reconcile them to thofe principles of juftice and mercy, which we confider among the most diftinguished attributes of the Deity. And though, in many inftances, the innocent may seem to fuffer equally with the guilty, yet this is no more than is generally the cafe in other public calamities even in those most remarkable ones, the univerfal deluge, and the deftruction of Sodom and Gomorrah, many innocent children must have fuffered with their guilty parents. In confidering thefe cafes, we fhould ever remember, that whatever public afflictions may be directed for the punishment of nations, it is in a future life, that the grand distinction is made between individuals; and that "God will render to every man according to his deeds.”*

If fome of those who, with myself, confider war altogether inconfiftent with the Christian difpenfation, should argue from the unchangeableness of the divine nature, that the Almighty could not allow of, or enjoin practices in one age, which are inconfiftent in another; it may and ought to be obferved, that, in his difpenfations to mankind, great variety is evident; and many things which were not only allowed, but commanded, in former times, and under different circumstances, would now be improper.

It also appears, that when our bleffed Lord fet forth the peaceableness of the gospel difpenfation, he showed that a contrary conduct had been more than permitted in former times; and unless we in

* Romans iii. 6.

you, refift not evil." that it hath been faid,

tend to controvert the propriety of the manner, in which the Author of the Chriftian religion propagated it, we muft allow, that there have been times, in which divers things were lawful that are now unlawful; and which admits the confiftency of the Jewish wars with the Divine will. "Ye have heard that it hath been faid, an eye for an eye, and a tooth for a tooth; but I fay unto Again, Again, "Ye have heard thou fhalt love thy neighbour, and hate thine * enemy but I fay unto you, love your enemies," &c. Now, when we confider the expreffions just cited, and obferve the obvious difference they make betwixt the dispensations of the law and of the gofpel; we may find abundant reason to believe, that it was not inconfiftent with the divine nature and will, to command thofe things which are related refpecting the wars of the Jews.

If any credibility is due to the writings of Mofes, and they have all the claim to credibility which writings of that antiquity well can have; it is evident that those wars were commanded by the Almighty. And when we confider, that we have no less fupport for the authority of Mofes than our Lord himfelf; that he and his apoftles always mention him with evident tokens of their confi

* The words "hate thine enemy," do not appear in the Old Testament; perhaps they were added by the fcribes as a glofs; however, our Lord, by his recital, acknowledges them, as not inconfiftent with the former difpenfation.

dering him divinely directed; we muft, in denying the authority of Mofes, alfo deny that of Christ and his apoftles. A confequence, from the idea of which every Christian must revolt.

Let us, therefore, be content with that evidence of the divine will which is afforded us ; and rather than impugn the former difpenfations of God to mankind, be thankful to him for having introduced one fo much more excellent, in which "Glory to God in the highest," is peculiarly united with "Peace on earth, and good will to men."

But whilft I have been endeavouring to remove thefe objections, I have regretted that there fhould be any neceffity, thus to "juftify the ways of God to man," as recorded in holy writ; and to endeavour to fupport the caufe of that Omnipotent Being, whofe prerogative alone it is, "that he giveth no account of any of his matters." He has,

notwithstanding, as far as different circumftances will permit, condefcended to adapt his difpenfations towards mankind, to thofe principles of wifdom, juftice, and mercy, which are the rules of our conduct towards each other. If, in fome inftances, we cannot perceive this confiftency, the infinite difparity betwixt the Divine Being and his creature man, might reafonably induce us to expect difficulties of this kind; and furely the wifdom, no more than the faith, of thofe is to be admired, who reject every thing refpecting an infinite Being, that does not comport with their finite capacities. "Canft thou, by fearching, find out God? Canft thou find out the Almighty to perfection? It is as

high as heaven; what canft thou do? Deeper than hell; what canft thou know? The measure thereof is longer than the earth, and broader than the fea. If he cut off, and fhut up, and gather together, then who can hinder him ?”*

But, in admitting the holy fcriptures to have been communicated to us under Divine influence or infpiration, it is not neceffary to confider all that is related in them, concerning even thofe whofe general conduct might entitle them to the character of good men, as intended for our imitation. In many inftances, indeed, their conduct is very properly and impartially cenfured; and this impartiality conftitutes one of the many excellencies of the Bible. But there are alfo circumftances fimply related, without any comment, which it is by no means requifite to confider as related with approbation, or authorizing a fimilar conduct in us. A clofe and critical examination into the relation of fome of thefe cafes, would probably remove much of the impreffion which a flighter confideration may have fometimes produced. At any rate, neither the facred hiftorian, nor that infpiration under which he is fuppofed to write, is chargeable with fuch circumftances. Here, however, we have again occafion for the exercife of our gratitude, in that it has pleased Divine Providence to give us an existence under a difpenfation, which requires greater degrees of purity and uprightness of conduct; and which exceeds all former ones in the excellence of its morality, as well as in the

* Jcb xi. 7.

peculiar peaceableness of its principles, and the fpirituality of its worship.

Great judgment is alfo neceffary in applying the fcriptures to the fupport of religious doctrines and obfervances. Thefe have been, I apprehend, fometimes adopted from what may be rather incidentally mentioned, than inculcated. In confider

ing the scriptures, and endeavouring to build fyftems upon them, it requires great care to diftinguish those things which are univerfal and effential, from fuch as are only of a temporary or local nature. For want of an attention of this kind, many unprofitable difputes (to fay no worse of them) have arifen among the profeffors of Chriftianity; and much unneceffary ftrefs laid on things which the Chriftian religion does not enjoin or require.

Highly however as thofe writings are to be valued, and highly indeed we do efteem them, there is not only a poffibility, but a danger of placing too much dependence upon them, by preferring them to that Divine Spirit, or principle of light and life afforded to man, of which they teftify; and concerning which I fhall treat in a fucceeding chapter. Thus the Jews in the days of our bleffed Saviour's perfonal appearance on earth, paid great attention to the fcriptures; and at the fame time did not believe in him, "of whom Mofes in the law, and the prophets did write." On this account our Lord reproves them in this manner: "Search (or, ye fearch) the fcriptures; for in them ye think ye have eternal life; and they are they which teftify of me; and ye will not come unto me, that ye might have life.” Now it is