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rious. Centuries further back, Abraham fought and conquered kings. We approach the deluge, and the rise of monarchy merely human to one but slightly investigating the question would appear to be of the earth and accidental; the brief annals of the sacred penman instructing us, that Nimrod a child of Noah's grandson was a mighty hunter, built cities, and established a kingdom.-Gen. x. 9. 10. We have reason to believe that before this event, through the antideluvian period unto Adam, only patriarchial rule existed. The renowned person mentioned in the quotation from Genesis, drew from their fathers' hearths the young and adventurous spirits of the age; family ties were in them, weakened by Iong absence; whilst common danger and profit with continual intercourse, strengthened their attachment to each other and to their valiant chief: hence came the idea of a novel association: hence they conceived and accomplished the new project of a State: electing Nimrod for their Sovereign. But we have to consider whether this mode of combining and organizing men, was not previously in the intentions of God; and whether his arrangements without the occurrence alluded to, would not have led to the same result:

if so, Monarchy is in its origin divine: and that this was really the case is manifest from the rights with which the first born was invested. They comprehended, and issued in, the reducing of a number of families under one head; that is in a national formation and kingly power. Mark the evidence-And the Lord said unto Cain, why art thou wroth and why is thy countenance fallen. Ifthou doest well shalt thou not be accepted! and if thou doest not well a sin offering leth at the door and unto thee shall Abel's desire be and thou shalt rule over him.-Gen. iv. 6. 7. Cain being excluded the visible church the birthright passed to Seth and remained in his line v. 25. Isaac's benediction substantiates this, Let people serve thee and nations bow down to thee; be Lord over thy brethren and let thy mother's sons bow down to thee.---Gen. xxvii. 29. Behold I have made him thy Lord and all his brethren have I given to him for servants v. 37. Jacob's blessing confirms it. Reuben thou art my firstborn,my might and the beginning of my strength, the excellency of dignity and the excellency of power.-Gen. xlix. 3. But as there was a transfer of the privileges through the impiety of the Patriarch's first and second sons, we must refer to the

prophecy respecting the third to whom they passed. Judah thou art he whom thy brethren shall praise; thy hand shall be in the neck of thine enemies thy father's children shall bow down before thee; the sceptre shall not depart from Judah nor a lawgiver from between his feet until Shiloh come, and unto him shall the gathering of the people be compare 2 Sam. v. 2. 3.

Note on the transfer of the birthright.

1 Chron. v. 1. 2. We

read, now the sons of Reuben, the first born of Israel, for he was the first born, but forasmuch as he defiled his father's bed his birth-right was giveu unto the sons of Joseph, the Son of Israel: and the genealogy is not to be reckoned after the birth-right. For Judah prevailed above his brethren and of him came the chief ruler but the birth-right was Joseph's. This text it will be seen is opposed to what I have said respecting the transfer. I nevertheless adhere to my view of the case. The writer of the Chronicles no doubt gave the current opinion of his age on the subject; and the opinion which prevailed on it in all periods of the Jewish history. The foundation of it was the will and blessing of Jacob.-vide Gen. xlviii. 22. ch. xlix. 22-6. The P、triarch desired that the birth-right should be bestowed on Joseph who was his favorite son and concluded that it was so. Hence the belief common in Israel. I object,

First. That there was no ground for prejudicing the right of Judah, since he was not implicated in the sin of Reuben nor in that of Simeon and Levi: nor from the way in which his father speaks of hi'n does he appear to have been chargable with any grievous offence. Therefore the birth-right devolved to him.

Scripture history and declarations give a general sanction to human Monarchy. Samuel was commissioned by Jehovah to pour on the head of Saul the consecrating oil, to present him to the

Secondly. I object, that the birth-right founded upon the promise, the seed of the woman shall bruise the serpent's head Gen. iii. 15. compared with Gen. iv. 1. could not be detached from Sovereign power or regality which was its chief privilegs.

Thirdly. The Providence aud will of God manifestly secured it to Judah. The sceptre shall not depart from Judah until Shiloh come.-Gen. xlix. 10. Judah had precedence among the Tribes, vide order of march and encampment.-Numb. ii. 3. ch. x. 5. 14. Saul's family fell before Judah that in David asserted its birth-right: vide lineage of David Math.-iii-6 Saul was given in judgment to insurrectionary Israel. The separate kingdom of the ten tribes was also a judgment of God, and an invasion of the birth-right so far as the people were concerned in. it, and it did not prosper. Neither case there fore interfered with the permanent right of Judah. Judah survived the wreck-Judah returned from Babylon and regained its royal dignity; all that remained of Israel being rallied under its banner--Judah triumphed in the great prospective destinction of the birth-right, for Christ the Saviour of man and conqueror of Satan was of Judah. Ju lah remains and is all that is left of the Tribes and aw. its in hope that shall not be disappointed her restoration and the political glories promised to her and to all Israel in her by the uniform voice of prophecy.

There is then a discrepancy in Gen. xlix. 24. From thence is the Shepherd the stone of Israel: language clearly applicable to

people as the Lord's anointed, and to furnish him with instructions for the due discharge of his official duties. Behold the man whom I spake to thee of, this same shall reign over my people.

the Messiah aud to none but him whose descent contrary to fact, would be on the warrant of this passage compared with ch xlviii. 19. from Ephraim. Jacob in the text was therefore un- ́ der a mistake. In the intimations or scenic views of the tribes accorded to him from above, and upon which the prophetic announcement respecting the lot of his children was based he saw or found greatness and royalty pertaining to Judah; and in his blessing acknowledged it. His prayers were however chiefly offered on behalf of Joseph and the piety and sufferings of the latter rendering a peculiar happiness consistent, Jehovah honored the request, berce Israel said the blessings of thy father have prevailed above the blessings of my progenitors &c. But he desired the birth- right to be conferred on Joseph-and in his vision of Ephraim probably seeing the numerical strength of this tribe, and a crown which was the kingdom of Israel established in Rehoboam's time, he conceived that the birth-right was given in compliance with his wish and that when the Feliverer came He would be of Joseph-hence he announced it. But in this particular we have seen his petition to its utmost extent was not heard; as it arose from undue fond partiality of a parent and was without reason.


The importance of this critique is considerable in reconciling the ways of God in the dispersion of Israel by the Assyrians

and in the questions connected with the return of the Jews. Without this explanation the ten tribes ought to be discovered:

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