'W'/;®:® #1: = 0:V.^';.-l--: 6' 4 3 OF TUK XT PRINCETON, N. J. I> O >.- _^ TI o 3.- C» li- SAMUEL AGNEW, OF PHILADELPHIA, PA. ,^£e£€ez.. _ /f ^ — p-j- . . Case, ^^^^CIC-P i V i s I oVi , rUciiAA^ ^ ^'re,%. Dr. L A W's CONSIDERATIONS ON THE THEORY of RELIGION, &c. ^ ^ CONSI DERATIONS ON THE THEORT of RELIGION: IN THREE PARTS. I. Want oiVniverfality in natural and reveal'd Religion no jufl Obje6i:ion againft either. II. The fcheme of Divine Providence with regard to the T^ime and Manner of the feveral Difpenfations of reveal'd Religion, more efpecially the Chrifiian, III. The Pj'ogrefs of natural Religion and Science, or the continual Improvement oi \}:i(tWorld in general. To which are added. Two DISCOURSES; the former, on the Life and Character of CHRIST; the latter, on the benefit procured by his Death, in regard to our Mortality. With an APPENDIX, Concerning the ufe of the word SOUL in Holy Scripture; And the ftate of the Dead there defcribed. A POSTSCRIPT, And an I N D E X to the whole. The Fifth Edition, correded and compleated. By EDMUND LAW, D.D. Mafter of St. Peter's College in Cambridge, And Archdeacon of Staffordshire. CAMBRIDGE, Printed by J.Bentham, Printer ^to the University ; For W. Thurlbourn & J.Woodyer, and T. & J. MrRRiLL, in Cambridge; L, Davi s & C.Re YMERS, \n Hdhcrn, J.BF.rcROFT, in Pa:er-noJferRc-.Vy and B. Dod & Co. in Jvc Mcr; L.v.e, l,ofJo,i. M.DLC.LXV. ^ TO THE HONOURABLE AND RIGHT REVEREND FREDERICK, LORD BISHOP OF LICHFIELD & COVENTRY. My Lord, r-w-^ H E Relation I had formerly the ho- A. nour of bearing to your Lordfhip in the Univerfity, muft be my excufe for the Liberty now taken in prefenting to you a Book, the greateft part whereof has feveral times been offered to the public, and with the contents of which your Lordfhip has been long acquainted. As that relation was, v/hile it fubfifled, one of the moft agree- able incidents in my life„ I fhall be under- flood Dedication. flood to defign a compliment to myfelf, rather than to your LordiLip, by laying hold on this occafion to revive the memory of it: and I may with confidence rely up- on your ufiial candour for indulging me in fuch a piece of vanity, when, at the fame time that I am gratifying it by this addrefs, I do the moft eflential fervice to the fubjedl of thefe papers which accom- pany it. For though I cannot pre fume fo much upon the relation above-intimated, as to exped your LordfhipV full concur- rence with me in every particular fenti- ment ; — your Lordfhip knows right well, how very far I was from aiming to make fuch an ufe of it in education ; how cau- tious to guard thofe that were placed un- der my care againfl: implicit prejudice of every kind : — yet it is natural enough to imagine, that from fo advantageous a polt, w^hich gave opportunity of forming the moft favourable impreffions, and which both duty and inclination had determined me by no means to negled ;— ^from a free friendly intercourfe which ever paffed be- twixt us, and which invited and encourag- ed me to withhold nothing, that I judged in DEDICATION. in any refpedl worthy of your regard ; — hence it is eafy to fuppofe, that a {imilar way of thinking might in general be pro- duced : and if this has been the cafe in any confiderable degree ; if it fhould engage your Lordfhip publickly to countenance the following difcourfes, which have re- ceived fome improvement from your Lord- fhip's oblervations in private, this will give new life to them, and new caufe of rejoic- ing to their author. Your Lordfhip will excufe me, if I am tempted to dwell a little longer on the pre- fent fubjed, than may prove agreeable to your LordlTiip's inclination : a fubjed, which has been often dwelt upon with plea- fure y and which muft always be attended with a fecret fatisfadion, fince it leads to a period wherein fo many favourite fcenes prefent themfelves to view : when I refleA upon thofe many amiable qualities, which then began to appear, and which have fince exerted themfelves fo happily in higher ftations ; and when I am able to flatter myfelf with having in fome meafure con- tributed to the unfoldino;, and diredin^; fome of them. — That clear difcernment, and DEDICATION. and true judgement of things-; that open, honefi: ingenuity of mind ; that chearful, candid, humane difpofition ; that univer- fal fweetnefs of temper, and integrity of heart : — thefe excellent endowments were your own, my Lord, by nature; and they as naturally produced, not only an inno- cent and agreeable ; but a very ufeful and improving converfation among all your ac- quaintance. But that early application of them to fome folid and fubftantial parts of fcience ; the nature, origin, and ufe of our intellectual faculties ; — the author, and the end of our Being ; the government of other beinp-s in the univerfe, and our con- nexions with them ; the fundamental prin- ciples of virtue, and religion ; the laws, rules, rights of fociety; the grounds of our obedience to civil government, and the bounds of civil and religious liberty; par- ticularly under our own conftitution : • — • that fair and ferious turn to a fober exami- nation of the truth in fuch important points as thefe ; — the love of truth and knowledge in general ; more efpecially that of the Holy Scriptures^ and all fuch ftudies ns are properly preparative thereto; — This, which DEDICATION. which confpired to diftinguifh you as an example and ornament to thofe of your own order here ; which in a fingular man- ner qualified you for the facred miniftry ; and rendered you equal to that eminent and difficult ftation in the church, to which the Divine Providence, and his late Majefty's great wifdom have been pleafed to call you : In this, my Lord, I muft beg leave to claim fome fliare; and confe- quently in the Fruits which daily flow from thence : that firm and fteady adhe- rence to the caufe of virtue, loyalty, and liberty ; that charitable, and truly Chriftian fpirit, which appeared to fuch advantage in your Lordfhip's late difcourfe upon a publick occajion ; and which will ever more and more difplay itfelf, in the mild, pru- dent, and good government of your Lord- fhip's diocefe. — Happy they who live un- der its more immediate influence, and are duly fenfible that they do fo ! That the fame gracious Providence, which bleflTed your Lordfliip with thefe va- rious talents, and which has hitherto given ample fuccefs to the ufe of them ; may long continue fo very valuable a life, and grant DEDICATION. grant fuch a portion of health, as may enable you to perfift in accompliiliing the fame great ends, the glory of God, the good of his church, and benefit of all thofe committed to your charge, is the hearty prayer of, My Lord, Your L o R D s H I p's moft devoted and moft obHged humble Servant, EDMUND LAW. THE following difcourfes were originally part of a larger defign, tending to fhew that arts and fciences, natural and revealed reli- gion, have upon the v/ho1e been progrefTive, from the creation of the world to the prefent time ; as alfo that they have been fuited to each other, as well as to the circiimftances of mankind, dur- ing each eminent period of this their progreffion. A theory, which, when fairly reprelented, may be fuppofed to give fome fatisfa6lion to many thoughtful perfons ; who being convinced of the exiftence and attributes ofone fupreme firfl caufe, yet are fo unhappy as to entertain flrong preju- dices againft every kind of Revelation ; chiefly on account of the circumftances, under which it feems to have been communicated j wdiich they are unable to reconcile with the courfe and or- der of Divine Providence in other refpefts : as well as to affifl: fome ferious enquirers, who are perhaps equally at a lofs in their fearch after any fettled order, in either of thefe Eftablifliments : but yet, if they could once perfuade themfelves in general, that one of thefe proceeded in fome fort of uniform ratio, and analogy with the other; and that both were in a flate of progrejfion -, w^ould probably have patience to wait a while, in hopes of feeing their particular objections gradually re- moved in each, by the fame rules. Having formerly attempted^ to clear up fome of the chief difficulties that occur in our concep- 4 tions xii PREFACE. tions of the Deity, and his Providence, in a com- mentary on Archbifliop Kings EfTay on the On- gi?i of Evil \ I have fmce had the pleafure of fee- ing thofe principles which were advanced there, adopted by a late celebrated writer; and adorn- ed with all the graces of poetry : This is a con- tinuation of the fame defign, oi juftifying the ways of God to man. But being deflitute of fome means that were neceifary to complete it, I could only draw the outlines; and was forced to content my- felf with venturing thefe abroad in the prefent form, (though very fenfible that it is not the mofl inviting to fome readers,) rather than be at the pains of throwing it into one clofe, continued trea- tife ; efpecially as my fmall flock of materials would fcarcely have been fufiicient to have given that its due proportions ; and feveral things of a practical nature mull: have been retrenched,which this more popular form admits. Though it is freely owned, that a plan of joining fpeculative and pra6lical things together ; of frequently in- fifting on and inculcating the latter ; and of de- livering the whole in fuch a trite, unfafhionable way, as may be tQvmQdithtfooliJhnefs of preaclmigi muft run no fmall riik with perfons of a more re- fined and elegant tafte ; to which this has by no means been adapted. The ?jofes are chiefly calculated for a common- place, or Index ; to direct the induftrious reader to fuch authors, more efpecially among the mo- derns, as might furnifh him vv'ith as jufl and pro- per obfervations on each head, as I could think myfelf capable of producing ; what character fo- ever fome of them may bear among the learned, ^nd indeed, provided the notions were but good and PREFACE. xlil and feafonable, I have not been very folicitous under whofe name, or in what place, and man- ner, they appeared. It miift be confefled, that even fome of the loweft clafs fometimes have fe- veral ufeful things not to be met with elfewhere ; though few would think it worth their while to feek there for them ; which tends (accordmg to the obfervation of an eminent writer) to fhew the benefit of general reading : neither would it be quite fair to borrow any thing from fuch, with- out a due acknowledgment; nor can we be un- derftood to anfwer for any of them, farther than the point reaches, for which they were exprefsly cited, or referred to. Where any thing feemed necefiary to be added or fupplied, it will be found either introducing thefe ; or intermixed among them, as occafion offered: and in purfuance of this humble plan, the inferting all new writers as they came forth, or fell in my way, fmce the firft impreffion, muft occafion moft of thofe altera- tions and additions that have hitherto been made; but which will not be continued : and I ou^ht perhaps to make fome apology for having con- tinued them fo long. But whenever any new ob- fervations, relative to the main defign, occurred to me ; and it is hardly to be fuppoled, but that in a courfe of years fome fuch fhould occur ; the fetting them down feemed a debt due to the pub- iick, and will prove fo, if they are really of confe- quence; if not, the doing it fliould be deemed lefs prejudicial to all thofe who are poffefied of any former edition. As for the t^wo Difcoiwfes annexed ; the former ought to be confidered as confifting only of a few loofe traites, or general reflections, on a fubjefl which can never be too much attended to -, and if it xiv PREFACE. it contain any valuable obfervations, either fpe* culative, or pra6lical, or of a mixed kinds how- ever obvious, 'tis hoped they will be no lefs ac- ceptable for their general ufe : part of the latter pretends to nothing more, than a brief, imper- fe5l intimation of the Scnpture-DoSlrinCy on a point not yet fufficiently underllood; and which, from the reception that and fome other pomts feem lately to have met with, it may be perhaps a part of Chriftian prudence not to deliver more explicitly ; till men appear more willing to fub- mit their vain philofophy to the authority of God's woi'd, and are difpoied to examine things with greater attention and impartiality. The Fourth Edition was in the Prefs at a diftance, when Mr. Peters s new Preface came to hand ; which hindered me from acknowledging in due time and place the juffice he has done in fome meafure to the memory of Le Clerc, by cor- re61:ing a grofs error of the prefs in that learned Author's comm.ent on Joi? xix. 25, and thereby fetting the whole paflage in a proper light. I am ibrry that what was hinted on the fubjeft, fliould have given this worthy Gentleman any diflur- bance ; v/hich therefore, after his own example, I have nov/ flruck out ; and heartily wifli, that we could come to as good an agreement about the future condition of the generality of heathens ; whom he ftill fuppofes to be left for ever in the jfate of deaths fo as never more to rife, to happinefi at koft, P- 3 ^ • Whereas, I would have them left indeed to the uncoven anted mercies of our com- mon Father, without any certain title to immor- tality; (which I had been endeavouring to prove from feveral fach pafiages as he there mentions, viz. PREFACE. XV vi'z.Pf.cxv. 17. and Epb. n.12. and which is all, I think, that can be well concluded from thefe, and the like texts) and yet apprehend that this everlajiing lije, which was, in every fenfe, the gift of God through Chrift^ may be extended to thefe heathens equally with us ; as by the fame Revela- tion vc are taught to believe, that there will be a general Refurre6lion of mankind, in order to as general a Judgement; wherein each individual fliall receive an equitable fentence, according to the law, or difpenfation, under which he lived in this world. See Whitby on Ram.\i.i2. No clafs of mankind therefore, are in their own nature, capable of rifmgfrom that flate of death in which they were originally involved ; and yet through the grace of God^ (who is the Saviour of all meriy efpecially of thofe that believe -j i Tijn. iv. 10.) may any, or all of them, recover out of it ; and be raifed to unlimited happinefs : and thereby may the benefit conveyed through the fecond Adam, become in all refpe6ls equal to the lofs fuftained in the firfl ; nay rather, much more abundant ; as the fame Apoftle feems to declare exprefsly, Rom, y.14, Gfc. By which means, thefe two difpenfations will appear conformable to the reft ; the latter being really an improvement on the former. Thus are both the Old and New Teftaments reconciled together, and every part of each becomes perfeftly confiftent with all others. TheNoteinp.<( 36-^ 45— 66— 138- 141 "291 ~ 262 205 308 173 not. (r.) J^ ^173 not.(Q^) 164— 229 — 280— L286— 182 353 3.07 not. (r.) 1315- ERRATA. Pag. 141. 1. 