our conviction? Or what will avail if this be found ineffectual? If we reject the evidence of prophecy, neither would we be persuaded though one rose from the dead. What can be plainer? We see, or may see, with our own eyes, the

Scripture prophecies accomplished; and if the Scripture prophecies are accomplished, the Scriptures must be the Word of God; and if the Scripture is the Word of God, the Christian Religion must be true."

CHAPTER V.

INTERNAL EVIDENCES OF THE INSPIRATION OF THE SCRIPTURES.

THE arguments from miracles and prophecy contained in | brought death into the world, together with all the miseries the preceding chapter, form what has been termed the external evidence that the Scriptures are the inspired Word of God; and without seeking for additional testimony, we might safely rest the divine authority of the Bible on those proofs. There are, however, several internal evidences, which, though not so obviously striking as miracles and prophecy, come home to the consciences and judgments of every person whether learned or illiterate, and leave infidels in every situation without excuse. These internal evidences are, the sublime doctrines and the purity of the moral precepts revealed in the Scriptures, the harmony subsisting between every part, their miraculous preservation, and the tendency of the whole to promote the present and eternal happiness of mankind, as evinced by the blessed effects which are invariably produced by a cordial reception and belief of the Bible,-together with the peculiar advantages possessed by the Christian revelation over all other religions.

SECTION I.

THE SYSTEM OF DOCTRINE, AND THE MORAL PRECEPTS, WHICH
ARE DELIVERED IN THE SCRIPTURES, ARE SO EXCELLENT, AND

SO PERFECTLY HOLY, THAT THE PERSONS WHO PUBLISHED
THEM TO THE WORLD MUST HAVE DERIVED THEM FROM A
PURER AND MORE EXALTED SOURCE THAN THEIR OWN ME-

DITATIONS.

to which the human race is now obnoxious; but that the merciful Parent of our being, in his great goodness and compassion, was pleased to make such revelations and discoveries of his grace and mercy, as laid a proper foundation for the faith and hope of his offending creatures, and for the exercise of religion towards him. (Gen. iii.) Accordingly, the religion delivered in the Scripture is the religion of man in his lapsed state; and every one who impartially and carefully investigates and considers it, will find that one scheme of religion and of moral duty, substantially the same, is carried throughout the whole, till it was brought to its full perfection and accomplishment by Jesus Christ. This religion may be considered principally under three periods, viz. the religion of the patriarchal times, the doctrines and precepts of the Mosaic dispensation, and the doctrines and precepts of the Christian revelation.3

§ 1. A CONCISE VIEW OF THE RELIGION OF THE PATRIARCHAL

TIMES.

Patriarchal Doctrines concerning, I. The Nature and Attributes of God; II. His Worship; and, III. The Moral Duties of Man.

I. THE book of Genesis exhibits to us a clear idea of the Patriarchal Theology. We learn from it that God is the creator of all things (i.), as well as the governor of all things, by his general and particular providence (xiv. 19. xlv. 5. 7, 8. 1. 20. xxii. 8. 13, 14.); that he is everlasting (xxi. 33.); omNOTHING false or immoral can be taught by a God of niscient, for none but God can know all things, whether past truth and holiness. Accordingly, the account of the Almighty or future (iii. 8-10. xv. 3-16. xviii. 18. compared with and of his perfections, and the moral precepts which are con- Exod. i. 7.); true (Gen. vi. 7. compared with vii. xvii. 20. tained in the Scriptures, commend themselves to our reason, compared with xxv. 16. xxviii. 15. compared with xxxii. 10.); as worthy of the highest and most excellent of all beings. almighty (xvii. 1. xviii. 14. xxxv. 11.); holy and just (xviii. In order, however, that we may form a just and correct idea 25. with xix.); kind (xxiv. 12.); supreme (xiv. 19.); merciof the doctrines and duties of religion, which are offered to ful (xxxii. 10.); and long-suffering (vi. 3.); gracious toour consideration in the Bible, it will be necessary to take a wards those who fear him (vi. 8.); and that, though he brief view of them from the beginning. The sacred volume sometimes tries them (xxii. 1.), yet he is always with them opens with that which lies at the foundation of religion,-an | (xxvi. 3. xxviii. 15. xxxix. 2, 3. 21, 22.), and has an especial account of the creation of the world by the Almighty, which regard for them. (xv. 1. xviii. 17. 26-32. xix. 22. xx. 6. is there described in a plain and familiar manner, accommo- xxv. 21. xxvi. 12. xxviii. 15. xxix. 32. xxxi. 42.) We learn dated to the capacities of man, and with a noble simplicity; further, that God is not the author of sin (i. 31.); and that, together with the original formation of man, who is represent- since the fall, man is born prone to evil. (vi. 5. viii. 21.) ed as having been created after the divine image, invested with dominion over the inferior creation (but with a reserva- the supreme wisdom and goodness. It tended to habituate them to keep tion of the obedience which he himself owed to God as his their sensitive appetite in subjection to the law of reason; to take them off from too close an attachinent to inferior sensible good, and to engage them sovereign Lord), and constituted in a paradisaical state, a to place their highest happiness in God alone; and, finally, to keep their happy state of purity and innocence. (Gen. i. ii.) In this desire after knowledge within just bounds, so as to be content with knowaccount there is nothing but what is agreeable to right reason, to pry with an unwarrantable curiosity into things which did not belong to ing what was really proper and useful for them to know, and not presume as well as to the most ancient traditions which have obtained them, and which God had not thought fit to reveal. Leland's View of the among the nations. We are further informed that man fell Deistical Writers, vol. ii. pp. 144, 145. The objection here briefly answered from that state by sinning against his Maker,2 and that sin is fully treated and refuted by the same learned writer in his Answer to Christianity as old as the Creation, vol. ii. ch. 15.

