ing to despise, and hate the rest of mankind; (as they were but too apt to do, and which, to a people under their circumftances, was in fome measure unavoidable) they were told, at the fame time, that it was for the incorrigible wickedness of these nations*, (who of all others had been favoured with the greatest means of information, viz. from the examples of fo many eminent men placed amongst them, and from the judgments of God fo remarkably fet before them+) that the Lord had driven them out; as he would do them alfo, if they followed their steps; that if any of these remained long unfubdued, they would infallibly prove a fnare to them ; and that therefore, as well for their own fecurity, as in execution of the divine vengeance, they were obliged to extirpate them; at least the present generation §; or to destroy their national polity**; and at the fame time, were fufficiently warned to avoid their crimes. They were likewise often reminded of their own perverfenefs, and ingratitude++; and affured that it was not for their own fakes, that they were thus diftinguished §§; for they had always been a stiff-necked, and rebellious

peo

*Lev. xviii. 24, 25. and xx, 23. See Leland againft Chrift. as old, &c. Vol. II. p. 429, &c. The deftruction of these nations was more particularly fevere, becaufe their idolatry was of the groffeft nature; for they offered up their enemies in facrifice, and even their own fons and daughters unto Molech.' Mr. Taylor's Effay on the Beauty of the Divine Economy. p. 27.

+ See Jenkin, Vol. I. p. 56, 57. and 77, 78. Deut. viii, 19, 20.

Ex. xxxiv. 12. Joh. xxiii. 13. Joh. xvi. 10. Judg. i. 25. xxviii. 35. 1 Kings ix. 20, 21. 2 Sam. xi. 12. 2 Chron. viii. 7, 8. See Jenkin, Vol. I. p. 71, 72. Sykes, Connect. of Nat. and Rev. Rel. c. xiii. p. 332, &c. †† Deut. ix. 4,-24. Ib. ix. 6, 7, &c,

people; but in regard to the promise made to their forefathers; and on account of the fuperior wickedness of these nations (r); that the great intent of God was to raise up, and separate a people, which should manifest his power to the heathen; and make his name known through the earth*; which were to be a kingdom of priests (§), preachers of righteousness, and publishers of true religion, all over the world: that this design had taken place before they were born, and would be carried on, whether by their obedience, or their difobedience; who were to be examples to all others, both of the goodness, and severity of God †. And accordingly, in the remainder of their hiftory, both under their judges and kings, we find them frequently rebelling, and as frequently punished for it; as foon as they repent, they are

re

(r) That this was fuch as juftly deserved exemplary punishment, from the fupreme Governor of the world, and that it might with equal juftice be inflicted by fuch perfons as received an express, clear commiffion from him for that purpose, is fhewn at large in Lowman's Differtation on the civil government of the Hebrews, c. i. p. 13,&c. and c. xii. p. 221, &c. or S. Browne, p. 366, &c. Comp. Bryant's Obfervations, p, 265, &c.

Concerning the great propriety of punishing them by the Sword of the Ifraelites, rather than any other way; both for the better admonition of the Ifraelites themfelves, and of their heathen neighbours; and how much the credit of the gods of every nation depended on the fate of war, fee Jenkin, Vol. I. p. 72. Lowman, ib. p. 228, &c. Univerf. Hift. p. 893. fol. not. T. ad. fin. Jackson's Remarks on Chrift. as old, &c. p. 51.

Many inftances of this occur as low as Conftantine; to which purpose we have a remarkable speech of Licinius in Eufeb. De vit. Conft. c. v. To which we may add, that as the people in those times did not in the leaft difpute the reality of each others deities, no kind of miracles but fuch as implied fuperior power, could induce any of them to quit their own, for other objects of religious worship. Comp. 1 Kings XX, 23,-28. 2 Kings xviii. 34, &c. (0) Exod. xix. 6. Rom. xi. 22.

Ezek. xxxvi. 22, 23 † Deut. xxx, xxxi, xxxii.

reftored; when they relapfe, they are again chaftifed *; all along alternately finning and suffering; immediate and visible judgments attending each revolt; either oppreffion in their own, or flavery in foreign countries; till the last great captivity in Babylon feems to have quite cured them of their favourite, predominant vice Idolatry; to which they had been before so unaccountably (s) addicted.

But

Judg. iii. 8, 12. iv. 2. vi. 1. xiii. 1. 1 Sam. xii. 9, 10, &c. The propriety of thefe difpenfations, the laft great captivity in particular, is illuftrated in Taylor's Scheme of Script. Div. c. 32.

(s) Le Clerc attempts to give fome account of this in his note on 2 Kings xxi. 11. which well deferves to be confidered. Comp. Patrick on Judg. ii. 12. [and 1 Sam. viii. 20. where they are so surprisingly urgent for a king on the fame principle.] I can account for it (fays an ufeful writer*) upon no other confideration, but that of the exceeding great temptations there are in all religions, that are a mere mixture of civil policy and prieftcraft, dreffed up with all the artifices of external pomp, fplendor, and amufement, and made agreeable to the corrupt and vicious inclinations of men. Such no doubt was the Heathen worship, to which that of the golden calf bore too near a refemblance, both in its original and progrefs. And when we turn our thoughts to thofe ages and nations of the world, that are called Chriftian, [and fuppofed to be under far happier advantages of light and knowledge, than ever the Jewish church was,] and obferve to what extravagances both of notions and practices, the Romish communion hath for fo long a time, and by the like means, influenced the majority of the nations round, it will, I conceive, much abate the wonder arifing from this matter, confidered in relation to the church of Ifrael.'

