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remarkablej that even the body alone is here called man, before it was endowed with a sonl? as it was the body only that was formed of the dust of the ground, and yet it is called man. Into whose nostrils did the Lord God breathe the breath of life? even into the nostrils of that body, named man. And, then, and not till then, man, [the body'] became a living soul, or, a fit habitation for the soul to dwell in. Every one will easily understand, that the house must be built and finished, before one can enter into it, and dwell in it. I would be ashamed to insist thus minutely upon so very plain a point, but that the inattention of many calls loudly for it. Mean time, I desire not to be mistaken in this matter, as if I meant the body to be the chief part of man: No; far from it. My plain meaning is this; that though the soul be the principal, and indeed the most excellent, part, yet the body also is one constituent and essential, though inferior, part of man, thus proceeding from the hands of his Creators, as they are expressly called in the original, Eccles. xii. 1. Remember now thy Creators in the days of thy youth.
Most excellently does an antient author of the Christian Church, Justin Martyr, reason upon this topic. He flourished about the year of Christ, 132, as he presented his first apology for the Christians in 140, and suffered martyrdom for the>/aith at Rome in 163. His words are these, and may be the words of every true Christian. "What is man, says he, but a rational animal consisting of soul and body? Is then the soul by itself alone the man? No; it is only the soul of the man. May the body then be called the man? No; it can only be called the body of man. If then neither of these, separately, be the man, that only which consists of the union of both can be called the man." -Frag- de Resur. ap. Grab. Spicil. Patr. Secul. 2.fi. 188. This point being established, one, with all submission, may argue thus: Seeing the body, from its original make, is an essential and constituent part of man, hence proceeded that singular respect and veneration, shewn to the bodies of human creatures after death, among all people and nations, whether Patriarchal, Judaical, Heathen, or Christian, in their decent, costly and religious interment of them. As to the Patriarchal state, we have abundant testimony from the most ancient records in the world, the books of Moses; by which we find, that their funerals were performed, and their sepulchres provided, with an officious piety, and sometimes at no small expence. In the 23d chapter of Genesis, we have the beautiful, interesting history of Abraham's soliciting the people where he sojourned for a burying place to his bosqm friend. With what earnestness and assiduity did the Father of the faithful humbly make his addresses to the children of Heth, for a grave to the remains of his beloved Sarah? The words are marked with a noble simplicity, and contain the ardent breathings of a pious soul. And Abraham stood ufifrom before his dead, and sfiake unto the sons of Heth, saying, lam a stranger and sojourner with you: Give me a possession of a burying place with you, that I may bury my dead out of my sight. It is worth remarking here, that these children of Heth were the descendants of the cursed Ham, and a warlike gigantic people, for of them were the Anakims; and yet they made a most generous and humane return to the mournful husband, and, moreover, had sepulchres so very capacious, that they could spare others a share of them. And the children of Heth anttvrrtd Abraham, saying unto him, Hear us, my lord, thou art a nighty prince, or, a prince of God, as the margin has it, amongst us; in the c/toice of our sepulchres bury thy dead: None of us shall withhold front thee his sepulchre, but that thou mayest bury thy dead. But Abraham humbly and thankfully refused to accept of the friendly and seasonable present, now offered him, well knowing, that the way to secure a possession or property in any thing, is by purchase only; and therefore, he must needs buy the cave or vault, of Machpelah, as he would by no means have it for that which cost him nothing. Accordingly, a bargain was struck, and Abraham paid unto the proprietor, Ephron, four hundred shekels of silver, amounting to about fifty pounds sterling of our money, as Josephus reckons the shekel at half an ounce, that is, much about our half crown. A round sum, may some smart wits say, for a grave to an old wife! but so thought not the good Abraham. Nay, it was deemed a kindly and low price, as may be gathered from the words of Ephron. What is that between thee and me? said he, bury therefore thy dead. There is one expression in this chapter, which merits particular notice, as it is repeatedly used, and the sacred oracles never deal in vain repetitions. In ver. 17, we are told, that the burying ground was made sure unto Abraham, and the same is told us in ver. 20. In the first instance, the sepulchre was made sure by Abraham's paying down the price, current money with the merchant, before all the inhabitants of the chy, as witnesses of the bargain. In the second, the same expression is repeated, because the purchase was finally confirmed by his depositing the body of Sarah in the cave, which was a taking actual possession, or, as we call it, infeoftment, of the ground. Several other useful reflections might be made from this portion of holy •writ; but I choose not to be tedious, and therefore must leave any farther improvements to the ingenuity of the reader. Mean time, I cannot forbear expressing my wishes, that every husband would attentively study this same chapter, and learn from father Abraham a lesson of conjugal affection, and of heart-feeling tenderness, for a good and a virtuous wife, one of the chief blessings on this side the grave.
