versions, is erroneously rendered firmament, after the Septuagint and Vulgate Latin Version,) they would have rendered it expanse; and they might have known, that it meant the air or atmosphere around us, in which birds fly and clouds are formed, and that it had no reference whatever to a solid firmament; though such an idea was entertained by the antient Greek philosophers, who, with all their boasted wisdom, were nearly as ignorant of the works, as they were of the nature of God. And does not this circumambient air divide the waters from the waters, the waters of the sea from the waters which float above us in clouds and vapours? For there is a multitude of waters in the heavens, and He causeth the vapours to ascend from the ends of the earth. (Jer. x. 13.) Once more, Moses represents the earth at first in a state of fluidity. The spirit of God, says he, moved upon the face (or surface) of the waters. (Gen. i. 2.) The apostle Peter also speaks of the earth as being formed out of a fluid. The earth standing out of the water (more correctly, consisting of water divdaros ovveswoa,) and in the midst of the water. The same tradition reached also some of the antient heathen philosophers; and Thales, in particular, one of the seven wise men and the wisest of them all, as Cicero informs us, said that all things were made out of water. Others after him taught the same doctrine :2 and is it in the least degree contradicted or disproved by modern discoveries? On the contrary, is it not more and more confirmed and illustrated by them? It is well known that if a soft or elastic globular body be rapidly whirled round on its axis, the parts at the poles will be flattened, and the parts on the equator, midway between the north and south poles, will be raised up. This is precisely the shape of our earth; it has the figure of an oblate spheroid, a figure bearing a close resemblance to that of an orange. Now, if the earth was ever in a state of fluidity, its revolution round its axis must necessarily induce such a figure, because the greatest centrifugal force must necessarily be near the equatorial parts, and consequently there the fluid must rise and swell most. It has been demonstrated by experiment, that the earth is flattened at the poles and raised at the equator :3 and thus do the Scriptures and philosophy agree together and confirin each other. The Scriptures assert that the earth was in a state of fluidity; and philosophy evinces that it must have been in such a state from its very figure.

The account of the creation of man (Gen. i. 26, 27.) has been ridiculed by all opposers of revelation; but can they furnish us with one more likely to be the true one? Reason will tell us no better than history or tradition does, how man came into the world. This therefore is a subject of divine revelation, and until the objectors to revelation can give us a better account, we may safely affirm that the Mosaic history is perfectly consistent with every idea which right reason teaches us to entertain of the creation of man.

Lastly, objectors to the Scriptures have laid great stress upon the expression in Gen. ii. 3.-God rested the seventh day from all his work, as if it were alone sufficient to destroy the authority of the Mosaic writings. But no one, who impartially considers the noble account there given of the creation, that God is represented as having only spoken and it was done, can reasonably imagine, that the Almighty was tired with labour, as if he had moulded every thing with his hands, and that on the seventh day he lay or sat down for rest. Hast thou not known, says the Hebrew prophet Isaiah,-hast thou not heard that the everlasting God, the Creator of the ends of the earth, fainteth not, neither is weary? (Isa. xl. 28.)

The objections drawn by infidel writers from the Mosaic narrative

1 Princeps Thales, unus e septem cui sex reliquos concessisse primas ferunt, ex aquæ dixit constare omnia. Ciceronis Academic. Quæst. lib. ii. c. 37. (Op. tom. x. p. 118. edit. Bipont.)

2 The reader will find the sentiments of the philosophers above alluded to, in the notes to Grotius de Veritate, lib. i. c. 16.

3 This was first conjectured by Sir Isaac Newton, and confirmed by M. Cassini and others, who measured several degrees of latitude at the equator and at the north pole; and found that the difference perfectly justified Sir Isaac Newton's conjecture, and consequently confirmed the truth of the Mosaic narrative. The result of the experiments, intituted to determine this point, proved, that the diameter of the earth at the equator is greater by more than twenty-three miles than it is at the poles.

of the deluge have already been noticed in pp. 167-183. of this volume.

2. The declaration of Moses in Deut. i. 10. that God had multiplied the Israelites as the stars of heaven for multitude, has been ridiculed, because to the apprehension of the objector the number of the stars is infinite.'