5. from the bottom, for KOte g. put ^. ' 153. for the Afterifk * in the Text and Notes, put (H.) ib. 1.7. remove the half crotchet ] to Thcjf. in the fame Ime, Part I. Want of Universality I N Natural and Revealed Religion, No juft Objedlion againft either. h he the God of the Jews only ? Is he not aifo of the Gentiles ? TeSj of the Gentiles alfo , Rom . 3.29. For when the Gentiles^ which have not the Law, do by Nature the things contained in the Law, thefe having not the Law, are a Law unto themfehes. Rom. 2.14. Want of UNIVERSALITY I N Natural and Revealed Religion, No juft Objedlion againft either. ACTS XVIL 30. And the Times of this Ignorance God winked at, but now commandeth all men every where to repent. THESE words contain a declaration of God's moft gracious purpofe to reform mankind by the coming of Christ ; and at the fame time intimate the preference due to his, above any former inftitution. In the foregoing verfes the Apoftle had been inftru6ling the Athenians in the nature of the true God, and his univerfal providence. He fhev^s them that there is one common father and go- vernor of the world, who has made this earth a fit habitation for the fons of men, and diftributed them all over the face of it ; who has diftinguifli- ed the feafons, and divided the nations, and fixed the bounds and periods of each, in fo very regu- lar and wife a manner, as might lead all diligent obfervers of them to a knowledge of their author; and put them upon feeking out fome method of exprefling their devotion to him. Though here in A 2 fa(5^ 4 Of the want of Vniverfality fa^l, (as the Apoflle intimates, f, 27.) they were" all but like men groping in the dark ; their notions of the Deity very imperfe6l and obfcure; their worfhip highly abfurd and irrational. This their ignorance God was pleafed for fome time to wink at^ (u:TE/)jj^av) to overlook, difregard, or, as it is in a parallel place, ^ He fuffered them to walk in their own waySy to wander through the feveral mazes into which they had brought them- felves ; the various fefts of fuperftition and ido- latry under which they had fallen ; but now he commandeth all men every where to repent ; or rathcF publifhes, (TsrctpxyJlWit) proclaims the tidings of falvation to all men upon the eafy terms oi repen- tance ; he offers a new covenant to mankind in general, from the benefits whereof none are ab- folutely excluded who fmcerely defire them:-— Tidi?tgSy which ought to be received by all, as they v/ere by the firft Chrijlians^ with joy and thankfulnefs. But how Ifrangely has the face of things been altered, or rather the nature of them inverted fmce ! When, through the degeneracy of mankind, the benefits of this divine inilitution become reflrained to a few people ; and even thefe are taught to defpife it, for that very reafon which ufes to make a benefit the more valuable, name- ly, becaufe it is reftrained to themfelves. If, fay the prefent unbelievers, God has made of one blood all nations of men, and is no refpe5ier of perfons ; and if he defigns this revelation for all men, as he muft, if it be of fo great ufe and ad- vantage to them ; — Why then is it not a6tually communicated to all? — Why did he fo long,-^ Why does he ftill, — wink at the ignorance of fo many \ A(5^sxiv,i6. //; "Natural and "Revealed ReUgion. ^ many nations, and leave them without any means of coming to the knowledge of his truth ? Can a God of infinite power and wifdom be difap- pointed in his aim ? Or will the common father of mankind confine his greatefl mercies to fo few of his children ? — And thus every argument of the fuperior excellency of our religion is made an obje6lion to its divine authority ^ and what fiiould be a particular motive of gratitude for having received it, is turned into the ftrongefl reafon for reje6ling it. In my following difcourfe I fhall confider that part of this objeftion, which relates to i\iQ Manner of the Chrijiian difpenlation ; the other, which more immediately afi^e6ls the T^ime of its delivery, being referved to a more full examination afterwards. In anfwer therefore to this part of the fore- going difficulty, I fliall endeavour to prove in the firft place, I. That a partial communication of ChrifLianity can be no particular obje61:ion to its divine au- thority, fmce the religion of nature is on the fame foot with it in this refpe6l. II. I propofe to fhev/ the wifdom and goodnefs of the divine conduct in the difpenfation of them both. And, III. The great benefit of complying with the terms of the gofpel, and the inexcufablenefs of rejecting it. . I. I am to fliew that 2l partial communication of Chriflianity can be no particular objection to its divine authority, fmce the religion of nature is on the fame foot v/ith it in this refpe<5l. A3 As 6 Of the want of Univerfality As the all-wife Creator of the univerfe has been pleafed to frame different orders of intellec- tual beings, fo he has made a confiderable differ- ence among thofe of the fame order. In mankind the cafe is very evident. We cannot but obferve a vaft difparity between both the abilities and ad- 'vantages of fome men, and thofe of others j their tempers of body, and powers of mind, and circum- Jlatices in the world ; their education^ opportunities, and ways of life -, the Jiation they are in, or the government they live under. Now thefe are fo many talents, which together make up our portion of reafon, and feverally con- tribute to the forming our underflanding, and im- proving our nature. As thefe then are fo very un- equally diftributed; 'tis plain that our religious notions, or our law of nature^ mufV be very differ- ent and unequal alfo. The bounds of duty will be as various as the degrees of knowledge in every man, and likewife be enlarged in proportion to the gradual improvements in the fame man. To fpeak therefore of one fixt^ immutabky and univerfal law of nature, is framing an imaginary fcheme without the leaft foundation in the real nature of things j dire6lly contrary to the prefent order of the whole creation : 'tis making the fame rule fuit beings in all circumftances j which is equally abfurd as to prelcribe the fame food and phyfic to all conftitutions. To flile this religion of nature abfolutely perfeB, or its light fufficient, can only mean, that every one may be as perfe6l here as God intended him to be, and able to do all that his maker will require of him, or fo much as is fufficient to ex- cufe him from punijhment j which is very true, but nothing in Natural and Revealed Religion. j nothing to the purpofe : for this kind of perfe6lion is far from implying an univerfal, unchangeable equality in the law of nature ^ or excluding greater light J iince it may be very confiftent with that di- verfity of talents abovementioned, and thofe differ- ent degrees of happinefs and perfe6lion, which are founded in, and naturally confequent upon it. As therefore all the gifts of nature are diftri- buted in this partial and unequal manner, how un- reafonable is it to obje6l againfl revealed religion, for its being conveyed in the very fame manner ! One who believed any thing of a God and his pro- vidence, would naturally fuppofe, that if any re- velation were to be made, it would be made ac- cording to the fame method which is obferved in the government of the natural and moral world; at leaft, he that allows this method to be con- fiftent with the belief of a deity in the one, cannot furely on that account reje6l the other *. Thus much may be fufficient to fhew, that na- tural and revealed religion are upon the fame foot in point of univerfality^ and that the obje6lion holds equally againft both of them. And I have been * Chubb in his late difeourfe on Miracks, p. 48, ^c. endea- vours to invalidate this obfervation, by alTerting, that the two cafes are not parallel, becaufe the one could not have been bet- ter conftituted ; which he thinks cannot be made appear con- cerning the other. But if it be (hewn that the like, or greater inconveniences would flow from any other aflignable way of conveying revelation (which will ht attempted in the following part of this difeourfe;) then we have as much reafon to aflert, that it could not. upon the whole have been conveyed in a bet- ter way; and confequently the ob}e6tion drawn from its want of Univerfality, will be of no more force than that from Inequality is in the common courfe of nature ; and the two cafes will ftill be exailly parallel. Nor can I find the leaft proof of the contrary in hf^.Bofhigbroke^s late declamation,(Works, Vol. iv. p. 293. i^c) except what arifes from the arbitrary fuppofition of fome few divines, and is fufficiently obviated near the end of Part II. A4 8 Of the want ofUni'verfality been the more brief on this head, as it has beei^ fully difcufled of late by far more able writers -[-. II. Let us proceed therefore in the fecond place, to point out the wifdom and goodnefs of the di- vine condu6l in the difpenfation of them both. I ft. Of Natural Religion, which, as we have feen, is proportionable to the different abilities and attainments of mankind ; as thefe are alfo to their different ftations and conditions; both; which we ihall find exquifitely fuited to the well- being of the world. For in the firft place, fociety is requifite in or- der to fupply the conveniences, the comforts, and the necelTaries of life, as well as to fecure the quiet ufe, and fafe pofTeflion of them. To pre- ferve fociety, among fuch frail fallible creatures, there is need of government ^ which implies differ- ent ftations and conditions ; as thefe again call for different abilities and qualifications. All, 'tis plain, cannot be governours, nor enjoy the be- nefits which attend fome pofts of wealth and power ; the many have nothing left them but to obey, to execute the will of their fuperiors, and undergo the drudgeries of life t. The fame holds in the body politic as in the natural, there muft be many inferior and more feeble members^ which yet are necejfary ; neither can the head fay to the feet y I have no rieed of you. But t See Bp. Conyhearis^ Fo/ier's^ or S. Browne's Defence of Revela- tion -y or Deme's Sermon on the Propagation of the Gofpel j or more at large in Bp. Butlers Analogy^ &c. p.181,215, d?V. 8vo. X Ilh ergo omnes conditi funt ut hasc opera praellent, quibus in civitate opus eft; conditus eft autem vir fcientia prseditus fui gratia : [/'. e. ob finem quemadeptus eft, fc. fcientiam.] atque ita fimul colitur terra, et reperitur fapientia. Quam fcite ergo dixit ilie, quifquis fuit, Nifi effcnt flultiy defolaretur terra P Maimon. Jporta Mof p, 41. Vid. Eccl^xxxviii. 32,34. Kuh, Klim. p. 1 33. in Natural and Revealed Reltgton, q But now, if all thefe different members of the world had naturally the felf-fame fenfe and relifli of things ; if each man had originally and un- changeably the higheil degree of underflanding and acutenefsi the greateft ftrength of reafon, and finenefs of imagination, that is to be met with in any of the fpecies ; how very unequal and incon- gruous muft this unavoidable diverfity of orders prove ! How hard would be the cafe of them, whofe lot is to fill theworfland loweil offices, and yet who find themfelves as well qualified for, and as highly deferving too of the befl, (fince on this fuppofition, which leaves it fo very little in any one's power to benefit either himfelf or others, there could fcarce be any real defert at all) as thofe that hold them ; and who likewifc cannot but be as deeply fenfible of all that mi- fery and hardfhip which arifes from the want of them ! The common intelka and apprehenfion of man would be but ill placed in ^n ox or afs-, nor would the genius and temper of fome phi- lofbphic mind be any better fuited to km that drtveth them, and is occupied in all their labours. But this muft necefTarily be the ftate of things, if all men were by nature furnifhed with all thofe rational or inteileaual accomplifhments, which a- dorn fome few of them at prefent. Three parts in four of the world muft be unfit for their particular circumftances, and at odds with their condition. How inconfiftent alfo would it be in nature to implant thofe various fenfes, appetites, and taftes m all men, which not one in a thoufand would have power to gratify ! —That fublime degree of reafon and reflection, which could only prove Its own tormentor !— Not to mention what ill influence fuch a fcheme would have on govern- 6' ment lo Of the want of XJfiiverfality ment itfelf; how difficult it muft be to rule, where every one has the fame ftrength and Ikill ; how hard to obey, when all have equal abilities, and therefore (as they might imagine) an equal right to be their own direftors. * In fhort, how much more wife and beneficial is the prefent conftitution of things ! where all is left to man- kind themfelves, who have both the forming and difpofing of each other; nay, where men are at liberty in a great meafure to frame their own natures, and difpofitions : where they have no inconvenient or pernicious principle to lay to nature's charge t ; no properly innate notions^ or implanted inftin5ls X; no truly natural ap^ petite or affeSiion^ to fway or byafs them ; except that univerfal fenfe, and flrong defire of happi- nefsy which was fo abfolutely neceffary to their prefervation(^). By thefe means we have at firft- only * Si omnes ingenio pares eflent, omnefque in eofdem af- fedlus proclives, aut iifdem virtutibus ornati ; non eflet qui a- lius imperiis parere vellet, aut ei quidpiatn concedere, aut qui varietati minifteriorum et artium omnium generum aptus eflet. Cum omnes omnia curare nequeant, fingulos in Societate fuo munere, in gratiam aliorum, fungi oportet j nee vilifllma mu- nera minus lunt neceflaria interdum quam fublimiora. Itaque cfle oportuit omnibus fuum ingenium, ut quifque quod fuum crt ad Societatis felicitatem conferret, et quod casteris deeft fua in- duftria fuppleret. Cleric. Silv. Philol. ad i^fchin, Socr. p. lyo^ 171. t See Jbboi*s Boyle's Le^. 2d fett, Serm. 5. p. 143, l^c. or Kin£% Origin of Evil ^ Note 38, p. 189. 4th Edit. X See Prelim. DifT. to King, and Rem. i. p. 75. 