viate from their fanguinary courfe, because the Gibeonites practifed on them a grofs impofition, not attributed to any of their neighbours? Or, did they spare them for flaves? If fo, how were they satisfied with fo few? Why did they prefer them collectively to any individuals of the other nations? It is impoffible, indeed, to find any good reason for the prefervation of this people; unless we admit, according to the fcriptural narrative, that the execution of the precept was fufpended in this fingle inftance, in confideration of the oath taken, in the name of JEHOVAH, by Joshua and the princes of Ifrael ".

Did the hiftorian inform us that the Ifraelites were eager to enter on the poffeffion of Canaan, and to destroy all the nations faid to be devoted; did he inform us, that they actually did fo, being more afraid of having fuch dangerous neighbours than of meeting them at once in battle; we might difcern fome reafon for fuppofing that he had recourfe to a pretended mandate from heaven for excufing their feverity. But we are told, on the contrary, that they were very reluctant to enter into Canaan; that their leaders eagerly fwallowed an imposture which prevented the execution of the fentence on one body of people; nay, that the Ifraelites in general did not obey the command of God in deftroying thefe nations, although their difobedience deprived them of the poffeffion of their lands, and expofed them to many dangers. We accordingly find the guilt of this difobedience

v Josh, ix. 15.-20.

obedience often charged upon them by God, and confeffed by themfelves in fucceeding generations w.

Had we been informed that the Gibeonites imposed on Joshua and the princes, and that they or the people difregarded the oath as contrary to an exprefs command, and gave up the Gibeonites to the fword; it might have been argued with fome degree of plausibility, that this command was a mere pretence for the indulgence of their fanguinary difpofitions. But when we learn that Joshua and the princes confidered their oath as fufpending the execution of the commanded deftruction, and that the congregation fubmitted to this; we fee no ground for the charge of cruelty; we perceive the greateft reafon for crediting the history in all its circumftances. They difcover that dread of a folemn oath which characterizes all confcientious perfons; and will rather difpenfe with a pofitive precept than with a moral one; being more afraid of divine wrath on account of perjury, than of the confequences threatened in cafe of their not obeying the command to destroy the Canaanites *.

The hiftory of the deftruction of thefe nations, was "written for our admonition." It exhibits the juftice, the fovereignty, and the wifdom of God, in a very ftriking light. It in a fpecial manner points out to us the hatefulness of fin to a God of infinite purity; and teaches us that we ought to hate it "with a perfect hatred!" Were God's VOL. II. N ancient

God

ancient people typical of his spiritual Ifrael? Their enemies were alfo figures of ours. hath fet before us all the good of the land of promife. He calls us to go up and inherit it. But he affures us at the fame time, that we must fight our way through an hoft of powerful enemies. Our lufts, like the nations of Canaan, feek to keep us from that inheritance which the LORD hath given us. But he commands us to deftroy them utterly, to make no covenant with them, to have no mercy upon them; affuring us that if we fpare them, they will prove a fnare to us, and lead us aftray to serve their gods. What are the gods which these Canaanites ferve? They ferve Mammon," this prefent evil world ;" Afhtaroth, the goddefs of Pleafure; Satan," the god of this "world." What is our conduct? Like the Ifraelites, we obey the command of our God only in a partial way. He enjoins us to " crucify the "flesh, with its affections and lufts, that the body "of fin may be destroyed, that henceforth we

66

may not ferve fin." He gives us Jefus as "the "Captain of our falvation," and promises ftrength for fighting his battles. But we make little progrefs in this war. We often make a truce with our fpiritual enemies. This is our folly and guilt. But God, in his infinite wifdom and holinefs, overrules our conduct for his own glory and our good. He leaves a remnant of the devoted nations to prove us. He " flays them not" entirely, "left his people fhould forget." He "deftroys them by little and little." At length, “there fhall

"be

"be no more the Canaanite in the houfe of the "LORD of hofts."

SECTION VII.

On Divine Sovereignty;-in Creation;—in the Management of the Natural World-in the Time appropriated to the Worship of God;-in the Permiffion of the Entrance of Sin;-in the Frame of the Covenant of Works;-in God's Conduct towards Angels ;-in the Choice of Ifrael ;-in the Distinction of Nations with respect to External Means of Salvation,

To no perfection of the divine nature, do men show greater antipathy than to that of fovereignty. This not only appears by their refufing to fubmit to the grace of God, but by their reluctance to his precept, and their rebellion against his providence. Man ftrives with his Maker for the dominion, with refpect to his faith, his practice, and even his lot. He will acknowledge both juftice and mercy, in the divine nature; he cannot, however, accede to the fovereignty of God in the exercise of thefe perfections. But fovereignty is impreffed, in the moft legible characters, not only on the word, but on the works of God. Wherever we turn, it meets our eye. Do we endeavour

N 2

deavour to draw a veil over this ungrateful attribute, as clearly revealed in the doctrines of revelation? It arrefts our attention in the hiftories. Do we attempt to throw it out of our eternal interests? We must acknowledge its influence, however reluctantly, in every thing that concerns us for time. Do we exclude it from the affairs of men? We fee it written in the fate of angels. Do we banish it from earth? We find it enthroned in heaven. The Pfalmift, therefore, in celebrating this perfection, exhibits in one view the various parts of the universe, as harmonizing in its praife: "Whatfoever the LORD pleafed, that "did he in heaven, and in earth, in the feas, and "in all deep places ." Does he, who bears the name of Chriftian, refufe to join in the afcription? Let him go and learn the truth from a heathen. Let him liften to the inftructions of the wifer Nebuchadnezzar: "All the inhabitants of the earth "are reputed as nothing: and he doth according "to his will in the army of heaven, and among "the inhabitants of the earth; and none can stay "his hand, or fay unto him, What doft thou ?”

As the corruptions of men are moft deeply engaged against the work of redemption, the greateft oppofition to divine fovereignty appears in this quarter. Here it more directly oppofes the pride of reafon, and the pride of will. Befides, the enemies of the gospel efpecially aim their shafts against divine fovereignty, as displayed in our falvation. Hence are men ftaggered and overpower

y Pfal. exxxv. 6.

z Dan. iv. 35.

ed;