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that efteem of his higheft favours, that gratitude and generous dutifulnefs, that magnanimity of fpirit, which were neceflary to their conquering and enjoying the promifed land. And therefore the wifdom of God determined they fhould not attempt the poffeffion of it, till that generation of flaves, namely, all above 20 years of age, were dead and buried. However, this did not lie out of the Divine plan. It ferved a great purpose, namely, to warn that, and all future ages of the church, both Jewish and Chriftian, that if they defpife and abuse the goodness of God, and the noble privileges and profpects they enjoy, they fhall forfeit the benefit of them. And the Apoftle applieth it to this very important use, with great force and propriety, in the epiftle to the Hebrews, chap. ii. ver. 15, to the end, and chap. iv. ver. 1—12.

Thus, for a general view of this noble fcheme. The nature and excellency of it will stand in a stronger light, if we examine the particular privileges and honours conferred upon this diftinguished nation, their tendency to promote piety and virtue, and the relation they bear to the ftate of things under the Gospel. For this part of the subject we muft turn to my Key to the Apoftolic Writings.

CHAP.

XXVIII.

Of the Jewish RITUAL, or Ceremonial LAW.

WE now turn back tnd judicial Laws. For which confult Mr. LoWMAN on The Civil Government of the Hebrews. 2. Of moral precepts, fuch as the ten commandments. 3. Of Rites and Ceremo→ nies, fuch as circumcifion, facrifices, wafhings, purifications, the use of certain garments, &c. and divers Rites ufed by the priests in the tabernacle. For a particular account of which, confult Mr. LowMAN on the Ritual of the Hebrew Worship. I fhall only observe in general, that the defign of thofe Ceremonies, juftly explained, was to convey religious and moral inftructions, as well as the exprefs precepts.

E muft now turn back to the Mofaic Conftitution; which con

Hieroglyphics, which reprefent the fenfe of the mind, by outward figures, or actions, were the first and most ancient literature. So the government of the world by Divine Providence, and its extraordinary interpofition in favour of good men, is reprefented by a ladder ftanding upon the earth, and reaching to heaven, with the angels afcending and defcending on it, to receive and execute orders from God above, who ruleth over all. Gen. xxviii. 12, 13. In the ftyle of this Hieroglyphic our Lord fpeaks, Jobni. 51. Hereafter shall you fee heaven open, and the angels of God afcending and defcending upon the Son of Man, as upon Jacob; meaning, you fhall fee an extraordinary Divine Interpofition working in

my favour, by many miraculous operations. [Dr. BENSON.] The exaltation of Jofeph above the reft of the family, was reprefented by the Hieroglyphic of his fheaf flanding upright, and the eleven fheaves of his brothers ftanding round about and bowing to it; as alfo of the sun, moon, and eleven stars, making obeifance to him. Gen. xxxvii. 7, 9. The tribe of Judah is reprefented by a young lion; Ifachar, by a ftrong afs; Dan, by a ferpent lurking in the road; Naphtali, by a hind; Jofeph, by a fruitful bough; Benjamin, by a ravening wolf. Gen. xlix. 9, 14, &c. A red or ftaff, as it is an inftrument of ftriking or beating down, is the Hieroglyphic of power exerted in conquering, punishing, ruling, Ifaiah x. 5, 24; and of dominion and authority, Pfalm cx. 2; and as fuch, is continued to this day, under the name of a fceptre. With fuch a rod Mofes and Aaron appeared before Pharach, as hieroglyphically reprefenting the power and authority of God, in whofe name they demanded the release of the Ifraelites. Exod. vii. 15. And thus they appeared as men of learning, and acted agreeably to the literature of the age. horn reprefented temporal power and dominion. 1 Sam. ii. 10. xxii. 11. Pfal. Ixxxix. 24. A yoke, fuch as flaves carried upon their fhoulders, fervitude, or bondage. Gen. xxvii. 37, 40. Jer. xxvii. 2, 6.

xxviii. 10.

A

I Kin.

