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quest of the Pope, entered Italy, at the head of a large army, and completely eradicated the horn of Lombardy; and bestowed great part of his dominions on the Pope. Thus, in the words of the author, were three of the first horns plucked up by the roots before an eleventh little horn which silently arose among

them, till it had supplanted the three horns, which stood in its way and prevented its full expansion.

The sum of the argument is this, the little horn of Daniel's fourth

beast symbolizes the papacy as a spiritual power, because, the actions ascribed to it were performed in that character; because, it is represented in existence as a horn plucking up kingdoms by the roots before it became a temporal horn, and as the cause of its becoming a temporal horn; because, it is true of the papacy, and of no other power whatever, that three of the primary kingdoms, into which the Roman empire was divided, were rooted up before it; and because, the saints were formally, and authoritatively, delivered into the hand of the little horn, as a spiritual, but never as a temporal power.

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has been shown. This likewise will be found equally significant and proper. It was foretold to Pharaoh by Moses, that upon the very next morning there should be a grievous rain, attended with hail and thunder.This must have been a most incredible circumstance to an

Egyptian; for no country upon earth, to which we have access, has so little rain as Egypt: and particularly the upper part of it. The want of rain is supplied by dews, and by the overflowing of the Nile. The Egyptians therefore must have perceived themselves particularly aimed at in these fearful events; which were so contrary to all experience. For they were witnesses to not only deluges of rain, but hail mingled with rain; and thèse attended with thunder and fire, to their great amazement.

It may be further observed with regard to this people, that they were superstitious above all people, upon earth. They were particularly addicted to the observance of portentous appearances. Every uncommon circumstance was esteemed of this class. But as these were imaginary portents, which arose merely from a superstitions their blind credulity by bringing dread, it pleased God to punish upon them some real prodigies, -some preternatural evils, to which they had never been witness. Such was the rain and hail, and the fire which ran on the ground to their great amaze

Seventh Plague. RAIN, HAIL, AND FIRE, ATTENDED WITH THUNDER. Exodus ix. 13-ment and ruin. Its coming was

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N the foregoing instances, the aptness of each judgment in respect to the people of Egypt

determinately foretold; nor could all the deities of Egypt prevent its fearful effects.Those of the people, who took warning, were preserved: but

all who neglected the caution, their trade, and to their private and who did not shelter them-advantage. They had vines in selves, were destroyed. There Egypt; but instead of the juice seems farther a great fitness of the grape, they made a liquor and propriety in the Egyptians called barley wine, which was being punished by fire, and by particularly serviceable during water; as they were guilty of the time that the Nile was turbid, gross idolatry towards these el- and not fit to be drank. These ements, and adored them as dei- advantages were lost to them ties. now through the devastation made by the rain, hail, and fire.

As this calamity came upon them towards the time of barley harvest, we may forma judgment of the month when it happened. We are told by modern travellers that corn in Egypt is fit for reaping in March and April: that is, the barley comes to maturity first, and is cut down in the former month, and the wheat in the latter. The sacred writer says, that the barley was in the ear; though, as is intimated, not quite fit to be cut, but the wheat and the rye were not grown up. This judgment therefore must have happened about the beginning of March, before the precise time of harvest; so early as to leave

We are further told, that the flax and the barley was smitten; for the barley was in the ear, and the flax was bolled, These circumstances may to some appear of little consequence. And it may be asked, When it is intimated, that men and cattle were slain, in great numbers, what occasion was there for adding this trivial article about flax and barley?" It is by no means trivial, but of great moment. The Egyptians were doomed to undergo many terrors; and besides these to suffer no small losses; and scarce any thing could have distressed them more than the ruin of their flax. It has been before mentioned that this people, above all nations, affected out-room for the three succeeding ward purity and cleanliness. On plagues to take place. These this account the whole nation were over by the 15th, of Abib, wore linen garments; and the which answers to the first of priests never put on any other April, at which time the Israelkind of clothing. This linen wasites went forth from the land of manufactured from that fine flax, Egypt. The history by these for which the country was parti- means is wonderfully authenticularly famous. Hence the de-cated, and the divine purpose molition of the flax was atten- in each operation more plainly ded with great inconvenience, discovered. and must have proved a heavy loss; so that this judgment particularly affected this people above all other nations; and their priests more especially suffered.

