PART III. LECTURE V. SECT. I. Objection to Judaism, first from its being confined to a single nation-Secondly, from its implying mutability in God, as being opposed to Christianity-Answer to the first-Judaism not confined in its effects to one nation, but intended through the instrumentality of the Jews, to enlighten mankind-This effect foreseen and attended to in the Jewish scheme-Various instances to shew this-Solomon's prayer at the consecration of the temple establishes the same inference-The miracles wrought for the Jews made a strong impression on the Egyptians-On the Canaanites-On the Philistines--On the heathens in the reign of Solomon→→ But counteracted by the principles of idolatry-Instanced in the history of the Samaritans-Who were however prepared by Judaism for Christianity-Effects produced by Judaism on the heathens during the Captivity-Instanced in the history of Jeremiah-Of Daniel-Of his three friends-Of Belshazzar-Of CyrusThese facts publicly attested-Importance of such attestations-Traces of these effects in the East-Traces of the same effects in the religion of Zoroaster-Of Mahomet-Recapitulation-Universal reformation not to be expected at that period of the world-Objection derived from partial effects of Judaism, erroneous in its statement of facts-Inconclusive in reasoning-A revelation not being universal implies no injustice in God. PART III. LECT. V. SECT. I. EXODUS, ix, 16. "And in very deed for this cause have I raised thee up, for "to shew in thee my power, and that my name may be "declared throughout all the earth." IT yet remains to observe, that the Jewish system has been objected to, on grounds distinct from its immediate doctrines, or its direct effects upon the Jews themselves. First, as being partial, wholly confined to one obscure and insignificant nation, and therefore unworthy of a divine interposition, and inadequate to that stupendous appara tus of miracles, by which it is supposed to have been introduced. Secondly, as indicating a capricious mutability on the part of God, who (as those objectors affirm) first promulgated the Mo saic saic Law as of eternal obligation; and yet afterwards is supposed to have abrogated it, and introduced the different and even opposite system of Christianity. To these objections it is answered, first, that the Jewish scheme was never intended merely for the benefit of the Jews alone, but by their instrumentality for the benefit of all mankind, whose instruction and reformation it had the clearest tendency to promote, by exhibiting the most striking proofs of the existence and power of the true God, not only to the Jews themselves, but to all the nations placed in their vicinity or affected by their fortunes; amongst whom were the Egyptians the wisest, the Canaanites the most warlike, and the Phoenicians the most commercial nations. of remote antiquity; and afterwards the four great empires of Assyria and Persia, Greece and Rome, which successively swayed the sceptre of the civilized world. So that whatever knowledge of true religion was preserved amongst mankind, was in all probability principally derived from this source, OF or at least was from thence materially extended and improved. A still more decided proof, that the Jewish scheme was designed for and subservient to the general benefit of mankind, is derived from that great feature of it which supplies the answer to the second objection; even this: That there has been no change in the divine purposes, and no inconsistency between the Jewish and Christian dispensations; but that the Mosaic Law was from the first intended not to be of eternal obligation, but declared to be subservient to, and introductory of the Gospel. In order to establish the statement advanced in answer to the first objection, by evincing the tendency of the Jewish economy to promote amongst other nations the knowledge of the true God; it is important to remark, that to produce such a tendency is expressly pointed out as part of the divine plan, and as a motive frequently influencing the measures of the divine dispensations. Thus the Jewish legislator represents God as declaring concerning Pharaoh, "In very deed for this cause have "I raised * Exod. ix. 14. |