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to nature; but there is still in it something miraculous.
We read in the sixteenth Chapter of Exodus, 19, 20, that Moses expressly prohibited the children of Ifrael from leaving the manna till the morning, and that when, notwithstanding his prohibition, they kept it, it bred worms and stank. We see on the contrary. 22. 23, that on the sixth day, the eve of the Sabbath, they gathered twice as much bread, and preserved it without its corrupting. I ask is there any thing like this in the regular and common course of Nature ? A single day of the week excepted, a day fo distinguished from the rest of so short a period, is undoubt. edly a prodigy which confounds the laws of nature. For how is it poflible that it should rain manna for fix succeeding days, while on the seventh there should not fall a single drop? How could it happen that from Monday to Friday an article of food should corrupt in a night, while from Saturday to Sunday, it should remain unchanged?
Let us turn to the twenty third chapter of Exodus where it is said, verse 28, that if the people of Israel would hearken to the voice of God," he would send hornets before them, which should drive cut the Hivite, the Canaanite and the Hittite from before them.” The promise is renewed by Moles, DEUTR. vii. 20. “ Moreover the Lord thy God will fend the hornet among them, uncil they that are left and hide themselves from thee, be destroyed." We can. not doubt that God performed what he had promiled to his people. Joshua afferts it in the last speech he pronounced to the tribes of Israel. Chap. xxiv. 12. ir And I sent the hornet before you which drave them out from before you, even the two kings of the A. morites: but not with thy sword or with thy bow.??
This is another miracle. That hornets should affault and put to fight the nations of the heathen, and that only the people of Israel should escape from their sting, is unaccountable, except by referring it to the power of the most high.
The book of Jonah, Chap. iv. 5, 6, 7, informs us that the prophet " went out of the city and fat on the eaft side thereof, and made him a booth and sat under it in the shadow, till he might see what would become of the city." And the Lord prepared a gourd, and made it come up over Jonah, that it migh: be a shadow over his head, to deliver him from his grief; and that God prepared a worm when the morning rofe, and it fiote the gourd that it withered.” Though it is not miraculous that a worm should devour a plant, we cannot help acknowledge ing in the growth and destruction of Jonah's gourd a supernatural direction of providence; for in order to convince the prophet that he erred in murmuring against God for having preserved Nineveh, he caused the gourd to grow in a single night, so as to prove a shade to the booth, and to defend it from the extreme heat of the sun; and in the morning, caused a worm to destroy it." Upon Jonah's murmuring at the de. struction of the gourd, God takes occasion to say, © Thou wouldst that the gourd had been spared, for the which thou hast not laboured, neither 'madest it grow'; And should not I spare Nineveh, that great city, wherein are more than six score thousand per. fons ?
The fate of Herod, as it is described in Acts xii. • 21. 22. 23. is as terrible, as it is incomprehensible in
itself. “And upon a set day, Herod, arrayed in royal apparel, sat upon his throne, and made an oration unto them. And the people gave a shout, saying, it is the voice of a god, and not of a man.
..And And immediately the Angel of the Lord fmote him, because he gave not God the glory; and he was caten of worms, and he gave up the ghost.” Antiochus perished in the same manner, being struck by an invisible hand, “ so that the worms rose out of the body of that wicked man, and while he lived in sorrow and pain, his flelh fell away, and the filthiness of his smell was noisome to all his army. And the man that thought a little afore, he could reach to the stars of heaven, no man could endure to carry, for his intolerable stink.” II. Maccab. ix. 9. 10. This is that Antiochus, king of Syria, that tyrant, that monster, filled with pride, and drunk with the blood of the Israelites, whose death, as above related, is confirmed by Polybius. He confesses, that he was eaten by worms, though he attributes the cause to his having conceived the design of pillaging the temple of Diana at Elymais; but Josephus, with more reason, ascribes it to his intention of destroying the temple of Jerusalem. Of what nature those insects were, is of no consequence to my argument; it is sufficient for me, that the Scripture hath declared, that they were eaten of worms: that the first was struck by an Angel of the Lord, and that the other, humbled to the earth, shewed to all, the avenging hand of God.
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ty Arikingeht with theuing appear fropoffible for
*THE most skilful artist. Artists have indeed executed
pieces of mechanism which we cannot enough admire for their desigu and beauty. Curious instances of these may be seen described by Baier, Derham, Neickel, &c. but when these performances are examined by the microscope, and compared with insects, the difference appears exceedingly striking. By that instrument, the parts appear pol lhed and wrought with the most.consummate art; the masterpieces of human ingenuity appear grofs and rugged. The interior mechanisin of insects, it is inipossible for man to je 'mitate, and puts them beyond all comparison.
PAGE 2, l. 17. - The lion is unconscious of his firength. This must be una derstood, merely of that knowledge which is the result of reflection and reasoning, of which man alone is capable; for as to the knowledge acquired from sensation, it does not ap. pear that this can be denied to brutes, since it is in consequence of sensation alone, that they act. Would the lion, for instance, attack with so much courage, if he were not conscious of the superiority of his strengtır? or, would the nightingale pass whole hours in singing, if it did not feel pleasure in the exercise of its voice?