4th Ed. {a) To form fome notion of this, let it be obferved, that when the firfl: foundation of a diverfity of fenfe and intelled is once laid in a greater or lefs fufceptibility of pleafure or pain, by a perception of ideas more acute or dull, more quick or flow^ and a proportioned reJIeSiion on them, (which proportion, by the bye, between thefe two powers [of perceiving and refle<51- ing] is, I believe, in each Perfon pretty exactly kept up, as to the pitch of their vivacity in both the abovenamed refpe^is, i. c. the force and time of their fucceflive operations, or the momen- o turn in Natural and Revealed Religion, 1 1 only fuch thoughts and inclinations inftilled into our minds as are agreeable to, and for the molt part turn and velocity of their refpedive objeds) — from hence the whole tribe of affe^ions^kc. and the feveral degrees in each, are very apparently deducible : fuppofing only this, I fay, which feems to lie in the original Jlamina of the body, and is fo far not to be accounted for, at leaft by me ; which tlierefore, and which only I (hould term innate^ or ftri6tly natural \ fmce every thing befides, that is comprehended under the name of natural appetite^ kc. is properly fo far from being fuch, that it is evi- dently pofterior in the order of nature, and entirely ground- ed on the ideas which themfelves arife from hence, and whofe innatenefs in all fenfes of that word is now generally given up : — fuppofing then this one foundation laid by nature, a difference herein will be enough to conftitute the being more or lefs fen- fible, or rational in general j and tend to make it more or lefs pajfionate or mild, eager or indolent, &c. in whatfoever it applies itfelf to : But can this ever adually determine it to any one peculiar fett of objeds, or have any tendency towards giving what we mean by a particular genius, tafte, or temper ? That, and the whole conftitution of the human mind, or its predo- minant qualities, feem to arife afterwards from the particular ajfociatiom which we form ourfelves, or learn of others, as thefe grow gradually, and even mechanically from the circumftances we are in, or from thofe objeds that more immediately fur- round and ftrike us * ; provided that a fuitable attention and re- gard be paid to each as it prefents itfelf. For * See Hartley* % Obfervatlons on Man, parti. A book well worth the pains required to underftand it, and which I muft beg leave to recommend, as exhibiting a very curious hiftory of man's frame, and well founded in the main ; though the ingenious author carries fome points, particularly that of mechanifm, farther perhaps, than either experience feems to juftify, or we are here willing to allow. Perhaps it exceeds the power of human underftanding to decide where mechanifm ends, and where the liberty o{ indifference (the only notion of liberty that comes up to the purpofe) may be fappofed to commence. However, it feems clear that fome fhare of each is to be admitted into the human compofition, as well towards folving fe- veral phaenomena, as giving due fatisfaftion in the great articles of religion and morals ; and that after all the attempts of the moft able writers on this fubjeft, neither principle can be wholly excluded. This appears fufficiently from a late humorous treatife, where the fagacious Mr. Search, in order to reconcile his fcheme to common fenfe, either plays continually on a falfe and foreign notion of free- dom, or is forced to adopt a main part of the real fyftem, even wkile he is endeavouring to exclude it. 1 2 Of the want of Univerfality part do in fa6t arife from our particular place and circumftances in the world; and afterwards find room enough to refine, improve, and enlarge our faculties ; to qualify ourfelves for, as well as, by a right application of them, to merit fome fuperior flation, whenever that fhall become void. How regular and beautiful a fubordination muft this foon produce ! How fitly might the whole body. For that amidft all this mechanic apparatus we have fuch a diilindl faculty of attending^ and determining the fubordinate powers in confequence thereof, as is ftated at large by ABp. King^ I muft beg leave to fuppofe, till all thefe various appear- ances, which feem fo much to require it (of which in the fol- lowing Note ^)are folved on other principles ; and then indeed this, which, it muft be owned, contains fometliing inexplica- ble, will be of courfe excluded. I may add here, that neither are thofe ajjociations themfelvcs, from whence fome very inge- nious perfons would deduce a total mechanifm, altogether ne- iejfary ; nor wefo far paffive under them, as to be left without a power of curbing and correcting, breaking and eradicating ; as well as of contradling them at firft, and afterwards confirm- ing them ; to aflert this would be advancing a new dotSlrine of habits contrary to the general [tY\(Q and language of mankind. Well then, allowing fuch a degree of liberty, or arrive power to be joined with the other pafTive ingredients in our compofi- tion, as fuch, it muft in fome meafure a<5l independently on each of them, and be capable of forming new ajjociations from its own proper a6ls, which will extend to all the reft, and in- fluence them ; and yet as it will alfo have fome fuch fort of conne6lion with them all, as to be itfelf in fome refped or other influenced by them reciprocally j or (which comes to the fame thing) the mind will be fo far affefled in, and through them as to influence it ; which we all daily feel : [elfe how come thefe parts of our conftitution to be conftantly applied to with fuccefs for the determination of it ? Why is pain prcfent or in profpect ufed to move a man, or arguments and motives urged, if they are really matters of indifference to his choice, and have no manner of effedl upon it?] As this grows and gathers ftrength, like all our other faculties ; and is equally capable of being impaired, and redified again : ( Kijig. Note X. p. 360, 4th Ed.) — As it is limited and fubjeil to its laws, not per- haps wholly difierent, though of a kind diftinsS from thofe of in Natural and Revealed Religion. 1 3 hody^ thus knit together and compared by that which every joint fiippliethy increafe iDith the increcfe of Gody would man but enter into the fame great plan of exciting induftry and labour, and do what lies in his power to promote it, viz. entail benefits and fuccelles as the natural confequence of thefe ; en- deavour to fuit every one's flation to his refpe^live merit and abilities -, i, e* deal with each perfon ac- cording of the other appetites : (however fuch as make it no lefs go- vernable, Ibid. c. V. § 5. fub. 4. p. 372, &c. with Notes 69, p. 366, and 70, p. 371.) and cannot go againfl: thefe appetites without manifeft pain and mifery to the perfon: (lb. note N. p. 241, &c.) — As it may be inclined, both by them and its own courfe of operation, and will become daily more and more conformed to them, by due regular exercife ; which we lilcewife experience; — its operations will become as much the objecls of foreknowledge; nor will it be much lefs eafy to ac- count for either the formation, or increafe of any particular turn of mind, in any given fituation, than if all were performed in us nece{E'.rily, and at once. Th.is plan of human nature, which derives every- thing fron> a few principles, and yet makes room for that endlefs variety confcicuous in it, might, I am fenfible, be fct in a good light, and fiiewri to be free from fome of the greated difficulties that mufl clog all others. In this viev/, a juft uniformity is, by the Deity, fo far as his immediate acis reach, always, and might be by us, preferved among all its confcituent parts ; our talents fuited to cur capacity of ufing them; our fphere enlarged, aSu that increafes ; and regularly keeping pace v/ith our improve- ments; each difpenfation put upon a reafonable foot; and all difcoveries made in due proportion to our qualifications for judging of them, and our difpofiticns to apply them. Whereas the contrary fcheme, of bringing all things to an original, equal, and immediate intuition ; or of tixing every man to certain impuJfes, or inflinds, independent on his ftation and endeavours, and intirely unimprovable by them; tiiis muft bequi':c arbitra- ry, and in a great meafure uielefs ; and attended with all the in- confsflences and inconveniences already mentioned. Such v/ould the confequences be of that pretended unlverfal equabiYilyy in natural religion; nor is the levelling fcheme, fo much contended for in revelation, lefs abfurd as will appear below. 14 OfthewanfofUniverfalify cording to what he is, and obferve thofe rules which the great God of nature ha^ eftabHfhed ! What emulation muft this raife, joined with the utmoft care and caution, when each finds it in his power fo much to improve and advance, as well as to impair and debafe his nature ; and thereby alfo change his fiatel what eagernefs to excel fome ! what dread of falling below others ! what encouragement for all, to make the beft ufe of their faculties and opportunities ! This amicable conteft, this perpetual ftruggle, mufl certainly make more for the good of the whole, than if all had been paflive, and abfo- lutely fixed in any degree of knowledge and per- feftion) or limited unalterably to any ftate. {h) Upon this plan only could there be place for hope or fear, reward or punifhment, the only proper means of governing free, rational agents ; and of condu6ling them to their fupreme and triiefl happinefs, which feems entirely to confifl in agency; and which can only this way be ex- cited-f. This therefore is the method mofl agree- able {h) See King's Origin of Evil, Note 19. p. 108, &c. and Note Y. p. 398, &c. We may add, that the fuppofition of any fuch fixed, unimprovable ftate of natural good implies, ftridlly fpeaking, no lefs than the fubverfion of all virtue or moral good ; which is nothing but the chufmg to communicate the former : [^tQ King. R. i. p. 75, 76. 4th Ed.] for which communication there could b; no place in fuch a ftate, nor confequently any room for any of thofe ideas which are founded on it. Nor does this fcheme any better confult the intereft of our intellectual accompli (hments ; which, while it feems to be ex- alting them, is at the bottom taking away their ufe and exercife: while it pretends to conftitute an equality among rational agents, is realiy deftrudive of both rationality, and agency. t See King. p. 216. 298, 311, 324, 335, 348, &c. with the following Note [^]. and Fofler's wifdom of God in the various ranks and fubordi nations of human Life. Serm. viii. Vol. 2. In Natural and Revealed Religion. i r able to wifdom and goodnefs, and in confequence moft worthy of God^t- Having thus far confidered the partial diftri- bution of the gifts of nature, and confequent diverfity of natural religion^ and offered fome hints towards explaining the reafonablenefs and neceflit); thereof; I proceed to fliew the fame concerning revelation. If a revelation were to be made at all, (and I muft here take it for granted that fuch a thing is neither impoflible nor unreafonable in itfelf,*) it muft be conveyed in the method we are told it was, namely, at firft communicated to fome few feled perfons, and by them divulged, and gradually propagated to the reft of the world (r); or fecondly, every particular man muft have it by irnmediate inspiration , and be at all times, and in all cafes, influenced and direded to it internally; or thirdly, it muft be publifhed again, and again, and frefti miracles worked for the convi6lion of each unbeliever in every age. In the fecond of thefe methods the inconveni- ences are very obvious : for Firft, This influence, of t See this defcribed more at large in Bp. Butkr'% jinalo£v p. 93,&c. 2d Edit. ^-^^ , *J,^^.J^^"^^"- ^°^- ^- ^- I- £"^uiry into the evidence of the Chnftian Religion. §.8. n..(0 ^^(on Miracles, p.68,&c.) objeas to this firft me- thod, that hereby it would be in the power of a few men to de- prive the reft of all the benefits of this revelation. But IS not that really the cafe in all the other benefits of na- ture, and the ordinary gifts of providence ? Are not moft of the blellings of life communicated to us by the mediation and in- ttrumentahty of other men, who may be juft and faithful in communicating them, or otherwife ? and is it not oft in the power of a fingle perfon to deprive multitudes of life itfelf, or any of its comforts ; of liberty, peace, plenty, arts, improve- ments, ^c? and IS not all this unavoidable while men are allow- ed the tree ufe of their natural powers, which Chutb contends for.? i6 Of the want of Univerfalhy of what kind foever it be, muft either be abfo- lutely efficacious and irrefiflible, ,/. ^. To flrong as to fubvert the natural powers of man, and take away his freedom of thinking and acting ; and confequently deflroy all virtue, merit, praife, reward; i,e. all that is good and valuable in religion: — or elfe it would not be fufficient fo anfwer the ends propofedj nor could it certainly and efFe(5lually fecure the interefl and falvation of mankind. As an illumhiation it muft either be difting- for ? Men, he fays, ure not to be over-ruled In either the publica- tion or reception of religion ; and if fo, he has yet to explain how that is to be given io as not to leave it in the power end pleafure of a feiv^ fooner or later, to reftrain and fupprefs, to difguife and corrupt it ; and confequently to prevent thoufar.ds and millions of others from Jharing in the benefts thereof ib. p. 63. On a little farther confideration Chubb may probably find that in this fcheme [of Human Liberty] it muft be impoffible for any thing relating either to the minds, or outward circumftances of man- kind, to remain in a ftate of perfedl uniformity ; and then he may be fenfible too that the fame caufes, which among other things that concern mankind, make their religion unavoidably continue in this partial and une mal v^ay, will hold as ftrongly for its being originally given in the fame way. Chubb's lecond objedlion. That if men could be fuppofed to be honeftand faithful in the publication of a fyflem of revealed Religion, then there would be no occafion for fuch fyflem, ib. feems to be worfe founded than the other; fuice this revelation, notwithftanding all the imperfedions that attend its communi- cation, may ftill be the means of conveying fuch fuperior bene- . iits to thofe who do come to the knowledge of it, of making fuch difcoveries in the nature both of God and Man, and of affording motives for men's attaining to fuch a degree of virtue, and true rational happinefs, as all their honefty, without fuch helps, could never raife them to, at leaft the generality of them. And whether the fok end of revelation be to bring men to a higher pitch of happinefs than they could otherwife attain, or not : ib. p. 49. this author never can prove but that this may be one of its great ends ; and this end is in h&. obtained, to as high a degree as is confiftent with his own fcheme of perfe6l liberty : fo that, in the laft place, allowing God to forefee all the confe- quences, and events attending fuch an eftablifhment, ib. p. 62. yet this ellabiifhment, fo circumftanced, may, notwithftanding any ^ in Natural and Revealed Religion. ij diftinguifliable from the prefent efFeds of reafori and the ordinary operations of the divine fpirit, or not; if the former, this muft be by ftriking us more forcibly, and working a more aiRired, in- falhble convidion in the mind : but fo much as is added to that, above what may arife from the prefent conftitution of things, jull fo much muft be taken from the prefent choice, and merit of behevingj and the concomitant dehght and fa- tisfa6tion which we feel, and ought to feel, in giving oar afient to truth (^). Sach evidence muft any thing this author has made out to the Contrary, come from him. And indeed Chubb fecms at length to be feufible of that fa.iie boafted objection againji the divinity of a revelation from its non- univcrfality beir.g io very much vjcahned^ that he is grown rather weary of it, and willing to get rid of it as handfomely as he can, by pretending that he has not even Icaiied