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THE LAW OF RETRIBUTION.

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THE LAW OF RETRIBUTION; OR, A SERIOUS WARNING TO GREAT BRITAIN AND HER COLONIES, Founded on unqueſtionable EXAMPLES of GOD's TEMPORAL VENGEANCE AGAINST Tyrants, Slave-holders, and Oppreſſors.

The Examples are ſelected from Predictions in the Old Teſtament, of NATIONAL JUDGEMENTS, which (being compared with their actual Accompliſhment) demonſtrate "the ſure Word of Prophecy," as well as the immediate Interpoſition of DIVINE PROVIDENCE, to recompence impenitent NATIONS according to their Works.

By GRANVILLE SHARP.

‘The People of the Land have uſed Oppreſſion, and exerciſed Robbery, and have vexed the Poor and Needy: yea, they have OPPRESSED THE STRANGER WRONGFULLY,’ &c. ‘Therefore have I poured out mine Indignation upon them,’ &c. ‘Their OWN WAY have I recompenſed upon their Heads, ſaith the Lord God.’ Ezek. xxii. 29—31.

LONDON: Printed by W. RICHARDSON, For B. WHITE, at Horace's Head, in Fleet Street; and E. and C. DILLY, in the Poultry.

MDCCLXXVI.

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‘If thou ſeeſt the Oppreſſion of the Poor, and violent perverting of Judgement and Juſtice in a Province, marvel not at the matter (or will) FOR HE THAT IS HIGHER THAN THE HIGHEST REGARDETH,’ &c. Eccleſ. v. 8.— The Lord SAW (it) and it diſpleaſed him that there was NO JUDGEMENT, and he SAW that there was NO MAN, and wondered that (there was) NO INTERCESSOR:’ &c.—‘And he put on the Garments of VENGEANCE for clothing, and was clad with zeal as a cloke. ACCORDING TO THEIR DEEDS, ACCORDINGLY HE WILL REPAY, fury to his Adverſaries, RECOMPENCE (or Retribution) TO HIS ENEMIES, TO THE ISLAND'S HE WILL REPAY RECOMPENCE,’ &c. Iſa. lix.— ‘How long will ye judge unjuſtly, and accept the Perſons of the Wicked? Defend the Poor and Fatherleſs: do Juſtice to the Afflicted and Needy. DELIVER THE POOR AND NEEDY: RID THEM OUT OF THE HAND OF THE WICKED.’ Pſ. lxxxii. 2—4.— ‘Remove Violence and Spoil, and execute Judgement and Juſtice, TAKE AWAY YOUR EXACTIONS FROM MY PEOPLE, SAITH THE LORD GOD!’ Ezek. xlv. 9.

THE LAW OF RETRIBUTION.

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THE AFRICAN SLAVE-TRADE has been publicly ſupported and encouraged by the Legiſlature of this Kingdom for near a century laſt paſt; ſo that the monſtrous deſtruction of the Human Species, which is annually occaſioned thereby, may certainly be eſteemed a National Crime of the moſt aggravating kind, which (according to the uſual courſe of God's Providence in the World) will probably draw down ſome exemplary vengeance upon the unrepenting Inhabitants of this Iſland! And, with reſpect to the Britiſh Colonies, the [2]uncharitable practice of Slave-holding, eſpecially in the Weſt-India Iſlands and the more Southern Colonies, is grown up into a more enormous and deſtructive Oppreſſion (whether we view the prodigious multitudes of the Oppreſſed, or the unconſcionable ſeverity of the Oppreſſors) than perhaps ever diſgraced any other Nation at any one period of time!

The ſeveral attempts that have lately been made to juſtify theſe two branches of abominable National Iniquity by the Holy Scriptures, and eſpecially by the permiſſion therein granted to the Iſraelites to purchaſe and retain Slaves among them, have induced me to collect, from the Hiſtory of the Jews in the ſeveral Books of Holy Scripture, ſome plain examples of God's Vengeance upon that particular Nation, expreſsly for this kind of Oppreſſion; which, I hope, will ſufficiently prove that Slavery was ever deteſtable in [3]the ſight of God, and conſequently that a ſpeedy Reformation is abſolutely neceſſary (as well with reſpect to the African Slave-trade, encouraged in this Kingdom, as the Toleration of Slavery in the Britiſh American Dominions) if we mean to entertain the leaſt hope of eſcaping a ſevere National Retribution, which (if we may judge by our preſent Civil Diſſentions and horrid mutual Slaughters of National Brethren) ſeem ready to burſt upon us!

I am well aware, indeed, how very unfaſhionable it is, now-a-days, to quote Scripture, when matters of Law, Politics, or Trade are called in queſtion; yet I flatter myſelf that the following examples, drawn from thence, are perfectly ſuitable to my preſent point, and conſequently muſt have weight to convince all perſons, who ſincerely acknowledge the Truth of the Scriptures, that we have the greateſt [4]reaſon to apprehend the infliction of ſome heavy Judgement from Almighty God upon theſe Kingdoms, on account of the monſtrous load of Guilt which the Britiſh Subjects, on each ſide of the Atlantic, have incurred by the Oppreſſions above-mentioned.

In ſome former Tracts I have already ſhewn that the Servitude which the Jews, by the Moſaic Law, were permitted to exact of their Brethren (even when the latter were ſold to them) was very much limited; that they were not to be treated as Bond Servants (1) but as Hired Servants; that the Servitude could not lawfully be extended beyond ſeven years (2) [5]unleſs the Servant loved his Maſter and Condition, and voluntarily demanded(3) of him to continued in his Service; and that, in every other caſe, it was [6]abſolutely unlawful to hold a Brother Hebrew in Slavery.

I have likewiſe ſhewn, that, under the glorious Diſpenſation of the Goſpel, we are abſolutely bound to conſider ourſelves as Citizens of the World; that every Man whatever, without any partial diſtinction of Nation, Diſtance, or Complexion, muſt neceſſarily be eſteemed our Neighbour, and our Brother; and that we are abſolutely bound in Chriſtian Duty to entertain a Diſpoſition towards all Mankind as charitable and benevolent, at leaſt, as that which was required of the Jews, under the Law, towards their national Brethren; and, conſequently, that it is abſolutely unlawful for thoſe, who call themſelves Chriſtians, to exact of their Brethren (I mean their Brethren of the Univerſe) a more burthenſome Service than that to which the Jews were limited with reſpect to their [7] Brethren of the Houſe of Iſrael; and the Slavery, or involuntary Bondage, of a Brother Iſraelite was abſolutely forbid.

Theſe premiſes naturally lead us to conſider the ſevere NATIONAL JUDGEMENTS which the Jews brought upon themſelves principally by exceeding theſe very limitations which I have here ſpecified: and the inevitable concluſion to be drawn from theſe examples is, that we are abſolutely in danger of THE LIKE JUDGEMENTS, if we do not immediately put a ſtop to all ſimilar Oppreſſion by National Authority: becauſe an uncharitable extenſion of the ſaid limits, by thoſe who call themſelves Chriſtians, will certainly be, at leaſt, as heinous in the ſight of God as the OPPRESSION OF BRETHREN under the Law; and probably much more ſo, if we conſider the purity and benevolence which is required of all Men under the Goſpel Diſpenſation: and I have [8]clearly proved (I truſt) that the permiſſion to the Iſraelites, to keep Bondmen of the Heathen (or more properly the Nations, [...]) that were round about them, and of ‘the Children of the Strangers that dwelt among them,’ cannot be extended to any other People whatever except the Iſraelites themſelves; and that even to them it was only temporary, during the Diſpenſation of the Moſaic Law, whilſt they poſſeſſed the Land of Canaan, the former Inhabitants of which (viz. the ſeven abominable Nations of Paleſtine, expreſsly mentioned by name in the ſeventh Chapter of Deuteronomy, where the ſame Heb. Noun [...], rendered Heathen in the former Text, is properly expreſſed by the Engliſh word Nations) the Iſraelites were expreſsly directed to drive out, kill, and deſtroy, without pity (4), and to make no Covenant [9]with them(5): and I hope I have alſo proved that the remainder of theſe particular wicked Nations, thus expreſsly doomed to deſtruction, were undoubtedly "the Heathen" (or Nations) that dwelt round about the Iſraelites, and the Children of the Strangers, whom (and whom alone) it was lawful to hold in perpetual Bondage; for otherwiſe that permiſſion cannot be reconciled to God's poſitive Commands, given in the ſame Law, to love the Stranger. ‘The Lord your God is God of Gods, and Lord of Lords, a great God, a mighty and a terrible, which regardeth not Perſons (ſo that this was apparently a general Law, or Rule of Conduct, towards all Perſons, except the People of thoſe particular Nations which were expreſsly, by name, condemned to deſtruction by the hands of the Iſraelites, in other parts of [10]the Law, for their abominable wickedneſs) ‘nor taketh Reward: he doth execute the Judgement of the Fatherleſs and Widow, and loveth the Stranger, in giving him food and raiment. LOVE YE THEREFORE the Stranger (and the Almighty inculcates a ſympathetic concern for the welfare and happineſs of Strangers, by reminding the Iſraelites of their own unhappy ſituation formerly in a ſtrange country) "for ye" (ſays the Text) ‘were Strangers in the Land of Egypt.’ Deut. x. 17 to 19. See alſo Levit. xix. 33, 34. "Thou ſhalt love him" (that is, the Stranger) as thyſelf; for ye were Strangers in the Land of Egypt.’

National Wickedneſs, from the beginning of the World, has generally been viſited with National Puniſhments: and ſurely no National Wickedneſs can be more heinous in the ſight of God, [11]than a public toleration of Slavery and Oppreſſion! for Tyranny (in whatſoever ſhape it appears) muſt neceſſarily be eſteemed a preſumptuous breach of that Divine Command, in which all Law is fulfilled (Gal. v. 14.) viz. ‘Thou ſhalt love thy Neighbour as thyſelf.’ Levit. xix. 18.

The Hiſtories of all Nations, indeed, afford tremendous examples of God's Vengeance againſt Tyrants; but no Hiſtory is ſo proper to illuſtrate this ſubject (which now ſo nearly concerns us) as that of the Jews: for as the Knowledge of the Divine Law was revealed in a more particular manner to that People, and to others only through them, ſo the effect even of their Diſobedience was an exemplary demonſtration, from time to time, of God's Vengeance, as well as of his Mercy, for the inſtruction of all other Nations, amongſt whom they [12]are now diſperſed, as living monuments of the ſame to this very day: and we have the authority of an Apoſtle(6) to aſſert, that ‘all theſe things happened unto them for enſamples; and they are written’ (ſays he) ‘for our admonition, upon whom the ends of the world are come.’

One of the firſt and moſt ſignal inſtances of Mercy which the Almighty was pleaſed to ſhew that People, after they became a Nation, was, the reſtoring them to their Natural Freedom from the deplorable Slavery in which they were detained by a tyrannical Egyptian Monarch(7): and the tremendous [13]Judgements whereby this deliverance was effected (viz. the Plagues of Egypt) are ſo many ſignal examples of God's ſevere Vengeance againſt Slave-holders, which ought to be had in everlaſting remembrance, to warn all Nations of the World againſt the unnatural and baneful practice of keeping Slaves.

This deliverance from Bondage was frequently mentioned, even in the words of God himſelf, by his Prophets, from time to time (as I have before remarked) —"Thus ſaith the Lord" (i. e. Jehovah) ‘God of Iſrael: I brought you up from Egypt, and brought you forth out of the Houſe of Bondage; ( [...], more literally ‘from the Houſe [14] of Slaves") and I delivered you out of the hand of the Egyptians, and out of the hand of all that oppreſſed you, &c. Judges vi. 8. — ‘I removed his Shoulder from the Burden; his Hands were delivered from the Pats (8): thou calledſt in trouble, and I delivered thee.’ Pſal. lxxxi. 6, 7.

The Iſraelites themſelves were alſo particularly directed to remember this ſignal exertion of Divine Mercy and Power in the cauſe of Popular Freedom: "Remember that thou waſt a Servant" (viz. a Slave) ‘in the Land of Egypt, and that the Lord thy God brought thee out thence through a mighty hand, and by a ſtretched-out arm,’ &c. Deut. v. 15.

[15]It was ſurely for the moral purpoſe of ſtirring up in the Iſraelites a ſympathetic concern for the Sufferings of the Oppreſſed, and more particularly of Oppreſſed Strangers, that they were ſo frequently reminded of their own former deplorable condition in Slavery, and of their miraculous Deliverance from thence; being expreſsly referred to their own Feelings and Remembrance of the cruel foreign Tyranny, which they themſelves had ſo lately experienced in Egypt: — ‘thou ſhalt not oppreſs a Stranger: for ye KNOW THE HEART’ ( [...], properly THE SOUL) ‘OF A STRANGER, ſeeing ye were Strangers in the Land of Egypt.’ Exod. xxiii. 9.

God alſo gave the Iſraelites due warning of the Danger of Oppreſſion, by declaring that he would SURELY revenge the Cauſe of the injured Stranger: [16] ‘Thou ſhalt neither vex a Stranger, nor oppreſs him; for ye were Strangers in the Land of Egypt. Ye ſhall not afflict any Widow or fatherleſs Child. If thou afflict them in any wiſe, and they cry at all unto me, I will SURELY hear their cry (mark this, ye African Traders of this Iſland, and ye Weſt-India and Britiſh American Slave-holders! for ye are all guilty of the like abominable Oppreſſions, and God will SURELY avenge the Cauſe of the Oppreſſed) ‘and my wrath ſhall wax hot, and I will kill you with the ſword, and your Wives ſhall be Widows, and your Children fatherleſs.’ Exod. xxii. 21 to 24.

And have not the careleſs Inhabitants of Great Britain and her Colonies too much reaſon alſo to apprehend that the ſame God (who profeſſes to hear the cry of oppreſſed Strangers, if they cry at [17]all unto him) will, ſooner or later, viſit theſe Kingdoms with ſome ſignal mark of his Diſpleaſure, for the notorious Oppreſſion of an almoſt innumerable multitude of poor African Strangers, that are harraſſed, and continually wearing out, with a moſt ſhameful involuntary Servitude in the Britiſh Colonies! nay, and that by a public Toleration, under the ſanction of Laws to which the Monarchs of England, from time to time, by the advice of their Privy Counſellors, have given the Royal Aſſent, and thereby rendered themſelves Parties in the Oppreſſion, and (it is to be feared) Partakers of the Guilt!

Let us not forget, before it is too late, that the Almighty has not only declared, himſelf ready to "HEAR THE CRY" of the oppreſſed Stranger, but hath deigned to add to his glorious Name, Jehovah, a brief Remembrance of his merciful interpoſition [18]in behalf of an enſlaved Nation: "I am the Lord your God" (or Jehovah your God, ſaid the Almighty to the Iſraelites) ‘which brought thee out of the Land of Egypt, out of the Houſe of Bondage, Exod. xx. 1. Thus the Almighty Deliverer from Slavery vouchſafed to ſet his own Divine Example before the eyes of his redeemed People, to excite Benevolence and Thankfulneſs; and the like Remembrance of that glorious Redemption from Slavery was very frequently repeated from time to time; which the Scriptures ſufficiently teſtify: but alas! the Iſraelites profited ſo little by theſe wholeſome leſſons, that it became neceſſary, no leſs frequently, to remind them of the dreadful Vengeance which would inevitably overtake them for their notorious Oppreſſions of the Poor; for their unjuſt Exactions of involuntary and unrewarded Service; and for exceeding the [19] limitations of Bondage (already recited) which the Law expreſsly enjoined!

‘For the Oppreſſion of the Poor, for the Sighing of the Needy, now will I ariſe, ſaith the Lord; and will ſet him in ſafety from him that puffeth at him,’ or ‘that would enſnare him.’ Pſal. xii. 5.

The Princely Prophet Iſaiah plainly declared to them, that their public Faſts and outward Humiliations were not only vain, but even offenſive to God, while ſuch notorious Oppreſſions continued among them. "Behold" (ſaid he) ‘in the day of your Faſt, you find Pleaſure, and exact all your Labours. (9) lviii. 3. [20]And again, — ‘Is it ſuch a Faſt that I have choſen? a day for a Man to afflict his Soul? is it to bow down his head as a bulruſh?’ &c. ‘Is not this the Faſt that I have choſen?— to looſe the Bands of Wickedneſs, to undo the heavy Burthens (or rather the Bundles of the Yoke, [...] plainly referring to the ſevere and unjuſt Bondage of the Poor) ‘and TO LET THE OPPRESSED GO FREE, and that YE BREAK EVERY YOKE?’‘Is it not to deal thy Bread to the Hungry, and to bring the Poor that are caſt out (or rather to bring the Poor that are reduced, or depreſſed, viz. as it were by Tyrants; for ſo the word [...] ſeems more properly to ſignify in this place) "to thy Houſe?" &c. Compare this [21]with Deut. xxiii. 15, 16.(9) And he warned them of the Divine Juſtice that would purſue them for their Oppreſſion and tyrannical Treatment of the Poor.

‘The Lord ſtandeth up to plead, and ſtandeth to judge the People! The Lord will enter into Judgement with the Ancients (or Senators) of his People, and the Princes thereof: for ye have eaten up the Vineyard; the Spoil of the Poor is in your Houſes! What mean ye that ye beat my People to pieces, and grind the Faces of the Poor?’ ſaith the Lord of Hoſts! Iſa. iii. 13 to 15.

The wicked practices whereby the Iſraelites reduced their poor Brethren to [22] Slavery are deſcribed by the Prophet Amos: ‘Hear this, O ye that ſwallow up the Needy, even to make the Poor of the Land to fail, ſaying, When will the New Moon be gone, that we may ſell Corn? and the Sabbath, that we may ſet forth Wheat, making the Ephah ſmall, and the Shekel great, and falſifying the Ballances by Deceit? That we may buy the Poor for Silver (10) and the Needy for a Pair of Shoes (that is, comparatively ſpeaking, at a moſt contemptible price! whereby we may preſume that Slave-markets were not ſo notoriouſly eſtabliſhed at that time as at preſent; and that the Bidders were few, though the Oppreſſed were many) ‘yea, and ſell the Refuſe of the Wheat? The Lord hath ſworn by the Excellency of Jacob, [23] ſurely I will never forget any of theſe works. Shall not the Land tremble for this, and every one mourn that dwelleth therein? &c. Amos viii. 4 to 8.

Here is a ſolemn Appeal from God to the Human Underſtanding: ‘Shall not the Land tremble for this! that is, for this ſame abominable Oppreſſion of the Poor (the buying them for Slaves) in which Great Britain and her Colonies are infinitely more guilty than the People to whom this appeal was made! and "ſhall not the Land" (therefore) even our Land, tremble for this, and every one mourn that dwelleth therein? &c. Surely God will never forget any of theſe Works, my Countrymen!

The Prophet Jeremiah manifeſtly alluded to the like deceitful practices [24]of the Jews (whereby they reduced the Poor to Slavery) when he made a ſolemn proteſt againſt them in the Name of God:—"Your ſins" (ſaid he) ‘have withholden good things from you. For among my People are found wicked (men): they lay wait as he that ſetteth Snares; THEY SET A TRAP, THEY CATCH MEN. As a Cage (or Coup) is full of Birds, ſo are their Houſes full of Deceit: therefore they are become great, and waxen rich. They are waxen fat, they ſhine: yea, they overpaſs the deeds of the Wicked; they judge not the cauſe, the cauſe of the Fatherleſs, yet they proſper; and the right of the Needy do they not judge. Shall I not viſit for theſe things? ſaith the Lord! Shall not my Soul be avenged on ſuch a Nation as this? &c. Jer. v. 26 to 29. Here again the Almighty plainly appeals to the Human. [25]Underſtanding concerning the Propriety, or rather the Neceſſity, of exerting the Divine Vengeance againſt ſuch an Oppreſſive Nation!

And yet how inconſiderable was the crime of the Jewiſh Nation in this reſpect, if compared with the numerous Bondage and with the unbounded Oppreſſion of the poor Negroes in the Britiſh Colonies? Have we not therefore juſt reaſon to fear that God will viſit for theſe things? Does not the Word of God, which cannot change, appeal to us, my Countrymen, as well as to the Jews?—"Shall not my Soul" (ſaith the Lord!) be avenged on ſuch a Nation as this?

The ſame Prophet, in the next chapter, declares the Divine Vengeance to be at hand: — ‘For thus hath the Lord of Hoſts ſaid,—Hew ye down Trees, [26]and caſt a Mount againſt Jeruſalem. This (is) the City to be viſited! ſhe is wholly Oppreſſion in the midſt of her. As a Fountain caſteth out her Waters, ſo ſhe caſteth out her Wickedneſs: Violence and Spoil is heard in her; before me continually is Grief and Wounds! Be thou inſtructed, O Jeruſalem! leſt my Soul depart from thee: leſt I make thee deſolate, a Land not inhabited!’ Jer. vi. 6 to 8.

But in vain were the Warnings of the Prophet, till the Judgements themſelves began to appear in all the horrors of a hopeleſs War, which began in the ninth year(11) of King Zedekiah's [27]reign, notwithſtanding that the Monarch had previouſly rendered himſelf ſecure (as he thought) by his military preparations (in ſending for Horſes and Men from Egypt, to complete his ſtanding Army) and had alſo made Pharaoh (another preſumptuous military Tyrant) his Ally, which encouraged him to break his Oath and Covenant with the King of Babylon.

But ‘when Nebuchadnezzar King of Babylon, and all his Army, and all the Kingdoms of the Earth, of his Dominion, and all the People, fought againſt Jeruſalem, and againſt all the Cities thereof —then God ordered his Prophet to remind Zedekiah of that dreadful Vengeance, Defeat and Captivity, [28]which had ſo often before been denounced as the neceſſary conſequences of Oppreſſion and Injuſtice!‘Thus ſaith the Lord, the God of Iſrael’ (viz. to Jeremiah): ‘Go, and ſpeak to Zedekiah King of Judah, and tell him, Thus ſaith the Lord; behold, I will give this City into the hand of the King of Babylon; and he ſhall burn it with fire. And thou ſhalt not eſcape out of his hand, but ſhalt ſurely be taken, and delivered into his hand; and thine eyes ſhall behold the eyes of the King of Babylon, and he ſhall ſpeak with thee mouth to mouth, and thou ſhalt go to Babylon,’ &c. Jer. xxxiv. 1 to 3.

The impending Vengeance being then become viſible, and conſequently more tremendous, by the near approach of the Babylonian Army, that irreſiſtible inſtrument in the hand of God, by [29]which the Jews had ſo often been ſubdued, the King's ſtubborn heart began to relent, and his military confidence to forſake him, which had before encouraged his Injuſtice; his firmneſs in Worldly Politics was ſhaken, and yielded to a ſenſe of Guilt! It was upon this return of Conſcience and right Reaſon that Zedekiah ſent two Meſſengers, Paſſur and Zephaniah, to Jeremiah, ſaying, ‘Enquire, I pray thee, of the Lord for us; for Nebuchadnezzar King of Babylon maketh war againſt us; if ſo be the Lord will deal with us according to all his wondrous works, that he may go up from us,’ &c. See chap. xxi. ver. 1 and 2. But a very unwelcome anſwer was given to the Meſſengers, to be returned to their Monarch; for the Prophet confirmed all the heavy Judgements(12) which had [30]before been denounced, as well againſt the King, expreſsly by name, as againſt the City and its iniquitous Inhabitants, whoſe notorious Oppreſſions were now to be RECOMPENSED upon their own heads, MEASURE FOR MEASURE: — ‘Now is the end come upon thee, and I will ſend mine anger upon thee, and will judge [31]thee according to thy ways, and will RECOMPENSE upon thee all thine abominations, &c. Ezek. vii. 3. See alſo the 4th, 8th, and 9th verſes, to the ſame effect. And afterwards, in the 11th verſe, one of the principal cauſes of GOD's Vengeance is mentioned:—"Violence" (ſaid the Prophet) ‘is riſen up into a Rod of Wickedneſs: none of them ſhall remain, nor of their multitude, nor of any of their's; neither ſhall there be wailing for them. The time is come, the day draweth near.’ &c.—And again, in the 23d verſe:— "Make a Chain" (ſaid the Prophet); ‘for the Land is full of bloody Crimes, and the City is full of Violence. Wherefore I will bring the worſt of the Heathen, and they ſhall poſſeſs their houſes,’ &c.‘Deſtruction cometh; and they ſhall ſeek peace, and there ſhall be none. Miſchief ſhall come upon miſchief, and rumour [32]ſhall be upon rumour,’ &c.‘The King ſhall mourn, and the Prince ſhall be clothed with deſolation, and the Hands of the People of the Land ſhall be troubled: I will do unto them after their (own) way, and according to their deſerts’ (or rather their own judgements) ‘will I judge them; and they ſhall know that I am the Lord.’ —Again, in the 12th chapter, the ſame reaſon is clearly aſſigned for the pouring out of God's Vengeance:— ‘Say unto the People of the Land, Thus ſaith the Lord God of the Inhabitants of Jeruſalem and of the Land of Iſrael; They ſhall eat their Bread with Carefulneſs; and drink their Water with Aſtoniſhment, that her Land may be deſolate from all that is therein, becauſe of THE VIOLENCE of them that dwell therein. Ezek. xii. 19. The nature of this baneful Violence, which occaſioned their deſtruction, is more particularly [33]deſcribed by the ſame Prophet, in chap. xxii. ver. 7.— in the midſt of thee (ſtill ſpeaking of Jeruſalem) ‘have they dealt by Oppreſſion with the Stranger (mark this, ye Britiſh Slave-dealers and Slave-holders); ‘in thee have they vexed the Fatherleſs and the Widow. Thou haſt deſpiſed mine holy things, and haſt profaned my Sabbaths. In thee are men that carry tales to ſhed Blood: and in thee they eat upon the mountains: in the midſt of thee they commit lewdneſs,’ &c.‘One hath committed abomination with his Neighbour's Wife: and another hath lewdly defiled his Daughter-in-law,’ &c.‘In thee have they taken gifts to ſhed Blood: thou haſt taken Uſury and Increaſe, and thou haſt greedily gained of thy Neighbours by Extortion, and haſt forgotten me, ſaith the Lord God. Behold, therefore, I have [34]ſmitten mine hand at thy diſhoneſt gain which thou haſt made, and at thy Blood which hath been in the midſt of thee,’ &c. Ezek. xxii. 7, &c.

Oh that the Subjects of the Britiſh Empire would ſeriouſly compare theſe crimes with their own practices! they would then, ſurely, be ſenſible of their danger; and that they have reaſon to expect the like, or rather much heavier, Judgements, than thoſe denounced againſt the Jews! For, beſides the notorious Adulteries, and other acts of Lewdneſs, which many amongſt us (from the frequency of ſuch crimes) commit, even without ſhame or remorſe, we have far exceeded the guilt of the Jews, I fear, in many of the other points alſo which provoked the Vengeance of the Almighty againſt them! What "Violence" amongſt the Jews, before their Captivity, was ever [35] "riſen up into" ſo deſtructive a Rod of Wickedneſs—as the AFRICAN SLAVE-TRADE, now carried on chiefly by our Liverpool and Briſtol Merchants? What "bloody crime" among the Jews was more notorious, and more wickedly premeditated, than the late Invaſion and Conqueſt of the poor innocent CARRIBEES at ST. VINCENT's? And what Nation hath dealt by Oppreſſion with the Stranger ſo generally, ſo inhumanly, and in ſo great a degree, as our BRITISH AMERICAN SLAVE-HOLDERS!—Have we not ample reaſon to expect that the ſame tremendous decree will, in God's Juſtice, be fulfilled upon theſe Kingdoms?— Deſtruction cometh: and they ſhall ſeek Peace, and there ſhall be none. Miſchief ſhall come upon miſchief, and rumour upon rumour,’ &c. &c. &c.‘I will do unto them after their (own) way, and according to their [36](own) Judgements will I judge them!’ &c.

Nevertheleſs, God was pleaſed to offer the Jews a Choice in their Fate,—either to forſake their wicked King (who had forfeited all right to govern, by his neglect of Juſtice and Natural Right) and to fall away to the King's Enemies, the Chaldeans; or elſe to periſh miſerably in the City, and partake of it's Deſtruction!—"And unto this People" (ſaid God to the Prophet Jeremiah) ‘thou ſhalt ſay, Thus ſaith the Lord; Behold, I ſet before you the way of Life, and the way of Death. He that abideth in this City ſhall die by the Sword, and by the Famine, and by the Peſtilence: but he that goeth out, and falleth to the Chaldeans that beſiege you, he ſhall live, and his Life ſhall be unto him for a Prey, &c. Jer. xxi. 8, 9.

[37]The Prophet, however, was directed to add to his meſſage a word of advice to the King and Court, which ſhews that a ſeaſonable repentance might, even then, have ſaved the State, and turned away the impending Vengeance.

It was ſuch advice, too, as every other Monarch, who tolerates any unnatural Bondage or Oppreſſion in his Dominions, ought ſeriouſly to conſider, becauſe the event proved it to be the beſt means of averting God's Anger, if the King had but perſevered in it.— ‘And touching the Houſe of the King of Judah (continued the Prophet) ‘ſay,—Hear ye the Word of the Lord, O Houſe of David—thus ſaith the Lord; Execute Judgement in the morning, and deliver him that is ſpoiled out of the hand of the Oppreſſor, leſt my Fury go out like Fire, and burn that none can quench (it), becauſe of the evil [38]of your doings.’ Jer. xxi. 12. This is a manifeſt declaration that the Neglect of JUSTICE and RIGHT, and the Toleration of OPPRESSION, were the principal cauſes of God's heavy Vengeance againſt that Royal Houſe!

The ſame advice was, by God's Command, repeated by the Prophet to the King himſelf IN HIS PALACE (ſee the next chapter):— ‘Thus ſaith the Lord; Go down to THE HOUSE of the King of Judah, and ſpeak THERE this word, and ſay, Hear the word of the Lord, O King of Judah, that fitteſt upon the Throne of David, thou, and thy Servants, and thy People that enter in by theſe Gates" (that is, all Perſons whatever that enter in by the Palace-gates, plainly including the whole Court, before whom the Prophet was to deliver his meſſage): ‘Thus ſaith the Lord; Execute ye JUDGEMENT and RIGHTEOUSNESS, [39]and deliver the Spoiled out of the hand of THE OPPRESSOR; and do no wrong, DO NO VIOLENCE TO THE STRANGER (13), &c.‘For if ye do this thing indeed’ (that is, if ye will execute Judgement and Righteouſneſs, deliver the Oppreſſed, &c.) ‘then ſhall there enter in by the Gates of this Houſe Kings ſitting upon the Throne of David’ (or rather "that ſit," i. e. reign, "for David upon his Throne") ‘riding in Chariots and on Horſes, he and his Servants, and his People’ (that is, the Court ſhould continue and proſper). ‘But if ye will not hear THESE WORDS, I ſwear by myſelf, ſaith the Lord (i. e. Jehovah) [40]"that THIS HOUSE" (i. e. the Palace) "ſhall become a deſolation." Jer. xxii. 1 to 5. So that the whole Court were as much intereſted to promote a ſpeedy Reformation, as the King himſelf. Thus it is plain that the King and Court had alſo a Choice given them of Life and Death, as well as the People; and, conſequently, that the Judgements denounced were only conditional, in caſe the warning was neglected; for it is manifeſt that God mercifully tendered to them (even at the eve of their deſtruction) a continuance of the Monarchy (viz. ‘Kings ſitting upon the Throne of David’) if they would but reſolve to execute JUDGEMENT and RIGHTEOUSNESS;’ to deliver the Spoiled out of the hand of the OPPRESSOR;’ and to do no Wrong, NO VIOLENCE, to THE STRANGER,’ &c. But the Prophet alſo added much more advice to the King and his Court, though he was [41]not "made of the King's Council (14);" for he boldly warned the Monarch by the tremendous examples of God's Judgements upon three of his immediate Predeceſſors in the Kingdom; two of whom were his own Brothers, the [42]Sons of King Joſiah; and the third his own Nephew, whom he immediately ſucceeded. They were all particularly mentioned by him in the proper order of their reſpective reigns, as we find by the copy of his Meſſage or Remonſtrance, preſerved in the Collection of his Prophecies; and, throughout the ſaid Remonſtrance, frequent alluſions are made to the principal cauſes of the failure and deſtruction of each of them, which afford a moſt ſtriking and intereſting Leſſon to Kings and Governors in general; but it muſt have been more particularly affecting to Zedekiah, if we conſider his critical ſituation at the [43]time the Meſſage was delivered to him, and that the Examples of Vengeance, to which the Prophet referred him, were actually accompliſhed in the Perſons of his neareſt Relations and Predeceſſors, who were ſucceſſively deprived of their Royal Dignity, and carried away IN CHAINS into a ſlaviſh Captivity; the very fate which, the Prophet aſſured him, was to be his own!

But before I recite the remainder of God's Meſſage to the Court of Zedekiah, it will be neceſſary for me to give ſome general account of that Monarch and of his immediate Predeceſſors, in order that the Remonſtrance, in which they are all diſtinctly mentioned, may be more eaſily underſtood by the generality of Readers. It will likewiſe be neceſſary for me to prove, that the whole 22d Chapter of Jeremiah is included in that Meſſage, or Remonſtrance, which [44]the Prophet was then to deliver in the preſence of the whole Court of Zedekiah. And I propoſe to inſert alſo ſome remarks, as they occur, concerning the Prophet himſelf, and the order of time, in which he delivered the ſeveral tremendous predictions of GOD's Vengeance againſt theſe wicked Princes.

Zedekiah was the Son of that excellent Prince Joſiah King of Judah, on whoſe account, expreſsly, the dreadful Vengeance, due to that wicked Nation, was poſtponed for ſeveral years, viz. till after his death.

The Scriptures mention four Sons of King Joſiah, viz. ‘the firſt-born, Johanan (or John); the ſecond, Jehoiakim; the third, Zedekiah; and the fourth, Shallum.’ 1 Chron. iii. 15.—What became of the eldeſt Son [45]Johanan, or John, is not recorded(15), but all the others aſcended the Throne of David; and firſt of all, the youngeſt Son Shallum, whom, on the death of King Joſiah, the People of the Land took, and’ (as it ſeems, without) regard [46]to ſeniority) ‘made him King in his Father's ſtead in Jeruſalem.’ 2 Chron. xxxvi. 1.(16).

[47]The reign of Shallum (alias Jehoahaz (17) was only three months; for he regarded not the eternal Laws of God, and thereby drew down the Divine Vengeance upon himſelf, by the hand of Pharaoh-Neco, who depoſed [48]him at Jeruſalem (18) (2 Chron. xxxvi. 3.) and afterwards ‘PUT HIM IN BANDS at Riblah (19) in the Land of Hamath, [49]that he might not reign in Jeruſalem (2 Kings xxiii. 33)(20) there being, probably, ſome reaſon to apprehend, that he would attempt to ſupplant his elder brother Eliakim, whom the Egyptian Conqueror had thought proper to ſet up in his ſtead upon the Throne of David; and therefore, to ſecure the [50]new-eſtabliſhed Monarch, he not only put Shallum IN BANDS, but alſo carried him away with him into Captivity in Egypt, where he died (21).

Thus Eliakim (through the Mercy of God to "the Houſe of David") was raiſed to the Throne and Kingdom of his Anceſtors, even by a foreign Enemy! who alſo changed his Name (that the Providence of God might be more apparent in the Revolution) from Eliakim ( [...], ſignifying God will eſtabliſh) to Je-hoiakim, ſignifying (as I have before remarked) "Jehovah will eſtabliſh;" whereby it is manifeſt that even a Heathen Monarch took pains to remind the new King of Judah of his dependence on Jehovah the God of Iſrael, whoſe Laws [51]and Religion of courſe, we may preſume, were likewiſe re-eſtabliſhed in Judea by the ſame foreign Authority; for it would have been abſurd in the Egyptian Monarch to have changed the Name of his Royal Vaſſal to another Name more particularly teſtifying a Belief in Jehovah, the true God of Iſrael, if he did not mean thereby to keep the Jewiſh King in conſtant remembrance of the National Profeſſion of Law and Religion by the ſacred Name of the great Author of them!

The ſame remarkable change in the Name of a future King of Judah was made alſo by another foreign and Heathen Conqueror afterwards, in honour of the eternal JEHOVAH; ſo that it was manifeſtly the Providence of God which inclined theſe two great Enemies of the Jewiſh State, though they were alſo mortal Enemies to each other, (I mean Pharaoh and Nebuchadnezzar) to purſue [52]exactly the ſame method in reſtoring "the Sceptre of Judah" to the Houſe of David, and in declaring the Eſtabliſhment of the National Law and Religion, by putting a reſpectful memorial of the ſacred Name of Jehovah upon the new-raiſed Monarchs!

In the beginning of Jehoiakim's reign, though Judea and all Syria were then under the Egyptian Empire, the Prophet Jeremiah, in his 27th chapter(22) [53]foretold the univerſal Empire of ‘Nebuchadnezzar King of Babylon,’ even [54]before that great Warrior was King of Babylon(23) his Father Nabopollaſar [55](who was alſo called Nebuchodonoſor (24) being ſtill alive. The Prophet was directed [56]to make Bonds and Yokes, and put them upon his own neck, and to ſend [57]them afterwards to the Kings of ſeveral neighbouring Nations, with a moſt awful meſſage from God concerning the riſing power of the Babylonian Monarch: —"And now" (ſaid the Prophet, in the Name of the Lord, or Jehovah, of Hoſts, the God of Iſrael, ſee ver. 4.) ‘have I given all theſe Lands into the hand of Nebuchadnezzar the King of Babylon, my Servant; &c.‘and all Nations’ (many of whom are expreſsly mentioned in the third verſe) ‘ſhall ſerve HIM, and his SON, and his SON'S SON, until the very time of his Land come’ (for the Empire continued for three lives or ſucceſſions, until the Babylonian meaſure of iniquity and oppreſſion was fulfilled in the reign of Belthazar(25), when the Medes and [58] Perſians were to RETALIATE upon them THE HARD SLAVERY of Iſrael); ‘and then’ (continues the Prophet) ‘many Nations and great Kings ſhall SERVE themſelves OF HIM,’ &c. Jer. xxvii. 6, 7. that is, they ſhall ENSLAVE his People, in the ſame manner that he and his two Succeſſors enſlaved and oppreſſed other Nations: rendering Slavery for Slavery!

[59]In the ſame chapter ZEDEKIAH is alſo mentioned by name as King of Judah (26) ſeveral years before he received the name of ZEDEKIAH; ſo that neither he himſelf (whoſe proper name was Mattaniah) nor any other perſon could poſſibly know, in the beginning of Jehoiakim's reign, what particular perſon was then ſignified by the name of Zedekiah; for even Nebuchadnezzar himſelf, who afterwards gave him that [60]name, was not King of Babylon when the Prophecy was delivered, as I have already remarked. But after this foreign Conqueror had really appointed a King of Judah, and given him the name of ZEDEKIAH (the very name foretold by the Prophet), ſuch an extraordinary circumſtance would add unqueſtionable authority to the truth of Jeremiah's miſſion, and would render Zedekiah and his Courtiers inexcuſable (as they really were) for rejecting the earneſt and repeated Remonſtrances of that Prophet(27).

This timely Prediction, therefore, in the reign of Jehoiakim, with the internal Proofs which it contained, concerning the neceſſity of Zedekiah's Submiſſion [61]to the Babylonian Yoke, ſeems to have been abſolutely neceſſary to enable the Prophet to confute the many falſe Prophets, Diviners, Dreamers, &c. (ſee 9th verſe) who were (afterward, in Zedekiah's reign) publickly employed to excite the People to ſhake off the Babylonian Yoke.

The Prophet was alſo forewarned in the beginning of Jehoiakim's reign (as the ſame chapter teſtifies) that the Kings of Edom, Moab, Ammon, Tyre, and Zidon would ſend Meſſengers to a Zedekiah King of Judah;’ all which Kings (as Grotius remarks)(28) were ſubdued by Nebuchadnezzar; and therefore it is not improbable that the ſaid Meſſengers or Ambaſſadors were ſent to Zedekiah for the purpoſe of forming [62]a league againſt the Babylonian(29) Power: the public declarations of the falſe Prophets above-mentioned, and the actual REBELLION ſoon afterwards of Zedekiah himſelf, renders the ſaid ſuppoſition about the buſineſs of the Meſſengers very probable; ſo that, if this ſingular ſtate of affairs be conſidered, the ſending, at ſuch a ſeaſonable time, to the ſeveral neighbouring Kings, by the return of their Ambaſſadors, the Yokes which had been worn by Jeremiah, together with GOD's awful Meſſage (that he would puniſh that Nation which will not ſerve Nebuchadnezzar, and put their [63]Neck under his Yoke, ſee ver. 8.(30), muſt needs ſtrike theſe Heathen Monarchs (if they were not entirely abandoned in their principles) with Fear and Reverence; eſpecially as their Ambaſſadors would hear at Jeruſalem, that the Divine Meſſage concerning the Yokes, then ſent, had been revealed to the Prophet long before (thirteen or fourteen years) in the beginning of Jehoiakim's reign, in token of which the Prophet had worn Yokes upon his own neck (ſee chap. xxviii. ver. 10, 12, 13); and that no leſs than three circumſtances of that extraordinary Revelation were now already fulfilled: the Prophet [64]having not only foretold the reign of Nebuchadnezzar, and the reign of Zedekiah (a name not applicable to Zedekiah himſelf till the Babylonian Conqueror thought proper to give it him, ſo that no worldly prudence could foreſee ſuch an event), but had alſo foretold the very circumſtance in which they themſelves were concerned, viz. that Meſſengers ſhould be ſent to this Zedekiah by ſuch and ſuch Kings!

In what year theſe Meſſengers or Ambaſſadors really arrived at Jeruſalem, or returned from thence, does not appear; but as the Yokes were, firſt of all, to be put upon the Prophet's own neck, before he was to ſend them to the Kings (compare the 2d and 3d verſes), and as it appears that he really wore ſuch a wooden Yoke, as a ſign againſt them, in the Temple, ſo late as the 4th year of Zedekiah, when a falſe Prophet took it [65]from his neck, and broke it, and thereby occaſioned a further command reſpecting thoſe Kings, viz. that the Prophet ſhould ‘make for them Yokes of Iron (31),’ it ſeems moſt probable that the wooden Yokes firſt ordered had not then been ſent to them; and, conſequently, that the Meſſengers of thoſe Kings had not as yet arrived at Jeruſalem (for, undoubtedly, the Prophet would obey the Divine Command as ſoon as he had the proper opportunity of doing ſo); and as Zedekiah went to Babylon in the ſame year (ſee Jer. li. 59.) it is likely the Meſſengers did not arrive, nor he rebel, till the year following. Nevertheleſs, in that year (the fourth of Zedekiah) the Prophet declared the Meſſage to Zedekiah himſelf, which he had before been charged [66]to ſend to the other Kings:— ‘I ſpake alſo’ (ſays he in ch. xxvii. ver. 12.) ‘to Zedekiah King of Judah according to all theſe words’ (that is, ‘according to all theſe words’ which precede in the ſame chapter reſpecting the Yokes, and which had been revealed in the reign of Jehoiakim) ‘ſaying, Bring your necks under THE YOKE of the King of Babylon, and ſerve him, and his people, and LIVE. Why will ye die, thou, and thy people, by the Sword, by the Famine, and by the Peſtilence, as the Lord hath ſpoken againſt the NATION that will not SERVE the King of Babylon? &c. See ver. 12 and 13. The Almighty had laid upon all the other Nations of Paleſtine and Syria THE SAME FATAL NECESSITY, either to ſubmit to a foreign Yoke, or DIE! So that we have here a very remarkable example of GOD's VENGEANCE AND RETRIBUTION upon [67]ſeveral wicked and corrupt Nations which regarded not the eternal Laws of God! —They muſt either ſerve the King of Babylon, or be deſtroyed; — there was no alternative! — BE DESTROYED by the Sword, by the Famine, and by the Peſtilence, as the Lord hath ſpoken’ (compare the 13th verſe with the 8th) until I have conſumed them BY HIS HAND,’ that is, by the hand of the Babylonian Conqueror, the appointed Inſtrument of God's temporal Vengeance: — and the GOD OF ARMIES [...] hath in all ages raiſed up ſome powerful Scourges of this kind to puniſh wicked and ungrateful Nations with Fire and Sword, and to reduce them to an unnatural Bondage, on account of National Iniquities! — Even the preſent ſtate of Mankind affords ſome melancholy proofs of this. How many Nations, now ſubſiſting in the world, have forfeited their natural Liberty, and [68]are now ſitting under the IRON YOKES of unnatural, arbitrary Governments, ſubjected to the WILL AND PLEASURE of their reſpective Sovereigns, inſtead of LAW! And if the particular Hiſtory of any, or perhaps all, of theſe Nations be carefully examined, it will not, I believe, be found that any of them were ever reduced to ſuch a deplorable ſtate of national Miſery, till by national Wickedneſs, and public Contempt of GOD's eternal Laws, they had rendered a national RETRIBUTION ſtrictly neceſſary, according to the unerring Rules of eternal Juſtice! All hopes, therefore, of REDRESS to theſe enſlaved Nations muſt be vain, without a ſincere reformation of manners in each Nation reſpectively, and without public and moſt earneſt national or general endeavours to obtain Reconciliation and Forgiveneſs from THE KING OF KINGS; as nothing but a ſtrict Obedience to HIS LAWS can render [69]any Nation truly FREE. Jeremiah made the ſame declaration alſo to the Prieſts and People that he had made to the King:—"Alſo I ſpake" (ſays he) ‘to the Prieſts, and to all the People, ſaying, Thus ſaith the LORD: Hearken not to the words of your Prophets that propheſy unto you, ſaying, Behold, the Veſſels of the Lord's Houſe ſhall now ſhortly be brought again from Babylon; for they propheſy a Lye (32) unto you. Hearken not unto them: ſerve the King of Babylon, and live. Wherefore ſhould this City be laid waſte?’ Jer. xxvii. 16, 17.

[70]The wicked Prophets, who thus miſled the People with Lyes, preſumed nevertheleſs to uſe the ſacred Name of JEHOVAH(33), as if they had really declared the Will of GOD; ſo that the true Prophet had need (not only of all thoſe unqueſtionable Proofs of his Divine Miſſion, which I have already mentioned, but even) of other Proofs alſo, to enable him to oppoſe the lying Prophets, who pretended to ſpeak in the Name of JEHOVAH, as well as himſelf; for in the ſame year (that is, in the fourth of Zedekiah) one of theſe wicked Prophets, Hananiah, the Son of Azur the Prophet, which was of Gibeon, (34) [71]‘took the Yoke from off the Prophet Jeremiah's neck, and brake it. And Hananiah ſpake’ (in the Temple) ‘in the preſence of all the People, ſaying, Thus ſaith the LORD; Even ſo will I break the Yoke of Nebuchadnezzar King of Babylon from the neck of all Nations within the ſpace of two full years.’ Jer. xxviii. 1, 10, 11. Upon which, it ſeems, the Prophet Jeremiah was directed by God to reprove Hananiah with a ſevere ſentence; for he not only declared that "Yokes of Iron" ſhould be ſubſtituted inſtead of the Yokes of Wood (35),’ which Hananiah had [72]broken, as I before remarked, but he alſo pointed out the lying Prophet himſelf to the public obſervation, as a notable and undeniable token, that the Prophecies of Jeremiah were of Divine Authority!—"Hear now, Hananiah," (ſaid the true Prophet): "the Lord" (i. e. Jehovah) ‘hath not ſent thee; but thou makeſt this People to truſt in a Lye. Therefore thus ſaith the Lord;—Behold, I will caſt thee forth from the face of the earth: This Year thou ſhalt DIE, becauſe thou haſt taught Rebellion againſt the Lord. So Hananiah the Prophet DIED the ſame year, in the ſeventh month. Jer. xxviii. 15—17. That is, he died exactly two months after the Prediction, which was made in the fifth month of [73]the fourth year of Zedekiah. Such Evidence, added to the former clear Tokens of Authenticity which this Prophecy of the Yokes carried with it, muſt render Zedekiah and his Courtiers totally inexcuſable for neglecting the Divine Warning, and relying upon falſe Prophets.

Thus the propriety of conſidering the former part of the 27th chapter as a Revelation in the time of Jehoiakim (agreeable to the teſtimony of the Hebrew Text) is rendered apparent by the particular advantages which ſuch a prior Revelation would afterwards give to the true Prophet, when he had to oppoſe the pretended Prophecies delivered in the fourth year of Zedekiah: and the remaining part of the 27th chapter, from the 12th verſe, wherein the Prophet mentions his perſonal Addreſs to Zedekiah, muſt neceſſarily be attributed [74]to a future time (36), which in the following chapter (the 28th) is expreſsly declared to have been in the fourth year of Zedekiah (37).