To avoid unnecessary repetitions of references to authorities, the reader is informed (besides the authors incidentally cited for some particular topics) the following sections are drawn up from a careful examination of Dr. Leland's View of the Deistical Writers, vol. ii. pp. 377-416., and his incomparable work on the Advantage and Necessity of the Christian Revelation, 2 vols. 8vo.; Bp. Gibson's Pastoral Letters, 12mo.; Dr. Randolph's Discourses, entitled "The Excellency of the Jewish Law Vindicated," in the second volume of his "View of our Blessed Saviour's Ministry," &c.; the Ency. clopædia Biblica of Alstedius, 8vo. Francofurti, 1625: Mr. Faber's Hora Mosaicæ; Dr. Graves's Lectures on the Pentateuch; the Collection of the Boylean Lectures; Abbadie, Traité de la Verité de la Religion Chretienne, tome ii.; and Vernet, Traité de la Vérité de la Religion Chrétienne, tomes Christianity (London, 1821, 12mo.); which an eminent professor justly says, "are written with unction and eloquence, and are designed chiefly to show that the doctrines of the Gospel are taught not abstractly, but by facts on which they are grounded; that they are thus more easily appre hended and retained, and produce a more powerful effect on the mind and conduct; that they remove every obstruction out of the way of our access to God; they encourage our attachment to him, and stimulate us to serve him by a holy obedience. In a word, their object is, to bring the character of man into harmony with the character of God." (Dr. Ranken's Institutes of Theology, p. 330.)

1 Bp. Newton on Prophecy, vol. ii. pp. 412-416. Bogue on the Divine Authority of the New Testament, pp. 169-171. The particular injunction, which (Moses tells us) was laid upon our first parents, not to eat of the fruit of a particular tree (Gen. ii. 17.), has been a favourite subject of sneer and cavil with the opposers of revelation. A little consideration, however, will show that it had nothing in it unbecoming the supreme wisdom and goodness. For, since God was pleased to constitute man lord of this inferior creation, and had given him so large a grant and so many advantages, it was manifestly proper that he should require some particular instance of homage and fealty, to be a memorial to man of his dependence, and an acknowledgment on his part that he was under the dominion of a higher Lord, to whom he owed the most absolute subjectionii. iii. See also Mr. T. Erskine's Remarks on the Internal Evidence of and obedience. And what instance of homage could be more proper, circumstanced as man then was, than his being obliged, in obedience to the divine cominand, to abstain from one or more of the fruits of paradise? It pleased God to insist only upon his abstaining from one, at the same time that he indulged him in full liberty as to all the rest; and this served both as an act of homage to the Supreme Lord, from whose bountiful grant he held paradise and all its enjoyments, and was also fitted to teach our first parents a noble and useful lesson of abstinence and self-denial,-one of the most necessary lessons in a state of probation; and also of unreserved submission to the authority and will of God, and an implicit resignation to

The patriarchs cherished a hope of the pardoning mercy of God towards penitent sinners (iv. 7.), and confided in him, as the judge of all the earth (xviii. 25.), and the great rewarder of them that diligently seek him; which reward they expected, not merely in this present evil world, but in a future state for we are told that they sought a better country, that is, an heavenly. (v. 22. 24. compared with Heb. xi. 5. xxviii. 13. compared with Matt. xxii. 31, 32. and xxv. 8. compared with Heb. xi. 10. 14-16.) To the preceding points we may add, that a hope was cherished from the beginning, originally founded on a divine promise of a great Saviour, who was to deliver mankind from the miseries and ruin to which they were exposed, and through whom God was to make the fullest discoveries of his grace and mercy towards the human race, and to raise them to a high degree of glory and felicity. (iii. 15. xii. 3. xvii. 19. xxii. 18. xxvi. 4. xlix. 10.)