to that fide of the qucjlion in all his debates upon it, and will take it unkindly to have fuch a thing fo much as inf.miated cf him. The Author's Farewell, p. 219. note. {d ) See ABp. King's Origin, N. 19. p. 108, &c. 4th Ed. compar- ed with N. 59. p. 310. Whence it appears, that though in feme cafes and refpeds the affent be unavoidable, and we merely paifive in the attainment of many ufeful parts of knowledge ; and which mull be attended with fome fatisfaClIon in degree proportioned to the apprehenfion of that ufefulnefs, and of a kind perhaps very complex, as arifing from variety of caufes accidentally aHbciated ; yet neither is the kind, nor the degree of this delight fo intenfe, and exquifite, as that which ufually accompanies thofe points which we work out ourfelves ; which we properly make our own^ by a free, fair inveftigation. Thele truths, though of no more importance in themfelves, or their coiifcquences, than any others that are eitlier forcibly obtruded on us, or forruitoufly thrown into our way; yet arc attended with a fort of felf-approbation, and complacency, which both accompanies the firft difcovery, the tranfporting Ivprn/y- j and will continue after it, and bear reflection ; and which makes them infinitely exceed all others in our eftimation. The fame thing, as it is come at in the one or the other of thefe ways, is evident- ly not the fame to us: which I can afcribe to nothing more than a. confcioufnelJs tliat in the former cafe wc haVe contributed fome- B what 1 8 Of the want ofUniverfality mull either fuperfede all a6lion and enquiry of our own, and overbear the judgment beyond poffi- bility of doubt, (which yet, from the manner of our acquiring and affociating ideas, and forming judgments, is impoffible to be conceived, with- out reverling the whole frame of the human mind ; neither would that appear to be at all de- firable, as we have feen above) it muft, I fay, either be inconfiftent with the exercife of our other moft valuable faculties, or it would come to the fame thing with the prefent ufe of them ; and prove alike capable of being equally negledl- ed or oppofed, corrupted or deftroyed : it would have no higher evidence than in fome cafes the common principles of reafon have ; nor could it lay any flronger obligation on us to obey its dictates. ■what to the acquifition of it, and to our own improvement by that acquifition ; or an idea of merit , conftantly aflbciated with this kind of acquifitions, and which is perhaps the very ftrong- eft, and the mofl: agreeable of all our ajfociations. From whence alfo we may colle6t how necefTary it is to the happinefs of man, that he fhould appear to himfelf to htfree^ in the exercife of the faculties of his mind, as well as the powers of his body; to be in fome degree a^ive in the attainment of his knowledge, as well as any other attainments ; and how far this will go towards proving him to be really lb, I leave to be confi- dered. If he has any real liberty, there will be a good reafon for annexing this double pleafure to the exercife of it, both to excite- him to adlion in cafes of difficulty, and afterwards to juftify him for engaging in fuch j and enable him to go through all the toil, and hazard that attends them. If he has none, won't it be a little hard to point out, either the rife or reafonablenefs of this fo conftant, and fo general a delufion ; and to account for fuch ideas as thofe of merit, efteem, reward. Sec. which are entirely founded in it ? Whether the refolving all, with a late author^ into the deceitful feeling of liberty, be attended with lefs difficulties* than thofe which this hypothefis is calculated to remove, muft be fubmitted to the thoughtful reader. See Hume on Liberty and Necejity^ Effayi on the Principles of Morality and Nat. Rel. Parti. in Natural and Revealed Religion, 1 9 di6lates. The fame will be the cafe with it con- fidered as an impulfcy or impreffion on the mind, inciting it to follow each determination of the judgment, and phyfically conne6ling thought with aftion; fnice this connection, if much al- tered from that which is obfervable in the prefent flate, or* increafed to any confiderable degree a- bove that harmony which now fubfifts aniong our natural powers, would be attended with the very fame confequences -f-. Farther; as all this mull: be tranfaclcd in a man's own breafi:, and fo long as it is limited as above, or he retains the leafl degree of liberty, is capable of being ftilied there ; every one might, and mofl probably would foon difregard it, as much as he does now the many good thoughts, motions, and fuggeftions, which arife daily in his mind. Nor is there lefs likelihood of its being perverted to the worfl pur- pofes, as interefl, vice, or vanity might dire6t:— - of its foon filling the world with rank enthiijiafm^ or the moft wicked and abfurd impofiiires-y and when it is thus once perverted, there feems to be no room for any remedy upon this fcheme; no means are left us to deteft the fraud, or folly of any religious pretences whatfoever; no method for mankind to refcue themfelves from perpetual delufion(f). Nor t See Hutchefon on the PalTions, p. 179, 200, &c. or King^ N. 28, &c. [e) The fubtile author of Chrijiianity not founded on Argumcnty feems to adopt thisfecond method of comnuraicu^ing a religioa to mankind, and carries it fo far as to fuperfcde all other means, divine or human, that have ever been made ufe of to fupport it in the world. He contends for a conjlant and particular revelation impartid feparatfly and fiipernaturally to every individual, ^.112. B 2 ^ This 2 o Of the wafit of UnherfaUty Nor, in the third place, would lefs inconve- niences attend the frequent republication of reli- gion, and working new miracles for the convic- tion of each particular perfon that might be fup- pofed This he terms infpiratlon^ and infufed evidence, p. 58. feelings and internal fenfe, ib. and of a nature but little differing from that of intuition^ p. 59. In (hort, it is what will difpatch the whole bufinefs of religion at once, without either time or teachings [p. 17.] reading or reafoning, the ufe of our underftanding, or the evidence of our fenfes. 'Tis hard to guefs upon what plan this author would defend himfelf if he were prelTed; but for the prefent he admits one general external revelation to have been made and recorded [though both, upon his principles, muft have been extremely unnecellary] and yet labours to diflliade us from examining the contents of it, and moft inconfiftently attempts to (hew, as well from reafon as this very revelation, that we ought not to employ our reafon at all, either in the proof, or the interpretation of it, or in any thing elfe relating to the fubje6t, p. 7. hz. A felf-de- ftrudive fcheme ! which were it really, as he pretends to prove, laid dovi^nby Chrift and his ape [lie'.., and in tht nature of the things or from the practice of mankind ever fo neceflar)-, yet could not poflibly be kept clear of the confequences abovementioned: — of which more hereafter. But that this is far from being the cafe, may eafily be fhewn. That Chrif and his apoftles both encou- rage and enjoin the exercife of reafon in religious matters is plairi cn'ough from thefe few texts, Matth. xiii. 19,23. Mark viii. 17, 18. Luke'i. 4. xii. 57. John v. 39. AB. xvii. 11,17. Rom. x. 17. xi. I. I Cor.y.. 15. xiv. 29. 2 Cor. xiii. 5. i Tim. iv. 13, 14, 15. iTim. iii. 15. I fohn iv. i. i Pet. iii. 15. Do fuch texts as thefe fuppofe ConvioUo'n to precede the Evidenced p. 37. to which add i Thejf.v. 21. where St. Paul^ treating of Spiritual Gifts themfelves, ex- ' horts his followers to prove all things [a hopeful tafk ! fays our fiuthor, p. 76.] and Rom.x. 2. where the fame great apoftle is recommending Zeal according to knctvledge-y though this writer is pleafed to tell us, t\i-2it. fuch zeal will farce ever deferve the name \ p. 25. However, to give this extraordinary fcheme of his a fcriptu- ral air, he lays hold on fome paflages of Scripture-hiftor)^ [of vhich in their proper place] and draws in feveral detacht parts of texts about the Spirit of God, or fuch as found that "way ; which he applies to his point indifcriminately, whether they concern tliofe ordinary affii^ances and imperceptible ope- rations /;; Natural and Revealed Religion. 2 1 pofed to want it ; fince thefe repeated publications, when grown common, would in all probability be as little minded as the conftant preaching of it is at prefent. Such a continual feries of miracles would rations that may be expe(5led from the Holy Ghofl: in every age, or are confined to his extraordinary, miraculous gifts, that were, we think, pecuHar to the firft pubUcation of the gofpel, and produced thofe wonderful effeds which this writer alludes to ; and which he, with fome modern fedaries, feems ftill to claim, upon that ever weak foundation of believing ftrongly that he has the fame, without being able to bring any of the fame proofs in juftification of fuch his belief. Though even here he ought to be reminded, that moft of thefe very fupernatural gifts were fo far from exerting themfelves inde- pendently on any natural attainments, that they moft com- monly aded in conjunction with, and were adminiftred con- formably to fuch ; and were themfelves improved by labour, diligence, and ftudy, or impaired and quite extinguilhed by negle6lj [See IVliitby and others, on aTz'w. i. 6.] that all of them were fubjeft to the will and reafon of thofe who pofTefted them ; and to be by them carefully and prudently applied to the particular exigencies of the church, and the moft ufeful purpofes of edifying : fo as to conftitute the whole a reajojiable fervice. ' God, when he makes the prophet, does not unmake ' the man. He leaves all his faculties in their natural ftate, to ' enable him to judge of his infpirations, whether they be of ' divine original or no. When he illuminates the mind with * fupernatural light, he does not extinguilh that which is na- * tural. If he would have us aflent to the truth of any propo- ' fition, he either evidences that truth by the ufual methods ' of natural reafon, or elfe makes it known to be a truth v/hich * he would have us aftent to, by his authority, and convinces * us that it is from him, by fome marks which reafon cannot * be miftaken in, Reafon muft be our laft judge and guide irr * every thing.' Locke on Enthiifiafm : A chapter which I would beg leave to recommend to this extraordinary writer; and when he (hews us any of the fame infallible ?m7rJ!:s of Infpira- tion, that were formerly exhibited ; when he communicates fome of that infufed evidence which he can make appear not to have been derived from other fources, we may be obliged im- plicitly to follow his diredions ; but till then, are, I humbly apprehend, at liberty to fuppofe that he himfelf is only fclloiu^ ing his o-Mn/pirlt^ and has Jeen nothing ; and ^hac all thefe feel- B 3 ings 2 2. Of the want of Univerfality would in time be no miracles at all ; they muft lofe all their force, together with their furprife and novelty ; nor could they leave any more live- ly, or more lafting impreflions on us, than fuch as ings (if he be in earneft in pretending to thenri) are no more than the efFe6ls of his own warm imagination. For that the ordinary operations of the Spirit do not fuggeil: any thing of this kind; — that they are never diftinguiihable from the natural workings of our minds, much lefs in any refpe6t fubverfive of them; — that they are perfedlly confiftent with the moft free ufe of all our rational powers, which are the gift of the fame author, and given to be fo ufed by us ; — and that thefe generally attend upon their regular exercife, and were defigned rather to pre- ferve, affift, improve, than to obfl:ru6t and fuperfede it ; is, I think, now pretty well agreed. See Kwg's Origin of Evil, N. 71. p. 376, kc. 4th Edit. Nor can he fhew that reafon, thus aflifted, will be infuffi- cient for the purpofes of true religion ; or make out from the nature of thefe two, that they ought to have no communica- tion with each other. His lirft allegation, that men by the exercife of their reafon do not, nor can be required to think all alike^ will not come up to his point, as it is neither true, nor necefiary. 'Tis falfe in many matters both of fadl and reafon, on which all men, that think at all, think in one way ; and he has yet to fliew why the effentials of the Chriftian infiitution may not be included among fuch ; I mean as they lie in the Bible, and fo far as our afient is there explicitly required to them, in one and the fame precife determinate manner, on pain of forfeiting the privileges of that inftitution. Thefe ef- fentials he will find to be very few and plain^ But though he allows the whole of Chriftianity to be true and reafonable, yet he feems all along to beg the quelHon, by fuppofing that it is of fuch a nature as is incapable of being made to appear fo to each perfon, fo far as he is concerned to know, either the fubfiance of it, or its grounds. Hence all the formidable objedtions againft reafon's judging of the gofpel-truths ; which yet hold equally in many other truths of confequence in com- mon life, wherein the common people, notwithrtanding, go on very well by the ufe of their natural faculties, be they ever fo weak, or how llrongly foever befet with doubts and difficulties. His other arguments againlt admitting reafon in religious matters, from fome particular inftitutions, and the general prac- tice of the world, are no better founded. That children are in- in Natural and "Revealed Religion, 23 as may be kept up by thofe {landing records, and vifible memorials, which now evidence to us the truth of Chrijliatiity. Not to mention that both of the foregoing fchemes would in fome meafure put introduced into the Chriftian church by Baptifm [which our author feems to argue for, and goes perhaps a little farther than he will be able to juftify, when he aflerts that^ to be the ordinance of God him/elf ] and that they have early prepolTefll- ons in favour of Chriftianity, [whereof he (hews the great ufe and necefTity, and wherein we moft heartily join with him;] does this render their religion the lefs reafonable to them, when they are capable of reafoning about it ? Or are they ftri6lly under any other obligation, when they come to age, of taking it upon themfelves, than what arifes from their convi6lion of the reafonablenefs and wifdom of fo doing, on their then being fatisfied of its truth and divine authority; and what they otherwife would have been under, when thus much ever (hould come to their knowledge ? Surely, their being made to underftand the Chrijlian religion firft, by no means hinders their giving it a fair examination afterwards j fo foon and fo far as they become qualified for fuch exami- nation. Nay, if they underftand it thoroughly, they will find that it requires examination from all its profeffors in fome degree or other ; as appears fufficiently from thofe few texts above. It does indeed infift upon a right beliefs and a con- formable/»r^(f?