In the beginning alſo of Jehoiakim's reign the Prophet Jeremiah was ſeized by the Prieſts and the People in the Temple, for denouncing God's Vengeance againſt the Nation, the Temple alſo (on account of the national Wickedneſs), and the City (38), and was arraigned [75]and tryed for it, as for a CAPITAL OFFENCE, before the Princes and all the [76]Congregation.—Upon the Trial the Prophet perſiſted in his former declaration; but at the ſame time aſſured them of Mercy and Reconciliation, in caſe they would but repent and reform: ſo that it was abſolutely in their own power (through the Mercy of God) to have averted the impending Vengeance. "Therefore NOW" (ſaid the Prophet) amend your ways and your doings, and obey the Voice of the LORD your GOD;’ (and then he adds the conditional Aſſurance of Peace) ‘and the LORD’ (ſaid the Prophet) will repent him of THE EVIL that he hath [77]pronounced againſt you. To this the Prophet added a ſhort Remonſtrance reſpecting his own caſe: — ‘As for me’ (ſays he) ‘I am in your hand: do with me as ſeemeth good and meet unto you. But know ye for certain, that if ye put me to death, ye ſhall ſurely bring innocent blood upon yourſelves, and upon this City, and upon the Inhabitants thereof; for of a truth the Lord hath ſent me unto you, to ſpeak all theſe words in your ears.’ Jer. xxvi. 8—15. Whereupon he was acquitted and diſmiſſed; for ſome of the Elders cited clear precedents, from the hiſtory of former times, concerning the legality of declaring God's Vengeance againſt National Wickedneſs: but though this prudent judgement of the Court of Juſtice ſaved Jeremiah for that time, yet it did not prevent the wicked Monarch Jehoiakim from murdering the Prophet's Colleague, Urijah, who likewiſe propheſied [78] againſt the City, and againſt the Land, according to all the words of Jeremiah (39):’ but his blood was ſeverely avenged, ſome years afterwards, in the fatal cataſtrophe of the Tyrant!

Thus it appears that Jehoiakim was as little mindful of the Laws and Religion of JEHOVAH (notwithſtanding the memorial of that ſacred Name which Pharaoh had placed upon him) as his Predeceſſor Shallum; for we read alſo in the 2d book of Chronicles (xxxvi. 5, 6.) that ‘he did that which was evil in the [79]ſight of the Lord (i. e. Jehovah) his God. (And the account of God's Vengeance immediately follows the declaration of the Monarch's Ingratitude! for) — "Againſt him" (continues the Text) ‘came up Nebuchadnezzar King of Babylon, and bound him in fetters to carry him to Babylon.’

In the book of Daniel we find that the ſiege of Jeruſalem began in the third year of Jehoiakim (40); but, it ſeems, the Babylonians did not immediately ſucceed in their enterprize; for we read, in the book of Jeremiah, an account of ſeveral tranſactions in the fourth year of Jehoiakim (41); and, among the reſt, that [80]the Prophet Jeremiah, in that very year, denounced the Judgement of God upon Jeruſalem and Judea, by the hand of Nebuchadnezzar; which proves, that the City was not, as yet, taken by him; for in the fourth year of Jehoiakim he acquainted all the Inhabitants of Jeruſalem, that — ‘from the thirteenth year of Joſiah the Son of Amon, King of Judah, even to this day (ſaid the Prophet), ‘that is, the three and twentieth year, the Word of the Lord hath come unto me, and I have ſpoken unto you, riſing early and ſpeaking; but ye have not hearkened,’ &c.[81] ‘Therefore thus ſaith the Lord of Hoſts’ (Jehovah of Hoſts); ‘Becauſe ye have not heard my words, behold, I will ſend and take all the Families of the North, ſaith the Lord, and Nebuchadnezzar the King of Babylon my Servant, and will bring them againſt this Land, and againſt the Inhabitants thereof, and againſt all theſe Nations round about, and will utterly deſtroy them, and make them an Aſtoniſhment, and an Hiſſing, and perpetual(42) Deſolations.’ [82]Jer. xxv. 1—9. And as the Denunciations of GOD's Vengeance were generally accompanied with Promiſes of future Reconciliation and Comfort, in caſe of Amendment, ſo the Servitude to Babylon was here expreſsly limited to the term of ſerventy years (43); and as a further ſign of God's Providence and Care of his People, the Prophet, at the ſame time, denounced a heavy RETRIBUTION OF VENGEANCE againſt the King of Babylon, and that Nation, the [83]Inſtruments of God's Vengeance(44); as alſo againſt many neighbouring Nations, who were made to drink of the Wine-cup of this Fury (i.e. the Sword and Captivity); which remarkable circumſtance, as here foretold, ſhould teach ALL NATIONS, to the end of the World, the Neceſſity which God has laid on them to take warning by the ſeveral Examples of his Vengeance and Retribution upon the Jewiſh NATION; becauſe the Prophet was directed to aſſure the other Nations, that if God ſpared not his own [84]peculiar People, he ſurely would not ſpare them(45)!

The 36th chapter of Jeremiah, from the beginning to the 8th verſe, is next in order of date, becauſe it relates to tranſactions of the ſame year (viz. the fourth year of Jehoiakim, which muſt be during the Siege of Jeruſalem by Nebuchadnezzar, who came up in the third year of Jehoiakim). The Prophet was then directed to write in the Roll of a Book all his former Prophecies, from [85]"the days of Joſiah" to that time(46). See Jer. xxxvi. 1. The Book was wrote, however, by Baruch the Scribe, from the mouth of Jeremiah, who was then in priſon (Jer. xxxvi. 5.(47); and Jeremiah [86]directed Baruch to read the Book to the People in the Temple upon a public Faſt-day. See ver. 5—8.

The 45th chapter of Jeremiah ſeems to be the next in order of time, and contains the Prophet's Rebuke(48) of Baruch, for expreſſing his fears for himſelf, ‘when he had written theſe words in a book at the mouth of Jeremiah, in the fourth year of JEHOIAKIM,’ &c. [87](ſee ver. 1.); which plainly refers us to the time and circumſtances mentioned in the 36th chapter. Archbiſhop Uſher informs us, that perhaps the 30th and 31ſt chapters of Jeremiah, containing comfortable Promiſes of future Reſtauration, are to be referred to the time of delivering the 45th chapter(49): but [88]he afterwards aſſigns them another date with more certainty. And to the ſame year (the fourth of Jehoiakim) that learned Prelate alſo places the 35th chapter, concerning the Rechabites (50); for, with good reaſon, he ſuppoſes that the circumſtances therein related (concerning their refuſal to drink the Wine which the Prophet had ſet before them by God's command) were tranſacted during the time of the Siege by Nebuchadnezzar, for fear of whom the Rechabites had taken ſhelter in the City.

In the ninth month(51) of the ſame year (two months after Baruch had read [89]the Roll of Prophecy in the Temple, which was in the ſeventh month) Jeruſalem was taken(52) by Nebuchadnezzar, [90]who bound Jehoiakim in ſetters, to carry him to Babylon (53) (as I [91]before remarked): but he did not then carry him away(54); for it appears that he was afterwards continued upon the Throne of David as a tributary Monarch, and ſerved the King of Babylon three years(55) for the Babylonian Monarch contented himſelf with taking away the moſt promiſing Children of the Royal Family, and of the Nobility (from whence the firſt commencement of the ſeventy years Captivity is to be dated), and alſo ſome of the Inſtruments of the Temple; God having withheld him [92]from taking more(56) or rather, perhaps, inclined him to leave the reſt, that the Service of the Temple might be ſtill continued, which it certainly was, as well as the National Laws and Cuſtoms, and alſo a National Prince of the Houſe of David "upon the Throne of David," notwithſtanding that the Government was then held under the authority of a foreign Heathen Monarch; which was the fifth (if not the ſixth) time(56) that the like extraordinary circumſtances were fulfilled ſince the promiſe was made to King David that his Houſe and [93] Kingdom ſhould be eſtabliſhed. See 2 Sam. vii. 11—29.

In the fifth year of Jehoiakim (tho' the firſt year of his Vaſſalage to Babylon), in the ninth month, a Faſt was proclaimed, in remembrance of God's Judgements in the preceding year(57) [94]upon the Jewiſh Nation; and on the Faſt-day Baruch read the Words of Jeremiah "in the ears of all the People" who were aſſembled, on this ſolemn occaſion, in the Temple: and the Roll, which contained the Prophecies, being afterwards read alſo in the preſence of King Jehoiakim, was, by his order, cut to pieces and burnt; after which ‘all the former words that were in the firſt Roll were again wrote by Baruch in another Roll, with ſeveral tremendous additions againſt the Nation (58), as well as, perſonally, againſt the King himſelf (59). The particulars of theſe [95]circumſtances in the fifth of Jehoiakim are related in the 36th chapter of Jeremiah, from the 9th verſe to the end.

After Jehoiakim had ſerved Nebuchadnezzar three years, then he turned and rebelled againſt him (2 Kings xxiv. 1.); which muſt have been in the ſeventh year of his reign: and from that time to the end of his reign the Jewiſh Nation was miſerably haraſſed by Bands of Foreign Troops from ſeveral [96]different Nations(60), then ſubject to the Dominion of Nebuchadnezzar, which, under the Providence of God, were to execute the Divine Vengeance upon the Jewiſh Nation (agreeable to the expreſs terms of God's Covenant) for having neglected the Divine Law (the People being at that time notoriouſly corrupt and wicked), but more particularly for having neglected thoſe parts of the Law which are eternal, viz. the eternal Laws of JUDGEMENT (or Juſtice) and RIGHTEOUSNESS, of which the Prophets were continually reminding [97]them!—We have no further information from the ſacred Text concerning the four remaining years of Jehoiakim's reign(61); only that he ſlept with his Fathers (62), and that JEHOIACHIN [98] his Son reigned in his ſtead. 2 Kings xxiv. 6. But Joſephus(63) relates [99]that Jehoiakim RECEIVED the King of the Babylonians, who fought againſt him: for, being terrified by the predictions of the Prophet, he neither ſhut him out, nor fought againſt him: ſo that the Babylonian Conqueror, entering the City, ſlew all the flower of the Youth of Jeruſalem, together with King Jehoiakim, whom he commanded to be caſt unburied without the walls ( [...]); and that he alſo appointed Jehoachim his Son (i. e. the Son of Jehoiakim) King of the Country and of the City.

This is certainly the moſt probable account of Jehoiakim's death; for Dean Prideaux's account, that ‘they took [100]him priſoner in ſome ſally(64) (beſides that it is a mere ſuppoſition), does not afford ſo literal an accompliſhment of Jeremiah's Prophecy as the account of Joſephus, becauſe the words drawn and caſt forth beyond the Gates of Jeruſalem ſeem to imply that Jehoiakim's death ſhould be in Jeruſalem (as Joſephus has repreſented it); otherwiſe it could not well be ſaid that he was drawn and caſt forth BEYOND THE GATES,’ if he did not die WITHIN THE GATES.

This ſecond conqueſt of Jehoiakim by Nebuchadnezzar was the ſixth (if not the ſeventh) time that Jeruſalem was taken by foreign Enemies ſince the conditional promiſe was made to David concerning the Eſtabliſhment of his Throne; and the Exaltation of Jehoiachin, by the [101]Authority of the Babylonian Conqueror, was the ſeventh Reſtoration of the Houſe of David to the "Throne of David," after being as often delivered into the hands of their Enemies for neglecting God's Laws; whereby the immediate interpoſition of DIVINE PROVIDENCE in the direction of Human Affairs is unqueſtionably demonſtrated. But notwithſtanding theſe examples both of God's Vengeance and of his Mercy towards "the Houſe of David," the young King Jehoiachin (65) (alias Jeconiah, or [102] Coniah) very ſoon afterwards fell into all the wickedneſs of his Fathers, and, conſequently, was rejected by the GOD of Iſrael; for the Monarch was ſpeedily informed by the Prophet Jeremiah, that God had determined to deliver him up into the hands of his Enemies, and into the hands of Bebuchadnezzar, whoſe face he feared (66), though, it ſeems, he [103]feared not GOD! for the Text informs us that he did EVIL in the ſight of the LORD, according to all that his Father had done. (2 Kings xxiv. 9.) And then immediately follows the account of God's Vengeance againſt him!— ‘At that time’ (ſays the Text) ‘the Servants of Nebuchadnezzar King of Babylon came up againſt Jeruſalem, and the City was beſieged,(67).’ 2 Kings xxiv. 10.

[104]This Vengeance muſt have followed very cloſe upon the footſteps of this King's Iniquity; for, it ſeems, he reigned in Jeruſalem (only) ‘three months’"and ten days." Compare 2 Kings xxiv. 8. with 2 Chron. xxxvi. 9.

‘And when the year was expired King Nebuchadnezzar ſent and brought him to Babylon.’ 2 Chron. xxxvi. 10. That is, Nebuchadnezzar, firſt of all, ſent his Servants (viz. his Army) againſt Jeruſalem, who beſieged [105]the City (as I have already related from the ſecond book of Kings)(68): but he [106]did not bring Jehoiachin to Babylon until he himſelf went alſo "againſt the City" (ſee 2 Kings xxiv. 11.); and then, the Text informs us, ‘Jehoiachin the King of Judah went out to the King of Babylon, he, and his Mother, and his Servants, and his Princes, and his Officers: and the King of Babylon took him in the eighth year of his reign(69). And he carried out thence all the Treaſures of the Houſe of the Lord, and the Treaſures of the King's Houſe, and cut in pieces all the Veſſels of Gold which Solomon [107]King of Iſrael had made in the Temple of the Lord, as the Lord had ſaid. And he carried away all Jeraſalem, and all the Princes, and all the mighty Men of Valour, even ten thouſand Captives, and all the Craftſmen and Smiths: none remained ſave the pooreſt ſort of the People of the Land:’ &c. 2 Kings xxiv. 12—14, &c. All theſe circumſtances ſufficiently prove, that Nebuchadnezzar was now a THIRD time Maſter of Jeruſalem, this being the ſeventh (if not the eighth) time that the City of Jeruſalem fell into the hands of foreign Enemies, ſince the conditional promiſe was made to King David of an eſtabliſhed Throne: but as JEHOIACHIN forſook the ways of GOD, he was, of courſe, forſaken of GOD in his temporal Government; and was given up to his Enemies, with his Mother, his Wives, his Officers, and the Mighty of the Land, who were all carried away together ‘INTO CAPTIVITY [108] from Jeruſalem to Babylon (70),’ and thereby afforded to all future Adminiſtrations of national Government an awful example of the Divine Vengeance againſt Kings and Rulers that neglect the eternal Laws of GOD! But though Nebuchadnezzar thought it neceſſary to depoſe Jehoiachin, as well as his Father Jehoiakim before him, yet he ſtill perſiſted in maintaining "the Houſe of David (71)" upon "the Throne of David," and accordingly ‘made Mattaniah his Father's Brother King in his ſtead, and changed his name to Zedekiah (72).’ This Monarch was the third of King Joſiah's Sons(73) that ſucceeded him upon the [109]Throne of David, notwithſtanding that the Nation had been four times conquered by foreign Enemies ſince Joſiah's death! But it is ſtill more remarkable, that both theſe foreign Conquerors, Pharaoh-Neco and Nebuchadnezzar, ſhould not only perſiſt in ſetting up the Princes of "the Houſe of David" upon the Throne of David, but ſhould alſo remind them of their indiſpenſible obligation to maintain the Laws and Religion of the GOD of Iſrael by putting upon them, reſpectively, a Memorial of the Sacred Name of JEHOVAH; for I have already ſhewn, that Pharaoh-Neco gave the name of Jehoi-akim (ſignifying "JEHOVAH will eſtabliſh") when he ſet up a Monarch over the peculiar People of JEHOVAH; and now again Nebuchadnezzar not only obliged his new Vaſſal to "ſwear by GOD(74) that he [110]would obſerve the Covenant which was then made between them, but he alſo put upon him a ſignal Memorial of the Name and peculiar Principle of the only true GOD, JEHOVAH, by giving him the Surname of Zedekiah (75) ( [...] Tſadok-Jehov) ſignifying the Righteouſneſs of JEHOVAH,’ or JEHOVAH is "righteous;" whereby it is manifeſt (as I have before remarked) that the Laws and Religion of JEHOVAH were tolerated or continued among the Jews, even by the Authority and avowed Conſent of the Heathen Conqueror himſelf, which ſurely denotes, that he was guided, in this matter, by a very particular PROVIDENCE; for, at the ſame time that he afforded the Jews an opportunity of retrieving their paſt conduct by obſerving more ſtrictly the Laws of God, [111]and the forms of their own National Religion, he ſet before them (in the Surname of their new Monarch) the Sum, Eſſence, and ultimate Purpoſe of all true Religion, ‘THE RIGHTEOUSNESS OF JEHOVAH!’ This was a Name, therefore, of ſuch actual importance to the Jewiſh State (though, perhaps, a common name, even before that time, among the Jews) that it could not have occurred, by the mere light of Nature, to the Babylonian Stranger on the ſolemn occaſion of confirming and eſtabliſhing a King of Judah, to which it was moſt particularly adapted! for it was really the name (as ſhall be more particularly ſhewn hereafter) of that future "KING OF THE JEWS" in whom alone the Throne of David (76) could be truly [112]and effectually "eſtabliſhed for ever!" This, ſurely, was far above the knowledge and comprehenſion of a Heathen Stranger, unacquainted with the revealed Laws of God!

It was alſo the name which, of all others, could beſt point out to the Jews the only certain method of eſtabliſhing the Throne of David, then newly reſtored (and, indeed, of eſtabliſhing every other Throne to the end of the World); I mean a ſtrict conformity to the eternal Law of Righteouſneſs,‘THE RIGHTEOUSNESS OF JEHOVAH.’ There was no other method of averting the [113]dreadful Retribution at that time fully due to the Jewiſh Nation! — that impending Vengeance and Deſolation, of which the Conqueror and preſent Reſtorer of the Kingdom was, himſelf, the appointed Executioner in caſe of Diſobedience! See how the ſame means of averting God's Vengeance has been ſince ſet before us, even by THE SAVIOUR OF THE WORLD HIMSELF, as the firſt principle of ſound policy:— Seek ye FIRST the Kingdom of Gód and HIS RIGHTEOUSNESS, and all theſe things (temporal neceſſaries) "ſhall be added unto you." Mat. vi. 33. But Zedekiah paid ſo little regard to "the Righteouſneſs of Jehovah," and proved ſo notoriouſly unworthy to bear that glorious name, that the Prophet Jeremiah, was very ſoon afterwards, commanded to denounce God's Vengeance againſt him, even in the beginning, as it ſeems, of his reign, that is (as the Text informs us) after that NEBUCHADREZZAR [114] King of Babylon had carried away captive JECONIAH the Son of JEHOIAKIM King of Judah, and THE PRINCES of Judah, &c. The Revelation was made under the Type of a Baſket of Evil Figs (ſee the 24th chapter): but as the Judgements, therein contained, are denounced not only againſt THE KING, but alſo againſt ‘HIS PRINCES and the Reſidue of Jeruſalem (chap. xxiv. 8.) we may preſume, that this 24th chapter was not revealed till Zedekiah had ſo far ſettled himſelf in the Kingdom as to have appointed PRINCES(77) and other Officers [115]under him; becauſe "ALL THE PRINCES," and all Perſons of any Diſtinction (78) in the former reign, were carried into Captivity with their King Jehoiachin (2 Kings xxiv. 14.): and therefore, though the ſevere ſentence in the 24th chapter was denounced in the beginning of Zedekiah's reign, yet, undoubtedly, he had already given ſufficient proofs that his truſt was in Man, and not in GOD; ſo that his condemnation was juſt! About this time likewiſe the Prophecies contained in the 29th chapter of Jeremiah were ſent in a letter from the Prophet to the Captives at Babylon, by the hands of the Ambaſſadors whom Zedekiah ſent to the King of Babylon. In the 17th verſe of this chapter the [116]Prophet repeats a part of the 24th chapter, relating to the Type of Evil Figs; which (as well as the preamble of each) proves that theſe two chapters were delivered about the ſame time. The two next chapters (viz. xxx. and xxxi.) ſeem alſo to follow very properly(79).

In the beginning(80) alſo of Zedekiah's reign the Prophet Jeremiah denounced God's Vengeance againſt Elam (or Perſia); but promiſed, at the ſame time, a future Reſtoration. See the 49th chapter of Jeremiah, from the [117]34th verſe(81). Whether the Judgements againſt Ammon, Edom, Damaſcus, &c. contained in the former part of this chapter were delivered alſo at the ſame time does not appear: it is rather more probable that they were delivered about the ſame time with the 46th and 48th chapters, viz. in the fourth year of Jehoiakim; for which opinion I have already quoted the authority of the learned Lightfoot. Some of theſe Nations were doomed to temporal Vengeance in the beginning of Jehoiakim's reign. The Prophecy of this Vengeance (contained in the 27th chapter of Jeremiah) was to be afterwards communicated to them, by their own Ambaſſadors, [118]in the reign of Zedekiah, which could not be done till the latter end, at leaſt, of his fourth year; though the learned Archbiſhop of Armagh places that Revelation in the beginning of Zedekiah's reign. See ad A. M. 3405, p. 126.(82)

The 50th and 51ſt chapters of Jeremiah ſeem to come next in order of time. They contain dreadful denunciations of God's Vengeance and Retribution againſt Babylon, the mighty Inſtrument of God's Vengeance (of which I ſhall have occaſion to ſay more hereafter). [119]In the 51ſt chapter (ver. 60.) we read, that ‘JEREMIAH wrote in a book all the evil that ſhould come upon BABYLON, even all theſe words that are written againſt Babylon; which, of courſe, muſt include both chapters: and we are enabled to aſcertain the date of them by the preceding verſe; which (together with the following verſes) informs us, that the Prince Seraiah was directed to read the ſaid Prophecies at Babylon, when he went there with ZEDEKIAH in the fourth year of his reign, and was afterwards to caſt the Book into the midſt of the River Euphrates. Jer. li. 59—64.

There is no particular mention in Scripture of any tranſactions of Zedekiah between the fourth and ninth years of his reign; only that he rebelled againſt the King of Babylon in ſending Ambaſſadors into Egypt, that they might give [120]him Horſes and much People; ſo that he ſeems to have entertained a fooliſh and wicked deſire to render himſelf abſolute and independent by means of a Standing Army of foreign Mercenaries; for he not only endeavoured to procure Horſes from Egypt, but alſo much People (83).’ Ezek. xvii. 15. And as he vainly put his whole truſt in a military Force, the ſolemn Oath, which he had ſo lately taken, was made to yield to his political views, though he had called GOD to witneſs! So that the perjured Monarch's WILL AND PLEASURE was preferred to that RIGHTEOUSNESS in the execution of Covenants and Laws which alone can eſtabliſh the Thrones of Kings (84), and [121]of which his new name (Zedekiah, or Righteouſneſs of Jehovah) was certainly intended to remind him. This wicked policy was cenſured in the ſevereſt terms by the Prophet Ezekiel: — Shall he proſper? (ſaid the Prophet) ‘ſhall he eſcape that doth ſuch (things)? or ſhall he break the Covenant, and be delivered? As I live, ſaith the LORD GOD, ſurely in the place (where) the King (dwelleth) that made him King, whoſe Oath he deſpiſed, and whoſe Covenant he brake, (even) with him, in the midſt of Babylon, he [122]ſhall die. Neither ſhall Pharaoh(85), with (his) mighty Army and great Company, make for him in the War, by caſting up Mounts, and building Forts, to cut off many perſons. Seeing he deſpiſed THE OATH, by breaking the Covenant (when lo, he had given his hand), and hath done all theſe (things), he ſhall not eſcape. Therefore thus ſaith the Lord GOD; As I live, ſurely mine Oath that he hath deſpiſed, and my Covenant that he hath broken, even it I will recompenſe upon his own head. And I will ſpread my Net upon him, and he ſhall be taken in my Snare: and I [123]will bring him to Babylon, and will plead with him there for his treſpaſs that he hath treſpaſſed againſt me. And all his Fugitives, with all his Bands (viz. his Regiments or Military Forces, in which he truſted), ‘ſhall fall by the Sword; and they that remain ſhall be ſcattered toward all winds: and ye ſhall know that I the Lord have ſpoken it. Ezek. xvii. 15—21. Thus Zedekiah's Fate was appointed to be one of the many proofs which God vouchſafed to the Jews, to demonſtrate the Truth of his Revelation by the Prophets.

In the ninth year of Zedekiah the impending Vengeance became viſible by the near approach of the Babylonian Army, as I have before remarked in page 28: for then began to be fulfilled what had been foretold not only in the fourth year of Jehoiakim, but, probably, [124]alſo in the reign of Joſiah. Compare Jer. i. 15. with xxv. 9. In the former, God declares,— I will call all the Families of the Kingdoms of the North, &c. and in the latter, ‘Behold, I will ſend and take all the Families of the North, ſaith the Lord’ (thereby marking his abſolute direction of them), ‘and Nebuchadrezzar the King of Babylon MY SERVANT, and will bring them againſt this Land, &c.

And accordingly, after Nebuchadnezzar had ſtrengthened his Empire, by reducing to his obedience all the Kingdoms of the Aſſyrian as well as the Syrian Dominion (which latter lay to the North of Judaea, and extended quite up to Armenia, the Armenians themſelves being no other than Syrians; for Aram is the proper name in Scripture for Syria), he compelled the conquered Nations to aſſiſt him in reducing others to a like [125]ſervile ſubjection under his own arbitrary Will, without perceiving that he and they, collectively, were but a mere inſtrument of Vengeance (86) in the hands of the Lord of Hoſts, or God of Armies! for we read in the 34th chapter of Jeremiah, that Nebuchadnezzar literally fulfilled the former Prophecies by coming to fight againſt Jeruſalem, with [126] all his Army, and all the Kingdoms of the Earth of his Dominion, &c. I have already related the Meſſage which Zedekiah ſent to the Prophet Jeremiah on this occaſion, with the Prophet's Anſwer, which is the ſubject of the 21ſt chapter; and that the Prophet was directed alſo to repeat the Subject of that Anſwer in the preſence of Zedekiah and his whole Court; which leads me once more to the conſideration of the 22d chapter, the difficulty of which had obliged me to go back, and inveſtigate the Hiſtories of the preceding Princes of Judah, and of the Times when the ſeveral Prophecies againſt them by Jeremiah were revealed: and though this neceſſary digreſſion has, I fear, been extended to a much greater length than is conſiſtent with due order and method, yet, I truſt, my candid Readers will excuſe this defect in mere matter of form, if they ſhould find any thing in [127]my digreſſion that may tend to illuſtrate, and render more familiar to the generality of Readers, that excellent Book, the Collection of Jeremiah's Prophecies, in which all Mankind are materially concerned and intereſted: for the Certainty of God's Vengeance upon wicked Nations is unqueſtionably demonſtrated in the Prophecies of Jeremiah; ſo that the Tenour of that whole Book, indeed, relates, in ſome degree, to my preſent ſubject, though I had at firſt intended to confine myſelf, in this Tract, to the examination only of the 21ſt, 22d, and 34th chapters, as being more particularly levelled againſt Oppreſſors, Tyrants, and Slave-holders!

Commentators have generally conceived, that the Divine Meſſage, recorded in the 22d chapter (from the beginning to the 19th verſe at leaſt), was not delivered to Zedekiah, but to Jehoiakim, [128]becauſe a Prophecy againſt the latter is recorded in the 18th verſe, viz. "Therefore" (ſaid the Prophet, referring back to the Offences before-mentioned) thus ſaith the Lord, CONCERNING JEHOIAKIM, the Son of Joſiah, King of Judah; They ſhall not lament for him, ſaying, Ah, my Brother! &c. He ſhall be buried with the burial of an Aſs, &c.

But if we carefully examine the whole chapter, with reference to the chapter which precedes, as well as that which follows, it will be found much more intelligible, coherent, and ſtriking, when the whole is conſidered as one continued Addreſs to Zedekiah, reminding him of the Judgements denounced (and then, indeed, fulfilled) againſt his immediate Predeceſſors, exactly according to the order of their reigns, and expreſsly for the ſame Offences (viz. OPPRESSION, [129]and the Neglect of JUSTICE and RIGHT) for which he himſelf, by name, is condemned in the 21ſt chapter. The only difficulty which attends this conſtruction is occaſioned by the Engliſh Tranſlators having uſed the preſent tenſe, in the 11th, 18th, and 24th verſes (where the praeter tenſe would certainly have been much more proper); viz. "Thus ſaith the Lord," inſtead of ‘Thus ſaid the Lord to, or concerning, Jehoiakim, &c. which latter is the literal conſtruction of the original, and is always ſo expreſſed in the interlineary Latin Verſion of the London Polyglot, viz. "Sic dixit Dominus:" for though in many other places it is indifferent to the ſenſe, whether the preſent or praeter tenſe is uſed, yet in theſe above-mentioned it makes a very material difference; becauſe the Prophet is only reminding Zedekiah of the Prophecies which he had before denounced (or, at [130]leaſt, to the ſame effect) againſt his diſobedient Predeceſſors; as that, for inſtance, againſt Jehoiakim was firſt delivered by Baruch the Scribe (though not exactly in the ſame words, yet ſurely to the ſame purport) in the preſence of Jehoiakim himſelf, after he had burnt the Roll of Jeremiah's Prophecies, viz. His dead Body ſhall be caſt out in the Day to the Heat, and in the Night to the Froſt; (Jer. xxxvi. 30.) which is the ſame thing, in effect, as to be buried with the burial of an Aſs, drawn and caſt forth (87),’ &c. according to [131]the repetition of the Prophecy before Zedekiah, as related in chap. xxii. 18, 19.

The Prophet, in the beginning of the chapter, is directed to go down to the Houſe of the King of Judah, and ſpeak THERE this Word, and ſay, Hear the Word of the Lord, O King of Judah, THAT SITTEST UPON THE THRONE OF DAVID,’ &c. Now the queſtion is, who was the Prince who then ſat upon the Throne of David, to whom the Divine Meſſage was directed? whether Shallum, Jehoiakim, Jehoiachin, or Zedekiah? It could not be Shallum (tho' he is the firſt mentioned therein), becauſe the Text deſcribes him expreſsly as one ‘which went ſorth out of this place, being already carried into captivity [132]by Pharaoh-Necho; and the Burthen of the Prophecy againſt him was, that "he ſhall return no more," &c. See the endings of all the three verſes wherein he is mentioned, viz. 10, 11, and 12, which all end with that Burthen. Again, it is not likely that Jehoiakim (who is mentioned next in order) was then the reigning Prince, becauſe his Son and Succeſſor Jehoiachin (alias Coniah, or Jeconiah) is mentioned in the continuance of the fame Declaration, in a much more conſpicuous light than Jehoiakim himſelf, being addreſſed in the ſecond perſon, as if preſent at the time of the Denunciation, viz. I will give THEE into the hand of them that ſeek THY Life, &c. And I will caſt THEE out, &c.

And though Jehoiachin, probably, was the reigning Prince upon the Throne, when this ſevere Prophecy [133]againſt him was firſt of all denounced; and alſo though he is expreſsly ſpoken of, in the 28th verſe, as preſent, viz. "This Man CONIAH;" yet he was not the Prince that ſat upon the Throne of David, when Jeremiah repeated (as I conceive) theſe ſeveral Prophecies, mentioned in the 22d chapter; becauſe the Prophet, after a moſt ſolemn and alarming exclamation (‘O EARTH, EARTH, EARTH, hear the Word of the Lord!) concludes his Meſſage with a dreadful Sentence againſt a Prince whom he alſo calls "this Man," as if preſent (viz. "Write ye THIS MAN childleſs"), which by no means agrees with the caſe either of Jehoiakim or Coniah. The former certainly was not childleſs; for, beſides his Son Jehoiachin, or Coniah, it is not improbable but that Daniel and his fellows (or, at leaſt, ſome of them) were alſo the Children of JEHOIAKIM; for they were ‘OF THE KING'S SEED, [134]AND OF THE PRINCES’ (Dan. i. 3.) that were carried to Babylon in the third year (or rather the fourth year) of Jehoiakim, when that Monarch was twenty-eight or twenty-nine years of age. And it is as certain that Coniah, or Jehoiachin, was not childleſs, becauſe expreſs mention is made of his Seed (or Children) in the 28th verſe of this 22d chapter, viz. that he and his SEED are caſt into a Land that they know not; and no leſs than eight Sons of his are expreſsly mentioned in 1 Chron. iii. 17, 18.(88). Neither did Coniah LOSE his Children during the Captivity (as the learned Mr. Goadby, in hopes of removing the difficulty, has ventured to aſſert(89) for he was ſo far from [135]LOSING his Children during his Captivity, that it is probable they were moſt of them born during the Captivity; for he was but ‘eighteen years of age when he began to reign, and he reigned in Jeruſalem’ (ONLY) "three months" (2 Kings xxiv. 8.) "and ten days" (2 Chron. xxxvi. 9.): ſo that it is not eaſy to conceive, that he could have ſo many as eight Children before he was carried to Babylon. But the matter is put out of diſpute by the Apoſtle MATTHEW, who informs us expreſsly, that ‘AFTER they were brought to Babylon, JECHONIAS BEGAT Salathiel; and Salathiel begat Zorobabel; &c. Mat. i. 12. from whence a regular ſucceſſion is continued for more than five hundred years, down to Joſeph the Huſhand of the Bleſſed Virgin. The Prophecy, therefore, of Jeremiah, Write ye this [136]Man childleſs, could not relate to Coniah, nor to any other Prince of the Houſe of David, cotemporary with Jeremiah, except ZEDEKIAH ALONE, and in him it was, indeed, literally fulfilled; for the King of Babylon ſlew the SONS of ZEDEKIAH in RIBLAH before his Eyes (Jer. xxxix. 6.): which clearly anſwers to the Prophecy, Write ye this Man CHILDLESS(90).’ Now, [137]as it is manifeſt, that the laſt verſe of the 22d chapter of Jeremiah was addreſſed [138]to Zedekiah, it is equally manifeſt that the beginning of it was alſo [139]to him(91); for the firſt part of the Divine Meſſage, in the 22d [140]chapter, is nearly a Repetition of the Anſwer which the Prophet had before returned by Paſhur and Zephaniah, the Meſſengers ſent to him by King Zedekiah, [141]as mentioned in the preceding chapter, which will clearly appear by the following collation:

Part of the Anſwer of the Prophet Jeremiah, ſent to King Zedekiah by Paſſur and Zephaniah, as recorded in the 21ſt chapter.

And touching THE HOUSE OF THE KING OF JUDAH, (ſay) HEAR YE THE WORD OF THE LORD; O HOUSE OF DAVID’ (the Addreſs to (the whole Gourt, inſerted in the Remonſtrance, is here omitted, becauſe this was a Meſſage only to the Houſe of David), ‘thus ſaith the Lord; EXECUTE JUDGEMENT in the Morning, and DELIVER (him that is) SPOILED OUT OF THE HAND OF THE OPPRESSOR’ (this general term, the hand of [142]the Oppreſſor, neceſſarily includes Violence to the Stranger, the Fatherleſs, &c.) leſt my Fury go out like Fire, and burn that none can quench (it), becauſe of the evil of your doings.’ Jer. xxi. 11, 12.

The firſt part of the Prophet Jeremiah's perſonal Addreſs to King Zedekiah, recorded in the 22d chapter.

[141]

‘HEAR THE WORD OF THE LORD, O KING OF JUDAH, THAT SITTEST UPON THE THRONE OF DAVID, thou, and thy Servants, and thy People that enter in by theſe gates; Thus ſaith the Lord; EXECUTE ye JUDGEMENT and Righteouſneſs, AND DELIVER THE SPOILED OUT OF THE HAND OF THE OPPRESSOR; and do no Wrong, do no Violence to the Stranger, [142]the Fatherleſs, and the Widow, &c.But if ye will not hear theſe Words, I ſwear by myſelf, ſaith the LORD’ (Jehovah), "that this Houſe" (the Palace) ſhall become a Deſolation, &c. Jer. xxii. 1, 2, 3, 5.

The Prophet afterwards proceeds (in the 5th, 6th, and 7th verſes of his Remonſtrance to the King and Court) to declare the certainty of Deſolation and Vengeance, if they would not hear his words; and in the 8th and 9th verſes he aſſigns a general Reaſon(92) [143]for the promiſed Deſolation of Jeruſalem.

[144]In the 10th verſe the Prophet begins to recite ſeveral Predictions with which [145]he had formerly been charged againſt [146]Zedekiah's Brothers and Predeceſſors, [147]who had been ſucceſſively deprived of [148]their Royal Dignity, and were carried [149]away in chains before him into a ſlayiſh [150]Captivity, as I have before remarked. [151]But the hopeleſs SLAVERY of his [152]Brother SHALLUM(93) in particular, as well as the principal cauſe of it, the Prophet repreſented to him in very ſtriking terms: — Weep ye not for the Dead (ſays he, meaning JOSIAH), neither bemoan him (94): [153](but) weep ſore for him that GOETH AWAY; for HE SHALL RETURN NO MORE, NOR SEE HIS NATIVE COUNTRY. For thus ſaith the Lord touching SHALLUM the Son of JOSIAH King of Judah, which reigned inſtead of JOSIAH his Father, which went forth out of this place; HE SHALL NOT RETURN THITHER any more: but he ſhall DIE in the place whither they have LED HIM CAPTIVE,and ſhall ſee this Land no more! And then the Prophet immediately refers us to the principal Cauſes of God's Severity againſt the Royal Houſe: "Wo unto him" [154](ſays he) that buildeth his Houſe by UNRIGHTEOUSNESS, and his Chambers by WRONG; (that) USETH HIS NEIGHBOUR'S SERVICE WITHOUT WAGES, AND GIVETH HIM NOT FOR HIS WORK’ (a clear deſcription of the abominable wickedneſs of Slavery); that ſaith, I will build me a wide Houſe and large Chambers, and cutteth him out Windows; and (it is) cieled with Cedar, and painted with Vermilion. For the Monarch [but whether SHALLUM or JEHOIAKIM is not clearly declared (95)] was more careful, it ſeems, to diſplay [155]all the Elegances and Ornaments of Architecture and the other polite Arts in ſumptuous Buildings, &c. than he was to maintain the Laws of Equity and Natural Right! but the Prophet adds ‘—SHALT THOU REIGN, becauſe thou cloſeſt (thyſelf) in Cedar? Did not thy Father eat and drink, and DO JUDGEMENT and JUSTICE, (and) THEN (it was) well with him (96)? He judged the Cauſe of the Poor and Needy: then (it was) well (with him: was) [156] not this to know me? ſaith the Lord, But thine Eyes and thine Heart are not [157]but for Covetouſneſs, and for to ſhed innocent Blood, and for OPPRESSION, and for VIOLENCE to do (it). Therefore (that is, for all theſe aggravating circumſtances of Tyranny) thus SAID the LORD concerning Jehoiakim the Son of Joſiah King of Judah (and not thus ſaith; for the preſent tenſe is not proper in this place); they ſhall NOT LAMENT for him, ſaying, Ah, my Brother? or Ah, Siſter! they ſhall not lament for him, (ſaying,) Ah, Lord! or Ah, HIS Glory! (according to the general Lamentations that had been [158]made for his Father JOSIAH; but, on the contrary,) he ſhall be buried with the burial of an Aſs, drawn and caſt forth beyond the Gates of Jeruſalem (97),’ &c. Next in order (after a ſhort perſonal Addreſs to the Nation, concerning the Certainty of God's Vengeance, and the Deſtruction of her Paſtors and Lovers) the Prophet repeats the Judgement that had before been denounced againſt CONIAH the Son of JEHOIAKIM, and Nephew, as well as Predeceſſor, to ZEDEKIAH, the reigning Monarch, when this Remonſtrance was made:—"As I live, SAID" (and not ſaith) the Lord, though CONIAH the Son of JEHOIAKIM King of Judah were the Signet upon my Right Hand, yet would I pluck thee thence: and I will give thee into the hand of them that ſeck thy life, and into the [159]hand (of them) whoſe face thou feareſt, even into the hand of NEBUCHADREZZAR King of Babylon, and into the hand of the Chaldaeans. And I will caſt thee out, and thy Mother that bare thee, into another Country, where ye were not born; and there ſhall ye die. But the Land whereunto they deſire to return, thither ſhall they not return. The Prophet then, probably, appealed to ZEDEKIAH, concerning the unhappy fate of the perſon whoſe Sentence of Condemnation he had juſt been repeating: —"Is this Man CONIAH" (ſays he) a deſpiſed broken Idol? (Is he) a Veſſel wherein (is) no Pleaſure? WHEREFORE ARE THEY CAST OUT, HE and HIS SEED, and ARE CAST(98) into a [160]Land which they know not? (for he plainly ſpeaks of their being caſt out as an event already paſt; ‘wherefore are they caſt out?’ &c.) And if we conſider the queſtion as being put to ZEDEKIAH, the then reigning Monarch, it contains great ſeverity: for if ZEDEKIAH had conſideration enough left to reflect wherefore CONIAH and his Seed were caſt out, he muſt neceſſarily be ſtruck with the Juſtice of his own Condemnation, which the Prophet was about to pronounce, with a moſt awful and alarming introduction: — O Earth! Earth! Earth! Hear the Word of the Lord. Thus ſaith the Lord; WRITE YE THIS MAN CHILDLESS, a Man (that) ſhall not proſper in his days: for no Man of his Seed ſhall proſper, SITTING UPON THE THRONE OF DAVID, and ruling any more in JUDAH.’

[161]Had Zedekiah been much more abandoned than he really was, yet theſe dreadful Judgements, ſo ſolemnly pronounced in his own Houſe, or Palace, and even before the whole Court, could not well have failed to affect him for the preſent. The following chapter ſeems likewiſe to have been delivered at the ſame time, in the preſence of ZEDEKIAH and his whole Court, and was, probably, a part of the Remonſtrance (99): for after declaring "Wo" to the wicked "PASTORS(100)" (probably meaning [162]the WRETCHED KINGS(101) beforementioned [163]of the Houſe of David, who had neglected to EXECUTE JUDGEMENT AND RIGHTEOUSNESS, and to RELIEVE THE OPPRESSED) Jeremiah takes occaſion prophetically to draw the character of the GOOD PASTOR(102), the true SHEPHERD OF ISRAEL(103), whom God would afterwards raiſe up, even from the ſame Stock (the Houſe of David), to ‘EXECUTE JUDGEMENT AND RIGHTEOUSNESS in the Land (compare Jer. xxxiii. 15, 16. with ch. xxiii.): and this is expreſſed in ſuch oppoſite terms to the character of the reigning Prince ZEDEKIAH, then doomed to deſtruction, that a contraſted alluſion [164]ſeems very clearly to have been intended.

Behold, the days come, ſaith the LORD’ (JEHOVAH) that I will raiſe unto David A RIGHTEOUS BRANCH’ (whereas the Royal Branch, that had juſt been condemned in the preceding chapter, was moſt UNRIGHTEOUS); and a KING ſhall REIGN and PROSPER;’ (whereas the former wretched Kings were pulled down from their Thrones, and carried into Captivity, for the Neglect of Juſtice and Right; but the promiſed King) ſhall EXECUTE JUDGEMENT AND JUSTICE in the Earth (which was the conſtant Leſſon(104), indeed, to ZEDEKIAH [165]and his Brothers, &c. and was as conſtantly by them neglected). In his days" (continues the Prophet) Judah ſhall be ſaved, and Iſrael ſhall dwell ſafely (whereas under Zedekiah their Deſolation was compleated); ‘and this is his [166]Name whereby he ſhall be called, The Lord our Righteouſneſs,’ i. e. [...] Jehovah Tſadek-nȣ, which is the Name of Zedekiah, or Tſadek-Jehov tranſpoſed, with the ſmall addition of the Pronominal Termination nȣ for OUR, viz. Jehovah-Tſadeknȣ, inſtead of Tſadek-Jehov; the latter ſignifying Jehovah is righteous; for this name was put upon Zedekiah by the Babylonian Conqueror, to remind him of the ſolemn Oath he had taken in the Name of God.

This manifeſt contraſted alluſion to Zedekiah makes it ſeem very probable, that the Prophecies of this 23d chapter were alſo pronounced in the preſence of ZEDEKIAH and his Court, at the ſame time that Jeremiah went down to the Houſe of the King of Judah,’ to declare the ſolemn Meſſage, or Remonſtrance, contained in the 22d chapter [167] (105). It was, probably, on the firſt approach of the Babylonian Army [168](viz. in the ninth year of Zedekiah) that the Monarch ſent Meſſengers to [169]conſult the Prophet, and thereby occaſioned this public Remonſtrance.

The War was immediately carried on with Vigour, it ſeems, in every part of the Kingdom (ſee the 34th chapter(106) and after ſome conſiderable progreſs had been made in it, ALL THE FENCED CITIES BEING TAKEN except THREE (ſee the 7th verſe), the Prophet received a further Command from God relating to King ZEDEKIAH, ‘ſaying, Thus ſaith the LORD’ (i. e. JEHOVAH) ‘THE GOD OF ISRAEL; Go, and ſpeak to ZEDEKIAH King of Judah, and tell him, Thus ſaith the LORD; Behold, I will give this City into the [170]hand of the KING OF BABYLON; and he ſhall burn it with fire: and thou ſhalt not eſcape out of his hand, but ſhalt SURELY BE TAKEN and delivered into his hand; and THINE EYES SHALL BEHOLD THE EYES OF THE KING OF BABYLON, and he ſhall ſpeak with thee mouth to mouth (that is, when the King of Babylon was to ſit in Judgement upon him), and thou ſhalt go to Babylon, &c. (107)

[171]Theſe repeated Denunciations of Vengeance, with the HORRORS of the growing dangers from the ſucceſsful Enemy before their eyes every way round Jeruſalem, at length ſo far ſhook the firmneſs of that ſtubborn Monarch, that he began to ſhew ſome ſigns of Remorſe; and as I have already ſhewn, that THE OPPRESSION OF THE POOR was one of the principal cauſes (though there were many others alſo) aſſigned by the ALMIGHTY for caſting off his People, and ſending them into CAPTIVITY (puniſhing TYRANNY with SLAVERY), ſo even this wicked Monarch ZEDEKIAH, who never thought of LAW or JUSTICE in his Proſperity, was now, it ſeems, become ſenſible, that a public act of JUSTICE and MERCY towards the oppreſſed Poor, that were then detained, by his opulent Subjects, in a miſerable INVOLUNTARY SERVITUDE, would be the moſt grateful act of Reformation, and [172]the moſt acceptable Sacrifice in the ſight of a merciful God, and, conſequently, the moſt effectual means to avert the NATIONAL DESTRUCTION, which was then advancing with dreadful ſtrides! And accordingly we find, that he actually prevailed(108) upon his Princes and People to PROCLAIM LIBERTY to [173]their POOR BRETHREN IN BONDAGE; and this Proclamation of LIBERTY was a public Act of the State(109); for not only the King, but all the Princes, and all the People, bound themſelves, in a moſt ſolemn covenant, to comply with the terms of the Proclamation(110), which was alſo agreeable to an ancient Ordinance of their Law(111). Now, to confirm all that I have hitherto aſſerted concerning the principal cauſes of God's Anger againſt the Jews, my Readers are earneſtly requeſted to remark, that this material Reformation was [174]ACCEPTED BY THE ALMIGHTY, who even condeſcended to ſignify by his Prophet, that the People ‘HAD DONE RIGHT IN HIS SIGHT IN PROCLAIMING LIBERTY EVERY MAN TO HIS NEIGHBOUR’ (ver. 15.). And had the Jewiſh Government at that time perſevered in this NECESSARY ACT OF JUSTICE AND BROTHERLY LOVE, they might probably (as Charity covers a multitude of Sins) have received Grace for a further Amendment, and might have obtained a mitigation, or at leaſt a reſpite or poſtponing, of thoſe dreadful Judgements which had long been denounced by the Prophets againſt that devoted Nation: but alas! the juſt Decrees were confirmed, on account of the want of ſincerity and the deplorable impenitence on their part; for no ſooner was the appearance of God's approaching Vengeance withdrawn (by the ſudden retreat of the Chaldaeans from [175]the Siege on the approach of Pharaoh's Army(112), ſee chap. xxxvii.) than the wretched tyrannical Maſters (who could not repent of their enormous Oppreſſions, yet) ſpeedily repented of their temporary Benevolence; and being themſelves entangled in a much more dangerous Bondage (through their abominable Avarice) under that old Slave-holder and hard Taſk-maſter the Devil, they wickedly renewed their former iniquitous claims of private Property in the Perſons of their poor Brethren, and cauſed the Servants and the Handmaids, whom they had LET GO FREE, to return: [176]and brought them INTO SUBJECTION for Servants and for Handmaids. Jer. xxxiv. 11. Perhaps they thought to excuſe themſelves, like our modern African Merchants and American Planters, by pleading THE NECESSITY of tolerating Slavery, and the exaction of involuntary Service; viz. that the Profit ariſing therefrom was neceſſary for their ſupport; and that Huſbandry and other laborious buſineſs could not be performed at ſo cheap a rate by free hired Servants as by Slaves: but whether ſuch reaſons as theſe, or others of greater weight, were then alledged, is not material; it is ſufficient for the preſent argument to be certain, that, whatever were their Pretences or Excuſes for enſlaving their Brethren, they did only deceive themſelves, and haſten the Vengeance of Almighty God upon their own heads; for they were, very ſoon afterwards, delivered up into the hands [177]of their Enemies, the Babylonian Tyrants, under whom their Countrymen, that had been carried away in the former Captivities, experienced, IN THEIR OWN PROPER PERSONS, the deplorable condition of SLAVES, being a moſt juſt puniſhment for that TYRANNY and unreaſonable VASSALAGE with which they ſo unlawfully oppreſſed their POOR BRETHREN! Such was their Crime (I mean their principal Crime, or at leaſt one of thoſe Crimes which was moſt abominable in the ſight of a merciful GOD; for they were, indeed, notoriouſly guilty of Idolatry, and many other deteſtable Crimes beſides this) and ſuch their retaliated Puniſhment, which was inflicted expreſsly on that account.—"THEREFORE" (ſays the Text; ſo that the reaſon of God's interpoſition is manifeſt) the Word of the LORD came to Jeremiah from the LORD, ſaying, Thus ſaith the LORD (JEHOVAH), the GOD of Iſrael; [178]I made a Covenant with your Fathers in the day that I brought them forth out of the Land of Egypt, OUT OF THE HOUSE OF BONDMEN’ (a circumſtance which they were frequently commanded never to forget, as I have before remarked, but ſympathetically to learn MERCY thereby(113), ſaying; At the end of ſeven years let ye go every man his Brother an Hebrew, which hath been ſold unto thee; and when he hath ſerved thee ſix years, thou ſhalt LET HIM GO FREE from thee: but your Fathers hearkened not unto me, neither inclined their ear. And ye were now turned, and had DONE RIGHT IN MY SIGHT, IN PROCLAIMING LIBERTY EVERY MAN TO HIS NEIGHBOUR [179] (114); and ye had made a Covenant before me in the Houſe which is called by my Name: But ye turned and polluted my Name, and cauſed every man his Servant, and every man his Handmaid, whom he had SET AT LIBERTY AT THEIR PLEASURE’ (or to their mind or will), to return, and brought them into ſubjection, to be unto you for Servants, and for Handmaids. THEREFORE’ (now mark the Puniſhment, ye wretched Slave-holders and Advocates for private Property in the Perſons of Men) thus ſaith the LORD’ (JEHOVAH); Ye have not hearkened unto me IN PROCLAIMING LIBERTY every one to his Brother, and every man to his Neighbour: behold, [180]I PROCLAIM A LIBERTY for you, ſaith the LORD’ (ſignificantly marking his deteſtation of Slave-holding by an ironical repetition of that oppoſite meaſure (the proclaiming of LIBERTY) which they had neglected; and therefore God himſelf PROCLAIMED a different kind of LIBERTY—LIBERTY) to the Sword, to the Peſtilence, and to the Famine: (here is a PROCLAMATION OF LIBERTY with a vengeance! But alas! the hardened Jewiſh Slave-holders, like Engliſhmen now-a-days, were too wicked to take warning.) And I will make you (ſaith the Lord) to be removed into all the Kingdoms of the Earth (that is, to be led away into Captivity by their Enemies: SLAVERY being a very juſt as well as common puniſhment for TYRANTS). And I will give the men that have tranſgreſſed my Covenant, which have not performed the Words of the Covenant [181]which they had made before me, when they cut the Calf in twain, and paſſed between the Parts thereof (115), the Princes of Judah, and the Prince of Jeruſalem, the Eunuchs, and the Prieſts, [182]and all the People of the Land, which paſſed between the parts of the Calf; I will even GIVE THEM INTO THE HAND OF THEIR ENEMIES, and into the hand of them that SEEK THEIR LIFE: and their dead Bodies ſhall be for Meat unto the Fowls of the Heaven, and to the Beaſts of the Earth (116). And ZEDEKIAH KING OF JUDAH, and the PRINCES, will I give into the hand of their Enemies, and into the hand of them that ſeek their Life (117), and [183]into the hand (continued the Prophet) of the King of Babylon's Army, which are gone up from you (for the withdrawing of the Babylonian Army was a very recent inſtance of God's Mercy, which rendered more notorious the ingratitude of thoſe who ſo immediately [184]broke the ſolemn Covenant of PROCLAIMING LIBERTY; but GOD's VENGEANCE kept pace with the Oppreſſion of the unrepenting Tyrants!). Behold, I WILL COMMAND, SAITH THE LORD, and CAUSE THEM TO RETURN TO THIS CITY’ (a remarkable inſtance of God's over-ruling Providence in the World! The haughty, ſelf-willed, Babylonian Monarch and his Men of War perceived not that they were mere inſtruments in the hands of God!), and they ſhall fight againſt it, and take it, and burn it with fire: and I WILL MAKE the Cities of Judah a Deſolation without an Inhabitant. Jer. xxxiv.

