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INTRODUCTORY AND CONCLUDING REMARKS ON EACH BOOK

CONCLUDING REMARKS.

[MOSES, having in the Book of Genesis described the Creation of the World, the Origin of Nations, and the peopling of the earth, details in the Book of EXODUS the Commencement and Nature of the JEWISH CHURCH and POLITY, which has very properly been termed a Theocracy, in which Jehovah appears not merely as their Creator and God, but as their King. Hence this and the following books of Moses are not purely Historical; but contain not only laws for the regulation of their moral conduct and the rites and ceremonies of their religious worship, but judicial and political laws relating to government and civil life. A part of these has been detailed in this book; and an account given of the erection of a superb royal palace, the tabernacle, in which Jehovah was pleased to dwell, or manifest his especial presence, by the shechinah, or glory, appearing between the Cherubim. The stupendous FACTS, connected with these events, are fully attested by every succeeding writer of the Sacred Scriptures, as may be clearly perceived by consulting the References and notes; and many of the circumstances are confirmed by the testimony of heathen writers. NUMENIUS, a Pythagorean philosopher, mentioned by EUSEBIUS, speaks of the OPPOSITION OF THE MAGICIANS, whom he calls Jannes and Jambres, to the miracles of Moses. Though the names of these magicians are not preserved in the sacred Text, yet tradition had preserved them in the Jewish records, from which St. PAUL, (2 Ti. iii. 8.) undoubtedly quotes. The Ex

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ODUS of the Israelites from Egypt, and their miraculous PASSAGE OF THE RED SEA, are attested by PALEMON and CHEREMON, MANETHO, BEROSUS, ARTAPANUS, STRABO, DIODORUS SICULUS, NUMENIUS, JUSTIN, and TA CITUS. The tradition mentioned by Diodorus, among the Ichthyophagi, who lived near the Red sea, that the whole bay was once laid bare to the very bottom, and that the waters afterwards returned to their accustomed channel with a most tremendous revulsion, is not extinct to the present day. The inhabitants of the neighbourhood of Corondel, according to Dr. SHAW, preserve the remembrance of a mighty army having been once drowned in the bay which PTOLEMY calls Clysma. The very country where the event happened, in some degree bears testimony to the accuracy of the Mosaic narrative. The Scrip tural Etham is stid called Etti; the wilderness of Shur, the mountain of Sinai, and the country of Paran, are still known by the same names; and Marah, Elath, and Midian, are still familiar to the ears of Arabs. Several writers, particularly ORPHEUS, in the verses ascribed to him, speak of the delivery of the TWO TABLETS OF THE LAW from God, and of the institution of the Hebrew rites. Add to this, that many of the notions of the heathen respecting the appearance of the Deity, and their religious institutions and laws, were bor rowed from this book; and many of their fables, as has been partially shown, were nothing more than distorted traditions of those events which are here plainly related by Moses.)-Bagster.

THE THIRD BOOK OF MOSES, CALLED LEVITICUS.

INTRODUCTION.

"And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase. Then I will command my blessing on 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 cat of the old store." (xxv. 20-22.) Yet, we do not find, in the whole history, a single complaint that this extraordinary promise failed of an exact accomplishment. The twenty-sixth chapter likewise contains an evident prediction of the present state of the nation of Israel, which amidst all its dispersions and oppressions has hitherto been preserved a distinct people. apparently in order to the performance of the promises made them in the close of the chapter. It seems peculiarly useful, in this skeptical age, to introduce each book in the sacred volume, by some notice of those prophecies found in it which have received an evident accomplishment, many ages after the time when we have full proof the books were extant; as this tends to establish, not only their authenticity, but also their divine authority, far more than human testimony can do.-In addition to this we may observe, that the sacred writers, in all the subsequent parts of Scripture, and even our Lord, as well as ins the genuine work of Moses, and also that the statutes contained in it are the word of God; the two points which many, called Christians, seem at present ready to concede to skeptics and infidels. (2 Chron. xxx. 16. Ezra vii. 6, 12. Mati. viii. 4. Luke ii. 22-24. Rom. x. 4, 5. Comp. Lev. xxvi. 12. with 2 Cor. vi. 16. and Lev. xix. 19, with Gal. v. 14.) Let us therefore adhere to the testimony of these unexceptionable witnesses, and study it as a part of the oracles of God" and very important instruction will be derived from it, even to us in this remote age, though we are no longer under the obligation of its ritual appointments."-T. Scott.

THIS Book is called LEVITICUS, because it chiefly contains laws and regulations respecting the duties of the Priests and Levites, though many of them refer also to the body of the people. The New Testament teaches us to consider many of these rites of sacrifice and purification as typical of the atoneinent of Christ, and the purifying influences of the Holy Spirit. How far the body of the people saw into the spiritual meaning of these rites, it is difficult to say. Unbelievers, most likely, did not trouble themselves about it; and believers would penetrate their design, more or less, in proportion as they were enlightened. Leviticus contains little history, except the awful death of Nadab and Abihu, the sons of Aaron, as soon as consecrated, for irreverence in their sacred office and it principally consists of ritual laws, delivered to Moses from above the mercy-seat, during the first month after the Tabernacle was erected; though moral precepts are frequently interspersed.-In these ceremonies the gospel was preached to Israel and the solemn and exact manner, and the many repetitions, with which they are enforced, are suited to impress the serious mind with a conviction, that something immensely more important and spiritual, than the external observances, is couched under each of them. We are indeedapestles, quote or refer to this book in language which proves, both that it is thus taught, that all true religion must be grounded on divine revelation, and be regulated by it; and not be left in any degree to human invention: yet one inspired apostle calls the legal institutions "beggarly elements," and "the law of a carnal commandment;" and another allows, that they formed “a yoke which neither they nor their fathers were able to bear."-But if we look carefully into the New Testament, we shall be convinced, that these ordinances, which to numbers appear so unmeaning and unreasonable, were not only shadows of good things to come," but real prophecies; which, being exactly accomplished in the gospel, prove the book in which they are found to be divinely inspired. It is not known how far the Israelites observed the singular law concerning the sabbatical year, and that of Jubilee, which, it is evi dent, were very frequently neglected; but no impostor would have ventured to enact such statutes; much less to have committed himself by these words:

The few events mentioned in this book, and all the laws delivered, are supposed by Usher and others to have been within one month, answering to part of April and part of May, in the year of the world 2514, or 1490 years before the Christian era.

CONCLUDING REMARKS.