/V^, in all perfons to whom it has been fairly propofed : And where's the wonder ! Does any lawgiver pro- claim thofe exceptions to the general obligation of his laws, which accidentally arife from the fole incapacity of the fub- jedl ; and which common fenfe is always ready to fuggeft, and willing to allow for, without the leaft diminution of their ufe and obligation ? Or would it be any derogation from their ex- cellence and authority ; or any excufe for our not labouring to underftand thefe laws, that all men did not reafon right about them ? Nor does our being to apply by prayer for the continuing Jled- faft in the faith ^ Jheiv the defign of God that reafon /hould not be at all employed on all thefe occafions ; p. 1 1. any more than his ivorklng in m both to will and do ^ and our being taught to afk this of him, proves that we have no occafion to endeavour to work out our own falvation. We do not pretend that reafon is itfelf fufficient either to difcover all that may be of benefit in religion, or en- gage us to obferve and act up to what h is really able to dif- 3 4 cover } 24 Of the want of Univerfality put it out of the power even of God hlmfelf to bring about a reformation in religion, when it was once corrupted (as it might eafily be in both of them) fince thereby the ftrongeft and fitted of ail means to procure attention, awe, and re- verence, which we now call fupernatural inter- pofition, cover ; and therefore there is room enough for our foliciting the grace of God, as well to Arengthen and fupport this very faculty, as to bring others into due fubjecftjon to it ; — to lead us into the truth ; to make us love and feek it ; to guard againfi: every deviation from it;— and enable us to refifl the numberlefs temptations to vice, ignorance, and a criminal unbelief. Nor, laftly, would the difriculties and^difcouragements which human reafon is too frequently laid under by the pradice of the world, were that in truth fo bad at prefentas this author reprefents, wholly deftroy its influence in the point before us ; or prove any thing more than that its province is too much invaded by thofe, be they parents^ tutors^ or tnagift rates, who either wiltully or unwarily impofe thefe difficulties ; and who alone are'anfwerable for giving any handle for fuch a plea as he has grounded on them. If the two former conftantly betray its caufe, by narrowing the minds of youth, and (hutting up the avenues of knowledge ; if they do not teach them carefully the art of reafoning, and lead them to a fair, free ufe of rea- fon on every fubjccl: within their fphere, and v/orthy of their enquiry; or if the latt intrench upon its rights by interpofing their authority in the grand affair of divine worlhip, beyond barely keeping up the eftablifhed form, and tolerating others;— If this were indeed the cafe now. as I hope and truil it is not; this author, I conceive, fnould have fhewn thefe proceedings to be warrantable, ere he went on in earneft to draw fuch a - ccf.fequence, as that the whole fubkfi is ahfohtely out of rea-' fon^s j ur If (Union. A confequence, which can tend only to revive Celfus's calumny againll the Chrft'ian caufe, Mii l^ira^i, dxXx TO- ^nd, as it (hould feem, by the fame author ; but in fo wild and incoherent ^ way, that I muft own I can make nothing of it j and therefore till he fhall be fo ingenuous as to declare whether he proceeds upon the foot of Athe'ifm^ Deijhi^ or Mmiicheifm, it would but be loft labour to attempt any further confutation. I (hall only add a few fentences out of him, and let the reader judge what fpirit he is of. ' There can be no objedion to an eternal truth, but what is imaginary ; there can be no argument for it, but what is the fame. Neither therefore is the creation, being material, corruptible, &c. any proof of the being of a God ; neither the Neiv Tejiamcnt^ of the truth of Chriftianity ; fince they are both truths of yefterday, and as fuch can never be arguments for eternal truths,' p. 5?, 53. ' And if tht materi- ality^ corruptibility, &c. of this prefent fcene of things could not immediately arife from a good and perfecfl being, they muft from fomething which is inoppofition to him.' p.54.— - * So that, if the Being of a God, and the truth of Chriftianity are eternal truths, then, by recommending them to the aflent of our reafon, we change their nature ; by this means, as far as we are able, hindering their efficacy ^upon our (mfciences,'* P-55- 26 OftheisoantofUniiserfality nefs and the neceffity whereof will be apparent, fo long as they are capable of having either their memories refreflied, or their afFeftions raifed by fenfible objects ; — fo long as they have either memory or fenfes j /. e. fo long as they continue to be men) in fuch afTemblies every one of them would have^a pfalm^ a doSfrine, a tongue, a re- 'uelation, an interpretation ; and what could this produce but tumult, ftrife, and univerfal confu- fion ? This, furely, is not fo reafonable a fervice, nor fo fit for edification, as the prefentj not quite fo proper a method to convey and preferve a fyitem of Divine truths in the world, as a regular, fettled inftru6lion and hiftoric faith, grounded on a {landing, written * revelation, which holds thefe forth, together with their proofs, to every one; and offers them to the view and examination of all ages. When fome of thefe things are a little attend- ed to, we may perhaps be convinced that either the fame, or as great objeftions would lie againfl any other aflignable method of communicating a religion to mankind. If then neither all men could be made equally wife and perfe6V, — nor religion be at once equally communicated to them all ; — if the prefent laws of our nature are the beft that could be; — and as fuch, ought to remain inviolate, and we be left to the common methods of informing ourfelves, in all natural as well as fupernatural truths : — it will fol- low, in the laft place, that Chriflianity could not have * The advantage of this, above Oral Tradition, may be feeri in Tillotfon, Vol. 2. Fol. Serm.73. p. 549. or Le Clerc Harm. 3Difr. p. 615. in Natural and Revealed Religiojt 27 have been propagated otherwife than in fa6l it is, namely, in a gradual, progrellive, partial manner. Let it be proclaimed at firft never fo far and wide, yet the reception and continuance of it muft in a great meafure, we fee, depend on mens own difpofitions, both natural and moral. Some pre- vious, as well as concomitant qualifications are requifite to the due exercife, and influence of it, as well in private men, as public ftates and com- munities : fo that, among a people funk in igno- rance or barbarity; where there is no kind of good order or government eftablifhed, no re- gular forms of education inftitiUed and obferved ; where there is an univerfal want of difcipline, and a difTolutenefs of manners ; there Chrijiianity can- not fubfift. Miracles were indeed neceffary to gain attention, and give authority to it at firft s but the perpetuity of them in any kind would (as we have feen) weaken that very attention, and de- ftroy their own authority. When therefore a re- ligion has once been fufficiently promulged by divine authority, it muft thenceforth be com- mitted to human means ; left to the condu6l of that nation or fociety in which it is planted, and by their care be handed down to pofterity : it muft be preferved and propagated in a natural way, and by the ordinary courfe of providence ; or elfe there is no avoiding the ill confequences above-mentioned ; namely, perpetual enthufiafm or grofs impofture. As a fyftem of divine doc- trines and rules of Hfe, it muft be fubje6l to the common methods of inftrudlion ; and taught as all other fcience is. Youth of all kinds are to be principled, and grounded in it; andfomeinftruct- cd in thofe other parts of learning, which may fit 28 Of the want cfV'niv erf alky fit them for a due enquiry into its original evi- dence; forunderftandingthe true nature, ends, and ufes of it ; and conveying the fame knowledge down to future ages. Some onders of men like- wife muft be fet apart, and authorifed to explain and inculcate it ; to defend its doftrines, as well as to infpecl and urge the pra6tice of its precepts. From all which it appears, that ignorant, un- civilized, flavifli, and brutifh nations, are no lefs incapable % of duly receiving fuch an inilitution, than they are of all thofe other fciences, arts, improvements, which polifii and adorn the refl of mankind, and make life a bleffing. Without fome tolerable degree of learning and civility, men do not feem qualified to reap the benefits of the Chriftian inftitution ; and together with thefe, they generally do receive it; the fame human means ferving to improve their notions in religion, which help to enlarge their knowledge in all other fubje6ls ; and at the fame time dire6l- ing them to, and in a natural way, enabling them to arrive at, the mofl perfe6l difpenfation of it. One X By being incapable of receiving it, I mean incapable of receiving with effe^^ of retaining or applying it to any va- luable purpofe ; for which men do not feem properly qualified, notwithftandingany natural capacity, without aid from the arts and liberal accomplifliments, in fome degree. Moft of the Indians are, I doubt not, capable of underftanding the princi- ples of our faith at the firft propofal ; but fcarcely qualified, I think, to make a right ufe, and receive the falutary efFeds thereof, to let it fink into the heart and form the temper, with- out fome farther pains being taken to implant worthy princi- ples of civil government and fecial life amongft them : without which, all endeavours to introduce the pureft and moft perfe(5t fyftem of religion feem prepofterous. A fufficient proof of this may be feen in the Complete colkSlion of voyages^ hz. Vol.11, B.I. c.3. §20. p. 311,312. Comp. Modern part of C////Wr/) ; that communication might, both with juftice and wif- dom> be in a great meafure withdrawn from him, and he left to the imperfect notice of his fenfes ; to learn the nature of good and evil, and the way to obtain the one, and avoid the other, by a painful experience *. Yet was he not left wholly (^h) That he intended nothing lefs than this by eating of the forbidden Tree [or trees] which was the trial of his fubmiflion to, or his rejedtion of the divine government, the teji of good and evil, or that which would fliew which of thefe he chofe, and prove whether he would be good or bad, [Patrick on Gen. ii. g.J may be feen in Dr. Rutherforth's account of that tranf- adion. E£ay on Virtue, c. 2. n.* p. 273. Comp. Taylor. Scheme of Script. Div. c. 7. who makes the knowledge of good and evil, the fame ^■i feeling good conneSled with evily tafting a painful plea- furey a deftrudive gratification, &c. by an Hendiadis. The learned and ingenious Dr. JVorthington [Hiftorical fenfe of the Mofaic account of the Fall proved and vindicated] fuppofes fe- veral communications of both kinds of knowledge made to our firft parents on their tafting the forbidden fruit, but not merely by the virtue of fuch fruit, which feems rather to have been the Serpent's fuggeftion Gen. iii. 5. of the very fame kind and to the fame end, with all his other fuggeftions of divine powers annexed to various inanimate beings, whereby the world has been deluded ever fince : nor does he afcribe to that tree, (though he calls it a myfterious one. p. 19.) any phyfical effefls inhifing any fort of fcience, which creates the chief part of the difficulty on this point. Mr. Daivfon, on the three iirft chapters ot Genefis., explains it by the trees, in eating of which, Adam tranrgrefled the divine law ; thus afFe<5ling to become — ading as if he thought himlelf — more wife and kmiving thaa his Maker, p. 6. marg. 4. * See ABp. /v»/^'s Sermon on the Fall. And Mr. Bate on the fame Ufbject. of Revealed Religion i 4 ^ •^'hdlly to himfelf in the affair of religion ; but di- re6led to fuch a form of worfhip, as ferved to point out, and perpetually remind him, both of the demerit of his crime, and the dreadfulnefs of that penalty which he had incurred -, and alfo gave him fome hopes of a future pardon, and a final ac- ceptance with his Creator. All this feems to have been fignified by the inflitution of animal fac?'iJiceSy fetting before him all the horrors of that death, which he had been fentenced to undergo * but which was hi- therto fufpended j and that of fome other crea- tures demanded in its room, by way of ranfom and expiation made to the Lord of Life. This^ toge- ther with the promife of a future deliverance, in the Jeed of the woman ^ ferved for the prefent to afford fome comfort to our firfl parents under their heavy fentence; and to convince them, that their offended Maker was not wholly implacable ; as well as to lead their poflerity to fuch notions of religion, and kind of worfhip, as fhould con- ftantly reconcile them to the Deity, and remove the guilt of their particular offences > and alfa prepare them for the great atotiemejify to be of- fered in due time J which was to take off the whole oi Adams curfe*, and reftore both him and his poflerity to that immortal life which he had for- feited (/) : Nay, raife them to a much higher degree of * What that was, may fee feen in HdUet's, Difcourfes, Vol. IT. p. 276, &c. Bp. Sherlock's Ufe and Intent of Proph. p. 142, 143. 2d Ed. Taylor on Or. Sin, pafllm ; or at the beginning of Loch's Reafonablenefs of Chriiiianity ; or in the Second Difcourfe here- unto annexed. • (i) After all that has been wrote upon the fubjcdl o{ facrl- /ices, I am ftill forced to afcribe their origin to di\ine appoint- - . D ■ '^ ment ; 5 o Of the fever al Dfpenfathns of happinefs, than he could be conceived to^ enjoy in his paradifaical ftate*. And that this^ rite, with all its circumftances, was enjoined by- God himfelf, and explained to our firft parent^ is more than probable, even from the fhort ac- count we have of thofe times ; lince we find his ment : and as to the iutention of them, though we may conceive fome to have been at firft enjoined as proper acknowledgements of God's dominion over the creatures, and of man's holding; that ihare of it which was delegated to him from his hand, and enjoying all earthly bleffings through his bounty; — fome by way of pofitive muldf, fine., or forfeiture. {^Abarh. ex com. in Lev. p. 313. Cleric, in Lev. i.2. Morality of Rel. P.