,  ii.  45  ;  the  manner  in  which  it  was  i-evealed, 
 46  ;  and  its  punishments,  48. 
 
 laiu  of  Ceremonies,  illustrates  divine  holiness,  ii.  37. 
 
 Lefirosy,  ascribed  to  the  ^raeKtes,  as  the  reason  of  their  expulsion  from 
 Egypt,  i.  45-— 49.    The  charge  accounted  for,  46. 
 
 Levitate,  law  of,  its  typical  reference,  ii.  168. 
 
 Levitea,  separation  of,  affords  a  proof  of  the  tloith  of  the  Miracles  T%t 
 corded  in  the  books  of  Moses,  i.  3^. 
 
 Longevity  of  the  Patriarchs,  what  designed  by  it,  ii  29. 
 
 Longinus,  testimony  of,  concerning  Moses  as  a  writer,  i.  135. 
 
 Longtuffering  of  God  towards  Israel,  i.  213, 
 
 M. 
 
 Magistrate,  QvrA,  has  no  power  over  conscience,  or  in  matters  purely 
 
 religious,  i.  189 — 194. 
 Manna,  pot  of,  a  memorial  of  the  miraculous  sustentation  of  Israel,  i.  29, 
 
 202.    What  was  signified  by  this  food,  202.    Faith  to  be  exercised 
 
 with  respect  to  it,  210. 
 Marah,  the  waters  of,  i.  208, 
 Melchizedeck,  a  type  of  Christ,  ii.  173. 
 Mercy  displayed  towards  Isi-ael,  i.  218. 
 
 Vol.  IL  .     F  f         .. 
 
234  INDEX. 
 
 Merry-scat,  Chvist  the  antitype  of  this,  i.  173.  Pardon  described  in  re- 
 lation to  this,  221.    A  figure  of  tlie  true  Atonement,  ii.  185. 
 
 AMcnmum,  doctrine  of  the  Jews  cottccrning  it,  i.  236. 
 
 Minhttra  of  the'Gospel,  God's  army,  iir  33. 
 
 jMiradeft,  said  to  have  been  wrought  in  belialf  of  tlie  Israelites,  attested 
 in  succeeding  ages  by  standing  memori.tis,  i.  27 — 31  ;  by  the  preserva- 
 tion of  the  Gibeonites,  32  ;  and  Kenites,  33  ;  by  various  ordinances,  35- 
 
 Mmiculoua  Conception  of  Christ,  a  proof  tliat  all  mere  men  are  born 
 in  sin,  ii.  159.  Tliis  doctrine  illustrated,  172 — 176.  Preludes  of  this 
 event,  ib. 
 
 Moses  supposed  to  be  the  Mercury  of  the  Greeks,  i.  81.  What  he  says 
 concerning  his  meekness  vindicated,  84.  Rejected  by  Israel,  at  his 
 first  appearance,  162,  A  mediator,  167.  An  intercessor,  221.  Jo- 
 sluia,  althougli  his  minister,  preferred  to  him,  224. 
 
 Mofics,  the  books  of,  audientic.  Would  not  otherwise  have  been  receiv- 
 ed by  the  Israelites,  i.  18.  Not  written  in  any  period  after  they  enter- 
 ed Canaan,  19 — 27.  Intrinsic  evidence  that  tliey  were  written  by  Mo- 
 ses, 71 — 79.  Proved  from  the  Pi-ophecies  contained  in  them,  79; 
 from  the  testimony  of  the  Samaritans,  80.  Heathen  testimonies  con- 
 cerning their  antiquity,  81. 
 
 Murder,  why  so  remarkably  pursued  by  divine  vengeance,  ii.  68. 
 
 N. 
 
 Naboth,  persecuted  for  righteousness'  sake,  i.  225. 
 
 J\1imes  of  the  Patriarchs  contain  important  instniction,  ii.  156, 
 
 M-huchadnezzar,  his  sin,  punishment,  and  consequent  conviction,  ii.  9 
 
 His  sin  visited  on  his  grandson,  65.    Display  of  Providence  in  tlie  time 
 
 of  his  punishment,  147. 
 JVethinims,  same  as  the  Gibeonites,  i.  32. 
 JVi'iv-moon,  what  it  signifies  under  the  Gospel,  i.  237. 
 McmeniiiSy  the  Pythagorean,  his  testimony  concerning  tlie  deliverance  of 
 
 Israel  from  Egypt,  i.  50. 
 J^oah,  how  he  found  grace,  ii.  40.    His  mode  of  worship,  183. 
 
 f 
 
 O. 
 