[Thus terminates this most interesting and important book; a book contain ing a code of sacrificial, ceremonial, civil and judicial laws, which, for the purity of their morality, the wisdom, justice, and beneficence of their enactments, and the simplicity, dignity, and impressive nature of their rites, are perfectly unrivalled, and altogether worthy of their Divine Author. Sacrif cing was a mode more ancient than idolatry or the institutions of Moses; but among the heathen various superstitious customs were introduced, which were wholly excluded from the religion of the Hebrews. In these laws, in which we find the most minute circumstances of the act of sacrificing prescribed, there is no mention of any thing preceding the slaying of the animal, except its being sound and of a proper age. It was not brought with any garlands. No cakes of barley and salt were put upon its back. No wine was poured upon its horns. No hair was taken from its forehead to be cast into the fire on the altar. And nothing is said about inspecting the entrails, with a view to divination, which was a principal object in all the heathen sacrifices. All the rites and ceremonies of the Mosaic law are at once dignified and expressive. They point out the holiness of their Author, the sinfulness of man, the neces sity of an atonement, and the state of moral excellence to which the grace and mercy of the Creator have destined to raise the human soul. They include, as well as point out, the gospel of the Son of God; from which they receive their consummation and perfection. The sacrifices and oblations were significant of the atonement of Christ; the requisite qualities of these sacrifices were emblematical of his immaculate character; and the prescribed mode in the form of these offerings, and the mystical rites ordained, were allusive institutions, calculated to enlighten the apprehensions of the Jews, and to prepare them for the reception of the gospel. The institution of the high priesthood typified Jesus the Great High Priest, called and prepared of God, who hath an unchangeable priesthood, and is able to save to the uttermost all that come unto God by hiin. The prohibition of meats as unclean taught the avoidance of what God prohibits; and the various kinds of uncleannesses, with their correspondent expiations, illustrated the necessity and importance of internal purity and true holiness. The very best comment on this book is furnished by the inspired Apostle PAUL in his epistle to the Hebrews; and, on the other hand, that epistle, as well as numerous passages of the New Testament, would be absolutely unintelligible without this portion of the Sacred Volume.] - Bayster.

We here subjoin (from Calmet's Dictionary, and Horne's Introduction) the outline of a HEBREW CALENDAR, with Hints on the Seasons in Pa lestine:I. TIZRI, or Ethanim, the first month of the Ciril Year, (which was the only year before the Exodus,) began about the middle of our September, and ended about the middle of October, nearly answering to our September,

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Old Style; and so the other months. 1st. The feast of Trumpets (New
Year's Day.) Levit. xxiii. 24, 25. 10th. The great day of atonement. Levit.
xxiii. 27, &c. 15th. The feast of tabernacles, which lasted seven days, and
the eighth was a holy convocation. Levit. xxiii, 34, &c. 23d The dedication
of Solomon's Temple. 2 Chron. vii. 10. On the same day the Jews commemo-
rated the giving of the law by Moses. The early or former rains, in Pales-
tine, begin about the end of this mouth, but last only a few days, when the
ploughing season follows. The days very hot; the nights cold.
II. MARCHESVAN, (October and November.) In this month grapes were
gathered, and wheat and barley sown.

III. CHISLEU, or Casdeu. (November and December.) 25th. The feast of dedication, which lasted eight days. This was instituted by Judas Maccabeus, in memory of cleansing the second Temple, 1 Macc. iv. 52-59; and sanc tioned by the presence of Christ, John x. 22. The heats abate by day, and the nights grow still colder.

IV. TEBETH, (December and January.) Weather very cold, with rain or snow.
V. SEBAT, (January and February.)

VI. ADAR, (February and March) 14th and 15th. The feast of Purim, for lots,) in memory of the nation's deliverance from destruction, in the time of Esther. Esther ix. 20-22. Much rain and snow.

VII. ABIB, or NISAN, the first mouth of the Ecclesiastical Year, (March and April.) 14th. The Passover commences, and lasts seven days. Exod. xii, and xiii. 15th. The feast of unleavened bread. Levit. xxiii. 6. 16th. The sheaf of the new barley harvest offered. Levit. xxiii. 10. In this month the weather is temperate; toward the end, usually, the spring or latter rains fall, and swell the Jordan. Barley ripe at Jericho, though wheat is not yet in car. VIII. JAR, (Jyar) or Zif, (April and May.) Toward the end, the latter rains cease. Barley cut down, and wheat begins to ripen.

IX. SIVAN, (May and June.) 6th. The feast of Pentecost, which lasted a week. This is sometimes called the feast of weeks, being seven (or a week of) weeks after the Passover; the feast of harvest, &c. Exod. xxiv. 32. Levit. xxiii. 14. Summer commences this month with the wheat harvest. X. TAMMUZ, (June and July.) Weather intensely hot. Early figs and apples ripen.

XI. AB, (July and August.) The heat at its height. Dates ripen at Jericho. XII ELUL. (August and September.) 7th. Dedication of the walls of the Temple by Nehemiah. Neh. xii. 27, &c. Sky serene and fair. Figs, olives, and grapes ripen. The original Jewish Year was Solar, like ours; as was also that of the Egyptians. It contained 11 months of 30 days, according to Cabinet; and the 12th contained 35. It is also thought that they had occasionally an intercalary month, which followed Adar, and was called Ve-Adar of the 2d Adar; but we have no account of this in Scripture.

THE FOURTH BOOK OF MOSES, CALLED NUMBERS.

INTRODUCTION.

THE name of this Book is derived from the title it bears in the Vulgate, | by the Jews into ten parasha, and thirty-two sederim; and in our Bibles conNUMERI, which is a literal translation of the Greek ARITHMOI, its title in sists of thirty-six chapters. It comprehends the history of between thirty-eight the Septuagint; so called from its containing an account of the numbering and thirty-nin years; containing an account of the enumeration of the people, and marshalling of the Israelites. Like the preceding books, it takes its He- their formation into a regular camp; the census of the Levites, and their sepa brew name from a distinguishing word in the commencement: being frequently ration for the service of the tabernacle; the purification of the camp: the law called WYDABBER, and he spake, from its initial word: but, in most Hebrew of the Nazarites and form of blessing the people; the offerings of the princes; Bibles, its title is BEMIDEAR, in the wilderness, which is the fifth word. the consecration of the Levites; the celebration of the passover; regulations for There can be no doubt that Moses was the author of this book; and from ch. fixing and removing the camp; the journey of the Israelites through the wilder xxxvi. 13. it would seem that he penned it in the plains of Moab. It is dividedness to the land of Moab; the transactions in the plains of Moab.

OF THE OLD AND NEW TESTAMENTS.
CONCLUDING REMARKS.

THUS terminates the book of Numbers; a book containing a series of the most astonishing providences and events. Every there and in every circumstance God appears: and yet there is no circumstance or occasion, which does

not justify those signal displays of his grace and mercy; and in every rela tion, we perceive the consistency of the divine intentions, and the propriety of those laws which he established.

THE FIFTH BOOK OF MOSES, CALLED DEUTERONOMY.

ALL the Books of Moses are, by the Jews, denominated from their first words in Hebrew; the names we have given them are borrowed from the Septnazint, and are expressive of their contents. The name of this fifth Book of Moses, Deuteronomy, means a second law, or rather a second delivery of the same law, which is rendered the more interesting, from the intermixture with it of many pathetic admonitions, and even many important prophecies. It contains, also, a history of the last month of the life of Moses, with en account of his death, which, in all probability, was subjoined by Joshua, his As the Children of Israel were now engaged in a sanguinary conflict with the devoted nations of Canaan, and were pledged to their extirpation, this seems a proper place to examine the authority under which they acted, and, so far as may be necessary, to vindicate their conduct; or rather, to vindicate the God of Israel, under whose authority they acted, from the charge of cruelty and injustice: not only as respects their attack upon the Canaanites, but also as to their taking vengeance upon some other nations, who brought destruction upon themselves by attacking Israel.

