have been more gradual and extended in its operation, and less plainly discriminative and observable, than in the situation of the Jews under their judges. This circumstance, though not noticed (as far as I can recollect) by writers on this subject, appears to me to have been the most decided effect, and therefore to supply the most satisfactory explanation of this part of the divine economy: and be it observed, that this mode of exhibiting the particular providence of God in the distribution of temporal blessings, was the more necessary, as the Jewish people was the only one which acknowledged the authority of Jehovah, or expected any such administration of providence. All the surrounding nations looked up to their own idols as their guardian gods; and the general superiority of Jehovah over these had been sufficiently displayed in the circumstances attending the deliverance of the Jews from Egypt, and their settlement in Canaan; but it was still requisite that it should be proved, that merely belonging to the chosen people, and acknowledging the general authority of Jehovah, would be insufficient to secure his protection, except to this was added an humble and vigilant obedience to that law which God had mulgated, and by the observance of which alone the purposes of the divine economy could be completely fulfilled. pro That this plan was pursued under the judges, in distributing prosperity or calamity to the different tribes, according to their good or ill conduct, we have many instances. Thus we are told that Judah and Simeon went to attack and dispossess the Canaanites who were remaining in the territory allotted for their inheritance; and that the Lord was with them, and gave their arms success as far as they continued their confidence in the divine aid. A similar observation is made with regard to the tribe of Joseph; while ‡ five other tribes are enumerated, who, indulging their own indolence, or destitute of sufficient faith in the divine aid, would not drive out the Canaanites, but were satisfied with making them tributaries; and the subsequent history shows this was the cause of the severest calamities to these tribes: these nations soon became "thorns in their "sides," the instruments of the divine chastisement, merited by this disobedience, and the subsequent idolatries to which it led. * Judges, ch. i. nineteen first verses. Ibid. i. 21, 27, 29, 30, 33. † Ibid. i. 22. § Ibid. ii. 3. The history of the manner in which "God rendered the "wickedness of Abimelech which he did unto his father, in 66 slaying his seventy brethren: And all the evil of the men of "Shechem did God render upon their heads: and upon them "came the curse of Jotham, the son of Jerubbaal,"* supplies another striking instance of the administration of Providence here supposed. These and various other facts supply additional instances of the same administration of Providence: the apparent severity in some of these instances either arose from the operation of human passions in the agents employed or permitted to execute these judgments, without being miraculously controlled in their conduct; or if directly commanded, we may be well assured was indispensably necessary to effect the purposes of the divine economy, when even that degree of severity was not sufficient entirely to prevent subsequent offences. Indeed the objection so frequently, but so causelessly advanced, that the supposed divine government over the Jews was not as completely effectual as might naturally be expected, shews the divine interference was confined to cases of unquestioned necessity, and interrupted as little as possible the operation of the laws of nature, and the regular course of moral discipline, under which mankind is placed. We are entirely † incompetent judges a priori of the degree of interference which ought to have taken place under such a particular providence as God exercised over the Jews, as well as of the effects which ought to have been produced by it. The existence of such a system is proved by undeniable facts, and its effects have evidently been highly important; and this should satisfy our doubts, and excite our gratitude. To insist on more extensive discoveries of the reasons and process of the divine government is equally irrational and presumptuous. As the object of these Lectures does not require, and their limits will not allow, a minute inquiry into the whole series of the Jewish history, and the discussion of every difficulty or objection which may appear to arise from it; I shall proceed to point out such leading circumstances in the progress of this dispensation, as may illustrate its general tendency to prevent the existence, or check the spread of those idolatries and apostacies, which form the subject of our present discussion. * Judges, the entire ch. ix. particularly ver. 56 & 57. * The ESTABLIshment of THE REGAL FOrm of goverNMENT IN JUDEA forms a distinguished era in the history of the chosen people. It has been already remarked, that this change has been provided for in the divine economy, having been foretold, in the prophetic declaration of Moses delivered to the assembled nation shortly before his death, in such a manner as supplies a striking proof of the authenticity of the Pentateuch. It was not however established until above 400 years had elapsed, and then with circumstances deserving accurate attention, as they appear to illustrate strongly the character of the Jewish people, as well as the kind of discipline, and degree of control, which the divine wisdom thought fit to exercise over this chosen race. It is related, that the elders of Israel came unto Samuel, and said unto him,† "Behold, thou art old, and thy sons walk not "in thy ways: now make us a king to judge us like all the "nations." This inconvenience arising from the misconduct of the sons of Samuel was so plainly temporary and easily removeable, that it could have been but a mere pretence. The real motive undoubtedly was, that they should be governed "like "all the other nations;" a motive originating in their not sufficiently