II. These were the chief principles of the Religion of the Patriarchs, who were animated by a strong sense of their obligation to the practice of piety, virtue, and universal right eousness. They held that it was the duty of man to fear God (xxii. 12. xxxi. 53. xlii. 18.); to bless him for mercies received (xiv. 20. xxiv. 27. 52.); and to supplicate him with profound humility (xvii. 18. xviii. 22. et seq. xxiv. 12-14.); that the knowledge of God is to be promoted (xii. 8. xxi. 33.); vows made to him are to be performed (xxviii. 20. xxxv. 1-3.); and that idolatry is to be renounced. (XXXV. 2-4.) With regard to the external rites of religion, the most ancient on record is that of offering sacrifice to God (iii. 21. iv. 3, 4. viii. 20, 21.); and its having so early and universally obtained among all nations, and in the most ancient times, as a sacred rite of religion, cannot be otherwise accounted for, than by supposing it to have been a part of the primitive religion, originally enjoined by divine appointment to the first ancestors of the human race, and from them transmitted to their descendants. The Sabbath also appears to have been observed by the patriarchs. There is, indeed, no direct mention of it before the deluge: but, after that catastrophe, it is evident that the observance of it was familiar to Noah; for he is represented twice as waiting seven days between his three emissions of the dove. (viii. 10. 12.) And if Noah was acquainted with the consecration of the Sabbath, his ancestors could not have been ignorant of it.

III. The Moral Duties between man and man are likewise clearly announced, either by way of precept or by example: more particularly the duties of children to honour their parents (ix. 23, 24.), and of parents to instil religious principles into the minds of their offspring, and to set them a good example (xviii. 19.); and of servants to obey their masters. (xvi. 9.) Wars may be waged in a good cause. (xiv. 1420.) Anger is a sin in the sight of God (iv. 5, 6.); strifes are to be avoided (xiii. 8, 9.); murder is prohibited (iv. 812. 15. ix. 6.); hospitality to be exercised (xviii. 1. xix. 1.), and also forgiveness of injuries. (1. 18-20.) Matrimony is appointed by God (i. 28. ii. 18. 21-24.), from whom a virtuous wife is to be sought by prayer (xxiv. 7. 12.); and a wife is to be subject to her husband. (iii. 16.) All improper alliances, however, are to be avoided. (vi. 1, 2.) Children are the gift of God (iv. 1. xxv. 21. xxx. 2. 22.); and adultery and all impurity are to be avoided. (xx. 3. 7. 9. xxxix. 9. xxxiv. 7. xxxviii. 9.)1

The Patriarchal Religion, as above described, seems to have been the religion of Adam after his fall, of Abel, Seth, Enoch, and the antediluvian patriarchs; and afterwards of Noah, the second parent of mankind, and of the several heads of families derived from him, who probably carried it with them in their several dispersions. But above all, this religion was signally exemplified in Abraham, who was illustrious for his faith, piety, and righteousness, and whom God was pleased to favour with special discoveries of his will. From him descended many great nations, among whom this religion, in its main principles, seems to have been preserved, of which there are noble remains in the book of Job.2 There were also remarkable vestiges of it, for a long time, among several other nations; and indeed the belief of one supreme God, of a providence, of a hope of pardoning mercy, a sense of the obligations of piety and virtue, and of the acceptance and reward of sincere obedience, and the expectation of a future state, were never entirely extinguished. And whosoever among the Gentiles at any time, or in any

Moldenhawer, Introd. in Libros Canonicos Vet. et Nov. Test. pp. 19-21. An outline of the patriarchal doctrines of religion, as contained in the book of Job, is given infra, vol. ii. part i. chapter iii. sect. i. § x.

nation, feared God and was a worker of righteousness, might be justly regarded as of the patriarchal religion. But, in process of time, the nations became generally depraved, and sunk into a deplorable darkness and corruption; and the great principles of religion were in a great measure overwhelmed with an amazing load of superstitions, idolatries, and corruptions of all kinds.