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1. The first thing to be considered is the sovereignty of God, whose are the lives and properties of all his creatures. Most unquestionably, the Almighty bas an absolute right over his creatures, even considered as innocent, to place or displace them wherever he thinks proper; and to take away the life he communicated, where he has given no assurance to the contrary.

2 This right will appear stronger and more incontestable, when it is added, that all mankind are sinners; a fact so glaring, that it can hardly be denied by any man in his right senses, however it may be palliated or dissembled. Scripture proofs of this are numberless; and those from fact infinite. To deny that sinners are justly obnoxious to punishment, is to deny the course of justice. To demand for them mercy, is a contradiction in terms; for mercy demandable is no more mercy. But is it not cruel to involve infant children in this promiscuous ruin ? Let common sense give the answer. Would there be mercy in sparing a thousand orphan infants, without a mother's breast, or a father's care? Does the earthquake or the ocean spare them? Certainly not. In all temporal calamities their fate is mixed up with that of their parents.

3. The learned Jacob Bryant maintains, that "The Canaanites were certainly usurpers, and had acted in open defiance of God's ordinance, by seizing upon the land appropriated from the beginning to the children of Israel." (Deut, xxxii. 8.) In the Eusebian Chronicle of Scaliger, mention is made of Canaan, the son of Ham, first making an innovation in the world. passed upon the rights of his brethren, and seized upon the land, which had Seen appropriated to God's future people. (See Gen. xii. 6. and Notes.)" When, therefore, the Israelites were brought to Canaan, they came to their "He tresen inheritance; and those who usurped their property knew it, and knew by whom it had been appointed."

sistance, is inferred, both from the reason of the denunciation, and from seve-
ral facts attending its execution. The reason given why they were to be cut
off is, "That they teach you not to do after all their abominations:" which
reason would be set aside by their submission and acknowledgment of the
God of Israel. The facts referred to are the following: After the conquest of
the country, we are told, "There was not a city that made peace with the
took in battle. For it was of the Lord to harden their hearts, that they should
19, 20.) This, surely, implies that they had the opportunity of peace, if they
children of Israel, save the Hivites the inhabitants of Gibeon: all other they
had thought proper to accept of the proposed terms. That the Lord hardened
their hearts, I consider as a judicial blindness inflicted on them for their re-
come against Israel in battle, that he might destroy them utterly." (Josh. xi.
peatedly hardening their own hearts against him, as was the case with Pha-
supposes they rejected the first offers of peace, and the Lord punished them
by refusing them any farther opportunities.
raoh and others. (See Cottage Bible, Exodus, chap. vii.) So Maimonides

conceive that the oath and covenant made with them, under the circumstances
of deception, should have been so sacred, if the order for their extinction had
admitted no limitation. The preservation of Rahab, also, (Josh. iii. 12-14.;
The case of the Gibeonites seems to confirm this, inasmuch as it is difficult to
vi. 22, 23.) and a family of Bethel, (Judges i. 25.) with some other instances,
(1 Kings ix. 20, 21.) incline strongly to this exposition.

ments. The Lord himself, partly by storms and tempests, partly by noxious
insects, and partly by inspiring terror into the minds of the inhabitants, ex-
pelled and destroyed, perhaps, more than the Israelites themselves. In obey-
6. Nor is the destruction to be attributed to Israel wholly, even as instru-
ing the divine injunction, they, therefore, only concurred with the providence
of God, which went before, and, by the display of Almighty power, prepared
their way whithersoever they were called to go. (Exod. xxiii. 27, 28. Josh.
x. 11, &c.),

tion of the Israelites; by lightning and tempest, by inundation or earthquake,
7. Doubtless God might have destroyed these nations without the co-opera-
is the case ;) and who dare say unto the Almighty, What doest thou? But
he chose to employ human agents, probably to inspire them with the greater
or by a sweeping pestilence; and either way, unquestionably, their women
horror against those scenes of idolatry and vice, which, by their being the
and children would have been involved in the same common ruin, (as always
xviii. 29.)
instruments of punishing, would be necessarily disclosed to them. (Levit.

vere than this. Though the inhabitants of Canaan are reckoned seven or eight nations, their whole country was much less than England, not contain8. The Almighty has, in fact, executed judgments on mankind far more sehuman, and confirmed by innumerable monuments of the event. And even in ing more square miles than the single county of York: and what is this to the the cholera morbus in India, the yellow fever in America, and inundations in drowning of the world? a fact attested by all ancient histories, divine and various parts of the world, have swept away thousands of our fellow-creatures at a stroke, without even that discrimination which the case before us our own times, the earthquake at Lisbon, and, more recently, that at Aleppo; offers; for we know, that not only were children involved in the same ruin with their parents, but, in some of those cases, also the righteous with the wicked.

being singular, that it is the usual method taken by the most High in the adIsrael themselves punished when they became disobedient and idolatrous. Nor 9. Lastly, the employing one nation to punish another, is so far from plainly inconsistent with the divine pfan. For surely, from the foundation of ministration of his providence. (Psalm xvii. 13. Isa. x. 5, &c.) Thus were the world, no judgments were more severe, no calamities more dreadful, than those inflicted upon the Jews, especially by the Romans. And the Assyrians, was this done with less severity, except as to absolute extirpation, which was the Persians, and the Romans, were as certainly appointed to punish the Jews, as were the Jews the Canaanites; only, they had not the like written massacre and devastation; as at this day between the Turks and Greeks, who warrant to produce. Among all uncivilized nations, war is connected with are both fulfilling the divine decrees, though they know it not, nor have any such intention.

4. The seven nations of Canaan were early corrupted and depraved. They sprang from the guilty and accursed race of Canaan, the son of Ham; and so early as the time of Abraham, they were marked out for punishment in "the fourth generation," their iniquity being "not yet full." (Gen. xv. 16.) This was a warning given them; and it appears, in the case of Rahab, and by the conduct of the Gibeonites, that they were by no means unacquainted with their danger, though it made no salutary impression on their conduct. (Josh. ii. 9-13; ix. 3, &c.) On the contrary, they are charged with gross idolatry, unnatural lewdness, and the most detestable cruelties, sacrificing their own children both unto Baal and Moloch. (Exod. xxxiv. 10-16; Le. xviii. 19-28.) 5. After the time of God's forbearance was expired, they had still the alternative either to flee elsewhere, as, in fact, many of them did; or to sur render themselves, and renounce their idolatries, and serve the God of Israel; in which case, there is reason to believe, the sentence of extirpation would not have been executed. It is thought by many commentators, both Jewish and Christian, that the Israelites were bound to make overtures of peace to every sty or town which they attacked, and to spare their lives on condition of their becoming tributary. The passage on which this hypothesis is founded. is as follows: "When thou comest nigh unto a city to fight against it, then proclaim peace unto it. And it shall be, if it make thee answer of peace, and open unto thee, then it shall be, that all the people that is found therein shall be tributaries unto thee, and they shall serve thee. And if it will make no pace with thee, but will make war against thee, then thou shalt besiege it; and when the Lord thy God hath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword. But the women, and the little ones, and the cattle, and all that is in the city, even all the spoil thereof, shalt thon take unto thyself; and thou shalt eat the spoil of thine enemies, which the Lord thy God hath given thee. Thus shalt thou do unto all the cities that are very far off from thee, which are not of the cities of these nations. But of the cities of these people, which the Lord thy God doth give thee for an inhe-leged cruelties of the Israelites, and the whole of their ancient history. In rtance, thou shalt (i. e in the like case of their obstinacy) save alive nothing that breatheth," &c. (Deut. xx. 10-18.) That this utter destruction was to take place only in cases of obstinate re

children of Israel, in obeying the command of Heaven, especially with the con-
stant miracle of the pillar of cloud and fire before them: for it is most certain,
that their faith was built on miracles; and for those miracles we have the
Thus much may here suffice for vindicating Moses and Joshua, and the
dren. If, then, miracles be denied, so may the conquest of Canaan, the al-
same authority as for the conquest of Canaan, and the massacre of her chil-
short, infidelity as to the Bible, leads to scepticism as to all ancient records;
and would reduce to one common blank all universal history, prior to the pre-

CONCLUDING REMARKS.