-35.] to ren- der every breach of duty burdenfome, and in fome meafure ex- penfive to the fmner ; — fome for a tejiimony or a reprefentaiion of his repentance, his confeffion of fuch breach, and deprecation of its punifhment. — [Taylor y Script. Docjt. of Atonement, p^ io. Forbes's Thoughts on Religion, p. 124. Efay on the Na- ture andDefign, Sec. p. 32, &c.] fome as a federal rite betweerk God and him, or a form of entering into friendfbip with his Maker ; [ ib. paflim. Comp. Richie's Criticifm upon Modern, notions of Sacrifices. App. II. palT. ] and obtaining future fa^ vours from him : yet there were others that feem to have had 3t higher view, [or fuch view might be joined with fome of thofe others abovementioned] denoting fomewhat properly vi- tarious^ as well 'vc\. fuffering., as in the reward annexed to it, or the privileges conveyed by it ; and in a more fpecial manner de- fcribing the terms of that great covenant, original grant, or promife, whereby man was to be delivered from the efFeds of Xhtfirjl breach -y which, as fuch, was in each difpenfation thought proper to be particularly diftinguiftied. All which appoint- ments, grants, or covenants, may likewife be underftood (not in their literal, ftn<51 fenfe, or as in themfelves abfolutely ne- ceflary, but) as fo many gracious fchemes of government, or methods of oeconomy, fo many merciful expedients to promote the great end of the divine government, and fecure obedience to the divine laws : treating mankind, (not like philofophers, but) as the generality of them always were to be treated ; and leading them gradually to as juft and worthy notions of God and themfelves, as they became capable of receiving. — But to gfcribe * See ABp. King's note 80. p. 413, &e. 4th Ed. or Mr, Batf on the fall. t)f Revealed Rellgwn. ^ I two fons bringing their offerings to a certain place*, and well apprifed (by fome vifible tokens no doubt -f*) when they were accepted ; as that of animal facrifice was rather than the other : and mofl likely accepted for that very reafon, becaufe it had been appointed by God himfelf, and was performed agreeably to his command [k). The afcrlbe fuch an inftitution, as this of facrlficing animals, wholly to the invention of men, efpecially to the men of thofe times, feems very unnatural : of which more in the following notes, and Life of Chnjl. n. w. That this had adtually fuch an effe6t upon the "Jnvs^ as we laft mentioned ; that they were led to expe6t an atoning facri- fice, or fomething equivalent to it, from the MeJJiah^ and com- monly thought and fpoke of him in that capacity, feems pro-' bable from "John's account of Chriji at his very firll: appearance. Joh. i. 29. [See Le CkrC) or Lightfoot Harm. 529. or Doddj-idge Fam. Ex. V.L p. 121. ;/. a.] and again ver. 36. from I/hwbVm. 7. Comp. ^^5viii. 32. and Rev. \. 12. Though Dr. Sykcs en- deavours to fhew, that the exprelTion Lamb of God ^ has no man- ner of allufion to any thing famfical. Scrip. Dcdr. of Redemp- tion, c. 5. No. 469. * Heb.xi. 4. Vid. Interp. & Grot, in Gen. vi. Comp. yudg.vi, 21. xiii. 23. and Lev. vii. 21. See alfo Taylors Scheme of Script, Jpiv. p.i44- t Gen. iv. 3,4. {k) See Bp. Sherlock's Ufe and Intent of Prophecy, p.73, &c. or Rymer's Reprefent. p. 30. Ridley's Chriftian PaiTover, &c. This one article of the diftindion made between Jbel's offer- ing, and that of Cj/V?, which according to the hiftory, was fo notorious as to dejecfl and irritate the latter, and which cannot, I think, be accounted for otherwife than by the interpofition of God ; nor that remarkable interpofition folved on other prin- ciples, than Cai?>'s prefuming to omit the prefcfibed vi^im^ through his want oi faith^ Heb.xi. 4. (otherwife his portion of the fruits of the ground, might well appear to be as juft and "natural a tribute of devotion from one in his province, as fome part of the flock was from his brother ; as we have not the leaft intimation of any other difference in the fincerity of their dif- pofitions, whereon to ground the above diftindlion between them : } D2 $2 Of the feveml Difpetifations The time of their worfliip, feems llkewife to have had the fame origin ; as well from God's bleffing, and fanclifying the fev'enth day * ; and the ancient method of reckoning by weeks ^ j (a method much more ancient than the obfervation of the feven planets X^) as from the earliefl ob- fervance of that Sabbath, in all nations of the world II J without any ground in nature for fuch pra6tice, or the leaft hint, or probability of its arifmg from fome human invention (/). And them : ) this, I fay, feems a fufficient proof, that facrifice was of divine inftitutfon j and is but ill refolved by Spencer^ L. iii, c. 4. f. 2. The fame thing is inferred, with a good deal of probabi- lity, from the mention of thofe coats of jk'im which the Lord God made for Adam and his wife^ Gen. iii. 21. which feem mofl likely to have been of thofe bealls that were offered in facrifice, and might perhaps be in fome meafure of the fame intendment with that facrifice ; for the difcovery of which, rather difficult and difagreeable way of worftiip, one would think they fhould ftand in need of God's particular diredion, as much, at leaft, as for that other, more eafy and obvious one, of cloathing themfelves. Concerning the ufe and propriety of this kind of cloathing at that time, fee Leland's anfwer to ChriJliaJiity as oldy &c. p. .,503, he. / * Gen.\u2- Exod.xvi.25,26. t Gfw.viii. 10,12. xxxix.27. Eccl"' ^Oiil. 12. X V. TFitJii iEgyptiac. L. iii. c.9. II Jofeph. contra Ap.\j.\\. Exod.xvi. Philo de dp. mund. Selden dejur. n. L. iii. c. 10,11, &c. Eu/eb. evang. praep. xiii. 12. Grct. de ver. L. i. c. 16. and Jllix's refledions, B. i. c.7. (/) See Rymer's reprefent. of Rev. Rel. c. 2. or Ridley's, Chriftian paflbver. And the fame may be faid of tithes. Jcnhtiy Vol.1, p. 102. DurelU p. 178. Authors on each of thefe points may be feen mJVater land's firft charge, p. 41, &c. On facri- fices in particular, Carpzov. Introd. p. 118. and Budde Hift. Eccl. part i. f. i. 30. ** p. 115. The diftindion that we meet with afterwards [Gen. vii. 2, 8, &c.] between clean and unclean . heafls, which manifeAly relates to facriiice, [Vid. Patri'ck ib.] Ihews of Revealed Religwt. 55 And that in thofe days they had frequent in- tercouife with the Deity, and were made fenfible of his peculiar prefence in fome places, appears farther, from his difcourfe with Cainy both before and after the murder of his brother * i as alfo from Cains complaint of being hid from his^ face -t* ; and his going out from the prefence of the Lord J. Nor is it at all likely that Ada7n, who feemed to be fo well acquainted with the voice of God in the garden || upon his fall, fhould never have heard it there before, on other occafions. In fhews likewlfe the continuance of that kind of worfhip ; and feems to prove, that it was not owing to any human eftabliih- ment, any more than this direcftion itfelf could be. And that the men of thefe, as well as after ages, had both fufficient au- thority, and inftrudtion to ufe the flelh of the former fort of beafts, for food, as well as clothe or flielter themfelves with their fkins, appears to me as plain, as that the tending and tak- ing care of fuch was their chief bufinefs and occupation. Nor can I comprehend what merit there could be at any time in their making offerings unto the Lord their God of that which coji them nothings of that which they could not eat ; or how they came to diftinguifti [which they did very early] between fat and lean ; betwixt the good choice pieces,^ and others ; unlefs they had tafted them themfelves: (Vid. Cleric, m Lev. 1.2. iii.3. and iv.17.] though it is upon this chimerical fuppolition, that the xrfe of animal food was not included in the original grant of ab- * G^«.iv.6,9. t Ver.14, t G^«. iv.i6. Taylor fuppofes that there might be a ftanding 'Shekinahi to which the men of thefe times were to repair upon the fabbath, before which they prefented their facrifice, and performed their devotion. Scheme of Script. Div. c. 14, 15. Comp. Flemifig's Chriftology. B. ii. c.7. 11 Gen. iii. 8,10. The curious reader may be entertained with fome ingenious conjedlures concerning zfuUfyjhtnofrcligiofi end morality commMmczttA \.o^Jda?n about this time, which Mr. Peters grounds on Job xxviii. 26, &c. and which he terms a record of fomething fpken by God to the fir ft man., not to he met ^j^ith in the book ofGejiefis, Vid. Crit. DiiT. fea.i6. p. 456. ^3 54 ^f thefeveral Difpenfations In thefe times therefore God was pleafed to ma" nifefl himfelf to the fenfes of men, and vifibly Condu6l them, by the angel of his prefence, in all the chief concernments of religion. And this infant abfolute dominion, given to mankind over all the creatures, [fome of which could be of no other fervice to them] that Gro- tins, and others, founded their attempt to explain away all ani- mal facritice, before the deluge. ' Esedem pecudes, quae acj efum, etiam ad facrificia a Noacho adhibitae ; fell, mundae quot- quot erant Gen. viii. 20. Hie facrificiorum ufus cum Diluvio fit antiquior, idem de pecudum efu nobis perfuafum, contra quarn muiti fentiunt. Neque enim Abel in facrificium id obtuliflet Deo, quo vefci nefas credidifTet, et fruftra paviflet agnos quibus non licuiflet uti. Qiiin ipfa diftindlio animalium in munda et immunda docet alia permiffa fuifle, alia prohibita. Neque enim in animalibus natura fua quicquam immundum. Sed immun- dum id eft ex lege, cujus efus interdicitur. .Itaque illud, Gen. i. 29. Vobis erit in cibum^ non folum ad plantas referimus, fed etiam ad animalia, de quibus praecedenti verfu aftum fuerat/ Bochart. Hieroz. p. 11. edit. 4. Comp. Heidegger. Diflert. xv. De cibo antediluviano. Bp. Clayton^s Anfwer to Delaney, in the blood-eating controverfy ; or F,{^ay on facrijjces^ p. i6^,&c. or JAr.Daivfons New tranflation of the three firft chapters of Gen. who has Ihewn this fenfe to be very confiftent with the original, I have been obliged to differ here from the author o( Philemon to Hyda/pes ; who in his fifth part, is fo far from allowing any kind of facrifices to be a divine inftitution, that he declares, * the ' general notion of the thing itfelf to be in every view of it fo * glaring an abfurdity, that he is amazed that it fhould ever en- * ter into the head of any rational creature.' p. 10. Some of the reafons offered to fupport this declaration are, Firft, ' The very * idea of a D.ivipe Being implies in it fuch a fuperior excellency * of nature, as to be wholly out of the reach of our good offices, ' He neither wants, nor can receive benefit from them.' ib. Nor, -Secondly, ' can we fuppofe that the gods fhould ever be pleaf- ' ed with the mere wafte of their own productions.' p. 13. Thirdly, It gives one a very degrading idea of their ' goodnefs,|l * to confider them as entermg into a kind of merchandize with ' mankind, in the matter of their favours,' p. 14. And p. 20}, ' The demand of the life of a perfe6tly innocent creature, to be * offered up in facrifice to God, could give but fmall encourage- f ment to hope, that God intended to favour a guilty one.' But of Revealed Religion . ^ ^ infant ftate of the world muil: (land in need of his efpecial guidance, and proteclion. They were not yet able (with Mofes* ) to look up to him ■ni)ho is invifible-j and perform a purely rational, and Ipiritual But I cannot apprehend that fuch an intercourfe as was kept ■up between God and mankind, by the forementioned offerings, •muft necefTarily be taken in either the firft, or third of thefe views ; fince the hke intercourfe is not always fo underftood, even among men ; fome of whom are too far exalted above others to receive any advantage from them, yet neverthelefs ex- pect fome dutiful acknowledgement of the benefits which they confer on others, and require frequent teftimonies of their love; and why Ihould not we imagine a fincerely devout facrificer to the Deity, at)le to interpret his xievotion in the fame fenfe ? or jf led to a more grofs interpretation of it, why may we not even fuppofe the Deity condefcending in that cafe to fet him right, by fome fuch kind expoftulation as the following ? Will I eat the fiejh of bulb, or drink the blocd of goats ? If I were hungry^ I would tiot tell thee j for the world is mine and the fulnefs thereof Offer un- to G^i thankfgiving, and pay thy vows unto the mofl High. And tail upon me in the day of trouble ; / will deliver thee, and thoujhalt glorify me. Nor does there feem to be any more merchandize in any fort of facrifical offerings, than in thofe other of vows, iprayers, pralfes, and thankfgivings, which ftill make up an eflential part of our religion ; from their relation to which, the former always derived alLtheir value, [Vid. Effay, p. ig, &c.] and were perhaps only ci ftrong, lively manner of expreffmg them ; [Qui facrificat, id idem fignificat adlione & geftu, quod qui precatur ore liuo profitetur. Vitringa Diff. Vol. I. p. 289. comp. Patrifk on i iS^w. xiii. 12.] nor probably more ttrong, and explicit, than might be neceffary for- the times ; nor likely to convey any more degrading ideas of the divine goodnefs [at :leaft not more than were adapted to, and unavoidable in the then low ftate of r?afoning] than does the inward tribute of a broken and a contrite heart, which is ftill requifite on fome occa- iions as well -as the outward, publick profeffion of our depend- •ence on the Deity, the rendering to him the calves of our lips ; 'which, whcn;the.underftandings of men were ripe for it, and they able to keep up a tolerable fenfe of duty by thefe means, •have of themfelves been, and are accepted by the fame gracicus 'being in the room of the other; [^Hof.xxw. 2. Heb.