John B Thorold.

Scripture interpreted by Scripture : or, the doctrine of the Trinity deduced from the Old and New Testaments online

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Printed for John Rivington, in St Paul's Church-
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near'^Charing-crofs : Sold alfo by Mr Fletcher,
at Oxford; and Mr Matthews, at Cambridge,



je20, line 13, r^^^ * their own ipiabitations.*
Page>s^^^te, Jail line but two, rjad ' the Sublime.'
Fage 80, m^ig, dele that.

Page 94, line'lsi^, /or exceecMgy, r^a^ exceedingly.
Page 103, line i2>,^^r Crafty put a Comma.

line 13, J/?h^redulous put a Comma,

Page 105, line 17,

Gift of Miracles, read Gift of

Page log, Note, 1^2 2, after prefixfed^ut a Comma.
Page 1 26, line^ after I^ibrary put a'Smnma.
Page 133, lip^j, yer Corinthians r^^^TlKlfi^onians.

10, after v^liv put a Comma.

10, after ncsy/xa put a Comma.

1 2, r^^^ ^/Awf with a Circumflex.
I^ 1 36, 1. 3, in the Note,/tfr Mathemics, nad Mathematics

[ i'i ]



^T^H E infinitely Wife aiid Gracious Author
of our Beings who hath indued us> with the
Faculty of communicating our thoughts to one
another^ hath been pleafedy at fundry Times,
and in divers Manners, to communicate his
Will to his fnfuly needy creatures.

To deny the Poffibility of GOD' s doing
thisy is to deny his Power. — He that planted
the Ear^ f:all he not hear ? — He that formed
the Eyey fhall he not fee ? To deny the Pro-
bability of ity on fitting Occafons, (of which
Occafions He, and He alone is the Judge,) is
to deny his Goodnefs. — Andy againjl Evidencey
to deny the Reality of /V, is to deny his Vera-
city. — It is to Jin againjl G O D -, and it is
to fn againjl Man: inafmuch as it attempt Sy
vainly y and impioufly attempts, to invalidate the
Authority of Tejlimonyy Divine and Human.
-— Nayy by fuch irrationaly perverfe Behaviour^


[ iv ]

Man fim againJI H'lmklf: Jif7ce, hy believing
nothing but what falls under the Cognizance of
his own Senfes ; — by denying the Authority of
moral Evidence, he renders himjelf unfit, and^
to fay the "Truths unworthy to be a Member of
Civil Society. — He excludes himjelf alfo, on
his own Principles, from the Pleafure and
Profit of Hiftorical Narrations, ancient and
modern, foreign and domeftic.

The Revelation, which the Sovereign Pro-
prietor, and Ruler of the Univerfe hath
vouchfafed to make to Mankind^ for Reafons in-
finitely Wife and Good^ is committed to Writ-

In thefe divinely-infpired Writings is con-
tained the DoBrine concerning the Divine

Whether this DoBrine hath been colIe6led in
the enfuing Sheets with Fidelity Jrom the lloXf
Scriptures, is fnbmitted to the calm, difpaflio-
nate Judgment of the ferious, and candid






WHEN the Fulnefs of Time
was come, that the Pofte-
rity of Abraham were to be deliver-
ed from the ignominious Yoke of
'Egyptian Slavery ; it pleafed J e-
HOVAH, not only to impart this moft
fignal Mercy unto Mofes^ (who at
that Time kept the Flock of JethrOj
his Father in Law, the Pi^kjl^ or
Prince of Midian^) but alfo to ap-
point Him to be the Leader of his
People out of the Houfe of Bondage.