Thus ends the Book of Deuteronomy, and with it the PENTATEUCH, commonly called the LAW OF MOSES; a work every way worthy of God its mathor, and only less than the NEW TESTAMENT, the Late and Gospel of our Land and Saviour Jesus Christ. Its antiquity places it at the head of all the writing in the world; and the various subjects it embraces render it of the most importance to every part of the civilized world. Its philosophy, history, rephy, and chronology entitle it to the respect of the whole human tar while its system of theology and religion demonstrably prove it to be a revelation from God. The Law of Moses is more properly the Law of Jchorah furath yehoirah, the grand title of the Pentateuch. Mw to have been the author of this system, we must consider him more than mostalno wisdom of man has ever yet invented such a Code of Laws. Could we conceive His me, however, has been disputed, and his laws severely enticised, by per uns whose interest it was to prove religion a cheat, because they had none the To some, whose mental taste and feeling are strangely perverted, er, thine in heathenism wears not only the most fascinating aspect, but Bar to lay claim to, and possess every excellence; and hence they have risi un Confucius, Menu, Zoroaster, and Mohammed himself, to dispute the 1am with Moses!

On the eubject in general, it may be just necessary to remark, that the utmost that can be said of all laws, merely human, is, that they restrain vices, through the terror of punishment. God's law not only restrains vice, but it infiue Italone brings man to the footstool of his Maker; and keeps ben dependant on the strong for strength, on the wise for wisdom, and on the terriful for grace It abounds with promises of support, and salvation for the fe which no false system dared ever to propose: every where, Mo in the most confident manner. pledges his God for the fulfilment of all the cording great and precious promises, with which his laws are so plentifully

hath failed us, of all the good things which the Lord our God spake concern-
in us."
itself, and in its reference to that glorious Gospel which it was intended to in-
interspersed and while they were obedient they could say, "Not one word
troduce, can for a moment deny it the palm of infinite superiority over all the
Who that dispassionately reads the Pentateuch, that considers it in
triumphantly exclaim, "There is none like the God of Jeshurun!" and with
what striking propriety does the glorious legislator add. "Happy art thou, O
Israel! who is like unto thee? O people, saved of the Lord ?"
systems ever framed or imagined by man? Well might the Israelitish people

these fire books, have enriched the whole civilized earth, and, indeed, greatly
Finally, the treasures of wisdom and knowledge, which are amassed in
history, ethics, jurisprudence, political economy, theology, poetry, and
criticism, from the time of Moses to the present day. Books to which the
1romoted that very civilization. They have been a kind of text book to al-
choicest writers and philosophers in Pagan antiquity have been deeply in-
most every writer on geology, geography, chronology, astronomy, natural
debted; and whin were the text books to all the prophets--books from which
the flimsy writers against Divine Revelation, have derived their natural reli-
books, which for importance of matter, variety of information, dignity of sen-
gion, and all their moral excellence -books written in all the energy and puri-
tending to improve and ennoble the intellect, and ameliorate the physical and
ty of the incomparable language in which they are composed, and lastly,
moral condition of man, have never been equalled, and can only be parallel-
ed by the GOSPEL of the Son of God! Fountain of endless mercy, justice,
timent, accuracy of facts, impartiality, simplicity, and sublimity of narration,
by those who do not read this late; and by those who having read it, are
not morally improved by it, and made wise unto salvation.
truth, and beneficence! how much are thy gifts and bounties neglected
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IN TRODUCTORY AND CONCLUDING REMARKS ON EACH BOOK

THE BOOK OF JOSHUA.

INTRODUCTION.

IT is not certain whether this book received its name from Joshua as the author, or as the hero of it. It is reasonable to believe that Joshua would keep minutes of events in which he had so considerable a snare and yet, as several passages occur in this book which were evidently written after his time, it is likely that some subsequent prophet, most probably Samuel, collected and arranged these memorials, and added those passages which Joshua could not have written, and which yet must have been written before the times of David and Solomon. (See chap. xv. 63.; xvi. 10.) However this may have been. "The Book of Joshua (as Dr. Clarke observes) is one of the most important writings in the Old Covenant, and should never be separated from the Pentateuch, of which it is at once both the continuation and completion. Between this book and the five books of Moses, there is the same analogy as between the four Gospels and the Acts of the Apostles. The Pentateuch contains a history of the acts of the great Jewish legislator, and the laws on which the Jewish church should be established. The Book of Joshua gives an account of the establishment of that church in the land of Canaan, according to the oft-repeated promises and declarations of God. The gospels give an account of the transactions of Jesus Christ, the great Christian Legislator, and of those laws on which his church should be established, and by which it should be governed. The Acts of the Apostles give an account of the actual establishment of that church, according to the predictions and promises of its great Founder." The foundation of the Jewish church and polity being laid, there are two peculiar circumstances, which, though they have been already hinted at, now claim a more distinct remark.

1. The Hebrew government, as just established, was a Theocracy: that is, God (Theos) was himself the Supreme Governor of the nation; the high priest his prime minister (if we may so speak ;) and Joshua, and his successors, the udges, his commanders in chief. Every tribe had its elders, who were magistrates, or members of the police; and the army was officered in the same way, by commanders of tens, of fifties, of hundreds, und of thousands. (Exod. xviii. 21. Deut. i. 15.) These were in all cases to abide by the written Mosaic law; and if any case occurred which that did not appear to reach, the high priest was to put on his mysterious breast-plate, and to appear before the most holy place, (without side the vail,) and there to receive an oracular answer. This was the original constitution of the Hebrew government; but as it was foreseen that a kingly government, and a human monarch, would be required in process of time, provision was made for such a change, as we have seen in the 17th chapter of Deuteronomy, and latter part. Still, however, the choice was with the Lord; and when chosen, the king had no right to make any alteration in the laws; but in all difficult cases, himself, as well as the judges, was to ask counsel of God, by the medium of the high priest. (1 Sam. xiv. 37.)