§ 2. A SUMMARY VIEW OF THE DOCTRINES AND PRECEPTS OF

THE MOSAIC DISPENSATION.

General Observations on the Mosaic Dispensation.-I. Statement of its Doctrine concerning God: 1. By Moses; and, 2. By the Prophets.—II. Concerning the Duty of Man towards God.-III. The Belief of a Future State.-IV. The Expectation of a Redeemer.-V. The Morality of the Jewish Code delineated.-VI. The Mosaic Dispensation introductory to Christianity.

THE second view of religion, presented to us in the Scriptures, is that which relates to the Mosaic dispensation. This was really and essentially the same, for substance, as that which was professed and practised in the ancient patriarchal times, with the addition of a special covenant made with a particular people; among whom God was pleased, for wise ends, to erect a sacred polity, and to whom he gave a revelation of his will, which was committed to writing, as the safest mode of transmission; religion having hitherto been preserved chiefly by tradition, which was more easily maintained during the long lives of men in the first ages. This special covenant was in no respect inconsistent with the universal providence and goodness of God towards mankind; nor did it in any degree vacate or infringe the ancient primitive religion which had obtained from the beginning, but which was designed to be subservient to the great ends of it, and to preserve it from being utterly depraved and extinguished. The principal end of that polity, and the main view to which it was directed, was to restore and preserve the true worship and adoration of the one living and true God, and of him only, in opposition to that polytheism and idolatry which began then to spread generally through the nations; and to engage those to whom it was made known to the practice of piety, virtue, and righteousness, by giving them holy and excellent laws, expressly directing the particulars of their duty, and enforced by the sanctions of a divine authority, and also by promises and threatenings in the name of God. Another essential part of the Mosaic dispensation was, to keep up the hope and expectation of the Redeemer, who had been promised from the beginning, and to prepare men for that most perfect and complete dispensation which he was to introduce. And whoever impartially examines that constitution, must be obliged to acknowledge that it was admirably fitted to answer these most important ends. I. The THEOLOGY OF JUDAISM was pure, sublime, and devotional. The belief of one supreme, self-existent, and allperfect Being, the creator of the heavens and the earth, was the basis of all the religious institutions of the Israelites, the sole object of their hopes, fears, and worship. His adorable perfections, and especially the supreme providence of Jehovah-as the sole dispenser of good and evil, and the benevolent preserver, protector, and benefactor of mankind-are described by the inspired legislator of the Hebrews in unaffected strains of unrivalled sublimity; which, while they are adapted to our finite apprehensions by imagery borrowed from terrestrial and sensible objects, at the same time raise our conceptions to the contemplation of the spirituality and majesty of Him, who "dwelleth in light inaccessible."

1. The Law of Moses, however, will best speak for itself. It was the avowed design of that law to teach the Israelites that there is only ONE God, and to secure them from that polytheism and idolatry which prevailed among all the nations round about them. And accordingly his essential unity is especially inculcated, no less than his underived selfexistence, eternity, and immutability.

Hear, O Israel, says Moses, the Lord our God is ONE Lord. (Deut. vi. 4.) Again-The Lord, he is God in heaven above, and upon the earth beneath; there is none else. (iv. 39.) And the first commandment required them to have no other gods

The Mosaic law repealed or altered nothing in the patriarchal dispensa. tion, beyond what the progressive developement of the design of Infinite Wisdom absolutely required. Hence it adopted several particulars from patriarchism, such as sacrifice, the distinction between clean and unclean animals, the priesthood, the payment of tithes, certain moral precepts, and the observance of the Sabbath. These points are fully proved by Mr. Faber, Horæ Mosaicæ, vol. ii. pp. 25-33.