B la

[ 2 ]

In Obedience to the Divine Com-
mand, Mofes^ With y^ar on his Brother,
we^tt unto Pharaoh^ and /pake unto
him^ faying^ Thus faith the Lord, Let
my People go^ that they 7nay hold a
Fcaji tmto me in the Wilder7tefs^ Exod.
V. I. This Demand was repeatedly
refufed, and as often pnniflied with
miraculous Tokens of Divine Difplea-
fure ; till at length thcfe dreadful Af-
flidions terminated in the Death of
all the Firf'bom ; from the Fir/i'bor?^
of Pharaoh^ that fat on the Thro7ie^
unto the Firfi-born of the Captive that
was in the Dungeon : and of all the
Firfl-born of Cattle^ xii. 29. After
this, the Ifraelites were fent haftily
away. '' Yet while the Fgyptiai^s
*' were mourning, and making La-
" mentations at the Graves of tl\e
" Dead ; they added another foolifh
^^ Device, ^nd purfged Them as Fu-

[ 3 3

^' gitives, whom they had intreated
^* to be gone. "

When it had been told to the
King of Egypt that the People fled,
Pharaoh made ready his Chariot^ and
took his People with him ; ajid he took
Jix hundred chofen Chariots^ a?id all
the Chariots of Egypty and Captains
over every o?ie of them^ Exod. xiv.
5, 6, 7. And the Egyptians purfued
after the Ifraelites^ and overtook them
incamping by the Sea^ ver. 9. Then
MofeSy by the Command of Jeho-
VAH, fir etched out his Hand over
the Sea ; and "Jehovah caufed the Sea
to go back by a flrong Eafl Wind
all that Night ; and the Ifraelites
went into the midjl of the Sea upon
the dry Grotmd^ ver. 21, 22. The
Egyptians^ aflaying to do this, were
drowned^ ver. 28. the Sea covered
B 2 them

[ 4 ]

them : theyfank as Lead in the mighty
Waters — But notwithftanding this
moft fignal Deliverance, for which
they jf^aJig Praifes u?tto the God of
their Salvation ; yet, within a while ^
they for gat his Works ^ — a7id murmur-
ed for want of Bread, Mofes then
gave them this AfTurance. -^ In the
Evening Jehovah will give you FkfJj
to eaty and in the Mor?nng ye foall
have Bread to the full In the Even-
ing the flails cafne upy and in the
Morning the Dew lay round about the
Hojl. And when the Dew was gone
up^ behold! upon the Face of the Wild-
er7tefs^ there lay a fmall rou72d Thi?7gy
as fmall as the Hoar-Frofl on the
Ground. And Mofes [aid unto the7ny
This is the Breads which Jehovah hath
give7z you to eat^ Exod. xvi.


C 5 ]

With this Bread they were fuf-
tained Forty Years in the Wilder-
nefs. It fell on the Ground fix
Days fuccelli^ely in every Week. On
the Seventh Day it did not £dl. - -^
Mofes charged the People to gather
a double Portion of it on the fiixth
Day, for the Ufe of the Seventh^
which was the Sabbath-'D^y. If any
of it was referved till the Day fo -
lowing^ on any other Day of the
Week, except the fixth Day, it bred
TVorms^ and fiank. Thefe fupcrna-
tural Effeds, foretold by M^feSy were
Witneffes of the Truth of his Mif-
fion, and continued to be fo, not
for a Week^ or a Mo7ithy or a Year^
but for forty Years fucceffively.

And previoufly to the Entrance of

the I/raelites into the Land of Pro-

xnife, an Omeroi this Food from Hea-

B 3 ven

[ 6 ]

ve7i was commanded by Jehovah
to be gathered, and laid up for a
Memorial^ (ven 33.) unto diftant Ge-
nerations, of the Power of God; —
of the Watchfulnefs of his Provi-
dence over his People ; — and of the
Veracity of his Servant.