The Hebrew government, though divine, appears founded in covenant be tween God and Israel; (Exod. xix. 3-6. Deut. xix. 10-13.) the fundamental principle of which was, the worship of Jehovah, and the utter extirpation of idolatry from all the land of Israel. The sanctions of this law, both in its rewards and punishments, were all temporal, (as among ourselves,) and necessarily must be so, as nations have no existence in a future state. This does not prove, however, that the Hebrews had no knowledge of such a state, though it is probable that the bulk of the nation acted as little under its influence as the mass of nominal Christians among our countrymen. The doctrine of a future state among the Hebrews, (as the progress of truth generally is,) was like the rising of the sun, which "shineth more and more unto the perfect day." It is impossible to account for the faith and piety of the early patriarchs, on the supposition that they knew nothing of a future state. Could Abel or Noah walk with God, as they are represented to have done, under the impression that the moment of death should separate them from him for ever? Could Abraham, Isaac, and Jacob, die in faith, as the author of the Epistle to the Hebrews (chap. xi.) informs us they did, without any assu rance of an hereafter? Could Moses "esteem the reproach of Christ greater riches than all the treasures of Egypt," because he had respect to the recompense of reward," when his whole life was a series of afflictions,' when he was not even suffered to set his foot within the promised land, had he not looked for a better country, even a heavenly" one? Indeed the apostle hath fully decided this question, when he tells us, God hath prepared for them a city" for what city was prepared for these venerable patriarchs, except that New Jerusalem to which we all aspire? Indeed, it is ridiculous to suppose that any man can live under the impression of a religious principle, who expects at his death to perish like a dog. II. We are called to consider the true nature of the Hebrew Ritual. The enemies of revelation describe it as a mere round of ceremonies, unmeaning, if not ridiculous; but the learned and ingenious Looman, who has deeply investigated this subject, has shown that it was calculated to answer the most im

The

portant purposes; as, in particular, to represent the true character of the Deity, and to guard the Israelites against idolatry. On this subject we shall quote the following interesting extract, from his Rationale of the Hebrew Ritual." "It was far from the design of the ritual to teach only a ceremonial holi ness; the intention of it appears plainly to set the holiness of God, as one of his governing perfections, in a full and strong light; to teach the high importance of being holy, as God is holy, as well as of being holy because God is holy; but this intention of the ritual will appear more clearly as we proceed. "The wisdom of the ritual, to make the knowledge it teaches concerning the one only true God more useful, teaches him to be merciful, at the same time it represents him to be a holy God, therefore proclaimed his name, Lord, gracious and merciful, long-suffering, abundant in loving-kindness, goodness, and truth; keeping mercy for thousands, forgiving iniquities, transgressions, and sins." Not only is God represented as gracious and merciful, but his mercy and grace are exemplified in pardoning iniquity, transgressions, and sins; or all kinds of offences committed against him. The ritual, to encourage the hope of a sinner in the mercy of God, teaches him that there is mercy with God, that he may be feared; that when he shall return unto God with his whole heart, he shall be received graciously, and restored to favour. This ritual yet farther instructs in the wise method wherein God has appointed to show mercy, supporting, at the same time, the honour of his perfections and government. The ritual therefore appointed propitiatory sacrifices, or atonements, washings and purifications, to teach the guilt of sin, the punishment due to sin from a holy God, and righteous governor of the world; to teach the sinner to honour God by such acknowledgment and confession, which was to accompany his sin-offering and atonement; and also to express his hope in the mercy of God, his trust in the promise of God, that, returning to God with his whole heart, his sin shall be forgiven. Hence the Psalmist concludes, For thou, Lord, art good, and ready to forgive, and plenteous in mercy, to all them that call upon thee. It is observable, that the Hebrew ritual encouraged the Hebrew nation to hope for mercy and favour as God's favourite people." Mr. Lowman proceeds ;

"In Ake manner, the whole ritual very plainly taught, that a pure heart, as well as clean hands, were requisite in the worship of Jehovah. The very washings, which purified from the filthiness of the flesh, taught, by an easy meaning, the necessity of being cleansed from all filthiness of the spirit, to appear in the presence of the most holy God. The ritual actions were manifestly designed to express a moral and spiritual meaning. The bare consideration of the ritual itself, the general use of ritual actions in those times, the exposition of the ritual in the other parts of their law, and by their prophets, put it out of all doubt, that the outward actions were always to be accompanied with inward suitable tempers and affections."

Nor was this all. The Hebrew ritual must be considered as "a plan of a better state of religion in the times of the promised Messiah," as is fully shown by the inspired author of the Epistle to the Hebrews, who proves at length that all the Levitical sacrifices had reference to the atonement offered by our Saviour; and that the tabernacle, and all its noly utensils, in one way or other prefigured Christ, or some circumstance connected with Christianity. We have already noticed this as respects the paschal lamb, the scape-goat, the red hei fer, and various other types; and when we come to the above Epistle, we shall have occasion to enter more fully into the subject; in the mean time, what is here said, may be enough to justify the divine character of the Mosaic ritual. There is one circumstance, however, which demands our particular attention; namely, the minuteness and exactness with which all the directions must be complied with, and that under the severest penalties. How is this to be accounted for? There may be reasons unknown to us; but the following seems obvious and important. The apostle Paul represents the Jews before Christ as in a state of nonage, and under the law as a "schoolmaster." (Gal. in. 23-25.) Now this not only suggests a state of severe discipline, but implies, that, like children, they were to be taught obedience on the authority of the schoolmaster, without being acquainted with the reasons on which his precepts were founded, and thus taught a system of implicit obedience, a circumstance of the highest importance in our Christian education; for as the apostle to the Hebrews argues, if, when children, we were subjected to the discipline and instruction of parents and preceptors, who chastised us for their pleasure, much rather should we be** in subjection to the Father of spirits, and live." (Heb. xii. 7—9.)

Moses died, and Joshua succeeded him, in the year of the world 2553, and 1451 years before the birth of Christ, as it is commonly reckoned. But respecting the time of the death of Joshun there is some doubt, as there are various dates fixed to that event, by different commentators.

CONCLUDING REMARKS.

THE Book of Joshua is one of the most important documents in the Old Testament. The rapid conquest of the Promised Land, and the actual settlement of the Israelites in it, afford a striking accomplishment of the divine predictions to Abraham and the succeeding Patriarchs; and, at the same time, bear the most unequivocal and ample testimony to the authenticity of this sacred book. Several of the transactions related in it are confirmed by the traditions current among heathen nations, and preserved by ancient profane historians of undoubted character. Thus there are ancient monuments extant, which prove that the Carthaginians were a colony of Syrians who escaped from Joshua; as also that the inhabitants of Leptis in Africa came originally from the Sidonians, who abandoned their country on account of the calami

ties with which it was overwhelmed. PROCOPIUS relates, that the Phenicians fled before the Hebrews into Africa, and spread themselves abroad as far as the pillars of Hercules, and adds, "In Numidia where now stands the city Tigisis, (Tangiers,) they have erected two columns, on which, in Phoenician characters, is the following inscription: We are the Phoenicians, who fled from the face of Jesus (or Joshua) the son of Naue (Nun.)" The overthrow of Og, king of Bashan, and the Anakim, is considered as having given rise to the fable of the overthrow of the giants; and the tempest of hail-stones was transformed by the poets into a tempest of stones, with which Jupiter overwhelmed the enemies of Hercules in Arim, exactly the country where Joshua fought with the children of Anak.

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THE BOOK OF JUDGES.

INTRODUCTION.

sufficiently evident that the people soon degenerated, but it may be justly inferred from circumstances, that the degeneracy was not universal, nor continued throughout the whole period. The first sixteen chapters seem to follow nearly in chronological order, from the death of Joshua to the death of Samson, but the last five chapters contain some distressing incidents, which form a sort of appendix to the former part of the history.