besides him. (Exod. xx. 3.) Idolatry, or the worship of any | dom, and he is exalted as head above all: Both riches and hoother gods but the ONE SUPREME GOD, was prohibited under nour come of him; and he reigneth over all. (1 Chron. xxix. the severest penalties. They were strictly required not to 11, 12.) The pillars of the earth are the Lord's; and he bow down to the gods of the heathen nations, nor serve them, nor hath set the world upon them. (1 Sam. ii. 8.) He ruleth in so much as to make mention of their names. (Exod. xxiii. 24.) the kingdom of men, and giveth it to whomsoever he will. (Dan. The law punished idolatry with death (Deut. xiii. 6, &c.), iv. 32.) He changeth the times, and the seasons: He removeth and denounced the curse of God and utter destruction against kings, and setteth up kings. (ii. 21.) He causeth the vaall those who went after other gods. (vi. 14. xi. 28. xxviii. pours to ascend from the ends of the earth: He maketh light14, &c.) The Pentateuch begins with an account of the nings with rain, and bringeth forth the wind out of his treacreation of the world by the one God, who in the beginning sures. (Jer. x. 13.) Fire and hail, snow and vapour, and created the heaven and the earth. He said, Let there be light, stormy wind, fulfil his word. (Psal. cxlviii. 8.) He is the and there was light. He made the beasts of the earth, and the true God, the living God, an everlasting King. (Jer. x. 10.) fowls of the air, and every living creature that moveth upon the He is the high and lofty One, that inhabiteth eternity. (Isa. earth, or in the waters. And at last he created man in his own Ivii. 15.) Before the mountains were brought forth, or the image, after his own likeness; and gave him dominion over every earth and the world were formed, even from everlasting to everliving thing that moveth upon the earth. (Gen. i.) This ONE lasting he is God. (Psal. xc. 2.) He is the Lord, he changeth Gop is described as necessarily self-existent I AM THAT not. (Mal. iii. 6.) The earth and the heavens shall perish, but I AM is his name. (Exod. iiì. 14.) He is called the God he shall endure: He is the same, and his years shall have no of gods, and Lord of lords, a great God, a mighty, and a terri- end. (Psal. cii. 26, 27.) Heaven is his throne, and earth is ble. (Deut. x. 17.) Who is like unto thee, O Lord, amongst his footstool. (Isa. lxvi. 1.) Am I a God at hand, saith the the gods? Who is like thee, glorious in holiness, fearful in Lord, and not a God afar off? Can any hide himself in secret praises, doing wonders? (Exod. xv. 11.) He is called the places that I shall not see him? saith the Lord: Do not I fill most high God, the possessor of heaven and earth: (Gen. xiv. heaven and earth? (Jer. xxiii. 23, 21.) He is about our path 22, &c.) He killith and maketh alive, he woundeth and he (says the Psalmist), and about our bed, and spieth out all our healeth: neither is there any that can deliver out of his hand: ways.-Whither shall I go from thy spirit? Or whither shall (Deut. xxxii. 39.) He gives us the rain in its due season, and I go from thy presence? If I climb up into heaven, thou art sends grass in our fields: And again, He shuts up the heaven there; if I go down to hell, thou art there also.-Yea, the that there be no rain, and that the land yield not her fruit. darkness is no darkness with thee; the darkness and light to thee (Deut. xi. 14, &c.) He is the God of the spirits of all flesh. are both alike. (Psal. cxxxix. 3, &c.) The eyes of the Lord (Num. xvi. 22.) The whole history of the Pentateuch is a are in every place, beholding the evil and the good. (Prov. xv. narrative of God's providential dispensations, his love, and 3.) His eyes are upon the ways of man; and he seeth all his care of his faithful servants, and his constant superintendence goings. There is no darkness, nor shadow of death, where the over them; and ascribes all events, as well natural as mira-workers of iniquity may hide themselves. (Job xxxiv. 21.) He culous, to God's providence. Abraham, Isaac, and Jacob, understandeth our thoughts afar off:-Nor is there a word in and Moses, called upon the Lord, and he heard them: and he our tongue, but he knoweth it altogether. (Psal. cxxxix. 2. 4.) was with them in all places whither they went. The history He searcheth all hearts, and understandeth all the imaginations of Joseph sets before us a beautiful and instructive example of the thoughts. (1 Chron. xxviii. 9.) He only knoweth the of God's providential designs brought about by natural causes. hearts of all the children of men. (1 Kings viii. 39.) His unThe Lord is represented as God in heaven above, and upon derstanding is infinite: He sees at once things past, present, the earth beneath (Deut. iv. 39.) He is the eternal and ever- and to come, declaring the end from the beginning, and from lasting God. (Gen. xxi. 33. Deut. xxxiii. 27.) He lifteth ancient times the things that are not yet dome. (Isa. xlvi. 10.) up his hand, and saith, I live for ever. (xxxii. 