Another Evidence of the Divine
Legation of Mofes^ feleded out of
many, which may be alleged, is
drawn from the foretold Judgment,
which fuddenly fell on Korah, Da-
than^ and Abit^am^ and their AlTo-
ciates in the Sin of Sedition. — Con-
cerning the Pretences of thefe Op-
pofers of his Authority, Mofes refts
the Matter on this lliort, tremend-
ous IiTue :-— 7/* thefe Men^ faith he,
die the common Death of all Men^
or if they be vifited after the Fifta-
tion of all Men-^ then the Lord


[ 7 ]

hath not fe7tt 7ne, But if the \, o r d
make a new "Thmg^ and the Earth
open her Mouthy a?id fwallow them
tip^ with all that appertain unto them^
aitd they go down quick into the Pit ;
then Te fhall uftderjiajid^ that thefe

Men have provoked the Lor d ~-

As Mofes had made an End of [peak-
i7ig all thefe JVords^ — the Groined
clave afmder^ that was under thern^
and the Earth opened her Mouthy
and fwallowed them up^ and their
Houfes ; and all the Men^ that ap-
pertai7ted tmto the7n^ went dow7i alive
into the Pit : y^nd the Earth clo/ed
upo7i the7ny and they periJJjed from
a7nong the Congregation. -—A7id there
came Fire fro7n the Lord, and con-
fumed the two hundred and fifty
Men that offered l7Ke72fe^ Numb. xvi.

B 4 Thefe

[ 8 J

Thefe Inftances clearly evince that
the hegation of Mofes was divine,—^
Is it to be imagined, that any Man
in his right Senfes, who meant to play
the Knave, would pitch on the above
mentioned Criterions of his Veracity,
by them to play the Fool, and to be-
come the certain, immediate Difco-
verer of his own Knavery ?

The tw^o following Proofs, that
Mofes did not come of himfelf but
that he was fent from Him, before
whom are open all Things, — pafl:,
prefent, and to come, have refpedt
to his Pofthumous Charader ; and
they are taken from Exodus xxxiv.
23,24. 2iV\di Detiterono7ny xvnu 15—
18,19. "Jlorice in the Tear fhall all
your Male Children appear before the
Lord God, the God of IfraeL-—
Aujd to 'preferve their Minds from


[ 9 ]

Anxiety concerning h^vaftoiis, dur-
ing thefe folemnj ftated Feafts: the
God of Truth was pleafed to give
them this exprefs Promife by Mofes
his Servant. / will caji out the Na-
tio7is before theCy and enlarge thy
Borders : neither pall any Man de-
fire thy Landy when thou fij alt go to
appear before the Lord thy God^
thrice in the Tear. The other Pre-
didtion relates to the promifed ikf^
fi.ahy (Ads iii. 22523.) and is in thefe
Words^ — T^he Lord thy God will
raife up U72to thee a Prophet from the
jnidfi of theej of thy Brethre7ty like
unto ine^ uiUo Him JJoali ye hearke7t.
And he declares the fame Thing as
from Jehovah himfelf, in the V/ords
following : / will raife them tip a
Prophet fro7n a7nong their Brethren j
like u?:to thee ; a77d will put 772y Words
in his Mouth ; and He fjall fpeak


[ lO ]

unto them all that I JJjall command
him. — And it Jhall come to pafs^ that
whofoever will ?iot hearken u77to my
Words^ which he pall /peak in my
Namey I will require it of him.

To proceed : The Ifraelites re-
ceived from this their vidorious, re-
nowned Leader, this faithful Servant
of the moft High G o d, a Body of
Laws ; by due Obfervance of which,
they would be preferved in theWor-
fhip of Jehovah, the one, living
and true God; and ^ kept as in a
defenced Caftle, fhut up unto the
Faith, which fliould afterward be re-
vealed. [GaL\\\,2i^) They were to
he a People that were to dwell alone :
They were not to he reckoned among
the Nations^ Numb, xxiii. 9,


[ " ]

Again, He that was a Leader^ a
Prophet^ a Legijator^ was alfo a di-
vinely- in fpircd Hijioria?^. ' - To Him,
under God, we are indebted for an
Account of the Creation, — of the
Apoftafy of Man from the Will of
his Creator, — of his Reftoration, —
of the Deluge, — of the Repeopling
the Earth, — of the Confufion of
Tongues, — of the Calling of Abrafn^
— and of many other important Par-