There is no order of time preſerved in the Collection of Jeremiah's Prophecies, as I have already remarked; for the two next chapters (viz. the 35th and 36th) contain Prophecies which [185]were delivered ſeveral years before, in the reign of Jehoiakim; but the 37th chapter relates to the ſame time exactly as the 34th chapter laſt quoted, viz. the times when ‘Pharaoh's Army was come forth out of Egypt’ (xxxvii. 5.), which occaſioned the departure (for the preſent) of the Chaldeans. And it was, probably, in the interval between theſe two circumſtances (viz. after Pharaoh was come forth from Egypt, and was advancing, but before the Chaldeans left the Siege on that account) that Zedekiah ſent two Meſſengers to the Prophet (who was then at liberty, as the 4th verſe expreſsly declares) to deſire his Prayers:— Pray now unto the Lord our God for us; but the Prophet's Anſwer on that occaſion was not returned till the Chaldeans departed from Jeruſalem, as mentioned in the 5th verſe (and probably alſo not till after the Covenant about Liberty [186]was broken):— Then came the Wor [...] of the Lord to Jeremiah, ſaying, Thus ſaith the LORD, the GOD OF ISRAEL; Thus ſhall ye ſay to the King of Judah, that ſent you unto me to enquire of me; Behold, PHARAOH's Army, which is come forth to help you, ſhall return to Egypt into their own Land. And the CHALDEANS SHALL COME AGAIN, and fight againſt this City, and take it, and burn it with fire. Thus ſaith the Lord; DECEIVE NOT YOURSELVES, ſaying, The Chaldeans ſhall ſurely depart from us; for they ſhall not depart. For though ye had ſmitten the whole Army of the Chaldeans that fight againſt you, and there remained but WOUNDED MEN among them, (now mark how impoſſible it is for Slave-holders to ſtand before their Enemies!) "yet ſhould they" (that is, the wounded men) riſe up every Man in his Tent, and burn this City with Fire. Ch. xxxvii. to ver. 10.

[187]It was alſo during this receſs of the Babylonian Army, that the Prophet was put into priſon by the Princes, for taking that opportunity to attempt his eſcape from Jeruſalem. See ch. xxxvii. 11—16.

Afterwards(118) Zedekiah the King ſent and took him out: and the King aſked him ſecretly in his Houſe, and ſaid, Is there (any) Word from the Lord? And Jeremiah ſaid, There is: for, ſaid he, Thou ſhalt be delivered into the hand of the King of Babylon, &c. Ch. xxxvii. 17.

The Prophet alſo took this opportunity of remonſtrating to the King concerning his own caſe:—"Moreover Jeremiah ſaid unto King Zedekiah, WHAT ‘HAVE I OFFENDED AGAINST THEE, or againſt thy Servants, or againſt this [188]People, that ye have put me in Priſon(119)? Where (are) now your Prophets, which propheſied unto you, ſaying, The King of Babylon ſhall not come againſt you, nor againſt this Land (120)? Therefore hear now, I pray thee, O my Lord the King: let my ſupplication, I pray thee, be accepted before thee; that thou cauſe me not to return to the Houſe of Jonathan the Scribe, leſt I die there. And it appears that Zedekiah (notwithſtanding his general wickedneſs) yet had no perſonal pique againſt the Prophet, but was [189]well inclined to grant his Petition, as alſo a daily allowance of Bread, as long as any could be procured(121).

And when the Princes adviſed Zedekiah to put Jeremiah to death, becauſe he publicly exhorted all the People to go over to the Enemy(122), it appears, [190]that though the King thought he had not ſufficient authority to oppoſe their Council, yet he would not concern himſelf againſt the Prophet to condemn him, but only left him in their hands(123); and no ſooner was the King informed of the dangerous ſituation of Jeremiah from the malice and injuſtice of the Princes(124), than he gave expreſs orders to the generous and conſcientious Ethiopian (who had repreſented the caſe) to take a Guard of thirty Men, and draw him up from the Dungeon, and he was placed in the Court of the Priſon(125). The King afterwards [191]ſent for the Prophet, and had a private conference with him; he alſo bound himſelf under a ſolemn Oath, that he would neither kill him nor give him up to his Enemies; and as he kept his promiſe, notwithſtanding that Jeremiah ſtill perſevered in denouncing the moſt tremendous Judgements againſt him and the whole Kingdom, it is manifeſt, that the king had no perſonal reſentment againſt the Prophet; being ſenſible, probably by that time, of Jeremiah's ſincerity and innocence, as well as of the truth of his Warnings, tho' he had not grace and humility enough to ſubmit himſelf to the only alternative from deſtruction, which God was now pleaſed to offer him, (perhaps in conſideration of his favour to Jeremiah) and which the Prophet as affectionately preſſed him to accept, but in vain.

[192]Theſe circumſtances, and ſeveral others, will be found in the 38th chapter(126); but we muſt go back to the 32d chapter for the continuation of the Hiſtory, which we there find advanced to the tenth year of Zedekiah's reign, the Siege being ſtill carried on, and Jeremiah ſtill ſhut up in the Court of [193]the Priſon. In the 3d, 4th, and 5th verſes we find a repetition of ſome circumſtances of the dreadful Vengeance before denounced againſt Zedekiah; but they are not mentioned in that place as being then repeated by the Prophet, but only as having been the cauſe of his Confinement. From the 6th to the 16th verſe is related—the remarkable Prophecy concerning the Repoſſeſſion of Houſes, Fields, and Vineyards after the Captivity; in token of which the Prophet's Kinſman, Hanameel, was providentially ſent to tender to him the purchaſe of a Field in Anathoth, to which he was next Heir. From the 17th to the 25th verſe of this chapter is contained—the Prophet's Prayer on that occaſion, wherein he moſt ſolemnly deſcribes the Mercy, as well as the Vengeance, of GOD, then dreadfully approaching! — Ah Lord God! Behold, thou haſt made the Heaven and the [194]Earth by thy great Power and ſtretchedout Arm, (and) there is nothing too hard for thee: Thou ſheweſt loving kindneſs unto thouſands, and RECOMPENSEST THE INIQUITY of the Fathers into the boſom of their Children after them: THE GREAT, THE MIGHTY GOD! THE LORD (or Jehovah) OF HOSTS’ (is) ‘HIS NAME! GREAT IN COUNCIL, and MIGHTY IN WORK? For thine Eyes (are) open upon all the ways of Men, to GIVE EVERY ONE ACCORDING TO HIS WAYS,’ (mark this, ye Slave-holders and African Merchants!) ‘AND ACCORDING TO THE FRUIT OF HIS DOINGS! Which haſt ſet (127) Signs and Wonders in the Land of Egypt (even) "unto this day (128)" (amongſt which the moſt remarkable [195]were God's ſevere Judgements againſt the great Egyptian SLAVE-HOLDER and his Kingdom, who refuſed to ‘PROCLAIM LIBERTY’ to his Bond Servants) "and in Iſrael (129), and among" (other) Men (130); and haſt made thee a Name as at this day (viz. the day or time that GOD recompenſed the Jews "according to their ways;" the dreadful Storm of GOD's VENGEANCE againſt [196]Jeruſalem being then begun, which was not to ceaſe till the whole was laid deſolate!), and haſt brought thy People Iſrael out of the Land of Egypt with Signs and with Wonders, and with a ſtrong Hand, and with a ſtretched-out Arm, and with great Terror (131) [197] and haſt given them this Land, which thou didſt ſwear to their Fathers to give them, a Land flowing with Milk and Honey; and they came in and poſſeſſed it; but they obeyed not thy Voice, neither WALKED IN THY LAW: they [198]have done nothing of all that thou commandeſt them to do: therefore thou haſt cauſed all this evil to come upon them. The Prophet then proceeds to deſcribe the Terrors of the Siege, which were at that time preſent before his eyes:— "BEHOLD THE MOUNTS!" (ſaid he) "They are come unto the City to take it," &c. And after reciting ſome other Cauſes of God's Anger againſt his People (as Diſobedience, Idolatry, &c.), and declaring the certainty of the Deſolation that would follow, he once more promiſes a happy Return to their own Land; which is alſo again repeated in the following chapter (xxxiii), with the additional Promiſe of the BRANCH OF RIGHTEOUSNESS to grow up unto David, that ſhould execute JUDGEMENT and RIGHTEOUSNESS’ —which Zedekiah had ſo notoriouſly neglected; for on theſe Terms alone could the Jews be permitted to remain in poſſeſſion of their own [199]Land!— If ye thoroughly amend your ways and your doings: if ye thoroughly EXEOUTE JUDGEMENT between a MAN and his NEIGHBOUR;’ (if) ‘YE OPPRESS NOT THE STRANGER,’ (mark this ye tranſporters of the poor AFRICAN!) the fatherleſs and the widow, and ſhed not innocent blood in this place, neither walk AFTER OTHER GODS’ (ſee note in pages 142 to 152) to your hurt; then will I CAUSE YOU TO DWELL IN THIS PLACE, in THE LAND THAT I GAVE TO YOUR FATHERS, FOR EVER AND EVER.’ Jer. vii. 5, 1. A plain declaration this that they might for ever have enjoyed that National Eſtabliſhment which God had given them! no foreign armaments could have had power to DEPRIVE them of God's Gift, had not their own iniquities deprived them of God's protection! It was the NEGLECT OF JUSTICE and NATURAL RIGHT, or (according to [200]the ſcripture phraſe) of JUDGEMENT and RIGHTEOUSNESS, which drew down GOD'S VENGEANCE upon them! This was apparently THE PRINCIPAL CAUSE (let Britain therefore tremble for her notorious national corruption and oppreſſions) OF THAT HORRID MISERY WHICH REIGNED IN JERUSALEM DURING THE BABYLONIAN SIEGE. ‘— They that did feed delicately are deſolate in the ſtreets! they that were brought up in ſcarlet embrace dunghills! Lam. iv. 5. and again, They that be ſlain with the ſword are better than (they that be) ‘SLAIN WITH HUNGER; for theſe pine away STRICKEN THROUGH for (want of) the fruits of the field. The hands of the pitiful (or rather of the affectionate or tender hearted) women have SODDEN’ (that is, BOILED, for want of other food) their own Children, THEY WERE THEIR MEAT in [201]the Deſtruction of the Daughter of my People. Ibid. ver. 9, 10.

A more deplorable ſtate of wretchedneſs cannot be deſcribed! Theſe miſeries increaſed till the 11th year of Zedekiah, when (as we read in the 39th chapter) "the City was broken up (132); and then was the DREADFUL VENGEANCE, ſo repeatedly denounced by the Prophet againſt Zedekiah, ready to burſt on the Head of that wicked Prince, [202]who, in addition to all his other Crimes, had ſo lately violated the ſolemn Covenant of PROCLAIMING LIBERTY TO THE BOND SERVANTS, by neglecting to enforce the Laws of God, and of his Country, in behalf of the poor OPPRESSED PEOPLE, that had been compelled by their petty Tyrants to return into BONDAGE!

This was ſo notorious a contempt of JUSTICE and RIGHTEOUSNESS (like the Toleration of SLAVERY in the BRITISH EMPIRE), that GOD'S VENGEANCE, before denounced, was inevitably confirmed, and the KING was, ſoon afterwards, delivered up, with ALL HIS NOBLES AND MEN OF WAR that remained, into the hands of their enraged Enemies, agreeable to the juſt decree of GOD (before recited from the 34th chapter); his Sons were ſlain BEFORE [203]HIS EYES(133)! and HIS EYES beheld THE EYES of the ſtern Tyrant of Babylon, as the Prophet Jeremiah had very circumſtantially foretold(134): but he never SAW more; for HIS EYES were PUT OUT by the order of the implacable CONQUEROR(135), who thereby fulfilled another not leſs remarkable Prophecy of Ezekiel to the Captives at [204]Babylon, telling them from God, I will BRING HIM TO BABYLON, the Land of the Chaldeans; yet ſhall he NOT SEE IT, though be ſhall die there! Ezek. xii. 13. Now to complete this tremendous Example of God's Judgement againſt the Toleration of Slavery, I muſt add, that the King of Babylon SLEW ALL THE NOBLES OF JUDAH, that is, ALL that were taken at that time; and having put out Zedekiah's Eyes, as before-mentioned, he bound him (Slave-like) with Chains, to carry him to Babylon, where he and the remainder of the Jewiſh Captives (the former SLAVE-HOLDERS, whoſe OPPRESSION he had unjuſtly tolerated) became (according to the phraſe of our modern Slave-holders) the PRIVATE PROPERTY of the Babylonian Tyrant and his Soldiers! They took the young Men to grind, and the Children fell [205]under the Wood (136)—under the heavy burthens of their BABYLONIAN SLAVE-HOLDERS. But, what is ſtill more remarkable, the Poor of the People (who were, probably, the Bondmen and Bondwomen, whoſe Cauſe God had avenged by theſe heavy Judgements) were left at home to poſſeſs the Lands and Vineyards of their former tyrannical Maſters; for ‘NEBUZARADAN the [206]Captain of the Guard leſt of the POOR OF THE PEOPLE, WHICH HAD NOTHING in the Land of Judah, and gave them Vineyards and Fields AT THE SAME TIME.’ Jer. xxxix. 10.

Now if the African Traders, Weſt India Merchants, and American Planters could make it appear, that their imaginary PROPERTY in Negro Slaves, for which they ſo ſtrenuouſly contend, is as juſtly acquired, as the PROPERTY in Hebrew Captives, which the Babylonians acquired by their providential ſucceſs in the Jewiſh War: yet this would not afford them any juſt excuſe, or comfort, for their wounded Conſciences, if they ſhould ever have grace to feel remorſe; becauſe it appears, that this VERY BONDAGE of the JEWS (though apparently according to their deſerts) brought upon the CHALDEANS, in their turn, the ſame deplorable ſlaviſh condition, [207]which they (like our modern Slave-holders) thought they had an undoubted right to impoſe on their imaginary Property, the Jewiſh Captives!

And yet Nebuehadnezzar did not burn and depopulate the Cities of Judaea merely for the ſake of procuring Slaves, like the black Accomplices of the Royal African Company. His War was juſt and honourable: he came to puniſh a rebellious and wicked tributary Nation, which had, without any juſt reaſon (and contrary to the expreſs Commands of GOD by the Prophets), attempted to ſhake off their Allegiance to the Babylonian Empire, to which they had long been ſubject; for the wicked Jewiſh King Manaſſeh, the Son of King Hezekiah, had, long before, been conquered, and carried into Captivity to Babylon(137), [208]by the King of Aſſyria(138); and the Aſſyrian Power afterwards devolved to Nebuchadnezzar in the Commencement of the Babylonian Empire, who had alſo himſelf, thrice before this laſt [209]War, conquered Judea; and Zedekiah, the laſt Monarch before the Captivity, reigned expreſsly by his APPOINTMENT, ſo that his wilful rebellion clearly juſtified the Babylonian Invaſion; and add to this, that the Aſſyrians(139) and Babylonians(140) were, in a very extraordinary manner, preordained and authorized by Almighty God to puniſh the crying wickedneſs of the Iſraelites and Jews; which ſurely may be alledged as a further juſtification of the conqueſt, [210]and ſubſequent Right of Service, (if it may be eſteemed a Right) which both Aſſyrians and Babylonians ſeemed to have acquired thereby.

But notwithſtanding all theſe remarkable circumſtances (which rendered the claims of theſe Eaſtern Nations to the Jewiſh Captives, infinitely more equitable than any claims that our modern ſlave-holders can produce in favour of their unnatural oppreſſion of the poor wretched Captives of Africa) yet both Aſſyrians and Babylonians, as well as ALL the other neighbouring nations that were guilty of the like oppreſſions, drew down upon themſelves a ſevere national RETRIBUTION of Vengeance for preſumptuouſly enſlaving and oppreſſing each other; for, though they were inſtruments in God's hand for the mutual puniſhment of each other, and acted expreſsly by his permiſſion for that purpoſe, [211]yet the Cauſes of Action, which they themſelves were capable of perceiving, and by which they were apparently moved, were very different:—Avarice, Pride, Luſt of Power, the unjuſt Dictates of Wicked and Corrupt Hearts were the only perſonal Motives! but the Almighty can turn even theſe Evils to his own Glory, for the execution of his eternal Juſtice; and in due time will excute VENGEANCE even on the Inſtruments of his VENGEANCE; — Wherefore it ſhall come to paſs, (ſays Iſaiah in the 10th chapter) that when the Lord hath performed his whole Work upon Mount Zion, and on Jeruſalem, I will puniſh the Fruit of the ſtout heart of the KING OF ASSYRIA, and the Glory of his high looks. For he ſaith,—By the ſtrength of MY HAND I have DONE (it), and by MY WISDOM; for I am prudent: and I have removed the bounds of the people, and have robbed their Treaſures, and have PUT DOWN’ [212](or enſlaved) ‘THE INHABITANTS like a valiant (man). And my hand hath found as a neſt the RICHES OF THE PEOPLE: and as one gathereth Eggs (that are) left, have I gathered all the Earth, and there was none that MOVED THE WING, or opened the mouth, or peeped.—Shall the Ax boaſt itſelf againſt him that heweth therewith? (or) ſhall the SAW magnify itſelf againſt him that ſhaketh it? (Thus God aſſerts the actual guidance of his Providence in human Tranſactions, by repreſenting the haughty unbelieving Monarchs of Aſſyria as mere WORK TOOLS in his hands), as if the rod ſhould ſhake (itſelf) againſt them that lift it up, (or) as if the ſtaff ſhould lift up (itſelf as if it were) no wood. Therefore ſhall the Lord, the LORD OF HOSTS’ (or ARMIES, Jehovah Tſabaouth) ſend among his ſat ones leanneſs, and under his Glory [213]he ſhall kindle a burning like the burning of a fire, Chap. x. 12—16.

And after encouraging the remnant of Iſrael to ſtay upon the Lord, the Holy one of Iſrael, in truth, by a promiſe ‘THAT THE CONSUMPTION DECREED (141) ſhall OVERFLOW with [214]RIGHTEOUSNES;’ (for the promiſes of bleſſings and forgiveneſs are generally blended with the denunciations of God's Judgements, in order to encourage Repentance and Reliance on God) the Prophet comforts the Sufferers under the preſent Affliction with an aſſurance that it ſhall not be of long continuance. Therefore thus ſaith the Lord God of Hoſts, O my People, that dwelleſt in Zion, be not afraid of the Aſſyrian: he ſhall ſmite thee with a Rod, and ſhall lift up his Staff againſt thee, after the manner of Egypt (that is, by holding them in A SEVERE BONDAGE, as the [215]Egyptians had formerly done(142): "for yet a very little while" (ſaid the Prophet) and THE INDIGNATION ſhall ceaſe, and MINE ANGER IN THEIR DESTRUCTION. And the Lord of Hoſts ſhall ſtir up A SCOURGE for him (viz. the Aſſyrian) according to the Slaughter of Midian at the Rock of Oreb (viz. by the Militia of Iſrael under Gideon): and (as) his Rod (was) upon the Sea, ſo ſhall he lift it up after the manner of Egypt (143). And it ſhall come to paſs in that day, (that) his BURDEN ſhall be taken away FROM OFF THY SHOULDER, and his YOKE from off thy Neck, and the YOKE ſhall be DESTROYED becauſe of the anointing. &c. Again, in the 14th chapter, a ſimilar Prophecy is delivered againſt Aſſyria: — I will break the [216]Aſſyrian in my Land, and upon my Mountains tread him under foot. And then he immediately alludes to the cruel Bondage and Oppreſſion which drew down the VENGEANCE OF GOD upon the Aſſyrian: — "Then," ſaid the Prophet, ſhall his YOKE depart from off them, and his BURTHEN depart from off their Shoulders (144) This (is) the purpoſe [217](that is) purpoſed upon the whole Earth; and this (is) the hand (that is) ſtretched out upon all the Nations. &c. Chap. xiv. 25, 26.

This ſeems to be a declaration, that GOD'S VENGEANCE againſt ASSYRIA for TYRANNY and OPPRESSION(145) ſhould be a ſtanding Example and Precedent for the Judgement of all other Nations, but more eſpecially of the Nations bordering on Judea, becauſe there [218]are ſeveral other Prophecies concerning the neighbouring Nations, which ſufficiently correſpond with this example of VENGEANCE againſt Aſſyria (both as to the mode, and principal, cauſe), ſufficiently, I ſay, to prove, that a ſimilar fate to that of Aſſyria was the ‘PURPOSE that was PURPOSED UPON THE WHOLE EARTH.’"For behold" (ſays the Prophet Joel, chap. iii.) in thoſe days and in that time when I ſhall bring again THE CAPTIVITY OF JUDAH AND JERUSALEM, I will alſo gather ALL NATIONS, and will bring them down into the Valley of JEHOSHAPHAT’ (ſignifying JEHOVAH IS JUDGE, or HATH JUDGED), and will plead with them there for MY PEOPLE, and (for) MY HERITAGE ISRAEL, whom they have SCATTERED AMONG THE NATIONS, and parted my Land. (And now the Prophet proceeds to mark the Scandal of Trading in Slaves in [219]ſtrong ironical terms) And they have CAST LOTS(146) (ſays he) for my People; and have given a BOY for a HARLOT, and ſold a GIRL for WINE, that they might drink. Yea, and what have ye to do with me, O TYRE and ZIDON?’ (the Liverpool and Briſtol (147) of Paleſtine, that were then become infamous by harbouring the moſt eminent Merchants in the SLAVE-TRADE of thoſe days)—"Will ye render me a RECOMPENCE?" (mark this, ye opulent African Merchants—What [220]RECOMPENCE can ye make for ſuch an abominable affront to the Creator of Mankind as your deteſtable Traffic in Slaves! Cannot you be content with a lawful and fair Trade in Gold-duſt, Ivory, Gums, Wax, &c. &c. which the African Coaſt will afford in abundance, but you muſt traffic in the BODIES of the poor wretched Inhabitants, to ſupport your Luxuries, like thoſe who gave a BOY for a HARLOT, and a GIRL for WINE! Are you a jot more righteous, who barter MEN, WOMEN, and CHILDREN, by hundreds together, for SUGAR and RUM! Is this your RECOMPENCE to God for all his Mercies? Repent in time, leſt God ſhould return your RECOMPENCE upon your own heads; for he has declared in this ſame Text)—"If ye RECOMPENSE me" (that is, in ſuch an unmerciful manner), ſwiſtly (and) ſpeedily will I return YOUR RECOMPENCE UPON YOUR OWN [221]HEAD;’ &c. And in the next verſe but one, the Prophet marks the SLAVETRADE of Tyre and Zidon as one of the principal cauſes of his VENGEANCE:— The Children alſo of Judah and the Children of Jeruſalem have YE SOLD unto the GRECIANS, that ye might remove them FAR FROM THEIR BORDER:’ (but how much farther do the ENGLISH REMOVE THE POOR AFRICANS FROM THEIR BORDER!) Behold, I will raiſe them out of the place wither ye have SOLD THEM, and will RETURN YOUR RECOMPENCE UPON YOUR OWN HEAD:’ (Obſerve how clearly THE LAW OF RETRIBUTION is here laid down), and I WILL SELL your SONS and your DAUGHTERS into the hands of the children of JUDAH, and they ſhall ſell them (148) to the SABEANS, to a [222]people FAR OFF;’ (an exact retaliation) for the Lord hath ſpoken (it). Proclaim [223]ye this among the Gentiles: (or more properly, according to the ſtrict ſenſe of the original word [...], among the NATIONS, for the example ought indeed to inſtruct ALL NATIONS) prepare WAR, wake up the mighty men, let ALL THE MEN OF WAR DRAW NEAR, let them come up. Beat your PLOW SHARES into SWORDS,’ (thus the bleſſings of the Goſpel of peace are manifeſtly reverſed to theſe nations which TRADE IN SLAVES; and indeed it has long been a proverb with the poor Africians, that wherever the Chriſtian Faith is ſpread, there goes with it a SWORD and a GUN!) and your pruning hooks (continues the Prophet) into ſpears: let the WEAK ſay I am STRONG!’ (Here again is another [224]mark of GOD'S VENGEAVANCE againſt oppreſſive Nations, viz. THE INFATUATION OF THEIR COUNCILS.) Aſſemble yourſelves! (ſays the Prophet) and come all ye NATIONS(149) and gather yourſelves together round about: thither cauſe THY MIGHTY ONES to come down, O Lord. Let the Nations be wakened, and come up to the valley of JEHOSHAPHAT,’ (i. e. the valley of JEHOVAH THE JUDGE) for there will I ſit to JUDGE ALL THE NATIONS round about. Put ye in the ſickle; for the Harveſt is ripe: come, get ye down, for the preſs is full, the fats overflow; FOR THEIR WICKEDNESS IS GREAT! MULTITUDES, MULTITUDES IN THE VALLEY OF DECISION!’ &c. After which the Prophet denounces Judgement againſt [225]two of theſe oppreſſive Nations expreſsly by name — ‘EGYPT ſhall be a deſolation, and EDOM ſhall be a deſolate wilderneſs; (and the principal reaſon of theſe judgments is alſo as expreſsly aſſigned) for their VIOLENCE150 [226] againſt the Children of JUDAH, becauſe they have SHED INNOCENT BLOOD in their Land. But JUDAH ſhall dwell for ever, and JERUSALEM [227] from generation to generation, for I will cleanſe their Blood that I have not cleanſed, for the Lord dwelleth in Zion. Joel iii. "The PURPOSE" (before-mentioned) that is PURPOSED upon the whole earth,—was manifeſted alſo in the Judgements denounced againſt THE EDOMITES by the Prophet OBEDIAH,— Thy mighty men, O Teman, ſhall be diſmayed; to the end that every one of the mount of ESAU may be cut off by ſlaughter, (and then the Prophet aſſigns the uſual cauſes of ſuch VENGEANCE.) For (thy) VIOLENCE againſt thy Brother JACOB, ſhame ſhall cover thee, and thou ſhalt be cut off for ever. In the day that thou ſtoodeſt on the other ſide, in the day that the ſtrangers CARRIED AWAY CAPTIVE his forces, and Foreigners entered into his gates, and caſt lots upon Jeruſalem, EVEN THOU (waſt) AS ONE OF THEM:’ (that is one that aſſiſted to ENSLAVE [228]them.) But thou ſhouldeſt not have looked on the day of thy Brother, in the Day that he became a Stranger; (viz. in the day that their Brethren the Iſraelites were carried away Captives into a ſtrange land; for it ſeems, that even to be neuter, or merely look on," like idle ſpectators, when the LIBERTY of their Brethren was at ſtake, would have been criminal; but the EDOMITES added to this Crime, by REJOICING at the Calamity, and joining the triumphant Tyrants;) neither ſhouldeſt thou have REJOICED OVER the Children of JUDAH in the day of their deſtruction; neither ſhouldeſt thou have ſpoken PROUDLY in the day of diſtreſs. Thou ſhouldeſt not have entered into the gate of my people in the day of their calamity; yea, thou ſhouldeſt not have LOOKED ON their AFFLICTION in the day of their calamity; nor have laid hands on their ſubſtance in the [229]day of calamity. Neither ſhouldeſt thou have ſtood in the Croſs-way, to cut off thoſe of his that did eſcape; neither ſhouldeſt thou have DELIVERED UP’ (or rather SHUT UP [...] or CONFINED as in Slavery or Foreign Captivity, which by the Reſtoration promiſed to the Captives, in the 20th and 21ſt verſes, ſeems to have been the caſe) thoſe of his that DID REMAIN in the day of diſtreſs. For the Day of the LORD is near upon all the Heathen (that is ‘ALL THE NATIONS;’ and then follows ‘THE PURPOSE’ of RETRIBUTION that is PURPOSED upon the whole earth) ‘As THOU HAST DONE, it ſhall be DONE unto thee: thy REWARD ſhall return UPON THINE OWN HEAD,’ &c.

The like PURPOSE of RETRIBUTION was denounced againſt ſeveral Nations by the Prophet AMOS, and firſt againſt the SYRIANS— Thus ſaith THE LORD [230] for three Tranſgreſſions of DAMASCUS and for four, I will not turn away (the puniſhment) thereof: (nevertheleſs their unmerciful Tyranny over the Inhabitants of GILEAD, is the only Tranſgreſſion mentioned,—"becauſe" (ſaid the Prophet) they have threſhed GILEAD with Threſhing Inſtruments of Iron. But I will ſend FIRE into the Houſe of HAZAEL,’ (the King of Syria anointed by Elijah) which ſhall devour the Palaces of BENHADAD: I will break alſo the Bar of Damaſcus, &c. And then at laſt he denounces the ordinary puniſhment for Tyrants and Oppreſſors— And the people of SYRIA ſhall GO INTO CAPTIVITY unto KIR, ſaith the LORD.’ (Amos i. 1 to 5.) This Prophecy was punctually fulfilled when AHAZ King of Judah hired TIGLATH-PILESER King of Aſſyria to help him againſt the SYRIANS, for we read [231]in the 2 Kings xvi. 9.—That the King of Aſſyria hearkened unto him (viz. AHAZ): for the King of Aſſyria went up againſt DAMASCUS, and took it, and CARRIED’ (the people of) it CAPTIVE to KIR, and ſlew REZIN.’ REZIN was that turbubulent and oppreſſive King of SYRIA, who, in another prophecy, is compared to "a ſinoaking Firebrand." Iſaiah vii. 4. The ſame "PURPOSE" of RETRIBUTION was alſo declared by AMOS againſt the PHILISTINES— For three Tranſgreſſions of GAZA, and for four, I will not turn away (the puniſhment) "thereof:"—and yet only one of the four Tranſgreſſions is mentioned, which we may, therefore, reaſonably conclude to be the principal Tranſgreſſion, viz.—"becauſe" (ſays the Text) they CARRIED AWAY CAPTIVE THE WHOLE CAPTIVITY to diliver [232](them) up to EDOM:’ (152) or rather (as the word [...] more properly [233]ſignifies] to cauſe (them) to be ſhut up (that is, in Bondage) to Edom: in ſhort, it appears from thence, that they carried on the SLAVE-TRADE with EDOM, as our Liverpool and Briſtol Merchants, and ſome at London (but few in proportion to the ſize of the place), do at preſent with America! But they were allowed but a ſhort ſpace for the enjoyment [234]of their unlawful gains! The denunciations of VENGEANCE follows cloſely upon the very mention of that UNNATURAL OPPRESSION! ‘But I will ſend a FIRE (ſaid the ALMIGHTY) on the Wall of GAZA(153), [235] which ſhall devour the Palaces thereof; and I will cut off the Inhabitants from ASHDOD, and him that holdeth the Sceptre from ASHKELON; and I will turn mine hand againſt EKRON, and the Remnant of the PHILISTINES SHALL PERISH, ſaith the LORD GOD!’ Amos i. 6, 7, 8.

The Prophet then proceeds with a Denunciation of the like "PURPOSE" of GOD'S VENGEANCE againſt the opulent City of TYRE, and expreſsly for the ſame offence; for the Tyrians were, probably, Confederates with the Philiſtines of Gaza, and other Cities of the Phoenician Coaſt, when they aſſiſted the Arabians to OPPRESS and ENSLAVE the Inhabitants of JUDEA. — Thus ſaith [236]the LORD; for three Tranſgreſſions of TYRUS, and for four, I will not turn away (the puniſhment) thereof; (now be pleaſed to remark, that though the Tyrians were notorious Idolaters, and very wicked in many other reſpects, yet, here again, the OPPRESSION of ENSLAVING THEIR BRETHREN (even of a different Nation) was the only Crime that God was pleaſed, more particularly, to impute and point out to them, as being moſt heinous in his ſight) "becauſe" (ſaid the Prophet) they delivered up the WHOLE CAPTIVITY TO EDOM’ (for TYRE was the Philiſtine LIVERPOOL, it ſeems, which ſupplied Edom with SLAVES), and remembered not the BROTHERLY COVENANT(154): but I will ſend a FIRE on the Wall of [237]TYRUS, which ſhall devour the Palaces thereof. Amos i. 9, 10.(155) The like purpoſe of God's Vengeance is next denounced againſt Edom, on account of her notorious violations alſo of Brotherly Love; for the Almighty Father of Mankind will not ſee his creature Man oppreſſed and vilified without revenging the affront!— Thus ſaith the Lord; for [238]three Tranſgreſſions of EDOM, and for four, I will not turn away (the puniſhment) thereof; becauſe he did purſue his Brother with the Sword, and did CAST OFF ALL PITY’ (as our modern American Slave-holders CAST OFF ALL PITY towards their poor RUNAWAY SLAVES! for I have ſeen rewards publicly offered for the Heads of thoſe poor oppreſſed People(156) and [239]the ſhooting of run-away Negroes has even been encouraged by ſome of the Plantation Laws! which is wilful premeditated Murder, ſuch as God will never leave unpuniſhed); and his Anger did tear perpetually, and he kept his Wrath for ever. But I (ſaid Jehovah) ‘WILL SEND A FIRE UPON TEMAN’ (the Carolina of thoſe times), which ſhall devour the Palaces of Bozrah. Amos, chap. i. II, 12.

The Prophet in the next verſe denounces GOD'S VENGEANCE againſt the [240]bloody-minded Ammonites, for their horrid barbarity in murdering the Wives and Children of their Enemies, MURDER being a crime ſtill more heinous in the ſight of GOD than SLAVERY; becauſe the robbing a man of his Life is a higher Act of Oppreſſion and unnatural Violence than Bondage, it being, indeed, the laſt degree of Oppreſſion that a Tyrant has in his power!— Thus ſaith the Lord; for three Tranſgreſſions of the Children of AMMON, and for four, will I not turn away (the puniſhment) thereof; becauſe they have RIPPED UP THE WOMEN WITH CHILD OF GILEAD,(157) that they might enlarge their border [241] (158): but I will kindle a Fire in the wall of Rabbah, and it ſhall devour the Palaces thereof, with ſhouting in the [242]day of battle, with a Tempeſt in the day of the Whirlwind: and their King ſhall GO INTO CAPTIVITY,’ (mark the proper puniſhment of Tyrants) ‘HE AND HIS PRINCES TOGETHER, ſaith the LORD.’ Amos i. 13—15.

Next in order the Prophet declares God's Purpoſe of Vengeance againſt Moab (ſee the following chapter):— Thus ſaith the Lord: for three tranſgreſſions [243]of MOAB, and for four, I will not turn away (the puniſhment) thereof; becauſe he burned the bones of the King of EDOM into lime, (the Chaldee Interpreter adds, [...], and plaſtered them like Chalk (or lime) in the Houſe. This ſeems to have been done in extreme contempt, to vilify the Edomites; and does not agree with the account of the particular human Sacrifice made by the King of Moab upon the Wall, mentioned in 2 Kings iii. 27. to which the margin of our Engliſh Bibles commonly refers us; for that ſeems to have been a Sacrifice by the King of Moab of his own Son (159), rather than a burning of the bones of the King of Edom. We may, however, learn from this example, that [244]God is offended with any contemptuous vilifying of the Human Body, even when dead; and how much more then will he be offended with thoſe who vilify their living Brethren, by contemptouſly holding them in a deſpicable Bondage!)— But I will ſend a Fire upon Moab (160), and it ſhall devour the Palaces of Kirioth, and Moab ſhall die with tumult, with ſhouting, (and) with the ſound of the trumpet: and I will cut off THE JUDGE FROM THE MIDST THEREOF, and will ſlay ALL THE PRINCES THEREOF WITH HIM, ſaith the LORD.’ Amos ii. 1—3.

[245]To theſe Judgements of the ſeveral Nations the Prophet now adds the Condemnation of Judah, left the Jews ſhould imagine that GOD'S VENGEANCE was only to be denounced againſt the Heathen Nations.Thus ſaith the Lord; for three Tranſgreſſions of Judah, and for four, I will not turn away (the puniſhment) thereof; becauſe they have DESPISED THE LAW OF THE LORD,’ [now the Apoſtle Paul informs us, that all the Law is fulfilled in one word, (even) in this; Thou ſhalt love thy Neighbour as thyſelf. Galat. v. 14. and, conſequently, the OPPRESSION OF THE POOR (of which the Jews were notoriouſly guilty, as I have ſhewn) was (next to Idolatry) one of the moſt heinous Tranſgreſſions of the Law, which principally drew down God's Vengeance upon them, though it is not particularly mentioned in this place]— and have not kept his Commandments; [246]and their lyes cauſed them to err, after the which their Fathers have walked. But I will ſend a fire upon Judah, and it ſhall devour the Palaces of Jeruſalem. Amos ii. 4, 5.

And laſt of all is declared the PURPOSE of Retribution and Vengeance, that was PURPOSED upon the People of Iſrael, to whom the Prophet Amos was more particularly ſent, to warn them of their approaching CAPTIVITY, on account of their notorious oppreſſions, and for the SLAVE-TRADE in particular.— Thus ſaith the Lord, for three tranſgreſſions of Iſrael, and for four, I will not turn away (the puniſhment) thereof; becauſe they SOLD THE RIGHTEOUS FOR SILVER, and the POOR FOR A PAIR OF SHOES.’ Amos ii. 6. And in the next chapter the prophet is directed to call upon their old enemies the Philiſtines and Egyptians to bear [247]witneſs to the cauſe of God's vengeance on his own people: Publiſh in the Palaces of ASHDOD, and in the Palaces of the Land of Egypt, and ſay, Aſſemble yourſelves upon the mountains of SAMARIA, and behold the great TUMULTS in the midſt thereof, and the OPPRESSED IN THE MIDST THEREOF. For they KNOW NOT TO DO RIGHT(161) ſaith the Lord; [248]who ſtore up Violence and Robbery in their Palaces. Therefore thus ſaith [249]the Lord God; and Adverſary (there ſhall be) even round about the Land: [250]and he ſhall bring down they Strength from thee, and thy Palaces ſhall be ſpoiled. &c. Amos iii. 9, 10, 11.

Thus it appears, that God was not leſs ſevere againſt his, own peculiar People, when guilty of Oppreſſion and Injuſtice, than he was againſt the neighbouring Nations for the like Offences! And I hope the many examples which I have given of God's Vengeance againſt theſe Crimes, and more eſpecially againſt the Crime of enſlaving and vilifying Mankind, will awaken the attention of my Countrymen in general, that they may ſeriouſly conſider whether we have not juſt reaſon to fear the effects of GOD'S VENGEANCE alſo upon GREAT BRITAIN and HER COLONIES for ſimilar Offences!

Long before the preſent unhappy CIVIL WAR broke out between the Mother [251]Country and her Colonies, I thought it my duty to give fair warning to his Majeſty's Miniſters(162) that ſome heavy VENGEANCE, muſt inevitably overtake us (according to the uſual courſe of GOD'S Providence) if the iniquitous SLAVE-TRADE, and the Toleration of involuntary Bondage, were continued; and that ſuch monſtrous OPPRESSION [252]and NATIONAL WICKEDNESS(163) cannot eſcape a NATIONAL PUNISHMENT, according to the uſual courſe of GOD's PROVIDENCE in the World, unleſs a hearty Repentance and Amendment ſhould avert the impending Vengeance.

[253]This Doctrine is unqueſtionably demonſtrated (I truſt) by the ſeveral Extracts from the Holy Scriptures, which I have inſerted in the preceding pages: and the proof of it (I thank God) affords me a double recompence for my labours in collecting them; for it not only vindicates my previous aſſertions to the Miniſters of his preſent Majeſty, but it confirms the ſimilar aſſertions of my own Grandfather, declared, near a Century ago, to the great National Aſſembly of this Kingdom(164).

[254]Can we claim a better RIGHT to the enſlaved Negroes in the Britiſh Colonies [255]than the ſeveral antient Nations, abovementioned, had to their Captive Enemies, [256]whom God had delivered into their hands? And yet, we find, they were made mutual Inſtruments of Deſtruction to each other, on that very account!

Iſrael (I mean the Kingdom of the Ten Tribes) was the Scourge of Judah, Judah of Iſrael: Syria was the Scourge of both; as alſo were Edom, Moab, and Ammon: and Aſſyria was the Scourge of them all. Egypt, again, was the Scourge of Aſſyria; and Aſſyria (under a Babyloniſh King) became afterwards the ſevere Scourge and Retaliator of Evils upon Egypt!

The opulent Tyre, with her princely Merchants, ſuffered among the reſt for her iniquitous Traffic in Slaves(165); [257]and the leſſer Philiſtine States, Aſhdod, Gath, Gaza, &c. did not partake of the uncharitable Crime, without an equal ſhare of Retribution!

Theſe examples clearly demonſtrate the neceſſity of obſerving the Apoſtle's Advice:— If ye bite and devour one another, take heed that ye are not conſumed one of another (Gal. v. 15.): which is a ſtriking repreſentation of the EXTREME DANGER of Oppreſſion [258]and the Want of Brotherly Lover; for ſurely no Oppreſſion can be more notorious and biting than that of enſlaving others; nor can the DANGER of being "conſumed one of another" (according to the Apoſtle's expreſs words) be more apparent, than in the FREQUENT INSURRECTIONS which have ever been the unavoidable conſequences of Slavery!(166) Can we reaſonably expect, that the only exception to God's general rule of National Vengeance and Retribution upon the Authors of Slavery and Oppreſſion ſhall be in favour of GREAT BRITAIN, which hath ſo notoriouſly exceeded all other Nations in the multiplicity and largeneſs of her dealings in the MAN-TRADE(167); that iniquitous [259]and oppreſſive buſineſs of purchaſing our poor unhappy African Brothers, [260]and Siſters (‘Men, Women, and Children’), and then forcibly tranſporting them "far from their border," even to the oppoſite ſide (almoſt) of this terreſtrial Globe!

What is this, my Countrymen, but a notorious aggravation of that very crime for which the Vengeance and Retribution of the ALMIGHTY was poured on the heads of the ancient Tyrian Merchants, above-mentioned. They [261]SOLD the Captive Jews to the Grecians, a neighbouring People; but YE HAVE SOLD the poor Africans (who never offended you) to the very diſtant Inhabitants of America and the Weſt Indies, ‘THAT YE MIGHT REMOVE THEM FAR’ (far indeed!) "FROM THEIR BORDER." Have we not reaſon to expect the ſame awful Decree of the Divine Juſtice which immediately follows theſe words— "Behold, I will raiſe them" (i. e. the Slaves) out of the place WHITHER YE HAVE SOLD THEM, and will return your Recompence upon your own head. AND I WILL SELL YOUR SONS AND YOUR DAUGHTERS,’ &c. Joel iii. 7, 8. Have we not ample reaſon to fear, that God will make of this Nation (in proportion to the magnitude of our guilt in Slave-dealing) a tremendous Example of RETRIBUTION, to deter other Nations from offending his Eternal JUSTICE, if a ſincere and [262]ſpeedy national Repentance does not avert the Evil?—"THE LORD" (JEHOVAH) ‘IS HIS NAME: that ſtrengthened the SPOILED againſt the STRONG: ſo that the SPOILED ſhall come againſt the FORTRESS.’ (Amos v. 8, 9.) That ſaith — They ſhall SPOIL thoſe that SPOILED them. (Ezek. xxxix. 10.) This latter Sentence of RETRIBUTION (as well as the firſt) was denounced, indeed, againſt the Oppreſſors of the ISRAELITES; but yet the Juſtice of it is equally applicable to the unprovoked Oppreſſors of the poor Africans!—We know not how ſoon a juſt national Retribution may overtake us! how ſoon the Almighty may think fit to recompenſe the Britiſh Nation according to the work of their own hands! or how ſoon he may withdraw his light from us, and leave us involved in the ſame deplorable ignorance that the Africans themſelves unhappily fell into very [263]ſoon, after they perverted (the Truth and Intention of the Goſpel, which was once planted (and that very early) even in the internal parts of their vaſt Continent, as I have elſewhere ſhewn! (See my Tract on the juſt Limitation of Slavery, pages 21 to 26.) This lamentable Fall of Africa (168) was the very example by which my own Grandfather, near a Century ago (wanting only [264]three years), warned the Houſe of Commons concerning our national Danger.

But there is ſtill one more great example againſt Tyranny and Oppreſſion, which muſt not be omitted: I mean the example of God's Vengeance againſt Babylon, that great and terrible Scourge of all the other ancient Nations, already mentioned in this Tract; for as her OPPRESSIONS were more general and extenſive, ſo her Puniſhment is more frequently and more fully declared in Scripture.