The parallel inftance above mentioned, affords likewife a good illuftration of the degree of their corruption. For that this crime of the Ifraelites did not confift in their abfolute rejection of the true God, but only in joining the worship of other gods, and taking them into communion with him, is made plain by a very able writer. So ftrong was this univerfal prejudice of intercommunity, that all the provifions of the law could not keep thofe people from running into the error. For their frequent defection into idolatry, till after the Babylonih captivity, was no other than the joining foreign worship to that of the God of Ifrael. It is a vulgar error to imagine this confiited in renouncing the religion delivered to them by Mofes, as a

*

Pyle, Pref. to Paraph. on the O. T. Vol. IV.

falfe

mans,

But all this while the reft of the world reap almost the fame benefit by them, whether they keep their law, and profper; or difobey it, and are in diftrefs. One would naturally fuppofe, that they must partake of the improvements of the Jews' religion in fome degree, as well as these partook of their corruptions. And this appears to be the cafe in fact: and as it has been obferved of Greece, that when it was fubdued by the Roitself fubdued its conquerors, foftened their favage temper, and refined their manners; and afterwards of the Romans themselves, that wherever they conquered, they in fome degree civilized the world*: fo may it with much greater justice be faid of the Jews, that they improved, and reformed the religion of every people, who were either brought under fubjection to them, or into whofe hands they fell: who were witnesses of the power, and juftice of their God, either in distinguishing them by rewards, for their adhering to him; or as remarkably punishing them,

for

falfe one; they all along held it to be true; but, deluded by the prejudice of this intercommunity, they were apt to regard the God of Ifrael, only as a local, tutelary Deity.' Div. Leg. B. ii. fect. 6. Add B. v. fect. 2. See alfo Jurieu, Crit. Hift. Vol. II. P. iii. c. 9. Mede's Apoftacy of the latter times, c. x. p. 651. Le Clerc on Acts vii. 42. Tenifon of Idolatry, C. vi. p.110. As to the intercommunity among the Heathens, fee Macrob. L. iii. c. 9. De evocandis diis tutelaribus.

*This is acknowledged on fome occafions by Tacitus himself amidft his moft fatyrical cenfures of the Roman policy; Sequens hiems faluberrimis confiliis abfumpta, ut homines difperfi, et rudes quiete et otio per voluptates affuefcerent, &c. Vit. Agric.

+ Atque utinam nunquam Judæa fubacta fuiffet
Pompeii bellis, imperioque Titi:

Latius excife peftis contagia ferpunt,,
Victorefque fuos natio vieta premit.

Rutil. Itiner. v.

v.398.

This we find them publickly declaring, on the miraculous prefervation of Hezekiah and his people from the army of the Affyrians,

6

2 Chron.

for deferting him; and who feem to be well acquainted with the intent of these his difpenfa tions (t); especially, when they were made the inftruments thereof*; and on that account are frequently ftiled his fervants †.

Thus by the various revolutions in their government, and frequent change of their condition, they spread the knowledge of their history and religion far and near; more especially, by

the

2 Chron. xxxii. 23. And many brought gifts unto the Lord to Jerufalem, and prefents to Hezekiah king of Judah, fo that he was magnified in the fight of all nations from henceforth.

(t) 1 Sam. iv. 8. Rom. ix. 17. This may be gathered from the cafe of the men of Jericho in particular, who were fully informed of the feveral miracles worked in favour of the Ifraelites, fofb.ii. 9, 10. and who must have had fufficient warning of God's defign therein, either from common fame, or more probably, by exprefs revelation; for defpifing of which they are termed difobedient by St.Peter, 1Ep.iii.20. Comp. Heb. xi. 31. See Shuckford, Vol. III. B. xii. p. 403, &c. And that the fame thing might be done afterwards, in many other inftances (as in the following note) by their own prophets, who were fent to the nations on that very account, is no lefs probable; as may be seen in the notes a little below; which gives a farther answer to the Moral Philofopher's objection mentioned, p. 87. note (o).

** Jer. 1. 7. All that found them have devoured them; and their adver faries faid, We offend not, because they have finned against the Lord, the habitation of justice, even the Lord, the hope of their fathers. The Lord thy God (fays Nebuzaradan to Jeremiah) hath pronounced this evil upon this place. Now the Lord hath brought it, and done according as he hath faid: becaufe ye have finned against the Lord, and have not obeyed his voice; therefore this thing is come upon you. Jer. xl. 2, 3. Am I now come up without the Lord against this place to deftroy it? The Lord said to me, Go up against this land to deftroy it, fays Rabfbakeh, 2 Kings xviii. 25. (though he was mistaken in one point, imagining that Hezekiah had forfaken the Lord by taking away the altars and high places, and confining all religious worship to Jerufalem, ib. v. 22.) Comp.If. xxxvi. 10. To the fame purpose speaks Pharaoh-Necho, 2 Chron. xxxv. 21. whose words are faid exprefsly to come from the mouth of God. ib. y. 22. This feems to be the most probable sense of both thefe places notwithstanding Prideaux's objections, Vol. I. p. 24. and 54. 8th Ed. See Le Clerc on 2 Kings xviii. 22. and 2 Chron. fupra, and Ezra viii. 22. Jer. vi. 6. xl. 2. Comp. 1 Efdras i. 27, 28. 2 Mac.viii. 36. Judith v. 17, &c. and Arnald in loc. or Patrick on Efther vi. 13. † fer. xxv. 9. xxvii. 6. xliii. 10.