THE term JUDGES, (Hebrew, Shophetim.) was originally applied to those | Christ, and to extend over a period of nearly 320 years, to the time of Eli. It is whom Moses, by the advice of his father-in-law Jethro, appointed to assist him in hearing and redressing the complaints of the people; they also formed a kind of Legislature under Moses, and from them, in after times, originated the Jewish Sanhedrim. The Judges here mentioned, were not only magistrates, and some of them prophets, feat generally military chiefs, and avengers of the people. Some appear to have exercised their office only in particular tribes, or districts, while the authority of others was more general and extensive. Of the former, some may have been contemporary.

The writer of this book is not known; but is generally supposed to have been the prophet Samuel, the last of the Judges, who resigned his authority, by the people's desire, to Saul, their first monarch. Hence it is repeatedly said. "In those days there was no king in Israel;" which plainly indicates that the kingly government had begun hefore this book was written.

The history of this book is supposed to commence about 1443 years before

The learned Dr. Graves remarks," By a superficial reader of the sacred history, the whole period under the Judges may be easily mistaken for an unin terrupted series of idolatries and crimes, from his not observing that the lapses which incurred punishment, and the divine deliverances which attended repent ance, are related so fully and distinctly as to occupy almost the whole narrative; while long periods, when under the government of the Judges, the people followed God, and the land enjoyed peace, are passed over in a single verse. as productive of no event which required a particular detail."

OF THE OLD AND NEW TESTAMENTS.
CONCLUDING REMARKS.

The Book of Judges forms an important link in the history of the Israelites. gave rise to the story of Iphigenia, (Iphthygenia, i. e. the daughter of Jeph It fumishes us with a lively description of a fluctuating and unsettled nation; thah,) being sacrificed by her father Agamemnon to gain the gods over to his sinking picture of the disorders and dangers which prevailed without magis side. The Vulpinaria, or feast of foxes, celebrated by the Romans at the racy when the highways were unoccupied, and the travellers walked feast of Ceres, in the month of April, (the Jewish harvest, but the Roman through by ways:" when few prophets were appointed to control the peo-seed-time) in which they fixed burning torches to the tails of a number of ple, and every one did that which was right in his own eyes." It exhi- foxes, and let them run through the circus till they were burnt to death, said buts the contests of true religion with superstition; and displays the beneficial to be in revenge upon that species of animal for having once burnt up the effects that flow from the former, and the miseries and evil consequences of fields of corn, was evidently derived from the story of Samson, probably conimpiety. It is a most remarkable history of the long suffering of God towards veyed into Italy by the Phoenicians. In the history of Samson and Delilah, the Israelites, in which we see the most signal instances of his justice and we have the original of Nisus, king of Megara, and his daughter Scylla, who merey alternately displayed; the people sinned, and were punished; they re- cut off the fatal purple lock, upon which victory depended, and gave it to his pented, and found mercy. These things are written for our warning: none enemy Minos, then at war with him, who by that means destroyed both him should prenume, for God is JUST; none need despair, for God is MER- and his kingdom. And, to mention no more, it appears highly probable, that Samson is the original and essential Hercules of fable; for, although the poets Independently of the internal evidence of the authenticity of this sacred have united several particulars drawn from Moses and Joshua, and have addbook, the transactions it records are not only cited or alluded to by other in- ed their own inventions, yet the most capital and considerable belong to Samspared writers, but are farther confirmed by the traditions current among hea son, and are distinguished by characters so peculiar to him, as to render hi then nations. Thus, the circumstance of Jephthah's devoting his daughter easily discerned throughout the whole.

CIFCL

THE BOOK OF RUTH.

INTRODUCTION

THE author of this Book is unknown, but not improbably was Samuel; and doctrine of providence; to show how conversant it is about our private conthe time, though not certain, is supposed to have been about the period of cerns, and to teach us in all our ways to acknowledge God;" and to adore Gason being called to the office of judge of Israel. Then Israel was griev his mercy in all the events which concern us. 2. To lead us to Christ, who ously oppressed by the Midianites, who, invading the land of Israel, had strip-descended from Ruth, and part of whose genealogy concludes the book. 3. ped them of their com, and created an artificial famine; the only famine In the conversion of Ruth the Moabitess, we have also a type of the calling of mentioned (as is remarked by Bishop Patrick) during the administration of the Gentiles into the fellowship of the Messiah. We may add, 4. It is partithe judges. (See Judg. vi. 4, 5.) cularly interesting, as affording a beautiful picture of the simplicity of ancient The narrative itself may be abridged into a few words; Elimelech, an in- manners, and the best illustration of the Hebrew law of redemption. It folhabitant of Bethlehem, accompanied by his wife Naomi and two sons, (Mah-lows admirably after the Book of Judges, to which it may be considered as an on and Chubion,) being driven by famine, as above stated, from the land of Appendir, and affords a pleasing relief, after the barbarous events related in Israel goes to sojourn in the land of Moab, where he died. His two sons the three last chapters of that book. marry two Moabitish women, Ruth and Orpah, the former of which forms the subject of this interesting story. In the course of ten years, both the young men die, and Naomi, accompanied by her two daughters-in-law, returns to Judea, where peace and plenty were now restored. On the way, she persuades them to go back to their relations in Moab, to which Orpah reluctantly ts: but Ruth positively refuses to leave her mother-in-law. At length, throth the leadings of Providence, she becomes known to Boaz, a rich land owner of the tribe of Ephraim, who was related to Elimelech, her deceased father-in-law, to whom she is shortly married, and becomes the mother of Obed, the grandfather of David, and ancestor of David's Son and Lont The design of this book is, according to Henry, to lead us, 1. Into the true

Not only has this book largely shared the encomiums of Jewish and Christian writers, but the following classical remarks are from an author who cannot be suspected of partiality for the Scriptures."The history of Ruth is written with a natural and affecting simplicity. We know nothing in either Homer or Herodotus that goes to the heart like this answer of Ruth to her mother, Whither thou goest I will go; and where thou lodgest, I will lodge,' &c. (ch. i. 16, 17.) There is a sublimity in this simplicity. We have often said, that these times and manners have nothing in common with our own, whether good or bad; their spirit is not ours; their good sense is not ours. It is on this very account that the Pentateuch, the books of Joshua and Judges, are a thousand times more instructive than Homer and Herodotus." (Voltaire: quoted Crit. Rev. July, 1796.)

CONCLUDING REMARKS.