The ruin of their barley was equally fatal, both in respect to

Eighth Plague. LOCUSTS. Exodus x. 3-19.

In this instance, as well as in others which preceded, the time of the approaching calamity was precisely foretold by God's

these insects comes upon a country. Though it were a paradise before, it is soon rendered a desert. They devour to the very root and bark, so that it is a long time before vegetation can be renewed. Scarcely any

damage a land, but that room will be left for them to add to the mischief.

The prophets, in describing cruel and destructive nations,

servants, which plainly pointed out the hand from whence the judgment proceeded. To some however it may appear strange, that after such a display of terror, as the preceding plague exhibited, God should introduce the locust or grasshopper, seeming-misfortune can so effectually ly a poor instrument of divine vengeance; whose effects after such a general devastation could not have been very material, however they may be represent ed. But the case was far other-often borrow their allusions from wise. A swarm of locusts is a locusts; so great was the terror very fearful evil, though not out of them. Hence Joel, when he wardly accompanied with any mentions the inroad of the Asalarming appearance; and the syrians and their confederates, consequences of their introduc- upon Israel, accompanies it with tion were very fatal to the Egyp-references to this purpose. And tians. the prophet Nahum, describing the ruin of the Assyrian monarch, and the various nations of his empire, makes use of the same allusions.

We may observe that it was the purpose of God to carry on these judgments in a series, and by degrees to cut off all hopes, and every resource, upon which The Egyptians trusted much the Egyptians depended. By to the fertility of their soil, and the hail and thunder, and fire to the deities Isis and Sarapis mingled with rain, both the flax who were the conservators of all and barley were entirely ruined; plenty. They likewise placed and their pastures must have great confidence in other gods, been greatly injured. But the who were, as they supposed, the wheat and the rye were not yet directors of their times and seain ear; and such was the fecun- sons. But these powers could dity of the soil in Egypt, that not stand before Moses, the sera very short time would have vant of the true God. He bro't sufficed for the leaves of the upon them an host of enemies, trees, and for the grass of the who laid waste the fruits of their field to have been recruited. To ground, and rendered all their complete therefore these evils, confidence vain. As Egypt is and to confound the stubborn in great measure bounded to the prince and his magicians, it east and north by seas, and is pleased God to send an host of far removed from those regions locusts, to devour every leaf, in Africa, where locusts parand blade of grass, which had ticularly generate, it is not been left in the former devasta-much infested with them. Howtion; and whatever was begin- ever, at the time spoken of, an ning to vegetate. It is hard to east wind prevailed all day and conceive how widely the mis- all night; and the whole counchief extends, when a cloud of try in the morning swarmed

with these insects. Before them there were no such locusts as they, neither after them shall be such. Hence Pharaoh called for Moses and Aaron in haste, acknowledged his sin, and begged to be delivered from this death. And the Lord turned a mighty strong west wind, which took away the locusts, and cast them into the red sea. But Pharaoh soon forgot this judgment, and still refused to let the people go.

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The Sovereignty of God

THE

the things bestowed on them by the munificence of heaven; also, by discontent with our own circumstances in life, all of which are determined by infinite wisdom. As there is not a just man on earth, who doeth good and sinneth not, so there is not one to be found, who is not, at some time, uneasy with the situation in which he is placed, although it be ordered by the infinitely wise providence of God. Whenever this happens, it is a virtual disapprobation of divine sovereignty. The same opposition extends to the sovereignty of God in dispensing spiritual blessings, and hence comes those objections, to the doctrines of revelation, which represent some to be subjects of grace, while others fail of eternal life. In view of what shall take place, the sinful either deny a different end to men after death, or charge the Lord with partiality in his government.-It is my design to show, that the sovereignty of God, in the different dispensation of his blessings, is consistent with infinite wisdom, justice and goodness. To all his repining creatures, a holy God may fitly reply, "Is it not lawful for me to do what I will with mine own? Is thine eye evil because I am good?".