-x^xn. 15.] thouga * Hib. xi. 2,7. D4 56 Of the feveral Difpejifations fpirltual worihip. They could have no very per- fe6l notions of his nature and providence; nor had they much leifure for fpeculation, and re- finement in thefe fubje6ls. They were all tillers of though thefe be founded equally on human weaknefs, and at a Jike diftance from the excellency of the divine nature. As to the Confuwption of the fruit of the ground in offerings ; •yvhy might not men conceive, that the fame God who had giv- en them all things richly to enjoy, might reafonably expedl a return, as it v.'ere, of fome part of them, merely in token of gratitude for tJie reft : as an exercife of their faith in, a memo- rial of their dependence on, him for a continuance of them, and a pledge of their obedience, in applying each to the good pur- pofes for which he had beftowed them ? without the leaft dread pf affronting him by an implication that he either wanted fome- thing, or reaped fome kind of benefit by their prefents. Nor need even fuch as had the moft imperfedl notions of his power and bounty, apprehend this to be any dangerous mifap- plication of thefe gifts, on a perfuafion that he had required it ; though without fome tradition of that, Socrates himfelf [p. 10.] might perhaps juftly doubt of the propriety, and acceptablenefs of this kind of worfhip : as he had the like fcruples 2i\iow\. prayer^ [Plat. 2. Jkib.'] zszUo, Alaximus 7yrius, long zher. But if ever thefe, or any fuch, offerings were in fa6t required, and thefe or the like ends might be ferved by them, [otherwife we fliould indeed have no room to believe they ever were], then will this be far from a tnere ufekfs wofie^ though the things of- fered be deftroyed : nor indeed can I fge any material difference between a religious dedication of fuch things, and the deftru(5tiori of them J or how they could be prefented to the gods at all, if they were ftill kept for the ufe of their owners. The cafe, I apprehend, will not be much different as to the life of an innocent creature; for if this creature be confidered as man's property, why may not the oblation of it be affigned by way of compofition, muld, or commutation for fuch faults as he is fenfible of, and ferve as a fignificaqt reprefentation, and ac- knowledgement of fuch his fenfe ; and be accepted by the ofr fended Governor of the world, in lieu of a more condign pu- jiifhment ? by virtue of fuch affignment doing away his guilt, and being a fufficient ground of encouragement for him to hope for a full reftoration to the divine favour j without any further irpport. Though if this fhould have yet a more diftant, and" ex- tenfive view, [as much removed perhaps from the cpmp.rehen- fioq of Re^jealed Religion. vy fiif the ground, or keepers of cattle ; employed fufiiciently in cultivating and replenifliing this new world; and through the curfe, brought on it by their forefather, forced with him to eat their fion of mankind in thofe times, as fome others, then very ob- vious ones, may poflibly be now from us] it anfwers thefe ends for tlie prefent never the lefs ; and is more like all other parts of the divine oeconomy, which ferve for various purpofcs, imme- diate and remote. — But if we admit thefe ufes, they will make it improper for this rite to have been inftituted before the fall; which is another objection, p. 22. And if they will warrant the (uppolition of its being inftituted at all by God, it muft be infti- tuted with a merciful defign ; and as fuch, every dutiful compli- ince with it would be conceived, in fome refpedl, to better the Condition of the worftiipper, as far as he could carry his thoughts on that condition ; how dark foever his notions might be, as to the time and manner of completing it. Upon the whole,- 1 cannot help concluding it to be more pro- bable in itfelf, and more analogous to the general courfe o£ tilings,, that this fo univerfal a pradice of facrificing animals, however odd and unaccountable it may feem to be in fome re- fpedls at prefent, how much foever inferior to fome modern no- tions of the world, and its all-perfecft Governor ; ftiould owe its origin to fome divine appointment ; be propagated every where by primitive tradition ; and afterwards [as in too many other cafes] by a pretended imitation, and improvement, but a real. mifreprefentation and abufe, receive fuch gradual alteration^ from the authors of all fuperftition and vice, as at length to ar-"- rive at that degree of enormity, which this ingenious writer has lb well defcribed. And I fubmit it to his candor, whether the fuppolition of its coming from one who might have farther views in it than could appear at tirft fight, or be at once accom- pliflied ; be not as likely to remove his difficulties, as attribut- ing it wholly to the invention of men, at a time when it is agreed between us, that they were capable of inventing very little ; and jvho, if they could fee fo far before them as to ftrike out fuch a form of worfhip, muft (we may think) have likewife been ap- ^rifed of fome of the fame difficulties, which would always at- tend it. And laftly, whencefoever it did come, whether fuch a perfuafion as this gentleman entertains, of its being fundamen- tally wrong, and in every light fo glaring an abfurdity, be not as "hard to reconcile vvith the belief of God's exprefs acceptance of Xh^ fi^me pn fome pccafions j his permiffion of it all along to his diftin- 5 8 Of the fever al T>fpenfatiom their bread in the pweat of their brow. We may fuppofe the generaUty of them, to have been no better than Anfhropomorphites -f- , in their concep- tions of the Divine Being ; as many v^ere found to be long after them, in much more knowing times J; and as perhaps a great part of the world yet are, by giving way to their imagination, not- ^vithftanding the cleareft revelations,, and plaineil arguments to the contrary. Frequent apparitions then might be neceffary, to keep up a tolerable fenfe of religion among men, and fecure obe- dience to the divine inftitutions * ; and that the Almighty did not exhibit fuch fo frequently as was either neceffary, or fit to anfwer this end, cannot be concluded from the filence of thofe very Ihort accounts we have in facred hiliory, as was ob- served before. Befides, Adam himfelf continued nine hundred and thirty years, an eye-witnefs of the power and pro- ^diftinguifhed favourites ; and at laft formally enjoining, and ■eftabliihing it with the minuted circumftances ; and this, with- out any fuch intimation as is given in other cafes, of its being all merely a compliance with fome of their own cuftoms, or their prejudices. t The reafon of this is given at large by the author of Glory ofChriJ} as God-man^ Difc. 1. fed. i. X ' Levant ius is to prove that God has human pajjiom — to prevent being mifunderftood, and to provide a proper fubjedl for thefe paffions, he contends ftrongly for God's having a human form; no difcreditable notion at that time in the church.' Div. Leg. B. iii. fed. 4. p. 372. add Locke on H. U. B. i. c. 4. fed. 16. znd Huet, Origen. L. ii. B. i. fed. 8. p. 30. * Ka; yoi^ li-A.^ h oip'xyi t» -yioarfj'.v etti ttXsiov |3£?OT)9n^a» rm Ao;7ra? a'f /la?, xoci rriv Ivpsffiv rwv Tfp^vcov, 'SvvTt^ucri xai xx^* ixv- jjt.zlx Tra^aJo^a 'nrifpxvuxq rrwu UTrr^/lif/AEywv Tu ra S'fs jSaAn/iAflsw. •Orig. cont, CelJ, p. 216, Ed, Cant. of Revealed Religio77. t^A providence of God ; and could not but refiecl on thofe remarkable inftances of both, exerted at the beginning of his own life * ; and muft have acquainted the reft of mankind with all thofe truths relating to the Deity, that were implied in the creation of man, and his firft. fituation in the world -f ; as well as his prefent ftate of punifhment, and profpe6l of a future redemp- tion ; which were exhibited together, and doubt- lefs explained to him, upon his fall. He wa$ all that while, a living monument both of the juftice, and mercy of God ; of his extreme ha- tred, and abhorrence of fm s as well as his great love, and long-fufFering towards the finner. He was very fenfible how fm entered into the world, and could not but apprife his children of its au- thor ; and at the fame time inform them, of the unity of Gody and his dominion over the evil one J and ^ffure them of his being the fupreme governor, and judge of all. For fo much, I think, might eafily be gathered from that tranf- a6lion in paradife, in whatfoever fenfe we under- hand it J not to mention that the garden of Ederi, the great fcene of this tranfgreffion, might per- haps ftill be vifible J. This v/ould produce a tolerable idea of the Divine Being, and afford fuf- ficient motives to obey him. And accordingly we find the effe6ts of it, in the righteous family of Sefb, who began to call upon the name of the Lord || ; or, * Seey^/Z/VsRefleaions, B.i. c. 8, &c. t How he was able always to convince the world that he was the firft man, from- a pecuharity in the formation of his body. ^&e Cumberland 'Dq leg. patr. p. 409, 410. X -^Ilix, Refled. p. 62. fuppofes it to continue till the delude, II Gefi. iv. 26. \ 6 o Of the fever al "Difpenfations or, as that text is better rendered in the margm, to call themfelves by the name of the Lord *. They foon diftinguifhed themfelves from the pofte- rity of Cain ; and for their extraordinary piety, were entitled the people, or Sons of God. Of them, fometime after, fprang a perfon fo very eminent for goodnefs and devotion, as to be exempted from Adanis fentence, and the common lot of his fons : w^ho, after he had vi^alked w^ith God three hundred years, and prophefied to his brethren *!•, and forev^arned them of the approaching judge- ment, was trafiflated, that he jhould not fee death %- This very remarkable event, muft have made the world about him, fenfible of the good provi- dence of God, infpe<5ling and rewarding his faith- ful fervants ; and one would think it fhould have induced them to look up to a better ftate than the prefent ; where all fuch might hope at length to fee and enjoy their Maker. To Adam himfelf, if he was then alive (as the Samaritan account makes him to be above forty years after) it muft have been a lively and affedling inftance of what he might have enjoyed, had he kept his innocence; as well as an earneft of the promifed viftory over the evil one -, and a ftrong ground of confidence that he, and the reft of his pofterity, fhould not be left entirely in * %tt ^huclford^N o\.\, p. 42, &c. ^^« D^/^s Orig. & progr. idol. c. 2. Stillingfieet^ Iren. c. 3. p. 73. 4to. -f- jfudexlv. X Heb. xi. 5. comp. Eccl'^* xliv. 14. and Arnold upon IViJ' ^cm, iv. 10. ' There is no doubt but his contemporaries had fome vifible or fenfible demonftration of this fa<5t. And as the ,i^te of Jbel was an argument to their reafon, fo the tranflation of Enoch was a proof to their fenfes (as it werej of anotherj^^/^ of life.'' Peters Crit. DHL o^ Job^ p. 274. of Reiieakd Religion. 6 1 m their prefent ftate ; but fome time or other, be reflored to the favour of their Maker, and be- hold his prefence in blifs and immortality *. At the fame time lived Lamechy another prophet 5 who was contemporary both with Adam and ISloahy and well acquainted with the counfels of God ; as appeared from his foretelling that that part of the curfe which related to the barren- nefs of the earth, would in a great meafure be taken off; as it was, in his fon's days-f-. At length, when by the unlawful mixture of the two families of Cain and ^eth, the latter alfo was cor- rupted ; and the whole world became full of un- bounded lujly and impurity % ; of rapine and vio- lence II : when thofe giants in wickednefs §, had filled the earth with tyranny, injuftice, and op- preflion ; and the whole race of men were grown entirely carnal*^, and abandoned : God, whofe fpirit had been hitherto Jlriving with them, was at length obliged, even in mercy to themfelves, as well as their pofterity, to cut them off; after having raifed up another prophet ^-f-, to give them * See Bp. BulVs, DIfcourfes,Vo]. I. p. 343. Vol. 11. p. 585, &c. Dr. Worthington argues farther, ' that this tranflation of Ejiocb was moreover an intimation to mankind, that, if they over- came the depravity of their nature as he did, they fliould be de- livered from the ill confequences of it as he was ; the chiefeft of ■which was death, temporal and eternal, both which he avoid- ed :' and this ingenious author fuppofes him to be a type of many others being able to do the very fame. EJJayy p. 72, &c. t Gen. V. 29. See Bp. Sherlock'?, Ufe and Intent, p. 89, &:c. and Ogilby on the Deluge. tGi'ff. vi. 2. ||ver. II. § ver. 4. ** ver. 3. Seeing that re- ally he Is [nothing hut] flerti. ^ tt I Pet.Vn. ig. Heb. xi. 7. N'ocih the eighth, a preacher of righteoufnefs ; {2Pei.n. 5.) or, as fome morejuftly render it, ihe eighth preacher. [kQjenkw,Yo].l. p. 46. andPci?/inIoc. n.4.] ^ r'or 62 Of the fever at Difpejifations them frequent warning of their fate ; and allowed them a hundred and twenty years for repentance*. Thus did God make ample provifion for the inftru6Vion, and improvement of the world, for the firfl fixteen hundred years ; namely, by fre- quent appearances, as we have feen ; by the Jpin'f of prophecy, which is by fome fuppofed to have been hereditary in the heads of families in thofe times *f- 5 and by uninterrupted tradition -, there being but two generations from Adam to Noah j fo that we cannot well imagine that the know- ledge and true worfhip of God, during that time. Could be entirely loft in any part of the world %, But For he was neither the eighth perfon in defcent from Adam, nor does his being one of the eight perfons in the ark, feem to be a conftrucftion either very natural, or pertinent. Add Pearfan on the Creed, Part II. p. 115. 2d Edit. * Gen. vi. 3. This difpenfation [of the Deluge] as all the reft, had relation to the morals of mankind j and the evident defign of it was to leflen the quantity of vice and prophanenefs, and to preferve and advance religion and virtue in the earth ; the great end for which the earth, and man in it were created. This end it was well adapted to obtain in the then prefent ftate of things, and in all future generations. In the prefent ftate of things it prevented a total corruption. For if the whole tainted part had not been cut off, a fmgle family would foon have been drawn in, or deftroyed : and then the whole globe muft have been ruined, and the fchemes and purpofes of God from the beginning of the world had been defeated. But by referving a fele(5l family for the continuation of the human fpecies, the fyftem of the divine counfels v/as preferved entire, and the moft proper method was devifed for the eftablifhment of reli- gion and virtue in the new world ; as the family of Noah en- joyed much greater advantages for this end than the family of Mdm at the beginning of things. Taylor, Scheme of Script. Divin. c. 18. + Jurieu Crit. Hift. Vol. I. p. 34. X That Tradition was the chief way of conveying religion in thofe early ages, See Leiand's Advantage, &c. of the Chriftian Revelation. Vol. I. c. i- cf Revealed Religion, 6z But we are to remember, that the world was Hill but in its ftate of childhood ; which it mofl aptly refembled, in thole extraordinary aids, and eccafional fupports afforded itj in the repeated inftances of that paternal care, and tendernefs^ with which the Creator watched over it : and I have been the more particular in examining whence it might derive its notices of God and religion, and how far thefe could poffibly ex- tend 3 in order to obviate fome miftakes, which are commonly made in the hiftory of thofe times, by fetting out wrong ; and fuppoling the firft man to have been once fuperior to all his- pofterity -f-, both in natural abilities, and actual knowledge, becaufe more innocent than they; and imagining the primitive religion more per- iQ&i, becaufe it was more naked, plain, and fim- ple than that in after times : by which means, we are forced to make the ftate of the world often go backwards, rife and fall again ; and a- bound with breaks and inequalities > inftead of obferving that regular,, even progrefs, which will appear in all parts of the divine ceconomy. To proceed. After the deluge ^ God is pleaf^ ed to converfe again, and make another more clear and extenfive covenant with mankind in the perfon of Noah ; who was a new inftance of his pov/er> his juftice, and goodnefs ; and whofe family had been fufficiently convinced of his fupreme dominion over the earth and hea- vens; of his utter abhorrence of lin; and his. deter- t Vid. Gen. D'Kfr. art. Adam^ p. 228, &c. or SoutVs very ex- traordinary fermon on that fubjecSt. Comp. Taylor on Orig. Sin^ p. 170, &c. 2d edit, and Script, Scheme of Divin. c. lo. Adaniy when created, may be confidered as a child, \^'ithout knovv'ledge, learning, and experience, ib. p. j2. 