holiness. Care, however, must be taken not to overstrain these ideas, nor to run into excess in this mode of interpreting the ritual law; for although it is certain that a great number of its most important institutions were designed to point to another and a fuller dispensation, yet there were some in all probability imposed as punishments on a rebellious people, and as a yoke to restrain them from idolatry; and others, as a mark to discriminate and keep them apart from all other nations.* The book of Leviticus and the epistle to the Hebrews should be read together, as they mutually illustrate each other.

The Book of Numbers.

This book has been so called from its containing an account of the numbering and marshalling of the Israelites, in their journey through the wilderness to the promised land. It seems from chap. xxxvi. 13. that it was penned by Moses in the plains of Moab. However this may be, it is certain it was written under divine inspiration, it being cited as an inspired work in various parts of Scripture. See 2 Chr. xxix. 11.; Ezek. xx. 13.; Matt. xii. 5.; 1 Cor. x. 1-10. &c. It contains a history of the Israelites from the first day of the second month of the second year after their departure out of Egypt, to the beginning of the eleventh month of the fortieth year of their journeyings, from A. M. 2514 to A. M. 2552. The whole of the book may be considered as a diary, and indeed as the most ancient book of travels ever published. The route taken by the Israelites under the direction of their inspired leader has been traced out by modern travellers, and many places here mentioned still bear the same name, and correspond exactly in their geographical situation. This book contains an account of the enumeration and marshalling of the people (ch. i. 11.); the census of the Levites and their appointment to the service of the tabernacle (ch. iii. iv.); the institution of various legal ceremonies (ch. v. vi.); the offerings of the princes (ch. vii.); the consecration of the Levites (ch. viii.); the celebration of the Passover (ch. ix.); regulations for fixing and removing the camp (ch. x. 1-10.); the order of the march, &c. (ch. x. 11—36.); the journey through the wilderness to the land of Moab (ch. xi-xxi.); the transactions in the plains of Moab (ch. xxii-xxx.); the defeat of the Midianites and the offerings to the Lord (ch. xxxi.); the division of the land east of the Jordan, &c. (ch. xxxii-xxxvi.)

* See Lowman on the Hebrew Ritual, throughout.

This book contains one signal prediction relative to the Messiah, ch. xxiv. 17, 19. In the Targums of Jonathan and Onkelos it is so interpreted.

The Book of Deuteronomy.

The title of this book has been derived from the Greek version where it is called Aɛurepovoμov-a compound term, signifying, the second law, because it contains a repetition of the law given to the Israelites by the mediation of Moses. From a comparison of chap. i. 5. with chap. xxxiv. 1. it appears to have been written by Moses in the plains of Moab, a short time prior to his death. It is cited as his work, 2 Chr. xxv. 4.; Dan. ix. 13. &c.; and is often quoted as an inspired writing by Christ and his Apostles. This book embraces the history of about five weeks, from the first day of the eleventh month of the fortieth year, to the seventh day of the twelfth month. It contains a compendious recapitulation of the laws given by Moses, enlarged with many explanations and additions, and enforced by the strongest and most pathetic exhortations to obedience. This was intended for the benefit of those born in the wilderness, and who consequently were not present at the giving of the law on Sinai. The variations in expression which are observable in the repetition of the law, have been considered as an intimation that its spirit, rather than its letter, is that which is to be regarded. In this book may be found the pathos and sublimities of religion, in a strain not to be surpassed in any part of the Old Testament. It embraces a rehearsal and republication of the law by the great Prophet of it himself; with a survey of the wonders of Egypt and the Wilderness; the past acts of God's mighty arm, working in terror and in mercy; the stipulated blessings of obedience (which may be called the Mosaic beatitudes); and a terrific insight into the future plagues of his apostate people. Of the majesty of the book, and its impressiveness in these particulars, a calm and deliberate perusal can alone convey any just idea, nor are the signatures of authentic truth and inspiration less stampt upon it. Here also may be traced the progressive scheme of Scripture. For this very book, if we mistake not, might, in its doctrinal character and use, be set above the simpler and earlier promulgation of the law, as recorded in Exodus. And next, though in sublimity it be inferior to nothing in the Prophets, it may be marked as only approaching to the practical standard of faith and personal obedience, exhibited in the doctrines, promises, and precepts of the prophet Isaiah. The considerate reader will judge whether this account of the expansion of