HE divine sovereignty, in dispensing favors to men, is a truth with which they are very liable to be discontented. There is a natural pride and selfishness in the heart, which incline: men to wish the divine will might, in all instances, be accommodated to their own private interest. This principle is so deeply fixed in our depraved natures, that nothing short of almighty power can restrain, and nothing but the sanctifying grace of God can effectually remove it from the heart. Although, in some minds, its reigning power is overcome by the grace of God, yet we see its remains, even in those who are best fortified by habits of rectitude, best instructed in the na-Christ spake to the Jews. There ture of Christian holiness, and cannot be a more proper motto, actually made partakers of di- for our remarks on divine sovevine grace. Few persons dare reignty, than the words aforeopenly deny the Lord's govern- mentioned," Is it not lawful for ment to be wise and perfect; me to do what I will with mine yet, how often do our hearts rise own?" A number of Christ's in opposition? This is done parables were designed to inwhen we envy others, or covet struct the Jews in the purposes VOL. I. No. 4. $

I was led to these reflections by reading the parable of the laborers in the vineyard, which

them equal to us, which have borne the heat and burden of the day." But he answered one of them, " Friend, I do thee no wrong.Is it not lawful for me to do what I will with mine own? Is thine eye evil because I am good?" This is a sufficient answer to every murmur against the sovereignty of God. No reason can be assigned, why his different allotments, in temporal things,are less objectionable,than in his bestowment of spiritual blessings: But, in the former case, although the hearts of men may be uneasy, we do not hear them cavilling; or if we did, it would at once be condemned as impious.

We should not suppose that human pride would more readily consent to divine sovereignty in temporal than in eter

of infinite wisdom, concerning one hour, and thou hast made the visible kingdom of God in this world. As this nation was first called, had long exclusively enjoyed the ordinances of religion, and been the keepers of the oracles of God; they had imbibed an opinion, that the heathen nations would be always left in their ignorance. They had overlooked the prophecies, that the fulness of the Gentiles should be called to a knowledge of the true God and his grace. Expressive of divine sovereignty, they were told by our our divine Lord, that many should come from the east and the west, from the north and the south, and sit down with Abraham, Isaac and Jacob, while the children of the kingdom should be cast out. To assert divine sovereignty, we find Christ, at the conclusion of many of his discourses, repeat-nal allotments; and it can be ing the same prophetic words, accounted for, only by a feeling with which the parable both be- of present necessity; while, gins and ends, "So the last the need of divine favor, which shall be first, and the first last will be felt in the ages to come for many are called, but few is not realized. Let us rememchosen." These words of Christ ber that the duration of existence were doubtless prophetic of the will make that present, which, same thing, which the apostle from the boundless term of etermeant, when he was considering nity to come, scarcely appears to the subject more largely, in the us, at this time, as real. eleventh chapter of his epistle to the Romans, "That blindness in part is happened to Israel, until the fulness of the Gentiles come in." The parable was designed to instruct the Jews in two points; First, their own danger: Secondly, the sovereignty of God in the bestowment of his blessings. Therefore, at the conclusion, they are represented as murmuring, "When they heard it they murmured against the good man of the house, saying, these last have wrought but

That natural good is now dispensed,in very different measure, is a fact, which none will pretend to deny. All men are not made with the same degree of intelligence, nor with the same capacity for happiness. There is a great diversity in their understanding, powers of reason, memory and imagination, some being more strong, and others, weaker. Some are fitted for employments, which are both more pleasing and honorable; while others must act in a sub

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