In the interpretation of temporal promises in the Old Testamentas, for instance, "Not afraid for pestilence," &c. (Ps. xci. 6)—some limitation is necessary in their application to Christians, from the peculiarity of that dispensation, where, life and immortality not having been brought to light, temporal blessings were more directly appointed to express God's favour, and to be shadows of good things to come. In Jonathan, that was an instance of exalted faith which would in us be daring presumption (1 Sam. xiv. 6), because he had the warrant of a special promise made to the Israelites (Deut. xxxii. 30), which in our case applies only to our spiritual and not to our temporal enemies.

The following passages may throw some light on the practical use we should make of the promises.

"Make you a new heart," &c. (Ezek. xviii. 31.) "A new heart will I give," &c. (Ezek. xxxvi. 26). “I will yet for this be inquired of" (Ezek. xxxvi. 37): shewing the connexion between the precept, the promise, and the prayer.

Though Nathan had told David that his sin was forgiven, yet David prays earnestly to be delivered from blood-guiltiness, Ps. li. 14. God had said, 1 Kings xviii. 1, “I will send rain upon the earth," yet (verse 42), Elijah must pray for what God had promised.

When Daniel knew the seventy years' captivity was expiring, then he set his face to seek by prayer its promised accomplishment (Dan. ix. 3). So, Acts i. 4, our Lord's promise of the gift of the Holy Spirit, in connexion with verse 14, shews they continued in prayer and supplication till its fulfilment. It was no distrust of God which led Paul, though he had a direct promise from God that he should see Rome (Acts xxiii. 11), to use all the means in his power for the preservation of his life, when afterwards he heard of a conspiracy against him to assassinate him at Jerusalem, where he then was. In the account of his shipwreck (Acts xxvii.), after assuring the crew, as God had promised that there should be no loss of life among them (verse 22), there was no inconsistency in his afterwards saying, "except these abide in the ship ye cannot be saved," because he knew that in the fulfilment of God's promises, the means are ordained to the end. 66 Having, therefore,

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these promises, let us cleanse ourselves," &c. (2 Cor. vii. 1.)" If ye forgive not, &c., neither, &c., forgive you" (Matt. vi. 14, 15). "I said indeed, &c., but now be it far from me," &c. (1 Sam. ii. 30.) David's dying advice to Solomon: "If thou seek, &c., be found, &c. if thou forsake him, he will cast thee off for ever" (1 Chron. xxviii. 9). "I will not fail thee nor forsake thee" (Joshua i. 5) as applied Heb. xiii. 5, is very important, as shewing that God's promises to individuals are recorded in Scripture for the encouragement of God's people in every age.

Are promises addressed to character? Then examine yourself, as to whether you are of that character to which the particular promise is made. Do you desire Abraham's blessing? Walk in the steps of Abraham's faith (Rom. iv.; see also Heb. iv. 1). Do you wish to be remembered with the favour which God bears to his people? seek that poor and contrite spirit with which the High and Lofty One, that inhabiteth eternity, hath promised to dwell. Isa. lvii. 15. lxvi. 1.

God's THREATENINGS against Nineveh (Jonah iii. 4) and against the church at Ephesus (Rev. ii. 5), remarkably illustrate the intention of God's threatenings; which is, that we may avoid the evils which are threatened; see also Judges x. 13, with 16. Yet the present state of Nineveh and the church at Ephesus no less remarkably illustrate, that Verily He is a God that judgeth the earth." 1 Sam. iii. 12.

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To comprehend the full extent of the Ten Commandments, remarks Archbishop Secker, it will be requisite to observe the following rules.

1. When any sin is forbidden in them, the opposite duty is intended to be enjoined; and when any duty is enjoined, the opposite sin is forbidden. The Third Commandment, "Thou shalt not take," &c., requires that we think and speak reverently of God.

2. When the highest degree of any thing evil is prohibited, whatever is faulty in the same kind, though in a lower degree, is prohibited. This is illustrated by our Lord's interpretation of the Sixth and Seventh Commandments: "Whosoever is angry, &c., without cause," &c. (Matt. v. 22); and again, ver. 28," whosoever looketh on, &c. adultery," &c.

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3. Where one instance of virtuous behaviour is commanded, every other that hath the same nature and the same reason for it, is understood to be commanded also. The command, "Honour thy father," &c. includes the reciprocal duties of all superiors and inferiors, magistrates, masters, &c.

4. What we are expected to abstain from, we are expected to avoid, as far as we can, all temptations to it and occasions of it and what we are expected to practise, we are expected to use all fit means that may better enable us to practise it. All that we are bound to do ourselves, we are bound, on fitting occasions, to exhort and assist others to do, when it belongs to them; and all that we are bound not to do, we are to tempt nobody else to do, but keep them back from it as we have opportunity.

A distinction has been made between moral precepts and positive institutions. In moral precepts and duties, besides the will and command of God to oblige us, there are the nature and reason of things to engage us to obey; whereas in positive institutions we cannot so readily apprehend the reason of the thing, and obey only because we are commanded. On this subject it may be remarked that things otherwise indifferent become very important when made the subject of prohibition or command.