The Prophet Jeremiah denounced the Law of Retribution againſt the Babylonians in the ſtrongeſt terms, as well in return for the cruel Slaughters they [265]were guilty of, as for the heavy Yoke of Bondage with which they oppreſſed the Captive Iſraelites. See chap. L.— Declare ye among the Nations (ſaid the Prophet), and publiſh, and ſet up a ſtandard; publiſh, (and) conceal not: ſay, BABYLON is taken, BEL is confounded, &c. For out of the North there cometh up a Nation againſt her, which ſhall MAKE HER LAND DESOLATE;’ (manifeſtly in return for the cruel DESOLATION of Judea;) and none ſhall dwell therein (that is, in Babylon): they ſhall remove, they ſhall depart, both Man and Beaſt, (Jer. L. 2, 3.) And to mark the Indignation, as well as the Cauſe of it, in the ſtrongeſt terms by the ſeverity of Contraſt, the Promiſe of a happy Reſtauration to the Captives, whom they oppreſſed, is blended with the Sentence of their own Condemnation:— In thoſe days, and at that time, ſaith the Lord, the Children [266]of Iſrael ſhall come, they and the Children of Judah, together, going and weeping: they ſhall go and ſeek the Lord their God. They ſhall aſk the way to Zion with their faces thitherward, (ſaying,) Come, and let us join ourſelves to the Lord in a perpetual Covenant (that) ſhall not be forgotten. My People have been loſt Sheep: their Shepherds (that is, their wicked Kings, ſee Jer. xxiii.) have cauſed them to go aſtray, &c. All that found them HAVE DEVOURED THEM: and their ADVERSARIES ſaid, We offend not, becauſe they have SINNED AGAINST THE LORD(169), the Habitation of [267]Juſtice; even the Lord, the Hope of their Fathers. The Prophet then immediately refumes the Burthen of Babylon:— Remove out of the midſt of Babylon, &c.Shout againſt her round about: ſhe hath given her hand: her Foundations are fallen, her Walls are thrown down: for it (is) THE VENGEANCE OF THE LORD: take VENGEANCE upon her; AS SHE HATH DONE, DO UNTO HER.’ (Jer. L. 4—15.) Here the Law of Retribution is ſtrongly marked! And again in the 17th verſe: ‘—Iſrael (is) a ſcattered Sheep; the Lions have driven (him) away: firſt the KING OF ASSYRIA hath devoured him; and laſt this NEBUCHADREZZAR KING OF BABYLON hath broken his bones. Therefore thus ſaith the Lord of Hoſts, the God of Iſrael; Behold, I will puniſh the KING OF BABYLON and his Land, as I have puniſhed the KING OF ASSYRIA.’ (See the example [268]before quoted.) And I will BRING ISRAEL AGAIN TO HIS HABITATION,’ &c.Call together the Archers againſt BABYLON: all ye that bend the bow, camp againſt it round about; let none thereof eſcape: RECOMPENSE HER ACCORDING TO HER WORK; ACCORDING TO ALL THAT SHE HATH DONE, DO UNTO HER; for ſhe hath been PROUD againſt the Lord, againſt the Holy One of Iſrael. Therefore ſhall her young men fall, in the ſtreets. &c. And a little further the principal cauſe of God's (Anger is more particularly expreſſed: — Thus ſaith the Lord of Hoſts; The Children of Iſrael and the Children of Judah (were) OPPRESSED TOGETHER: and all that TOOK THEM CAPTIVES HELD THEM FAST; they REFUSED TO LET THEM GO.’ But mark, ye Slave-holders, what immediately follows! — Their REDEEMER (is) STRONG; THE [269]LORD OF HOSTS’ (Jehovah of Armies) (is) his Name; he ſhall THOROUGHLY PLEAD THEIR CAUSE, that he may give reſt to the Land, and diſquiet THE INHABITANTS OF BABYLON — A SWORD IS UPON THE CHALDEANS,’ &c. See the whole 50th chapter.

The Law of Retribution is alſo ſtrongly marked in the 30th chapter, where the Prophet promiſes that Jehovah will BRING AGAIN THE CAPTIVITY OF HIS PEOPLE ISRAEL AND JUDAH;’ (ver. 2.) and that JACOB ſhall be ſaved OUT OF HIS TROUBLE, (ver. 7.) and more eſpecially from SLAVERY, declaring, as the Word of the Lord of Hoſts, I will break his YOKE FROM OFF THY NECK, AND WILL BURST THY BONDS; and STRANGERS ſhall no more SERVE THEMSELVES OF HIM. But they SHALL SERVE THE LORD [270]THEIR GOD(170), and DAVID their King, whom I will raiſe up unto them (171).’ (See verſes 8 and 9.) [271]And he repreſents God as ſpeaking to the whole Nation under the perſonal figure of their Anceſtor, the Patriarch JACOB, ſaying, I am with thee, ſaith the Lord, to ſave thee: though I make A FULL END OF ALL NATIONS whither I have ſcattered thee, yet will I not MAKE A FULL END OF THEE’ (ſhewing that Iſrael was ſtill the peculiar People of God): but I will correct thee in meaſure, and will not leave thee altogether unpuniſhed. (ver 11.) And alſo after ſome further expoſtulation concerning the grievous affliction of that peculiar People, and the cauſe of it, the Prophet proceeds, in the 16th verſe, to declare the Divine Judgement of a ſevere RETRIBUTION againſt the Enemies of JACOB: — Therefore all they that DEVOUR THEE ſhall be DEVOURED; and all thine Adverſaries, every one of them, ſhall GO INTO CAPTIVITY; and they that SPOIL [272]THEE ſhall be A SPOIL, and all that PREY UPON THEE will I give FOR A PREY: for I will reſtore health unto thee, and I will heal thee of thy wounds, ſaith the Lord; becauſe they called thee AN OUTCAST(172), (ſaying,) This (is) Zion, whom no man ſeeketh after. &c.

[273]In the 25th chapter alſo a ſevere Retribution is denounced expreſsly againſt [274] "the King of Babylon" and the Land of the Chaldeans, to confirm all. that had been foretold by Jeremiah:I will make it (viz. Babylon, or the Land of the Chaldeans) perpetual Deſolations. And I will bring upon that Land all my Words which I have pronounced againſt it, (even) all (that is) written in this Book, which Jeremiah hath propheſied againſt all the Nations. For many Nations and great Kings ſhall ſerve themſelves of them alſo (that is, by reducing them alſo to Slavery and Bondage): and I will recompenſe them (now mark God's Law of Retribution) according [275]to their deeds, and according to the works of their own hands. Jer. xxv. 12—14.

And even the Prophet Iſaiah, who lived long before Jeremiah, alſo denounced a RETRIBUTION IN KIND againſt BABYLON, in as plain and intelligible a ſtile, as if he had been relating the hiſtory of things paſt, though the time of delivering the Prophecy was long before the CAPTIVITY of JUDAH, and, conſequently, long before even the OFFENCE was committed, for which the RETRIBUTION was denounced. See chap. 14. "For the Lord" (ſaid Iſaiah) will have mercy on Jacob, and will yet CHOOSE ISRAEL, and ſet them in their own Land; (this, obſerve, was foretold long before they were removed from it;) and the Strangers ſhall be joined with them; (this was the caſe, particularly, of the Edomites, [276]after the return from the Babyloniſh Captivity;) and they ſhall cleave to the Houſe of JACOB.’ &c.And they ſhall take them CAPTIVES WHOSE CAPTIVES THEY WERE; and they ſhall rule over THEIR OPPRESSORS.’ (This is a manifeſt RETRIBUTION IN KIND.) And it ſhall come to paſs in the day that the Lord ſhall give thee (Iſrael) reſt from thy ſorrow, and from thy fear, and from the HARD BONDAGE wherein thou waſt made to SERVE, that thou ſhalt take up this proverb againſt the KING OF BABYLON, and ſay, How hath THE OPPRESSOR CEASED! The Lord hath broken the Staff of the Wicked, (and) the Sceptre of the Rulers. He who SMOTE THE PEOPLE in wrath with A CONTINUAL STROKE; he that RULED THE NATIONS IN ANGER, is perſecuted, and none hindereth. &c. Iſaiah xiv. 1—6. — They that ſee [277]thee ſhall narrowly look upon thee, (and) conſider thee, (ſaying, is) this the Man that made the Earth to tremble, that did ſhake Kingdoms? (that) made the World as a Wilderneſs, and deſtroyed the Cities thereof? (that) OPENED NOT THE HOUSE OF HIS PRISONERS?’ &c. Ver. 16, 17. Mark this, ye hardened Slave-holders, who are ſo tenacious of that uſurped and pretended property which ye claim in the Perſons of your Fellow Men! Will ye alſo refuſe to OPEN THE HOUSE OF YOUR PRISONERS? Remember that the ſame God ſtill reigns, and never changes. If he ſpared not the firſt and moſt glorious Monarchy upon Earth, he ſurely will not ſpare you, unleſs ye ſincerely repent and reform! God's Vengeance againſt Babylon was executed expreſsly on account of the heavy Yoke of Bondage with which they oppreſſed their Captives. The Judgement, [278]and the Denunciation of it, was the more exemplary, as it was a JUDGEMENT IN KIND—a manifeſt RETRIBUTION OF SLAVERY? The Language is awful and majeſtic, as well as truly poetical; for the condemned Nation is figuratively repreſented under the ſimilitude of a delicate young Woman, or Virgin, whereby the national Judgement is rendered (as it were) perſonal; and, conſequently, much more ſtriking and affecting than it could have been in any other way. "Come down" (ſaid the Prophet Iſaiah, chap. xlvii.), and ſit in the duſt, O VIRGIN DAUGHTER OF BABYLON! SIT ON THE GROUND:’ (that is, to denote her future abject ſtate, when deprived of Royalty:) ‘(there is) no Throne, O DAUGHTER OF THE CHALDEANS: for thou ſhalt no more be called tender and delicate! The Prophet then proceeds to deſcribe the deplorable ſtate [279]of the moſt ABJECT SLAVES, which was now to be transferred from the Sufferers to the Slave-holders themſelves! He ſtill addreſſes himſelf to the Imperial City under the ſimile of a Woman, and gives that "Lady of Kingdoms" (173) a humiliating information of her future employment and condition in SLAVERY: — Take the mill-ſtones, and grind meal: uncover thy locks, make bare the leg, uncover the thigh, PASS OVER THE RIVERS. Thy nakedneſs ſhall be uncovered; yea, thy ſhame ſhall be ſeen: I WILL TAKE VENGEANCE, I will not meet (thee as) a man. &c. The Prophet, after giving aſſurance to Iſrael, that Jehovah, the Holy One of Iſrael, would be their REDEEMER (that is, a REDEEMER from SLAVERY, both temporal [280]and ſpiritual), proceeds to declare the reaſon of God's ſevere Vengeance againſt BABYLON in the 6th verſe:— I was wroth with my People, I have polluted mine Inheritance, and given them into THINE HAND: thou didſt ſhew them NO MERCY: upon the Ancient haſt thou VERY HEAVILY LAID THY YOKE. And thou ſaidſt, I ſhall be a Lady for ever: (ſo) that thou didſt not lay theſe (things) to thy heart, neither didſt remember the latter end of it. Therefore hear now this, thou (that art) given to pleaſures, that dwelleſt careleſsly, &c.Theſe two things ſhall come to thee, IN A MOMENT, IN ONE DAY; the loſs of Children and Widowhood; they ſhall come upon thee in their perfection, for the multitude of thy Sorceries, (and) for the great abundance of thine Enchantments. For thou haſt truſted in thy Wickedneſs: thou haſt ſaid, None ſeeth me. Thy Wiſdom and [281]thy Knowledge it hath perverted thee. (Mark this, ye little Philoſophers and ſophiſtical Deiſts, who even make it a queſtion whether there be ſuch a thing as Providence in the World.) And thou haſt ſaid in thine heart, I (am), and none elſe beſide me. Therefore ſhall evil come upon thee; thou ſhalt not know from whence it riſeth: and miſchief ſhall fall upon thee; thou ſhalt not be able to put it off: and DESOLATION ſhall come upon thee SUDDENLY(174), [282](which) thou ſhalt not know. Stand now with thine Inchantments, and with the multitude of thy Sorceries, wherein thou haſt laboured from thy youth; if ſo be thou ſhalt be able to profit, if ſo be thou mayeſt prevail. Thou art wearied with the multitude of thy Councils. Let now the Aſtrologers, the Star-gazers (for Babylon was famous for her very ancient Royal Obſervatory), the monthly Prognoſticators ſtand up, and ſave thee from (theſe things) that ſhall come upon thee. Behold, they ſhall be as ſtubble; the FIRE ſhall BURN [283]THEM; they ſhall not deliver themſelves from the power of the FLAME:’ &c. Iſaiah xlvii. 1—14.

The Babylonians were Worſhippers of Fire; ſo that the above-mentioned Denunciation of Fiery Vengeance ſeems to be peculiarly applicable: and it is remarkable, that the King of Babylon had recourſe to his Aſtrologers(175) (agreeable to this Prophecy) in the dreadful night when the Medes and Perſians were to enter his Capital City; for theſe Nations were expreſsly called upon by name as the appointed Inſtruments of GOD'S VENGEANCE(176); [284]and the horrors of that fatal night were plainly foretold: — The night of my [285]pleaſure (ſays the Prophet, manifeſtly referring to the impious midnight [286]carouſal mentioned by Daniel, by Herodotus, and Xenophon) hath he [287]turned into FEAR unto me (the exceſs of which is deſcribed in the former verſes, quoted in the preceding Note). ‘PREPARE THE TABLE, watch in the WATCH-TOWER(177), EAT, DRINK. ARISE, YE PRINCES(178) and anoint the ſhield, &c. Iſaiah xxi. 4, 5.

[288]The Prophet Jeremiah alſo alludes to the ſame fatal Babylonian ſupper, which ſeems to have been intended as a Feſtivity to the honour of their Falſe Deities(179), in order to inſure ſucceſs againſt the Beſiegers: — In their heat (or in their anger, that is, againſt their Enemies in the War) I will make their FEASTS, and I will make them DRUNKEN, that they may rejoice, and ſleep a perpetual ſleep, and not wake, ſaith the Lord. I will bring [289]them down LIKE LAMBS to the ſlaughter (that is, without oppoſition or reſiſtance on their part(180), like Rams with He-goats. How is Sheſhach taken! and how is the praiſe of the whole Earth ſurprized! (alluding to the unexpected entry of the Enemy;) How is Babylon become an aſtoniſhment among the Nations! &c. Jer. li. to ver. 42. And the manner of bringing about this VENGEANCE, as well as the REASON of it, is further deſcribed in the ſame chapter: — For the Lord God of RECOMPENCES’ (ſaid the Prophet, ver. 56.) ſhall ſurely REQUITE. And I will [290]MAKE DRUNK her PRINCES and her WISE MEN, her CAPTAINS and her RULERS, and her mighty men: and they ſhall SLEEP A PERPETUAL SLEEP, and not wake, ſaith the King, whoſe name is the Lord of Hoſts (viz. Jehovah of Armies). Thus ſaith the Lord of Hoſts; The broad walls of Babylon ſhall be utterly broken, and her high gates ſhall be burned with fire, and the people ſhall labour in vain, and the folk in the fire, and they ſhall be weary. Jer. li. 56—58.

The Armies of God's Wrath upon Babylon were led by Cyrus, who was expreſsly called upon by name, and appointed to this ſervice ‘about two hundred years before he was born(181);’ and Deliverance alſo by his hand from Bondage was promiſed, at the ſame time, to the Jews, even many years before [291]they were carried into Captivity:— Remember theſe, O Jacob and Iſrael; for thou (art) my Servant: I have formed thee; thou (art) my Servant: O Iſrael, thou ſhalt not be forgotten of me. I have blotted out as a thick cloud thy tranſgreſſions, and as a cloud, thy ſins; return unto me; for I have redeemed thee (that is, from the Babyloniſh Slavery, as the remainder of the chapter will ſhew). Sing, O ye Heavens; for the Lord hath done (it): ſhout, ye lower parts of the Earth: break forth into ſinging, ye Mountains, O Foreſt, and every Tree therein: for the Lord hath redeemed Jacob (182), [292] and glorified himſelf in Iſrael. Thus ſaith the Lord THY REDEEMER, and he that formed thee from the Womb; I (am) the LORD’ (Jehovah), that maketh all (things); that ſtretcheth forth the Heavens alone; that ſpreadeth abroad the Earth by myſelf: that fruſtrateth the Tokens of the Lyars, and maketh Diviners mad; that turneth Wiſe (Men) backward, and maketh their Knowledge fooliſh; (referring, probably, to the unprofitable Sciences and vain Politics of the Chaldeans;) that confirmeth the Word of his Servant, and performeth the Counſel of his Meſſengers; [293]that ſaith to JERUSALEM, THOU SHALT BE INHABITED’ (that is, after the appointed Deſolation), and to the Cities of JUDAH, Ye ſhall be built, and I will raiſe up the decayed places thereof: that ſaith to the Deep (whereby, according to the Targum, BABEL is meant), Be DRY; and I will DRY UP thy Rivers: (moſt probably alluding to the ſucceſſful ſtratagem of Cyrus to dry up the Rivers by altering their Courſe, whereby he gained an unſuſpected paſſage into the City through the emptied Channels(183) that ſaith of CYRUS, [294](he is) my SHEPHERD, and ſhall PERFORM ALL MY PLEASURE; even ſaying to Jeruſalem, Thou ſhalt be built; and to the Temple, Thy Foundation ſhall be laid. Iſaiah xliv. 21—28. And in the 45th chapter the great Reſtorer of temporal Liberty is further revealed: — Thus ſaith the Lord to his Anointed, to CYRUS, whoſe right hand I have holden, to ſubdue Nations before him; and I will looſe the loins of Kings; (ſee the former account concerning the extreme fear of the King of Babylon and his Princes;) to OPEN before him THE TWO-LEAVED GATES; and THE GATES SHALL [295]NOT BE SHUT.’ (Compare this with Zenophon's Account of the Palace Gates being OPENED on the firſt Alarm.) I will go before thee and make the crooked places ſtraight: I will break in pieces the Gates of Braſs, and cut in ſunder the Bars of Iron: and I will give thee the Treaſures of Darkneſs, and hidden riches of Secret places, (alluding probably to the immenſe quantities of Gold in the ſecret Chapels of the Babyloniſh Idols within the great ancient(184) Tower.) that thou mayeſt know that I the Lord, which call (thee) [296]BY THY NAME, (am) the God of Iſrael. And in the next verſe the Prophet aſſigns the reaſon why the Almighty thus called upon CYRUS, viz.— for Jacob my Servant's ſake, and Iſrael mine elect, I have even called thee BY THY NAME: I have SURNAMED THEE, though thou haſt not known me. I (am) the Lord, (or rather I (am) JEHOVAH) and (there is) none elſe, (there is) no God beſide me: I girded thee, (or ſtrengthened thee) though thou haſt not known me, &c. and God's PURPOSE in raiſing up CYRUS is ſtill more clearly declared in the 13th verſe,— I have raiſed him up in RIGHTEOUSNESS, and I will DIRECT ALL HIS WAYS: he ſhall BUILD MY CITY, and HE SHALL LET GO MY CAPTIVES,’ (mark this ye wretched Slave-holders) ‘NOT FOR PRICE, NOR REWARD, ſaith the Lord of Hoſts; and accordingly the Proclamation of Freedom [297]to the Jews and the Decree for rebuilding the Temple were made in the firſt year of Cyrus. See Ezra i. 1.

Now let my Readers ſeriouſly compare theſe accounts of God's peculiar favour to CYRUS, THE RESTORER OF LIBERTY, with the accounts (which I have already recited) of GOD'S oppoſite treatment of that man who ‘OPENED NOT THE HOUSE OF HIS PRISONERS.’ Iſaiah xiv. 17.

Cyrus by the Almighty was expreſsly called, in the 45th chapter of Iſaiah, "HIS ANOINTED:"— Thus ſaith the Lord to HIS ANOINTED, to CYRUS;’ and [...], literally to his Meſſiah (185), to Cyrus, &c. for [298]Cyrus, by freely reſtoring a great Nation to their natural liberty from a heavy Bondage under the Babylonian Tyrant, might juſtly be eſteemed a Type of that future great Reſtorer to univerſal Liberty, foretold by the ſame Prophet, who was afterwards to enfranchiſe all Mankind from a much worſe Bondage under the Empire of Satan (186)

[299]This ſpiritual Freedom is, indeed, clearly tendered to all men: but how [300]many are they who, for the ſake of a little worldly profit, are again entangled in the ſnares and temptations of their ſpiritual Enemy, and ſubmit themſelves to his Bondage! How can we ſuppoſe, that thoſe men are FREE from THE MAMMON OF UNRIGHTEOUSNESS, who are led by the temptations of private [301]intereſt to infringe the NATURAL RIGHTS OF MANKIND, by uncharitably retaining their Fellow Men in an involuntary SERVITUDE!

Can any injury, except that of taking away a man's LIFE, exceed that of taking away a man's LIBERTY, who has never offended us! Can any robbery or injuſtice whatſoever be more atrocious than that of wearing out our poor Brethren in a hard involuntary ſervice, without WAGES or REWARD! thereby continually robbing them of the Fruit of their Labours! Have I not ſhewn, by unqueſtionable examples from Scripture, that this is a crying ſin, and that the Almighty hath denounced Wo(187) againſt all ſuch Offenders? Do we not [302]profeſs to ſerve THE SAME GOD who ſo ſeverely puniſhed the Jews for this very crime? And is there any juſt ground to hope, that GOD, who ſpared not his own peculiar People, will, nevertheleſs, excuſe the Inhabitants of Great Britain and her Colonies, when they are wilfully guilty of the ſame offence!

The whole tenour of the Scriptures teaches us, that SLAVERY was ever deteſtable in the ſight of God, inſomuch that it has generally been denounced (and, of courſe, inflicted) as the puniſhment of the moſt abandoned Sinners; of which I have already given a great variety of inſtances.

Let us therefore, before it is too late, take warning by theſe tremendous examples of GOD'S VENGEANCE againſt this kind of Oppreſſion, which the Scriptures [303]hold forth, not only to this Nation, but to all the World beſides! The examples which I have quoted of God's Vengeance, denounced againſt the Iſraelites and Jews for TYRANNY, are not more ſtriking than the examples of VENGEANCE denounced againſt the very Inſtruments of that VENGEANCE (the Aſſyrians and Babylonians) expreſsly on the ſame account; for though the latter were mere Inſtruments in God's hand, to puniſh the Jews in kind, yet they were themſelves ſubjected to the like RETRIBUTION!

Nay, THE VENGEANCE was denounced particularly againſt the Chaldeans (and the cauſe of it, alſo, was declared) long before they were guilty of the offence, as I have before remarked, even while the Jews, the Nation vindicated by this puniſhment, were exerciſing that Tyranny at home for which they [304]were then doomed to the Babylonian Yoke, and thereby laid the foundation for the future retaliated CAPTIVITY of their haughty CONQUERORS the Chaldeans!

And have not we juſt reaſon to dread the ſevere VENGEANCE OF ALMIGHTY GOD, when it is notorious, that the Tyranny exerciſed in the Britiſh Colonies is infinitely more unmerciful than that which was formerly exerciſed by the Chaldeans, inſomuch that the ſtate of the Jews in their Captivity might be eſteemed rather as Freedom than Bondage, when compared with the deplorable Servitude of the wretched NEGRO SLAVES, as well as of the white Servants, in our Colonies?

What muſt be the conſequence of ſuch abominable wickedneſs?

[305]By as much as we exceed the Aſſyrians and Babylonians in religious knowledge, by ſo much more ſeverely may we expect the hand of God upon us for our monſtrous abuſe of ſuch advantages!

The Inhabitants of Great Britain and the Inhabitants of the Colonies ſeem to be almoſt equally guilty of Oppreſſion!

THE COLONIES proteſt againſt the Iniquity of the SLAVE-TRADE; but, nevertheleſs, continue to hold the poor wretched Slaves in a moſt deteſtable Bondage! GREAT BRITAIN, indeed, keeps no Slaves, but publicly encourages the Slave-trade, and contemptuouſly neglects or rejects every petition or attempt of the Coloniſts againſt that notorious wickedneſs!

[306]The Houſe of Burgeſſes in Virginia, tranſmitted a very ſenſible and reſpectful Petition to the King(188), dated the 1ſt of April, concerning the Iniquity, [307]Inhumanity, and deſtructive Influence of the AFRICAN SLAVE-TRADE, to which [308]not the leaſt Anſwer hath yet been returned!

The Freeholders and Inhabitants of the County of Somerſet, in New Jerſey, alſo, through their regard to the civil and RELIGIOUS Intereſt of the Country, and the eſtabliſhed Rights of Mankind, preſented to the Governor, Council, and Repreſentatives of that Province a very ſeaſonable Teſtimony againſt that wicked Traffic which has Slavery for it's object, praying them to provide againſt the future Importation of Slaves into that Colony and to enable ſuch perſons as ſhall chuſe it to manumit their SLAVES upon equitable Principles to the Owners and the Public, &c. (189). [309]Another Petition upon the like benevolent principles was preſented to the ſame Aſſembly by divers Inhabitants of the County of ESSEX in the ſaid Province, wherein they alſo ſignified their diſſatisfaction concerning an Act of Aſſembly in force for preventing the manumitting [310]and ſetting free any Negro Slave, &c. whereby many ‘are obliged to keep their Fellow Men in a Slavery to them unlawful, and contrary to their Chriſtian Principles,’ &c. And they exhort the Aſſembly ‘to obtain an alteration of his Majeſty's Inſtruction to the Governor relating to the African Trade,’ &c. (190) A number alſo [311]of the Inhabitants of the City and County of Philadelphia bore the like teſtimony [312]againſt the African Trade in a pathetic and earneſt Petition to their Provincial Aſſembly; wherein they take notice of the example ſet them by the Province of Virginia in petitioning the King, from a deep ſenſibility of the danger and pernicious conſequences which will be attendant on a Continuation of this moſt iniquitous Traffic (191). But the Aſſembly, [313]being deſirous firſt to know what reception the abovementioned neglected Virginian Petition had met with at Court, poſtponed their addreſs to the Throne; and inſtead of it tranſmitted [314]an Act of Aſſembly for the King's Aſſent, whereby they laid a heavy duty on the head of every Slave that ſhould be imported, amounting almoſt to a prohibition of the iniquitous Traffic; but this ſeaſonable attempt to diſcourage the crying national ſin, met with a very cold reception it ſeems on this ſide of the Atlantic, and the Bill was abſolutely rejected; ſo that the horrid Guilt of perſiſting in that monſtrous Wickedneſs muſt reſt on this ſide of the Atlantic! Is this—to execute Judgement and righteouſneſs? Is this to deliver the SPOILED out of the hand of the OPPRESSOR?’ Is this to "do no wrong," to do no violence to the STRANGER?’

Does not the ſame God, who warned the impolitic Zedekiah by the mouth of his Prophet, alſo equally warn us by the written word which he hath given [315]to us for doctrine, for reproof, for correction, for inſtruction in righteouſneſs? 2 Tim. iii. 16.

Does he not equally warn us by theſe everlaſting Records of his tremendous Judgements and dreadful VENGEANCE even againſt his own peculiar people? FOR— all theſe Things happened unto them for enſamples: (as I have before obſerved) and they are written for our admonition, upon whom the Ends of the World are come. 1 Cor. x. 11.

And yet with all theſe ſpiritual advantages, I fear we far exceed the Jews in the enormity and multitude of our National Oppreſſions: how then ſhall we eſcape the juſt Vengeance of God, if we perſevere in theſe inhuman practices? Is this the return we make to God for the Bleſſing of a Chriſtian Education! [316]Surely he hath expected better thing of us! Have we not juſt reaſon to fear that he will condemn this nation as he did the Jews of old? ſaying— he looked for JUDGEMENT, but behold OPPRESSION; for RIGHTEOUSNESS, but behold a CRY!’ Iſaiah v. 7.

As God never changes, it is impoſſible that this nation ſhould eſcape his juſt retribution, and ſtill perſiſt in violating the natural Rights of mankind!

Reflect, my Countrymen, for a moment, upon the preſent ſtate of thoſe enormous national Tranſgreſſions, the African Slave Trade encouraged in GREAT BRITAIN, and the toleration of Slavery in THE BRITISH COLONIES, and you will readily perceive that we muſt ſtand condemned even if we judge ourſelves! and how then ſhall we appear before [317]that Righteous Judge, who is no reſpecter of perſons? How can we hope to eſcape the DIVINE VENGEANCE when we know that the Almighty hath even bound himſelf with a moſt ſolemn oath never to forget any ſuch, acts of OPPRESSION? The Lord hath ſworn by the excellency of Jacob, SURELY I will never forget any of their works, or rather "all their works," [...]; amongſt which the SLAVE-TRADE, in particular, is expreſsly mentioned in the preceding verſe, viz. buying the Poor for Silver, &c. And then he condeſcends to appeal, as I before remarked, to human Judgement concerning the propriety, or rather the neceſſity and certainty, of the Divine Vengeance for ſuch National Wickedneſs! — Shall not the Land tremble for this? and every one mourn that dwelleth therein? Amos viii. 6—8. And in [318]like manner by the Prophet Jermiah:— Shall I not viſit for theſe things? Shall not my Soul be avenged on ſuch a Nation as this? Chap. v. 9. Theſe Judgements, indeed, were denounced againſt the Jews; but ſurely common ſenſe muſt teach us that they are equally applicable at home, that is, on ſuch a Nation AS THIS,’ my Countrymen!

But there is ſtill a way to eſcape, if my Countrymen have but grace to take warning! And therefore to the unqueſtionable Examples of GOD's Retribution and Vengeance which I have already given, let me add, before I conclude, on very remarkable Example of GOD's Vengeance for National Oppreſſion being actually averted by the ſeaſonable interpoſition of a few individuals, who procured the diſmiſſion and enfranchiſement of a large body of poor [319] enſlaved people, and thereby appeaſed the denounced Wrath of our merciful God!

In the beginning of the 28th chapter of the ſecond Book of Chronicles, an account is given of the abominable Idolatry and Wickedneſs of Ahaz King of Judah, who (even) burned his Children in the Fire, and by that ſuperlative degree of Uncharitableneſs and Inhumanity demonſtrated a voluntary ſubmiſſion to that heavy Yoke of Bondage under the Grand Spiritual Enemy of Mankind, from which the Almighty Protector of the Creation had ſo gloriouſly delivered his Anceſtors, after the abominations (ſays the Text) of the Heathen, whom the Lord had caſt out before the Children of Iſrael. He ſacrificed alſo and burned incenſe in the high places, and on the hills, and under every [320]green tree. Wherefore the Lord his God delivered him into the hand of the King of SYRIA; and they ſmote him, and CARRIED AWAY A GREAT MULTITUDE OF THEM CAPTIVES, and brought (them) to DAMASCUS. And he was alſo delivered into the hand of the King of ISRAEL, who ſmote him with a great ſlaughter: for PEKAH’ (the King of Iſrael) the Son of REMALIAH ſlew in Judah AN HUNDRED AND TWENTY THOUSAND IN ONE DAY, all valiant men; becauſe THEY HAD FORSAKEN THE LORD GOD OF THEIR FATHERS. And ZICHRI, a mighty man of Ephraim, ſlew MAASEIAH THE KING'S SON, and AZRIKAM THE GOVERNOR OF THE HOUSE, and ELKANAH (that was) NEXT TO THE KING. And the Children of ISRAEL carried away captive of their Brethren TWO HUNDRED THOUSAND WOMEN, SONS AND [321]DAUGHTERS, and took alſo away much ſpoil from them, and brought the ſpoil to Samaria. But a Prophet of the Lord was there whoſe name (was) ODED: and he went out before the Hoſt that came to Samaria, (tha tis, as they returned from the War to Samaria with their Captives and Booty,) and ſaid unto them, "Behold, becauſe the LORD GOD of your Fathers was wroth with Judah, he hath delivered them into your hand, and ye have SLAIN THEM IN A RAGE (that) REACHETH UP UNTO HEAVEN. And now (ſaid the Prophet) ye purpoſe to KEEP UNDER the Children of Judah and Jeruſalem for BOND-MEN and BOND-WOMEN unto you: (but are there) NOT WITH YOU, EVEN WITH YOU, SINS againſt the LORD your GOD? Now hear me therefore, and DELIVER THE CAPTIVES AGAIN, which ye have TAKEN CAPTIVE OF YOUR [322]BRETHREN: FOR THE FIERCE WRATH OF THE LORD (is) UPON YOU.’ 2 Chron. xxviii. 9—11. And may it not be ſaid in theſe latter days, with equal Truth, to the Inhabitants of GREAT BRITAIN and HER COLONIES, Are there not with you, even with you, Sins againſt the LORD your GOD?’ that is, are there not with you already a ſufficient number of SINS (for which, unleſs you repent, you will certainly be accountable) but that you muſt preſumptuouſly add to your Sins and to your Treſpaſs the horrid guilt of SLAVERY and OPPRESSION, to haſten GOD'S VENGEANCE upon you? but that you muſt ſuddenly heap up the meaſure of your iniquity by tolerating in your Colonies a much more grievous Slavery, a much more numerous Bondage, than the Iſraelites were ever guilty of? Yet in Iſrael, there were found four Chiefs or Noblemen— Heads of the Children [323]of Ephraim, who were zealous to avert God's Wrath, and ſave their Country by a ſpeedy reſtoration of the JEWISH CAPTIVES to their natural freedom. They valiantly ‘STOOD UP againſt them that came from the War,—(which were, probably, not only PEKAH, their King, and his Princes, but alſo the principal Warriours of their Country; ſee the 6th, 7th, and 14th verſes)— and ſaid unto them, Ye ſhall not bring in THE CAPTIVES hither.—Theſe were peremptory Terms, which ſhewed, that they were ready to riſk their Lives in ſo good a cauſe; and, at the ſame time, they aſſigned the reaſon of their oppoſition in a SOLEMN PROTEST—"for whereas" (ſaid they) we have offended againſt the Lord (already), ye INTEND TO ADD (more) TO OUR SINS and to OUR TRESPASS:—for our Treſpaſs is great, and (thereis) fierce wrath againſt Iſrael. Ver. 12, 13.

[324]This reaſon, as well as the undaunted Reſolution of thoſe who gave it, had the proper effect upon the Iſraelitiſh Soldiers, who, notwithſtanding the general depravity of their countrymen, ſtill deſerved the name of MEN, by demonſtrating, that they were not inſenſible to REASON, and that they thought themſelves entitled (though SOLDIERS) to that common Right of HUMAN NATURE, the Right of judging for themſelves in matters of conſcience, without which no man can be truely honourable: for as ſoon as they heard the juſt remonſtrance of the four Noblemen, they quitted the Prey and the Plunder (a hard thing for Soldiers to ſubmit to) without waiting, it ſeems, for the word of command from the King or his Princes!—"So the armed men" (ſays the Text) leſt the Captives and the Spoil before THE PRINCES and ALL THE CONGREGATION.’ Ver. 14.

[325]Here (be pleaſed to obſerve) is a National Council at once aſſembled in the field; the whole Power of the People‘THE PRINCES AND ALL THE CONGREGATION.’

What were their Deliberations on this occaſion does not appear, nor their RESOLUTIONS, or rather, they ſeem to have been totally IRRESOLUTE, wavering between what was a RIGHT TO BE DONE and PRIVATE INTEREST; as if each man was unwilling to give up his ſhare of the booty, and yet aſhamed openly to reſiſt the active Reſolution of the four Chiefs on ſo charitable a cauſe; for theſe four Noblemen, it ſeems, at laſt boldly took upon themſelves the whole buſineſs;—"and the men" (ſays the Text) "which were expreſſed by name," (viz. the four Noblemen mentioned in the 12th verſe) ‘ROSE UP, and TOOK THE CAPTIVES, and WITH THE [326]SPOIL CLOTHED all that were naked among them, and arrayed them and ſhod them, and gave them to eat and to drink, and anointed them, and carried all the feeble of them upon aſſes, and brought them to Jericho the City of Palm-Trees, to their brethren: then they returned to Samaria. Thus an immediate Judgement from God upon Iſrael was averted by the ſpirited oppoſition of FOUR individuals againſt a whole Nation! But Great Britain and her Colonies, which forcibly detain more than FOUR times the number(192) of [327]wretched Captives in an involuntary ſervitude, much more intolerable than any that the Iſraelites were ever guilty of exacting!—GREAT BRITAIN which recruits the ravages of her Cruelty, Oppreſſion, and Injuſtice, by an annual ſupply of more than fifty thouſand poor (193) African STRANGERS (againſt whom [328]they have not the leaſt pretence of war or quarrel)— ‘MEN AND WOMEN, SONS AND DAUGHTERS’‘FOR BONDMEN AND FOR BONDWOMEN’ to be worn out with unremitted labour; like thoſe poor injured creatures whoſe places they ſupplied!—Great Britain, I ſay, with all this accumulated load of guilt has not yet produced four Chiefs or Noblemen to PROTEST againſt this moſt abominable Tyranny, and ‘to ſtand in the Gap, with reverential fear of God, to avert the DIVINE VENGEANCE, though Religion, Humanity, and even Common Senſe ought to have prompted them to it!—May we not too aptly compare the principal crimes of the Jews, (for which they loſt their liberty), to the preſent crying Sins of GREAT BRITAIN AND HER COLONIES!—"In the midſt of thee" (ſaid a Prophet from God) have they DEALT BY OPPRESSION WITH THE STRANGER: [329] in thee have they vexed the Fatherleſs and the Widow. Ezek. xxii. 7. And again, The People of the Land have uſed OPPRESSION and exerciſed ROBBERY, and have vexed the Poor and Needy: yea, they have OPPRESSED THE STRANGER WRONGFULLY. And I ſought for A MAN among them that ſhould make up the hedge, and STAND IN THE GAP before me for the Land, that I ſhould not deſtroy it: but I ſound none! THEREFORE have I poured out mine indignation upon them, I have conſumed them with the fire of my wrath: THEIR OWN WAY have I RECOMPENSED UPON THEIR HEADS, ſaith the Lord God. Ezek. xxii. 29—31. And have not the Inhabitants of Great Britain and her Colonies, therefore, juſt reaſon to expect a ſimilar VENGEANCE for the like OPPRESSIONS? Do they flatter themſelves, that the ſame God will permit them to go [] [310]on without recompenſing their ‘OWN WAY’ upon their HEADS! Slavery for Slavery? Or have they forgot, that the God of Iſrael, who thus reproved his peculiar People for holding their Brethren in BONDAGE, is the SAME "LORD GOD" with whom we have to do? and that he is UNCHANGEABLE? How would our Rulers and Chief Men bear a repetition of this unchangeable word in the preſence of God, when the Books are opened for Judgement:— I ſought for a Man among them that ſhould make up the hedge, and STAND IN THE GAP before me for the Land, that I ſhould not deſtroy it; but I FOUND NONE!’ May I not ſay, that even backſliding Iſrael ſhall riſe up in Judgement with this Generation, and ſhall condemn it? As the backſliding Iſrael hath juſtified herſelf more than treacherous Judah, (Jer. iii. 11.) ſo ſhe hath ſurely "juſtified herſelf more than" [331]BRITAIN! for when the meaſure of her iniquity ſeemed to be filled by that notorious act of Oppreſſion in the reign of Pekah before-mentioned, there were yet found in her FOUR worthy Advocates to STAND IN THE GAP before GOD for the Land; even four "Chiefs" (or Nobles) "of the Children of Ephraim," who boldly proteſted againſt the horrid crime of domeſtic Slavery. But Great Britain, though ſtaggering under a much heavier load of the ſame kind of Guilt, has not produced, out of her numerous Peerage, ONE SINGLE CHIEF to ſtand up "for the Land," and remove her burthen! Mark this, ye Right Reverend Fathers of our Church, who ſit with the PRINCES of the Realm to conſult the welfare of the State! Think not that I am inclined, through any miſguided prejudice(194), to charge [332] your Order, in particular, with the omiſſion. The crying Sin has hitherto [333]been far diſtant from your ſight, and perhaps was never fully repreſented to [334]you, or, like faithful Watchmen of Iſrael, you would long ago have warned our [335]Nation of the Danger: but I now call upon you, IN THE NAME OF GOD, [336]for aſſiſtance! Ye know the Scriptures, and therefore to you, my Lords, in [337]particular I appeal! If I have miſrepreſented the Word of God, on which my [338] Oppoſition to SLAVERY is founded, point out my errors, and I ſubmit: but if, on the other hand, you ſhould perceive that the Texts here quoted are really [339]applicable to the queſtion before us, that my concluſions from thence are fairly drawn, and that the Examples of GOD'S VENGEANCE againſt TYRANTS and SLAVE-HOLDERS ought ſtrictly to warn us againſt ſimilar Oppreſſions and ſimilar Vengeance, you will not then, I truſt, be backward in this Cauſe of GOD and MAN. Stand up (let me intreat you) for the Land; MAKE UP THE HEDGE,’ to ſave your Country; perhaps it is not yet too late! Enter a ſolemn proteſt, my Lords, againſt thoſe who have oppreſſed the Stranger wrongfully. Ye know that the Teſtimonies I have quoted are of God! Warn [340]therefore the Nobles and Senators of theſe Kingdoms, that they incur not a double load of Guilt! as the burthen, not only of the much-injured African Strangers, but alſo of our Country's Ruin, muſt reſt on the heads of thoſe who withhold their Teſtimony againſt the CRYING SIN Of TOLERATED SLAVERY! For ‘I KNOW that the LORD will maintain the CAUSE of the Afflicted, and the RIGHT of the Poor. Pſa. cxl. 12.

GRANVILLE SHARP.

SOLI DEO GLORIA ET GRATIA.

Appendix A TEXTS OF SCRIPTURE QUOTED OR ILLUSTRATED IN THE FOREGOING TRACT.

[]
GENESIS.
Chapter.Verſe.Page.
XV.11.182
XVII.8.81
EXODUS.
II.23, 24.12
III.7, 8.13
XXI.2, 5, 6.4, 5, 81, 173
XXII.21—24.16
XXIII.9.15
LEVITICUS.
XIX.18, 33, 34.10, 11
XXV.10, 39, 40.4, 173
DEUTERONOMY.
V.15.14
VII.2, 16.8, 9
X.17—19.10
XV.12, 15.173, 178, 195
XVI.12.178, 195
XXIII.15, 16.21
XXIV.18, 22.178—195
JUDGES.
VI.8.14

[342]

I SAMUEL.
Chapter.Verſe.Page.
I.22.81
VII.17.75
XIII.13.81
XXII.6.75
II SAMUEL.
VII.11—29.93
XII.10.81
I KINGS.
III.5.70
V.12.236
II KINGS.
XVI.9.231
XVIII.17.234
XXIII.29, 31—34, 36.45, 47—50, 97, 216
XXIV.1, 2, 6, 8, 11—15, 17, 18.91, 95—98, 104, 106, 107, 108, 115, 135
XXV.1.26
I CHRONICLES.
III.15—18.44, 108, 134
XXI.29.70, 75
II CHRONICLES.
I.3.75
XXV.16—24.42
XXVI.5—7.234
XXVIII.9—11, 27.98, 322
XXXIII.14.92
XXXV.21.216
XXXVI.1, 3, 6, 7, 9, 10, 13.46, 48, 90, 104, 109, 135
EZRA.
I.1.297
II.26.75

[343]

NEHEMIAH.
Chapter.Verſe.Page.
VI.10—12.69
VII.30.75
PSALMS.
XII.5.19
LXXXI.6, 7.14
CXL.12.340
PROVERBS.
XVI.12.120
XXV.5.ibid.
ISAIAH.
III.13—15.21
V.7.316
VII.4.231
X.6, 7, 12—16, 29.75, 209, 213
XIII.2—19.285
XIV.17, 25, 26.217—297
XVI.4.244
XIX.2, 3.226
XXI.2—5.286, 287
XXIII.7—9.237
XXXIII.1.217
XL.11.163
XLII.7.299
XLIV.21—28.294
XLV.1—5, 13.294—296
XLVII.1—14.283
L.41—43.287
LIV.14.121
LVIII.3.19
LXL.1, 2.299
JEREMIAH.
I.15.124
III.11.330
V.26—29.24
VI.6—8.26.
Chapter.Verſe.Page.
VII.5—7199
XXI.1, 2, 3—9, 11, 12.29, 30, 36, 142
XXII.1—3, 5—9, 13, 18, 19, 24—28, 30.97, 103, 137, 142, 301.
XXIII.1, 2, 5, 6.112, 162
XXIV.1, 5, 7—9.114, 138, 169
XXV.1—9, 11—14.81, 82, 124, 275
XXVI.1—15.76, 77
XXVII.4—7.85, 209.
XXX.2, 7—9, 11, 16.269—272.
XXXIII.15, 16.163
XXXIV.1—3, 11.28, 176
XXXV.11.88
XXXVI.1—3, 5, 9, 29, 30.85, 89, 94, 95, 97
XXXVII.4—17.185—187
XXXVIII.2—5, 9—13.189, 190
XXXIX.1—7, 10.27, 136, 137, 201, 206
XLV.1, 5.87
XLIX.34, 39.116, 117
L.2—15, 33, 41—43.148, 265—269, 287
LI.1—42, 59—64.119, 287—290
LII.9—11, 31—34.27, 48, 139, 203
LAMENTATIONS.
IV.5, 9, 10.200, 201
V.13.205
EZEKIEL.
VII.3, 4, 8, 9, 11, 23.31
XII.19.32
XVII.15—21.120—123
XXII.7.33, 34
XXIX.3, 4.122
XXXIX.10.262
DANIEL.
I.1—3.79, 90, 134
V.4, 6.286, 288
HOSEA.
V.8.75

[345]

JOEL.
III.7, 8.227, 261
AMOS.
Chapter.Verſe.Page.
I.1—15.230—242
II.1—6.242, 246
III.9—11.246—250
V.7—12.247—249
VIII.4—8.23
OBADIAH.
I.9—15.227—229
MICAH.
III.11.69
ZECHARIAH.
VII.3, 5.89
VIII.19.Ibid.
MATTHEW.
I.12.135
VI.24, 33.113, 143
VII.7.197
MARK.
XI.24.197.
LUKE.
IV.17—21.299
X.18.196
XI.9, 13.197
XVI.13.197—143
JOHN.
I.12.196
X.11.163
VIII.34.145
XIV.13.197
XV.7.197

[346]

ROMANS.
VIII.14, 15.197
XI.12, 25, 32.292
XVI.18.145
I CORINTHIANS.
Chapter.Verſe.Page.
III.16, 17.197
VI.9, 10.145
X.11.12
GALATIANS.
V.14, 15.11, 257
EPHESIANS.
V.5.144
PHILIPPIANS.
III.18, 19.144
COLOSSIANS.
III.5.144
HEBREWS.
II.14, 15.196
II PETER.
I.3, 4.197
I JOHN.
III.8.145

Appendix B INDEX.