Let us however consider this subject. How many in number are the stars, which appear to the naked eye? For it is that which appears to the naked eye, which is to govern us in replying to this objection: for God brought Abraham forth abroad, that is, out of doors, and bade him look towards heaven, (Gen. xv. 5.), not with a telescope, but with his naked eyes. Now, let the objector go forth into the open air, and look up in the brightest and most favourable night and count the stars. Not more than 3010 stars can be seen by the naked eye in both the northern and southern hemispheres; but at the time alluded to, the Israelites, independently of women and children, were more than six hundred thousand. Suppose, however, we even allow, from the late discoveries made by Sir Wm. Herschel and others with telescopes, which have magnified between thirty-five and thirty-six thousand times, that there may be seventy-five millions of stars visible by the aid of such instruments, which is the highest calculation ever made; yet still the divine word stands literally true. Matthew says (i. 17.) that the generations from Abraham to Christ were forty-two. Now we find at the second census, that the fighting men among the Hebrews amounted to 600,000; and the Israelites, who have never ceased to be a distinct people, have so multiplied that, if the aggregate number of them who have ever lived, could be ascertained, it would be found far to exceed the number of all the fixed stars taken together.

3. The speaking of Balaam's ass (Numb. xxii. 28.) has been a standing jest to infidels in almost every age.

If the ass had opened her own mouth, and reproved the rash prophet, we might well be astonished. Maimonides and others have imagined that the matter was transacted in a vision. But it is evident, from the whole tenor of the narration, as well as from the declaration of an inspired writer (2 Pet. ii. 14— 16.), that it is to be understood as a literal narrative of a real transaction. The ass, it has been observed, was enabled to utter such and such sounds, probably as parrots do, without understanding them: and, whatever may be said of the construction of the ass's mouth, and of the tongue and jaws being so formed as to be unfit for speaking, yet an adequate cause is assigned for this wonderful effect; for it is expressly said, that the Lord opened the mouth of the ass. The miracle was by no means needless or superfluous: it was very proper to convince Balaam, that the mouth and tongue were under God's direction, and that the same divine power, which caused the dumb ass to speak contrary to its nature, could make him in like manner utter blessings contrary to his inclination. The fact is as consonant to reason as any other extraordinary operation; for all miracles are alike, and equally demand our assent, if properly attested. The giving of articulation to a brute is no more to the Deity, than the making of the blind to see, or the deaf to hear. And the reputed baseness of the instrument, of which God was pleased to make use, amounts merely to this, that (as the apostle observes on another occasion) God hath chosen the foolish things of the world to confound the wise. (1 Cor. i. 27.) There was therefore a fitness in the instrument used, for the more vile the means were, the fitter they were to confound the unrighteous prophet.

4. It has been affirmed that the circumstance of the sun and moon standing still, which is recorded in Joshua x. 12. is contrary to philosophy. Let it however be recollected that the sacred historian expressly relates it as a miracle: it is therefore impossible to account for it on philosophical principles; it must be resolved wholly into the power of God, who hearkened to the voice of a man to stop the luminaries in their diurnal courses, or perhaps the earth's rotation, and by prolonging the day of battle to make them fight for Israel. From the circumstances of the narrative we may collect the time

of the day and of the month when it happened, viz. soon after sun-rise, and when the moon was rather past the full.

"Joshua, when summoned by the Gibeonites to come to their succour against the confederate kings, went up from Gilgal all night, and came suddenly (we may conclude about day-break) upon the enemy, whom he discomfited with great slaughter, and chased along the way from Gibeon to Beth-horon, in a westerly direction, the LORD co-operating in their destruction by a tremendous shower of great hail-stones, which slew more than the sword of the Israelites, but did not touch the latter. In this situation the sun appeared to rise over Gibeon eastward, and the moon to set over Ajalon westward, near the Mediterranean Sea, in the tribe of Dan; when Joshua, moved by a divine impulse, uttered this invocation in the sight of Israel:-"Sun, stand thou still over Gibeon; and thou, Moon, in the valley of Ajalon." "So the sun stood still in the hemisphere [at its rising], and hasted not to go down [at its sitting] about a whole day; which in that climate, and shortly after the vernal equinox, might have been about thirteen hours long, thus giving him day-light for the destruction of his enemies for twenty-six hours, during which he took the city of Makkedah, and slew the five kings who hid themselves in a cave near it" (Josh. x. 1-28.)1

The object of this miracle was of the most important and impressive nature. The sun and the moon, the two principal gods of the idolatrous heathen nations, were commanded to yield miraculous obedience to the chief servant of the true God; and thereby to contribute to the more effectual conquest of their own worshippers. It was a miracle of the same description as those which had been wrought in Egypt. With respect to the objections to the probability of this miracle, which originate in a consideration of its supposed consequences, it is justly observed by Bishop Watson, that the machine of the universe is in the hand of God; he can stop the motion of any part or of the whole, with less trouble than either of us can stop a watch! How absurd then are the reasonings of those men who believe in the existence of an omnipotent God, yet deny the possibility of the exertion of his power in other ways, than those which are known to their limited experience !2

5. The beautiful poetical passage in Judges v. 20. has been stigmatised as a species of Jewish rant and hyperbole.'

A tempest meeting the enemy in the face discomfited them: and the torrent Kishon was so suddenly swelled by the rain (which common opinion ascribed to the planets,) as to sweep away the greater part of Sisera's army in their precipitate flight. Hence the poetess calls it the first or the prince of torrents. The whole is exceedingly poetical, notwithstanding the censure of the opposers of revelation, whose cavils are characterized not more by want of taste, than by wilful ignorance and malignity of disposition.