attending to the divine interpositions of the judges, but yielding to their ardent and culpable fondness for the manners and customs of the surrounding idolatrous states: a fondness they were restrained from indulging, by the control of that theocracy established by the Mosaic Law; a control which they in all probability secretly hoped would be less strict if they changed the form of their civil government. This criminal disposition God exposes and reprobates: "They have not," says he to the Prophet, "rejected thee, but they have rejected me, that I should not reign over them. According to all the "works which they have done since the day that I brought "them up out of Egypt unto this day wherewith they have "forsaken me, and served other gods; so do they also unto "thee." Yet the Divinity would not exercise such a resistless control as totally to disregard the choice of his people, and chain down their free will: this would have been inconsistent with his character as a moral governor. He indeed commands the Pro * Deut. xvii. from ver. 14, compared with 1 Sam. viii. x. & xii. † 1 Sam. viii. 5. 1 Sam. viii. 7 & 8. * phet solemnly to protest unto them, declaring unto them his condemnation of their criminal desires, and warning them of the various inconveniencies which should attend the kingly government; yet on their persisting in their demand, for "the "people refused to obey the voice of Samuel; and they said, "Nay, but we will have a king over us, that we also may be "like all the other nations; and that our king may judge us, " and go out before us, and fight our battles ;"+ the Prophet is commanded "to hearken to their voice, and set a king over "them." But the mode in which this is done is peculiarly remarkable; the people retain such reverence for their God, and such confidence in their Prophet, that they do not attempt to elect a king themselves, but wait for the divine appointment. In this appointment care is taken to preserve in its full force that theocracy originally established over the Jews.‡ A king is elected by the express declaration of the divine oracle; raised from an obscure family, § so that he himself, as well as the entire nation, should know and feel that he derived his authority solely from that appointment. The rules and forms of the regal government are prescribed by the Prophet, which proves that the executive power alone was confided to this vicegerent of Jehovah, who still reserved to himself all legislative authority. Nor is the solemn inauguration of the new monarch completed until God by a miracle had convinced the people of his displeasure at the criminal motives in which their demand of a king had originated; and thus filled them with terror, humbled them to repentance, and led them to confess their crime, and implore pardon and a continuance of the divine protection.¶ "Now therefore stand and see," says the Prophet, "this great "thing, which the Lord will do before your eyes. Is it not "wheat harvest to-day? I will call upon the Lord, and he shall "send thunder and rain; that ye may perceive and see that "your wickedness is great which ye have done in the sight of "the Lord, in asking you a king. So Samuel called unto the "Lord, and the Lord sent thunder and rain that day: and all * 1 Sam. viii. ver. 10 to the end. † lb. ver. 19 & 20. Vide Warburton's Divine Legation, Book V. sect. iii. who, in opposition to Le Clerc and others, has (as appears to me) clearly established, that the theocracy was continued under the kings, and even to the appearance of our Saviour. Vol. IV. p. 225. § 1 Sam. ix. 21. || Ibid. x. 23. 1 Sam. xii. 16. to the end. 66 "the people greatly feared the Lord and Samuel. And all the people said unto Samuel, pray for thy servants unto the Lord "thy God, that we die not; for we have added unto all our "sins this evil to ask us a king. And Samuel said unto the "people, Fear not; ye have done all this wickedness: yet turn "not aside from following the Lord, but serve the Lord with all 66 your heart; and turn ye not aside: for then should ye go "after vain things which cannot profit; for they are vain. "For the Lord will not forsake his people, for his great name's "sake: for it hath pleased the Lord to make you his people. "Moreover, as for me, God forbid that I should sin against the "Lord, in ceasing to pray for you: but I will teach you the "good and the right way. Only fear the Lord, and serve him ❝in truth with all your heart: for consider how great things he "hath done for you. But if ye shall still do wickedly, ye shall "be consumed, both ye and your king." How clearly does this transaction, in all its circumstances, illustrate the nature of that government which God exercised over his chosen people, and prove how admirably it was adapted to their situation and character! It exhibits, not the overwhelming violence of resistless power, but the steady yet mild control of parental authority, correcting the transgressions of this wayward race with a necessary strictness, and enforcing their submission with immovable firmness; yet attentive to their feelings, indulgent even to their weaknesses, ever ready to hear their supplications, and accept their penitence; and incessantly directing every circumstance so as most effectually to provide for their improvement and their happiness. While in the people we perceive a puerile turn of mind, easily caught by outward show, and breaking* forth into tumultuous applause at beholding the stature and beauty of their new sovereign; anxious to imitate their neighbours in the splendor of a court, and placing their dependence more on the warlike character of their leader, than the experienced protection of their God; yet rather weak and inconstant in their moral and religious character, than obstinately impious and depraved in the ordinary course of things inattentive to the guardian hand of Providence, but never questioning the divine original of their religion and government, or deliberately rejecting the authority of their heavenly King. On the contrary, when their reflection * 1 Sam. x. 23, 24. |