Israel and the world, that there was knowledge of a "Redeemer" and a "ransom,"-that it was customary to offer burnt offerings,-that purifications for sin obtained, and that the doctrine of mediation was recognized. Before, too, "the middle wall of partition" was placed, we find mention of "the priests of Egypt," and "the priests of Midian," which implies that these heathen people offered sacrifices and burnt incense, or made intercession for the people at that time; as it appeared the surrounding nations continued to do afterwards. From the most authentic heathen historians and poets also, we find that the Gentile world, whether under the empire of the Egyptians, Assyrians, Medo-Persians, Grecians, or Romans, were accustomed to raise altars, to offer sacrifices, to consecrate priests, and to use lustrations of water, and that they had their sanctuaries. And, in their original signification, what were these ceremonies at all different from those instituted amongst the Israel of God? Originally, they taught the same things, and, however, in process of time, the minds of the people of the nations became darkened, and so, probably, they knew no more of their original occasion and design than our villagers do of the popish and heathen origin of those customs that are still superstitiously observed amongst them; yet, it by no means follows, that there did not at first exist the means of information; and, to the neglect and fault of the people alone, may it be imputed that the knowledge of such occasion and design was lost among them.

In conclusion, should any one ask, "How could the * Exod. ii. 5-vii. 15. Isa xvi. 12.

heathen possess such information, not having a written revelation?"-we answer-originally by Prophets; for God raised up "holy prophets," not only for Israel, but long before for the world, and that "since the world began"-by tradition, also; for fathers taught their sons, and men would "enquire of the former age, and prepare themselves to the search of their fathers" to teach them. So says Job; and if it were not so, how came the Philistines to know what God had done three hundred and fifty years before in Egypt? (Job viii. 8, 10.—1 Sam. iv. 8, vi. 6,)—and by the travels of their wise men; for Solomon took it for granted that "the stranger which was not of God's people Israel" would "come from a far country" to the land of Israel, to learn their laws, having "heard of his great name;" -and then, fourthly, we may suppose that the frequent captivities of Israel among the heathen nations would occasion the communication of much useful knowledge from the Jew to the Gentile; and that thus, "the house of Judah and house of Israel," as prophesied by Zechariah, would become a blessing "among the heathen." To all which may be added, the testimonies that Nebuchadnezzar and Darius bore in their decrees and proclamations "to all people, and nations, and languages, that dwell in all the earth," concerning the true God; as well as that in favour of the Jews, by Ahasuerus, throughout the one hundred and twentyseven provinces of his dominion, by which many were induced to join themselves to the Jews.

Such then was the condition of the Gentile world, as to their means and advantages, as to information in general, and particularly in reference to the knowledge

of God's will or their duty; and in reference, also, to their way of relief or remedy, as "under sin.” And it must not be forgotten, that " Moses, of old time, had in every city them that preached him, being read in the synagogues every Sabbath day;" and that we often read of proselytes from among the Gentiles to the Jewish religion.

2. We pass on now to consider man's PROBATION in the Gentile state, and the result of it.

(1.) As to the old world, Moses assures us that they all had corrupted their way; and we are informed by the Apostle Peter, that they were disobedient, (ameleis) unpersuadable to the preaching of Noah. 2. As to the new world, or the Gentile world from Noah to Christ, we make our appeal to the three first chapters of the Epistle to the Romans, then inhabiting the most considerable city in the Gentile world; and, of course, the most proper place to leave a testimony concerning it. And what do we find in these chapters? First, we have an enumeration of the charges brought against them-then, a statement of the law and light of nature-to this succeed rules of judgment thereon; and, lastly, the decision or sentence of judgment. And what is the sentence pronounced? That "all were under sin"-that " mouth may be stopped, and all the world become guilty before God." To which we add the testimony of the same Apostle, that the Gentiles had not believed God; or, as the word is, had been unpersuadable to God, (Rom, xi. 32.) Nor is it unimportant to notice the steps that led to such a termination. 1. Having the knowledge of God shown him, man rebelled against

every

the light of it, and refused to "glorify God and be thankful;" and having the knowledge of his will, he refused to obey that will. And, in both cases, he was criminal, because he "held the truth in unrighteousness;" for, although God had shown to him his "eternal power and Godhead" in the works that he had made, and had written the work of the law in his heart, yet he would not consider the one, or obey the other. 2. As a natural and judicial effect, he "became vain in his imaginations, and his foolish heart was darkened; losing the light of the knowledge of the glory of God in creation and providence too. 3. In this darkness he seeks for a God of sense, and falls into idolatry. 4. Men now, through the lusts of their own hearts, "are drawn away to uncleanness, making their gods and goddesses patrons and examples of all abomination. 5. Given up to their own lusts, they indulge in unnatural and unseemly practices; and then, "not liking to retain God in their knowledge,” God gives them up to a reprobate mind, from whence flows all unrighteousness, fornication, wickedness, covetousness, maliciousness, envy, murder, debate, deceit, malignity, whispering, backbiting, &c. &c.

Thus, by a voluntary subduction of himself from God, notwithstanding all the means and motives to the contrary, man-as he, by his first disobedience, fell under a first condemnation,-so now, disregarding the promise or proposed remedy, and, in consequence, progressing in crime, fell under a second condemnation. Nay, "knowing the judgment of God, that they which do such things are worthy of death; they not only did them, but had pleasure in them that did

them." Such is the testimony of God concerning the Gentile world.

3. The testimony for God, that though man's ways proved "unequal," yet his ways were good and "equal."

That the sin of man is chargeable upon man alone, the Holy Ghost teacheth us when he says, after a declaration of his corruption before the flood, "It repented the Lord that he had made man on the earth, and it grieved him at his heart." Yes, the ways in which." all nations" walked, were their own ways." God had supplied them with means of information: they had light and law within-ceremonies, traditions, wise men, without; and together with these, God was continually "bearing witness of his goodness by giving them rain from heaven and fruitful seasons, and God's Spirit striving with them." Yet, they would "walk in their own ways." God's "ways" then were good and "equal;" but their's were ungrateful and "unequal." They "held the truth in unrighteousness",-sinned against light and knowledge,—and therefore, as the Apostle says, were "without excuse." Moreover, though he might have sent his Son to condemn the world, yet he did not so; but sent him, that the world "through him might be saved."

SECTION III.

The Probationary Government in its Administration towards Israel, as under Written Law.

1. The CONDITION of Israel.

The world at large having disregarded the original promise of a Redeemer, and having withdrawn them