This may ferve to explain the nature of hieroglyphics; a fort of language the Jews were then accustomed to, being the learning of that age, which they would understand much better than abstract reafonings about moral truths and duties. We may therefore, on this account, well admit, that the Rites and Ceremonies of their religious inftitution were hieroglyphic, and intended by external reprefentations to give them useful inftructions in true religion and real goodnefs. If we confult the Prophets and Apoftles, who were well acquainted with their meaning, we fhall find fo much evidence of the moral and fpiritual intention of fo many, as may induce us to believe, this was the fenfe and fpirit of all the reft.

They were enjoined various and frequent ablutions, or washings with water; the common ufe of which is to difcharge the body from all dirt and filth, and to keep it clean. This was a very eafy reprefentation of purity of mind, or of an heart purged from the filth of fin. And for the Prophets underfood it. Pfal.li. 2. Wafb me from mine iniquity. Ver. 7. Wash me, and I fhall be clean. Ifai. i. 16. Wafh your felves, make yourfelves clean, put away the evil of your doings.. -Ceafe to do evil, learn to do well. Jer. iv. 14. Acts xxii. 16. Heb. x. 22. Rev. i. 5. Anointing with oil, or ointment, by which the head was beautified, and the countenance exhilarated, had the fignification of honour, joy, holiness, and infpiration, Pfal. xlv. 7. Acts x. 38. The priests officiated in garments of fine linen, Exod. xxxix. 27; meaning, that the priests fhould be clothed, or have their fouls adorned with righteousness. Pfal. cxxxii. 9. For the fine linen is the righteousness of Saints. Rev. xix. 8. Burning of incenfe, whofe fmoak rifeth up with a pleafant fmell, was an hieroglyphic reprefentation of acceptable prayer. Pfal. cxli. 2. Luke i. 10. Rev. viii. 3, 4. Circumcifion had relation to the heart and foul, or to the retrenching all inordinate affections and inclinations. Lev. xxvi. 41. Deut. x. 12-17. xxx. 6. Fer. iv. 4. Rom. ii. 23. The fprinkling of blood,

and

and of the water of feparation, (Num. xix. 13, 19.) was hieroglyphic, and had a moral fignification. See Heb. ix. 13, 14. x. 22. xii. 24. I Pet. i. 2. And fo had the muzzled mouth of the ox, Deut. xxv. 4. compared with 1 Cor. ix. 9, 10. 1 Tim. v. 17, 18.

Some may have indulged too much to imagination, and found more myfteries in the Hebrew Ritual than were really defigned; but these inftances, explained by authentic evidence, may convince us, that the whole had a rational and fpiritual meaning. And as we are taught in the Gospel every thing relating to virtue and religion in the plaineft manner, we need not give ourfelves much trouble about difcovering the meaning of the other Rites, which are not explained by Prophets and Apoftles. Only the affair of facrifices is fo often alluded to in the New Teftament, and feems to have fuch refpect to the facrifice of our Lord, that it demands a more particular examination. [Turn to the ScriptureDorine of Atonement.]

CHA P. XXIX.

The SCRIPTURE-CHRONOLOGY from the EXODUS to the Founding of

SOLOMON's Temple.

HIS fpace of time was 480 years; as appears from 1 Kings, vi. r. which is made out, in the best manner I have yet seen as

THIS

follows:

Years beforel

Chrift.

1451

1426

From the Exodus to the death
of Mofes, and fucceffion of
Jospua.
Note-Mofes was 40 years
old, when he fled out of
Egypt, Acts vii. 23. He was
40 years with Jethro, Exod.
vii. 7. and 40 years in the
wilderness with the Ifraelites.
. Therefore, he was 120 when
he died. Deut. xxxiv. 7.
From the fucceffion of Joshua
to his death.

Note after the death of
Jofua the Ifraelites fell into
idolatry, Judg. ii. 7, &c.
And in thofe licentious
times,