Abraham and the Patriarchs worshipped in groves (Gen. xxi. 33), and without sin: but after the command given Deut. xvi. 21, "Thou shalt not plant thee a grove of any trees near unto the altar of the Lord thy God," it would have been very sinful to do so. Of circumcision St. Paul says to the Gentile Galatians, (Gal. v. 2) "if ye be circumcised, Christ shall profit you nothing," nor was it any longer binding on the Jews. Yet before the coming of Christ it was written, Gen. xvii. 14, "That soul shall be cut off from his people" that should remain uncircumcised. Thus whether to set apart one day, or any particular day or days, in six, or in seven, or in eight, as a Sabbath, might appear unimportant had there been no express command, but the command having fixed the duty to one day in seven, it becomes a matter of great moment. The same remark applies to the Sacraments of baptism and the Lord's Supper. Our Lord having commanded the use of baptism (Matt. xxviii. 19; John iii. 5), and enjoined the commemoration of his

death till he come again, in partaking of the symbols of bread and wine (Luke xxii. 19), the consequences of the abuse or neglect of these ordinances become very dangerous. For further remarks on Positive Institutions, see Butler's Analogy.

§ iv. On the Interpretation of Prophecy.

The language of Prophecy is very figurative, and this circumstance may properly introduce some remarks on the subject of FIGures.

Figures abound in every language, but particularly in Scripture. Very many errors in religion, and those of the most serious consequence, arise from not distinguishing what is figurative from what is literal: for instance, the doctrine of transubstantiation, founded on taking a passage of Scripture (Matt. xxvi. 26, "this is my body," &c.) in a literal, which was meant by our Lord in a figurative, sense, has led to the martyrdom of many hundreds of God's people. The importance, therefore, of attention to the interpretation of figures is obvious.

Some degree of resemblance is essential to the correctness of every figure.

We call that figurative language, says Bishop Lowth, in which one or more images or words are substituted in room of others, or are introduced by way of illustration on the principle of resemblance. Thus,

"Instead of the thorn shall come up the fir-tree, and instead of the brier shall come up the myrtle-tree" (Isa. lv. 13); these terms, thorn, fir-tree, &c., are used as images, substituted in the room of others, and on the principle of resemblance. By the thorn and the brier, useless, and even injurious, are meant the wicked; by the fir-tree and myrtle, fragrant, useful, ornamental, are meant the just. This, then, is the meaning, when the ideas intended to be conveyed by these figures are expressed in language not figurative, Instead of the wicked shall arise the just, and instead of sinners such as fear to sin."

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The following remarks will in some measure illustrate the figurative language adopted by the Prophets, as founded on the principle of resemblance.

That which is grand in nature, is adopted to express that which is dignified and important among men.

The sun, moon, stars, mountains, hills, stately trees, denote kingdoms, or those in great authority, as kings, &c.: see Isaiah ii. 13, &c., where fortresses and ships are taken metaphorically, as well as high trees and lofty mountainsships of Tarshish referring to rich merchants.

The creation of a new heaven and a new earth, means the setting up of a new dispensation of religion; thus (Isaiah lxv. 17.), "Behold, I create," &c., refers to the Gospel dispensation.

Great convulsions in nature refer to great political revolutions the blackening of the sun; turning the moon into blood; falling of stars; seas, rivers, turned into blood; earthquakes; removal of islands, mountains; drying-up of rivers, &c.

See Jer. iv. 23, "I beheld the earth, &c., mountains," &c., a passage which gives, by the use of figurative language, a most pathetic and awful view of the approaching desolations of Judah by Nebuchadnezzar: see also Isaiah xiii. 10, 13, a most sublime prophecy of the destruction of Babylon: see also Matt. xxiv. 29. Acts ii. 19, referring to the destruction of Jerusalem by the Romans, and Rev. viii. 12, a prophecy of the extinction of the Roman empire by the Heruli and Ostrogoths.

What fertilizes and refreshes in nature, is applied to spiritual blessings-dew, gentle showers, still-running water, streams, fountains, &c. (Isa. xxxv. 6.) and Hosea xiv. 5, "I will be as dew to Israel;" i. e. by bestowing upon them his Holy Spirit, to refresh and strengthen their souls. See also John iv. 13, 14. vii. 37-39.

The different qualities of animals are also used figuratively; birds, beasts of prey, as emblems of tyrants.

The rising and breaking of a horn, refers to the rise and desolation of a state. Daniel makes frequent use of this figure (see chap. viii).

Light and darkness express joy, sorrow, prosperity, adversity, knowledge, ignorance, holiness, sin.

The occupations and relations of life furnish many figures. Vineyard denotes a church-and if with broken enclosures, a corrupt church: so also a vine bearing sour grapes.

Marriage is used to denote our covenant with God; adultery, our departure from God by idolatry. Hosea makes a bold use of this figure.