40.) God is And in this the true God is distinguished from all the gods not a man, that he should lie, nor the son of man, that he should of the heathen, that he is able to show the things that are to repent. (Num. xxiii. 19.) His work is perfect, for all his come hereafter, and to show what shall happen. (xli. 22, 23. ways are judgment; a God of truth, and without iniquity; xliv. 7.) He is mighty in strength and wisdom: (Job xxxvi. just and right is he. (Deut. xxxii. 4, &c.) He is the judge 5.) Wonderful in counsel, excellent in working. (Isa. xxviii. of all the earth: (Gen. xviii. 25.) He regardeth not persons, 29.) He taketh the wise in their own craftiness. (Job v. 13.) nor taketh reward: (Deut. x. 17.) He is an holy God (Lev. He turneth wise men backward, and maketh their knowledge xix. 2.); the faithful God, which keepeth covenant and mercy foolish. (Isa. xliv. 25.) For there is no wisdom, nor underwith them that love him, and keep his commandments. (Deut. standing, nor counsel against the Lord. (Prov. xxi. 30.) He vii. 9.) The Lord is nigh unto his people in all things that can do every thing (Job xlii. 2.); and there is nothing too hard they call upon him for. (Deut. iv. 7.) When they cry unto for him. (Jer. xxxii. 17.) In his hand there is power and him, he hears their voice, and looks on their affliction. (xxvi. 7.) might, so that none is able to withstand him. (2 Chron. xx. 6.) To him belongeth vengeance and recompense. The Lord shall The Lord is righteous in all his ways, and holy in all his judge his people: (xxxii. 35, 36.) He will not justify the works. (Psal. cxlv. 17.) There is none holy as the Lord. wicked (Exod. xxiiì. 7.), and by no means clear the guilty; (1 Sam. ii. 2.) God will not do wickedly, neither will the but he is merciful and gracious, long-suffering, and abundant Almighty pervert judgment. (Job xxxiv. 12.) He is of purer in goodness and truth, forgiving iniquity, and transgression, eyes than to behold evil, and cannot look on iniquity. (Hab. i. and sin. (xxxiv. 6, 7.) 13.) He is called the God of truth. (Isa. lxv. 16.) His 2. Such is the sublime and beautiful representation, which counsels of old are faithfulness and truth. (xxv. 1.) He will Moses has given us of the Divine Being and perfections: a ever be mindful of his covenant;-the works of his hands are similar representation, but much more clear and explicit (if verity and judgment. (Psal. cxi. 5. 7.) The Lord is gracious, possible), is contained in the writings of the PROPHETS and and full of compassion; slow to anger, and of great mercy. He other inspired writers, who were raised up from time to time is good to all; and his tender mercies are over all his works.— among the Jews. They teach us, that the Lord is God alone He openeth his hand, and satisfieth the desire of every living of all the kingdoms of the earth, and made heaven and earth thing. (cxlv. 8, &c.) He is a father of the fatherless, and a (Isa. xxxvii. 16.); that he is the first, and he is the last, and judge of the widows (lxviii. 5.); and delivereth the poor and besides him there is no God (xliv. 6.); that by the word of the needy from him that spoileth him. (xxxv. 10.) Like as a father Lord were the heavens made, and all the host of them by the pitieth his children, so the Lord pitieth them that fear him. breath of his mouth (Psal. xxxiii. 6.); he spake the word, and (ciii. 13.) The eyes of the Lord are over the righteous, and hs they were made, he commanded, and they were created. (Psal. ears are open unto their prayers. (xxxiv. 15.) He is nigh cxlviii. 5.) He is the Lord alone, he made heaven, the heaven unto all them that call upon him, to all that call upon him in of heavens, with all their host; the earth, and all things that are truth. He will fulfil the desire of them that fear him; he will therein; the seas, and all that is therein; and he preserveth also hear their cry, and will save them. (cxlv. 18, 19.) He is them all; and the host of heaven worshippeth him. (Neh. ix. 6.) good, and ready to forgive. (lxxxvi. 5.) If the wicked forsake The supreme God is in these sacred writings distinguished his way, and return unto the Lord, he will have mercy upon him, by the name of Jehovah, which signifies necessary existence; and will abundantly pardon. (Isa. lv. 7.) He retaineth not and by the title of the Almighty, the Most High. We are his anger for ever, because he delighteth in mercy. (Mic. vii. told that the world is his, and the fulness thereof. (Psal. 1. 12.) 18.) But though he is slow to anger, he will not acquit the In his hand is the soul of every living thing, and the breath of wicked. (Nah. i. 3.) To him belongeth vengeance (Psal. xciv. all mankind. (Job xii. 10.) His is the greatness, and the 1.); and he will render to every man according to his works. power, and the glory, and the victory, and the majesty; for all (Prov. xxiv. 12.) Righteous is the Lord, and upright are that is in the heaven, and in the earth, is his; his is the king- | his judgments. (Psal. cxix. 137.) There is no iniquity with