The Writings o^Mofes^ unto whom
God /pale Face to Face^ as a Majz
fpeaketh to his Frie7id^ (Exod. xxxiii.
II.) open with the fundamental
Dodrine of a First Cause, ex-
preffed thus; — In the Beginnings
El o HIM, He created the Heavens^
and the Fai^th. — It is obfervable,
that this Mode of Speech, a Noun


[ 12 ]

Plural joined to a Verb Singular, is
repeated above twenty times fuccef-
fively within a fmall Compafs. Ad-
mitting this to be an Idiom of the
Hebrew Tongue, it may be affirmed,
that it appears in this Place to have
been defigned to convey fomo - plain
Intimation of Plurality of Some-
WHATS, which, for want of a fitter
Word, are termed Persons, in the
Divine EJfe?Ke. The Probability that
this Idiom is not deflitute of the
Meaning juR: mentioned, is ftrength-
ened not a little, by what follows, at
Verfe the twenty Jixth : — E l o h i M,
He /aid ^ Let US make Ma7t in OUR
hnage^ after OUR Like^tefs. And,
if thefe laft- cited Words fliould be
interpreted in either of thele Ways,
namely, (i ) that the Creator is here
reprefented, as fummoning his ^n-
gelsy (who, by the Way, are not once


[ 13 1

mentioned throughout the whole Nar-
ration,) as Coadjutors in the Work of
the Formation of Man : Or, (2.) that
they are fpoken after the manner of
Sovereign Princes, who are wont to
fpeak of themfelves in the Plural
Number : It is anfwcred as followeth;
— As to the firft Interpretation, name-
ly, that the Angels are reprefented
as Coadjutors with the Creator in the
Formation of Man, let the Words
imnoediately following [Gen/\. 27.)
be attended to. — So E l o h i m, He
created Ma?t in his own Image : in
the Image of E l o h i m, created He
him : Male and Female created He
them. And to fhew that this laft
Verfe is to be underftood of the Cre-
ator alone, the following Paflages are
produced. — Who hath direSied the
Spirit of the Lord? or^ being his
Counfellor^ hath taught him P With


[ 14 ]

^mhom took He counfel^ and who hath
wJiruSied hi?n^ and taught htm in
the Path of Judgment y and pewed td
him the Way of Ujiderfiajidi^tg ? — •
Again, T^hus faith the Lord, thy
Redeemer^ and He that formed thee
from the Wofnb : I am the Lord,
that maketh all things \ that flretch-
eth forth the Heavens alone ; thai
fpreadeth abroad the Earth by my-
felf, Ifaiah xL 13, 14. chap. xliv. 24,
— And as to the fecond Interpreta-
tion, taken from the Cuftom of So-
vereign Princes fpeaking of themfelves
in the Plural Number, this appears
M / to have been a Stjle unknown in the:
^ Time of MofeSy and for many Ages
after him. — The Words of the haugh-
ty Pharaoh are, — fFho is the Lord^
that I fhould obey his Voice f I knoijd
not the Lord, neither will I let If
rael go. And even fo low down as


[ 'S ]

the Time of Daniel^ Nebuchadnez-
zar faith, — I was at Refl in my
Houfe^—-! faw a Dream^ which made
me afraid, — I 7nake a Decree^ &c.
And King Darius^ in his Decree,
fpeaketh in the fame Stlie, Daniel iv. V.
4, 5 J 6. Chap. vi. 2&, '

But if the tv/o Exprellions cited
from the Beginning of the Mofaic
Writings fhould fail of convincing,
that they were intended to give plain
Intimation of PluraHty in the Divine
Unity, let us attend to a third, even
to the Words of Jehovah, (Chap,
iii. 2 2.) Behold! the Man is become
as one of \}^. — Now that it may
be feen more clearly, in vi^hat manner
the two latter Expreflions caft In-
creafe of Light on the former, thev
are prefented in one View : Elohim,
He created the Heavens^and the Earth.


