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term, designed to signify exclusively "the fathers and "leaders of the Jewish nation "," (such for instance as Abraham, the father of the faithful,) as distinguished from the bulk of the people. We must be excused, if we regard this as nothing better than a wretched quibble, wholly unworthy of the great genius by whom it is employed. The word thus expounded cannot reasonably be understood in this place, as having any other meaning than that which is affixed to it, when familiarly employed to designate persons who lived at a remote and ancient period. If proof of this be wanting, we have only to refer to the Latin version of the Articles, which is equally authentic with the English. Here it will be found, that the very emphatical word, insisted upon as a key to the right interpretation of the church, is nothing more than a mere expletive, introduced only, because the genius of our language does not, in this instance, like the Latin, admit the employment of an adjective in a substantive form; for it is not even to be found in the text of the Article: "Quare male sentiunt, qui VETERES tantum "in promissiones temporarias sperasse confingunt."

"Div. Leg. b. vi. §. 5. pp. 1, 2, 3. vol. vi.

CHAPTER VII.

OTHER REMARKABLE INSTANCES OF OMISSION IN THE MO

SAIC CODE, EXPLAINED ON THE PRINCIPLE WHICH HAS BEEN APPLIED TO THE OMISSION OF THE DOCTRINE OF

A FUTURE STATE.

THERE are many points in the Christian dispensation, in which, with regard to the fulness of its discoveries and the greatness of its encouragements, we recognise the most unequivocal marks of superiority over the Mosaical economy. Of this character are three of its distinguishing doctrines: namely, the doctrines of a future state, of prayer, and of the sanctification of the Holy Spirit.

The former of these doctrines has been considered at large and we have endeavoured, we trust satisfactorily, to account for the different lights in which it is placed under the two covenants. As the hopes of man relating to this doctrine have not, according to the will of God, any other foundation than the atonement of Christ: so has it been our design to prove, that derangement and disadvantage would necessarily have been occasioned to the plan of revealed religion, if eternal life had been openly promised under the Mosaic law; or if it had in any way whatever been promised, without a manifest reference to the sacrifice by which it was purchased for mankind. At the same time, we have argued, that, notwithstanding the absence of direct assurances in the writings of their legislator, the doctrine of a future state was fully entertained and believed by the

Israelitish nation during every period of their history.

We will now, in like manner, advert to the two remaining doctrines of those which we have specified. On entering upon this subject, a feeling of surprise may justly be indulged, when we find, that the omission of a future state in the Pentateuch should have furnished the occasion of so much discussion, and controversy; while the silence of that institute with regard to the subjects of prayer and sanctification, (belonging, as those subjects do, to the vital essence of religion, and indispensably necessary, as they are, to the circumstances of a dependent and fallen creature,) should have been passed over with an almost total inadvertency. These latter doctrines, as we shall endeavour to make appear, stand upon precisely the same footing, in the system of revealed religion, with the former. The silence of the Pentateuch respecting them can be explained, only by contemplating the relation in which they stand to the death of Christ, considered as a sacrifice of expiation for the sins of the world.

I. We will consider the doctrine of prayer. It will readily be acknowledged, that prayer is the very essence of all religious worship: so much so, that we can scarcely form a notion of religion, in which that duty is not included. Is it not then truly remarkable, that in a code professedly religious, in the earliest code of religion, and in the only code of true religion which for many ages was extant in the world; so very little should be said on the subject of prayer?

It has been asserted, that prayer is nowhere en

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joined to the children of Israel under the Law *. This however is not strictly correct. At the end of the tithing every three years, the people were commanded to offer up prayer to God according to the following solemn form of adoration: "I have brought away the hallowed things out of mine "house, and also have given them unto the Levite, "and unto the stranger, to the fatherless, and to "the widow, according to all thy commandments "which thou hast commanded me: I have not transgressed thy commandments, neither have I forgotten them: I have not eaten thereof in my mourning, neither have I taken away ought there"of for any unclean use, nor given ought thereof for "the dead: but I have hearkened to the voice of the "Lord my God, and have done according to all that thou hast commanded me. Look down from thy holy habitation, from heaven, and bless thy people Israel, and the land which thou hast given us, "as thou swarest unto our fathers, a land that floweth with milk and honeyy." This, I believe,

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* This position is by bishop Bull ascribed to Episcopius. The words of Bull are, "Ut in manifesto fuisse errore videatur doctis"simus Episcopius, cum dicat, nuspiam et nunquam in Lege "præcationem populo præscriptam legi." Harm. Ap. Diss. Post. c. x. §. 5. The language of Episcopius in the passage referred to, does not however appear exactly to warrant the construction thus put upon it. It is as follows: "Nuspiam in lege Divina "aperte præcipitur omnibus ac singulis oratio." And again; "Nobis hic sufficit indicasse, nullum singulare ea de re præcep"tum expresse datum reperiri, quod quidem inter illa 613. [præ"cepta a Rabbinis enumerata] recenseri meretur." Inst. Theol. lib. iii. sec. 2. cap. 1.

y Deut. xxvi. 13, 14, 15.

is the only instance which the Law supplies, in which prayer can be regarded as a subject of general and extended obligation.

So also at the expiation of an uncertain murder, the elders of the city, next adjoining to the place in which a man is found dead, are instructed to pray after this manner: "Our hands have not shed this "blood, neither have our eyes seen it. Be merci"ful, O Lord, unto thy people Israel, whom thou "hast redeemed, and lay not innocent blood unto thy people of Israel's chargez."

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To these instances of prescribed prayer some would add, as a third, the form of words in which Aaron and his sons were required to bless the people: "The Lord bless thee, and keep thee: "the Lord make his face shine upon thee, and be gracious unto thee: the Lord lift up his counte"nance upon thee, and give thee peace a."

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The foregoing are, I believe, all the instances contained in the Pentateuch, in which prayer is distinctly enjoined as a matter of obligation. The following circumstances, in connexion with these instances, are truly deserving of remark.

The first case which we have cited furnishes a precept, of which the observance could not be more frequent than once in three years; which could apply to the males only, since they only had tithes to present; and which could not even apply to the whole of the male population, since the Levites and others were not burdened with the charge of this triennial tithing, but maintained out of it. The seçond instance introduces a precept relating to a conz Deut. xxi. 7, 8. a Numb. vi. 24, 25, 26.

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