Another case in point with this proposition is taken notice of by the Bishop of Lincoln, in his Elements of Christian Theology*, and proves equally the force and truth of God's declaration, that in his deportment towards the human race he is both longsuffering and merciful, and likewise that he will not clear the guilty; all which is obviously exemplified in his conduct towards the Amorites. "When God first promised the land "of Canaan to the seed of Abraham, he expressly "declared they were not to take possession of it "till the fourth generation after they should re"move into Egypt, because the iniquity of the Amo"rites was not yet full; that is, would not till "then be full. It will scarcely be disputed that "God might have given the children of Abraham more immediate possession of the land of Ca

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naan, had he seen fit: it therefore appears, that "the comparative righteousness of one nation "postponed the fate of several others above four "hundred years; and that it was not till their

measure of wickedness was completed, that "they were destroyed by the outstretched arm of "the Almighty, who led on his chosen people, " and commanded them to execute his judgments "on these devoted nations." Nothing indeed can be a more remarkable proof of the fulfilment of

• Vol. i. p. 72.

the promises which God is pleased to make to mankind, than that of the settling the posterity of Abraham at a precise time in the land of Canaan; when it is considered that this promise was made to a single family, the members of which were literally strangers and pilgrims on earth; and this large and fertile country, at the period the promise was made, was occupied by a number of powerful princes, whose thrones were firmly established in it. This ought to make the more impression on us, because we have in the Bible such a detailed and circumstantial history of the events attending this promise, from the time it was made, till the period of its entire completion, as indisputably establishes its truth in such a manner, as to exclude all possibility of its having been forged by the wit of any man or set of men whatever.

The next instance to be observed, as elucidating this proposition, is God's conduct to the Jewish nation. In consequence of the remarkable proof which Abraham gave of his obedience, God is pleased thus to express himself; "By myself have "I sworn, saith the Lord, for because thou hast "done this thing, and hast not withheld thy son, "thine 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 on the sea-shore; and in thy seed shall

"all the nations of the earth be blessed; because "thou hast obeyed my voice."

The Jews were the immediate descendants from Abraham; and the great partiality God did shew them, and was ever inclined to shew them, had they given him leave, is probably to be ascribed to the beforementioned obedience of Abraham. The history of this partiality is minutely recorded in the Old Testament, wherein we read with what a high hand they were emancipated by God from their Egyptian bondage; of the extraordinary manner in which they were fed and protected in the wilderness; in short, we are there informed of the series of miracles, and constant interposition of God, exerted in their favour, till they were finally settled in the land of Canaan. Likewise we read of the great promises made to these people by Moses; of God's peculiar favour if they would serve and obey him; which indeed is expressed in a very particular manner by God himself, in these emphatic and affectionate words; "O that there were such an heart in them, that

they would fear me, and keep all my command"ments always, that it might be well with them, "and with their children for ever!" A confirmation of the same gracious declaration is made at the dedication of the temple by Solomon, and fre

*Deut. v. 29.

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quently by the Prophets. We likewise read of the certain punishment they were to incur, if they were guilty of idolatry, and departed from the worship of God; and all this we find verified in action. When they had respect to God and his worship, which they shewed during the government of Joshua and the reign of Solomon, these people lived happily and securely under their own vine and fig-tree; but as they departed, and in the degree in which they departed, from the true worship of God, they suffered. Under the government of their judges their conduct was extremely criminal and idolatrous; and accordingly they were oppressed and enslaved by the Moabites, Midianites, Philistines, &c. but when they humbled themselves before God, he constantly relieved them from these oppressions. Afterwards, when their conduct was more criminal and more idolatrous under their kings, they are more oppressed than before; their temple is destroyed, and they are sent into captivity: on their humiliation and contrition in their captivity, they are released from it, and their temple is rebuilt. After this, having first corrupted the word of God, and made it of none effect by their traditions, they then fill up the measure of their iniquity by the crucifixion of the Messiah, in consequence of which their temple is again destroyed. According to Jose

phus one million three hundred thousand Jews' suffer exquisite misery at the siege of Jerusalem; their government is annihilated; and from that time to this they have been scattered over the face of the earth, and always lived a separate and distinct people, despised in every country where they have since resided. Moses predicted this 1500 years before it happened, and the evident accomplishment of his prophecy we see with our own

eyes.

The same conduct of the Almighty is recorded, and may be observed towards individuals, in the instances of Saul, David, and Solomon, whose crimes are punished in such a manner, as proves that God will not clear the guilty; and I think there can be no reason to doubt that God does and has observed the same conduct towards all mankind. He holds the same language to every man, to every set of men, and to every nation, that he did to Cain; "If thou doest well, shalt thou not "be accepted? and if thou doest not well, sin "lieth at the door." Every man's conscience will enable him to interpret the truth and force of this just dealing of the Almighty: he is often forced to acknowledge the justice of the punishment he feels, and sees his crime in that punishment; for, as Seneca observes in one of his Epistles, "Sacer "inest in nobis spiritus, bonorum malorumque "custos, et observator; et quemadmodum nos