the Divine law by the later prophets be not a just one. If it be admitted, one use and intent of their mission will be better understood; and the remote members of revelation will be seen to compose a consistent whole, not by uniformity, but progression, every part of it silently advancing toward the spirit and perfection of the Gospel.* The book contains a recapitulation of the transactions in the wilderness (ch. i-iii); an affectionate exhortation to the obedience and love of God (ch. iv.); a repetition of the moral law (ch. v-xi); a repetition of some parts of the ceremonial law (ch. xii-xvi); a repetition of sundry judicial laws (xvii.-xviii. 1-14); a promise of the GREAT PROPHET, and covenant between Jehovah and the Israelites (ch. xviii. 15—xxvi); directions for the confirmation of the law on the people's arrival in Canaan (ch. xxvii—xxx); the appointment of Joshua as the successor of Moses (ch. xxxi); the prophetic song of Moses, and the blessing of the tribes (ch. xxxii. xxxiii); the death and burial of Moses, ch. xxxiv.

SECTION II.

OF THE HISTORICAL BOOKS.

Sacred History differs from every other species of authentic history in this, that while that records events and details facts, simply, this combines them with the doctrines of Providence and demonstrates the events to be coincident with the purposes of an eternal mind. The connection of every mode of communicating the will of God to man with moral and eternal purposes, is a feature of divine revelation never to be overlooked; and Sacred History is but part of that revelation. In preparing mankind for another world, the universal Parent has adopted and recorded a certain process with individuals, with families, and with nations, in this. The historical books, then, form part of those Scriptures which were written under the inspiration of the Spirit of God, and are, therefore, free from error, and to be resorted to, "for doctrine, for reproof, for correction, and for instruction in righteousness;" because, "whatsoever was written aforetime was written for our learning," Rom. xv. 4. It is evident from an examination of

* Davison's Discourses on Prophecy, pp. 51, 52.

The reader is referred to an ably written paper on the uses and claims of sacred history, in the Encyclopædia Metropolitana," which will abundantly repay the labour of an attentive reading.

*

the historical books, that they are collections from the authentic records of the Jewish nation, which were carefully kept by the priests or other publicly-appointed persons. These collections, though generally made while the events were fresh in memory, and by persons who were contemporary with the periods to which they severally relate, appear to have been thrown into their present form, and to have received some additions at a much later period. This has been attributed to the joint labours of Jeremiah and Ezra. It is enough for us to know, however, that their authenticity and inspiration, in their present form, have been attested by Christ and his Apostles.

The historical writings of the Old Testament comprise twelve books-from Joshua to Esther, inclusive, and contain a compendium of the Jewish history, from the death of Moses to the Reformation effected by Nehemiah, after the return from Babylon, A. M. 2555-A. M. 3595.

While the twelve tribes were united under one government, their history is represented under one point of view. When a separation took place, the kingdom of Judah, from which the Messiah was to descend, was the chief object of attention with the sacred historians; they treat, however, of the events which occurred in Samaria, especially when connected with the concerns of Judah. It should be remarked, that in chronological accounts, the writers generally calculate in round numbers, where precision was not of any consequence. They likewise assume various eras. Thus, in Genesis, Moses reckons by the ages of the patriarchs; in Exodus, from the departure out of Egypt. Others, living at later times, compute from the building of the temple; from the commencement of the reigns of their several kings; from their captivities and deliverances, and other important national events; or, lastly, from the reigns of foreign kings. The difficulties which occur on a superficial perusal of these parts of Scripture, chiefly originate in a want of attention to these considerations; and they who have not the leisure and industry to elucidate such particulars, will do well to collect the obvious instruction which is richly spread through every page of the Sacred Volume, rather than engage in speculations of delicate discussion, or entangle themselves in objections which result from ignorance. The historical books, like every other part of Scripture, have every mark of genuine and unaffected truth. Many relations are interwoven with accounts of other nations, yet no inconsistencies have been detected. A connected and de

*Sce Josephus against Apion, b. 1. § 6.

pendent chain of history, an uniform and pervading spirit of piety, co-operating designs, invariably prevail in every part of the Sacred Books, and the historical unfold the accomplishment of the prophetic parts.

The following Table exhibits the Contemporary Reigns of the respective Kings of Judah and Israel, and will assist in reading the Historical Books.