SECTION XXVIII.

Remarks incidental to the prophetic blessing of Jacob on his twelve sons.

The view, which we have taken of the prophetic blessing pronounced by Jacob on his twelve sons, leads us to reflect on the general scope and intention of the Old Testament, which comprises the covenant of works: and the New Testament which is the covenant of grace.

We shall find, that the latter, (the covenant of grace) though last in order of time as to its completion, is clearly indicated, as the primary object in conception, and the ultimate object in consummation, when we contemplate the revealed counsels and designs of Almighty God. Attention to the early period of scripture history will make it apparent, that the gospel covenant of grace was a design clearly foreshewn by prophetic types, even before the appointment of Abraham's seed as the instrument and

means by which this great and gracious end was to be brought about.

There have been, and there still are, two conflicting systems in the relation of man to his Almighty Creator. The one is Idolatry,-an ignorant worship of the unknown creative and preservative principle, by means of certain objects or figures, which are supposed to personify, and sometimes actually to embody, this mysterious principle itself. To this kind of spurious adoration, there is also joined an abject dread of calamities, which this great principle may inflict in its displeasure; or which some other opposite and evil principle may occasion, for the gratification of its own malice. The latter is attempted to be propitiated by sacrificial, impious, and horribly superstitious rites.

The opposite system to the above, is the knowledge and worship of the Creator, as he has revealed himself to mankind from the beginning of time : the truths of which revelation have been handed down by tradition, and subsequently fixed in those written records, which the descendants of Abraham were specially appointed, as a peculiar people, to arrange and preserve, first for their own instruction, and subsequently for the instruction of all mankind in future ages to the end of time. This revelation is in its nature two-fold. It comprises a series of historical facts; and also successive confirmations, by means of prophecy and its fulfilment, whether

such prophecies be by direct announcement, or by typical events and circumstances.

In the scheme of revelation, the mode frequently adopted for the instruction of man is-that of representation, or example,—that is to say, the setting forth a part to signify the whole. Thus, Idolatry is represented by the Canaanitish nations; and the displeasure of God against that principle is marked by the judgments which were inflicted on those countries.

The Hebrews represent the other principle,-the knowledge and worship of the true God. They demonstrate the complete separation of religious truth from religious error: the incongruity of the one with the other; and their history illustrates the judgments, which have been inflicted, and the triumphs, which have been achieved, by the former over the latter. This separation from, and this warfare with, idolatry, constituted the first step in that progressive path towards the consummation of God's gracious designs towards his creatures, which was marked out for the children of Israel. They prepared the way for that numerous host, of which "Enoch, the seventh from Adam, prophesied, saying, Behold the Lord cometh, with ten thousand of his saints, to execute judgment upon all, and to convince all that are ungodly of all their ungodly deeds which they have ungodly committed." (Jude 15.)

But the natural infirmity, which attaches to all mankind; the vicinity and example of idolatrou

nations; the temptations and corruption, which were certain to proceed from an intercourse with the heathen, especially by conjugal alliances; all these considerations rendered it necessary that they, who were trustees of the sacred deposit of divine truth, should be protected against these dangers, and upheld in the persevering and constant guardianship of the precious trust which had been confided to them. For this purpose, primarily, they were enjoined to maintain the most rigid separation from their idolatrous neighbours. They were also subjected to a minute system of ceremonies, fasts, and sacrifices, the observance of which was centralised at a particular place appointed for their celebration, under the ministration of a standing and hereditary priesthood. At this place, the Deity himself, by a mysterious manifestation of his word, vouchsafed to sanction the ordinances which he had commanded. This place, or sanctuary, was the moveable tabernacle during the Exodus ;-the stationary tabernacle at Shiloh during the early confederacy of the tribes; and the temple at Jerusalem under the kings of Judah, and the Asmonean and Herodian princes. But to many of these ceremonies, sacrificial and sacramental; to many of the events and circumstances which occurred in connection with the history of this people; and, especially, to many of the announcements which holy men were divinely inspired to utter; there were vast secondary objects assigned. These could only be developed by

their obvious fulfilment, in the course of those future revelations, which, though concealed at first in the womb of time, clearly shewed, at last, that the Hebrews were called, not with a view to any partial dispensation, but for the final salvation of all mankind. The Almighty had declared to Abraham, "In thy seed shall all the families of the earth be blessed." The observance of these ceremonial laws, and others of a moral kind, had been exacted by God with the utmost strictness. An obedience to them was rewarded; and their infringement was visited with the severest chastisements.

We are now led to the consideration of two other conflicting principles in the relation of man to his Almighty Creator, namely :-" Sin and Righteousness."

A perception of these two opposing principles, was the fruit of "the tree of knowledge." Before our first parents had partaken of that fatal fruit, they knew no "evil." They were formed in the image of God, with his attributes of righteousness fully imputed to them, on condition of faith in Him, shewn forth by obedience to his one injunction, to abstain from that dangerous fruit. They knew not the nature of "evil;" and therefore they assumed no claim to personal merit. Their condition was that of perfect innocence, adoring, and trusting in, their Almighty Creator, and bountiful benefactor.

After their fall, the state of man became completely reversed. Sin constituted his essential cha