of intellect, and dullness of sentiment as to morality and religion, which though controuled and over-ruled by Providence, so as to prevent them from defeating the great objects of the divine dispensations, which these individuals were otherwise qualified to promote, yet should always prevent us from considering them as held forth by Scripture, as in every instance of their conduct favoured of God, and to be imitated

"a

by

"would have been a government unworthy of the Deity; government entirely exclusive of all proper sin and "punishment, virtue and reward; wherein he himself "would have been in effect the only agent, and all the crea-"tures stupid and passive; whereas, by preordaining the

more material events, and suffering the creatures freely "to exert their faculties, in all convenient cases, he appears "most wisely to have chosen the middle way, and thereby "to have equally avoided the mischiefs of both extremes."

For more on this difficult subject, I refer to King's work at large, to which, as far as appears to me, no adequate answer has been given. I would also intreat the enquiring reader to consider what has been advanced by Butler in his Analogy, Part I. ch. iii. on the moral government of God; ch. vi. on the opinion of necessity as influencing practice; and ch. vii. on the government of God as being imperfectly comprehended; as well as ch. v. on a state of moral discipline. He would soon be convinced, how idly ignorant and superficial sceptics object to what God has done; from their wild theories as to what, in their opinions, he might, should or could have done.

by man. In general indeed this is expressly noted in the Scripture itself, and an immediate punishment declared to be inflicted for their offences; where it is not, we are undoubtedly called on to compare their conduct with the PERFECT MODEL of our LORD AND SAVIOUR JESUS CHRIST, and by this comparison judge, how far they are worthy of our imitation; adopting the sentiment of the Apostle, who declared, † For such an

High Priest became us, who is holy, harm"Hess, undefiled, separate from sinners, and "made higher than the heavens; who needeth "not daily, as those High Priests, to offer

up sacrifice, first for his own sins, and "then for the people. For this he did "once when he offered up himself. For "the Law maketh men High Priests, which "have infirmity; but the word of the oath, "which was since the Law, maketh the "Son who is consecrated for evermore."

I shall here close these remarks, by entreating my younger hearers, that in considering

* This is remarkably conspicuous in the cases of Sampson and Eli, David and Solomon,

+ Heb. vii. 26.

sidering this as well as every succeeding part of the Jewish dispensation, they may recollect, that the effects arising from it, were at no one period so compleat and extensive, as to justify us in supposing, the state of things at that period, was that on which Providence rested, as perfect and final. No, it was still a system in progress: to this hour the Jewish scheme is yet in progress: important as are the effects it has already produced; the singular situation of this people at this moment, outcasts as they appear to be from the kingdom of Christ, when compared with the prophetic declaration of their future conversion, after the "fullness of the Gentiles shall have 66 come in," must convince us we cannot yet fathom the counsels of God, in the entire series of the divine economy. Yet we perceive its perpetual tendency sometimes to produce, in the whole mass of the Jewish nation, an increasing sense of virtue and religion, by counteracting their prejudices and errors, and punishing their crimes and apostacies: sometimes leading a chosen few within the bosom of this nation,

*Rom. xi. 25.

to

to far higher attaiments in piety, and mak ing them the instruments of impressing religious instruction, and religious sentiments, not so much on their immediate countrymen, as on remote nations in remote ages; thus at a great distance preparing the way for the Christian scheme.

Finally let it be recollected, that the de sign of the Jewish economy was not solely or chiefly to preserve the Jews themselves in perfect separation from the surrounding nations, and in perfect obedience to the divine Law; so that where this effect was not fully produced, it should be supposed to have failed in accomplishing its purpose. No, the GREAT OBJECT of this

dispensation was, to preserve in the world

a STANDING

MONUMENT AND A STAND

ING PROOF OF THE UNITY, THE SUPREMACY AND THE PROVIDENCE OF JE

HOVAH and this effect was perpetually and uniformly produced, in all the periods and by all the events of the Jewish history. Whether the Jews were obedient and prosperous, or idolatrous and depressed, in their apostacies

apostacies and captivities, as well as their repentance and restorations, the power and providence of Jehovah were equally conspicuous; and, so far as concerned the great bulk of mankind, the interests of religion equally promoted and secured, and that providential dispensation successfully conducted, which was necessary to prepare for, and introduce the GOSPEL of CHRIST.