 Obduracy  in  sin,  that  of  the  Canaan  ites,  ii.  83.    Sovereignty  displayed 
 
 in  giving  up  men  to  this,.  129. 
 Ohjpctions  to  the  authenticity  of  the  Books  of  Moses,  answered,  i.  83-90. 
 Origin  of  Evil,  i.  96. 
 Original  Righteousness  of  man,  i.  96. 
 Original  Sin,  illustrated  from  the  destruction  of  Uie  Canaanites,  ii.  87.- 
 
 See  Dejiravity. 
 
INDEX.  235 
 
 p. 
 
 JPaim-branches,  carried  on  the  Feast  of  Tabernacles,  i.  241. 
 
 J'arables,  why  Christ  taught  by,  i.  153,    Differ  from  Examples,  ib. 
 
 J^ardon  continued  to  the  Israelites,  L  218 — 223.    Irreversible,  222. 
 
 Pasfiover,  a  memorial  of  the  deliverance  of  the  Israelites,  i.  4]. 
 
 Patriarchs,  antediluvian,  what  we  may  learn  from  their  names,  ii.  1.56. 
 
 Paul,  supposed  to  be  pointed  out  in  tlie  Sixty-eighth  Psalm,  i.  181. 
 
 Pentateuch.    See  Moses. 
 
 Pentecost,  Feast  of,  reason  of  the  name,  i.  231.    Prefigured  the  Effu- 
 sion of  the  Spirit,  ib. 
 
 Persecution  of  the  saints,  severely  punished,  ii.  68 — 70. 
 
 Phcnician  Theology,  i.  65. 
 
 Pillar  of  Cloud,  typical  of  Christ,  i.  187. 
 
 Pofiery,  its  permanent  character,  ii.  78. 
 
 Porfihynj,  his  testimony  concerning  Moses,  i.  82. 
 
 Pontive  Precept,  why  the  test  of  Adam's  obedience,  ii.  106. 
 
 Power  of  God,  alike  in  all  places  of  the  earth,  ii.  6.    Over  all  nature^ 
 7.     Tne  Scripture,  an  history  of  this  perfection,  30. 
 
 Prayer,  answer  of,  a  proof  that  Jehovah  is  the  one  tnie  God,  ii.  14. 
 
 Presence  of  God,  the  privilege  of  Israel,  i.  221.  r 
 
 Prscrvalion  of  believers,  in  a  state  of  grace,  how  secured,  ii.  209—324, 
 This  doctrine  gives  no  encouragement  to  sin,  224. 
 
 Priests,  all  believers  are,  i.  172. 
 
 Primogeniture,  rights  of,  what  they  prefigured,  ii.  168. 
 
 Principles,  two,  of  good  and  evil,   this  doctrine  opposed  in  Scripture, 
 
 ii.  4. 
 Procofiius,  his  testimony  concerning  the  Canaanites,  ii.  79. 
 
 Profihecy,  Sacred  History  a  key  to,  i.  110.^  Gives  an  account  of  the  cir- 
 cumstances respecting  the  delivery  of  these.  111. 
 Providence,  Scripture  an  history  of,  i.  109.  Is  the  execution  of  God's 
 purpose,  ii.  133.  Is  seen  in  the  punishment  of  sin,  135.  Either  com- 
 mon or  special,  137.  Of  a  niost  particular  nature,  138.  Proofs  of 
 this,  138,  &c. 
 Punishment,  resemblance  between  this  and  the  sin  that  procures  it,  ii.  43 
 Character  of  the  punishments  inflicted  according  to  the  Mosaic  la^v, 
 48 — 52.    An  effect  of  dirine  Providence,  135. 
 
 R. 
 
 Rahab,  miraculous  destruction  of  Jericho  attested  by  the  preservation  cl 
 
 her  family,  i.  28. 
 Raifnent  of  the  Israelites,  what  it  prefigured,  i.  202. 
 Rechabitesy  descendants  of  the  Kenites,  i.  35. 
 
,236  INDEK. 
 
 Eed  Sea,  division  cf,  attested  by  heathen  writers,  i.  52.  Israel  deliver^ 
 e4  there,  164.  Baptised  to  INIoscs  in  it,  166.  Deliverance  and  Bap- 
 tism both  typical,  206.    Passed  through  by  faith,  210. 
 
 Redemfition  of  the  First-born,  a  memorial  of  the  miraculous  deliverance 
 of  Israel  from  the  Plagues  of  Eg^pt,  i.  40. 
 
 Jiedeni/ition,  work  of,  the  great  subject  of  Sacred  History,  i.  112  ;  in  its 
 origin,  ib. ;  increase  of  light  concerning  it,  113  ;  purchase,  115  ;  suc- 
 ce-s,  lir.  One  special  end  of  this  work,  to  manifest  the  mystery  of 
 the  Trinity,  ii.  24—28.  Particular  Redemption  illustrated,  204 — 208. 
 Temporal,  of  a  typical  nature,  205. 
 
