his own sanction, as much as the constitution of government itself. Other providential arrangements combine with this, to secure the same result.

Now it is worthy of consideration whether we are not bound to watch the course of the Divine Providence, and where it is clear, to imitate it ourselves, to support its conclusions, to carry into effect the lessons drawn from it. To those who regard the light of nature as of equal authority with the word of God, because emanating from the same divine original, the providence of God constituting, in fact, a great part of the light of nature, this appeal is very powerful. And to those who maintain the decision of Revelation on this subject as final and supreme in its application to all mankind, the appeal is not less consentaneous with their views and feelings. If God has made his will on any point perfectly manifest by the course of events, it is not less obligatory on his creatures to obey it, than if it were written in his word. In such a case

events are the utterances of the Deity, the publication of his will, the syllables and hieroglyphics in which men read it, the tables of stone on which it is recorded.

Now the consentaneousness of the course of events with the promise to Noah of what the Divine Providence would do, the perfect adaptation of the reality, as it turns out in the progress of human society, to the rule by God propounded in its commencement, is wonderful. It is so universal, that it has made a deep impression not upon observant and religious minds merely, but upon all minds, upon the human mind; an impression which has passed into a proverb; and proverbs, we had almost said, are the inspired records of God's providence. And the proverb that MURDER WILL OUT, combines in itself the conviction not merely that murder will be discovered, but will be avenged. The experience of all mankind confirms its truth. Cases might be cited almost by hundreds, in which a retributive providence has tracked the heels of the mur

derer, its dark form, like the terrible shadow of the crime committed, like a spirit rising from the blood that hath been shed, pressing nearer and nearer, till it has come up with the guilty man, confronted him, and laid him low. Bloody and deceitful men shall not live out half their days.* Now in view of this expression of the Divine determination, even if we had nothing but the voice of nature to speak to us, it would seem presumptuous to strike out from human legislation its corresponding page; to set up a clause of abrogation, that in fact would contravene this course and declaration of the Divine will; would falsify and stultify the Noachic precept, if considered as a prediction, and would openly and glaringly insult and violate it if considered as a command. But when we regard the Divine Revelation and the Divine Providence together, the course of wisdom, piety, and duty does not admit a doubt.

* Ps. 55: 23.

CHAPTER V.

Argument from Scripture continued.-Purpose and design of this ordinance.-Its sanction of the civil magistracy. Of the origin of government. Of its power to take life.-Benevolent design of this ordinance.

We are to consider in the next place the purpose and design of this ordinance. It must be considered first, as we have already intimated, as containing the sanction and divine authority of a civil magistracy. Doubtless, this was one of its objects. What goes before asserts and promises the providential interposition of God in making inquisition for blood, and visiting the iniquity of bloodshed on those who were guilty of it. But this ordinance commits into the hands of men the solemn and awful power, authority, and duty of taking vengeance. Whoso sheddeth man's blood, BY MAN shall his blood be shed. Now, as it is not to be supposed for a moment

that God meant that any and every individual in the event of a murder should consider himself authorized to kill the murderer; since this would be to produce anarchy instead of order and security in society; as we cannot suppose that God intended to commit this power at random into the hands of individuals; we must regard it as referring to the formal exercise of justice in the civil government. We are, in fact, compelled to this conclusion, there being no alternative.*

*The learned Huguenot, Andreas Rivetus, among other commentators, has presented this view of the Noachic ordinance most clearly and satisfactorily, at the same time adducing and refuting the objections of the Socinians, Anabaptists, and others, who, he says, endeavored to corrupt the passage and elude its force. "Est igitur hoc loco diárayua, seu constitutio Dei ipsius ore prolata, qua sanguis homicidæ voluntarii, qui humanum sanguinem ausu nefario effudit, per hominem, nempe id ad legitime constitutum, id est, per Magistratum, vita privati debet."--RIVETUS. Exercitatio 59 in Gen.

The expressions of this opinion by other learned writers are equally explicit. "Magistratus hic a Deo instituitur, eique gladius datur in manus. Deus, qui prius totum judicium sibi sumpserat, nec vel Cain ab homine