The authenticity and canonical authority of this sacred book cannot be gestioned; and the Evangelists, in describing our Saviour's descent, have followed its genealogical accounts. To delineate part of this genealogy appears to be the principal design of the book: it had been foretold that the Messiah should be of the tribe of Judah, and it was afterwards revealed that he should be of the family of David; and therefore it was necessary, to prevent the least suspicion of frand or design, that the history of that family should be written before these prophecies were revealed. And thus this book, these propris, and their accomplishment, serve mutually to illustrate each other. The whole parrative is extremely interesting and instructive; and is written with the most beautiful simplicity. The distress of Naomi; her affectionate concern for her daughter-in-law; the reluctant departure of Orpah; the dutiful attachment of Ruth; and the sorrowful return to Bethlehem, are very beautifully told The simplicity of manners, likewise, which is shown in the account of Ruth's industry and attention to Naomi; of the elegant charity of Boaz, and of his acknowledgment of his kindred with Ruth, afford a very

pleasing contrast to the turbulent scenes described in the preceding Book. And, while it exhibits, in a striking and affecting manner, the care of Divine Provi dence over those who sincerely fear God, and honestly aim at fulfilling his will, the circumstance of a Moabitess becoming an ancestor of the Messiah seems to have been a pre-intimation of the admission of the Gentiles into his Church. It must be remarked, that, in the estimation of the Jews, it was disgraceful to David to have derived his birth from a Moabitess; and Shinei, in his revilings against him, is supposed by them to have tauntingly reflected on his descent from Ruth. This book, therefore, contains an intrinsic proof of its own verity, as it reveals a circumstance so little flattering to the sovereign of Israel; and it is scarcely necessary to appeal to its admission into the canon of Scripture, for a testimony of its authentic character. Add to which, that the native, the amiable simplicity in which the story is told, is a sufficient proof of its genuineness. There are several sympathetic circumstances recorded which no forger could have invented; there is too much of nature to admit any thing of art.

THE FIRST BOOK OF SAMUEL,

OTHERWISE CALLED,

THE FIRST BOOK OF THE KINGS.

INTRODUCTION.

In the Hebrew canon, this and the following book form but one, and derive ther name from the prophet Samuel; whose history and transactions are rerated in the first book, and by whom, it is highly probable, the former part of it, as far as the twenty-fourth chapter, was written; while the latter part, as well as the second book, are ascribed to the prophets Gad and Nathan, (see 1 Chron. xxit 9.) and in this opinion the Jews acquiesce. Others, with Cal tume these books to be much more recent than these persons; but that they were composed out of their memoirs. The equality of the style, the frequent eulogiums on the character and conduct of Samuel, the connexion of the materials, particular quotations and remarks on certain events, are, Co met supposes, proofs sufficiently clear of what he assumes. These books, it is sand, contain remarks and expressions which could only proceed from a Contonporary author, and others which are evidences of a much later age. It is probable, however, that these supposed marks of posteriority may easily

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be accounted for, on the supposition that they were added by Ezra when he formed the canon of Scripture. In the Septuagint and Vulgate, they are called the First and Second Book of Kings. The first book consists of thirty-one chapters, containing an account of the birth of Samuel with the thanksgiving song of Hannah; the mal-administration of Eli's sons; the call of Samuel, and the denunciation against Eli's house; the capture of the ark by the Philistines, and the completion of God's judgment against the house of Eli; the chastisement inflicted on the Philistines for retaining the ark; its return, and the punishment of those who profaned its sanctity; the repentance of the people at Mizpeh, and the subduing of the Philistines; the election of Saul for a king, in consequence of the ill advised desire of the Israelites; the wars of Saul with the Philistines; his sins and rejection; the anointing of David; his victory over Goliath; his unjust persecutions by Saul; the death of Samuel, whom Saul consults by means of the witch of Endor; the defeat, death, and burial of Saul and his sons.

CONCLUDING REMARKS.

Is the book the sacred writer illustrates the characters and describes the events of his history in the most engaging manner. The weak indulgence of El is well contrasted with the firm piety of Samuel. The rising virtues of David, and the sad depravity of Sauf, are strikingly opposed. The sentiments and instructions scattered throughout are excellent; and the inspired hymn of Hamah which much resembles that of Mary, discloses a grand prophecy of the Messiah, or the Anointed of the Lord, whose attributes are proclaimed as those of the exalted Sovereign and appointed Judge of the earth. Besides the intural proof of the truth of this Sacred history, it may be remarked, that heathe authors have borrowed, or collected from other sources, many particulars of these accounts which the writer gives. The Orientals relate, that Samuel having made his report to God that the Hebrews were resolved to have a king, God gave him a vessel or horn full of oil, and a staff, revealing to him, that the min whose presence the oil should boil in the vessel, and whose stature should be equal to that staff, was appointed for their king. No sooner was this determination published among the people, than all the chiefs of the tribes

came with great eagerness to measure themselves by the staff, and to try if the oil would boil in their presence; but in vain. Saul, otherwise called Sharek, and surnamed Talut, i. e. the Tall, who was no more than a carrier of water, or dresser of leather, came to the prophet among the rest, and immediately the oil began to boil in the vessel, and he was found to be just the height of the miraculous staff. On these tokens, Samuel declared him king; but the heads of the tribes, especially that of Judah, to whom the royal dignity had been promised, expostulated, saying, How can this man be our king, who has no estate? How can he support the expense and dignity of the royal state? Samuel replied, The Lord has chosen him, who disposes of kingdoms without control, to whomsoever he pleases. The Israelites would not yet submit. but insisted on having a sign from Samuel, that they might be assured from God, that this was his will. Samuel answered them. This is the miracle that God gives you to confirm his choice; the ark of the Lord which was taken away by the Philistines, shall be brought back to you by angels. When, therefore, the clection of Saul was proclaimed, the Philistines being resolved to

INTRODUCTORY AND CONCLUDING REMARKS ON EACH BOOK

conceal the ark of the Lord, which had caused them so many misfortunes by its presence, they hid it in a dunghill, but they were smitten with a shame ful disease, which determined them to send it back to the confines of the land of Israel. It was no sooner arrived at this place, than the angels of the Lord took it up, and carried it to the tabernacle of Shiloh; and this miracle secured 8sul in his kingdom. (See D'Herbelot, Biblioth. Orient. p. 735, 1021.) These traditions may justly be regarded as a confirmation, if such were really wanting, of the Scripture history, and as genuine instances of the variations of tra

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dition from that precision which belongs to truth, even while it approaches near to truth. In reading this and similar tales, it is impossible the observation should escape our notice, how much SUPERIOR the simple narrations of Scripture are to whatever is current elsewhere; what additional authority they derive from their simplicity, and their unlaboured, unassuming manner; what nature there is in them, what ease and verisimility. No person whose taste and judgment are undepraved, can hesitate which system to prefer, even supposing the nonexistence of other criteria.

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THIS Book derives its name from the prophet Samuel; but it is evident that | building a temple, with his prayer on the occasion; his victories over the Phihe could not have written beyond the twenty-fourth chapter of the preceding listines, Ammonites, Syrians, &c.; his sin in the matter of Uriah; the divine Book; and it is probable that this Book, with the latter part of the former, was judgment pronounced against him; his repentance and pardon; with the written by the prophets Gad and Nathan. It bears an exact resemblance to birth of Solomon; his domestic troubles in consequence; the sin and fratthe preceding history, and is likewise connected with that which succeeds. It ricide of Amnon; the rebellion and death of Absalom, and David's mourncomprises a period of nearly forty years, from A. M. 2919 to 2989; containing ing on the occasion; the return of David, with the quelling of Sheba's inan account of David's receiving intelligence of the death of Saul and Jona-surrection; lus punishment of the sons of Saul, and last war with the Phi than, with his lamentation over them; his triumph over the house of Saul, and listines; his psalm of thanksgiving, his last words, and his mighty men; his confirmation in the kingdom; his victories over the Jebusites and Philistines; offence in numbering the people; its punishment; with his penitence and sathe bringing up of the ark to Jerusalem; the rejection of David's purpose for crifice.

