often considered dry and uninteresting, afford an inexhaustible fund of spiritual instruction. After we have read a thousand times with profit, we may read again with an assurance of increasing edification. Instead of expressing arrogant regret that the Scriptures do not contain more full information on points on which we would wish further light, convinced of their fulness and of our own blindness, our prayer in reading them ought to be, "Lord, open thou mine eyes, that I may behold wondrous things out of thy law."

The historical parts of Scripture are both introductory to, and illustrative of, the plan of redemption. The general importance, in a religious point of view, of the great outline of the narrations of the Fall,—of the Flood,—of the calling of Abraham, and of the election of the people of Israel,—of their deliverance from Egypt, and their being put in possession of the promised land, must be universally acknowledged. But the whole of the minute detail, by which that outline is filled up, is likewise in the highest degree instructive, and ought to be perused with the most devout attention. The Bible history describes, in action and exhibition, the perfections of Jehovah, as fully as the proclamation in which he declares himself to be longsuffering, and of great mercy, forgiving iniquity, and transgression and sin, and by no means clearing the guilty. It delineates the deceitfulness and desperate wickedness of the human heart, as forcibly and distinctly as the annunciations of the prophets, when they "cry aloud and spare not." In the narratives of Scripture, the dependent state, the perverseness, and the folly of man, and the secret motives by which he is actuated, as well as the power, the wisdom, the justice, and the goodness of God in his providential government, and

above all in redemption, are vividly depicted. There is not a battle fought by the Israelites, nor a change in the administration of their government, the account of which is not designed for our instruction. There is not an incident recorded as taking place in a private family, that has not a significant meaning.

In Scripture history there are many things which, considered only in themselves, appear to be of no value, or, at least, of very little importance; but in reality the Bible contains nothing superfluous-nothing which does not contribute to its perfection, and to the evidence of its divine origin. Besides the lists of names in genealogies, we observe many other things in the Word of God, the knowledge of which seems to be of no use; yet their importance might be proved by numerous examples. We find in the Old Testament several regulations and narrations, which, in appearance, contribute neither to the strengthening of faith, nor to instruction or consolation. In the books of Moses, matters of the greatest importance are often only touched upon in a few words, while, on the contrary, many things that seem inconsiderable, are dwelt upon at great length. The redemption by the Messiah, which God promised to man immediately after his fall-the calling of the Gentiles predicted to Abraham-the priesthood of Melchisedec, the most illustrious figure of Christ, and many other points of important doctrine, are only noted in a very summary manner. On the other hand, the nativity of Ishmael, the marriage of Isaac, and similar histories, are amply detailed, even in the most minute particulars, but all of them are full of instruction. The single account of Hagar and Ishmael, as interpreted by the Apostle Paul, even to the most inconsiderable circumstances, shows us how we ought

to judge of other histories of the Old Testament, although we do not perceive their object.

Various particulars, apparently of little consequence, which the Scriptures relate very fully, prove in what way effects the most wonderful have proceeded from causes in themselves inconsiderable; for instance, the birthright of Jacob. God is pleased to teach great things, by things that are small. The prohibitions to take the dam with its young ones in the nest, and not to muzzle the ox that treadeth out the corn, extend farther than at first appears. The act of Jesus Christ in stretching out his hand to touch the leper, does not seem of any account, except to those who know the law which declares that it occasioned uncleanness. The same law forbade the High Priest, who represented Jesus Christ, to enter any house in which there was a dead body. Notwithstanding this, the Lord even touched a bier. In all these particulars, there is a fulness of important doctrine.

There are many who, not being acquainted with what the Scripture has in view, are astonished at the recital of different enormities which it particularizes so carefully. The incest of Judah with the wife of his son, might seem as if it should rather have been buried with him, than inserted in the Sacred History, with so many shameful circumstances. Yet, if the arrogance of the Jews is considered, who glory in their extraction, and who even found their election as a nation and their covenant upon the virtues of their ancestors, we shall see that their errors could not be better refuted, nor their pride more effectually humbled, than by holding up to view the deeply culpable conduct of their progenitor. The sins of Abraham, of Isaac, and of Jacob, being recorded, was calculated to warn Israel

not to seek salvation by the works of the law. The omission of the Genealogy of Melchisedec, of his birth, and of his death, denoting the eternity of Jesus Christ, and his everlasting priesthood, proves how much even the silence of the Scripture is instructive. Every distinct fact recorded in Scripture history may be truly considered an article of faith; for in the plan of salvation, matters of fact are become doctrines, and doctrines are in the nature of matters of fact. Every fact points to that great event upon which the salvation of man depends-the coming of the Son of God in the likeness of sinful flesh, to redeem a peculiar people to himself— or in some way illustrates his salvation.

The object then of the historical records in Scripture, is essentially different from that of all other histories. They are not given, to preserve the memory of certain occurrences, in order to promote the knowledge of what may be useful in regard to the affairs of this world, and to extend the sphere of human intelligence and experience; but exclusively to teach the knowledge of God and salvation. Scripture history is conducted in such a manner, that, like the doctrinal parts of the Bible, it is foolishness to the men of the world. It disappoints them in the nature of the facts which it relates, and also in the manner in which they are exhibited. It not only records truth, without the smallest mixture of error, but also invariably keeps in view the agency of God in every occurrence,-in events the most minute, as well as the most considerable; and thus it furnishes a perpetual comment on the sublime description of the Apostle, when, penetrated with admiration of the riches, both of the wisdom and knowledge of God, he exclaims, " Of Him, and through Him, and to Him, are all things; to whom be glory for ever." Amen.

The History of the Old Testament, which we are now to consider in the light of the evidence it affords to the truth of the gospel, commences with a narrative of the creation of the world, of which it furnishes the only rational and intelligible account that exists.* It represents God in the exercise of omnipotent power, calling the world into existence, reducing it to order, and fitting it for the accommodation of its principal inhabitant, man. This was effected gradually in the course of six days. Infinite power could as easily have made all things in a moment as in the most lengthened period; in six seconds, as easily as in six days, or six thousand years. But in this way time is given to contemplate one thing as it arose after another. Every thing was created perfect in its kind; and man was formed in the image of God, and capable of enjoying communion with him.

The goodness of God was displayed in the happiness of that condition in which man was placed. The tenor by which he held it was his continuance in his original purity. God did not confirm, however, his stability in holiness, but committed it to himself, while he placed him in a state of trial in which the greatest advantages were enjoyed, and the strongest inducements held out to persevere in obedience. Nor was the inheritance of which he was put in possession, although unspeakably glorious, constituted necessarily permanent. It might

* 66 Compare the account of the creation which is given by Moses with the ravings of Sanchoniatho, the Phoenician philosopher, which he has dignified with the title of Cosmogony; or compare it with the childish extravagancies of the Greek and the Latin poets, so justly likened to a sick man's dreams; and then say whether any person of candour and discernment will not be disposed to exclaim in the words of the prophet, What is the chaff to the wheat!'"