of it among all nations, especially in the early ages of the world; and this primogeniture reckoned, as it appears, in the first-born of the female, being itself a male*. Of the history of the Ante-diluvian world we have scarce any remains, except the names and ages of the firstborn of the several families. It To this we may add the practice of human sacrifice, especially of the first-born, in cases of extremity; which, the more unnatural it is, the greater reason there is to derive it from a supernatural origin. The King of Moab, in a case of the last extremity, " Took his first-born son that "should have reigned in his stead, and offered "him for a burnt offering upon the wall." does not appear that Abraham himself was either much shocked or surprised at the command to offer up his son Isaac; and might perhaps be so far from thinking this order inconsistent with the promise, That in his seed should all the nations of the earth be blessed, that he might think it the direct accomplishment of it." Wherewith *shall I come before the Lord, and bow myself "before the High God? Shall I give my firstborn for my transgression, the fruit of my body "for the sin of my soul." Whence could the Mas qui vulvam aperuisset. It appears that the distinction of first-born belonged to the first-born son of a second wife, in preference to an elder son by a first wife, who was not the first-born of that woman. See 1 Chron. v. 1, 2. + 2 Kings iii. 27. + Micah vi. 6, 7. prophet have occasion to encounter so absurd and extravagant a notion as this? Whence? but because however absurd, and even impious, it was too prevalent. From these and many other instances that might be adduced, there is reason to conclude, that there was among men, from the earliest ages, a general notion, that by the sacrifice of some first-born of a woman, the Deity was to be rendered propitious to mortals ; and that this persuasion must have originated from some Divine Revelation, the partial perversion and corruption of which produced the impious opinions and practice above alluded to.* What else could have led men into a notion so horridly repugnant to every sentiment of nature, of reason, and of religion? But from an attentive observation of particular facts and circumstances in the general history of the human race, there is reason to conclude, not only that the knowledge of a propitiation by the blood of a first-born was originally communicated to men; but also, that a notion and expectation of a general restoration of human affairs, and of some illustrious and divine Person to appear in the world for effecting this purpose, was universally diffused, and propagated through every age. And especially about the time of the Redeemer's actually appearing on earth, this notion so strongly prevailed, that the * By the Jewish Institutions every first-born of a female, of man and beast, was sacred and devoted. whole world were in eager expectation of its im mediate accomplishment; as we may learn both from sacred and profane history.* Whether this notion and expectation arose from the tradition of that original revelation we have already supposed; or whether it pleased the Deity, in different ages and nations, to favour particular persons with such divine influences, as not only raised in themselves a presentiment of this great and interesting event, but also enabled them to excite a general notion of it in the world; or to whatever other cause we ascribe it, the fact is certain, that such a persuasion and expectation had footing, and generally prevailed in the world. For besides the divine transports of the Sacred Writers, whenever they recur to this important subject, we find heathen Poets, Philosophers, and Historians, very clearly alluding to this expectation; and some of them describing, in the most sublime strains, the great and universal felicity that should hence be derived to the whole system of Nature. Among these the sentiments of Virgil are so particularly striking, so directly to the purpose of the present argument, and so plainly allude to that blessed and happy consummation, which we ex t See Matt. ii. 1, 2.-Luke iii. 15. Also Luke xix. 11. Vide etiam Virg. Pollio Passim ;-et Taciti Hist. lib. 5. Plu ribus persuasio inerat, antiquis Sacerdotum litteris contineri, eo ipso tempore forc, ut valesceret Oriens, profectique Judeâ rerum potirentur, &c. pect as the ultimate object of the Mediator's Commission and Government, that it is hoped no apology will be thought necessary for quoting them here. "Now," says he," is arrived "the last happy period predicted by the Cumæn Sibyll; the great circle of time begins anew; "now Justice and Integrity again return to the "earth; the ages of Innocence and Happiness "again return; now a new progeny is sent down ❝from heaven. Auspicious be the birth of that "Infant, at whose nativity the iron age of Vio"lence and Crimes shall end, and the golden age of Peace and Innocence arise on the whole "world."* "Under his auspices should there yet remain any vestiges of our guilt and "crimes; being now expiated, the earth shall "henceforth be absolved from perpetual dread. "He shall participate of Divinity; he shall be "associated to divine place and honours; he "shall govern the tranquil and happy world in "his Paternal Power and Virtue."+" O belov 66 tre* Ultima Cumæi venit jam carminis ætas: + Te duce si qua manent sceleris vestigia nostri. * Irrita perpetuâ solvent formidine terras. Ille Deûm vitam accipiet, Divisque videbit Permixtos heroas, & ipse videbitur illis : n "ed Offspring of Divinity! illustrious Son of "the Most High! now the time approaches; "assume thy glorious destined honours."* And as St Paul represents the whole creation as groaning and labouring in pain for this happy event; Virgil, in the same figure of speech, represents it as exulting with joy in the prospect of it.--"Behold the ponderous convexity of the rolling "world, the earth, the tracts of the sea, and the "lofty heavens, rebounding with gladness! be"hold how all things exult with joy at the pros "pect of the approaching age." Now, though the general peace at that time restored to the Roman Empire might be the immediate occasion of this sublime description, yet it is certain, that nothing which Virgil could see, or hope for, from that occasion, could justify, even in a poetic view, his allusions to a dignity of person so truly divine, to a felicity so far beyond all that we can conceive in human affairs, or raise his mind to conceptions so far transcending all our ideas of the present state of sublunary things. And indeed both the style and sentiments through the whole of the above Eclogue are so much in the manner and spirit of the prophet Isaiah, that many believe them to be borrowed from his writ * Aggredere, O magnos, aderit jam tempus, honores, Cara Deûm soboles, magnum Jovis incrementum. + Adspice convexo nutantem pondere mundum, Terras tractusque maris, cœlumque profundum: Aspice venturo lætentur ut omnia sæclo. Virg. Ecl. 4. |