|

the Lord our God, nor respect of persons, nor taking of gifts, (2 Chron. xix. 7.) Lastly, though great is the Lord, and greatly to be praised, yet his greatness is unsearchable. (Psal. cxlv. 3.) Lo, these are parts of his ways (says Job), but how little a portion is heard of him? But the thunder of his power who can understand? (Job xxvi. 14.) As the heavens are higher than the earth (saith God himself), so are my ways higher than your ways, and my thoughts than your thoughts. (Isa. lv. 9.)

Were every passage relating to the nature and attributes of the Deity to be cited, it would be requisite to extract a very considerable portion of the Old Testament; but the preceding will suffice to evince the sublimity and excellence of its doctrines concerning these topics.

ple, Solomon offered up a solemn prayer to Jehovah the God of Israel, to whom there was no God like in heaven above, or on earth beneath. Him he besought to have respect unto the prayers and supplications which should be there offered, and to hear in heaven his dwelling-place. (1 Kings viii. 23. 29, 30.) And God appeared to him, and assured him that he had heard his prayer, and that his eyes should be open and his ears attentive unto the prayer that should be made in that place. (2 Chron. vii. 12, &c.)1

III. The BELIEF OF A FUTURE STATE which we have already seen was held by the patriarchs (though not expli citly taught by Moses, whose writings presuppose it as a generally adopted article of religion), was transmitted from them to the Israelites, and appears in various parts of the II. Equally excellent and explicit is the doctrine of the Old Testament. From the circumstance of the promise of Mosaic dispensation relative to our DUTY TOWARDS GOD; temporal blessings being principally, if not entirely, annexed which is there set forth in a manner suitable to the idea given to the laws of Moses, Bishop Warburton attempted to deof his perfections, and with a solemnity becoming its im- duce an argument in support of his divine mission. It is portance. Hear, O Israel, says the illustrious legislator of the impossible here to enter into an examination of this arguHebrews, The Lord our God is one Lord. And thou shalt love ment: but we may observe, in the first place, "that the the Lord thy God with all thine heart, and with all thy soul, omission of a future state, as a sanction to the laws of Moses, and with all thy might. (Deut. vi. 4, 5.) Take good heed un- can be satisfactorily accounted for; and, secondly, that the to yourselves, says Joshua, that ye love the Lord your God: Old Testament shows that he himself believed in a future state, (Josh. xxiii. 11.) O love the Lord, all ye his saints, says the and contains a gradual developement of it. These two propoPsalmist. (Psal. xxxi. 23.) The fear of God is as strictly re-sitions, the former of which is in unison with the opinion of quired; and such a fear as would induce them to keep God's Warburton, the latter at variance with him, appear to be very commandments:-Thou shalt fear thy God, and serve him, satisfactorily established by the luminous reasoning of Dr. says Moses. (Deut. vi. 13.) Fear God, says the preacher, Graves. Instead of employing the omission of the doctrine and keep his commandments; for this is the whole duty of man. as a medium, by which to prove that a divine interposition (Eccles. xii. 13.) Abraham, Isaac, and the elders are repre- was necessary for the erection and maintenance of Judaism, sented as fearing God (Gen. xxii. 12. xxxi. 42. xliii. 18.); he first shows the reality of a divine interposition, and then believing in him, trusting in his promises, and obeying his that the omission in question, so far from being inconsistent voice. (xv. 6. xxii. 18. xxvi. 5.) Solomon exhorts men to with the divine origin of the system, does, in fact, necessarily trust in the Lord with all their heart. (Prov. iii. 5.) Blessed result from the peculiar nature of the dispensation, and from is the man, says the prophet, that trusteth in the Lord, and the character of the people to whom it was given.-The po whose hope the Lord is. (Jer. xvii. 7.) The Psalmist on every lytheistic principle of tutelary deities maintained that their occasion expresses his firm trust in God, and faith in his pro- worship was attended with a national prosperity. The fumises -In God, says he, I have put my trust; I will not fear tility of this it was the intention of God to display by open what flesh can do unto me. (Psal. lvi. 4.)—And again, My soul, and unequivocal demonstrations of his own omnipotence. wait thou only upon God; for my expectation is from him. He The moral government of Jehovah was to be exhibited on only is my rock and my salvation: He is my defence, I shall not the earth by the theocracy which he established. Its very be moved. In God is my salvation and my glory; the rock of nature required temporal sanctions, and their immediate enmy strength and my refuge is in God. Trust in him at all forcement; its object could not be attained by waiting till times, ye people. (lxii. 5, &c.) Obedience to all God's com- the invisible realities of a future state should be unveiled. mandments is strongly insisted on throughout the Old Testa- The previous exhibition of such a moral government was the ment; and (what seems peculiar to the Jewish law) all mo- best preparation for the full revelation of man's future desral duties are enforced on this principle, I am the Lord your tiny, and of the means provided for his welfare in it, by a God. (Lev. xix. 3, &c.)-We have in Job the greatest ex- merciful and redeeming God. Life and immortality were ample of patience and resignation to God's will.-The Lord thus to be fully brought to light by the Gospel.' As yet the gave, says he, and the Lord hath taken away; blessed be the bulk of mankind were unprepared for it, and were better name of the Lord. (Job i. 21.)-And again, Shall we receive fitted to comprehend, and be influenced by sensible manigood at the hand of God, and shall we not receive evil? (ii. 10.) festations of the divine judgments, than by the remoter doc-And Solomon teaches the same good lesson, My son, de- trine of a future state of retribution. spise not the chastening of the Lord; neither be weary of his correction. For whom the Lord loveth he correcteth, even as a father the son in whom he delighteth. (Prov. iii. 11, 12.) The Israelites were required to walk humbly with their God (Mic. vi. 8.); and are taught that the sacrifices of God are a broken spirit; and that a broken and contrite heart God will not despise. (Psal. li. 17.)-Not merely an external service, but the internal worship of a pure heart was required of them. Offer unto God not sacrifice but thanksgiving, and pay thy vows unto the Most High. (1. 14.) The sacrifice of the wicked is an abomination unto the Lord; but the prayer of the upright is his delight. (Prov. xv. 8.) Give unto the Lord the glory due unto his name: worship the Lord in the beauty of holiness. (Psal. xxix. 2.) We have already seen how strictly all idolatry was prohibited by the Mosaical law; and the same doctrine is taught by all the prophets. The one God was the sole and constant object of their worship; to him they gave all honour, glory, and praise; to him alone they offered their prayers; and to him they returned thanks as the giver of all good things; and him they worshipped, not under the vain representation of an image or idol, but in a manner suitable to his spiritual nature, and transcendent majesty. To the ONE GOD alone, Abraham, Isaac, and Jacob, Moses, Samuel, and the prophets, offered their prayers; and he heard them. The whole book of Psalms consists of prayers, and praises, offered to the one true God. I will call upon God, says David, and the Lord shall save me. (Psal. Iv. 16.)-And again, O thou that hearest prayer, unto thee shall all flesh come. (xv. 2.) The whole service of the tabernacle and temple was directed to the one God. At the dedication of the temVOL. I. T

