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ment'; and it is no less certain that it was practised in the religious services of the Heathens, as it is to this day, in various countries; all their sacred feasts being accompanied with dancing2.

But to return from this digression, and keep nearer to our subject, it merits our particular attention that the prophets themselves frequently accompanied their oracles with some symbolical action; and their exhortations were commonly delivered with great animation and violent gestures, such as clapping of the hands, smiting on the thigh, and stamping with the foot'; all which actions, perhaps, were commonly used in the sacred dances.

Many of these actions, it must be confessed, appear to us extravagant and unaccountable; but this arises from the difference of customs and habits; and many of ours would doubtless have appeared as strange and unaccountable to them though it might be added, that some of the most celebrated orators of Greece, France, and our own country, have on particular occasions, used the most energetic action.

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2 Sam. vi. 14, 16. 1 Chron. xv. 29, &c.

2 It seems more extraordinary that the custom should obtain among a denomination of modern christians; yet we are assured there now exists a christian sect at Lebanon in North America, called Shakers, (or shaking quakers) who used at first violent gesticulations in their wors. ip (like the jumpers in Wales) but who now, in public worship, have ‘a regular, solemn, uniform dance, or genuflection, to as regular, solemn a hymn, which is sung by the elders, and as regularly conducted as a proper band of music.' See the New York Theol. Mag. for Nov. and Dec. 1795:

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Ezek. vi. 11; xxi. 12, 14.

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The last source of the metaphorical language of the Scriptures, which I shall distinctly mention is, that God himself was pleased to institute a kind of silent language, both in the works of nature, and in the types of revealed religion.

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First, in the works of nature: Because that which may be known of God is manifest in: them for the invisible things of him from the creation of the world are clearly seen (being understood by the things which are made) even his eternal power and Godhead'.' The Hebrew psalmist expresses the same, idea in all the charms of poetic language 2.

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The heavens declare the glory of God;

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And the expansion sheweth the work of his hands.
Day after day uttereth speech,

Night after night revealeth knowledge.
There is no speech, nor language;
Without' [these] is their voice heard.

• Into all the earth is their sound" gone

forth;

And unto the extremities of the world their sayings;
In them hath he set a tabernacle for the Sun,

Which goeth forth as a bridegroom from his chamber,
And rejoiceth as a mighty man to run a race!'

1 Rom. i. 19, 20.

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2 Psalm xix. 1, &c.

This is doubtless the meaning of the Hebrew (17) our translators erred by following the LXX. and they were misled by their philosophy.

So the particle is rendered, Gen. vii. 10. See Poli Synop. in Psalm.

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See Job viii. 11. in the Heb. where this particle is

twice so rendered.

So the apostle Paul quotes this passage, Rom. x. 18. Dr. Durell thinks a letter has been dropped here, and that we should read p, as in the preceding verse; but as this is not supported by MSS. Dr. Kennicot rather thinks that the word might signify sound, or report, like a kindred word in Arabic; and this will agree with the radical idea, which is to project, extend, &c. See Parkhurst.

To this beautiful object the psalmist elsewhere compares the Deity himself:God is 'a sun':' i. e. as the sun is the source of light and heat to the terrestrial world, so is God the fountain of wisdom, and of all excellence. From this striking resemblance, the solar luminary was made originally the medium, and afterward the object, of religious worship, which in succeeding ages degenerated to meaner and baser idols.

Leaving, however, the abuse of these things, it is sufficiently evident that much of the divine perfections may be learned from the works of creation; though I dare not consider them as images of the divine nature in the manner of . its existence, because I conceive the Most High to be, in that respect, a being without parallel, and without similitude. To whom will ye 'liken God? or what likeness will ye compare 'unto him?'

The volume of nature is open to all, but peculiarly so to men of poetic genius: their eyes discover a thousand charms unobserved by others; and this is the grand treasury, whence their best and most striking images are drawn. A different class of beauties unveil themselves to the pious believer, who claims an interest in, and a relation to, their Author. The religious poet possesses both advantages; but the prophet a third, which perfected and crowned the others.

Bishop LoWTH on Isaiah, chap. ii. 13—16, re

1 Psalin lxxxiv. 11.

2 Isa. lx. 18.

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marks, 'These verses afford us a striking example ' of that peculiar way of writing which makes a principal characteristic of the parabolical, or poetical, style of the Hebrews, and in which their prophets deal so largely; namely, their manner of exhibiting things divine, spiritual, 'moral, and political, by a set of images taken from things natural, artificial, religious, historical; in the way of metaphor or allegory. Of these nature furnishes much the largest, and the most pleasing share; and all poetry has chiefly recourse to natural images, as the • richest and most powerful source of illustration. But it may be observed of the Hebrew poetry in particular, that in the use of such images, and in the application of them in the way of illustration and ornament, it is more regular and constant than any other poetry whatever; that it has, for the most part, a set of images appropriated, in a manner, to the explication of certain subjects. Thus you will find, in many other places beside this before us, cedars of Lebanus and oaks of Basan are ⚫ used in the way of metaphor and allegory, for kings, princes, potentates, of the highest rank; high mountains, and lofty hills, for kingdoms, republics, states, cities; towers and ⚫ fortresses for defenders and protectors, whether by counsel or strength, in peace or war; ships ' of Tarshish, and works of art and invention employed in adorning them, for merchants, men enriched by commerce, and abounding in all the luxuries and elegancies of life; such ' as those of Tyre and Sidon.'

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Sometimes the natural and moral world are compared in like manner, by a set of images not less beautiful, and little less sublime. Thus mankind, in a state of natural depravity, are compared to the wild olive and the poisonous vine, which are, by the grace of God, converted into the good olive and the fruitful vine. So the thorn, the thistle, and the bramble, are changed into the box, the myrtle, and the firtree. The grace of God itself is compared to fountains and rivers of living water; and the odours emitted by the most fragrant plants represent that good report of all men, and of the truth itself,' which results from a truly virtuous and christian character. By an assemblage of these images, both Solomon and Isaiah compare the church of God to a rich, fertile, and inclosed garden.

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2. Typical images and allusions are another grand and important source of figurative language. Types are properly figurative things; and typical actions, things, places, or persons, bear the same relation to other actions, things, places, or persons, that figurative language bears to literal.

The method of typical instruction appears to have been adopted by God himself, immediately on the creation of mankind. When God formed our first parents he placed them in a garden, planted, as it should seem, with figurative instruction. The tree (or trees) of life, had certainly a typical allusion and figurative design, pointing, in the first instance, to that immortality to which he was originally created. So,

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