[]
A.
  • AFRICA, number of ſlaves annually bartered for on the coaſt of, page 147, note. Abp. Sharp's reflections on the decline of, to the preſent barbarous ſtate, 263, note.
  • African Company, the property they acquire in negroſlaves unjuſt, 206. The means of procuring them deteſtable, 207.
  • — Merchants of Liverpool and Briſtol, remonſtrance to them, on their traffic for men's bodies, 219. See Slave-trade.
  • Ahaz king of Judah, the judgements inflicted on him for his inhuman idolatry, 319.
  • Amaziah king of Judah, his haughty rejection of prophetical advice, and ſubſequent humiliation, 41, note.
  • America, the cauſe of the oppoſition to the eſtabliſhment of epiſcopacy there, aſſigned, 339, note.
  • Ammonites, denunciation of God's vengeance againſt them for their barbarities, 240.
  • Amos, his deſcription of the practices by which the Jews reduced their poor brethren to ſlavery, 21. The [348]Retribution denounced by him againſt the Syrians for their oppreſſions, 229. Againſt the Philiſtines, 231. Againſt Tyre, 235. Againſt Edom, 237. Againſt the bloody-minded Ammonites, 240. Againſt Moab, 242. Againſt Judah, 245. And, laſtly, againſt Iſrael, 246.
  • Armies, ſtanding, a warning example againſt the keeping of, 56, note.
  • Aſſyrians and Babylonians, inſtruments in the hand of God for the mutual puniſhment of each other, 210. Remarkable inſtance of divine vengeance againſt the former, 216, note.
B.
  • Babylon, the Prophet Jeremiah's denunciation of retribution againſt, 264. A prior denunciation againſt, by Iſaiah, 275. The bondage with which her captives were oppreſſed, the cauſe of God's vengeance againſt, 277. The ſtratagem by which Cyrus entered the City, 293. Great treaſures found in the chapels of the idols, 295.
  • Barnes, his account of the ancient mode of chooſing Biſhops, 334, note.
  • Bengelius, his account of the primitive mode of electing Biſhops, 334, note.
  • Biſhops, appeal to, and call upon them to exert their influence againſt negro-ſlavery, 331. The order of, a divine inſtitution, 332, note. Defect in the Engliſh eſtabliſhment of, ibid. The preſent mode of electing, a total perverſion of the primitive one, 334, note. This preſent mode expreſsly condemned by Act of Parliament, 337, note.
  • [349]Blackſtone, Judge, his account of the ancient mode of electing Biſhops, 332, note. This right how uſurped from the Laity, 333, note.
  • Britain, warnings to the inhabitants of, for tolerating, by National Authority, the oppreſſion of African Strangers in the Colonies, 16, 34. Indications of the Devil's empire over, 146, note. Unjuſt laws pointed out, 213, note. Symptoms of national deſtruction, 226, note. Inquiry whether the corruptions and injuſtice which have deſtroyed other nations, may not draw down God's vengeance on them, 248, note. Cannot expect to be the only exception to God's general rule of national retribution, 258, 302.
C.
  • Chriſtian Diſpenſation, Charity and Benevolence duties of indiſpenſable obligation under, 6. Will not juſtify holding men in ſlaviſh bondage, ibid.
  • Churches of Britain and Ireland, how deprived of the juſt and ancient right of electing their own Biſhops, 333, note.
  • Colonies, Britiſh, the oppreſſive treatment of negroes in, far exceeding thoſe practices for which the Jews were reproached by their Prophets, 25. Number of negro ſlaves annually purchaſed there, 147. More tyranny exerciſed over the negroes there than formerly by the Chaldcans over the Jews, 304. And have reaſon therefore to expect more ſevere puniſhment, 305. Proteſt againſt the ſlave trade, yet at the ſame time continue to hold ſlaves in bondage, ibid.
  • [350]Covetouſneſs, a ſpecies of idolatry, 144, note.
  • Cyrus, the inſtrument of God's wrath againſt Babylon, and of deliverance to the Jews, predicted to this ſervice two hundred years before his birth, 290. Called by Iſaiah the Anointed of God, 297. In what reſpect a type of the Meſſiah, 298.
D.
  • Diſpenſations of Providence to public ſocieties, extract from Abp. Sharp's ſermon on, 253, note.
E.
  • Edomites, the judgements denounced againſt them by the Prophet Obadiah, with the reaſon, 227.
  • Eliakim. See Jehoiakim.
  • Epiſcopacy, how prevented from being eſtabliſhed in America, 339, note.
  • Ezekiel, his ſevere prophetical cenſure of King Zedekiah's breach of faith, 121.
F.
  • Father, a term often uſed in a looſe ſenſe in holy ſcripture for any direct anceſtor, 58, note.
  • Ferrerius, his remarks on Iſaiah's prophecy concerning the Aſſyrians, 222, note.
  • Freedom, ſpiritual, clearly tendered to all mankind by Jeſus Chriſt, 299. The rejection of this offer by the Jews the cauſe of the loſs of their temporal inheritance, ibid. note.
G.
  • Government, political, the neceſſity of adminiſtering it on juſt and righteous principles to produce national [351]proſperity, 164, note. The woes denounced againſt national injuſtice and tyranny, 213, note.
  • Grotius, his commentary on Jeremiah, ch. xxii. defended, 140, note. A miſtake of his, reſpecting the extent of the prophet's meſſage to king Zedekiah, rectified, 167, note. His opinion of the tranſgreſſion for which the Philiſtines incurred the cenſure of the Prophet Amos, examined, 232, note.
H.
  • Hananiah, a falſe prophet, rebuked by Jeremiah, 72.
  • Heathen, who are to be underſtood as comprehended under this term in the Moſaic law, 8.
  • Herodotus, his authority quoted for the great treaſures in Babylon, when taken by Cyrus, 295, note.
I.
  • Idolatry, a ſpecification of vices that participate in the guilt of, 143, note.
  • Je-hoiakim, how he attained the crown of Judah, 49, 50. Nebuchadnezzar king of Babylon made the inſtrument of God's vengeance againſt him for his evil deeds, 79, 90. Rebels againſt Nebuchadnezzar, 95.
  • Jeremiah, his account of the practices by which the Jews reduced the poor to ſlavery, 23. His prediction of the future empire of Nebuchadnezzar, 52, 57. His prophetical meſſage to Zedekiah particularly conſidered, 131. Collation of paſſages in ch. xxi. and ch. xxii. 141. Sec Zedekiah.
  • Jeruſalem, the prophet Jeremiah's denunciations againſt that city for oppreſſion, 26. Is taken by Nebuchadnezzar, [352]89. Is taken a ſecond time, 99. Is taken a third time, 106.
  • Jewiſh ſervitude, the nature of under the Moſaic law, explained, 4.
  • Jews, the permiſſion granted them of keeping bondſmen, cannot be claimed by any other nation, 8. The ſtrongeſt inſtances of God's vengeance againſt tyrants, to be found in their hiſtory, 11. Their reſtoration to natural freedom from Egyptian ſlavery, the firſt national mercy they experienced, 12. This deliverance frequently mentioned by the prophets, 13. And particularly recommended to their remembrance, 14. That they might be moved to ſympathize with oppreſſed ſtrangers, 15. Warnings given them of the danger of oppreſſion, 16. Their oppreſſions trivial in compariſon with the treatment of negroes in the Britiſh Colonies, 25. The judgements of God executed againſt king Zedekiah, his family, and the nobles of Judah, 202. Under their preſent diſperſion, have ſcriptural aſſurances of a glorious re-eſtabliſhment, 272, note. Their final converſion will be a true object of general joy, 291, note.
  • Joſephus, his diſingenuous attempt to conceal the taking of Jeruſalem by Nebuchadnezzar, 89, note. His account of the death of Jehoiakim, 98.
  • Joſiah king of Judah, account of his ſons, 44. The judgement he drew on himſelf by undertaking an unjuſt war againſt Pharaoh Necho, king of Egypt, 155, note.
  • Iſaiah, his reproof to the Jews for the inconſiſtency of their outward humiliations with their oppreſſive conduct to the poor, 19. His denunciation againſt the city of Tyre, 237, note.
  • [353]Judah, remarkable deliverance of, from the bondage of Pekah king of Iſrael, by four chiefs of the children of Ephraim, 322.
L.
  • Liberty, the deprivation of, the greateſt of all injuries, except the loſs of life, 301.
  • Lives, a general view of the melancholy deſtruction of, in the proſecution of the ſlave trade, 148, note.
  • Lowth, Dr. examination of his opinion concerning the ſucceſſor of Joſiah king of Judah, as mentioned by the prophet Jeremiah, 52, note. His interpretation of the word paſtor, 162, note.
M.
  • Maſquerades, the baneful tendency of, 146, note.
  • Micah, his denunciation of God's vengeance againſt the Ammonites for their covetous violence, 241, note.
N.
  • Nations, not like individuals, to be called to a future account for their crimes, but receive their puniſhments in their collective capacity in this world, 253, note. Are, by divine wiſdom, made mutual ſcourges to each other, 256.
  • National wickedneſs, has generally been viſited by national puniſhments, 10, 253, note, 259, note.
  • Nebuchadnezzar king of Babylon, the nations commanded to ſubmit to his yoke, 63, note, 66. Kills Jeholakim, 99. His extenſive conqueſts, 124. Executes the decree of God againſt king Zedekiah, 202. His conduct conſidered, 207.
  • [354]Negroes, inhuman treatment of them for reſiſtance to tyranny, 151, note. One played for and won, at cards, 219, note. Advertiſement for the head of one, 238, note. Computation of the number of, in our American iſlands and ſettlements, 326, note.
  • New Jerſey, proceedings of the inhabitants and freeholders, in diſapprobation of the importation of negro ſlaves, 308.
P.
  • Paris, Matthew, the ancient mode of electing biſhops, collected from his account of the election of Ulſtan to the ſee of Worceſter, 337.
  • Paſtor, a term uſed both in a civil and eccleſiaſtical ſenſe, 162, note.
  • Patrick, Biſhop, his miſtake concerning the eldeſt ſon of Joſiah king of Judah, corrected, 45, note. His account of the death of Je-hoiakim, 97, note.
  • Philadelphia, petition of the inhabitants of, to the provincial Aſſembly, againſt the importation of negro ſlaves, 312. A provincial act impoſing a heavy duty on them, rejected by the crown, 314.
  • Philiſtines, the retribution prophecied againſt them by Amos, 231. For carrying on a ſlave trade with Edom, 233. When probably fulfilled, 234, note.
  • Plagues of Egypt, ſignal inſtances of God's vengeance againſt ſlave-holder, 13.
  • Planters, not to be exculpated from ſharing the load of guilt with the kidnappers in the ſlave-trade, 150, note.
  • Prideaux, Dean, determines who Belſhazzar was in prophane hiſtory, 58, note. His account of the great faſt of expiation, 93, note. His account of the [355]death of Jehoiakim king of Judah corrected by Joſephus, 99.
  • Prophets, lying, hired for money, 69, note.
R.
  • Retribution, the divine law of, explained, 75, note, 253, note, 259, note.
  • Riblah in the land of Hamath, critical expoſition of the names of thoſe places, 48, note. The judgements of God againſt king Zedekiah, his Family, and the nobles of Judah, executed there, 201.
S.
  • Seamen, the great hazard they run in the African ſlave trade, 149, note.
  • Secker, Abp. the cauſe of the oppoſition to his endeavours at promoting epiſcopacy in America, traced, 339, note.
  • Shallum king of Judah, critical opinions concerning his proper name, 46, note. His fate, 47.
  • Sharp, Abp. his account of the uſe God made of king Nebuchadnezzar, 125, note. Extract from his ſermon on the means of national proſperity, 253, note. His ſentiments on national retribution, 259, note. His reflections on the preſent barbarous ſtate of Africa, 263, note.
  • Slave trade to Africa, rendered a national crime by its legiſlative ſupport, 1. Indications of a national retribution for the guilt of it, 3. The judgements of God againſt the Jews, brought home to the reflection of African traders and American planters, 206. We have reaſon to fear the like divine vengeance for the guilt of this criminal traffic, 260.
  • [356]Slavery and oppreſſion, the public toleration of, a moſt heinous national crime in the ſight of God, 10. Strong prophetical deſcription of, 154 Warning hints for the ſtopping of, communicated by the Author to the Britiſh Miniſtry, 251, 252, notes.
  • Soldiers, African, their deplorable ſituation in the company's ſettlements, 150, note.
  • Syrians, the denunciations of the prophet Amos againſt them for their oppreſſions, how fulfilled, 230.
T.
  • Tyrants, tremendous examples of God's vengeance againſt, to be found in all hiſtories, particularly that of the Jews, 11.
  • Tyre and Zidon, the ports for the ancient ſlave trade, of Paleſtine, 219. How this wicked traffic was retaliated upon them, 222, note. The government of Tyre ſubverted by the ſlaves, 256, note.
V.
  • Vices, deſtructive of national proſperity, 165, note. Public, how puniſhed, 253, note.
  • Virginia, petition of the houſe of burgeſſes to the king on the inhumanity and dangerous tendency of the African ſlave-trade, 306.
  • Urijah the prophet murdered by Jehoiakim king of Judah, 77.
  • Uſher, Abp. his account of Nabuchadonoſor king of Babylon, 55, note. His opinion as to the king addreſſed by the prophet Jeremiah, ch.xxii. corrected, 136, note.
W.
  • War, barbarity in, will incur the vengeance of God, 240, note.
X.
  • Xenophon, his account of the deſtruction of Babylon, 287, 288, 295.
Y.
  • Yokes, prophetically uſed as emblems of ſlavery, 52, note, 56, 64.
Z.
  • Zedekiah king of Judah, prophetic denunciations againſt him for injuſtice and oppreſſion, 26. Exhortations to him, 37. Hiſtorical account of that prince, 44, 59. Is raiſed to the throne by Nebuchadnezzar, 108. Expoſition of his regal name, 110, 166. Rebels againſt the king of Babylon, 119. The prophet Jeremiah's meſſage to him particularly conſidered, 131. Proclaims liberty to bondſmen, 172. Denunciations upon his relapſe, 177. Judgement executed on him, by the hand of his conqueror Nebuchadnezzar, 202.

This Tract having been unavoidably extended to a much greater length than was at firſt intended, the Extract from Mr. Morgan's Book, mentioned in p. 258, is inſerted in the Appendix of another Tract, intituled, ‘The juſt Limitation of Slavery in the Laws of God compared with the unbounded Claims of the African Traders and Britiſh American Slave-holders.’

FINIS.

Appendix C By the ſame AUTHOR.

[]
  • I. A Short Treatiſe on the Engliſh Tongue. Being an Attempt to render the Reading and Pronunciation of the ſame more eaſy to Foreigners. 1767.
  • II. Remarks on ſeveral very important Prophecies. 1768.
  • III. A Repreſentation of the Injuſtice and dangerous Tendency of Tolerating Slavery; or of admitting the leaſt Claim of Private Property in the Perſons of Men in England. Being in Anſwer to an Opinion given in the Year 1729, by the (then) Attorney General and Solicitor General concerning the Caſe of Slaves in Great Britain. 1769.
  • IV. Remarks concerning the Encroachments on the River Thames near Durham Yard. 1771.
  • V. Remarks on the Opinions of ſome of the moſt celebrated Writers on CROWN LAW, reſpecting the due Diſtinction between Manſlaughter and Murder. 1773.
  • VI. In two Parts. 1. A Declaration of the Peoples Natural Right to a Share in the Legiſlature; which is the fundamental Principle of the Britiſh Conſtitution of State. 2. A Declaration, or Defence of the ſame Doctrine, when applied particularly to THE PEOPLE OF IRELAND. 1774.

Printed ſer B. WHITE, at Horace's Head, in Fleet-Street.

Appendix D TRACTS, by the ſame AUTHOR, Now in the Preſs for Publication, by B. WHITE in Fleet-Street, and E. and C. DILLY in the Poultry.

[]
  • I. A Tract on the Law of Nature, and Principles of Action in Man.
  • II. THE CASE OF SAUL; being an Appendage to the former Tract, wherein the compound Nature and various Principles of Action in MAN (with the Reality of ſupernatural, ſpiritual Influence, both good and bad) are proved by unqueſtionable Examples from the Hiſtory of that unfortunate Monarch, and alſo from many other parts of Scripture.
  • III. The juſt Limitation of Slavery in the Laws of God compared with the unbounded Claims of the African Traders and Britiſh American Slave-holders.
  • IV. The Law of paſſive Obedience: or, Chriſtian Submiſſion to perſonal Injuries.—Wherein is ſhewn that the ſeveral Texts of Scripture which command the entire Submiſſion of Servants or Slaves to their Maſters, cannot authorize the latter to exact an involuntary Servitude, nor in the leaſt degree juſtify the unbounded Claims of modern Slave-holders.
  • V. "The Law of Liberty;" or (as it is called in Scripture by way of eminence) "the Royal Law,," by which all Mankind will certainly be judged!
Notes
(1).
‘If thy Brother (that dwelleth) by thee be waxen poor, and be ſold unto thee, thou ſhalt not compel him to ſerve as a Bond Servant: but as an Hired Servant, and as a Sojourner, he ſhall be with thee,’ &c. Levit. xxv. 39, 40.
(2).
‘If thou buy an Hebrew Servant, ſix years he ſhall ſerve, and in the ſeventh he ſhall go out free for nothing.’ Exod. xxi. 2.
(3).

‘And if the Servant ſhall plainly ſay, I love my Maſter, my Wife, and my Children; I will not go out free: &c. Exod. xxi. 5. Thus it is evident that the Jews could not acquire any right to the perpetual Service of their Brethren, John or Thomas, except by virtue of a voluntary Contract, which is ſomething ſimilar to that Clauſe in the Habeas Corpus Act concerning a Contract, which I thought myſelf obliged to acknowledge in my former Tract as an exception to the idea of Univerſal Freedom in this Kingdom. But in neither caſe can the Contract for Service be implied; for in the latter the Contract muſt be in writing, and the ſigning be clearly proved to be a voluntary act, without the leaſt ſuſpicion of Dureſs; and in the former caſe it was neceſſary that the Servant ſhould acknowledge, in a Court of Record, that he was willing to enter into ſuch a Contract; for the Hebrew Servant could not be made a Slave, unleſs he would plainly ſay, I love my Maſter,’ &c. ‘I WILL NOT GO OUT FREE: Then’ (ſays the Text) ‘his Maſter ſhall bring him unto the JUDGES’ (which anſwers to the public Acknowledgement neceſſary in the other caſe to be made in a Court of Record) for without this the Hebrew Maſter had no authority to bore the Servant's Ear in token of Bondage. Exod. xxi. 5, 6.

(4).
"Thine eye ſhall have no pity upon them." Deut. vii. 16.
(5).
‘Thou ſhalt make no Covenant with them, nor ſhew Mercy unto them,’ &c. Deut. vii. 2.
(6).
1 Cor. x. 11.
(7).

‘the Children of Iſrael ſighed by reaſon of the Bondage, and they cried; and their cry came up unto God by reaſon of the Bondage: and God heard their groaning, &c. Exod. ii. 23, 24.

‘And the Lord ſaid, I have ſurely ſeen the Affliction of my People which are in Egypt, and have heard their cry by reaſon of their Taſk-maſters: for I know their Sorrows, and I am come down to deliver them out of the hand of the Egyptians.’ Exod. iii. 7, 8.

(8).

In like manner there are multitudes of poor people retained in a deplorable Bondage, even to this day, in the Potteries of China.

(9).

Sunt inter quos Belgae, qui hic intelligunt Opera Servilia, quae a Servis & Ancillis hoc ipſo di [...] rigide exigebantur, ut aliis diebus. [...] " [...]," Omnes Subjectos vobis affligitis: quae lectio (ſays Vitringa) abſque emendatione facile ſubſiſtit. — And a little afterwards he adds, Prior interpretatio de Operibus Servorum aut moleſtis exactionibus Subditerum, magna ſe commendat ſpecie, eſtque mihi in eam pronior animus.

(9).

Thou ſhalt not deliver unto his Maſter the Servant which is eſcaped from his Maſter unto thee: he ſhall dwell with thee (even) among you, in that place which he ſhall chooſe, in one of thy gates where it liketh him beſt: thou ſhalt not oppreſs him. Deut. xxiii. 15, 16.

(10).
‘Ideo ut ubi ſolvere non poterunt, dent ſe nobis in Servitutem, ut mos erat illarum Gentium.’ Grotius in locum.
(11).

‘And it came to paſs in the ninth year of his reign, in the tenth month, in the tenth day of the month, that Nebuchadnezzar King of Babylon came, he and all his hoſt, againſt Jeruſalem, and pitched againſt it: and they built forts againſt it round about.’ 2 Kings xxv. 1.— ‘In the ninth year of Zedekiah King of Judah, in the tenth month, came Nebuchadnezzar King of Babylon, and all his army, againſt Jeruſalem, and they beſieged it,’ &c. Jer. xxxix. 1. See alſo chap. lii. ver. 9.

(12).

‘Then ſaid Jeremiah unto them, Thus ſhall ye ſay to Zedekiah: Thus ſaith the Lord God of Iſrael; Behold, I will turn back the weapons of war that are in your hands, wherewith ye fight againſt the King of Babylon, and againſt the Chaldeans which beſiege you without the walls; and I will bring them into the midſt of this City. And I myſelf will fight againſt you, with an outſtretched arm, and with a ſtrong arm, even in anger, and in fury, and in great wrath. And I will ſmite the Inhabitants of this City, both Man and Beaſt: they ſhall die of a great Peſtilence. And afterwards, ſaith the Lord, I will deliver Zedekiah King of Judah, and his Servants, and the People, and ſuch as are left in this City, from the Peſtilence, from the Sword, and from the Famine, into the hand of Nebuchadnezzar King of Babylon, and into the hand of their Enemies, and into the hand of thoſe that ſeek their Life; and he ſhall ſmite them with the Edge of the Sword; he ſhall not ſpare them, neither have Pity, nor have Mercy!’ Jer. xxi. 3 to 7.

(13).

And what "Wrong" or Violence to the Stranger can be more oppreſſive than that of detaining him in an involuntary Servitude, WITHOUT WAGES, in a miſerable, wretched Bondage, worſe than that of brute Beaſts!

(14).

When a ſimilar warning was given by a former Prophet to a wicked and inconſiderate Predeceſſor of Zedekiah, concerning God's impending Vengeance for his miſconduct, the haughty Monarch, puffed up with vain notions of his Royal Importance, arrogantly impoſed ſilence on the Prophet, becauſe he had undertaken the office of an Adviſer or Counſellor to the King without the etiquette or formality of a Court Appointment: —"Art thou made of the King's Council?" (ſaid the Monarch:) ‘forbear; why ſhouldeſt thou be ſmitten? —Upon which the Prophet forbore indeed to reaſon with him; but immediately pronounced upon him the ſevere ſentence of God's Condemnation, ſaying, ‘I know that God hath determined to deſtroy thee, becauſe thou haſt done this, and haſt not hearkened unto my Counſel: and it is remarkable, that, after rejecting the Counſel of God, the very next Counſel which this imperious Monarch was pleaſed to adopt was attended with the moſt dangerous and humiliating conſequences, both to King and Kingdom, that could poſſibly have happened! nothing leſs than the delivery of both into the abſolute power of their Enemies! for after he had ſilenced the Prophet, "then" (ſays the Text) ‘Amaziah King of Judah TOOK ADVICE, and ſent to Joaſh, the Son of Jehoahaz, the Son of Jehu, King of Iſrael, ſaying, Come, let us ſee one another in the face.’—The war was unjuſt and unreaſonable; and, providentially, the King and his wicked Adviſers were puniſhed by the effects of their own unprincipled Counſel. See 2 Chron. xxv. 16—24.

(15).

—"this Johanan" (ſays Biſhop Patrick) ‘is thought by many to be the ſame with Jehoahaz, who ſucceeded Joſiah in the Throne. But he’ (meaning Jehoahaz) ‘was not his firſt-born, being but twenty-three years old when the People made him King; and after three months time his Brother, being put in his place, is ſaid to be twenty-five years old. 2 Kings xxiii. 31, 36. Petavius’ (continues the Biſhop) ‘hath ſaid a great deal about this, in his Annotations upon Epiphanius ad Haereſ. Epicur. p. 18. But after all’ (ſays the learned Biſhop) I take the truth to be, that JOHANAN WAS HIS ELDEST SON, but died before his Father: and therefore is not mentioned in the Book of Kings; as’ (continues he) Jehoahaz is not mentioned here, being made King by the People of the Land, and preſently dethroned.’—In the latter part of this remark, however, the worthy Biſhop is apparently miſtaken; for the ſame King, who was ſometimes called Jehoahaz, is certainly mentioned in that very Text (1 Chron. iii. 15.) on which the Biſhop made this remark, though mentioned, indeed, under a different name, viz. Shallum.

(16).

In this Text Shallum is called Jehoahaz, which, perhaps, was his original or proper name, and the other name, Shallum, only a ſurname (ſignifying Peace), given him, probably, by the People at his Coronation, and in remembrance of the peace and general tranquillity during the greateſt part of his Father's reign: but the great and learned Archbiſhop Uſher juſt reverſed this ſuppoſition; for he was of opinion, that Shallum * was the proper name, and Jehoahaz only the ſurname.

Nevertheleſs, in defence of what I have ventured to mention as my own opinion, I muſt remark, that in the liſt of King Joſiah's Sons, where Shallum is mentioned with the reſt of his Brothers (viz. 1 Chron. iii. 15.) no leſs than two of his Brothers out of three are mentioned only by THE SURNAMES which were given them when they began to reign; and the third Brother there mentioned (or rather the firſt of them, Johanan) never reigned; and therefore, probably, had no ſurname to diſtinguiſh him, like the reſt: but the other two, who actually aſcended the Throne of David, were mentioned by their ſurnames only, viz. JEHOIAKIM ( [...] Jehov-ikim, ſignifying Jehovah will eſtabliſh) and ZEDEKIAH ( [...] Tſadok-Jehov, ſignifying the Righteouſneſs of Jehovah); for their proper names were Eliakim (2 Kings xxiii. 34.) and Mattaniah (2 Kings xxiv. 17.): and therefore it is very natural to conclude, that the name of the only remaining Brother, who actually reigned, and is mentioned in the ſame Text (viz. Shallum, ſignifying Peace) is likewiſe a ſurname, as well as the other two mentioned before him, who received the names, by which they are diſtinguiſhed in that Text, when they were firſt appointed to the Throne of Judah.

*

‘Eum enim 23 annos natum, ſenioribus Fratribus poſthabitis, Populus Regem Patris loco conſtituit. (2 Reg. xxiii. 30, 31.) Shallumi nomine, ut videtur, melioris ominis causâ in aliud mutato: quòd commune illud ei fuiſſet cum Shallumo Jabeſhi filio; qui unico tantùm menſe regno potitus a Manahemo eſt occiſus,’ &c. ad A. M. 3371. p. 113.

(17).
‘Jehoahaz was twenty and three years old when he began to reign, and he reigned three months in Jeruſalem. And his Mother's name was Hamutal, the Daughter of Jeremiah of Libnah. And he did (that which was) evil in the ſight of the Lord, according to all that his Fathers had done.’ 2 Kings xxiii. 31, 32.
(18).
‘And the King of Egypt put him down at Jeruſalem, and condemned the Land in an hundred talents of ſilver, and a talent of gold.’ 2 Chron. xxxvi. 3.
(19).

RIBLAH was the fatal place where King Zedekiah was afterwards judged and condemned by the King of Babylon, and where his Sons were ſlain before his eyes. Jer. lii. 9. The Text alſo informs us, that "he" (the King of Babylon) ſlew alſo all the Princes of Judah in RIBLAH.’ Jer. lii. 10. There is ſomething very remarkable in the meaning of theſe names, Riblah and Hamath, when compared with the dreadful Vengeance executed therein. Riblah ( [...]) was capable of being interpreted (though it likewiſe has a different meaning) as follows, viz. "Rixa"— ‘aut jurgium inveteratum vel conturbatum, ſive jurgium, defluens;’ (ſee the Interpretation of Scripture Names annexed to the London Polyglot, Vol. VI.) and HAMATH ( [...]) "Ira vel indignatio, aut calor," &c. (ibid.); that is, the City of Strife, or ſevere Chiding, in the Land of Wrath, or fiery Indignation. Now it muſt appear very remarkable, I ſay, if we conſider the interpretation of which theſe names are capable, that God ſhould incline two foreign Conquerors (who had no connection with each other, but, on the contrary, were mortal Enemies) to execute his Vengeance upon different Kings of Judah exactly at the ſame place, viz. the City of Strife, in the Land of Wrath: inſomuch that one would ſuppoſe theſe names to be given afterwards, in remembrance of God's ſevere Vengeance already executed therein! And yet, we find, they were the ancient names of thoſe places, mentioned in Moſes' account of the Iſraelitiſh boundary, Numb. xxxiv. 8, 11. And though the names are really capable of bearing a different and more favourable interpretation, yet, to the Jews, who were nice obſervers concerning the real meaning of names, the poſſibility of interpreting the names of theſe fatal places, in the awful ſenſe which I have mentioned, muſt render the accompliſhment of God's Vengeance therein much more ſtriking and remarkable!

(20).
‘And Pharaoh-Nechoh put him in bands at Riblah in the Land of Hamath, that he might not reign in Jeruſalem, &c. 2 Kings xxiii. 33.
(21).
‘And Pharaoh-Nechoh made Eliakim the Son of Joſiah King in the room of Joſiah his Father, and turned his name to Jehoiakim, and took Jehoahaz away; and he came to Egypt, and he died there.’ 2 Kings xxiii. 34.
(22).

‘In the beginning of the reign of Jehoiakim the Son of Joſiah King of Judah, came this word unto Jeremiah from the Lord, ſaying, Thus ſaith the LORD (or the LORD ſaid) to me; make ye Bonds and Yokes, and put them upon thy Neck, and ſend them to the King of Edom,’ &c. The learned Dr. Lowth (Prebendary of Wincheſter in 1718) in his Commentary on this place, ſuppoſes that the Name of "Jehoiakim has crept into the Text," &c. inſtead of Zedekiah. "This emendation" (ſays he) ‘is confirmed by comparing this verſe with the 3d, 12th, and 20th verſes of this chapter, and with the beginning of the next.’—But theſe verſes, however, [53]are far from confirming the propoſed emendation: all that can properly be ſaid of them in this reſpect is, that they have occaſioned, in ſome Writers, the ſuppoſition of an Error in the Text, which has been very well anſwered by others. But there is a better evidence in favour of the Doctor's ſuppoſition than what he has mentioned, becauſe the latter really contains no difficulty, if the 3d and 6th verſes be conſidered as prophecies * of the future reigns of Zedekiah and Nebuchadnezzar: but the evidence, which he has not mentioned, leaves much more room for the ſuppoſition of a various reading in the Text; for the Syriac Verſion has really the reading which that learned Gentleman ſuppoſes to be the true one, viz. [...] ‘in the beginning of the reign of Tſedekia, inſtead of ‘in [54]the beginning of the reign of Jehoiakim. This evidence certainly proves, either that the Hebrew Copy, from which the verſion was made, had really the reading ſuppoſed by Dr. Lowth, or elſe that the Tranſlator himſelf thought (like Dr. Lowth) that the word ‘JEHOIAKIM had crept into the Text inſtead of ZEDEKIAH,’ and therefore was willing to correct the ſuppoſed error in his new verſion: and as the latter is neither impoſſible nor improbable, the evidence of the Syriac Verſion muſt by no means be admitted to invalidate the preſent Hebrew Reading, eſpecially as the latter is confirmed, not only by all the ancient Hebrew Manuſcripts that have hitherto been collated, but alſo by the Targum of Jonathan, who flouriſhed 100 years before the deſtruction of the ſecond Temple, as Biſhop Walton relates*; ſo that his Tranſlation is older than the oldeſt Syriac Verſion, which is ſufficiently proved in the Prolegomena to the Polyglott Bible by the ſame learned Biſhop. The whole verſe is wanting in the Greek Verſion, ſo that no evidence can be drawn from thence.

[52]
*

"Theſe things" (ſays the learned Lightfoot) ‘are to be underſtood to be ſpoken prophetically concerning Zedekiah, as well as concerning Nebuchad-nezzar's Sonnes; for the Lord by the Prophet foretells that Nebuchadnezzar ſhould reigne, and his Sonne and Grandchilde after him; and therefore muſt the Prophet preſently make Yokes and Bonds, and put them of his own neck in token of Judah's ſubjection, which indeed begun in the very next yeare. And he foretells us withall that Zedekiah ſhould reigne, and that divers Kings ſhould ſend Meſſengers to him, and by them ſhould Jeremy ſend thoſe Yokes to thoſe Kings,’ &c. Harmony of the Old Teſtament, p. 149 and 150.

*
‘Floruit hic centum annis ante Templi ſecundi vaſtationem, ut habetur in Talm. Fract. de Sabbato, c. 1.’—In Biblia Polyglotta Prolegom. p. 84.
(23).

Which was not till the latter end of the third year of Jehoiakim, for part of the third and part of the fourth years of Jehoiakim were included in the firſt year of Nebuchadnezzar. Compare Dan. i. 1. with Jer. xxv. 1. This was the earlieſt computation (there being two) of Nebuchadnezzar's reign; for Dean Prideaux remarks, that Daniel begins his computation from the time that Nebuchadnezzar was ſent from Babylon by his Father on this expedition’ (for he is ſpeaking of Nebuchadnezzar's ſucceſs in recovering Syria and Paleſtine from Pharaoh-Nechoh) "which" (ſays he) ‘was in the latter end of the third year of Jehoiakim,’ &c. (See Connections, part I. p. 63.) ‘But, according to the Babylonians, his reign is not reckoned to begin till after his Father's death, which happened two years afterwards; and both computations being found in Scripture, it is neceſſary to ſay ſo much here for the reconciling of them.’ Ibid. p. 60.

(24).

The learned Archbiſhop Uſher ſhews, that Nabuchadonoſor was a name given to Saoſduchinus, the Succeſſor of Eſarhaddon in the Aſſyrian and Babylonian Empire; and that he was the Nabuchadonoſor mentioned in the Book of Judith (See his Annals under the years of the world 3336 and 3347.) That Chynaladan (called alſo Sarac) ſucceeded this Nabuchadonoſor in the Empire A. M. 3336: that Nabopollaſar (the Father of Nebuchadnezzar), who was Commander in Chief of his Forces, rebelled againſt his Maſter Sarac, and jointly with Aſſtyages (called alſo Aſſuerus), King of the Medes, conquered Sarac, and took Nineveh. And it ſeems that Nabopollaſar at that time had aſſumed the name of Nabuchadonoſor, the great Anceſtor of his Maſter; for, according to Archbiſhop Uſher, Nabopollaſar is mentioned under that name in the Book of Tobit (A. M. 3378), viz. ‘Nabopollaſarus Babylonius, à Saraco (ſive Chynaladano) Aſſyriorum & Chaldaeorum Rege praefectus exercitui, (the example ſhould warn Monarchs againſt the keeping of great Standing Armies) ‘& Aſtyages à Patre Cyaxare Mediae Satrapa conſtitutus, affinitatem ineuntes (Amyiti Aſtyagis Filiâ Nebucadneſari Filio Nabopollaſari deſponſatâ) junctis vitibus Niniven, & in eâ Saracum Regem, expugnant: quemadmodum ex Alexandri Polyhiſtoris fragmento (à Cedreno, qui illud citat, minimè intellecto) colligimus. Quomodo & in fine Graeci Tobiti legimus; coepiſſe Niniven NABUCHODONOSORUM (ſive Nabopollaſarum) & ASSUERUM (ſive Aſtyagen, Aſſueri quoque nomine, Danielis ix. 1. appellatum:) Superſtite adhuc Tobiâ juniore qui, capta Samariâ à Salmanaſare, in Aſſyriam cum Patre deportatus, annis 127 (vel 99, ut habet Latina, ex Chaldaico expreſſa editio) vixiſſe dicitur,’ &c.—So that Tobit had the ſatisfaction to ſee God's Vengeance executed upon that mighty Inſtrument of God's Wrath the Aſſyrian Empire, which had enſlaved and carried away his Countrymen the Iſraelites from their an cient Inheritance.

(25).

The ſeveral Hiſtories cited by the learned Grotius, in the 16th Sect. of his 3d Book de Veritate Religionis Chriſtianae concerning the Chaldean Monarchs, are by no means well choſen for the laudable purpoſe he intended: and he refers the Reader alſo to Scaliger, whoſe Hypotheſis concerning thoſe Monarchs is clogged with inſurmountable difficulties. See Univerſal Hiſtory, Vol. IV. p. 425. But Dean Prideaux has clearly proved, that ‘Nabonadius the laſt King of Babylon’ (called Labynetus by Herodotus) ‘was the ſame with him that in Scripture is called Belſhazzar, and that he was the Son of Evilmerodach by Nitocris his Queen, and ſo SON'S SON to Nebuchadnezzar: and that whereas he is called the Son of Nebuchadnezzar in the 5th chapter of Daniel, and Nebuchadnezzar is there called his Father, this is to be underſtood in the large ſenſe, wherein any Anceſtor upward is often called Father, and any Deſcendant down ward Son, according to the uſual ſtile of Scripture.’ Connection of the Old and New Teſtaments, Part I. p. 115. See alſo Dr-Lowth's Comment on Jeremiah.

(26).

‘In the beginning of the reign of JEHOIAKIM the Son of Joſiah King of Judah, came this word unto Jeremiah from the Lord, ſaying, Thus ſaith the Lord to me; make ye Bonds and Yokes, and put them upon thy neck, and ſend them to the King of Edom, and to the King of Moab, &c.—by the hand of the Meſſengers which come to Jeruſalem unto ZEDEKIAH King of Judah, &c. Jer. xxvii. 1 to 3. The learned Archbiſhop of Armagh has taken notice of this chapter as a Prophecy:— ‘In principio etiam regni Jehoiakimi, Jeremias praedixiſſe dicitur, SEDEKIAM Regem Judae futurum, & Nebucadneſarem Regem Babyloniae, eúmque Gentes finitimas dominatui ſuo ſubjecturum:’ for which he refers to this 27th chapter of Jeremiah, from the 1ſt to the 11th verſe, A. M. 3395.

(27).

If this probable confirmation of the word of Prophecy be duly conſidered, it will add much to the weight of the Obſervations which I have made in a preceding Note concerning the Truth of the Hebrew Text in the 1ſt verſe of this chapter.

(28).

Omnes enim hi Reges ſubjugati a Nebuchadonoſoro. Vide infra xlviii.xlix. Comment on the 3d verſe. Annot. ad Vet. Teſt. p. 221.

(29).

"Nempe, ut eum ſollicitarent" (ſays Grotius) ‘ad defectionem à Chaldaeo. De qua vide 2 Paral. xxxvi. 13.’ Ibid. p. 221.

"Their buſineſs" (ſays the learned Dr. Lowth) ‘was either to congratulate Zedekiah upon his acceſſion to the Throne, or elſe to engage him IN A LEAGUE againſt the King of Babylon. Comment on Jerem. p. 231.

(30).
‘And it ſhall come to paſs, that the Nation and Kingdom which will not ſerve the ſame Nebuchadnezzar the King of Babylon, and that will not put their nick UNDER THE YOKE of the King of Babylon, that Nation will I puniſh, ſaith the LORD, with the Sword, with the Famine, and with the Peſtilence, until I have conſumed them by his hand.’ Jer. xxvii. 8.
(31).

"Thus ſaith the Lord; Thou" (Hananiah) "haſt broken the Yokes of Wood, but thou" (Jeremiah) "ſhalt make for them Yokes of Iron." Jer. xxviii. 13.

(32).

Theſe lying Prophets were probably bribed to favour the propoſed league againſt Babylon, as ſome other wicked Prophets had been on former occaſions, according to the teſtimony of the Prophet Micah:— "And the Prophets thereof" (ſpeaking of Jeruſalem) "divine ſor money." Micah iii. 11. And Nehemiah alſo mentions a Prophet (one Shemaiah) who was hired to propheſy againſt him;— ‘for Tobiah and Sanballat had hired him.’ Nehem. vi. 10 to 12.

(33).

‘They propheſy a Lye unto you. For I have not ſent them, ſaith the Lord’ (JEHOVAH), "yet they propheſy a Lye in my Name," &c. Jer. xxvii. 14, 15.

(34).

Gibeon was the place where the Tabernacle formerly ſtood for many years (1 Chron. xxi. 29. 1 Kings iii. 5.), and was therefore an ancient ſeat of the true Prophets—ſuch as Azur, the Father of this Hananiah, probably was; ſo that as Hananiah and the other falſe Prophets alſo pretended to propheſy in the ſacred Name of Jehevah, they would be very liable to gain credit with the People, eſpecially as they told them ſuch things as moſt flattered the national inclination of thoſe times, viz. to be free from the Babylonian Yoke.

(35).

‘Then the Word of the Lord came unto Jeremiah (the Prophet), after that Hananiah the Prophet had broken the Yoke from off the neck of the Prophet Jeremiah, ſaying, Go, and tell Hananiah, ſaying, Thus ſaith the Lord; Thou haſt broken the Yokes of Wood, but thou ſhalt make for them Yokes of Iron. Jer. xxviii. 12, 13.

(36).

Alia eſt ſectio (ſays Grotius upon this verſe) ‘& ad aliud tempus pertinens, ſed argumento conjuncta cum ſuperiori.’ Grot. Annot. ad Vet. Teſt.

(37).

Chap. xxviii. ‘And it came to paſs THE SAME YEAR, in the beginning of the reign of ZEDEKIAH King of Judah, in the FOURTH YEAR, (and) in the fifth month, that Hananiah,’ &c.

(38).

‘In the beginning of the reign of Jehoiakim the Son of Joſiah King of Judah, came this word from the Lord, ſaying, Thus ſaith the Lord; Stand in the Court of the LORD's Houſe, and ſpeak unto all the Cities of Judah, which come to worſhip in [75]the Lord's Houſe, all the words that I command thee to ſpeak unto them; diminiſh not a word. If ſo be they will hearken, and turn every man from HIS EVIL WAY, that I may repent me OF THE EVIL which I purpoſe to do unto them becauſe of THE EVIL of their doings. (This is God's Law of Retribution, Evil for Evil, Meaſure for Meaſure, which nothing but Repentance and Conformity to God's Laws could avert.) ‘And thou ſhalt ſay unto them, Thus faith the LORD; if ye will not hearken to me, TO WALK IN MY LAW, which I have ſet before you, to hearken to the words of my Servants the Prophets, whom I ſent unto you, both riſing up early and ſending (them), but ye have not hearkened. Then will I make THIS HOUSE like SHILOH*, and will make THIS CITY a curſe to all the Nations of the [76]Earth. So the Prieſts, and the Prophets, and all the People heard Jeremiah ſpeaking theſe words in the Houſe of the LORD.’ Jer. xxvi. 1—7. Thus it is manifeſt that the public exerciſe of the National Religion, agreeable to the National Law, was continued even in the beginning of Jehoiakim's reign, though he was ſet up, and ruled under the authority of a foreign Heathen Monarch (Pharaoh-Neco); for the 2d verſe teſtifies, that the People out of all the Cities of Judah came to worſhip in the Lord's Houſe.

[74]
*
Shiloh was, probably, deſolate from the time of Eli's death, when the Ark was taken by the Philiſtines; for the old Tabernacle, made by Moſes, was afterwards pitched on the High Place at Gibeon (1 Chron. xxi. 29.), and continued there till the time of Solomon, when the Temple was built (2 Chron. i. 3.). The removal was, probably, made by Samuel, whoſe Houſe was at Rama, as alſo the Altat which he built (1 Sam. vii. 17); and Rama was in the neighbourhood of Gibeon, Gibeah, or Geba, which, if not the ſame place with Rama (which alſo ſignifies a high place) was at leaſt adjoining to it, as they are frequently mentioned together in Scripture. See 1 Sam. xxii. 6. Ezra ii. 26. Nehem. vii. 30. Iſa. x. 29. Hoſea v. 8.
(39).

This would include all that Jeremiah had propheſied in the reign of King Joſiah, as well as in the times above mentioned under Shallum and Jehoiakim. The Prophecies delivered in the reign of Joſiah (according to the learned Lightfoot) are contained in the twelve firſt chapters: but the thirteenth chapter, and all that follow to the one and twentieth, I conceive’ (ſays the ſame judicious Writer) ‘to have been delivered in the time of Jehoiakim, and not in the time of Joſiah,’ &c. See his Reaſons at length, Harmony of the Old Teſtament, p. 141, 142.

(40).

In THE THIRD YEAR of the reign of Jehoiakim King of Judah came Nebuchadnezzar King of Babylon unto Jeruſalem, and beſieged it.’ Dan. i. 1.

(41).

—vel (ut noſter Joſeph obſervat), ſays L'Empereur in his Annotations on Joſeph Ichiia's Paraphraſe on Daniel,‘annum NEBUCADNEZARIS primum ſtatuamus incidiſſe in annum Jehoiakimi tertium deſinentem & imprimis quartum incipientem; ita ut NEBUCADNEZAR veniſſe dicatur JEHOJAKIMI anno tertio deſinente vel exacto, ſuo autem primo currente, qui reſpondebat partim anno illius tertio (Dan. cap. i. 1.), partim vero ejuſdem quarto (Jer. xxv. 1.), propter diverſa annorum initia, cum annus tertius JEHOIAKIMI & primus NEBUCADNEZARIS idem principium non haberent,’ &c. p. 11.

(42).

The word [...], here conſtrued perpetual, does not neceſſarily bear that ſignification; for it ſometimes denotes a ſhorter period: ſo that Buxtorf interprets it in his Lexicon as follows:—"Seculum," (ſays he) ‘tempus homini abſconditum tam infinitum & aeternum quàm finitum, ut Gen. xvii. 8. Exod. xxi. 6. 1 Sam. i. 22. and xiii. 13. 2 Sam. xii. 10. &c. So that the words [...] may rather ſignify ſome limited term of Deſolations—Deſolations of (or for) an age, or a certain period, as it is rendered in the interlineary verſion of the London Polyglot Bible— "In Solitudines Seculi." Buxtorf in his Lexicon remarks, that Raſchi and Aben Ezra interpret the word [...] to ſignify a ſpace of fifty years. The Deſolations ſpoken of in the above Text certainly were not perpetual: and though the particular duration of them is not there declared, yet the ſeveral Hiſtories which mention the return from Captivity ſufficiently prove that they were limited to ſome ſuch term of years as Raſchi and Aben-Ezra have attributed to the word [...] for the Servitude to Babylon (on which the Deſolations depended) were expreſsly limited to ſeventy years (ſee ver. 11, 12.), and the total Deſolation did not continue ſo long as the Captivity by about twenty years.

(43).

‘And theſe Nations ſhall SERVE the King of Babylon SEVENTY YEARS.’ Jer. xxv. 11.

(44).

‘And it ſhall come to paſs when ſeventy years are accompliſhed, (that) I will puniſh the King of Babylon and that Nation, ſaith the LORD, for their iniquity, and the Land of the Chaldeans; and will make it perpetual Deſolations,’ &c. ‘For many Nations and great Kings ſhall SERVE THEMSELVES OF THEM ALSO: and I will RECOMPENSE THEM ACCORDING TO THEIR DEEDS’(mark this, ye Slave-holders and Tyrants of the Earth!) ‘and ACCORDING TO THE WORK OF THEIR OWN HANDS.’ Jer. xxv. 12—14. Here is a juſt Retaliation for Tyranny;—Slavery for Slavery!

(45).

"And it ſhall be" (ſaid God to the Prophet) ‘if they refuſe to take the Cup at thine hand to drink, then ſhalt thou ſay unto them, Thus ſaith THE LORD OF HOSTS" (Jehovah of Hoſts); Ye ſhall certainly drink. For lo! I begin to bring evil on the City, which is called by my Name, and ſhould ye be utterly unpuniſhed?—Ye ſhall not be unpuniſhed: FOR I WILL CALL FOR A SWORD UPON ALL THE INHABITANTS OF THE EARTH, SAITH THE LORD OF HOSTS.’ Jer. xxv. 28, 29. This Declaration hath been fulfilled upon all Nations of the World at different times; and the Sword of God's Wrath is ſtill as active as ever!

(46).

‘And it came to paſs in the fourth year of Jehoiakim the Son of Joſiah King of Judah, that this word came unto Jeremiah, from the LORD, ſaying, Take thee a Roll of a Book, and write therein all the Words that I have ſpoken unto thee againſt Iſrael, and againſt Judah, and againſt all the Nations, from the day I ſpake unto thee, from the days of Joſiah, even unto this day. It may be that the Houſe of Judah will hear all the evil which I purpoſe to do unto them; that they may return every man from his evil way; that I may forgive their iniquity and their ſin. Jer. xxxvi. 1—3. So that Repentance might ſtill have prevented "all the evil."

(47).

‘Then Jeremiah called Baruch the Son of Neriah: and Baruch wrote from the mouth of Jeremiah all the Words of the Lord, which he had ſpoken unto him, upon a Roll of a Book. And Jeremiah commanded Baruch, ſaying, I am ſhut up; I cannot go into the Houſe of the Lord: therefore go thou, and read in the Roll which thou haſt written from my mouth, the Words of the LORD, in the ears of the People in the LORD's Houſe, upon the Faſting Day: &c. Jer. xxvii. 4—6.

This Faſting Day, as Archbiſhop Uſher remarks, was that ſolemn Annual Faſt ordained in the Law to be kept on the 10th day of the ſeventh month for ever, five days before the Feaſt of Tabernacles: — ‘Solennis videlicèt illius, menſis ſeptimi die decimo, quotannis celebrati: (Levit. xvi. 29. xxiii. 27. Num. xxix. 7.) quinque diebus ante Feſtum Tabernaculorum, in quo omnes mares ex omnibus civitatibus Judae comparebant Hieroſolymis.’ Ad A. M. 3398. p. 119.

(48).

‘And ſeekeſt thou great things for thyſelf? ſeek them not: for behold! I will bring evil upon all Fleſh, ſaith the Lord.’ He nevertheleſs added a promiſe of life to Baruch, by way of comfort, ſaying, — ‘but thy life will I give unto thee for a prey in all places whither thou goeſt.’ Jer. xlv. 5.

(49).

"Jer. xlv. 1, 5. Quò fortaſſe" (ſays the Archbiſhop) ‘referenda fuerint & capita illa duo conſolatoria, Jer. xxx. & xxxi. Promiſſiones de inſtaurandâ Eccleſiâ continentia’ (ad A. M. 3398): but afterwards he ſeems, with more certainty, to date them in the year 3406. See p. 126. The 46th chapter of Jeremiah was fulfilled about this time (that is, in the fourth year of Jehoiakim, as the 2d verſe declares), and the Prophecies againſt Egypt (therein contained) were probably declared about the ſame time with thoſe againſt Jehoiakim, to ſhew that Monarch his folly in truſting to the armies of Pharaoh. ‘Of the ſame date with the 46th chapter we may well ſuppoſe the 48th and 49th chapters to be alſo, becauſe the 2d verſe of chap. xlvi. doth uſe a comprehenſive expreſſion, The Word of the LORD againſt the Gentiles, as concluding all theſe Sermons and Prophecies againſt theſe ſeveral Nations under one date and head; only chap. xlvii. and ver. 34. of chap. xlix. are of ſeveral ſpecified dates.’ Lightfoot's Harmony, p. 153.

(50).

‘—ingreſſi ſunt Hieroſolyma, Jer. xxxv. 11. Ubi, quum de tempore praeſente dicant; ita couſidemus Hieroſolymis: colligimus capitis hujus hiſtoriam de vino a Rechabitis recuſato, eo tempore fuiſſe geſtam, quo Urbs à Nebuchadneſare fuit obſeſſa.’ (Dan. i. 1.) Ibid. ad A. M. 3398. p. 120.

(51).

‘In manum Nebuchadneſaris tradidit Dominus Jehoiakimum Regem Judae, cum parte Inſtrumentorum Domûs Dei [Dan. i. 2.], menſe videlicèt nono ſive Ciſleu: ut colligitur ex aniverſario jejunio, quod in memoriam, ut videtur, hujus calamitatis (more apud Judaeos receptor; Zachar. vii. 3, 5. & viii. 19.) eo menſe obſervatum eſt [Jerem. xxxvi. 9.].’ Ad A. M. 3398, p. 120.

(52).

Joſephus ſeems to have been deſirous to conceal this fact from his Gentile Readers (notwithſtanding that the Jews held a ſolemn Faſt in the ninth month, in commemoration of this National Calamity, in the fourth year of Jehoiakim); for he mentions nothing of the Capture of Jeruſalem, but only informs us, that in the fourth year of Nebuchadnezzar, and the eighth of Jehoiakim (in which he makes a miſtake of four years), the Babylonian made war with great power, demanding tribute of Jehoiakim, or threatening to fight him; and that the other, fearing the threats of the Babylonian, and purchaſing peace with money, paid him the tributes which he had demanded for three years. [...] [...] Ant. Jud. Lib. x. c 7. p. 336. But it plainly appears, by the circumſtances which attended that ſubjection of Jehoiakim to the Babylonians, that Jeruſalem was then taken; for the Sacred Writings expreſsly teſtify that Nebuchadnezzar bound JEHOIAKIM in chains, to carry him to Babylon (though he did not then carry him away), and that he carried of the Veſſels (i. e. part of the Veſſels) of the Houſe of the LORD to Babylon (compare Dan. i. 2. with 2 Chron. xxxvi. 6, 7.): ſo that the Temple (and conſequently the City) was certainly at that time in the Conqueror's power.