[ '6 ]

—• ^ E L o H I My He /atdj Let US make
Ma7t i7t our Image^ after our hike-
nefs. — Jehovah Elohim faidy Be-
hold ! the Man is become as one of
US. — With regard to the firfl Ex-
prelTion, if it be refolved into a Mode
of Speech pecuh'ar to the Language
in which it was originally written ;
t\itfeco?id introduceth E lo h i m fpeak-
ing in the Plural Number. And to
prevent this from being refolved into
human Cuftom, in the lafi Place,
Jehovah Elohim plainly declar-
eth, that He, who in fome Refpedl
is Oney in another Refpeft is more
than One. This is manifeft from the:
Words, — the Man is become as one


But, in order to prevent thefe Ex-
preffions from being given in Evi-
dence, that they convey plain Inti-

[ 17 ]

mations of Plurality in the Divine
Unity; it is urged, that the Word Elo-
HIM, is applied in fome Places of Holy
Writ to a Single Perfon, inverted with
Authority.— Anfwer to this is afforded
by the Scriptures ; which, though they
fometimes fpeak of a Single Perfon
under the Title of Elohim; yet, to
fhew that, when it is apphed to
God, it giveth Intimation of fnore
than One Perfon in the GodheaDj
the following Texts are placed toge-
ther. — E L o H I M, * They catifed me
to wander. - Elohim, They ap-
peared imto me, — What Natio7t is
there fo Great^ whofe Elohim are
fo near wtto them^ as Elohim Noflri^
Our Elohim, in all Things that we
call upon Him for f — Te canjtot

C ferve

* Kidder's Demonflrtltiori of the Mefilah,
Part III. Pao-e 8i,

[ i8 ]

ferve J e ho v a h, for He isElohim
Sanfti, Holj Elohim.

By thefe Tex^s are fet forth Plu-
rality in Unity, and Unity in Plu-
rality, Gen. XX. 13, Chap. xxxv. y,-
Deut. \\\ 7. — Unto thefe let the two
following be added : - If thou fecfi
the Opprejft07i. of the Poor^ and vio-
lent perverting of yudgme?2t and
'Juftice i?i a Province ; marvel not
at the Matter : for He that is high-
er than the Highef regardeth^ and
there are Higher than they, — Je-
hovah is the E L o H I M of T'riith.
He is El OK I m Viventes, the Living
E L o H I Ai, and ajt everlafling King :
At his Wrath the Earth pall trem-
ble^ and the Nations fhall not he able
to abide his Indignation. — Then is
added, in the Chaldcean Language,
(T^htLS Jhall ye fay U77to the7n^ The


[ ^9 ]

Gads (oppofed to the living and true
E L o H I m) that have not made the
Heavens^ and the Earthy eve?t they
pall per ijh fropi the Earthy and from
tender thefe Heave7is.) Ecclcs. v. 8.
Jer. X. lo, II*

In the firfi of thefe Paflages, the
true E L o H I M is fpoken or in the
Plural Number, as being higher than
the Highefl: And in the laft, the
E L o H I M of Truth are oppofed in
the cleareft and ftrongeft manner to
the falfe E l o h i m of the Gentiles
in general, and to thofe of the Ba-
bylonians in particular. And when
another moft important PaiTage in
the Beginning of the Mofaic Writ-
ings comes under Confideration, it
is- believed, that from it will be de-
rived Certai7ity^ that the three Ex-
prejfw7is above- cited were deftgned to
c 2 convey

[ 20 ]

convey plain Intimations or Plurality
in the Divine Unity.

