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 enquiry into the whole series of the Jewish

* Vide Butler's Analogy, Part III. ch. iii. particularly

p. 260.

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.

The ESTABLISHMENT OF THE REGAL FORM OF GOVERNMENT IN JUDEA, forms a distinguished æra in the history of the chosen people. It has been already remarked, that this change had been provided for in the divine œconomy, 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 controul,

* Deut. xvii. from 14, compared with 1 Sam. viii. x. and xii. Vide also supra, Vol. I. from p. 32 to 37.

controul, 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 removable, 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 controul of that theocracy established by the Mosaic Law; a controul 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.

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 controul, 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. the Prophet 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,

He indeed commands

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

* Į Sam. viii. 7. Ib. viii. 10, to the end. Ib. viii. 19.

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 theoeracy 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

* 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.