And as a further token of abſolute conqueſt, the King of Babylon directed the Maſter of his Eunuchs to bring of the Children of Iſrael, and OF THE KING'S SEED, and OF THE PRINCES; Children in whom (was) no blemiſh, but well favoured, Dan. i. 3. (whereby it is manifeſt that the Eunuch was to CHUSE* out the moſt promiſing Children that could be found of the Seed Royal, and of the Nobility, amongſt whom were Daniel and his Companions), and ſend them to Babylon; which could not have been done, if Jeruſalem had not then been abſolutely in the hands of the Babylonian Conqueror.

*

He ‘—gave order to Aſhpenaz, the Maſter of his Eunuchs, that he ſhould MAKE CHOICE out of the Children of the Royal Family, and of the Nobility of the Land. Prideaux's Connect. Part I. p. 62.

(53).
2 Chron. xxxvi. 6.
(54).

‘Jehoiakimum catenis vincivit Nebuchadneſar, ut abduceret eum Babyloniam (2 Chron. xxxvi. 6.): ſed pactis poſteà conditionibus ſervitutis, domi eum reliquit; ubi Servus illi permanſit tribus annis. (2 Reg. xxiv. 1.). A quâ primâ omnium Regis & Populi Judaici ſub Nebuchadneſare factâ ſervitute, numerandi ſunt anni ſeptuaginta Captivitis Babylonicae, à Jeremiâ Prophetâ praedicti (Jer. xxv. 11. & xxix. 10.).’ Ad A. M. 3398. p. 120.

(55).
‘In his days Nebuchadnezzar King of Babylon came up, and Jehoiakim became his Servant three years: then he turned and rebelled againſt him.’ 2 Kings xxiv. 1.
(56).

The reaſon of my ſpeaking dubiouſly, whether this was the fifth or ſixth time that Jeruſalem was taken ſince the promiſe to David, is, becauſe I cannot produce ſufficient authorities to prove that it was taken when King Manaſſeh was carried away captive by the King of Aſſyria, though it is very probable that the City was then alſo really taken, becauſe Manaſſeh, after his reſtoration, thought it neceſſary to build walls, and add new fortifications to different parts of the City. See 2 Chron. xxxiii. 14.

(56).

The reaſon of my ſpeaking dubiouſly, whether this was the fifth or ſixth time that Jeruſalem was taken ſince the promiſe to David, is, becauſe I cannot produce ſufficient authorities to prove that it was taken when King Manaſſeh was carried away captive by the King of Aſſyria, though it is very probable that the City was then alſo really taken, becauſe Manaſſeh, after his reſtoration, thought it neceſſary to build walls, and add new fortifications to different parts of the City. See 2 Chron. xxxiii. 14.

(57).

‘in memoriam, ut videtur, Urbis eodem ſuperioris anni menſe a caldaeis captae. Archbiſhop Uſher, ad A. M. 3399. Dean Prideaux ſays that the Faſt was held on the eighteenth day of the ninth month, and is ſtill kept by the Jews. He alſo ſuppoſed (as well as Archbiſhop Uſher) that the City was then taken by the Chaldaeans: but ſee his words at length— ‘The great Faſt of the Expiation, wherein Baruch read the Roll, as is above related, was annually kept by the Jews on the tenth day of the month Tizri, which anſwers to our September. Immediately after that. Nebuchadnezzar invaded Judaea; and having laid ſiege to Jeruſalem, made himſelf maſter of it in the ninth month, called Ciſleu (which anſwers to our November), on the eighteenth day of that month (for on that day is ſtill kept by the Jews an annual Faſt in commemoration of it even to this day); and having then taken Jehoiakim priſoner, he put him in chains to carry him to Babylon. But he having humbled himſelf to King Nebuchadnezzar, and ſubmitted to become his Tributary, and thereon ſworn fealty to him, he was again reſtored to his Kingdom:’ &c. Connect. Part I. p. 61, 62.

(58).
The King of Babylon ſhall certainly come and deſtroy this Land, and ſhall cauſe to ceaſe from thence Man and Beaſt.’ Jer. xxxvi. 29.
(59).

Therefore thus ſaith the LORD of Jehoiakim King of Judah; He ſhall have NONE TO SIT UPON THE THRONE OF DAVID; and his DEAD BODY ſhall be CAST OUT in the Day to the Heat, and in the Night to the Froſt. Jer. xxxvi. 30. The former part of this Vengeance was fulfilled in the Captivity of Jehoiachin the Son of Jehoiakim, who, with all his Family, was ſoon afterwards carried to Babylon, and a younger Brother (Zedekiah) was ſet up inſtead of the Deſcendants of Jehoiakim: and the latter part of this Prophecy, concerning the DEAD BODY of Jehoiakim, is to the ſame effect with that Prophecy repeated in the 22d chapter, where it is ſaid,— He ſhall be buried WITH THE BURIAL OF AN ASS, drawn and CAST FORTH beyond the Gates of Jeruſalem: for this alſo, it ſeems, was literally fulfilled in due time, which ſhall hereafter be ſhewn.

(60).

And the Lord ſent againſt him" (Jehoiakim) "Bands" (or Troops) ‘of the Chaldees, and Bands of the Syrians, and Bands of the Moabites, and Bands of the Children of Ammon, and ſent them againſt Judah, to deſtroy it, according to the Word of the Lord, which he ſpake by his Servants the Prophets. Surely at the Commandment of the Lord came this upon Judah, to remove them out of his ſight, for the ſins of Manaſſeh, according to all that he did, and alſo for the innocent blood that he ſhed:’ &c. 2 Kings xxiv. 2.

(61).

For "he reigned eleven years in Jeruſalem." 2 Kings xxiii. 36.

(62).

"It appears by this" (ſays the learned Biſhop Patrick) ‘that to ſleep with one's Fathers ſignifies no more than to DIE, as they did. For Jehoiachim was NOT buried with them, NOR died in his bed: but being taken by the Chaldaeans, he died as they led him out of JERUSALEM; and, according to the Prophecy of Jeremiah (xxii. 18, 19.), they caſt him out of the Gates, and he had burial of an Aſs; that is, lay upon the ground unburied. Abarbinel thinks’ (continues the Biſhop) ‘he died in the way to Babylon; and his Body was left in the Highway, without any care taken to inter it: but it lay expoſed to the Sun by day, and to the Froſt by Night. xxxvi. Jerem. 30.’ See on 2 Kings xxiv. 6.

The worthy Prelate is certainly right concerning the expreſſion "to ſleep with one's Fathers;" for that is always mentioned as a diſtinct thing from the burial of any one: as for inſtance— ‘AHAZ SLEPT WITH HIS FATHERS, and they BURIED him in the City, (even) in Jeruſalem; but they BROUGHT HIM NOT into the Sepulchres of THE KINGS OF ISRAEL:’ &c. (2 Chron. xxviii. 27.) whereby the diſtinction abovementioned is rendered manifeſt. It was the common method, it ſeems, of expreſſing the death (not the burial) of Princes among the Eaſtern Nations; and even in Morocco, where many Eaſtern Cuſtoms prevail, it is neceſſary, even to this day, to uſe ſome circumlocution in expreſſing the death of any one, as it would be eſteemed a capital offence to ſay in the Emperor's preſence, in direct terms, that any man was dead. This I have been informed by a worthy friend of mine, who has frequently converſed with the preſent Emperor of Morocco.

But with reſpect to the manner of JEHOIAKIM'S death I muſt remark, that neither the opinion of the learned Biſhop Patrick, quoted above, nor what he has cited from Abarbinel (viz. that "he died in the way") ſeem to agree with the moſt probable account of God's Vengeance upon that wicked Monarch.

(63).

In the eighth chapter of the tenth book of Jewiſh Antiquities, ſpeaking of Jehoiakim, he ſays, [...] P. 337. Orleans Edition, 1611.

(64).
Connections. Part I. p. 67.
(65).

[...] is a name compounded of two words, [...] Jehoi-achin, or [...], ſignifying Jehovah will prepare; or, according to ſome, Domini Praeparatio, five Domini Firmitas. (See the Interpretation of Names in the end of the ſixth Volume of Biſhop Walton's Polyglot Bible, p. 30.) A tranſpoſition of theſe two words (placing the laſt firſt) forms a name of the ſame import, though of a very different ſound— [...], Ichin-Jehov, or JeXin-Jehov: and that ſuch a tranſpoſition of the name was frequently uſed is apparent, becauſe from thence is derived, by abbreviation, another name of this Monarch, by which he is ſometimes mentioned, viz. [...] (1 Chron. iii. 16.) "Jeconiah" (or Icon-Jah), having the ſame meaning with both the forementioned names, though the learned Paſor, in his Greek Lexicon of the New Teſtament, renders it "praeparatus a Domino," which is more properly the meaning of Coniah ( [...]) or Con-Jehov (the name by which the Prophet Jeremiah has diſtinguiſhed the ſame Monarch, in his 22d and 37th chapters), as, the characteriſtical letter of the future tenſe, is omitted in the laſt-mentioned name.

(66).

‘As I live, faith the Lord, though Coniah the Son of Jehoiakim King of Judah were the Signet upon my Right Hand, yet would I pluck thee thence: and I will give thee into the hand of them that ſeek thy life, and into the hand (of them) whoſe face thou feareſt, even into the hand of Nebuchadrezzar King of Babylon, and into the hand of the Chaldeans:’ &c. Jer. xxii. 24—28. This chapter contains alſo ſeveral other Prophecies againſt the Sons and Succeſſors of King Joſiah, in the exact order of their reſpective reigns, juſt as the Prophet repeated them (after they were fulfilled) in his Remonſtrance to King Zedekiah and his wicked Court; though, undoubtedly, the Prophet had before declared them in due time, whilſt each of the ſaid Monarchs remained upon "the Throne of David:" but no other account remains of theſe particular Prophecies, except in this 22d chapter, which ſhall hereafter be proved (I hope) to be only an occaſional repetition of them in the preſence of Zedekiah.

(67).

The Siege, here mentioned, is erroneouſly cited by Dean Prideaux in his Connections, Part I. p. 67. as a tranſaction during the life of Jehoiakim; whereas nothing can be more plain than the narrative of the Sacred Text, wherein, after the Hiſtorian has mentioned the commencement of Jehoiachin's (alias Coniah's) reign, and his evil conduct, he proceeds next in courſe to this account of the Divine Vengeance in the 10th verſe (which Dr. Prideaux has applied to the reign of Jehoiakim); and the Sacred Hiſtorian, ſtill continuing the account of that Siege in the following verſes, informs us, in the 12th verſe, that JEHOIACHIN (expreſsly by name) King of Judah went out to the King of Babylon, he and his Mother, &c. ſo that there is not the leaſt ground for placing the Siege in the reign of Jehoiakim.

(68).

Dean Prideaux hoped to have ſolved the difficulty occaſioned by his own error (mentioned in the preceding Note) by aſſerting that the Siege in the reign of Jehoiachin was only a continuation of the former Siege in the reign of Jehoiakim: for he ſays— ‘After Jehoiakim's death the Servants of Nebuchadnezzar (that is’ (ſays he), ‘his Lieutenants and Governors of the Provinces that were under his ſubjection in thoſe parts) ſtill continued (ſays he) ‘to block up Jeruſalem, &c. Connect. Part I. p. 68. And he once more cites for his Authority the very ſame Text which he had before applied to the reign of Jehoiakim; and though he adds, alſo, the verſe which follows it as a further Authority (viz. 2 Kings xxiv. 10, 11.), yet neither of theſe verſes mention a word about the ſuppoſed continuance of the Siege from the reign of Jehoiakim to the end of Jehoiachin's reign; neither can any ſuch continuance be reaſonably implied therein, to authorize ſuch an aſſertion: in ſhort, the whole error ſeems to have been occaſioned by his adhering to his own ſuppoſition before-mentioned, viz. that Jehoiakim was "taken Priſoner in ſome Sally (IT MAY BE SUPPOSED)," ſays he, "which he made upon them," &c. (Connect. Part I. p. 67.) for which he has not the leaſt Authority, the ſuppoſition being, on the contrary, directly oppoſite to the teſtimony of Joſephus before recited; and contrary alſo to the neceſſary accompliſhment of Jeremiah's Prophecy againſt Jehoiakim; which, I hope, has already been ſufficiently demonſtrated. The Dean nevertheleſs perſiſts in the ſame hypotheſis alſo in page 69 of the firſt part.

(69).

"That is" (ſays Biſhop Patrick), ‘in the eighth year of Nebuchadnezzar's reign; for he began to reign in the fourth year of Jehoiakim:’ (he ſhould rather have ſaid in the latter end of the third year of Jehoiakim, though the firſt year of Nebuchadnezzar includes alſo the greateſt part of the fourth year of Jehoiakim) ‘who reigned ſeven more after that, which was’ (or until) "the eighth year of Nebuchadnezzar."

(70).
2 Kings xxiv. 15, &c.
(71).
Ezek. xvii. 13.
(72).
2 Kings xxiv. 17.
(73).

By ‘Hamutal the Daughter of Jeremiah of Libnah.’ 2 Kings xxiv. 18. She was alſo the Mother of Jehoahaz (or Shallum, as he is called in 1 Chron. iii. 15. and in Jer. xxii. 11.) the immediate Succeſſor of Joſiah, who was depoſed and carried away by Pharaoh-Nechoh. Ibid. xxiii. 31.

(74).

Compare 2 Chron. xxxvi. 13. (viz.‘Nebuchadnezzar, who had made him ſwear by God’) with Ezek. xvii. 12, 13. (viz.‘and made a Covenant with him, and hath taken an Oath of him.)

(75).
2 Kings xxiv. 17.
(76).

‘Behold, the days come, ſaith the Lord, that I will raiſe unto David a righteous Brauch, and a KING ſhall reign and proſper, and ſhall execute JUDGEMENT AND JUSTICE in the Earth. In his days Judah ſhall be ſaved, and Iſrael ſhall dwell ſafely: and this is his name whereby he ſhall be called, THE LORD OUR RIGHTEOUSNESS.’ (Jer. xxiii. 5, 6.) i. e. [...] Jehovah-Tſadecns, which is the ſame name (only tranſpoſed) with Zedekiah [...], or Tſadek-Jehov, except that the former has the ſmall addition of the poſſeſſive particle [...], ſignifying OUR, viz. JEHOVAH OUR RIGHTEOUSNESS, inſtead of THE RIGHTEOUSNESS OF JEHOVAH.

(77).

‘And as the evil Figs which cannot be eaten, they are ſo evil; ſurely thus ſaith the LORD; So will I give Zedekiah the King of Judah, and HIS PRINCES, and the Reſidue of Jeruſalem, that remain in this Land, and them that dwell in the Land of Egypt (for many of the Jews had fled to Egypt for an Aſſylum): ‘and I will deliver them to be removed into all the Kingdoms of the Earth for (their) hurt, (to be) a reproach and a proverb, a taunt and a curſe, in all places whither I ſhall drive them,’ &c. Chap. xxiv. 8, 9.

(78).

"And he" (Nebuchadnezzar) ‘carried away all Jeruſalem, and ALL THE PRINCES, and all the mighty Men of Valour, even ten thouſand Captives, and all the Craftſmen and Smiths: none remained ſave the pooreſt ſort of the People of the Land.’ 2 King xxiv. 14.

(79).

I have before quoted the opinion of Archbiſhop Uſher, where he ſuppoſes theſe two chapters might perhaps be referred to the date of the 45th chapter; but he afterwards, with more certainty, refers them to the time of the 29th chapter (ad A. M. 3406), which is agreeable alſo to the opinion of Dr. Lightfoot (Harmony of the Old Teſt. p. 159.)

(80).

‘In principio regni Sedekiae, Prophetia de Elamitis tùm ſubigendis tùm reſtaurandis à Jeremiâ prolata eſt (Jer. xlix. 34, 39.)’ &c. Ad A. M. 3405, p. 125.

(81).

‘The Word of the Lord that came to Jeremiah the Prophet againſt ELAM in the beginning of the reign of ZEDEKIAH King of Judah, ſaying, Thus ſaith the LORD of Hoſts’ Jehovah of Armiss); "Behold, I will break the Bow of Elam," &c. The Perſians were always famous Archers, as well as excellent Horſemen.

(82).

‘Regum Edomaeorum, Moabitarum, Ammonitarum, Tyri, & Sidonis Legatis Hieroſolyma ad viſitandum novum Regem Sedekiam venientibus, DEUS Jeremiam Vincula & Lora tradere jubet, ad Dominos fuos perferenda,’ &c.

But the Hebrew Text declares, that God gave this charge to Jeremiah in the beginning of Jehoiakim's reign, which (I hope) I have already proved where I ſpeak of that reign. See alſo Dr. Lightfoot on the 27th chapter of Jeremiah, in his Harmony of the Old Teſtament, p. 158.

(83).

‘Shall he proſper? ſhall he eſcape that doth ſuch (things)? Ezek. xvii. 15.

(84).

Take away the WICKED from before the King, and his Throne ſhall be ESTABLISHED IN RIGHTEOUSNESS.’ Prov. xxv. 5. — For the Throne is eſtabliſhed by RIGHTEOUSNESS.’ Chap. xvi. 12.

"IN RIGHTEOUSNESS ſhalt thou be ESTABLISHED." Iſaiah liv. 14.

‘And IN MERCY SHALL THE THRONE BE ESTABLISHED, and he ſhall ſit upon it IN TRUTH, in the Tabernacle of David, judging and ſeeking Judgement (or Juſtice), "and haſting RIGHTEOUSNESS." Iſaiah xvi. 5. The conſtant leſſon of the Prophet Jeremiah to Zedekiah and the Houſe of David was— ‘Execute ye JUDGEMENT and RIGHTEOUSNESS, and deliver the Spoiled out of the hand of the Oppreſſor—Do NO WRONG, do NO VIOLENCE TO THE STRANGER,’ &c.

(85).

For Pharaoh was alſo one of thoſe miſtaken Monarchs who placed his whole truſt in Military Power, and was cenſured alſo by the ſame Prophet for his folly and preſumption. ‘Thus ſaith the Lord God; Behold, I (am) againſt thee, Pharaoh King of Egypt, the great Dragon that lieth in the midſt of his Rivers, which hath ſaid, my River (is) mine own, and I have made (it) for myſelf. But I will put my Hooks in thy Jaws, &c. Ezek. xxix. 3, 4.

(86).

And thus was NEBUCHADNEZZAR raiſed up by God, to be a SCOURGE’ (compare this with what I have already remarked concerning that Monarch in pages 67, 68, 83, and 84) ‘TO ALL THE NATIONS ABOUT HIM, for the Puniſhment of their Sins. NEBUCHADNEZZAR had, indeed, OTHER THINGS IN HIS HEAD. That which he deſigned, was the gratifying his own Ambition, and enlarging his Dominions: but theſe were not the ends which God had to ſerve by him. God made uſe of him as HIS INSTRUMENT, as HIS SERVANT (for ſo he calls him), for the rendering to the NATIONS that juſt RECOMPENCE OF VENGEANCE which their Sins called for. I mention th [...]ſe things the rather becauſe they are inſtances of God's dealing with Heathen Nations, who were under no particular Covenant with God. Archbiſhop Sharp's Sermons, Vol. I. Serm. 8. intituled, ‘Virtue and Religion the ONLY means to make a NATION proſperous,’ p. 209, 9th Edition.

(87).

Jehoiakimus, à Chaldaeis captus, abjectus fuit inſepultus: nempè ſepulturâ Aſini ſepultus, tractus & projectus ultra portas Hieroſolymorum; juxta Prophetiam Jerem. xxii. 18, 19. & xxxvi. 30. licèt, ad communem Naturae Legem reſpectu habito, dormiviſſe dicatur ille cum Patribus ſuis. 2 Reg. xxiv. 6.’ Ad A. M. 3405. Though the learned Archbiſhop, in the above ſentence, ſuppoſes, indeed, that the quotation he there makes from the 22d chapter is really a Prophecy, and not merely (as I ſuppoſe) the Repetition of a Prophecy, yet it is plain that he eſteemed it of the ſame import with the original Prophecy in the 36th chapter, by his quoting them together, in order to explain the one by the other.

(88).

"The Sons of JECONIAH" (the ſame with Coniah) Aſſir, Salathiel his Son, Malchiram alſo, and Pedaiah, and Shenazar, Jecamiah, Hoſhama, and Nedabiah. 1 Chron. iii. 17, 18.

(89).

"Write ye this Man childleſs."] ‘That he had Children’ (ſays Mr. Goadby) ‘appears from the 28th verſe; and therefore this is a Prophecy that he ſhould loſe them during his Captivity.

(90).

I have taken the more pains to explain this neceſſary application of the Prophecy, becauſe, amongſt the Commentators that have erroneouſly applied it to Coniah, I have to oppoſe the weighty authority of the very learned and worthy Archbiſhop of Armagh, for whoſe teſtimony, in general, I have the higheſt eſteem, though here I am obliged to diſſent from him, on account of the ſuperior authority of the Text. He ſays.—"Contra hunc" (ſpeaking of JEHOIACHIN) ſeveriſſimum Dei Judicium denunciatum extat in fine capitis xxii. Jeremiae, ſententiâ hac, quaſi in acta referendâ, domum concluſum. SCRIBITE VIRUM HUNC LIBERIS CARENTEM, VIRUM NON PROSPERATURUM IN DIEBUS SUIS: NAM NON PROSPERABITUR DE SEMINE EJUS QUISQUAM SESSURUS IN SOLIO DAVIDIS, ET DOMINATURUS [137]AMPLIUS IN JUDA. Jer. xxii. 30.’ Vide ad A. M. 3405, p. 123. This by no means agrees with the caſe of Jehoiachin, but is perfectly anſwerable to that of Zedeliah, who was not only rendered childleſs by the Sword, but was alſo "a man that" did not proſper in his days; for he afterwards lingered out a miſerable life, BLIND and IN CHAINS, at Babylon *! whereas Jehoiachin, who was carried into Captivity before him, did, after that time, really ‘PROSPER IN HIS DAYS;’ for though he had done evil in the ſight of the Lord, for which he was removed, as I have before remarked, yet the great Searcher of Hearts perceived ſomething in him worthy of the Divine Mercy, as alſo in ſeveral others that were carried into Captivity at the ſame time, which was declared very ſoon after the commencement of their puniſhment, and a mitigation was then promiſed by the Prophet Jeremiah, under the type of "a Baſket of Good Figs" (ſee the 24th chapter): whereas Zedekiah and thoſe who remained with him were likened to a Baſket of Evil Figs, to which a heavy curſe was annexed, perfectly agreeable to the ſevere ſentence in chap. xxii. 30. which I have applied to Zedekiah, and as perfectly unapplicable to Jehoiachin. The latter, and thoſe that [138]were carried away with him, had an abſolute promiſe of Grace, Peace, and Proſperity *; that, like the GOOD FIGS, God would acknowledge them, and ſet his eyes upon them FOR GOOD, and would bring them again to their own Land (that is, ſome of them, and their Deſcendants); that he would build them, and not pull them down, &c. that he would give them an heart to know him; &c. upon the whole, that they were in the Land of the Chaldaeans FOR THEIR GOOD. And accordingly the Scriptures hear a remarkable teſtimony concerning ‘THE GOOD’ which God reſerved for Jehoiachin ‘IN THE LAND OF THE CHALDAEANS.’ So that he muſt neceſſarily be ſaid to have "proſpered in his days;" for we read expreſsly, that ‘EVIL-MERODACH King of Babylon, in the (firſt) year of his reign, lifted up the head of JEHOIACHIN King of Judah, and brought him out of priſon, and ſpake kindly unto him, and SET [139]HIS THRONE ABOVE THE THRONE OF THE KINGS THAT (were) WITH HIM IN BABYLON’ (ſo that of him, who was thus ſet up, as in the higheſt place of favour, upon a Throne, in the preſence of the moſt powerful King at that time upon earth, it could not he ſaid, that "he did not proſper in his days," eſpecially as this extraordinary favour and proſperity laſted all his days; for we read in the Text, that) he did CONTINUALLY eat bread before him (the Babylonian Monarch) ‘ALL THE DAYS OF HIS LIFE. And (for) his diet, there was a CONTINUAL DIET given him of the King of Babylon, every day a portion, UNTIL THE DAY OF HIS DEATH, ALL THE DAYS OF HIS LIFE.’ Jer. lii. 31—34.

Surely, therefore, it would be as improper to ſay of this Man JEHOIACHIN (who had ſo great a ſhare of PROSPERITY), that he did not proſper in his days, as to "write him CHILDLESS," who had ſo many CHILDREN, and ſo long and compleat a ſucceſſion of Deſcendants, ſome of whom, as Salathiel and Zorobabel, were RULERS IN JUDAH, though they did not "SIT UPON THE THRONE OF DAVID!" The Prophecy, therefore, of theſe unhappy circumſtances, the Deprivation of Children, and Want of Proſperity, in the 22d chapter, could not by any means relate to Jehoiachin or his Deſcendants; and there was no other Monarch after him "upon the Throne of David" to whom it could be applied, except ZEDEKIAH alone.

[136]
*

"Moreover" (ſays the Text) "be" (the King of Babylon) ‘PUT OUT ZEDEKIAH'S EYES, and bound him with CHAINS, to carry him to BABYLON.’ Jer. xxxix. 7.

*
Thus ſaith the Lord the God of Iſrael; Like theſe GOOD FIGS, ſo will I acknowledge them that are carrted away Captive of Judah (viz. Jeconiah and the Princes of Judah, with the Carpenters and Smiths that were carried with them; ſee the firſt verſe), whom I have ſent out of this place into the Land of the Chaldaeans FOR (their) GOOD. For I will ſet mine eyes upon them FOR. GOOD, and I will bring them again to this Land; and I will build them, and not pull (them) down; and I will plant them, and not pluck (them) up. And I will GIVE them AN HEART TO KNOW ME that I (am) THE LORD: and they ſhall be my People, and I will be their God: for they ſhall return unto me with their whole heart. Jer. xxiv. 5—7.
(91).

I have had the ſatisfaction to find (ſince I wrote the above) that the learned Grotius was alſo of the ſame opinion, and that he alſo comfirms what I have ſuggeſted above, concerning the Repetition of former Prophecies in the preſence of King Zedekiah; for in his Commentary on the beginning of the 22d chapter — "Haec dicit Dominus" — he thus expreſſes himſelf: — "Haec DIXIT" (ſays he preferring the praeter to the preſent tenſe) ‘JEREMIAS enim Sedeciae loquens SIMUL REPETIT QUAE REGIBUS ANTECEDETIBUS, fratriſcilicet ipſius SEDECUAEM, fratriſque filio PRAEDIXERAT, ne quid haberent quod de tam gravi Dei ultione conquererentur. Annotata ad Vet. Teſt. Tom. II. p. 207 See alſo Crituci Sacri, Tom. IV. P. 5579. I find alſo, that the Learned and Reverend Authors of the Commentary, commonly called Aſſembly's Annotation, have objected to this interpretation of Grotius (for I ſuppoſe, by their recital of his Hypotheſis, that they mean him, though they' have not mentioned his name); but yet they have not advanced any ſufficient arguments to confute his doctrine; neither have they removed the obvious difficulties which (if I may judge of Grotius by myſelf) occaſioned that Hypotheſis; and therefore I conclude, that theſe difficulties cannot, in any other way, be ſo eaſily explained.

(92).

And many Nations ſhall paſs by this City, and they ſhall ſay every man to his neighbour, Wherefore hath the LORD done thus unto this great City? Then they ſhall anſwer, Becauſe they have forſaken the Covenant of the LORD their GOD, and worſhipped other Gods, and ſerved them. Jer. xxii. 8, 9. Now, probably, the Britiſh Slave-dealer and Britiſh American Slave-holder will be apt to argue from thence, that the ſeveral examples of God's Vengeance upon the Jews, which I have cited in this Tract, have no relation [143]to the ſubject of difference between them and me. We have not "worſhipped other Gods, and ſerved them" (perhaps they will ſay); ſo that the account of God's Vengeance againſt Jeruſalem, which Granville Sharp has cited as a warning againſt Slave-dealing and Slave-holding, is not at all applicable to us!—But let me (as a Friend and Countryman) warn all ſuch perſons, that they have really worſhipped other Gods, and ſerved them, and have broken the Chriſtian Covenant in as notorious and impious a manner as ever the ancient Jews did the Covenant of Sinai! Reſpecting the Breach of Covenant I have wrote at large in another Tract now in the Preſs; and ſhall therefore only offer, at preſent, a few hints reſpecting the horrid crime of ſerving other Gods.

Chriſt himſelf has taught us, that ‘NO MAN CAN SERVE TWO MASTERS: for either he will hate the one, and love the other; or elſe he will hold to the one, and deſpiſe the other: and then he immediately adds, "Ye cannot ſerve GOD and Mammon." Mat. vi. 24. and Luke xvi. 13. Here the Service of Mammon is placed in as direct oppoſition to the Service of GOD, as ever was the Service of Baal, Moloch, or Chemoſh; though the firſt means not any particular Idol, but only the baneful influence of Riches, or the undue prevalence of private intereſt over all ſenſe of Religion, Juſtice, and Virtue! In like manner Covetouſneſs (which [144]includes all that I have ſaid of Mammon) is frequently mentioned in Scripture as downright Idolatry: For this ye know (ſaid the Apoſtle Paul to the Epheſians, chap. v. 5.), that no Whoremonger, nor unclean perſon, nor COVETOUS MAN, WHO IS AN IDOLATER, hath any Inheritance in the Kingdom of Chriſt and of God. And in the Epiſtle to the Coloſſians the ſame Apoſtle warns us againſt ſome of the common Vices which draw down the Wrath of God, viz. Fornication, Uncleanneſs, inordinate Affection, evil Concupiſcence, and COVETOUSNESS, which is IDOLATRY.’ Col. iii. 5.

Neither is Covetouſneſs the only Vice that is deemed Idolatry—all the other Luſts and carnal Indulgences are equally ranked with Idolatry: ſo that thoſe inconſiderate perſons, who yield to any of them, may as aptly be ſaid to "ſerve other Gods," as thoſe backſliding Profeſſors of Chriſtianity at Philippi, whom the Apoſtle Paul expreſsly charged with this kind of Idolatry, viz. "whoſe God is their Belly:"For many walk (ſays he) of whom I have told you often, and now tell you, even weeping, (that they are) the ENEMIES of the Croſs of CHRIST: whoſe end (is) Deſtruction, WHOSE GOD (is their) BELLY, and (whoſe) Glory (is) in their Shame, who mind earthly things. Philip. iii. 18, 19. And the Service of [145]the Belly *, is placed in as direct oppoſition to the Service of Chriſt, as the Service of the Pantheon, or all the Heathen Deities could be, for it is as effectually the Service of Devils, as the latter!—"Whoſoever commiteth SIN is the SERVANT of SIN;" (John viii. 34.) and if "the Servant of Sin," then alſo the Servant of the Devil; for—"He that committeth SIN (ſaid the ſame Apoſtle) IS OF THE DEVIL." (1 John iii.8.)—And though Men are not ſo loſt to Common Senſe in theſe more enlightened Days of Chriſtianity, as perſonally to worſhip at the Shrines of Demons or Devils, yet they ſerve the Devil as effectually as ever to the Deſtruction of their own Souls, by yielding to his temptations, whether through Mammon or Carnal Luſt!—For— Know ye not that the UNRIGHTEOUS ſhall NOT INHERIT THE KINGDOM OF GOD?be not deceived; neither Fornicators, nor Idolaters, nor Adulterers, nor Effeminate, nor Abuſers of themſelves with Mankind, nor Thieves, nor Covetous, nor Drunkards, nor Revilers, nor Extortioners, ſhall INHERIT THE KINGDOM OF GOD’ I Cor. vi. 9 and 10.

Thus it is clearly demonſtrable (I truſt) that Mankind may be guilty of Idolatry, and of ſerving Devils, without paying any perſonal Adoration to their Idols; and on this I found my warning not only to Slave-dealers and Slave-holders, but alſo to my Countrymen [146]in general. The dangerous prevalency of the Devil's Empire in theſe kingdoms, through the ſervice of Mammon and of Carnal Luſt, may be known by the following general Marks. 1ſt. By the ſhameful Spirit of Time-ſerving, Venality, and Private Intereſt, which is every where predominant, to the deſtruction of true Loyalty and National Independence. 2dly, By the increaſed number of notorious Gaming Houſes, which are frequented by the Nobility and Gentry of this Kingdom for Days and Nights together! 3dly, By the multitudes of poor female Proſtitutes which ſwarm in the publick Streets; and alſo by the frequency of Maſquerades and Midnight Balls, which apparently afford, to the idle and vicious part of Mankind, the moſt dangerous opportunities of triumphing over unwary virtue, and of ſpreading the baneful taint of Proſtitution amongſt females of ſuperior Rank, whereby many perſons of Rank and figure in the gay World are become almoſt as notoriouſly dedicated (as it were) to Venus, or the Aſſyrian Goddeſs Mylitta (See Herodotus, Lib. i. p. 83.) as ever the Heathens were of old! But the greateſt mark of National Infamy, and of Satan's Empire amongſt us, (and that, indeed, which at preſent I am engaged more particularly to oppoſe) is the ſhameful public encouragement given to the African Slave Trade; wherein the Service of Mammon and of the Devil is rendered apparent by the horrible deſtruction of the human Species which it annually occaſions! A particular State of that Trade lies now before me, whereby it appears, that the number of Negro Slaves [147]bartered for in one year, (viz. 1768.) on the Coaſt of AFRICA from Cape BLANCO to RIO CONGO,’ amounted to 104,100 Souls; whereof more than half (viz. 53,100) were ſhipped on the account of Britiſh Merchants, and 6,300 on the account of Britiſh Americans.

By another State of this Trade in 1771, it appears that ſhips were ſent from

Liverpool for29,250
Briſtol for8,810
London for8,136
Lancaſter for950
 
In all for47,146 Souls

excluſive of thoſe imported by Britiſh American and Weſt Indian Traders*, which in that year were probably very conſiderable, becauſe in the following year (1772) ſeveral of the North American Provinces began to be alarmed for the dangerous conſequences of tolerating ſuch an unchriſtian like practice, which Sentiment was fully expreſſed in ſome of their public Aſſemblies, eſpecially in thoſe of Virginia, Pennſylvania, and the Jerſies, which ſhall be ſhewn hereafter; and I hope they have put a ſtop to this deteſtable practice time enough to avert God's Vengeance from [148]thoſe Regions, though they muſt take notice that their reformation is but half compleat, and conſequently that they are ſtill in danger, whilſt they permit individuals to hold in perpetual Bondage * the poor African Captives already imported. Now if we conſider what multitudes of men muſt have been killed merely in the attempt to take ſo many wretched Captives for ſale; and again what multitudes, out of ſo large a number, would die, as uſual, in their paſſage to the Weſt Indies and America either of Grief and Deſpair, or by being inhumanly ſtifled in the Holds of Ships; beſides the large proportion (nearly one half) that would die of the ſeaſoning, (as it is called) after their arrival in the plantations; and laſtly that all the remainder of this vaſt multitude of 104,100 miſerable human beings will probably be worn out by hard ſervice and oppreſſion in the ſpace of about 16 years, or leſs, according to the average rate of ſome calculations that have been publiſhed. Theſe conſiderations, I ſay, muſt needs inſpire us with indignation and horror even though the evil, at preſent, is at a conſiderable diſtance from us.’ See the Appendix to my ‘Repreſentation of the Injuſtice and Dangerous Tendency of Tolerating Slavery, &c.’

Add to this Deſtruction the number of brave Seamen that are annually cut off, either by the Riſing of [149]the Negroes* in the Slave Ships, or by peſtilential diſtempers caught from the poor Negroes confined in the holds of the ſaid ſhips; add alſo the number of free Negroes occaſionally blown up, and otherwiſe murdered and deſtroyed by the inhuman Commanders of theſe Slave-Ships, as well as by the arbitrary Governors on the Slave-Coaſts ; and likewiſe the number of poor wretches annually ſent out by the African [150]Company as Soldiers, who miſerably periſh in their ſettlements*; and to compleat this liſt of Diabolical Wickedneſs add the horrid carnage and bloodſhed that has frequently been occaſioned by the Inſurrections [151]of Slaves, and the more horrible puniſhments that have been inflicted on the poor wretched Slaves to deter them from ſuch attempt* In ſhort, if the [152]deſtruction of the Human Species which is annually occaſioned by this Curſed Trade was to be fully and fairly eſtimated, it would appear enormous and ſhocking! it would appear that many more unfortunate human beings are annually SACRIFICED to MAMMON, in the conſequences of that iniquitous trade, than were ever offered up by the Philiſtines and other deluded votaries of Baal, Moloch, Hercules, &c.! So that the HUMAN SACRIFICES offered up to MAMMON by the BRITISH NATION are undoubtedly more grateful to SATAN than thoſe of the ancient Heathens, becauſe they are more numerous—more banefully deſtructive to the Human Species! How then (if all theſe points be conſidered) ſhall our wretched Slave-dealers and Slave-holders perſuade the world and themſelves, that they have not broken the Covenant and ſerved other Gods!

[142]
*

Even the Schiſmatical Teachers of Novel Doctrines are ranked with thoſe Idolaters who ſerve their own Belly, and ſerve not God.’For they that are ſuch SERVE NOT our Lord JESUS CHRIST, but THEIR OWN BELLY; and by good words and fair ſpeeches deceive the hearts of the ſimple. Rom. xvi. 18.

*

In ſome former years the Subjects of Great Britain ſeem to have had ſtill a much greater proportion of this curſed Trade to anſwer for! My worthy friend Mr. Anthony Benezet, in his Hiſtorical Account of Guinea, (c. xiii. p. 130.) cites Anderſon's Hiſtory of Trade and Commerce, to the following Effect, viz. That England ſupplies her American Colonies with Negro Slaves, amounting in Number to above ONE HUNDRED THOUSAND EVERY YEAR.’

*

See the Vengeance of God denounced by the Prophets Iſaiah and Jeremiah againſt the mighty Babylonian Empire and it's Monarch, "which opened not the Houſe of his Priſoners" (Iſa. xiv. 17.) but oppreſſed the Captives they had taken, and held them faſt; THEY REFUSED TO LET THEM GO.’ Jer. l. 33.

*

A French Slaving Ship having been ſurprized by an inſurrection of the Negroes, who MURDERED MOST PART OF THE CREW, the Mate, finding no poſſibility to eſcape the like fate, had ſet fire to the Powder-room, and blew up the Veſſel, with upwards of two hundred Slaves on board.’ Gazetteer, April 16, 1773. I have heard of many inſtances of the like diſaſters happening to Crews of Engliſh Slaving Ships: and even one of my own Relations periſhed in the ſame unlawful Trade, with the whole Ship's Crew.

‘The Polly, Captain Walſh, a Ship belonging to Mr. Adams, ſtruck on the Bar of Bonny this laſt year’ (the Book was printed in 1772), ‘and was ſoon after attacked by the Negroes. The Captain, finding he could not ſave his Ship, ſent his Boat's Crew off, ſhut himſelf up in his Cabin, and when the King of Bonny and all his People were got on board, to the amount of fifteen hundred and upwards, ſet fire to the Powder; and, Sampſon like, at his death puniſhed the treachery of his Aſſailants.’ Treatiſe upon the Trade from Great Britain to Africa, by an African Merchant, Appendix F, p. 34. A deplorable Hardneſs of Heart ſeems to have poſſeſſed this African Merchant; for it appears, by his manner of relating the above Story, that he approved of Captain Walſh's diabolical deed, and eſteemed it rather as an act of Heroiſm!

In the year 1767, Mr. Groſile ‘burned the Town of Annamaboe, and killed three or four of the Townſpeople.’ Ibid. p. 100.

*

‘The POOR WRETCHES ſent out by the Committee have nothing on earth to ſupport or comfort them, in ſickneſs or health, but a raſher of ſalt beef, ſtinking New-England rum, and Portugueſe Tobacco; by which means FORTY SOLDIERS have periſhed at Cape Coaſt, out of FORTY-EIGHT, from March the 1ſt to the 28th of May, all of whom came out in the Jamaica Storeſhip, about the middle of laſt February.’ African Merchant, Appendix, p. 78.

Admitting the AFRICAN TRADE to be ever ſo DIABOLICAL’ ſays a Writer under the Signature of "A Planter," quoted by the ſaid African Merchant, Appendix C, p. 27.), or the means by which the Negro's Body was firſt obtained ever ſo UNFAIR, no blame can deſervedly reſt on the Planter, who is ignorant of the means, and innocent (ſays he) of the Guilt.—But now, even ſuppoſing the Body of the Negro to have been obtained in whatever manner the Planter may eſteem the moſt fair; which the Planter will probably alledge to be, that the Negro was a convicted Criminal in his native country; yet this Criminal never offended the Planter, nor the Laws of the Planter's Nation, nor the "King, Lords, and Commons," who "have ſhared" (as he ſays) "in the Profits" of the Slave Trade: ſo that neither the Planter nor any of his Abettors can have any juſt right to continue the puniſhment of an offence committed in another country, eſpecially as neither he nor they can poſſibly know whether or not the Negro was really guilty: and therefore, admitting the African Trade to be ever ſo DIABOLICAL, or the means by which the Negro's Body was firſt obtained ever ſo UNFAIR,’ the Planter, though he only buys and retains the Slave, muſt ſhare the heavy load of Guilt with the diabolical Kidnnapper, becauſe he has encouraged the Oppreſſion by his Purchaſe, and continues it by his Slave-holding!

*

From the Wokingham Journal of the 29th of April, 1771.

‘The following is an extract of a letter of the 30th of November, from one of the Hon.’ Council Board of Tobago. ‘A conſpiracy of 40 Coromantees has kept us in continual alarm theſe 17 days paſt. Thank God, it is now quite over, as moſt of them are either KILLED, HANGED, BURNT, or TAKEN. I had four out, who lay down near Rockley-bay, CUT ONE ANOTHER'S THROATS, and DIED MUTUALLY IN EACH OTHER'S ARMS.’

The following paragraph was alſo taken from one of the public news-papers about the ſame time.

Extract of a letter from Jamaica, Jan. 14.

‘The only thing that has occurred liere worth writing to you, ſince my laſt, is a plot that has been for ſome time formed among the Negroes, to poiſon every white perſon in the country: this helliſh plot was luckily diſcovered, before put into execution; and for which we ought to be thankful to God. We are now daily taking up the principal negroes of the different gangs; ſome of the are HANGED, ſome BURNT, and others BEHEADED, after being firſt STRANGLED. Their HEADS ARE FIXED ON POLES ALONG THE HIGH ROADS, as a warning to the reſt.’

A Friend of mine aſſured me that he was preſent ſome years ago at one of theſe horrid executions; when a poor negro man was abſolutely BURNT ALIVE! The unfortunate man was faſtened down to the ground with forked ſticks drove into the earth, and ſire was placed at his feet, and was gradually removed nearer to the vital parts as the limbs were conſumed! The poor fellow bore the exquiſite Torture without the leaſt complaint, looking great part of the time on thoſe who ſtood near him with a ſullen contempt.

(93).

SHALLUM, alias JEHOAHAZ, (See 2 Chron. xxxvi. 1.) who was depoſed, put in bonds, and carried away Captive by PHARAOH NECHO into Egypt. (Compare 2 Kings xxiii. 31, &c.)

(94).

The Prophet here refers to the long mourning and lamentations which were continued for many years in remembrance of the death of the great and good King JOSIAH, the Father of SHALLUM as well as of ZEDEKIAH himſelf.—See 2 Chron. xxxv. 25. And all Judah and Jeruſalem MOURNED for Joſiah, and Jeremiah LAMENTED for JOSIAH: and all the ſinging-men and the ſinging-women (the minſtrells of thoſe ancient days) ſpake of JOSIAH in their LAMENTATIONS TO THIS DAY, and made them AN ORDINANCE IN ISRAEL: and behold they are written in the LAMENTATIONS.’

(95).

Commentators in general have ſuppoſed that the Oppreſſion and Injuſtice of JEHOIAKIM is here referred to by the Prophet; but as SHALLUM, alſo, "did Evil in the fight of the Lord," (2 Kings xxiii. 32.) it is not improbable that both theſe monarchs might have been guilty of ſimilar Oppreſſion, and that the Crime of Shallum might have been thus repreſented to Jehoiakim, as a warning to himſelf, when this prophecy was firſt of all delivered, ſoon after Shallum was carried into captivity: nevertheleſs it is only introduced in this 22d Chapter as a reproach made in the preſence of Zedekiah, which, I hope, I have already proved.

(96).

But no longer! for as ſoon as Joſiah had undertaken an unjuſt war againſt Pharaoh Necho (who previouſly warned him of the folly and injuſtice of it) God gave him and his people (who were wicked enough to concur with him in his unlawful enterprize) into the hands of their enemies upon the very firſt encounter. —See the text at large, ‘Necho, King of Egypt, came up to fight againſt Charchemiſh by Euphrates’ (then, probably, belonging to the Aſſyrian empire): "and Joſiah went out againſt him. But he" [156](Necho) ‘ſent Ambaſſadors to him, ſaying, What have I to do with thee, thou King of Judah?—I come not againſt thee this day, but againſt the houſe wherewith I have war: for God commanded me to make haſte: forbear thee from (meddling with) God, who (is) with me, that he deſtroy thee not. Nevertheleſs, Joſiah would not turn his face from him, but diſguiſed himſelf that he might fight with him, and hearkened not unto the words of Necho from the mouth of God, and came to fight in the valley of Megiddo. And the archers ſhot at King Joſiah: and the King ſaid to his ſervants, Have me away; for I am ſore wounded. His ſervants therefore took him out of that chariot and put him into the ſecond chariot that he had; and they brought him to Jeruſalem, and he died, and was buried in one of the ſepulchres of his fathers.’ 2 Chron. xxxv. 20 to 24. See alſo Eſdras i. 25, &c. This judgement againſt Joſiah for undertaking an unjuſt war is the more remarkable, becauſe God had promiſed him (by Huldah the Propheteſs) that he ſhould be gathered to his grave in peace, &c. (2 Chron. xxxiv. 28.) but the promiſe was plainly conditional— God does not deprive men of their free will—Joſiah had it abſolutely in his own power, to have availed himſelf of the promiſe by perſiſting in Righteouſneſs; God did not bring the evil upon him; nothing but his own Royal will and pleaſure in commencing an unjuſt war, againſt which he was even expreſsly warned! [157]The promiſe, however, through the mercy of God, may nevertheleſs be ſaid to have been fulfilled. For when Joſiah was worſted before Necho, the conqueror did not purſue his advantage over the wounded monarch to prevent his eſcape from the field of battle, as might naturally have been expected on ſuch an occaſion, nor continued the war till more than three months afterwards; which circumſtance may certainly be eſteemed providential; ſo that Joſiah was carried to Jeruſalem, and may truly be ſaid to have died in peace, ſurrounded by his friends, and was buried with the moſt ſolemn Royal Pomp in the ſepulchre of his fathers.

[155]
(97).

Concerning the completion of this prophecy, ſee pages 95, 97—100.

(98).

The Prophet ſpeaks of CONIAH as already "caſt out—wherefore are they caſt out"—ſo that, it is manifeſt, he could not be upon the Throne of David when this remonſtrance was made, and conſequently none but Zedekiah could then be the reigning monarch.

(99).

Though the learned Archbiſhop Uſher attributes to the 22d Chapter a different date from that which I ſuppoſe to be the true one, and applies the ſevere ſentence at the latter end of it (viz. Write ye this Man childiſh) to JEHOIACHIN (which I hope I have already proved to be applicable to none but ZEDEKIAH), yet he was convinced that the following Chapter was delivered at the ſame time with the 22d. Hoc tempore ſequentis quoque capitis xxiii. JEREMIAE prophetia edita fuiſſe videtur. Ad A. M. 3045. p. 123.

(100).

‘Wo be unto the PASTORS that deſtroy and ſcatter the ſheep of my Paſture, ſaith the LORD. Therefore thus ſaith the LORD GOD OF ISRAEL againſt the Paſtors that feed my people; ye have ſcattered my flock, and driven them away, and have not viſited them: behold I will VISIT upon you THE EVIL OF YOUR DOINGS, ſaith the Lord. &c. Jer. xxiii. 1, 2. This ſhould teach Princes the extreme danger of arbitrary modes of Government; and that when they preſume to rule by the indirect means of Bribery and Corruption, or by open Military Force and Standing armies, inſtead of LAW and NATIONAL RIGHT, or, (agreeable to the ſcripture phraſe) inſtead of JUDGEMENT and RIGHTEOUSNESS, they may too truly be ſaid to ‘deſtroy and ſcatter the ſheep of God's paſture;’ and conſequently may expect the ſame condemnation, viz. that the LORD will VISIT upon them THE EVIL of THEIR DOINGS.’

(101).