In the same sepulchre was Abraham buried by his two sons Isaac and Ishmael, Gen. xxv. 9, 10. And, doubtless, Isaac was interred likewise in the same cave, by his two sons, Esau and Jacob, Gen. xxxv. 27, 28, 29—xlix. ver. 31. But this is not all that can be said upon the subject. It was ususal for parents to take an oath of their children, which they religiously performed, that they should bury them with theirfathers, and even carry their bones with them, whenever they should quit the land where they were sojourning. For proof of this let us turn over to Gen. xlvii. 29, 30, 31. And the time dreio nigh, that Israel must die; and he called his son Joseph, and said unto him, If now I have found grace in thy sight, />"/, Ifiray thee, thy hand under my thigh, [a token of homage and subjection] and deal kindly and truly with me: Bury me not, I firay thee, in Mgyjit} but Imil lis with my fattters, and thou ehalt carry me out of Xgypt, and bury me in their hurying place: And he said, Twill do as thou hast said. And he said, swear unto me: And he aware unto him. And Israel bowed himself upon the bed's head; that is to say, in devotion to God. Yea, so very earnest was Jacob in this his last request, that, when he was blessing his sons, he renewed his charge to them with greater precision, pointing out the ancient burying ground, and the purchasing thereof, in these words, Gen. xlix. 29, to the end; Jtnd he charged them, and said unto them, lam to be gathered unto my people: Bury me with my father, in the cave that is in the field of JEphron the Hittite; in the cave that is in the field of Machpelah, which is before Mamre, in the land of Canaan, which Abraham bought, with the field of Ephron the Hittite, for a possession of a burying place. C There they buried Abraham and Sarah his wife, and there they buried Isaac and Rebekah, and there I buried Leah.) The purchase of the Jield, and of the cave, that is therein, was from the children of Heth. jfnd when Jacob had made an end of commanding his sons, he gathered tip his feet into the bed, and yielded up the ghost, and was gathered unta Jits people. Be it remarked, by the bye, that in chap, xlviii. ver. 2, it is said, that Israel strengthened himself, and sat upon the bed; which he seems to have done as upon a seat of judicature or authority: And whether or not a common expression in a neighbouring nation, viz. A bed of justice, be derived from this ancient pattern, let the learned and curious determine. Then it is said, as above, that he gathered up his feet in the bed; meaning, his entire resignation to the call of God, or, as if he expired, at his own will, even as Christ did, a type of whom he was.
According to the oath of Joseph, so it was performed. Pharaoh frankly consented to his fulfilling it, though he might have pretended important business to have detained Joseph from any such journey, as he was prime minister in Egypt. So sacred was the regard, .which this heathen king entertained for the religion of an oath even in another man, that he could not think of his violating it for his sake; .which Christian kings and princes, who play fast and loose with their own oaths, would do well td consider and lay to heart. Gen. 1. 5, 6.
Joseph imitated the example of his father with an improvement upon it; for he took an oath, not only of his brethren, but likewise of all their families, to carry up his bones to the ancient burying ground. And Joseph said unto his brethren, I die: And God will surely visit you, and bring you out of this land, unto the land which he sware to Abraham, to Isaac, and to Jacob. And Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence, Gen. 1.24,25; so very natural, and worthy of imitation, is it, to desire to be buried with our forefathers. And Moses took the bones ofJoneph with him: [about 144 years after his death],/br he had straitly sworn the children of Israel, saying, God will surely visit you, and ye shall carry up my bones away hence with you, Exod. xiii. 19. And the bones of Joseph, which the children of Israel brought up out of Egypt, buried they in Shechem, in a parcel of ground which Jacob bought of the sons of Hamor the father of Shechem, for an hundred pieces of silver, and it became the inheritance of the children of Tt
Joscfih; Josh. xxiv. 32. They thought proper to bury Joseph to that portion of land, which his father Jacob had given him, (see Gen. xlviii. 22, compared with chap. xxxiii. 19, and John i v. 5,) as his personal property, rather than in the cave of Machpelah, which, perhaps, might not be large enough to contain all the bodies that vrer« at the same time brought up »ut of the land of Egypt. For, though we are not tokl what became of Joseph's brethren and kiwdred, who died in Egypt, yet, without doubt, their bodies were carried into the land of Canaan, to be buried there, as they would have the same desire, and give the same charge concerning their bodies. And, indeed, a tradition prevailed among the Jews, that they were all carried thither with the bones of that great man, Joseph; which is confirmed by the words in Acts vii. 15, 16. So Jacob went down into Egyfit, and died, he and owrfuthers, and were carried over into Sychem, and hid in the sefiuichre that Mrahatn bought for a sum of money of the sons ofEmmor the father of Sychem. This as to the Patriarchal people. )
[To be continued]
i •::> ©©<©•» <»■—
»E9CRTPTtOir OP JEHOVAH,
Psalm 1&—By Dr. Ladd.