CONCLUDING REMARKS.

THE vicissitude of important events which this book describes the esta blishment and prosperity of David's reign; the extinction of Sail's family, and David's grateful kindness to the surviving son of Jonathan; the lamenta ble fall of David, with his submissive repentance, pardon, and restoration; the melancholy effects of his errors, in the crime of Amnon, and the rebellion of Absalom; and his re-establishment on the throne; are represented in the most interesting manner, and furnish the most valuable lessons to mankind. The heinous sins and sincere repentance of David are propounded, says Augustine, in order that, at the falls of such great men, others may tremble, and know what to avoid; and that, at their rising again, those who have fallen may know what to follow and imitate; though many will fall with David who will not rise with David. The author, in the concise style of Sacred History, selects only the most important incidents of those revolutions which he records; and, among the conspicuous beauties of this book, we can never sufficiently admire David's feeling lamentation over Saul and Jonathan, the expressive parable of Nathan, and the triumphant hymn of thanksgiving and praise composed by the sweet psalmist of Israel." We see throughout this book the effects of that enmity against idolatrous nations which had been implanted in the minds of the Israelites by the Mosaic law, and which gradually tended to the extirpation of that idolatry. This book, as well as the former, contains many intrinsic proofs of its verity. By describing, without disguise, the misconduct of those characters that were highly reverenced among the people, the sacred writer demonstrates his impartial sincerity; and by appealing to

monuments that attest the truth of his relations when he wrote, he brought forward indisputable evidence of his faithful adherence to truth. The relation of the fall of David is an illustrious proof of the truth of the Sacred Writings. Who, that intended to deceive by trumping up a religion which he intended to father on the purity of God, would have inserted such an account of one of its most zealous advocates and once its brightest omament? God alone, whose character is truth and impartiality, has done it to show that His religion, librata ponderibus suis, will ever stand independently of the conduct of its professors. The Books of Samuel connect the chain of Sacred History, by describing the circumstances of an interesting period. They describe the reformation and improvements of the Jewish church established by David; and as they delineate minutely the life of that monarch, they point out his typical relation to Christ; and also remarkably illustrate his inspired productions which are contained in the book of Psalms: to which they may be considered as a key.

The remark made on the former book, that many heathen authors have bor rowed, or collected from other sources, many particulars of the accounts recorded by the inspired writer, may justly be extended to this book; and indeed is equally applicable to all the books of Sacred History. Eupolemus and Dius, as quoted by Eusebius, mention many remarkable circumstances of David and Solomon, agreeing with those detailed in these Sacred Books; and furnishing additional external evidence, if such were needed, of the truth of these inspired records.

THE FIRST BOOK OF THE KINGS,

COMMONLY CALLED,

THE THIRD BOOK OF THE KINGS.

INTRODUCTION.

phet: he studies less to describe acts of heroism, successful battles, conquests, political address, &c. than what regards the temple, religion, religious ceremo nies, festivals, the worship of God, the piety of princes, the fidelity of the prophets, the punishment of crimes, the manifestations of God's anger against the wicked, and his kindness to the righteous. He appears every where strongdentally; his principal object seems to be the kingdom of Judah, and the matters which concern it.

THE Second Book of Samuel, as we have seen, ends abruptly to complete the narrative, it would require the last seven chapters of the First Book of Chronicles; but these we must notice in their proper place. All the transactions there mentioned, except the death of David, evidently intervene before this First Book of Kings. The two following Bocks, which were originally but one, contain the his-ly attached to the house of David; he treats of the kings of Israel only acei tory of the kings, both of Judah and Israel, from the reign of David to the Babylonish captivity. Many ascribe them to Ezra; among whom is Dr. Clarke, from whom we give the following remarks:

1. That it is the work of one person is sufficiently evident from the uniformity of the style, and the connexion of events.

2. That this person had ancient documents, from which he compiled, and which he often only abridged, is evident from his own words; The rest of the acts of (such and such a prince) are they not written in the Chronicles of the kings of Judah, or of Israel? which occur frequently.

"3. These books were written during, or after, the Babylonish captivity; as, at the end of the Second Book, that event is particularly described. The author states also, 2 Kings xvii, 23, that Israel was, in his time, in captivity in Assyria: according to the declaration of God by his prophets.

4. That the writer was not contemporary with the facts which he relates, is evident from the reflections he makes on the facts which he found in the memoirs which he consulted. See 2 Kings xvii. from ver. 6 to ver. 24.

5. There is every reason to believe that the author was a priest or a pro

Now all this agrees well with the supposition that Ezra was the compiler of these books. He was not only a priest, a zealous servant of God, and a reformer of the corruptions which had crept into the Divine worship, but is universally allowed by the Jews to have been the collector and compiler of the whole Sacred Code, and of the arrangement of the different books which constitute the Old Testament."

But a difficulty here arises. If Ezra wrote the Books of Kings, who wrote the Books of Chronicles? Those, as they relate to the saine events, inust evidently be written by a different hand, and prior to these books. Scott and many others therefore attribute these books of Kings to the prophet Jeremiah, especially as they close with the same events as his prophecies. The question is, however, of little consequence, as we have no reason to question either their authority or authenticity.

This book comprises a period of 126 years, from A. M. 2989 to 3115; and records many important events in connexion with the different kings.

THE SECOND BOOK OF THE KINGS,

THE FOURTH

COMMONLY CALLED,

BOOK OF THE KINGS.
INTRODUCTION.

THIS book is merely a continuation of the preceding, to which it is joined in the Hebrew Canon: the remarks therefore already made on that, in a great measure apply to this.-It contains the contemporary history of the two kingdoms of Judah and Israel, during a period of 308 years, from the rebellion of Moab, A. M. 3108, to the destruction of the city and temple of Jerusalem by Nebuchadnezzar, A. M. 3416.--In Israel the kings were uniformly idolatrous and wicked: and though the labours of Elijah, Elisha, and other prophets, were prospered to preserve a considerable number of the people from the geneal contagion; yet the measure of their national iniquity was soon filled up; so that they were conquered and carried captive by the kings of the Assyrians, and dispersed among the Gentiles, no more, as a collected body, to be restored to their own land. Their country was, after this, planted by the conquerors with a mingled people, who established a corrupt and partial worship of Jehovah, from whom originated the nation and religion of the Samaritans. These events began to take place considerably above a hundred years before the Babylonish captivity.-In Judah indeed some remarkable revivals of religion took

place under the pious princes of David's family, and by means of the faithful labours of the prophets: but these promising appearances were of short duration; several of the kings were idolatrous and extremely wicked; the priests and Levites exceedingly neglected their important duty; and the people were gencrally prone to idolatry and iniquity. So that, after the death of pious Jo siah, the nation became almost universally corrupt; and the melancholy ac count closes with the destruction of the city and temple, the desolation of the country, and the enslaving and carrying away of the inhabitants, by the Chaldeans. As all the prophets, (commonly so called,) whose writings have been preserved, lived in the latter part of this penod; (those excepted who lived during or after the captivity;) and as they continually refer to the facts recorded in this history; we may consider all their predictions as sanctioning, by their accomplishment, the divine authority of the narrative; though it does not contain any express prophecy, the completion of which extended much beyond the term of the return of the Jews from the Babylonish cap tivity.

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