 Memrrection  of  Christ,  prefigured  by  the  offering  of  the  first-Fruits,  L. 
 
 236—231. 
 Revelation,  successive  evidence  of  its  truth,  in  the  histoiy  both  of  the 
 
 wicked  and  of  the  lighteous,  i,  149 — 152. 
 Riverencf,  necessary  in  the  worship  of  God,  ii.  55. 
 Rome,  her  sin  and  punishment,  ii.  7\j 
 
 S. 
 
 Sabbatical  year,  appointed  to  give  the  Israelites  a  proof  of  the  divine 
 origin  of  their  i-eligion,  i.  35—39. 
 
 Sacrifices,  origin  of,  i.  103.    Their  use  in  divine  worship,  ii.  183-  185. 
 
 Sanchoniatho,  his  account  of  Creation,  i .  65 — 67. 
 
 Saul,  his  Postenty  punished  for  his  sin,  ii.  57-  Doctrine  of  SubstitutioB 
 illustrated  from  this  fact,  180. 
 
 Scrifiture-hiHtory,  illustrates  and  confirms  doctrines,  i.  119.  Supplies  us 
 •with  Patterns,  120.  Contains  particular  accounts  of  those  periods 
 to  which  profane  history  does  not  reach,  121, 
 
 Seed,  of  the  serpent,  ii.  204.    See  Woman. 
 
 Sennacherib,  an  instrument  in  the  divine  hand,  ii.  31, 130.  His  ienpie^ 
 and  punishment,  6,  130. 
 
 Sefiaradon  of  Israel,  as  a  people,  i.  203 — 205. 
 
 Seth,  account  given  of  his  generation,  ii.  155< 
 
 Seven,  a  sacred  number,  i.  246. 
 
 Shechinah.    See  Cloud  of  Glory, 
 
 Siloam,  mystery  of  this  name,  i.  243. 
 
 Sin,  origin  of,  i.  96.  Its  progress  in  the  heart,  107.  Hardening  nature, 
 145.  Cries  to  God  for  punishment,  ii-  41,  53.  Resemblance  between 
 Sin  and  Punishment,  45,  144.  Sovereignty  of  God  displayed  in  per- 
 mitting the  entrance  of  sin,  104. 
 
 Sinai,  a  proper  place  for  the  revelation  of  the  law,  ii.  46.  Burned  \vi.th 
 fire,  ib.    Was  covered  with  darkness,  47. 
 
 Sineiu  that  shrank,  not  eaten  by  the  Israelites,  ii.  171. 
 
 ^qre,  sei^se  of  this  word,  as  used  in  Scripture,  ii,  9j4. 
 
INDEX.  237 
 
 Sodoniy  destruction  of,  attested  by  heathen  •writers,  i.  61.  In  this,  divine 
 justice  signally  displayed,  ii.  41 — 43. 
 
 Sojourners,  the  Israelites  were,  i.  205—207.  This  the  character  of  all 
 true  Christians,  ib.    Sojoumei's  with  God,  207. 
 
 Sovereignty  of  God,  hence  liis  right  to  punish  in  what  way  soever  he 
 pleases,  ii.  85.  This  perfection  greatly  opposed  by  man,  100.  Dis- 
 played, in  Creation,  102 ;  in  the  natural  world,  104 ;  in  the  sanctifica- 
 tion  of  the  seventh  part  of  our  time,  ib. ;  in  the  permission  of  sin,  ib. ; 
 in  the  frame  of  the  Covenant  of  Works,  106  ;  towards  Angels,  107; 
 in  the  choice  of  Israel,  HI ;  in  the  distinction  made  among  nations,  as 
 to  the  means  of  salvation,  116  ;  in  the  division  of  Canaan,  118  ;  in  the 
 treatment  of  the  f  I'ibes  of  Israel,  119 ;  in  the  choice  of  Jerusalem,  120  ; 
 in  the  employ  ipent  of  means  and  instruments  of  Judgment  or  Mercy, 
 J21 ;  in  the  distribution  of  gifts,  125 ;  in  the  management  of  our  lot,  ib.i 
 in  the  afflictions  of  Christians,  126  ;  as  to  earthly  kingdoms,  127 ;  in 
 relation  to  the  Church,  128  ;  in  giving  up  men  to  obduracy  of  heart, 
 129.  Judgments  inflicted  for  the  denial  of  this  perfection,  ib.  Conso^ 
 lation  arising  from  this  doctrine,  131. 
 
 S/iirit,  Ills  extraordinary  gifts  under  the  Old  Testament,  typical,  i. 
 180—182.  Effusion  of  the  Spirit,  prefigured  by  the  Feast  of  Pente- 
 cost, 231. 
 
