SECTION XXVII.

The Law and the Promise.

MUCH of the obscurity and misapprehension which has arisen on the subject of the Jewish economy would be removed by remembering the clear distinction between their national privileges as Jews, and their participation in the promised blessing, as being one of the nations of the earth. As the Jewish nation, they had a law given them immediately by God, which was partly moral and partly ceremonial; and the observance of this law was upheld by temporal promises and rewards. So far the argument of Bishop Warburton is solid and correct. Their law was given them as a peculiar people and for the express purpose, to keep them separate and distinct from all other nations; and in these peculiar privileges, no other nation had any participation. Hence the Divine Being bore a tutelary character and national relation

towards them, as "the God of Abraham, of Isaac, and Jacob."

But the Jews did not forego their relation towards God as men, because he had taken them into this civil and ecclesiastical connexion; and it was in their universal relation as one of the families of the earth, not as the inhabitants of Canaan, that they could participate in the blessings of the universal promise.

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Doubtless there were many important advantages annexed to their national distinction. What advantage then, hath the Jew, or what profit is there in circumcision? Much every way," replies the apostle; "but chiefly that unto them were committed the oracles of God." Rom. iii. 12. This answer could never have been given, if St. Paul had conceived, that all other nations had been treated as outcasts from the mercy of God in Christ. The Jews, he admits, had great privileges in being possessed of a written revelation, and for these privileges they were made responsible. But, it is evident, from this statement, that St. Paul did not conceive that the Jews

were alone salvable, and that all other nations were in a state of hopeless condem

nation..

If such be the argument as it refers to the Jewish Church in reference to the Gentile world before the birth of Christ, I would submit, that the case is very similar, as it now relates to the Christian Church, compared with Heathen nations. For the claim of exclusive salvation, we are indebted, I apprehend, to the Church of Rome, as I have yet to learn any Scriptural authority for this exclusive assumption. When I look into the Bible, I find, "that God is no respecter of persons," &c. and that Christ is "the Saviour of the world," &c.; but, when I read the writings of commentators, I frequently find, that the same exclusive claims are now preferred by Christians, which were formerly claimed by the Scribes and Pharisees.

The advantages and privileges of the Christian Church are numerous and valuable; but, as the Jews formerly held the Scriptures as the trustees for all nations; so, I believe that the Christian Church is

now the pillar and depository of the truth, as it relates to all mankind. The sacraments and ordinances of Christ have now been substituted for the rites and sacrifices of the Jewish law; but the Promise still holds good unto all the families of the earth. That promise, whether expected or fulfilled, whether well known or unknown, is the common patrimony and inheritance of mankind. The Church is its guardian and trustee, not its monopolist. It was given to Adam from the moment of his fall, nor shall it be denied to the last individual that comes into the world.

Nor is there any thing in this position which should offend the lover of ecclesiastical antiquity. "Veteris ecclesiæ judicium fuit, Christum, pro culpâ universali, hominibus providisse remedio universali, solvendo Aurpov infiniti pretii, ne ejus defectu periret quisquam." Vossii Hist. Pelag.

SECTION XXVIII.

The Gibeonitės.

THE Gibeonites were a part of the Hivites, who formed one of the Canaanitish tribes, Perceiving from the success of Joshua, that the Israelites were aided by God, and would probably become masters of the land; they formed a league with Joshua, and became an auxiliary in his wars. They did not act with perfect good faith; and, consequently, the terms on which they were received were not as favourable as they would otherwise have been. They were made hewers of wood and drawers of water for the congregation." Joshua ix. 6-27. However, it is evident, they were adopted into the Jewish nation, and, as such, participated in Jewish privileges.

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They are here mentioned, only as forming a feature in our general argument for the salvability of Heathen nations. As many harsh and unjustifiable sentiments have been delivered concerning the Ca