ments to intellectual energy, and experimental improvement?

But the analogy of the Divine government in the gradual progress and developement of his works, is not exhibited merely in the course of nature; it is evinced also in the order established for the extension of the Messiah's kingdom. This also was to be small in its beginning, and slow in extending itself, by the operation of means successively appointed for that purpose.

We find this bumble beginning to be consonant with the religion, which, in the fulness of time, was inculcated by the Son of God, in this precept: "Take my yoke upon you, learn of me, for I am meek, and lowly in heart, &c."

The antediluvians saw, in the examples of Enoch and Noah, that it was possible to please God, and to work righteousness; and they had his good Spirit to instruct them. This reminds us of the observation of Plotinus: "God is best discerned," saith he, voga in aon, that is, "by an intellectual touch of Him, by the finger of his love;" in order that the subjects of it might become lovers of that power, by which their heartsTM were inclined to good, and disinclined to evil. But notwithstanding all this, the antediluvians, giving themselves up to the most unbridled indulgence of their heart's lusts, wearied the Most

High with their iniquities, until he declared that his spirit should not always strive with

man.

Religion and virtue," says Llandaff, “are the soul and support of the universe, which being totally taken away, no reason can be assigned why any world or agents should subsist. When all flesh had corrupted his way upon the earth, to have continued mankind in that state, would have defeated the end and design of creation.”

The deluge was intended to make way for religion in the world. And assuredly every Divine judgment has been adapted to the nature of moral agents, for the improvement of their condition; that, by reflecting on former dispensations, they might be admonished to correct preceding errors and abuses; and be led forward step by step, in the paths of experience, as they were prepared to advance.

If as Locke has observed, "the dread of evil is a much more forcible principle of human nature, than the prospect of good," then punishments operate as preventive justice, and have a most salutary and extensive effect. The magnitude of the punishment inflicted by the universal deluge, and in the destruction by fire of four cities at once, was to prevent the occasion of recurrence to judgments so terrible.

It may be inferred, that there were not any persons invested with authority to restrain licentiousness, or correct abuses, until after the building of Babel, and the division of the great mass of mankind into separate parts. Difference of language occasioning them to form comparatively small communities, was admirably adapted to prevent a second corruption, by inducing social habits and civil compact; for the maintenance of which some kind of government would soon be found necessary. Hence states and kingdoms would arise. And it is certain that laws, for the support of national institutions, have had the effeet of preventing internal commotions. Hence violence has never spread generally in the world, as it did before legal arrangements were made to suppress tumult, and to effect subordination.

But though a stop was hereby put to universal rapine and violence; yet, almost as soon as any distinct governments appear to have been formed, idolatry, captivating the minds of the ignorant, the weak, and the vicious, spread so fast, that it threatened a total abolition of the knowledge and worship of the true God. To check this contagion, persons eminent for religion and virtue, who worshipped the living God, were distinguished by extraordinary communications from Him, and were raised up to be illustrious N

VOL. II.

examples to the surrounding nations. For this purpose He called Abraham out of his own country, and made him travel from place to place, to render bim famous in the world, and to induce men to inquire after his profession, his hopes, and his religion.

Scripture holds up to our view a faithful mirror, reflecting the different degrees of light and shade, in the characters of individuals; and also exhibits the virtues and vices of nations in their truest colours. With respect to the people that the Lord chose to distinguish above all the families of the earth, we have not any reason to charge the Almighty with either injustice or partiality in his selection. For where is there any instance on record in the world, of faith and obedience being put to so severe a test, as in the instance of Abraham? What greater proof could be given of perfect resignation to Divine disposal, than is exhibited in the following language?

66

By myself have I sworn, saith the Lord, because thou hast done this thing, and hast not withheld thy son, thy only son, that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of heaven, and as the sand which is upon the sea-shore; and thy seed shall possess the gate of his enemies: And in thy

seed shall all the nations of the earth be blessed, because thou hast obeyed my voice."

What more just ground of preference could have been adduced! for though the character of the Israelitish nation, is far from exhibiting traits that might be expected to obtain for them a preference in Divine regard; yet as the Saviour of the world, as to his coming in the flesh, could be born of one family only, we shall perceive it was essential for that family to be distinguished from all others, that the succession might be exhibited in the most unimpaired and unquestionable manner, in order to demonstrate the fulfilment of the prophecy: "In thy seed shall all the nations of the earth be blessed."

To establish this beyond all controversy, Moses descends to circumstances which appear trivial in themselves, and even recites horrible crimes, which are a blemish on the memory of the persons whose conduct he describes. But these narrations were necessary, not only to preserve the genealogy entire, but also to account for what befel the descendants of the patriarchs. And we have already remarked that an omniscient and righteous Judge, does not suffer the wicked to escape the punishment due to their crimes, any more than he permits their wickedness to supersede his faithfulness.