 Stones,  erected  in  Jordan,  and  on  its  border,  i.  27. 
 
 Substitution,  doctrine  of,  illustrated,  ii.  177 — 188. 
 
 Sufferings  of  Christ,  give  the  greatest  display  of  divine  Holiness  and 
 Justice,  ii.  52. 
 
 Sun  standing  still,  this  miracle  illustrated,  1.  130. 
 
 Swearing  with  the  hand  under  the  thigh,  what  it  signified,  ii,  176. 
 
 T. 
 
 tabernacles.  Feast  of,  prefigured  the  Glory  of  the  last  days,  i.  236.  A 
 season  of  great  joy,  238.  Israelites  lived  in  booths,  240.  Carried 
 palm-branches,  241.  Drew  water,  242.  Cried  Hosanna,  243.  Sea- 
 son of  it,  246.  Conjoined  with  the  Feast  of  Ingathering,  247.  Con- 
 nected with  the  day  of  Atonement,  248.  Last  day  of  it,  a  holy  convo- 
 cation, 250.    Edwards'  Reflections  on  this  subject,  251. 
 
 Tacitus,  his  account  of  the  Israelites,  i.  48. 
 
 Theocracy  The  Government  of  Israel  of  this  character,  i.  175 — 178. 
 
 Trinity,  Doctrine  of,  supposed  to  be  enigmatically  taught  by  the  Jews,  I. 
 244.  The  manifetation  of  this,  one  special  end  of  the  work  of  Redemp- 
 tion, and  of  the  history  of  it,  ii.  23 — 28.  Faith  in  this  mystery  neces- 
 sary to  the  knowledge  of  Christ  as  Mediator,  24. 
 
 Trogu%  Pompeius  his  testimony  with  respect  to  the  Israelites,  i.  43. 
 
238  '  INDEX. 
 
 Trumpet,  sound  o^  what  meant  by  this  in  the  revelation  of  the  Law,  il  ^, 
 TijpCy  what,  i.  156.    Different  kinds  of  Types,  158. 
 
 U. 
 
 'Victoriea  of  the  Israelites,  what  is  taught  by  them,  ii.  198 — 201. 
 
 Virginity,  what  the  laws  concerning  this  especially  respected,  ii.  175. 
 
 Viaitation  of  iniquity,  what  meant  by  the  expression,  ii,  62. 
 
 Vitringa,  his  thoughts  on  the  Feast  of  Tabernacles,  i.  240. 
 
 Unity  of  God,  the  Israelites  called  to  be  witnesses  of  tliis,  ii.  2  ;  demon- 
 strated from  Creation,  3 ;  from  his  wonderful  works,  5—9 ;  his  judg- 
 ment on  the  gods  of  the  Heathen,  10 — 12  ;  the  fulfilment  of  Prophecy, 
 12 — 14 ;  answer  to  Prayer,  14  ;  Faithfulness  to  his  Church,  ib. ;  work 
 of  Redemption,  15  ;  his  peculiar  Names,  16—19  ;  operation  on  the 
 Heart,  19.  > 
 
 Voice  of  words,  in  giving  the  Law,  ii.  48. 
 
 Urim  and  Tkummim,  what,  i.  182. 
 
 Vulcan,  supposed  origin  of  the  heathen  fable  concerning,  i.  101. 
 
 Uzzah,  what  we  are  to  leam  from  his  punishment,  ii.  50. 
 
 W. 
 
 Wars,  the  true  cause  of,  iL  137. 
 
 Weeks,  why  time  is  measured  by,  i.  102.    Feast  of,  231. 
 Wicked  men,  employed  by  God  as  his  Hosts,  ii.  31. 
 ^    Wilderness,  the  Church  called  to  abide  m  it  under  the  New,  as  weli 
 
 as  the  Old  Dispensation,  i.  239. 
 Will,  of  God's  purpose,  differs  from  that  of  his  Precept,  ii.  95.    Of  Man, 
 
 in  what  its  perfection  consists,  ii.  108. 
 Wisdom  of  God,  displayed  in  the  forai  in  which  Revelation  is  given, 
 
 i.  153 ;  in  the  whole  scriptural  history,  ii.  28  ;  in  the  mode  of  punishing 
 
 the  Canaanites,  87. 
 Woman,  the  effects  of  the  curse  on  her,  ii.  159.    Her  seed,  159,  204. 
 Worshifi  of  Israel,  typical,  i.  172.    It  especially  consisted  in  sacrifice, 
 
 ii.  183—185. 
 Wrath  of  man,  how  made  to  praise  God,  il  3t 
 
 Zachqrias,  himself  made  a  sign,  ii.  174. 
 
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