HE spoke: and lo ! the heavens were
Majestic to behold.
Beneath liis feet were roll'd.
Tempestuous winds about him past;
The great Jehovah came.
To wrap the awful-flame.
Enfolding sties his brightness veil'd:
His dread pavilion stood.
Enthrone their sov'reign God.
•Midst pealing thunders, fire and
And shook the pow'rs beneath.
Wereccatter'dby his breath.
PARAPriASF.D FROM JOB.
By the same. "And hast thou given the horse strength, hast thou clothed his neck taith thunder P»
AGAIN th' Almighty from the whirlwind broke,
And thus to Job, in stern continuance spoke:
"Di»ftt thou the horse with strength unequall'd mould,
Whose lofty neck the writhen thunders fold?
And canst thou make th' intrepid courser fly,
When 6teely dangers glitter in his eye.'
•'See! all around him spreads tin flamy cloud,
Spurn'd from his nostrils, while he snorts aloud,
Trembling with vigour, how he paws the ground,
And hurls the thunder of his strength around!
Behold! he pants for war, and scorning flight,
Collects liiB strength, aad rushes to the fight.
•* When cloud* of *Iart« a Mble horror
spread, And the full quiver rattles o'er his
head: To him no dread the sound of battle
bears, The clash of armour, and the strife of
spears; But o'er his neck his waving mancrc
clin'd, Spreads to the gale and wantons to the
wind: He spurns the field, fierce, terrible
and strong. And rolls the earth back as he shoots
"Lo! where their strife the distant
warriors wage, The neiglung courser snuffs the sanguine rage; While roaring trumpets and the dire
affray Provoke his laughter on that dreadful
day; More loud he snorts, more terrible lie
foams, When nearer still the storm of battle
comes; And mingling roars are dreadful on the
heath, In shouts of vict'ry and in groans of
THE PROPHECY OF BALAAM.
Numbers': Chapter xxiii. xxiv.
AN IRREGULAR ODE.
Written, anno. 1J73.
ON lofty Peor's brow, That rears its forehead to the sky, And sees the airy vapours fly, And clouds in bright expansion sail below, Sublime the prophet stood, Beneath its pine-clad side, The distant world her various landscape yields; Winding vales andlengtheningfields, Streams in sunny maze that fiow'd; Stretch'd immense in prospect wide, Forests green'd in summer's pride j Waving glory gilds the main, The uazUngsun ascending high; While earth's blue verge at distance
dimly seen, Spreads from the aching sight, and fades into the sky.
IT. Beneath his feet along the level plain,
The host of Israel stretched In deep array; Their tents rose frequent on the enamell'd green; Bright to the winds thecolour'd streamers plav. Red from the slaughter of their foes, In awful steel the embattled heroes stood; High o'er the shaded ark in terror rose The cloud, the dark pavilion of their
God. Before the Seer's unwilling eyes, The years unborn ascend in sight, He saw their op'ningmom arise, Bright in the sunshine of tlje fav'ring
skies; While from th' unsufferablc light, Flee the dire Demons of opposing night.
No more, elate with stvgian aid, He waves the wand's enchanted po w'r. And baleful thro' thehallow'd glade, His magic footsteps rove no more. FilPd with prophetic fire, he lifts his
hand, O'er the dim host in deep array, And aw'd by Heav'n's supreme command, Tours forth the rapture of the living lay.
III. Fair, O Israel, arc thy tents! Blest the banners of thy fame! Blest the dwelling of the saint*, Where their God displays his name! Fair as these vales that stretch their lawns so wide, As gardens smile in flowery meadows fair, As rising cedars on the streamlet's
side, That lift their branches to the fragrant air! Vain is magic's deadly force, Vain the dire enchanter's spell,
Waving wand, or charmed curse,
From Peor's lofty brow,
And all the lengthen'd plains below
O'erslirouded by th' Almighty shield f
God, their guardian God, descends,
And o'er the favor'U host Omnipotence
And sec, bright Judah's star aseend
Fires the east with crimson day,