"PASTORS" (ſays the learned Dr. Lowth, in his commentary on this text) comprehend both CIVIL and ECCLESIASTICAL GOVERNORS:— Aut potius (ſays the learned Michaelis) ſet. Sehm. (qui priorem hujus cap. partem a v. 1—9. praecedenti vaticinio contra Reges Judae advectit) REGIBUS, Coll. c. xxii. 22. Ita quoque KIMCHI aliique. Et boc pacto evidentior fit oppoſitio de Chriſto REGE,’ &c. and in his preface to the Book of Jeremiah, after ſpeaking of the 22d Chapter (to which, indeed, he attributes a different date to that which I ſuppoſe to be the true one) he adds — Ei vero connexum eſt ſequens, c. xxiii. quippe quod itidem directum eſt contra malos paſtores SEU REGES, V. 1. contra quos c. xxii.’

(102).

ECO SUM PASTOR BONUS, &c. I am the GOOD SHEPHERD. The GOOD SHEPHERD giveth his life for the ſheep. &c. John x. 11.

(103).

"He ſhall feed his flock like a SHEPHERD." &c. (Iſaiah xl. 11.) The Shepherd here mentioned is THE LORD GOD, or the LORD JEHOVAH ( [...]) ſpoken of in the preceding verſe, whoſe reward was with him and his work before him, that is, when he came into the world in a viſible form.

(104).

The neceſſity of maintaining JUSTICE and RICHTEOUSNESS in political Government, as well as in private life, is ſo clearly laid down in the Holy Scriptures, that one would think it impoſſible that ſo many people, who profeſs to believe the revealed word of God, ſhould nevertheleſs ſuffer themſelves to be deluded by the ſophiſtical arguments of thoſe unbelievers, who aſſert, that Vices are neceſſary to render a ſtate great and flouriſhing; and that political Government cannot well be carried on without ſometimes doing EVIL that GOOD may come. But theſe notions are ſo far from being true, that the contrary is clearly demonſtrable —"Name any nation" (ſays an accurate and careful obſerver of the ſeveral hiſtories of mankind) that was ever remarkable for JUSTICE; for TEMPERANCE, and SEVERITY of MANNERS; for PIETY and RELIGION (though it was in a wrang way) that did not always thrive and grow great in the world; and that did not always enjoy a plentiful portion of all thoſe things, which are accounted to make a nation happy and flouriſhing. And, on the other ſide, when that nation has declined from its former virtue, and grown impious and diſſolute in manners, we appeal to experience whether it has not likewiſe ALWAYS proportionably ſunk in its ſucceſs and good fortunes. Archbiſhop Sharp's Sermons, 1 Vol. 8th Serm. (intitled— Virtue and Religion the only Means to make a Nation proſperous, which was preached before the Houſe of Commons, 21 May, 1690.) p. 209:—9th Ed.

(105).

The learned Grotius, indeed, conceived that the meſſage may be extended, even to the 28th Chapter *; but I am thoroughly convinced that it cannot with propriety be extended beyond this 23d Chapter, becauſe the prophecies in the following Chapter (the 24th) under the type of two Baſkets of Figs, were delivered, as the Prophet himſelf informs us, ‘AFTER that NEBUCHADREZZAR King of Babylon, had carried away Captive JECONIAH the ſon of JEHOIAKIM King of Judah, with the Carpenters, &c.— and had brought them to Babylon, that is—SOON AFTER the ſaid remarkable period, or elſe the mentioning that public calamity as a chronological circumſtance, to mark the time, (for that is the apparent purpoſe of it) would have been nugatory; and conſequently we may be aſſured that the prophecies in the 24th Chapter were declared in the very beginning of ZEDEKIAH'S Reign; whereas the 21ſt and 22d Chapters, and probably the 23d alſo were not revealed 'till the ſiege was begun, (as I have already ſhewn) that is— not 'till the 9th year of that Monarch. The dates likewiſe of the Prophecies in ſeveral of the following Chapters are alſo exactly noted in the text to be different from the time ſuppoſed by Gratius: as for inſtance —A prior date is expreſsly aſſigned to the 25th Chapter—it being intituled. The word that came to Jenemiah concerning all the people of Judah in the 4th YEAR of JEHOIAKIM the ſon of Joſiah King of Judah, that was THE FIRST YEAR OF NEBUCHADREZZAR King of Babylon. And again, the two next Chapters (viz. the 26th and part of the 27th) though poſterior with refpect to the order of the Book, have exact dates aſſigned them, which are prior even to the 24th and 25th Chapters, for they are expreſsly declared to have been revealed In the beginning of the reign of Jehoiakim, &c. The remainder of the 27th Chapter from the 12th Verſe, which the Prophet addreſſed to Zedekiah, is as clearly to be attributed to the beginning of ZEDEKIAH 's reign,—becauſe the circumſtances related in the following Chapter (the 28th) are expreſsly ſaid to have come to paſs THE SAME YEAR in the beginning of the reign of Zedekiah: and the Letter of Jeremiah to the Captives at Babylon contained in the 29th Chapter is as clearly declared to have been wrote after that JECONIAH the King, &c. were departed from Jeruſalem, which was alſo "the beginning of the reign of ZEDEKIAH;" for the Letters were ſent by ZEDEKIAH's Meſſengers: See the 3d Verſe. So that the laſt mentioned ſuppoſition of the learned Grotius cannot be true.

*

"Haec Omnia" (ſays he, ſpeaking of the Prophecies of Jeremiah, from the words VAE PASTORIBUS in the 23d Chapter to the 28th Chapter incluſive) ‘USQUE AD CAPUT 28 commemorationem continent ab Jeremia factam apud Sedeciam de ſermonil us ANTE SEDECIAE tempora diverſis locis ac temporibus a ſe habitis, ac congruentibus cum iis qua nunc SEDECIAE dicere coeperal; ut Dei in decretis ſuis et AEQUITAS et Conſtantia magis apparent ut jam aliquoties diximus. Crit. Sacr. Tom. 4, p. 5588.

(106).

The word which came unto JEREMIAH from the LORD, when NEBUCHADNEZZAR King of Babylon, and ALL his army, and ALL the Kingdoms of the Earth of his Dominion, and ALL the people FOUGHT againſt Feruſalem, and againſt ALL the Cities thereof. (Jer. xxiv. i.)—So that a general Attack ſeems to have been made at once in every part!

(107).

The Prophet however added a few words of comfort‘yet hear the word of the Lord, O Zedekiah King of Judah; Thus ſaith the Lord of thee; thou ſhalt not die by the ſword: (but) thou ſhalt die in peace:’ (that is a natural death) ‘and with the burnings of thy Fathers, the former Kings which were before thee, ſo ſhall they burn’ (odours) ‘for thee; and they will lament thee,’ i. e. (the Jewiſh nation in Captivity will lament thee) ‘ſaying. Ah Lord! for I have pronounced the word, ſaith the LORD. Then JEREMIAH the Prophet ſpake all theſe words unto ZEDEKIAH King of Judah in Feruſalem, when the King of Babylon's Army fought againſt Jeruſalem, and againſt all the Cities of Judah that were left, againſt Lachiſh and againſt Azokah: for theſe defenced Cities remained of the Cities of Judah.’ Verſes 4 to 7.

(108).

The Text informs us, that the King ZEDEKIAH had made a covenant with all the People which were at Jeruſalem to PROCLAIM LIBERTY unto them; that every man ſhould let his man-ſervant, and every man his maid-ſervant, being an Hebrew or Hebreweſs, GO FREE; that none ſhould SERVE himſelf of them, (to wit) "of a Jew his Brother." And it is probable that this was the King's own propoſal, (though perhaps at the ſuggeſtion of the PROPHET, to fulfil the Law), becauſe in the following verſe it is ſaid, that ALL THE PRINCES and ALL THE PEOPLE HEARD that they ſhould let their man-ſervant, &c. GO FREE—they OBEYED—and theſe terms hearing and obeying ſeem to imply that neither the Princes nor the People were the propoſers of the equitable menſure,— "Now" (ſays the Text) when ALL the Princes and ALL the People which had entered into the Covenant HEARD that every one ſhould let his man-ſervant and every one his maid-ſervant GO FREE, that none ſhould ſerve themſelves of them any more, then THEY OBEYED, and LET THEM GO.’ Chap. xxxiv. 8 to 10.

(109).

"COMMUNI DECRETO" (ſays Grotius upon the place) ſtatuerat impleri quod lex jubebat, ſed Judaei, non obſervaverant. Vide Exod. xxi. 2. Deut. xv. 12.

(110).

Viz. ‘That every man ſhould let his manſervant, and every man his maid-ſervant, being an Hebrew or Hebreweſs, go free, &c. 9th verſe.

(111).

‘And ye ſhall hallow the fiftieth year, and PROCLAIM LIBERTY throughout’ (all) ‘the Land unto ALL THE INHABITANTS thereof; it ſhall be a Jubilee unto you,’ &c. Levit. xxv. 10.

(112).

‘Then Pharaoh's army was come forth out of Egypt: and when the Chaldeans that beſieged Jeruſalem heard Tidings of them, they departed from Jeruſalem.’ Chap. xxxvii. 5. See alſo 11th verſe, at which time (ſays Grotius) the King and the Princes repealed the Popular Decree concerning Liberty, mentioned in the 34th chap.—Quo tempore (ſays he) Rex et Principes reſciderunt decretum de popularium libertate ut habuimus, c. 34.— ‘When the army of the Chaldeans was broken up from Jeruſalem for fear of Pharaoh's army.’

(113).

‘But thou ſhalt remember that thou waſt a Bondman in Egypt, and the LORD thy GOD redeemed thee thence: THEREFORE I command thee to do this Thing.’ Deut. xxiv. 18, 22. alſo c. xv. 15. and xvi. 12, &c. &c.

(114).

Mark this ye ſordid Tyrants of the Earth! the ALMIGHTY LORD OF THE UNIVERSE hath condeſcended to inform you, that the PROCLAIMING LIBERTY every man to his neighbour, (and all Men without diſtinction are at this day to be eſteemed your Neighbours and Brethren,) IS RIGHT IN HIS SIGHT!

(115).

For in making the Covenant before God in the Temple to proclaim Liberty, as mentioned in the 15th verſe, they divided the victim in two parts, and paſſed between the parts in imitation of the ſolemn Covenant which God made with Abraham, when a ſmoaking furnace, and a lamp of fire, paſſed between the pieces of the divided Heifer, She Goat, &c. as mentioned in Gen. xv. 9 to 17, ſignifying, ſays Vatablus, — that they wiſh to be put to death as this Calf was cut aſunder, if they break the Covenant.—In federe pangendo dividebant vitulum, et per medium tranſibant, ſignificantes ſe optare emori ut ille vitulus erat caeſus ſi fedus frangerent. Crit. Sac. Tom. 4.5640. —"Nam ſignificabat" (ſays Munſter) ‘ritus ille ut, ſi quis dolo malo diſceſſiſſet a pollicitis, illum quoque ſecaret Dominus et occideret horrendé.’ Crit. Sac. 5639.—And Clarius gives a part of the words uſed on thoſe occaſions, "Ordo orationis" (ſays he) ‘eſt, Dabo viros qui praevaricantur fedus meum, ſicut vitulum quem conciderunt, &c. In Templo enim immolarant ritu celeberrimo diviſo vitulo per cujus partes utrinque oppoſitas incedebant, ſimulque jurabant et ſe devovabant ut eveniret ipſis ſicut vitulo ſi fedus rumperent. Dicit ergo—Dabo vos ſicut vitulum illum, &c.

(116).

Manifeſtly alluding to the heavy curſe to which, with their own conſent, they had rendered themſelves liable by their breach of the Solemn Covenant, viz. that they ſhould be ſlain, as the Calf was when they made the Covenant, and their dead bodies be left like the divided parts of the Calf, to the fowls of the air, &c. for in the deſcription of that ſolemn rite in Geneſis we read that—"the Fowls came down upon the Carcaſes," and—"Abram drove them away." Gen. xv. 11.

(117).

Here is a diſtinct repetition of a part of the ſame Judgment againſt the King and Princes, though it does not appear that the King himſelf was actually guilty of ſlave-holding: however, it ſeems, he neglected to enforce the Laws of the Land in behalf of the injured poor, and by ſuffering others with impunity to hold their Brethren in an unnatural Bondage, he become a party in the oppreſſion, and of courſe a ſharer of the puniſhment. O that modern Kings, who in any degree conſent to the toleration of ſlavery in their dominions, would think of this tremendous example, and exert every Royal Prerogative (that they are legally inveſted with) in reſtraining their Princes and People from oppreſſing their poor Brethren; in maintaining the natural Rights of Mankind; and in defending the Poor from the Rich, the Weak from the Strong, by ballancing the Power of the Nobles (or rich Landholders) by the Official Power of the Crown in behalf of the juſt Rights of the Common People. Theſe are the moſt eſſential purpoſes of Regal Government and Royal Prerogative, which, ſurely, can never be exerted either ſo profitably, or ſo ſafely, on any other occaſions whatſoever, for it is by ſtrict Juſtice or Righteouſneſs alone that a King's Throne can be truly and ſafely eſtabliſhed, and not by refined ſophiſtical Politicks, Mercenary Armies, or Parliamentary Corruption!

(118).

For he remained in Priſon many days, as we read in the 16th verſe.

(119).

This ſhews that ſpeaking Truth, be it ever ſo ſevere, (provided it is not ſpoken for the ſake of mere abuſe, but for the purpoſes of warning and amendment) ought not to be eſteemed an Offence, for ſurely no truths can ever be more harſh or ſevere than thoſe uttered by Jeremiah againſt the Court of Zedekiah!

(120).

For theſe Evil Counſellors, it ſeems, like true implements of the Devil, attempted by their falſe intelligence from time to time to make the King firm in his bad meaſures and wicked policy.

(121).

"Then" (ſays the Text) Zedekiah the King commanded that they ſhould commit Jeremiah into the Court of the priſon, and that they ſhould give him daily a piece of bread out of the Bakers Street, until all the Bread in the City were ſpent.

(122).

Which would have been treaſon to the ſtate, and a high crime, had not the Kingdom been actually condemned by the word of God, viz. Thus ſaith the Lord; He that remaineth in this City ſhall die by the Sword, by the Famine, and by the Peſtilence: but he that goeth forth to the Chaldeans ſhall live; for he ſhall have his life for a prey, and ſhall live. Thus ſaith the Lord; This City ſhall ſurely be given into the hand of the King of Babylon's army, which ſhall take it. Therefore the Princes ſaid unto the King, We beſeech thee let this man be put to death: for thus he weakeneth the hands of the men of war that remain in this City, and the hands of all the people, in ſpeaking ſuch words unto them: for this man ſeeketh not the welfare of this people, but the hurt,’ &c. Chap. xxxviii. 2 to 4.

(123).

‘Then Zedekiah the King ſaid, Behold, he (is) in your hand; for the King (is) not (he that) can do (any) thing againſt you. Chap. xxxviii. ver. 5.

(124).

‘My Lord the King, theſe men have done evil in all that they have done to Jeremiah the Prophet, whom they have caſt into the dungeon; and he is like to die for hunger in the place where he is: for (there is) no more bread in the City.’ Chap. xxxviii. ver. 9.

(125).
Chap. xxxviii. 10—13.
(126).

‘If thou wilt aſſuredly go forth unto the King of Babylon's Princes, then thy ſoul ſhall live, and this City ſhall be burned with fire; and thou ſhalt live and thine houſe. But if thou wilt not go forth to the King of Babylon's Princes, then ſhall this City be given into the hand of the Chaldeans, and they ſhall burn it with fire, and thou ſhalt not eſcape out of their hand. And Zedekiah the King ſaid unto Jeremiah, I am afraid of the Jews that are fallen to the Chaldeans, left they deliver me into their hand, and they mock me. But Jeremiah ſaid. They ſhall not deliver (thee). Obey, I beſeech thee, the voice of the LORD which I ſpeak unto thee: ſo it ſhall be well unto thee, and thy ſoul ſhall live,’ &c. Chap. xxxviii. ver. 17 to 20. The remainder of the chapter contains a further deſcription of the judgements that were to take place in caſe ho refuſed to accept of the alternative above mentioned; as alſo an account of Zedekiah's expedient for concealing what had paſſed between him and Jeremiah from the Princes.

(127).

Pofuiſti [...] Ponere pro facere, more Hebreorum.’ Vatablus. Crit. Sac. Tom. 4. p. 5628.

(128).

"Uſque ad diem hunc."— Celebrata ſcilicet, ſays Grotius. Crit. Sac. Tom. 4. p. 5632.

(129).

—In Iſrael alſo, even in that very nation which the Almighty (by the abovementioned Signs and Wonders) delivered from the HOUSE OF BONDAGE, and reſtored to their natural Rights; which, nevertheleſs, was ſince become notorious, for the ſame kind of oppreſſion that God had puniſhed in Egypt,— for a Crime, which of all others, muſt be moſt intolerable in the Sight of the GREAT REDEEMER FROM SLAVERY; it being not only a proof of the moſt ſhameful ingratitude, but alſo a notorious breach of God's expreſs Command, viz. to remember that they themſelves had been BONDMEN IN EGYPT! See Deut. xv. 15. xvi. 12. xxiv. 18 and 22.

(130).

Amongſt other Nations alſo GOD's VENGEANCE againſt Tyrants and Oppreſſors hath been manifeſted, ſome examples of which ſhall hereafter be inſerted.

(131).

For that wonderful example of GOD's VENGEANCE againſt TYRANNY, and of his MERCY IN REDEEMING a Nation from SLAVERY, was of all others the moſt eminent, and, confequently, the ofteneſt repeated in Scripture (as in this place), 'till the accompliſhment of the much more glorious redemption from SPIRITUAL SLAVERY, the BONDAGE of the Devil *, (of which the former was only a Type;) when the Son of God invited all mankind to the FREEDOM of the GOSPEL,—to the True Knowledge of the LAW of LIBERTY for the regulation of their behaviour towards each other; giving them power to become the ſons of God ;’ and to partake even of the Divine Nature by the Gift of the Holy Ghoſt§, which is abſolutely promiſed to all that ſincerely aſk it in Chriſt's name*.

*

‘Foraſmuch then as the Children are Partakers of fleſh and blood, he,’ (that is, Chriſt) ‘alſo himſelf, likewiſe took part of the ſame; that through Death he might deſtroy him that had the power of death,’ (that is, the Devil,) ‘and deliver them who through fear of death were all their lifetime ſubject to Bondage. Heb. ii. 14, 15.— ‘I beheld Satan as Lightning fall from Heaven.’ Luke x. 18.

John i. 1 [...].

‘Through the knowledge of him that hath called us to Glory and Virtue: whereby are given unto us exceeeding great and precious promiſes; that by theſe ye might be PARTAKERS of the DIVINE NATURE, having eſcaped the Corruption that is in the world through Luſt.’ 2 Peter i. 3, 4.

§

‘For as many as are led by the Spirit of God, they are the Sons of God. For ye have not received the Spirit of Bondage again to fear, but ye have received the Spirit of adoption, whereby we cry—Abba—Father,’ &c. Rom. viii. 14, 15. ‘Know ye not that ye are the Temple of God, and that the Spirit of God dwelleth in you? If any man defile the Temple of God, him ſhall God deſtroy: for the Temple of God is Holy, which’ (Temple) "ye are." 1 Cor. iii. 16, 17.

"Aſk and it ſhall be given you," &c. Matt. vii. 7. Mark xi. 24. Luke xi. 9. John xv. 7.

*

‘Whatſoever ye ſhall aſk IN MY NAME’ (ſaid our Lord JESUS) ‘in my Name, that will I do, that the Father may be glorified in the Son. If ye ſhall aſk any thing IN MY NAME, I will do it,’ &c. John xiv. 13, &c.— ‘How much more ſhall your Heavenly Father give the Holy Spirit to them that aſk him.’ Luke xi. 13.

(132).

And it came to paſs, that when Zedekiah the "King of Judah ſaw them" (that is, Princes of Babylon, who ſat in the Middle Gate, after the CITY WAS BROKEN UP. See ch. xxxix. 2, 3.) ‘and all the men of war, then they fled, and went forth out of the city by night, by the way of the King's Garden, by the gate between the two walls: and he went out the way of the plain. But the Chaldeans army purſued after them, and overtook Zedekiah in the plains of Jericho: and when they had taken him they brought him up to Nebuchadnezzar King of Babylon to RIBLAH in the Land of HAMATH, where he gave Judgement upon him.’ Ch. xxxix. 4, 5. Compare this with the Note in page 48.

(133).

‘Then the King of Babylon flew the Sons of Zedekiah in RIBLAH before his eyes: alſo the King of Babylon ſlew ALL THE NOBLES of JUDAH.’ Chap. xxxix. 6. See alſo Chap. lii. 10.

(134).

‘Thou ſhalt not eſcape out of his hand, but ſhalt ſurely be taken and delivered into his hand; and THINE EYES ſhall behold the EYES of the King of Babylon, and he ſhall ſpeak with thee MOUTH to MOUTH, and thou ſhalt go to Babylon,’ &c. Chap. xxxiv. 3.

(135).

Moreover he put out Zedekiah's Eyes, and bound him with Chains, to carry him to Babylon.’ Chap. xxxix. 7. And in the 52d chapter, where theſe circumſtances are repeated, we find the following addition, viz. that the King of BABYLON ‘carried him to Babylon, and put him in priſon to the day of his death.’ Chap. lii. 11.

(136).

Lam. v. 13. In the ſame chapter the miſeries of a foreign Juriſdiction are ſtrongly delineated, — Our Inheritance is turned TO STRANGERS, our Houſes to Aliens. We are Orphans and Fatherleſs, our Mothers are as Widows. We have drunken our Water for Money; our Wood is ſold unto us. OUR NECKS ARE UNDER PERSECUTION; WE LABOUR AND HAVE NO REST,’ &c. A juſt recompence for SLAVEHOLDERS! and again,—"SERVANTS" (or Slaves) "have ruled over us," &c.mdash; They raviſhed the Women in Sion, and the Maids in the cities of Judah! PRINCES are hanged by their hand: the faces of Elders were not honoured. THEY TOOK THE YOUNG MEN TO GRIND, AND THE CHILDREN FELL UNDER THE WOOD,’ &c. Such a Retaliation of Tyranny muſt every nation expect that promotes and tolerates Slavery and Oppreſſion! Nothing but ſevere Repentance and Amendment can prevent it! O that my countrymen would conſider this!

(137).

‘And the Lord ſpake to Mauaſſeh and to his people: but they would not hearken. Wherefore the Lord brought upon them the Captains of the Hoſt of the King of Aſſyria, which took Manaſſeh among the Thorns, and bound him with fetters, and carried him to Babylon.’ 2 Chron. xxxiii. 10, 11.

(138).

According to Biſhop Uſher this King of Aſſyria was Eſarhaddon, who (as he relates) annexed the dominion of Judaea to the Imperial Crown of Aſſyria, and carried King Manaſſeh to Babylon; but, upon his repentance, mercifully reſtored him to his Royal Dignity, though he was ſtill to remain ſubject to the Imperial Juriſdiction of Aſſyria: and afterwards, when the whole Aſſyrian Power devolved to Nebuchadnezzar, in the commencement of the Babylonian Empire, Jehoiakim King of Judah, became his ſervant three years, and then turned and rebelled againſt him*; but the kingdom being again conquered a few years after, in the reign of his Son Jehoiachin, the King of Babylon carried the latter into captivity, and made Zedekiah King in his room, who alſo rebelled both againſt God and the King of Babylon, and thereby wilfully drew down thoſe heavy judgements upon himſelf and the kingdom!

*
2 Kings xxiv. 1.
(139).

‘O Aſſyria! the rod of mine anger, and the ſtaff in their hand is mine indignation. I will ſend him againſt a hypocritical Nation, and againſt the people of my wrath will I give him a charge to take the ſpoil, and to take the prey, and to tread them down like the mire of the ſtreets. Howbeit, he meaneth not ſo, neither doth his heart think ſo, but (it is) in his heart to deſtroy, and cut off nations not a few,’ &c. Iſaiah x. 6, 7.

(140).

‘And now I have given all theſe lands into the hand of Nebuchadnezzar the King of Babylon, my ſervant, &c.—and ALL NATIONS ſhall SERVE him, and his Son's Son, until the very time of his Land come: and then many nations and great kings ſhall SERVE THEMSELVES of him,’ &c. Jer. xxvii. 6, 7.—Here is a manifeſt inſtance of National Retribution in kind!

(141).

That is—DECREED on account of the National Injuſtice and Tyranny deſcribed in the 1ſt verſe of the ſame chapter, viz. Wo unto them that DECREE UNRIGHTEOUS DECREES,’ (i. e. make Laws that are contrary to Natural Right and Juſtice)* ‘and THAT WRITE GRIEVOUSNESS, WHICH THEY HAVE PRESCRIBED: to turn aſide the needy from Judgement, and to take away the right from the poor of my people, that Widows may be their prey, and that they may rob the fatherleſs! And what will ye do IN THE DAY OF VISITATION, AND IN THE DESOLATION (which) SHALL come FROM far?’ &c.—which was manifeſtly, ‘THE CONSUMPTION DECREED.’ &c.

*

Laws like thoſe whereby the AFRICAN SLAVE-TRADE is promoted and encouraged, or like thoſe whereby MARRIAGE is reſtrained; like thoſe alſo which tolerate the Oppreſſion of the poor Colliers, Salters, and Miners in Scotland; or like thoſe diabolical DECREES of UNRIGHTEOUSNESS and GRIEVOUSNESS, which ſome of our American aſſemblies have wickedly PRESCRIBED againſt their poor Negro Slaves, many of which I have particularly pointed out in my Repreſentation againſt Slavery. pages 49 to 73.

(142).

In via Aegypti [...] ‘Hebraiſmus, pro more, ritu Aegyptiorum. Eo modo quo afflixerunt te Aegyptii, ſic te affligent Aſſyrii.’—Vatablus. [‘Caedet ille quidem te baculo, ſuâque virgâ petet Aegyptiaco more]—ut olim Pharao.’ Caſtalio.— ‘Sicut olim in Aegypto ſervierunt, et abea tandem ſervitute liberati.’ Clarius. Crit. Sac.

(143).

Sicut, inquit, olim aquis Rubri Maris Aegyptios proſtravi ſola baculi elevatione per Moſen, &c. Clarius. Crit. Sac.

(144).

This VENGEANCE came upon the Aſſyrians, not all at once, but at ſeveral different periods, that they might have warning and opportunity to repent! One remarkable inſtance of it is fully recorded in ſcripture, I mean that ſupernatural deſtruction of the greateſt part of their army in one night after Sennacherib had blaſphemed God by his Captains, and preſumptuouſly propoſed to carry away the Inhabitants of jeruſalem INTO CAPTIVITY: for that was expreſsly his purpoſe as ſignified by Rabſhakah— ‘MAKE AN AGREEMENT WITH ME BY A PRESENT, and come out to me and eat, &c. until I come and TAKE YOU AWAY to a Land like your own Land, &c. at another time Pharaoh Necho was charged with the execution of GOD's VENGEANCE againſt them. (Compare 2 Kings xxiii. 29. with 2 Chron. xxxv. 21, &c.) After which time we hear no more of the ASSYRIAN OPPRESSOR, (that Monarchy being ſoon after ſwallowed up in the BABYLONIAN TYRANNY) ſo that his YOKE of courſe departed FROM OFF the Nations he had ENSLAVED, and his BURTHEN from off their ſhoulders, agreeable to the propheſy above

(145).

‘We to thee that ſpoileſt, and thou waſt not ſpoiled; and dealeſt treacherouſly, and they dealt not treacherouſly with thee: when thou ſhalt ceaſe to ſpoil, thou ſhalt be ſpoiled; (and) when thou ſhalt make an end to deal treacherouſly, they ſhall deal treacherouſly with thee!’ Iſaiah xxxiii. 1. Here the Law of Retribution is clearly laid down. Commentators have generally underſtood this to be denounced againſt Aſſyria.

(146).

A poor Negroe whom I was ſo happy as to aſſiſt in procuring his freedom, was won (I am informed) by his laſt maſter in Virginia, at a Game of Cards, or ſome other ſuch mode of caſting LOTS.

(147).

The Slave-Trade carried on at theſe two places ſo far exceeds that which is chargeable to the Great Metropolis, (I mean more eſpecially in proportion to the immenſe general commerce of the latter) that the guilt of London, in that particular at leaſt, is very inconſiderable when compared with the accumulated iniguity and bloodſhed, for which the inhabitants of the other two places muſt inevitably be accountable if they do not repent! See the comparative ſtate of the Slave-Trade in page 147.

(148).

This is not to be conſidered as a permiſſion to the Jews to deal in Slaves, but only as a prophecy of GOD'S [222] retaliation upon Tyre and Zidon, which Grotius ſays was fulfilled when Gaza, Sidon, and Tyre were afterwards taken by Alexander, ‘Nempe cum Gaza, Sidon, et Tyrus captae ab Alexandro.’ Crit. Sac. Tom. 4. p. 645 z. for the Jews were undoubtedly guilty of ſin when they fulfilled the prophecy, and probably added thereby to their ſucceeding national affictions under Antiochus, and other ſucceeding Tyrants; for the ſame may be ſaid of the Jews in this Caſe, that the learned Ferrerius obſerved on the caſe of the Aſſyrians, who were pre-ordained by God to puniſh the Iſraelitos and many other neighbouring Nations for their Oppreſſions and other wickedneſs, For though the Aſſyrians executed GOD'S wrath expreſsly by GOD'S permiſſion, or even as it were by the Divine Command, in prophecy, yet the Aſſyrians themſelves (as alſo the Jews after them) did not conſider their actions in any ſuch light; for the only motives they were ſenſible of, were the dictates of their own wicked hearts, and the love of unlawful gain! Ferrerius in ſpeaking of Iſaiah's prophecy concerning the Aſſyrians, chap. x. 26. remarks—Verſus 24 (ſays he) dixerat quod Aſſyrius percuſſurus ſit Iſraelitas, ſicutAegyptius; hic (viz. in the 26th verſe) autem quod Dominus parcuſſurus ſit Aſſyrios, ſicut Aegyptum. Juſtum cnim eſt, ut inquit Paulus, QUOD REDDAT DOMINUS VICEM IMPIIS QUI FILIOS DEI DIVEXANT, ſive Aegyptii ſive Aſſyrii ſint, ETIAMSI [...]MIT [...]ENTE VEL ETIAM JUBENTE DOMINO [223] illud faciant: nam et quod INIQUO ANIMO ID FACIANT, et propter alia quoque ſcelera, IRA DEI DIGNI ſunt, &c. Crit. Sac. Tom. 4. p. 4780. See alſo note, in page 125, concerning Nebuchadnezzar quoted from Abp. Sharp.

[221]
(149).

In the common Tranſlation it is rendered, "Come all ye Heathens;" but the original word [...] more properly ſignifies the Nations, than the Heathens.

150.

And the Egyptians "for their VIOLENCE," received from God A RETRIBUTION IN KIND, which is ſtill more awfully expreſſed by the prophet Iſaiah,— So ſhall the King of Aſſyria lead away the EGYPTIANS Priſoners, and the ETHIOPIANS Captives, young and old, naked and bare-foot, even with (their) buttocks uncovered to the ſhame of Egypt! Iſaiah xx. 4.—A lively deſcription this, of the extreme miſery and contempt with which the poor wretched Ethiopian Captives, even to this day, are oppreſſed and vilified!—But by whom?—Not now, ſurely, by their old enemies, the Aſſyrians, for they, long ago, received a juſt recompence for their Tyranny and uncharitableneſs, and are wiped off from the face of the earth! and may we not expect that the Almighty will alſo viſit the modern Oppreſſors of the Ethiopians, whoſe barbarous and unfeeling behaviour towards the poor naked Ethiopian Captives is equally notorious?—May we not expect that the Aſſyrians, or men of Nineveh. ſhall riſe in Judgment with this generation, and ſhall condemn it! Matt. xii. 41. for they were previouſly engaged in a juſt war againſt the Egyptians and Ethiopians: they were proveked to revenge by real Injuries—by the lawleſs incurſions of thoſe unhappy Sons of of Ham, and therefore they may ſeen to have ſome excuſe for their ſeverities. But the Europeans (and more notoriouſly the Britiſh Nation) are now guilty of the ſame horrid barbarity and uncharitableneſs towards the Ethiopians, WITHOUT ANY PROVOCATION WHATSOEVER, except the moſt deteſtable Luſt for unlawful Gain and Power! — Let my deluded countrymen receive from me AN UNDENIABLE TOKEN of the apporaching DESTRUCTION AND MISERY which muſt inevitably overtake them if they do not repent! — The Token, alas! is already upon them.—Let them compare our preſent national condition, with the ſeveral alarming circumſtances, which preceded the horrible debaſement of the Egyptioans and Ethiopians above mentioned! even the beſt Hiſtories of thoſe nations cannot furniſh a more exact and lively deſcription of thoſe Symptoms of approaching nations deſtruction, than that which was declared by Iſaiah in the ſpirit of prophecy!—"I" (the Lord, or Jehovah) ‘will ſet THE EGYPTIANS againſt THE EGYPTIANS: and they ſhall fight every one againſt his Brother, and every one againſt his Neighbour; City againſt City, (and) Kingdom againſt Kingdom. And the Spirit of Egypty ſhall fail in the midſt thereof; and I will deſtroy the council thereof! Iſaiah xix. 2, 3.

(152).

Grotius thinks that this Tranſgreſſion was committed when Sennacherib invaded Judaea, and that many Jews upon his firſt approach fled to the neighbouring Regions, and that the Philiſtines, inſtead of protecting the poor fugitives, who had done them no injury, SOLD THEM to the EDUMAEANS, as if they had been taken in open war. ‘Cum Sennacheribus Judaeam invaſit, multi ad primum ejus adventum in vieinas regiones ſe recepere, ut apparuit. Eſa. xvi. 4. Philiſtini hos Judaeos, qui nihil ipfis nocuerant, non ut ſupplices protexerunt, ſed quaſi bello captos VENDIDERUNT Idumaeis.’ Crit. Sac. Tom. 4. p. 6473. Many other commentators beſides Grotius have ſuppoſed this Tranſgreſſion to have been committed during the troubles occaſioned by Sennacherib's Expediton; but it is not probable (though indeed it is poſſible) that this was the time to which the prophecy referred; becauſe, if it really was, the Prophecy foretold the Tranſgreſſion itſelf. as well as the puniſhment of it; for we find that the Prophecy was delivered "in the days of Uzziah," whereas the Event to which they refer, did not happen till many years afterwards in the reign of Ahaz: there are ſome inſtances indeed of God's vengeance being really denounced againſt particular crimes even before the crimes themſelves were committed, which I ſhall ſhew when I come to ſpeak of Babylon; but in the caſe before us there is no neceſſity for ſuppoſing any ſuch anticipation, it being much more probable that the offence, referred to by the Prophecy, was previouſly committed by the Inhabitants of GAZA after the combined army of the Philiſtines and Arabians had, by God's permiſſion, ſubdued and plundered the inhabitants of Judea in the reign of Jehoram, as related in the 2d Chron. xxi. 16, 17, &c. to which it is referred in Clarke's Annotations. The cruelty of delivering up the CAPTIVES to EDOM at the time abovementioned, would be much aggravated in the circumſtances of theſe times; for then the Edomites were become inveterate enemies to the Jews, having lately revolted from Judah, and during that very reign had been beaten, and many of them ſlain, in a pitched battle with the Jews, which rendered them the more implacable; and therefore the unnatural cruelty OF DELIVERING UP the Jewiſh Captives to Edom at ſuch a time, muſt neceſſarily be eſteemed a moſt heinous offence in the ſight of a merciful God!

(153).

This Prophecy was probably fulfilled in the reign of Hezekiah; for we read in the 2 Kings xviii. 8. that he ſmote the PHILISTINES, even unto GAZA, and the Borders thereof, from the tower of the Watchmen to the fenced City. But the Philiſtines of Aſhdod, &c. (if not Gaza alſo) began to feel the weight of GOD's VENGEANCE much ſooner, even by the hands of the King in whoſe reign the Prophecy was delivered;—for "as long as he" (viz. UZZIAH) ſought THE LORD, GOD made him to proſper. And he went forth, and warred againſt the PHILISTINES, and BRAKE DOWN THE WALL OF GATH, and the wall of JABNEH, and the wall of ASHDOD, and built Cities about ASHDOD, and among the PHILISTINES. And GOD helped him against the PHILISTINES and againſt the ARABIANS that dwelt in GURBAAL, and the MEHURIMS,’ &c. 2 Chron. xxvi. 5, 6, 7. And ASHDOD was afterwards taken by the troops of SARGON King of Aſſyria (Iſaiah xx. 1.), under TARTAN, one of his Generals, who is mentioned likewiſe in 2 Kings xviii. 17. ſo that this was probably when the Aſſyrians went up againſt Jeruſalem in the Reign of Hezekiah. A very ſevere VENGEANCE againſt the PHILIPSTINES was afterwards executed by the Chaldeans; and, long after that, again by the Macedonians under Alexander.

(154).

Probably alluding to the league that was made between SOLOMON and HIRAM King of TYRE, (mentioned in the firſt book of Kings v. 12.) and there was PEACE BETWEEN HIRAM and SOLOMON; and they two MADE A LEAGUE together.

(155).

By another cotemporary Prophet (Iſaiah) a RETRIBUTION IN KIND was denounced againſt TYRE— Is this your joyous City, whoſe antiquity was of antient days? HER OWN FEET SHALL CARRY HER AFAR OFF to ſojourn.‘(Ire pedibus ſuis in Captivitatem,’ ſays Clarius, Crit. Sac. Tom. 4. p 4905. that is, juſt as the poor ſlaves are now-a-days brought down on foot from the inland parts of Africa to the ſlave markets on the coaſts!) who hath taken THIS COUNCIL againſt TYRE the crowning (City), whoſe Merchants are Princes, whoſe Traffickers are the Honourable of the Earth? THE LORD OF HOSTS HATH PURPOSED IT,’ (plainly referring to the PURPOSE which he had before declared in the xiv. chap. 26. to be ‘PURPOSED UPON THE WHOLE EARTH,’—which I have ſhewn to be for the moſt part a RETRIBUTION IN KIND) to ſtrain (or pollute) the pride of all Glory, and to bring into contempt all the Honourable of the Earth. Iſai. xxiii. 7, 8, 9.

(156).

From the Carolina Gazette (by Robert Wells) dated 30 Dec. 1774.

A HUNDRED POUNDS REWARD.

Run away upwards of twelve months ago, a Negro Man, named SALISBURY, a ſquat, well-ſet fellow, about five feet five inches high, branded on the right breaſt —S," (N. B. Branded like a beaſt) "He formerly belonged to Richard Beresford, Eſq and is ſuppoſed to be harboured about the plantation of Mr. John Wigfall, in St. Thomas's Pariſh, where he has a brother. I will give a reward of Twenty Pounds currency to whoever will apprehend the ſaid Negro, and deliver him at the Work-Houſe in Charles-Town, or any of the Gaols in this province, or to me at my Plantation in St. Bartholomew's Pariſh. I WILL GIVE THE SAME REWARD FOR HIS HEAD" (N. B. The ſubſcriber is abſolutely guilty of Felony for offering a price for blood.) ‘And a further reward of One Hundred Pounds currency for the diſcovery of his being harboured by a white perſon, and Fifty Pounds currency if by a Negro,’ (though it is a moral Law of the Old Teſtament, a Command even FROM GOD HIMSELF, not to deliver up to his Maſter the Servant that is eſcaped from his Maſter. Deut. xxiii. 15.) ‘to be paid on conviction of the Offender or Offenders.’

Signed, THOMAS SMITH.
(157).

This example ſhews that God will ſeverely avenge himſelf of all ſuch abandoned ſoldiers as thoſe who kill Women and Children, for we may be aſſured that no pretended Rules of War can juſtify ſuch deteſtable outrages in his ſight, unleſs they can produce an expreſs Commiſſion from the Almighty for that purpoſe, like that which was given to the Iſraelites againſt the wicked Canaanites, &c.

(158).

Probably the Ammonites (like ſome of our Settlers and Planters at St. Vincents) coveted— that fine CREAM PART of the Country—about Gilead, then in the poſſeſſion of their neighbours; and might perhaps ſtir up their public Financiers to ſettle an arrangement for the diſpoſal of the ſaid Lands, without the knowledge and conſent of the antient and lawful poſſeſſors, as if the ſuppoſed political neceſſity to enlarge their border could juſtify ROBBERY and MURDER, by authority of Government!—Againſt ſimilar crimes in Iſrael, the Prophet thus denounced God's vengeance! Wo to them that deviſe iniquity, and work evil upon their beds! when the morning is light they practice it, becauſe it is in the power of their hand. And they covet Fields, and take (them) by viclence: and Houſes, and take (them) away: ſo they oppreſs a man and his houſe, even a man and his heritage. Therefore thus ſaith the LORD’ (JEHOVAH);— Behold, againſt this family (apparently meaning the Family or ſtock of that whole nation) do I deviſe AN EVIL from which ye ſhall not remove your necks; neither ſhall ye go haughtily: FOR THIS TIME IS EVIL.’ Mic. ii. 1 to 3. For your hands are defiled with BLOOD, and your fingers with INIQUITY:—none calleth for JUSTICE, nor (any) pleadeth for TRUTH: they truſt in vanity and ſpeak lies; THEY CONCEIVE MISCHIEF, and BRING FORTH INIQUITY!’ &c. ‘—and the act of Violence (is) in their hands. Their feet run to evil, and they make haſte to ſhed innocent blood: their thoughts are thoughts of iniquity; waſting and deſtruction or breaking ‘(are) in their paths. THE WAY OF PEACE THEY KNOW NOT; and (there is) NO JUDGEMENT’ [...] i. e. right or juſtice) in their goings! they have made them crooked paths: whoſoever goeth therein ſhall not know peace. THEREFORE IS JUDGEMENT’ (i. e. right or equity) far from us, neither doth JUSTICE’ [...] properly RIGHTEOUSNESS) "overtake us:" &c.— "According to (their) deeds," (or more properly) according to RECOMPENCES’ (i. e. God's eternal laws of RETRIBUTION) "accordingly he" (i. e. Jehovah) will REPAY, fury to his Adverſaries, RECOMPENCE to his Enemies, to the ISLANDS he will REPAY RECOMPENCE!’ Iſaiah lix. to the 18th verſe.

(159).

"Suum" (viz. Filium) "inquam" (ſays Grotius) ‘non Idumaeae Praefecti, ut quidam colligunt ex Amoſo ii. 1. ubi alia reſpicitur Hiſtoria.’ Crit. Sac. Tom. 4. p. 2579.

(160).

MOAB was condemned alſo by another Prophet (Iſaiah) for her want of Charity to the poor fugitives of Iſrael and Judah in a time that God had delivered them into the hands of their enemies,— "Hide the Outcaſts" (ſaid Iſaiah in his denunciation of Judgement againſt MOAB) bewray not him that wandereth; Let mine OUT-CASTS dwell with thee MOAB; Be thou a Covert to them from the face of the SPOILER: for the EXTORTIONER is at an end, the SPOILER ceaſeth, the OPPRESSORS are conſumed out of the Land. Iſaiah xvi. 4.

(161).

The Prophet Amos charges them ſtill further with their ſhameful perverſion of JUSTICE and NATURAL RIGHT, in the 5 th chapter and 7th verſe, — Ye who TURN JUDGEMENT TO WORMWOOD, and LEAVE OFF RIGHTEOUSNESS IN THE EARTH.’ And a little afterwards he charges them with notorious corruption— For I know your manifold tranſgreſſions, and your mighty ſins: they AFFLICT THE JUST, they TAKE A BRIBE, and they TURN ASIDE THE POOR IN THE GATE (from their RIGHT). Therefore the prudent ſhall keep ſilence in that time: for it is an evil time. He then warns them to make uſe of that Natural Knowledge of Good and Evil, which all mankind inherit from our firſt parents— Seek GOOD, and not EVIL’ (ſays the Prophet): that ye may live: and ſo the Lord, the God of Hoſts, ſhall be with you, as ye have ſpoken. Hate the EVIL, and love the [248]GOOD, and eſtabliſh JUDGEMENT in the Gate, it may that the Lord God of Hoſts will be gracious unto the Remnant of Joſeph.—Thus the ISRAELITES might have ſaved themſelves from God's Vengeance by a timely repentance, but they were too corrupt and wicked, it ſeems, to take warning: for the Judgement is, immediately after, denounced on account of the ſaid NATIONAL CORRUPTION AND INJUSTICE. — Therefore, the Lord, the God of Hoſts, the Lord ſaith thus; WAILING ſhall be in all thy ſtreets; and they ſhall ſay in all the highways, ALAS! ALAS! and they ſhall call the Huſbandman to mourning; and ſuch as are ſkilful of lamentation, to wailing. And in all vineyards ſhall be wailing; for I WILL PASS THROUGH THEE, SAITH THE LORD!’

Now let the inhabitants of Great Britain examine themſelves, and enquire, whether there are not CORRUPTIONS and INJUSTICE among them alſo, which may be equally liable to draw down God's VENGEANCE? Whether their Repreſentatives in the great National Aſſembly, or "Congregation of the People," do not annually encourage and promote the AFRICAN SLAVE-TRADE, which includes infinitely more OPPRESSION and INJUSTICE than the Iſraelites were ever guilty of! and whether the poor Miners, Colliers, and Saliers of Scotland, who lately applied to them for relief from the monſtrous OPPRESSION and INJUSTICE of the unreaſonable Landholders (an oppreſſion [249]at leaſt equal to, if not far exceeding the Iſraelitiſh Bondage of the Poor) have yet received redreſs for the Injuries done them? or whether, on the contrary, the Injuſtice (which never had any other foundation but that of unjuſt Force and Uſurpation) is not now confirmed for a certain number of years longer by act of Parliament! But, O my countrymen! let us call to mind (before it is too late) the dreadful conſequences of turning ‘JUDGEMENT INTO WORMWOOD,’ and of leaving off Righteouſneſs in the Earth! Let us remember the heavy Judgements that are denounced againſt the Oppreſſions of the poor, and that there is ONE who will ſurely avenge their cauſe,— ‘THE LORD (JEHOVAH) is HIS NAME that ſtrengtheneth the SPOILED againſt the STRONG, ſo that the SPOILED ſhall come AGAINST THE FORTRESS. THEY HATE HIM THAT REBUKETH IN THE GATE, AND THEY ABHOR HIM THAT SPEAKETH UPRIGHTLY. Foraſmuch therefore (continues the Prophet) as your TREADING IS UPON THE POOR, and ye take from him burthens of wheat, ye have built houſes of hewn ſtone, but ye ſhall not dwell in them; ye have planted pleaſant Vineyards, but ye ſhall not drink wine of them. For I KNOW YOUR MANIFOLD TRANSGRESSIONS, and your mighty ſins: they afflict the Juſt, they TAKE A BRIBE, and they turn aſide THE POOR in the Gate from their right, &c. Amos v. 8 to 12.

[247]
(162).
Extract of a Letter from the Author to Lord —, dated the 18th of February, 1772.

‘His Majeſty has been pleaſed, lately, to recommend to Parliament the providing new Laws,’ for ſupplying Defects or REMEDYING ABUSES in ſuch inſtances where it ſhall be requiſite; ‘and, I apprehend, my Lord, that there is no inſtance whatever, which requires more immediate redreſs than the preſent miſerable and deplorable SLAVERY of Negroes and Indians, as well as of white Engliſh ſervants in our Colonies. I ſay immediate redreſs, becauſe to be in power, and to neglect (as life is very uncertain) even a day, in endeavouring to put a ſtop to ſuch monſtrous injuſtice and abandoned wickedneſs, muſt neceſſarily endanger a man's eternal welfare, be he ever ſo great in temporal dignity or office,’ &c.

(163).

Extract of a letter from the Author to Lord —, dated the 4th of December, 1774.

‘— If the ſeaſonable warning againſt the crying national wickedneſs of promoting the AFRICAN SLAVE-TRADE, and tolerating SLAVERY in America, which I ſeht about three years ago, in a private letter to Lord —, had been duly regarded, I ſincerely believe that the preſent miſunderſtanding, &c. and the alarming conſequences which now threaten us, would not have happened!—Great Britain and her Colonies ſeem to be preparing themſelves for MUTUAL* DESTRUCTION, which, alas! is too apparently merited on both ſides: for ſuch monſtrous OPPRESSION and NATIONAL WICKEDNESS cannot eſcape a NATIONAL PUNISHMENT according to the uſual courſe of God's providence in the World, unleſs a hearty repentance and amendment ſhould avert the impending vengeance!’ &c.

*

‘For all the Law is fulfilled in ONE WORD (even) in this; Thou ſhalt love thy Neighbour as thyſelf. But if we bite and devour one another, take heed that YE BE NOT CONSUMED ONE OF ANOTHER. Gal. v. 14, 15. See my Tract on "The Law of Liberty, or Royal Law."

(164).