6. It is said that such a number of inhabitants, as are stated to have dwelt in the land of Canaan, could not possibly have been supported there, viz. a million and a half of fighting men. (2 Sam. xxiv. 19. 1 Chron. xxi. 5.)

To this it is to be answered, that if there be no mistake in the numbers (which probably are in correct, as the Syriac version reads eight hundred thousand in 2 Sam. xxiv. 19. and 1 Chron. xxi. 5.) this vast population is to be ascribed to the extraordinary fertility of the soil. Another solution of this apparent contradiction has been offered by a late writer,3 which is both ingenious and probable. "It appears," he observes, " from Chronicles, that there were twelve divisions of generals, who commanded monthly, and whose duty it was to keep guard near the king's person, each having a body of troops consisting of twenty-four thousand men, which jointly formed a grand army of

1 Dr. Hales's New Analysis of Chronology, vol. i. p. 290. The reader, who is desirous of reading the different opinions of learned men, on the subject of this miracle, is referred to Mr. Hewlett's note on Josh. x. 12. (Comment on the Bible, vol. i.), and to an original and elaborate note of Dr. A. Clarke on the same passage.

2 Townsend's arrangement of the Old Testament, vol. i p. 463. note.

3 The editor of the quarto edition of Calmet's Dictionary f the Bible. See Frag

ments. No. xxxvii. nn. 62 63

two hundred and eighty thousand: and, as a separate body of twelve thousand men naturally attended on the twelve princes of the twelve tribes, mentioned in the same chapter, the whole will be three hundred thousand; which is the difference between the two last accounts of eight hundred thousand and of one million one hundred thousand. Whence may be deduced this natural solution as to the number of Israel. As to the men of Israel, the author of Samuel does not take notice of the three hundred thousand, because they were in the actual service of the king as a standing army, and therefore there was no need to number them: but the author of Chronicles joins them to the rest, saying expressly, b, "all those of Israel were one million one hundred thousand;" whereas the author of Samuel, who reckons only the eight hundred thousand,does not say 'all those of Israel,' but barely and Israel were,' &c. It must also be observed that exclusively of the troops before mentioned, there was an army of observation on the frontiers of the Philistines' country, composed of thirty thousand men, as appears by 2 Sam. vi. 1.; which, it seems, were included in the number of five hundred thousand of the people of Judah, by the author of Samuel; but the author of Chronicles, who mentions only four hundred and seventy thousand, gives the number of that tribe exclusively of those thirty thousand men, because they were not all of the tribe of Judah: and therefore he does not say, numbɔ, ‘all those of Judah,' as he had said bɔwɔ ‘all those of Israel,' but only and those of Judah.' Thus both accounts may be reconciled, by only having recourse to other parts of Scripture, treating on the same subject; which will ever be found the best method of explaining difficult passages."

7. The number of cattle sacrificed at the dedication of Solomon's temple, has been objected to as incredible, viz, one hundred and twenty thousand sheep, and two and twenty thousand oxen. (1 Kings viii. 63.

To this it may be replied, first, that all these were not offered in one day, much less on one altar. This solemn meeting continued fourteen days, viz. seven at the feast of tabernacles, and seven at the feast of dedication (1 Kings viii. 65.): and because the brazen altar was too little to receive the burnt of⚫ferings, Solomon by special permission from God, hallowed the middle of the court, that is, ordered other altars to be erected in the court of the priests, and perhaps in other places, which were to serve only during that solemnity, when such a vast number of sacrifices was to be offered. And secondly, it is by no means improbable that there were some neighbouring princes, who paid Solomon their tribute in cattle, and who might supply victims for the extraordinary sacrifice above referred to. See an instance of this kind in 2 Kings iii. 4.