H3

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my favour, by many miraculous operations. [Dr. BENSON.] The exaltation of Jofeph above the reft of the family, was reprefented by the Hieroglyphic of his fheaf ftanding upright, and the eleven fheaves of his brothers ftanding round about and bowing to it; as alfo of the fun, moon, and eleven ftars, making obeifance to him. Gen. xxxvii. 7, 9. The tribe of Judah is reprefented by a young lion; Ifachar, by a frong afs; Dan, by a ferpent lurking in the road; Naphtali, by a hind; Jofeph, by a fruitful bough; Benjamin, by a ravening wolf. Gen. xlix. 9, 14, &c. A red or ftaff, as it is an inftrument of ftriking or beating down, is the Hieroglyphic of power exerted in conquering, punishing, ruling, Ifaiah x. 5, 24; and of dominion and authority, Pfalm cx. 2; and as fuch, is continued to this day, under the name of a fceptre. With fuch a rod Mofes and Aaron appeared before Pharach, as hieroglyphically reprefenting the power and authority of God, in whofe name they demanded the release of the Ifraelites. Exod. vii. 15. And thus they appeared as men of learning, and acted agreeably to the literature of the age. horn reprefented temporal power and dominion. 1 Sam. ii. 10. xxii. 11. Pfal. Ixxxix. 24. A yoke, fuch as flaves carried upon their fhoulders, fervitude, or bondage. Gen. xxvii. 37, 40. Jer. xxvii. 2, 6.

xxviii. 10.

A

I Kin.

This may ferve to explain the nature of hieroglyphics; a fort of language the Jews were then accuftomed to, being the learning of that age, which they would understand much better than abftract reasonings about moral truths and duties. We may therefore, on this account, well admit, that the Rites and Ceremonies of their religious inftitution were hieroglyphic, and intended by external reprefentations to give them ufeful inftructions in true religion and real goodnefs. If we confult the Prophets and Apoftles, who were well acquainted with their meaning, we fhall find fo much evidence of the moral and spiritual intention of fo many, as may induce us to believe, this was the fenfe and fpirit of all

the reft.

They were enjoined various and frequent ablutions, or washings with water; the common ufe of which is to difcharge the body from all dirt and filth, and to keep it clean. This was a very eafy reprefentation of purity of mind, or of an heart purged from the filth of fin. And fo the Prophets underfood it. Pfal. li. 2. Wah me from mine iniquity. Ver. 7. Wash me, and I fhall be clean. Ifai. i. 16. Wash your felves, make e your felves clean, put away the evil of your doings.. -Ceafe to do evil, learn to do well. Jer. iv. 14. Acts xxii. 16. Heb. x. 22. Rev. i. 5. Anointing with oil, or ointment, by which the head was beautified, and the countenance exhilarated, had the fignification of honour, joy, holinefs, and infpiration, Pfal. xiv. 7. Acts x. 38. The priests officiated in garments of fine linen, Exod. xxxix. 27; meaning, that the priests fhould be clothed, or have their fouls adorned with righteousness. Pfal. cxxxii. 9. For the fine linen is the righteoufness of Saints. Rev. xix. 8. Burning of incenfe, whofe fmoak rifeth up with a pleafant fmell, was an hieroglyphic reprefentation of acceptable prayer. Pfal. cxli. 2. Luke i. 10. Rev. viii. 3, 4. Circumcifion had relation to the heart and foul, or to the retrenching all inordinate affections and inclinations. Lev. xxvi. 41. Deut. x. 12-17. xxx. 6. Fer. iv. 4. Rom. ii. 23. The fprinkling of blood,

and

and of the water of feparation, (Num. xix. 13, 19.) was hieroglyphic, and had a moral fignification. See Heb. ix. 13, 14. x. 22. xii. 24. 1 Pet. i. 2. And fo had the muzzled mouth of the ox, Deut. xxv. 4. compared with 1 Cor. ix. 9, 10. 1 Tim. v. 17, 18.

Some may have indulged too much to imagination, and found more myfteries in the Hebrew Ritual than were really defigned; but these inftances, explained by authentic evidence, may convince us, that the whole had a rational and spiritual meaning. And as we are taught in the Gospel every thing relating to virtue and religion in the plaineft manner, we need not give ourselves much trouble about discovering the meaning of the other Rites, which are not explained by Prophets and Apoftles. Only the affair of facrifices is fo often alluded to in the New Teftament, and feems to have fuch refpect to the facrifice of our Lord, that it demands a more particular examination. [Turn to the ScriptureDoctrine of Atonement.]

. CHA P. XXIX.

The SCRIPTURE-CHRONOLOGY from the EXODUS to the Founding of SOLOMON's Temple.

HIS fpace of time was 480 years; as appears from 1 Kings, vi. 1. which is made out, in the beft manner I have yet seen as

THIS

follows:

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