— "Wicked men" (ſaid he) ‘may be happy and proſperous here, and good men may ſuffer many afflictions and tribulations, without any the leaſt reflection on the juſtice or goodneſs of the great Governor of the World: becauſe there is a farther day reſerved for the adjuſting all men's rewards, according to their works. But now the conſideration of PUBLIC SOCIETIES and NATIONS is QUITE DIFFERENT. NATIONS are not made to be IMMORTAL, but end with the world. No SOCIETY, AS A SOCIETY, SHALL BE CALLED TO A FUTURE ACCOUNT; but all the rewards and puniſhments [254]they are capable of AS SOCIETIES, MUST BE ADJUDGED AND DISTRIBUTED TO THEM IN THIS PRESENT LIFE. And therefore if we ſuppoſe GOD to be the Judge and Governor of the World, and of all the Nations in it; as well as he is the Judge and Governor of particular perſons; we muſt likewiſe ſuppoſe, that he adminiſters all affairs ſo, that righteous and religious NATIONS have IN THIS WORLD the reward of their virtue in the bleſſings of peace and plenty, and all manner of temporal proſperity: and on the other ſide, impious and incorrigible NATIONS are likewiſe puniſhed IN THIS WORLD for their wickedneſs; either by ſevere JUDGEMENTS, OR BY A TOTAL DESTRUCTION; as GOD in his infinite wiſdom ſees cauſe.‘The word of God doth all along bear teſtimony to the truth of this.’‘There is no Judgement threatened to any nation in the Holy Scripture (and abundance of nations are there threatened) but it is upon the account of the Sins and Wickedneſs they were guilty of. Which Sins if they repented of, ſo repented as to forſake them, they might find mercy. And accordingly we find in fact, that GOD ALWAYS DEALT WITH PEOPLE AND NATIONS ACCORDING TO THESE MEASURES,’ &c.—And after citing the examples of the Ninevites, Canaanites, and Babylonians, and after referring us to the Greek, Roman, and even to the Turkiſh hiſtory for more examples, he remarks concerning the [255]Jews in particular, that— ‘every degree of PUBLIC VICE, and departure from GOD's Laws, was always puniſhed with PUBLIC Judgement. And on the other ſide, every degree of PUBLIC Repentance and Reformation was always rewarded with PUBLIC Happineſs and proſperity: ſo that any one that could make a right eſtimate of that nation, and how it ſtood as to VIRTUE and VICE, might conſtantly make a Judgement likewiſe how it would fare with them, as to their outward temporal affairs. I muſt confeſs’ (ſays he) ‘that generally ſpeaking, there is little force in thoſe arguments that are drawn from examples; but in the caſe I am now upon, I think there is great weight in them. For though we can not angue from GOD's dealing with one perſon, that he will juſt deal in the ſame manner with another; yet as to NATIONS and KINGDOMS THE CASE IS OTHERWISE, as I before ſaid. For GOD's Diſpenſations and Providences to them, ſeem all to proceed upon ONE IMMUTABLE FOUNDATION (which will be THE SAME IN ALL AGES AND COUNTRIES) namely, the expreſſion and vindication of his juſtice and goodneſs in this world.’ Archb. Sharp's Sermons, vol. 1. ſerm. 8. intitled, Virtue and Religion the only Means to make a Nation proſperous. The whole ſermon is indeed a compleat and unanſwerable argument againſt thoſe ſophiſts who contend for the neceſſity of Political Evil, and of permitting and encouraging Vice in certain degrees (as they ſhall think fit) for ſtate occaſions.

[253]
(165).

Theſe enterpriſing Traders, the firſt great Navigators of the World ſays the ſenſible and benevolent Author of Britannia Libera), having, in the courſe of their ſucceſs and their grandeur, imported for their own uſe a great number of SLAVES, they conſpired, ſlew their Maſters, and all the Free-men (two only excepted, old STRATO and his Son, who were ſaved through the GENEROSITY OF THEIR OWN SLAVE) took to themſelves their wives and daughters, with the whole city, and raiſed a new commonwealth; A DREADFUL EXAMPLE, ſaith Juſtin, to all the world, * who nevertheleſs went on in their former courſe of ENSLAVING one another. Britannia Libera, or a Defence of the Free State of Man in England againſt the Claim of any Man there as a ſlave." p. 3.

*

‘CELEBRE HOC SERVORUM FACINUS, METUENDUMQUE EXEMPLUM TOTO ORBE TERRARUM FUIT.’ Juſt. Hiſt. lib. xviii.

(166).

See an Extract from Mr. Morgan's Book, intitled, "A Plan for the Abolition of Slavery," &c. printed at the end of this Tract.

(167).

Long before this additional load of national guilt had arrived at any conſiderable height, the nation [259]was ſuppoſed to be under a very dangerous burthen of Sin, which my Grandfather teſtified before the Houſe of Commons, ‘we are not that innocent, virtuous, pious people’ (ſaid he) ‘that may certainly reckon upon God's favour, and think ourſelves in all caſes ſure of his protection. For if the Doctrine I have now been inſiſting on to you, be true Doctrine; then we of this nation can but entertain very ſmall hopes of being HAPPY and PROSPEROUS. Nay we cannot but apprchend MISERY and RUIN, and deſolation to ourſelves; unleſs God be abundantly more merciful to us than we deſerve. And there can be no way to prevail with him to be ſo, but an UNIVERSAL HUMILIATION and REPENTANCE! and this is the application I deſire to make of the point I have been now treating of.—(With the ſame view and deſire exactly is the preſent addreſs laid before the public, though the author was not aware when the tract was ſent to the preſs, that his anceſtor had borne (ſuch ample public teſtimony to the truth of the ſame doctrine concerning the Law of National Retribution, as he has ſince cited from his works,)— If the meaſure of God's dealing with NATIONS be always according to the moral ſtate of them; if their good fortunes be dealt out to them according to their virtues; and Judgements be inflicted upon them, according to their provoking God by their Sins; as we have ſaid; good Lord! what a lamentable proſpect have WE OF THIS KINGDOM of what may come upon us? and what infinite reaſon have we thereupon, immediately [260]to try all the ways that are poſſible of making our peace with God, that ſo INIQUITY MAY NOT BE OUR RUIN!’ Archbp. Sharp's Sermons, Vol. 1. Serm. 8. p. 215, 216. 9th edit. But the horrible abomination of the Slave-Trade was only in its infancy when my Grandfather made this declaration, and the baneful tendency of it perhaps was hardly known to him, or he would certainly have entered a zealous and particular proteſt againſt it! With ſuch an accumulated load of national Guilt, the neceſſity of a public humiliation and repentance is become more and more obvious, eſpecially as the long foreſeen Vengeance of the Almighty ſeems now ready to burſt upon our heads! let us therefore earneſtly join in the neceſſary reformation "that ſo iniquity may not be our Ruin."

[258]
(168).

'That AFRICA' (ſaid he) ‘which is not now more fruitful of Monſters than it was once of excellently wiſe and learned men; that AFRICA, which formerly afforded us our Clemens, our Origen, our Tertullian, our Cyprian, our Auguſtine, and many other extraordinary lights in the Church of God; that FAMOUS AFRICA, in whoſe ſoil CHRISTIANITY did thrive ſo prodigiouſly, and could boaſt of ſo many flouriſhing Churches, alas! ISNOW A WILDERNESS.’ The wild Boars have broken into the Vineyard and eaten it up, and it brings forth nothing but Bryars and Thorns: ‘to uſe the words of the Prophet. And who knows but GOD MAY SUDDENLY MAKE THIS CHURCH AND NATION, THIS OUR ENGLAND; which, Jeſhurun like, is waxed fat and grown proud, and has kicked againſt God, SUCH ANOTHER EXAMPLE OF THE VENGEANCE OF THIS KIND.’ Archbp. Sharp's Sermons, Vol. 2. Serm. 1. intitled, Repentance the Means for averting God's Judgement, 5th edit. p. 22. Preached before the Houſe of Commons, April 11, 1679.

(169).

In like manner, an Advocate for the African Trade, who diſtinguiſhed himſelf by the ſignature of Mercator, hoped to remove the odium of oppreſſing the poor Africans, by falſely aſſerting, that they were deſcended from Canaan, who was curſed by his Father Noah:— ‘Curſed be Canaan; a Servant of Servants ſhall he be unto his Brethren.’ Treatiſe upon the Trade from Great Britain to Africa, by an African Merchant, Appendix 5. See alſo my Tract on the Juſt Limitation of Slavery, &c. p. 46—49. wherein this Aſſertion of Mercator is anſwered.

(170).

Compare this with Levit. xxv. 42. ‘For they are MY SERVANTS (ſaid the Almighty), ‘which I brought out of the Land of Egypt; they ſhall not be SOLD as BONDMEN.

(171).

This is allowed, even by the Jews, to be a Prophecy of the Meſſiah; for in the Targum of Jonathan it is rendered [...], & obedient Meſchiae filie David Regi ſuo. The Meſſiah is reprented under the name of David (ſignifying a Friend) in three other places—twice in Ezekiel, and once in Hoſea—being the true Friend of Mankind, whoſe principal Doctrine was univerſal Love and Good-will towards Men. And Chriſt himſelf, after explaining the neceſſary Doctrine of Love (John xv. 9 to 13.), condeſcended to honour his followers with the reciprocal appellation of FRIENDS:—"Ye are my FRIENDS," (ſaid he) if ye do whatſoever I command you. Henceforth I call you not SERVANTS; for the SERVANT knoweth not what his Lord doeth: but I have called you FRIENDS; for all things that I have heard of my Father I have made know unto you. &c. Here is a clear ENFRANCHISEMENT of Chriſt's Houſehold: whereby we learn, that TRUE CHRISTIAN LIBERTY is acquired by the Knowledge of GOD'S WILL, revealed to us by Chriſt; if we ſincerely aſk the aſſiſtance of the HOLY SPIRIT, that we may act accordingly, then ſhall we be Friends indeed!

(172).

As it was manifeſtly an offence in the ſight of God to call Iſrael an OUT-CAST during the former DESOLATION; it, certanily, is not leſs ſo now, tho' that devoted People is at preſent diſperſed over the face of all the Earth, without a ſingle Acre of National Territory in any one place! for the ſcriptures gives us ample aſſurance of a much more glorious Return of the Jews, than that from Babylon; and the Apoſtle to the Gentiles has expreſsly declared, that God hath not CAST AWAY his people which he fore knew. Rom. xi. 2. And in the 11th verſe he ſays, through THEIR FALL Salvation is come unto the Gentiles for to provoke them to Jealouſy. Now (ſays he) if the FALL OF THEM be the RICHES OF THE WORLD, and THE DIMINISHING of THEM the RICHES OF THE GENTILES; HOW MUCH MORE THEIR FULNESS?’ &c. and again in the 15th verſe— ‘IF THE CASTING AWAY of them be the reconciling of the World, what ſhall the RECEIVING OF THEM BE, BUT LIFE FROM THE DEAD?’ [273]And the apoſtle alſo warns us NOT to boaſt againſt the Branches of that Myſtical Olive Tree on which the Wild Olive Tree of the Gentiles is grafted, "for" (ſays he) if God ſpared not the NATURAL BRANCHES’ (the Iſraelites) take heed leſt he ALSO "SPARE NOT THEE."—(and indeed we have the greateſt reaſon to acknowledge the great mercy of God in ſparing this nation hitherto, if we conſider the many bloody perſecutions of the Jews in this Kingdom during the dark days of POPISH IGNORANCE, (many particulars of which may be ſeen in Tovey's Anglia Judaica) or perhaps we may ſay, that many of the bloody Civil Wars and other National Calamities, that have already diſtreſſed this Nation, may have been inflicted on our anceſtors for their unmerciful Treatment of theſe wandering STRANGERS in perſecuting, baniſhing, and even MURDERING them in multitudes for the ſake of plundering and robbing them of their wealth! Let us remember the confident hope of the Apoſtle, that the Iſraelites ſhall be again grafted into their own Olive Tree—"for" (ſays he) God is able to graff them in again. For if thou wert cut out of the OLIVE-TREE which is WILD BY NATURE, and wert GRAFFED contrary to nature into a GOOD OLIVE TREE; how much more ſhall theſe, which be THE NATURAL BRANCHES, be GRAFFED INTO THEIR OWN OLIVE TREE?’ and he adds, for I wou'd not, [274]Brethren, that ye ſhould be ignorant of this myſtery, leſt ye ſhould be wiſe in your own conceits; that BLINDNESS IN PART is happened to ISRAEL until the FULNESS OF THE GENTILES BE COME IN. And ſo ſhall ALL ISRAEL be ſaved: as it is written—There ſhall come out of Sion the Deliverer, and ſhall turn away ungodlineſs from JACOB. For this is my Covenant with them when I ſhall take away their Sins, &c. See the whole chapter.

[272]
(173).

See ver. 5.‘Sit thou ſilent, and get thee into darkneſs, O DAUGHTER of the Chaldeans: for thou ſhalt no more be called THE LADY OF KINGDOMS!

(174).

Compare this with the above-recited paſſage in the 9th verſe: — Theſe two things ſhall come to thee, IN A MOMENT, IN ONE DAY,’ &c. The ſame SUDDEN and UNEXPECTED VENGEANCE is alſo ſtrongly deſcribed by Jeremiah: — "Babylon" (ſaid he, in the ſpirit of Prophecy) is SUDDENLY FALLEN AND DESTROYED: HOWL FOR HER,’ &c. Chap. li. 8. This exemplary VENGEANCE was denounced expreſsly on account of the Babylonian TYRANNY over the Jewiſh CAPTIVES; for in a preceding verſe the latter are comforted, and informed of the RETRIBUTION determined againſt babylon:— "For Iſrael hath not been forſaken" (ſaid the Prophet) nor Judah, of his God, of the Lord of Hoſts, though their Land was filled with Sin againſt the Holy One of Iſrael. Flee out of the midſt of Babylon, and deliver every man his ſoul: be not cut off in her iniquity; for this is THE TIME of the LORD'S VENGEANCE; he will render unto her A RECOMPENCE.’ Alſo in the 24th verſe of the ſame chapter the RETRIBUTION is clearly declared:— I will render unto Babylon, and to all the Inhabitants of Chaldea, all their evil that they have done in Zion in your ſight, ſaith the Lord. &c. And in the 49th verſe alſo: — As Babylon (hath cauſed) the ſlain of Iſrael to fall, ſo at Babylon ſhall fall the ſlain of all the Earth. &c.

(175).

The King cried aloud to bring in the Aſtrologers, the Chaldeans, and the Soothſayers, &c. viz. to interpret the hand-writing on the wall, mentioned in the Book of Daniel, chap. v. But they were ignorant of their approaching deſtruction!

(176).

"Make bright the ARROWS" (for the Medes and Perſians were famous Archers); gather the ſhields; the Lord hath raiſed up the Spirit of the Kings OF THE MEDES: for his device (is) againſt BABYLON [284] to deſtroy it; becauſe it (is) the VENGEANCE OF THE LORD, THE VENGEANCE OF HIS TEMPLE.’ Jer. li. 11. And in the 27th verſe the Prophet expreſsly names the Kingdoms from whence the ſeveral Armies that came with the MEDES and PERSIANS were raiſed: — Set ye up a ſtandard in the Land, blow the trumpet among the Nations, prepare the Nations againſt her, call together againſt her the Kingdoms of ARARAT.’ (viz. in the neighbourhood of Armenia), "MINNI" (or Aram-Minni, the Armenians themſelves), "and ASHKENAZ" (viz. the Nations deſcended from the eldeſt Son of Gomer; who were nearly allied in blood to the Medes, Madai their Anceſtor being a Brother of Gomer, as alſo of Magog, from whom the Turks have ſince deſcended, and all of them from the ſame neighbourhood). "Appoint a Captain againſt her" (who is afterwards declared to be CYRUS); cauſe the HORSES to come up as the rough Caterpillars (the Perſians, as alſo the Parthians, and after them the Turks, likewiſe were ever famous for their Cavalry); prepare againſt her the Nations, with the Kings of the MEDES, the Captains thereof, and all the Rulers thereof, and all the Land of his Dominion. &c. And in ver. 48 he ſays, For the Spoilers, SHALL COME UNTO HER FROM THE NORTH.’ The Prophet Iſaiah alſo diſtinctly pointed out the ſame Inſtruments of GOD'S VENGEANCE againſt Babylon:Lift ye up the Banner [285]upon THE HIGH MOUNTAIN; exalt the voice unto them: &c. deſcribing the firſt muſtering of the confederate Nations againſt the overgrown tyrannical power of Babylon:The noiſe of a multitude IN THE MOUNTAINS’ (probably meaning the Mountains of Ararat, &c. mentioned by Jeremiah) like as of a great People; a tumultuous noiſe of the Kingdoms of Nations gathered together: THE LORD OF HOSTS’ (viz. Jehovah of Armies) muſtereth the Hoſt of the Battle. (Here we ſee the proper meaning of the Lord of Hoſts.) They come from a far Country, from the end of Heaven, (even) the Lord and the Weapons of his indignation, to deſtroy the whole land, &c. Behold I will ſtir up the MEDES againſt them, which ſhall not regard Silver; and (as for) Gold they ſhall not delight in it (Their) Bows alſo (for the Medes were eminent Archers) ſhall daſh the young men to pieces: and they ſhall have no pity on the fruit of the womb; their Eye ſhall not ſpare the Children. And BABYLON the Glory of Kingdoms, the beauty of the Chaldees excellency ſhall be as when God overthrew Sodom and Gomorrah. &c. Chap. xiii. 2—19. Again in 21ſt chapter the ſame Prophet diſtinctly names the Medes and Perſians to be the inſtruments of God's retribution againſt BABYLON. A grievous Viſion is declared unto me. The Treacherous Dealer dealeth treacherouſly, and the Spoiler ſpoileth. Go up, O ELAM!’ (for the Perſians were deſcended [286]from the Patriarch Elam, the Son of Shem, mentioned in Geneſis x. 22. as Joſephus obſerves in his Antiq. Lib. i. c. 7. [...]. Beſiege O MEDIA: all the ſighing thereof have I made to ceaſe. Therefore are my loins filled with pain: (the Prophet ſeems to deſcribe the conſternation of the King of Babylon juſt before his deſtruction) Pangs have taken hold upon me, as the Pangs of a Woman that travaileth: I WAS BOWED DOWN AT THE HEARING (of it),’ viz. of Daniel's interpretation of the hand-writing upon the wall of the Banquetting Houſe. "I was diſmayed at the ſeeing (of it)" (probably meaning the miraculous appearance of the hand which wrote) My heart PANTED, fearfulneſs affrighted me! Iſaiah xxi. 2—4. The extreme fear which really poſſeſſed the King of Babylon in that dreadful time of retribution, is ſtrongly deſcribed by Daniel who was an eye-witneſs of it. (Chap. v. 6.) viz. That the joints of his loins were looſed, and his knees ſmote one againſt another.

The Medes and Perſians and their aſſociates are alſo deſcribed by Jeremiah, as well as the extreme fear and anguiſh of the King of Babylon, on hearing the report of them— "Behold" (ſaid the Prophet) a people ſhall come FROM THE NORTH’ (Armenia, Media, &c. being to the north of Meſopotamia or Babylonia) and a great nation, and many Kings ſhall be [287]raiſed up from the coaſts of the earth. They ſhall hold the bow and the lance: they are cruel, and will not ſhew mercy; their voice ſhall roar like the ſea, AND THEY SHALL RIDE UPON HORSES.’ (See the remark above concerning the Penſian Cavalry, the Perſians having obtained that very name on account of their character as horſemen, for Perſe, or Phereſh, ſignifies a Horſeman, as well as Parth or Phereth) every one put in array like a man to the battle, againſt thee, O Daughter of Babylon. The King of Babylon hath heard the report of them, and his hands waxed feeble: Anguiſh took hold of him, and Pangs as of a Woman in Travail, &c. Chap. l. 41—43.

[283]
(177).

For the Babylonians truſted in their Walls and Towers, as appears alſo by Jeremiah's prophecy on the ſame occaſion, Set up the Standard upon the Walls of Babylon—make the watch ſtrong, ſet up the Watchmen, prepare the ambuſhes, &c. Jer. li. 12.

(178).

It appears by the account of Xenophon, that when Gobryas and his men firſt entered the Palace in that fatal night, they found the King and his Princes aſſembled, and the King ſtanding with a drawn ſcymitar in his hand, ready to oppoſe them (notwithſtanding his extreme conſternation juſt before, on hearing the miraculous prediction of his fate), that he might endeavour to perſuade his Princes to ſtand by him, and reſiſt the Enemy; though, indeed, the learned Vitringa ſuppoſes. that the words ariſe, ye Princes, and anoint the ſhield refer to the Speech of Cyrus juſt before the aſſault, recorded likewiſe by Xenophon—A [...], &c.

(179).

We read in Daniel v. 4. that they DRANK WINE, and PRAISED THE GODS OF GOLD, and OF SILVER, of braſs, of iron, of wood, and of ſtone.

(180).

Which is deſcribed alſo in the 40th verſe of "the ſame chapter:— The mighty men of Babylon have forborne to fight, they have remained in their holds; THEIR MIGHT HATH FAILED, they BECAME AS WOMEN: they (that is, the Enemy) have burned her dwelling places; her bars are broken. One poſt ſhall run to meet another, TO SHEW THE KING OF BABYLON that his City is taken at one end, and that the paſſages are ſtopped, and the reeds they have burned with FIRE, and the men of war are affrighted. &c.

(181).
Clank's Annotations.
(182).

If the Redemption of the Jews even from Temporal Slavery was eſteemed a ſubject of Joy and Triumph to the Univerſe (Heaven and Earth), how much more will the world have cauſe to rejoice when the Lord ſhall redeem them alſo from that ſpiritual Slavery and hardneſs of heart, in which they remain at preſent; how much more intereſting to all the world will be their laſt great and glorious return to their Redeemer! "If the fall of them" (ſaid the Apoſtle Paul) ‘be the riches of the world, and the diminiſhing of them the Riches of the Gentiles; how much more their fulneſs? Romans xi. 12. and he tells us again in the 25th verſe, That Blindneſs in part is happened to Iſrael until the fulneſs of the Gentiles be come in, and ſo ſhall ALL ISRAEL be ſaved; &c. and again in the 32d verſe—that God hath included them ALL IN UNBELIEF that he might have mercy upon ALL.’

(183).

"In the language of the Prophets" (ſays Mr. Cruden in his Concordance) Waters often denote a great multitude of people;—and this prophecy perhaps might allude to the vaſt conflux of people at Babylon; that God would dry them up by making the place deſolate; but yet the literal ſenſe is certainly to be preferred, becauſe it ſeems to have had a literal accompliſhment in the ſucceſsful ſtratagem of Cyrus abovementioned.— ‘Certè de Babylone eſt ſermo,’ (ſays the learned Forerius) ‘per quam fluebant flumina Tigris & Euphrates; quorum curſum avertit Cyrus, ut exſiccato alveo ſubintrarent Milites Civitatem,’ &c. Crit. Sac. Tom. 4. p. 5186. And Grotius upon the ſame Text ſays, ‘Hoc pertinet ad id quod Cyrus fecit ut Babylonem caperet: amnem cnim Euphratem diffidit & parte ejus in lacus abducta per alveum veterem in urbem ingreſſus eſt. Hiſtoria eſt apud Jeremiam li. 32. & apud Herodotum.’

(184).

Herodotus, who was at Babylon before the Perſian Conqueſt, gives ſome account of this, according to the intelligence he had received from the Babyloniſh Prieſts (for ſtrangers were not permitted to ſee them), whereby they might with great propriety be called—The "hidden riches of ſecret places;" and they were alſo very properly called Treaſures of Darkneſs, being dedicated to Demons; for the greateſt part of the gold was worked up into the various imaginary forms of the falſe Deities. There was one Golden Idol of Jupiter of an immenſe ſize.

(185).

In the Septuagint the paſſage is rendered [...], and literally from thence in the Latin Vulgate "Chriſto meo Cyro," to Cyrus my Chriſt. By Munſter it is rendered MESCHIAE SUO; hoc eſt’ (ſays he) ‘Regi ſuo. Vocatur autem CORESCH ſeu CYRUS MESCHIAS & Rex Domini, quod ille ordinaverit eum in Regem per quem diſpoſuerat devaſtare Regnum Babylonicum, quodque CHRISTI: VERI MESCHIAE Typum gereret.’ Crit. Sac. Tom. 4. p. 5190. And the learned Forerius, upon the ſame Text, remarks as follows: ‘Nomine [...] Reges propter UNCTIONEM dicebantur. CYRUM autem SUUM REGEM vocat Dominus quòd ab eo electus fuiſſet, & quòd ad implendam voluntatem ſuam eum deſtinaſſet. Illi etenim Reges qui ſervis Dei favent, qui eos IN LIBERTATEM ASSERUNT, qui hoſtes eorum oppugnant, digni ſunt qui DEI REGES dicantur. Verùm enimvero quia de reductione captivitatis inſtituebat ſermonem, de Cyro, per quem eos reducturus erat, plura dicendi cepit occaſionem, quòd is eſſet CHRISTI DOMINI Typus & Figura.’ Crit. Sac. Tom. 4. p. 5194.

(186).

The Spirit of the Lord God (is) upon me; becauſe the Lord (viz. Jehovah) ‘HATH ANOINTED ME to preach good tidings unto the meek; he hath ſent me to bind up the broken-hearted, to PROCLAIM LIBERTY TO THE CAPTIVES, and the OPENING OF THE PRISON TO (them that are) BOUND; to proclaim the acceptable year of the Lord, and THE DAY OF VENGEANCE OF OUR GOD,’ &c. Iſaiah lxi. 1, 2. And alſo in a former chapter:— To open the blind eyes, to BRING OUT THE PRISONERS FROM THE PRISON, (and) them that ſit in darkneſs out of the PRISON-HOUSE.’ &c. Chap. xlii. 7. This Prophecy of Iſaiah, that Chriſt ſhould PROCLAIM LIBERTY TO THE CAPTIVES, was acknowledged and read, even by CHRIST himſelf, in the Synagogue of Nazareth on the Sabbathday*, and declared to be then fulfilled:This day (ſaid our Lord) is this Scripture fulfilled in your ears. But alas! the greateſt part of the Nation obſtinately and wickedly rejected that GLORIOUS FREEDOM which was then proclaimed; whereby they drew down God's ſevere Vengeance upon themſelves, being ſoon after deprived even of that temporal Inheritance, (which they ſeemed to value above all other things) after ſuffering the moſt extraordinary ſlaughters and calamities of an unſucceſsful and deſtructive war in defence of it, and of their TEMPORAL LIBERTIES! And they remain in exile to this day, a living Teſtimony to the Truth of Prophecy*, and an Example to all the Nations, wherever they are difperſed, of GOD'S VENGEANCE againſt the Rejecters of his divine Revelation!

*

The Evangeliſt Luke gives an account of this remarkable event chap. iv. and ſeems to have blended together the two Prophecies which I have recited above, as neither of them ſingly will anſwer exactly the quotation he has given from Iſaiah, though, taken together, they amount very nearly to the ſame thing.

*

"And when he" (Jeſus) "was come near" (that is, to Jeruſalem) ‘he beheld the City, and WEPT OVER IT, ſaying, If thou hadſt known, even thou, at leaſt in this thy day, the things (which belong) unto thy peace! But now they are hid from thine eyes. For the days ſhall come upon thee that thine Enemies ſhall caſt a Trench about thee, and compaſs thee round, and keep thee in on every ſide,’ (and it is very remarkable, that the Romans, after trying all the uſual means in vain, ſhould at length be obliged to have recourſe to this method before they could ſucceed,) ‘and ſhall lay thee even with the ground, and thy Children within thee: and they ſhall not leave in thee one ſtone upon another, becauſe thou kneweſt not the time of thy viſitation.’ Luke xix. 41—44. Thus Chriſt proclaimed THE DAY OF VENGEANCE OF OUR GOD,agrecable to Iſaiah's prophecy, already recited in this note, p. 299.

(187).

Wo unto him that buildeth his Houſe by Unrighteouſneſs, and his Chambers by Wrong; (that) USETH HIS NEIGHBOUR'S SERVICE WITHOUT WAGES, AND GIVETH HIM NOT FOR HIS WORK;’ &c. Jer. xxii. 13.

(188).

Extracts from the minutes of the Houſe of Burgeſſes in Virginia.

Moſt Gracious Sovereign,

WE your Majeſty's dutiful and loyal ſubjects the Burgeſſes of Virginia, now met in general aſſembly, beg leave with all humility to approach your Royal Preſence.

The many inſtances of your Majeſty's benevolent intentions and moſt gracious diſpoſition to promote the proſperity and happineſs of your ſubjects in the colonies, encouraged us to look up to the Throne, and implore your Majeſty's paternal aſſiſtance, in averting a Calamity of a moſt alarming nature.

The importation of ſlaves into the colonies from the coaſt of Africa hath long been conſidered as a trade of great Inhumanity, and under its preſent encouragement, we have too much reaſon to fear will endanger the very exiſtence of your Majeſty's American dominions.

We are ſenſible that ſome of your Majeſty's ſubjects in Great Britain may reap emolument from this ſort of Traffic; but when we conſider that it greatly retards the ſettlement of the colonies with more white inhabitants, and may in time have the moſt deſtructive influence, we preſume to hope, that the intereſt of a few will be diſregarded, when placed in competition with the ſecurity and happineſs of ſuch numbers of your Majeſty's dutiful and loyal ſubjects.

Deeply impreſt with theſe ſentiments, we moſt hum [...]ly beſeech your Majeſty to remove all thoſe reſtraints on your Majeſty's Governors of this colony, which inhibit their aſſenting to ſuch laws as might check ſo very pernicious a commerce.

Your Majeſty's antient colony and dominion of Virginia hath at all times, and upon every occaſion, been entirely devoted to your Majeſty's facred perſon and government; and we cannot forego this opportunity of renewing thoſe aſſurances of the trueſt loyalty and warmeſt affection, which we have ſo often, with the greateſt ſineerity, given to the beſt of Kings, whoſe wiſdom and goodneſs we eſteem the ſureſt pledge of the happineſs of all his people.

Reſolved, nemine contradicente, That the Houſe doth agree with the Committee in the ſaid addreſs to be preſented to his Majeſty.

Reſolved, That an addreſs be preſented to his Excellency the Governor, to deſire that he will be pleaſed to tranſmit the addreſs to his Majeſty, and to ſupport it in ſuch manner as he ſhall think moſt likely to promote the deſirable end propoſed.

(COPY.)

(189).

To the Governor, Council, and Repreſentatives of the Province of New Jerſey, in General Aſſembly met.

The Petition of ſundry Freeholders and Inhabitants of the County of Somerſet,

Reſpectfully ſheweth,

THAT your Petitioners, influenced with an equal regard to the civil and religious intereſts of this Province and the eſtabliſhed Rights of Mankind, have with concern often viewed that Traffic, which has Slavery for it's object, in a light very unfriendly to both; and it has afforded pleaſure to obſerve the liberal advances which of late have been made among all ranks of people towards the diſcountenance of that Trade, and promotion of Juſtice to thoſe who have thereby been deprived of their Liberty. Hence your Petitioners are induced to addreſs the Legiſlature, and to requeſt, that a ſubject ſo important may receive that attention which it deſerves. Your Petitioners alſo beg, that you will not only provide againſt the future importation of Slaves into this Colony, by ſuch ways as you may think beſt, but to enable ſuch perſons as ſhall chuſe it to manumit them by making them uſeful and happy upon equitable principles to the Owners and the Public, as in your wiſdom may appear moſt conducive to thoſe good ends. And your Petitioners ſhall pray, &c.

(190).

To the Honourable Houſe of Repreſentatives, now ſitting at Burlington in the Province of New Jerſey.

The humble Petition of divers Inhabitants of the County of Eſſex in the ſaid Province, ſheweth,

THAT many of his Majeſty's loyal ſubjects in this Province obſerve, with uneaſineſs, the great increaſe of negro ſlaves from the coaſt of Africa, which is conſidered, not only as preventative of the importation and increaſe of white ſervants and labourers, by which the preſent extravagant price of labour would be proportionably leſſened, but alſo as laying a foundation of that which may hereafter prove dangerous to Government, and ſubverſive of the liberties of the people, it being juſtly obſerved, ‘That ſlaves are the natural enemies of ſociety, and their numbers muſt always be dangerous.’ It is alſo with diſſatisfaction that ſome of the inhabitants of this province obſerve an Act of Aſſembly in force, for preventing the manumitting and ſetting free any negro ſlave, however healthy and able to earn his or her living, without ſuch terms as many are wholly unable to, and others cannot without great difficulty comply with, whereby they are obliged to keep their fellow men in a ſlavery (to them unlawful and contrary to their Chriſtian principles). In order therefore to remedy theſe growing evils, your petitioners humbly pray this Honourable Houſe, that they would take ſuch meaſures as to them in their wiſdom may ſeem meet, to obtain an alteration of his Majeſty's Inſtruction to his Excellency the Governor, relating to the African trade, ſo that his Excellency may be at liberty to conſent to ſuch laws for the preventing the future importation of negro ſlaves into this province, as to the Legiſlature may appear juſt and reaſonable. And alſo that the Act of Aſſembly relating to the manumitting of negro ſlaves may be repealed, and the inhabitants of this province allowed by law to ſet free any of their negro ſlaves, who ſhall appear to ſome proper judicature to be able of body and ſound in mind, and under a certain age to be fixed by this Honourable Houſe, or under ſuch other reaſonable reſtrictions, as to the Legiſlature may ſeem juſt and reaſonable.—And your petitioners as in duty bound ſhall ever pray.

(191).

To the Repreſentatives of the Freemen of the Province of Pennſylvania in Aſſembly met.

The Petition of a number of the Inhabitants of the City and County of Philadelphia,

Reſpectfully ſheweth,

THAT the importation of the natives of Guinea, to be ſold and uſed as ſlaves in the provinces and iſlands of the Britiſh dominions in America, has long been an occaſion of deep concern to a great number of the Inhabitants of this province, as well on account of its inconſiſtency with the whole tenor of the Chriſtian religion, as becauſe of the evil influence it has on the religious and moral conduct of the people, and the dreadful conſequence which, it is to be feared, will one day attend in thoſe parts where it prevails.

We are the more encouraged to lay this important object before you, as we underſtand ſome of the colonies have been led into ſerious conſideration, as well of the iniquity of the practice, as of the dangerous ſituation ſome of them are in, particularly the province of Virginia, whoſe Houſe of Burgeſſes has lately petitioned the King, from a deep ſenſibility of the danger, and pernicious conſequences which will be attendant on a continuation of this MOST INIQUITOUS TRAFFICK.

We your petitioners, therefore, moſt earneſtly beſeech you, to take this matter, which we apprehend to be of the utmoſt conſequence to the welfare and ſafety of the Britiſh colonies, under your moſt ſerious conſideration, and to uſe your utmoſt endeavours with the other colonies, in making ſuch repreſentations to the King as to you may appear moſt effectual towards putting a ſtop to this mighty evil."

Signed by about two hundred perſons, amongſt whom were, the provoſt of the academy, and three other clergymen of the church of England, being all that are in this city, ſive Preſbyterian Clergymen, and four other Miniſters, the reſt reſpectable Inhabitants.

(192).

By an account of the European ſettlements in America, printed in 1770, we are informed that there are allowed to be in OUR WEST INDIES at leaſt two hundred and thirty thouſand NEGRO SLAVES.’ Vol. 2, p. 117. "In VIRGINIA" (ſays the ſame author) ‘much the larger part of the inhabitants are the NEGRO SLAVES, who cannot be much fewer than AN HUNDRED THOUSAND SOULS; they annually import (ſays he) into the two tobacco colonies between THREE AND FOUR THOUSAND OF THESE SLAVES:’ p. 216, 217; and in Maryland, (as the ſame author informs us in p. 233.) the Negroes (are) upwards of SIXTY THOUSAND.’

The number of ſlaves-already mentioned (without reckoning the multitudes ſince tranſported to the new increaſing ſettlements in the Grenada Iſlands, and in the iſlands of Tobago, Dominica, and St. Vincents; as alſo excluſive of the multitudes in the two Carolinas, the two Floridas, Georgia, the two Jerſeys, New York, &c.) amount to THREE HUNDRED AND NINETY THOUSAND SOULS, at the leaſt computation: ſo that if the multitudes actually omitted in this account, were truely added, the oppreſſion would appear enormous! The total amount of the oppreſſed multitude, perhaps would not fall far ſhort of the numerous Bondage of oppreſſed Iſraelites which firſt drew down the exemplary and ever memorable VENGEANCE of the ALMIGHTY, upon the hardened Egyptian Tyrant and his kingdom!

(193).
See note in page 147.
(194).

If I am prejudiced at all, I am ſure it is in favour of Epiſcopacy, for I not only entertain a moſt [332]ſincere perſonal reſpect and eſteem for ſeveral truly worthy and learned Individuals of that order, now living, but I am even deſcended from one of the ſame holy function, who in his correſpondence with foreign Proteſtant churches, very ably defended and promoted the Eſtabliſhment of Epiſcopacy; and, above all, I am thoroughly convinced by the Holy Scriptures that the inſtitution of THAT ORDER in the Chriſtian Church IS OF GOD; and that the only defect in the Engliſh Eſtabliſhment of it, is the want of a FREE ELECTION* to the Office. For as it may clearly be [333]proved that the Churches of Britain and Ireland have a juſt and ancient Right to elect their own Biſhops, and did actually exerciſe that right for many ages, till the antichriſtian Uſurpations of Monks and Popes over the [334]ſecular (or parochial) Clergy occaſioned the interference of Kings, ſo it may as clearly be demonſtrated, that the preſent mode of Election by Writ of Congé D' Eſlire, ſent to the ſeveral Cathedral Chapters, together [335] with a Letter Miſſive, containing the name of the perſon which they ſhall Elect and Chaſe? (agreeable to the Act of 25 Hen. VIII. cli. xx. ſec. 4.) is a total perverſion of that juſt and ancient Right abovementioned, and is entirely deſtructive of all the deſirable purpoſes of a free Election. This practice, however, cannot be cenſured in ſtronger terms than thoſe in [337]which it is expreſsly condemned by a ſubſequent Act of Parliament, (1 Edw. VI. chap. ii.) though the former Act is ſuppoſed to be ſtill in force, viz. The ſaid ELECTIONS be in very deed NO ELECTIONS but only [338]by a Writ of CONGE D'ESLIRE, have colours, ſhadows, and pretences of Elections, ſerving nevertheleſs to no purpoſe, &c.

If it had not been for this notorious defect in point of Election, and the general idea of its conſequences, I [339]am perſuaded that the late worthy Primate of England, would not have found ſuch oppoſition in hi [...] endeavours ſome few years ago to promote the eſtabliſhment of EPISCOPACY in America!

[331]
*

The learned Judge Blackſtone, in his Commentaries, book I. c. 11. p. 377. informs us, that ‘ELECTION was, in VERY EARLY TIMES, the uſual mode of Elevation to the EPISCOPAL CHAIR throughout all Chriſtendom; and this (ſays he) was promiſcuouſly performed by the LAITY, as well as by the CLERGY,’ ("per CLERUM & POPULUM:") for which he cites very ample authorities. But afterwards a complaint of tumultuous Elections, together with the ſuppoſed Royal Prerogative of granting the Inveſtiture of Temporalities (though the Temporalities, being originally granted to ſupport the Dignity of the Office, cannot reaſonably be ſo far drawn from the firſt intention, as to deprive the Office of that real Dignity which ariſes from a free Election) ſerved the deſigns of Emperors and Kings as a pretence to invade the Freedom of Election; and the ſame pretence of TUMULT proved equally favourable to the oppoſite deſigns of Popes; ſo that theſe jarring intereſts ſeemed united, however, in their endeavours (as it were by one Spirit of Antichriſt) to deprive the Church of her ancient Right, which [333](had it been maintained) would probably have prevented moſt of the future uſurpations of the Papal Antichriſt; and therefore the Policy of the Court of Rome at the ſame time began by degrees to EXCLUDE THE LAITY from any ſhare in theſe ELECTIONS,’ (ſays the learned Judge Blackſtone,) and to confine them wholly to the CLERGY, which at length was completely effected. 1 Blackſtone, c. 11. p. 378. The original ground for the complaint of tumult in theſe Elections was probably occaſioned by the neglect of that unexceptionable Apoſtolic mode of Election deſcribed in Acts i. 15 to 26; for when Chriſtianity began to be corrupted by Vows of Celibacy, and other Popiſh and Diabolical Doctrines, the Clergy and Laity began to have oppoſite intereſts to ſerve (which ought never to be) in the Choice of their Biſhop, and, of courſe, the two contending parties would reciprocally depend upon their own activity, zeal, or addreſs for ſucceſs in the Election; ſo that Tumult (the old complaint) muſt be the neceſſary conſequence; whereas had it been an indiſpenſible form to nominate TWO qualified perſons (viz. either two by the promiſcuous ſuffrages of both parties, or one by each party), and afterwards, in ſolemn prayer, to ſubmit the final deciſion to the Providence of God by a Lot (as in the Apoſtolic Election), there could be no room for contention: the undue influence and partiality of Individuals would be effectually checked; and, above all, the joint prayers of both parties, in an appeal to God's deciſion, would certainly add Solemnity (inſtead of Tumult) to the Election, if not alſo much additional [334]Dignity to the Elected. Dum ſecum habebant APOSTOLI Dominum, non uſi ſunt SORTE: neque poſt adventum Paracloti ea ſunt uſi, c. x. 19. xvi. 6 ſs. ſed in uno hoc intermedio tempore, & in uno hoc negotio uſi ſunt, CONVENIENTISSIME.’ Bengelii Gnomon Nov. Teſt. p. 460. This remark opens to us a very ſatisfactory reaſon why the Apoſtles diſcontinued the primitive mode of Election, and took upon themſelves the appointment of Biſhops: for while they were endowed with manifeſt ſupernatural power in working Miracles, their authority to appoint Biſhops, without the formulary precautions of the firſt precedent, could not be queſtioned, becauſe their appointment of Biſhops was clearly the appointment of the Holy Ghoſt: but when theſe extraordinary gifts ceaſed in the Church, the primitive mode of Election became once more deſirable, as being beſt ſuited to the ordinary ſtate of the Church in all ſucceeding ages. This is not a ſingular opinion of my own: the learned Bengelius (p. 459) refers us not only to thoſe who have thought as I do, but alſo to examples of it's having been really practiſed in Epiſcopal Elections:— Hodie quoque in ELEGEND IS EPISCOPIS SORTI LOCUM ESSE POSSE cenſet juſtus Jonas ad hunc locum, & memorabile exemplum reſert Comenius in Hiſt-Ecoleſ. Slav. §. 60. habet etiam b. Riegerus Böhm. Br. vol. iii. p. 36.’ The primitive Election, mentioned in the Acts, was the Election of a Biſhop, as well as of an Apoſtle, the Office or Charge of a Biſhop being apparently included in the Apoſtolic Dignity; for though Matthias, on whom the lot fell, was immediately numbered [335]among the eleven APOSTLES,’ yet the vacant Charge to which he was elected was un queſtionably an Epiſcopal Charge. The expreſſion of the Holy Ghoſt, in the Prophecy of the Pſalmiſt (Pſalm cix. 8. "let another take HIS OFFICE"), proves that the ſaid Office was of that nature; for the Hebrew word [...], commonly rendered "his office," properly ſignifies a VISITATORIAL office, which expreſſion, by the ancient Authors of the Septuagint Verſion, as well as the Apoſtle Peter, was conceived to be of the ſame general import as an Office of SUPERINTENDENCY; and therefore they all called it an Epiſcopate, [...], literally, let another take his Epiſcopate, or "Biſhoprick." Matthias, therefore, and the other Apoſtles were properly [...], or Biſhops; and the Right of Nomination to the vacant Charge was not then confined to the Apoſtles alone (as Dr. Hammond, without authority of Scripture, has aſſerted), but an appeal was made to the ſenſe of the whole Congregation, the [...], or Crowd of 120 Perſons then preſent, by the Apoſtle Peter, and they accordingly appointed two, [...], and afterwards joining in ſolemn prayer, ſubmitted the deciſion or final Election by lot to the Providence of God!—"Thou, Lord," (ſaid they, [...]) which knoweſt the hearts of all men, ſhew of theſe TWO the ONE whom thou haſt choſen. [...].’ The perſon on whom the lot fell might from the 10T ( [...]) be truly denominated CLERICUS, as he was thereby authorized to take upon himſelf the LOT of ſervice, [...] TON KAHPON [...]. The very learned and judicious Eraſmus was of the ſame opinion reſpecting the appointment [336]of two perſons by the Congregation or [...]:— Haec oratio (ſays he, ſpeaking of Peter's Addreſs to the People) "quum placuiſſet MULTITUDINI ſtatuerunt DUOS," &c. And a little afterwards he gives the following commendation of that primitive example:— Tametſi SORTES periculoſae non ſunt, quae utricunque faverint, probum & idoneum deſignant. Nec torum negotium creditum eſt SORTIBUS. SUFFRAGIIS ſunt electi DUO probatiſſimi. Inter hos ambiguitatem Electionis finiit SORS, quae nec ipſa temeritatem habere potuit, cujus eventum moderatur precatio. SORS igitur haec, quae nihil aliud-ſuit quàm DECLARATIO DIVINAE VOLUNTATIS, deſignavit MATTHIAM, quanquam JOSEPH praeter cognominis (viz. Juſtus) commendationem, etiam JESU propinquitate commendebatur. Et tamen huic praelatus eſt Matthias, quo nos doceremur IN DELIGENDIS EPIS COPIS, quibus credenda ſit Evangelicae Doctrinae diſpenſatio, adeo nihil eſſe tribuendum humanis affectibus, &c.

[332]

In a little Tract (by John Barnes, an Engliſh Benedictine) intituled, Sententia de Eccleſiae Britannicae Privilegiis, which was printed together with ſome little Tracts of Archbiſhop Uſher in 1687, we find ſtill a more ample teſtimony of the ancient Right of chuſing Biſhops:Cùm ANTIQUI MORES Eccleſiae ſuae (ſpeaking of the ancient BRITISH, SCOTCH, and IRISH) poſtularènt ut OMMIA inter ſe SYNODICE agerent, tum pro EPISCOPORUM ORDINATIONIBUS, tum pro aliis negotiis Eccleſiaſticis. Verba corum ex BEDA, lib. ii. 6.2. Eceleſ. Hiſt. ſunt, QUOD NON POSSUNT ABSQUE SUORUM CONSENSU [337]ET LICENTIA PRISCIS ABDICARE MORIBUS." P. 154. And after citing an example from Bede, concerning the Election of a Biſhop (viz. Aidan) by a Scotch Synod, at the requeſt of the Saxon King Oſwald, to inſtruct and preſide over the Miniſtry of the newly converted Saxon or Engliſh Church (ſee p. 154. and 155), he further remarks:— Et ex HUNGTING-DONIENSI’ (ſays he) lib. iii. Hiſt. & BED. lib. ii. conſtat ET SCOTOS ET BRITANNOS OMNIA SUA COMMUNI CONSENSU EGISSE.’

It appears alſo, that the Saxon or Engliſh Church, though much leſs ancient than the Britiſh, Iriſh, and Scotch Churches, did yet enjoy the ſame ineſtimable privilege of electing Biſhops. The Monk Matthew Paris has tranſmitted to us a memorable example of this, in his Account of the Election, A. D. 1095, of the celebrated Ulſtan to be Biſhop of Worceſter:— Proceſſu autemtemporis ULSTANUS (ELECTO ad Archiepiſcopatum Eboracenſem ALDREDO) unanimi conſenſu, tam CLERI quam TOTIUS PLEBIS, Rege inſuper ut quem vellent ſibi eligerent praeſulem & animarum Paſtorem annuente, IN EPISCOPUM ejuſdem loci ELIGITUR.’ P. 20. And even in later times, when the Romiſh Corruptions had ſo far prevailed as to exclude the LAITY from Elections, yet the Clergy ſtill enjoyed the free right of electing their Prelates, whether Abbots or Biſhops; for the learned Judge Blackſtone informs us, that this right was granted in a charter to all the Monaſteries and Cathedrals in the Kingdom by King John, ſee vol. i. p. 379; and alſo that this grant was expreſsly recognized and confirmed in King John's [338]MAGNA CARTA, and was again eſtabliſhed by STATUTE 25 Edward III. St. 6. § 3.’ Ibid. This Statute firſt gave parliamentary authority, indeed, to the King's Congé D' Eſlire (though it was in uſe long before), and acknowledges the King's Right of Aſſent or Approbation "after the Election;" yet it contains nothing which can remove the prudent and reaſonable limitation to which that Aſſent or Approbation was formerly ſubject, viz. that it ‘WAS NOT TO BE DENIED WITHOUT A REASONABLE AND LAWFUL CAUSE.’ Judge Blackſtone, b. i. c. 11. p. 379. And this very Act (which was manifeſtly ordained to reſtrain the ſimoniacal practices and ſhameful uſurpations of the Biſhops of Rome) expreſsly acknowledges the Right of FREE ELECTIONS in the Church, viz. ‘that the FREE ELECTIONS of the Archbiſhops, Biſhops, and all other Dignities and Benefices ELECTIVE in England, ſhall hold,’ &c. The Right was alſo fully eſtabliſhed by preceding Statutes, ſtill in force, though (unhappily for this Kingdom) not in uſe; as —"There ſhall be FREE ELECTION of Dignities of the Church." 9 Edward II. c. 14. Title. And again, ‘ELECTIONS OUGHT TO BE FREE.’ 3 Edward I. c. 5. Mr. Ruffhead, in his uſeful Index to the Statutes, very properly refers us, under the head of "ELECTION of BISHOPS," to this laſt-mentioned [339]Statute; for Epiſcopal Elections ought certainly to be included in the meaning of the ſaid Statute, as well as all other Elections; for an ELECTION without a CHOICE is a manifeſt contradiction in term [...], and NO ELECTION.

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Zitationsvorschlag für dieses Objekt
TextGrid Repository (2020). TEI. 5212 The law of retribution or a serious warning to Great Britain and her colonies founded on unquestionable examples of God s temporal vengeance against tyrants slave holders and oppressors By G. University of Oxford Text Archive. . https://hdl.handle.net/21.T11991/0000-001A-5C6E-3