The great number of beasts daily required in Solomon's kitchen, (1 Kings iv. 23.) will by no means be found incredible, when we compare it with accounts of the daily consumption of oriental courts in modern times, and the prodigious number of servants of an Asiatic prince. Thus, Tavernier, in his description of the seraglio, said, that five hundred sheep and lambs were daily required for the persons belonging to the court of the sultan.2

8. It is urged that the treasures, mentioned in 1 Chron. xxix. 4-7. as amassed by David for the purpose of erecting a temple, are incredible; and that it was impossible that he could collect such a sum, which has been computed by M. le Clerc at eight hundred millions sterling, and which is thought to exceed all the gold of all the princes now upon earth put together..

But it is possible that there may be a corruption in the numbers: we are not so well acquainted with the weights mentioned, as to be able to ascertain with precision the then comparative value of the precious metals, nor what resources for obtaining them (now lost) there were at that time. Besides, it is probable that the talent, mentioned in the passage above cited, was the Syriac

1 Vide Alichot Holam, p. 18.

2 Burder's Oriental Literature, vol. i. p. 399.

talent; according to which the amount collected by David would be £7,087,791,1 And in an age like that in which David lived, when kings and princes were accustomed to hoard up vast quantities of gold and silver (as the oriental monarchs still do), it is by no means improbable that David and his princes, in their successful wars with the Philistines, Moabites, and Amalekites, and with the kings of Zobah, Syria, and Edom, might collect gold and silver to the above amount.

9. The circumstance of Elijah being fed by ravens (1 Kings xvii. 4.) has excited the profane scoffs of unbelievers, as an incredible thing; and they have attempted to be witty in their inquiries whence these unclean birds could have procured food for the prophet.

Had these writers, however consulted the original word of this passage, and also other places where the same word occurs, they would have found that D(OREBIM) signifies Arabian. Such is the meaning of the word in 2Chron. xxi. 16. and in Neh. iv. 7. where our version correctly renders it Arabians. Now we learn from the Bereshith Rabba (a rabbinical commentary on the book of Genesis,2) that there antiently was a town in the vicinity of Bethshan (where the prophet was commanded to conceal himself); and we are further informed by Jerome, a learned writer of the fourth century, that the Orbin, inhabitants of a town on the confines of the Arabs, gave nourishment to Elijah.3 This testimony of Jerome is of great value, because he spent several years in the Holy Land, in order that he might acquire the most correct notion possible of the language and geography of the country, as well as of the customs and habits of the people, in order to enable him to understand, explain, and translate the Holy Scriptures. Although the common printed editions of the Latin Vulgate read corvi, crows or ravens, yet in 2 Chron. xxi. 16. and Neh. iv. 7. Jerome properly renders the same (ORBIM OF OREBIM), the Arabians. What adds further weight to these testimonies is the FACT, that the Arabic Version considers the word as meaning a people, Orabim, and not ravens or fowls of any kind. We may also add, that the celebrated Jewish commentator, Jarchi, gives the same interpretation. How, indeed, (it has been well asked,) could the holy prophet receive his meat from such unclean animals as ravens are, contrary to that law of which he was so zealous and intrepid a defender? How could he know that these impure birds had not been resting among carcasses and carrion, before they brought him his meat? Besides, Elijah was supplied with bread and flesh every morning and evening for a whole year. How can such a long and careful attendance be ascribed to ravens? It is therefore most likely, that some of the inhabitants of Oreb or Orbo furnished the prophet with food, being specially and divinely directed so to do.4

10. There is no contradiction between Job xxvi. 7. and Psal. xxiv. 2. and civ. 5.

In the first cited passage, Job says that God hangeth the earth upon nothing: and in Psal. xxiv. 2. it is said that Jehovah hath founded the earth upon the seas, and established it upon the floods and in Psal. civ. 5. that he hath laid the foundations of the earth, that it should not be removed for ever. All which expressions are philosophically correct: for the foundation of a pendulous globe can be nothing, but its centre, upon which all the parts that lean and are supported by it; and the waters continually flowing through the bowels and concavaties of the earth, from the depths of the sea, by a constant course and circulation, constitute an abyss in the lowermost parts of the earth. All the rivers run into the sea; yet the sea is not full: unto the place from whence the rivers come, thither they return again. (Eccles. i. 7.) So that, with great propriety of speech, the

1 The reader will find some elaborate and interesting calculations on this subject, in Dr. Brown's Antiquities of the Jews, vol. i. pp. 149–153.

2 Sect. 33. fol. 30. col. 2.

3 Orbin accolæ villæ in finibus Arabum, Eliæ dederunt alimenta.

4 See Dr. A. Clarke on 1 Kings xvii. and especially the Dissertation in De la Roche's Memoirs of Literature, vol. i. pp. 81-85; where the reader will find a full discussion of this subject. In the last cited work the testimonies of antient Jewish writers, confirming the view of it above given, are stated at length.