"The Old Testament, however, and even the writings of Moses, contained intelligible intimations of immortality. The four last books of the Pentateuch, indeed, were principally occupied in the detail of the legal regulations, and the sanctions necessary to enforce them; yet even from them Jesus Christ deduced an argument to the confusion of the Sadducees. And in the book of Genesis are several occurrences, which must have led the pious Jews to the doctrine of a future existence, even had they possessed no remains of patriarchal tradition. The account of the state of man before the fall, of the penalty first annexed to his transgression, and of the sentence pronounced upon our first parents, considered in connection with the promise of a deliverance, would necessarily suggest such a doctrine. Could the believing Jews conclude that death would have followed the acceptance of Abel's sacrifice, unless he was translated to some better state of existence and felicity? How also did God show his approbation of Enoch's piety, unless he took him to himself, and to immortality and bliss?-Doubtless the author of the

1 Dr. Randolph's two Sermons on the Excellency of the Jewish Law vin. dicated, in vol. ii. of his View of our Blessed Saviour's Ministry, &c. pp. 259-273. 2 See p. 143. supra.

The following is a summary of his hypothesis:-The doctrine of a fu ture state is necessary to the well-being of civil society, under the ordinary government of providence: all mankind have ever so conceived of the mat ter. The Mosaic institution was without this support, and yet did not want it. What follows, but that the Jewish affairs were administered by an extraordinary providence, distributing rewards and punishments with an equal hand, and, consequently, that the MISSION OF MOSES WAS DIVINE? Warburton's Divine Legation of Moses, book vi. sect. 6. (Works, vol. vi. 106. et seq. 8vo. edit.) On the Pentateuch, part 3. lect. 3, 4. Div. Leg. b. v. sect. 4.

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• Matt. xxii. 32. Mark xii. 26, 27. Luke xx. 37, 38.