How long the Spirits who revolt-
ed from their Duty continued in a

State of Integrity ; what Length

of Time intervened between the firft
Beginning of their Remiffnefs in
Obedience to, and final Apoftafy
from, and Rebellion againft the Will
of thtir Almighty Creator : — How
long the Interval between their Ban-
ifliment from that Part of the Uni-
verfe, called in Scripture their own
Habitations,*^ and their Intrtifion into
this Earth : — Thefe, and multitudes
of fucli Qtieftions as thefe, (into
Vi^hich it is no Part of our Duty to
be prying) can be productive of no
other Difcovery, than that of the
Weaknefs of the Inquirer. — Be the
Intervals what they may ; one Thing


[ 21 ]

we may be aflured of, — tlie Sight of
Happinefs in Others, would be In-
creafe of Torment to thefe mab'gnant
Spirits. Envy would incite them to
combine in plotting Definition to the
Objeds of their Envy. An Event by
no other Means to be accompliilied,
than by alluring them out of their
State of Integrity, into a State of

Whether Fallacies of various Sorts
had not been propofed by them to
our firft Parents, previoufiy to the
moft dreadfully fuceefsfiri one, we are
not informed. Suppofing that Temp-
tations, under different Appearances,
had been often applied ; thefe Defeats
would not have difcouraged ruined
Creatures, bent on Mifchief, from re-
newing the Attack. — Thus, St Luke
informs us, that, when the Devil had
c 3 ended

[ 22 ]

ended all his Temptations of the Se -
cond Adam^ he left Him, it is true,
but it was only for a Seafon. Chap.
iv. 13.

With regard to the Party firjl t7i the
^ranfgrejfto?^ we find, that She fe-
duced Adam (fuch is the Nature of
Bin^ the Plague of the Soul ! j to be-
come Partner with her in Guilt. —
With her alfo he did eat ; — and was
Undone. — - What is now become of
the unfpeakably-dclightful Contem-
plation of the Pov/er, the Wifdom,
the Goodnefs of tlie Creator, mani-
fefted in his Works? — Where is the
Voice of Melody, of Praifcs, and
Thankfgivings to the Almighty Lord,
in whom they lived-i moved^ and had
their Being P Where are now the
Joys of a Confciefice void of Offence ?
Where the refined Pleafures refulting


[ 23 ]

from Friendfliip and Society ? — All
fled with Innocence! The glorious
Prelence of their God, once fo de-
lightful to their Minds, becomes their
Dread. They hear his Voice : They
run to a Thicket, as unto a Hidinp -
Place from Him, whnfe Eyes are ten
thoufaiid times brighter tha?t the Sim.
This Circumftance, implying more
than is exprefled, like many other
Hints of Holy Writ^ conveys a Lef-
fon of important Inftrudion. — Doth
any one doubt of the different State of
Humait Nature^ that is to fay, of the
Parents of Human Kind^ before^ and
after their Tranfgreffion ? — Let him
diligently compare what MrJ'es relates
concerning the Sagacity of yldam^ by
the Appointment of God, adapting
Na^nes to all Cattle^ and to the Fowl
of the Air^ and to every Beafl of the
tield^ with his Attempt to hide him-
c 4 felf

[ 24 ]

felf from the Prefcnce of Him that
made him: Let him then, if he can,
deny the Lofs of Wtjdofn with the
Lofs of hitegrky. — Can any hide
himfelf in fecret Places^ that I Jfjall
7Wt fee him P faith the Lor d, Jer.
xxiii. 24.

