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of Israel to say, The Lord God of your Fathers, the God of Abraham, the God of Isaac; and the God of Jacob* hath sent me; yet in speaking to the King of Egypt, who probably might know little of Abraham, Isaac, and Jacob, his Orders are to say, The God of the Hebrews hath met us, &c. Exod. iii. 15, 18. and v. 3.

It may appear strange to us to hear the * great God, the Creator of Heaven and Earth, assuming to himself a Character that seems to limit the Right of his Dominion: For why does He, who is God of all the World, style himself the God of the Hebrews f Is he not the God of all Nations? Or, why does he appeal to Miracles wrought under the Character of God of the Hebrews, when the great Works of the Creation (of all Miracles the greatest) are a constant and perpetual Evidence of his almighty Power and universal Dominion?

To account for this, you must consider the State of Religion in the World at the Time when God assumed this Character, and sent Moses to shew Signs and Wonders in the Land of Egypt. All the Nations of the Earth had at that Time their several local Deities j and, as every Nation is naturally nclined to think their own the best, a


Message delivered in the Name of the Deity

of any one People could have no Effect

Upon another. And therefore, when Moses

delivered a Message to Pharaoh in the Name

of the God of Israel, Pharaoh's Answer was,

Who is the Lord, that Ifiould obey his Voice

to let IJraelgo f I know not the Lord; neither

will J let Israel go, Exod. v. 2. Now the

Way which God made choice of to convince

Pharaoh was by multiplying Signs andWonders

in the Landoj.Egypt, that the Egyptians might

knonv that he was the Lord, when hejlretched

forth his Hand upon Egypt, Exod. vii. 3, 5.

Here the Question plainly was between

God under the Character of the God of the

Hebrews; and the God of the Egyptians,

which of them was supreme: And this Point

could only be determined by a Superiority

of Power shewn in Miuecles. And, if we

attend to the Nature of the Miracles wrought

by Moses, they will appear to .be such as

plainly pointed out the Hand of the Almighty

Creator. The Author of the Book of Wisdom

tells us, That the Egyptians, being deceived by

thesoolijh Devices of their Wickedness, wor

Jhipp ed Serpents void of Reason, Wisd. xi. 15,

And the most antient Account we have of

that People from profane History confirms the

Observation. And therefore the first Miracle


performed by Moses was a direct Conquest over the Deities of Pharaoh: For, when his Rod was changed into a Serpent, and devoured all the Serpents produced by the Magicians, what could Pharaoh reasonably conclude, but that the God, in whose Name Moses spoke, was God of Gods, and Lord of Lords 2 And, when the Magicians were compelled to acknowledge the divine Power of Moses, and openly to declare to Pharaoh that the Finger of God was in it, one would imagine that this Triumph over the Deities and Magicians of Egypt should have furnished a complete Answer to that Demand of Pharaoh, Who is the Lord, that I should obey his Voice 2 But he continued obstinate. But the Purpose of God in sending Mosès to shew his Wonders in the Land of Egypt was intended not only for the Deliverance of the Hebrews, but to make his Name known over all the Nations of the Earth: For, as Egypt was at that Time a great and flourishing Kingdom, and was notoriously the Seat of Superstition and Idolatry, from whence the Infection spread to all the Nations round about, it was of all others the properest Scene for God to exert his Power and Authority for the Convićtion of all People. And for this Reason God had connived at

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at the Wickedness and Idolatry of Egypt,
and suffered the Kingdom to grow very great,
that their Punishment might be the more
exemplary: In very deed for this Cause haves
raised thee up, for to shew in thee my Power,
and that my Name may be declared throughou
all the Earth, Exod. ix. 16...", :
The Miracles wrought in Egypt were such
as all the World had a Concern in : Fo
they were so near akin to the Works of th
Creation, that by a just Comparison they
might be known to come from the same
Hand: For who but the Author of Nature
could stir up Things animate and inanimate
to punish Offenders ? When God flew all
the First-born in Egypt in one Night, and
preserved the People of Israel in Safety;
when he led the People of Israel through the
Red Sea by commanding the Waters to open
them a Passage, and drowned Pharaoh and all
his Host by bringing the Waters back upon
them; did not God by these Signs plainly
speak to them, and say, See now that I, even
I am He, and there is no God with me. I
Kill, and I make alive; I wound, and I heal:
Neither is there any that can deliver out of
my Hand: Deut. xxxii. 39.
This Use of Miracles appears throughout
the History of the jews. Thus, in the

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Contest between Elijah and the Priests of B?al, the Prophet laid before the People this Choice: If the Lord be God, follow hbn; but YBaal, then follow him, 1 Kings xviii. 21. "he People were silent: The Dispute was eferred to be determined by Signs and Wonlers: And, when the People saw the Hand •f God made manifest, they fell on their races, and said, The Lord he is the God! he Lord he is the God! Ver. 29?.

The Case of the Destruction of the Army »f the Assyrians in the Reign of Hezekiah,. .vhen an hundred and fourscore and five thousand Men were destroyed in one Night by the Angel of God, seems to carry With (t a Severity hard to be accounted for. The King of Assyria with his great Host laid Siege to ferufalem; and so had other Princes done without falling under so great Calamity: But the Case of Sennacherib had this peculiar in it, that he sent a Defiance to God, and boasted himself of many Victories obtained against him. Hear the Message he sent to Hezekiah: Thus faith the great King, the King ofAJsyria, What Confidence is this wherein thou trufiest? Hearken not unto Hezekiah: For thus faith the King of AJsyria, Hath any of the Gods of the Nations delivered at all his Land out of the Hand of the King of Assyria f


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