SECTION XXII.

The Moral Law.

THE foregoing argument is still further confirmed by the consideration, that the moral part of the Mosaic economy, (and it might be added also, of the Christian religion) is essentially the same as that which is written on the hearts of all mankind, and that when "the Gentiles who have not the (written) law, do by nature the things contained in the law, these, having not the law, are a law unto themselves." Rom. ii. 14.

But, as neither Jews nor Gentiles can live up to the full requirement of this law, and as all feel and acknowledge that no man living can be justified by fulfilling its demands, may we not deduce the inference that all, whether Jews or Gentiles, are viewed by God as being under the same moral condition? 66 By the law (whether written or unwritten,) is the knowledge of sin," but "by the works of the law no

flesh can be justified." Hence, whilst the morality of the law forms the rule of life, and whilst it constitutes the test and criterion of our characters, it still leaves all men, whether Jews or Gentiles, alike dependents and supplicants on the divine mercy.

If such then be the universal obligation, yet the universal inability of individuals of all countries and of all ages, may we not infer, that the whole body of mankind are living under the same religious dispensation? What that dispensation is, the Scriptures declare, when they set forth Christ, as "the only name given under heaven whereby we may be saved," and as "the eternal purpose" for which the world was made. The title to salvation being thus provided for all, its terms and conditions must vary with the knowledge and ignorance of individuals, but the title is universally the same. That charter which extends to all is the charter of mercy and grace. Since "all have sinned, and all have come short of the glory of God," whether we be Jews or Gentiles, bond or free, we

must be saved, not in virtue of our righteousness, but in virtue of that divine Redeemer, who, by "his one oblation of himself, once offered, hath made a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world."

The common solution of Calvinists, that the moral law is written on our hearts to render all men without excuse, and that hence, the Heathen will be condemned for not living up to that standard, to which the most advanced Christian cannot attain, is so replete with refined injustice and doctrinal barbarity, that it cannot impede the course of our argument.

"There can be nothing," says Barrow, "in the mysteries of predestination and providence, which really subverts an assertion so often clearly expressed, and so well grounded in reason, or in the consideration of God's nature, attributes, ordidinary way of acting, &c. And whatever expressions are repugnant thereto in sound, it yet must stand, that God is impartially merciful, benign, just," &c. vol. ii. p. 310.

SECTION XXIII.

The Ceremomial Law.

IF any additional evidence be required to show the national and exclusive nature of the Jewish Ritual, it may be found in the variety and multiplicity of its ceremonial institutions. Whatever appears strange or singular in those ceremonies or sacrifices, may be accounted for, as Spencer has shown at large, from the desire to keep them a separate and peculiar people. But, admirably as such a scheme was adapted for the purposes of the Mosaic economy, it could not possibly have been intended for the general use of mankind. Thus, an institution which demanded a personal appearance three times a year the Jewish Temple, could not be designed for those who had emigrated to the north of Europe, or to the interior of Africa; but this is a very important consideration, because it clearly shows, that, whilst the Jews were chosen as the trustees for pre

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serving the Scriptures, and for carrying on the purpose of God, yet that Judaism was never intended for a universal religion.

But if the design of the Mosaic Economy were not universal, it acquits all the Heathen who lived before the Christian era of any guilt on that account. As the ceremonial law was a fence to keep the Jews apart from the rest of mankind, so it is plain, that those nations could not be punished for not overleaping the boundaries which Providence had assigned them.

Bishop Warburton has illustrated this argument with his usual sagacity (Div. Leg. book v. sect. ii.), and has pointed out a passage of Scripture which connects the national with the universal design of the Jewish Dispensation: "If ye will obey my voice, and keep my covenant, then ye shall be a peculiar treasure to me above all people for all the earth is mine." Exod. xix. 5.