When Jehovah is reprefented, in
Condefcenfion to our Capacity, as
coming down from Heaven to judge
the Delinquents ; we find, to our un-
fpeakable and endlefs Comfort, that,
in the midft of Judgment, He thought
on Mercy. Qzx\, iii. 14, 15. Jeho-
vah IB^houiu faid unto the Serpent \
Becaufe thou hafl done this^ thou art
curfed above all Cattle^ and above
every Beafi of the Field : Up07t thy
Belly jloalt thou go^ a?2d Du/i fjalt
thou eat all the Days of thy Life.—
And I will put Enmity between thee^


[ 25 ]

and the Woman \ and hetween thy
Seed^ a72d her Seed : It shall bruise


HIS HEEL. — In this divine Sentence
are comprehended, (i.) The Degra-
dation of the Inftrument of this
deadly Mifchief, (6^^^ Exod. xxi. 28.)
from a Sarph^ — a Creature erecl, biir-
niflied, beautiful, to a creeping Thing,
that licks the Duft. (2 ) 1 he mu-
tual Dread, and Antipathy, between
the human and ferpentine Kind.
(3.) The Contrariety of Affeftions,
and Deiires between the Children of
God, and the Children of th- wick-
ed One. (4) The final Vidory, by
Sufferings, of the Seed q'[ the Wo-
MAN over the old Serpent, the De-
vil, and Satan. (5.) And laftly, by
tracing the Prophecies concernino-
Him, who is here called the Seed
of the Woman, unto the Time of
their Accomplifliment in Him ; it is


[ 26 ]

believed, that clear Evidence v^ill
arife, that He is One of the Ferfons
plainly intimated by Mofes^ to be in
the Divine Efience.

The Religion of Man, after his
Defection from the declared Will of
his Creator, unto the Coming of the
promifed Seed, feems plainly to have
confi-fted in the Worlhip of Jehovah
by Sacrifice. The ProbabiHty, that
this Mode of religious Vv^or{l:iip w^as
of divine Inftitution, appears from
the following InPcances. — Firft, it is
faid. Gen. iii. 21. that uiUo Adam^
and to his Wife^ Jehovah Elohim
made Coats of Skins^ and cloathed

As the Grant of Animal Food w^as
not made till after the Deluge, it
feems clearly allowable to fuppofc,
that the i^kino of thofe Beafts, which ,

ui^aS^ J%t77S^ by

[ 27 ]

by divine Appointment, were Cloath-
ing to cur iirft Parents, had been of-
fered by them, in Obedience to the
Command of Jehovah^ as vicarious
Sacrifices. — Secondly, the two Sons
of Adam^ Cai?t and ^^^/, broiiglit
each of them an Oiiering unto Je-
hovah. — The former brought of the
Fruit of the Grou7id ; the latter of the
Firfllings of his Flocky and of the Fat
thereof, A7^d^ Jehovah had refpcEi
unto Ahel^ and to his Offering ; hut
unto Cain^ a?id to his Offerings He
had not refpeSi^ Gen. iv. 4, 5. — God,
who is no RefpeBer of Perfo?^s, but he
that feareth him^ and wo7'keth Righ-
teoufnefs^ is accepted imith him^ had
refped unto the Perfon and Offerincr
of Abel^ but unto the Perfon and Of-
fering of Cain^ he had not refped.
The Reafon of this Diftindion is giv-
en by St Pauly in his Epiflle to the
Hebrews^ Chap. xi. 4. By Faith Abel


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offered unto God, TfMioiicL S-v(riciV, (^
more excelle?tt Sacrifice than Cain :
a Sacrifice moxt fuUy expreffive of his
Faith in, and Love of G o d : He of-
fered it with better Heart, and bet-
ter Mind, more liberally, and with
greater Regard to the divine Appoint-
ment concerning Sacrifices^ than did
his Brother.

Thirdly, it is faid, (G'^;7. vii. 2. )
that Noah was commanded to take
with him into the Ark, ofi every clean
Eea/i by Sevens, and ofi every Beafi
that was not clean, by Two.— This
Diftindion between Eeafts, clean and
tmclean^ feems plainly to have had its
Origin, not from the Will of Man,
but from the Will of God.

From the Line of Seth^ the Subfti-

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Online LibraryJohn B ThoroldScripture interpreted by Scripture : or, the doctrine of the Trinity deduced from the Old and New Testaments → online text (page 1 of 6)