APPENDIX.

NOTE A. p. 16.

It is remarkable that Mahomet points out faith, as the principle, on account of which God accepted the holy Fathers of old.

"Such as believe," he says, "in God, and shall not cover the truth with a lie, shall be delivered from the torments of hell, and be conducted into the way of salvation. We before instructed Noah and his lineage in the right way. We taught it to David, Solomon, Job, Joseph, Moses, Aaron, Zachary, St. John, Jesus the son of Mary, Eliah, Ishmael, Jonas, and Lot. We gratified them above the residue of the world. We guided them in the right way. Those, whom God guideth, believe in the unity of his Divine Majesty."

Again, in another place-" Remember Ismael, Enoch, &c. They persevered in well-doing. We

me.

gave them our grace, because they were righteous. Thus do I protect true believers, when they invoke Remember Zachary. We heard his request, gave him a son named John, and rendered his wife fruitful. Remember Mary whose womb I blessed. We inspired into her our spirit ; and gave her a son -a miracle in the world. I will protect true believers, that shall have done good works. We have written in the Old Testament, and afterwards in Alcoran, that "the righteous shall inherit the earth."See Alcoran-translated by Du Ryer, 1649. (c. vi. "Of gratifications "-written at Medina.)

NOTE B. p. 39.

Abraham was only a sojourner in the land of the Philistines. (Gen. xxi. 34.) He paid a tribute to Abimelech of seven ewe-lambs for the privilege of digging a well. Isaac also was merely a sojourner at "Gerar." The Lord's command to him was Sojourn in this land, and I will be with thee, and will bless thee." (Gen. xxvi. 3.)

Jacob after he returned from "Padan-Aram,' bought a parcel of a field of Hamor, Shechem's father, where he had spread his tent."

Finally he settled, and built an altar at Bethel, by divine permission. But this occupation seems to

have been by sufferance of the adjoining inhabitants, who held in awe the God whom he worshipped.

"The terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob." (Gen. xxxv. 5.)

Thus, from Isaac, to the establishment of the Israelites in Canaan, the patriarchs and their descendants were 66 strangers in a land that was not theirs."

The whole period of their sojourn in Canaan, and of their bondage in Egypt, from the birth of Isaac, was about four hundred years from the arrival of Abram in Canaan to the Exodus 430 years-(as stated in Exodus xii.)

NOTE B* p. 224.

The mode by which God vouchsafed to cause his glory to pass by, when he descended on the mount in a cloud, and stood in the presence of Moses, was by "proclaiming the name of the Lord," and his attributes. (Exodus xxxiv. 5, 6.) We have no idea of substantial entity as appertaining to the Most High. "God is a Spirit."—He has condescended to communicate his will, by addressing his creatures in terms which imply a personal presence; but never

theless-" no man hath seen God at any time." The Unity of God has been manifested to man by the intervention of the second person in His unityby "the Word" of God-that word which, in the beginning was; and was with God; and was God."

"The "Word; the only-begotten Son, which is in the bosom of the Father, He hath declared Him." (John i. 1—18.)

The being of God, as an object of sense, is beyond our comprehension. We know only that, which He has been pleased to reveal. By his gracious revelation we are permitted to know that, in the unity of his entity as God the Father, there are two other persons-" the Word," (not made, nor created, but begotten,) the only-begotten Son : "-and the Holy Spirit of the Father and the Son : neither made, nor created, nor begotten, but proceeding-the "Comforter "-the "Spirit of truth "-which "proceedeth from the Father, and testifies of Him." (John xv. 26.) Of" the Word," we know, that "the same was in the beginning with God; and was God; and all things were made by Him. "The Word" therefore is eternal. Whatever point we may conceive in our notions of time, as an heretofore, (for the human mind can scarcely divest itself of some finite idea) He then was. Whatever point we can look too, as an heretofore, He will be. There is no point of duration in connection with any idea of time, in which He was not, and is not, and will not be. He is the

beginning and the end the Alpha, and Omega. Whatever we may conceive of a beginning-He is. Whatever we may conceive of an end, He is. His existence therefore has no connection with the conception of a beginning or an end. We are perhaps capable of no more accurate notion of eternity than this.

The mode, by which the Eternal has vouchsafed to communicate with his creatures, or to exercise his own creative power, has been "oral."

were framed by the word of God."

66

"The worlds

(Heb. xi. 3.) By the word of God the Heavens were of old." (2 Peter iii. 5.)—" God said, Let there be light; and there was light."-" God said, Let the waters be gathered together; and let the dry land appear." "God said, Let there be lights in the firmament of the Heaven." "God said, Let us make man in our own image."-Adam and Eve "heard the voice of the Lord God, walking in the garden, in the cool of the day." "And Adam and his wife hid themselves from the presence of the Lord God." The presence of God, from which they hid themselves was his "voice "-his "word."- "God spake unto Noah " (Gen. ix. 8.) The Lord said unto Abram." (Gen. xii. 1.) "The word of the Lord came unto Abram in a vision." (Gen. xv. i.) In all these cases, the manifestation is by "the word" of God. But in Gen. xvii. 1. it is written, the Lord "appeared to Abram." The third verse, however, seems to