3 64 Of the fen)ef-al DifpenfdHons determination not to let it go unpunifh-ed. Nor could they, or their children, for fome time^ want any other argument to enforce obediencey fear, and worfhip*. The knowledge of man- kind therefore after the flood, mull for a con- fiderable time be better than ever it was beforfe^y might fafely be propagated by tradition ; and did not ftand in need of any farther revelation. But when by degrees many of them-f had corrupted this tradition in the moft efTential parts^ efpecially with relation to the objed of their worfhip % ; and inftead of one fupreme God, had fet up feveral orders of inferior onesj and wor- fhipped all the hofl of heaven ; (as they began to do in the time of Peleg, the fifth from Noah) and at the fame time were uniting under one head, and * See^///xB.i. c. 13. The obfervations artd fefle6Hons they miaht make on this extraordinary tranfadion are well imagined by mndtr, Hift. of Know. c.5. fed. 2, 3, 4. zndTaylor ib, c.i8. t Vid. tVmder's Hift. of Kn. p. i id, &c. Patrick in Gen. xi. 2. % Lord Bolingbroh, in his 2d and 3d Eflays, has taken great pains to prove that fuch corruptions in religion could never be introduced fo faft : andEir.2. p. 20. ' fuppofes it impoflible for * any man in his fenfes to believe, that a tradition derived from < God himfelf, through fo few generations, was loft among the * greateft part of mankind, or that Polytheifm and Idolatry were * eftabliftied on the ruins of it in the days of Serug^ before thofe ' oi Abraham, and fo foon after the deluge.' To which a fuffi-. cient anfwer may be had within two pages of the fame extraor- dinary author. ' The vulgar embrace them [Polytheifm and ' Idolatry] eafily, even after the true dodrine of a Divine Unity « has been taught and received ; as we may learn from the ex- « ample of the Ifraelites : and fuperftitions grow apace and fpread « wide, even in thofe countries where Chriftianity has been efta- * blidied, and is daily taught ; as we may learn from the examples < of the Roman churches, to fay nothing of the reformed, who ' are lefs liable to the objeaion.' ib. p. 22. Vol. IV. Com.p. p. 224, &c. where he contradias this again, difallows both the fa^s and application of them, but does not deny the truth cj the for- mer fo much ai the latter^ and all in a breath. of Revealed Religion* 6 5 and forming an univerfal empire ; and ere6ling a monument or mark *, to preferve and perpetuate this their union : in order to prevent their being all corrupted at once, God faw it neceflary to co?ne do'wn'\-, and difperfe them into feveral diftin6t colonies, by dividing them into fo many languages^ (or caufing that dijcord among % them ) which made their future intercourfe impra6licable; and thereby rendered it impoihble for any one fpecies of idolatry to be univerfally eftabliilied ; nay, gave a confiderable check to the progrefs of falfe wor- fhip in general j which had moft probably been introduced bv the rulers § of thofe times ; and for which reafon, their people then might be driv- en from them, to hinder its being impofed ; as God's own people were afterwards difperfed eve- ry where to cure it. After the difperfion^ particular revelations were in all probability vouchfafed, wherever men were capable of improving by them, and difpofed to regard them. We find Peleg had his name pro- phetically given from that difperfion^ which was to happen in his days || j and not only his father Eber, * That this is the meaning of the word Dt*f. Gen. xi. 4. which our tranllators have improperly rendered navie here, fee Goguet, Introd. p. 2. * t G^/z.xi.5,7. See Le Ckrc upon the place, with TVinder, Hift. of Kn. p. 118. ox Taylor, Scheme of Script. Div. c.21. Some underftand it literally of a local defcent of the Son ofGod^ at- tended by the 'DWrnt Shechinah. Tenifon^ of Idolatry, c.14. P'.4. X Pf- lv.9. Le Clcrc, ibid. & Prolegom. in Com. Diff. i. § 3. & in GVz/.xi.g. Add i Cor. i.io. and Fitrhiga Obf. Sac. L. i. c.9. §6, &c. Shuc/:ford^Vo\.l. B.'ni. p. 146, ov Hutchinfon on the Confufion of Tongues. § See Shuckford, Vol.1. B.v. p. 353, &c. The fame author gives a probable renfon for this, Vol.11. B.ix. p. 457, &c. Comp. Taylor's Scheme of Script. Div. c.20. 11 Ge/i.x. 2^. V\A. Winder^ P- 13°- ^nd "Mx. Rotherani's Ser- mon on the VVifdom of Providence in the adminiftration of E the 6 6 Of the fever al Dfpenfations Eber^ but all the heads of families, mentioned in the eleventh of Genejis^ from N-oah to Abraham, are with fome reafon fuppofed to have had the fpirit of prophecy, on many occafions. However, Noah was undoubtedly both prieft and prophet ; and living till Abraham was near fixty years old, might well be able to keep up a tolerable fenfe of true religion in the world ; which was then but very thinly inhabited*, His religious (on S hem likewife was living fo long as Jacob's time, and could not but be a great means of continuing the faith and worfhip of the true God among his defcendajits-^. But notwithftanding a few righteous men, and fome remains of true religion 5 idolatry, with its perpetual attendants Vice and fuper- flition, the World ; who fuppofes that not only the intention, and end of God's difperfing mankind over the face of the earth, but likewife the plan of their difperfion was communicated to them, p. 15. ' It was in Chaldea, Cana-au, Egypt^ and the neighbouring countries, fays a learned writer, [Dr. X^Azw^j', Advantage and Ne- ceflity of theChriftian Revelation. Vol. I. P. i. c.19. p. 435.] that the great corruption firft began ; or at leaft thefe were the places where it made the mod confiderable progrefs, and from whence it feems to have been derived to other nations. And accordingly it pleafed God in his wife and good providence to take proper methods for putting an early check to the growing corruption in thofe parts of the world where it chiefly prevailed.' * G^a.xiii.g. Vid. Partiii. p. .note(W); and A^m;/. Chron. p. 1 85 — 6. The <7r/^ itfelf, a certain monument of the deluge, continued feveral ages after Abraham, and preferved the me- mory of it, even among Pagans ; [Vid. Luc'ian de D. S. Alltx, Re- fle6t. p. 68. Jofeph. Antiq. L. i. c.3. ib. 20. 2. & Chryfojiom. Orat. de Pert Char.l and might ferve as tht Prototype, or model for lliip-building. Evelyn on Navigation and Commerce, p. 18. t Concerning the notices of religion in the world about this time, fee Allix, B. i. c. 14. Winder, c. 9. Comp, Meier-, Difp. Tlieol. de Veftigiis Rel. Patriarch, inter Gentes. Brema, i757« of Revealed ReUgloii . 6 7 ftition *, had in a little time fo far prevailed among the fons of Noah y as to make it highly ex- pedient for God, as well to fhorten the lives of Men-j-, as to withdraw his prefence from the ge- nerahty, who had made themfelves unfit for fuch communication; and to fmgle out fome particu- lar people, to bear his name, and be his more immediate fervants ; and thereby preferve his worfl:iip pure, in fome part of the world, a- midft the various corruptions that were going to overfpread it. With this view Abraham is called ; who was driven out of an idolatrous nation, in all proba- bility, for oppofing and refufing to comply v\dth its idolatry % -, and after many remarkable trials of his faith and conftancy, admitted to a particu- lar intimacy, and friendjhip with his Maker. God enters into covenant with him, and engages to be his prefent guide, prote6tor and defender 3 and to * The attendants and effects of idolatry are well defcribed by the author of ^//2z'(j;;?, c. xiv, 23 — 29. So that th^re reigned in all men., -without exception^ bloody manflaughter^ theft ^ and dijftmu- hition, corruption, unfaithfulnefs, tuvnilti^ perjury. 25,. Difquieting of good men, forgetfulnefs of good turns, defiling of fouls, changing (fkindi diforder in marriages, adultery, and foamelefs uncleannefs, 26. Add c.xii. 4,5,6. Vid. Jrjiald in loc. t Concerning this great change in the divine ceconomy, fee Part III. X Maim. M. Nev. Buxtorf p. 421. See Chandler's Vind. O. T. Partii. p. 474. Judith \.S. Shudford, Vol 1. B.v. p. 269. It is a tradition among both fezus and Mahometans, that Abra^ ham^% father Terah was a maker and vender of Images, from whom fome derive the name o'iTeraphim ; and tell many ftories of his difference with Abraham for a time on that account. Some of thefe may be feen in Calmet, or Bayle, Diet. Art. Terah, and Abraham. This is confident with the account of Abrahams having once been himfelf an idolater, as fome interpret Rom. iv.j. & 2 68 Of the fever al Difpenfat ions to beftow, not only all temporal benefits on him, and on his feed * ; but to make fome of them the means of conveying a blefling of a higher kind to all the nations of the earth ; who fliould in an extraordinary manner be hleffed through him\. Abraham^ no doubt, was fixed upon for his fm- gular piety, and truft in God under various tri- als ', and entitled to thefe hi^h privileges by his extraordinary virtues ; for whofe fake (or rather for the fake of encouraging and rewarding of which virtues) the fame privileges were continu-- ed to a part of his pofterity, though far lefs wor- thy of them. But we cannot think that it was fo much on his own account that he was thus di- ftinguiflied j or that for his fake onlyt , faith, or fmcerity, is faid to be imputed to_ him for righte- oifnefs 5 but rather for the common benefit of mankind was all this done; in order to make him an inftrument, in the hand of Providence, (and a fit one he was) to convey the fame faith, and fear of God, to all the nations round him. And accordingly we find him greatly favour- ed, * That the promife of poffefling all the land from Egypt to Euphrates {Genef.x\\.']. xiii. 14,15. xv. 18, &c.) was made to Abraham's feed in general, though the efpecial covenant was reflrained to a part of them, fee Remarks on part of the 3d Vol. of the Moral Philofopher^ p. 89,90. That the full execution of the former promife depended on their obedience, vid. Durell. App. p.153. t G^«.xii.3. xxii.18. xxvi.4. xxviii. 14. i2 ^^ according to others, contemporary either with him, or Ifaa£\\\\, Though, in truth, it is not very eafy to fettle either the date of that piece, or the import of fe- veral expreflions in it. Some bring it down as low as the captivity : nor are they without their rea- fons. * Gen. XX. •f Gen. xxvi.10,11. X Vid. Lxx. in fin. Job. Tobit ii.i6. Vulg. Lat. — Job infulta- bant Reges. § Vid. C/^r;V. in J(?^ vi.io. xxiii.12. xxix. 4. xxiii. 15,23. ** Civ. 12,15,16. ft See Patrick, App. to Par. on Job^ p. 59. • XX ^^^ Calniity Di(St. or Cofiard's Obfervations, p. 13. or Heath, p. 24. fill Jiirieu, Cx\x. Hift. Vol. I. p.i8. Shuckford.^'B.vn. ^.17^6. kc. SeJden de Jur. Nat. &c. L. vii. c. 11. Gogiiet, Vol. I. Diflert. ii. of Revealed Religion. 73 Ibns {m.) However, all feem to agree that, who- ever was the author of it, it is built upon a real chara6ter; and that decorum kept up, as to fuit the notions in it to the patriarchal times : and what {m) See fome of them in the Five Letters on Infplr. p. 99. and Le Clerc on Jc/'i. 6, 8, 11,22. — U.9. — vi. 10. xi.io, 22. — xxiii.i2. — xxvi.i2. — xxxi.27. — xxxviii.3. — xlii. 7. Id. Sentim. deTheolog. L.ix. p.i77,&c, etBiblioth. Choif. Tom. I. a. I. Add Chaldaijmi in indice ad Cler. Comment. Tom. IV. The mixture of Chaldee in the compofition, which Le Clerc makes out in many inftances, befide the in pro im, [fee Mr. Peters' s Crit. DiiT. p. 133] feems of fqme moment towards de- termining it to be more modern than is ufually imagined, and is, I apprehend, rather too llightly pafled over both by the in- genious author of Crit. Dijf. and thofe other eminent writers he produces ; though Le Clerc^ with his ufual modefty, leaves the confequence from thence to the date of the book wholly un- decided ; nay, himfelf alfigns a reafon why the latter is no ne- ceflary confequence from the former : Jobus, nimirum, ad Euphratem in Hufitide habitavit, ubi lingua Chaldaica, aut Chaldaicas adfinis obtinebat. Id. in c. xv.13. As to the famous paffage in c. xix. 25. on which he gives his judgment with more freedom, I mult produce the conclu- {ion, though fomewhat of the longeft, in his own words. Jam ex ipfis totius hujus loci verbis fatis liquere poteft, Jobum de refurredlione fua non agere ; quam nunquam veteres hie quas- fiviflent, nili pravis interpretationibus tranfverfi adti fuiflent ; ut conjicere eft ex Judaeis, qui verba Hebraica fequuti, dogma, quod alioqui credunt, hinc exfcujpi pofle non putarunt. Sed id ipfum, cum ex multis aliis locis, in quibus fatis aperte Jobus oftendit ftatum animorum, poft mortem, tunc ignotum fuifle, tum ex totius libri argumento facile coUigitur. Quaeritur in eo, cur, qui non funt deteriores aiiis qui boni habentur et revera funt, interdum inufitatis calamitatibus premantur ; quod quo- modo confentire queat cum juftitia divina, nee Jobus, nee amici pofTunt comminifci ; imo nee Deus ipfe, ubi Jobum poftea adloquitur, doc.et. Nimirum folutio problematis, et una confolatio, qua Jobi animus pacari poterat, peti debuit ex al- terius vitae cognitione ; quam fi noviflent Jobi amici, vetuifTent eum ufque adeo perturbari et lamentari : efle enim dixilfent aliud tempus pr.Temiorum virtutis, idque expedtari ab eo debere, poft hanc vitam mortalemi et eo majora vprsemia relaturum, quo 74 Of the federal Difpenfations what religious notices might be gathered from this dramatick hiilory, fuppoling it known in thofe times, may be feen at large in Taylor^ Scheme of Script. Div. c. 24. To proceed : In Chaldea we meet with Balaam^ a true prophet * ; yet one who, from his own per- fonal merit, had no particular pretenfions to the word of God -, fnice he fo notorioufly loved, and followed the wages of unrighteoufnefi ; and at length juftly perilhed among the idolatrous Midi- anites -fj having taught them to feduce and cor- rupt thofe, whom he knew to be the chofen people of God % • Confidering, I fay, the cha- racter of this perfon, he feems to have had no par- quo graviores calamitates conftantius tuliflet : quibus praemiis mala hujus vitae Deus abunde effet penfaturus. Jobus ipfe hoc ad animtim revocaffet, nee ufque adeo aeftuaflet. Quod fi talia eorum mentem non fubiiflent, Deus certe, fi res jam reveJata e- rat, dixiflet, monuilletque Jobum, fibi vifum fuifle tot malis ejus virtutem explorare; ut magis in ea ipfe firmaretur, aliique earn imitarentur, quibus fimilia contingerent ; nee efle eur fibi duritiem & propemodum injuftitiam exprobraret ; fe enim non propter fingularia quaedam peccata pafTum efle eum tantis & tot fubitis malis opprimi, fed ut ejus virtus magis eniteret, exem- ploque aliis eflet ; ereterum effedlurum fe ne hominem eonftan- tiae fuae poeniteret, aeternis & eximiis in eum collatis praemiis. Quae oratio, (fi rem tum patefecifl'et Deus^ multo ejus fummae fapientiae convenientlor erat, quam creatio Croeodili & Hippo- potami, aliaque id genus ; quae Jobum quidem terrere potue- runt divinae potentiae metu, fed folari vix potuerunt. Haec qui ad animum revocabunt, facile intelligent, nihil elTe cur, veluti per fidiculas,conemur refurrecftionem & vitam aeternam hinc ex- torquere. Le Cure's opinion is confirmed by Mr. Heath in loc, — But compare Taylor ib. c. 24. who has made it probable that Job profefTes his belief of both thefe articles, and on that very account is faid to h2.vefpoken the thing that is right of God, which his friends did not. c. xlii. 7, 8. * See P^jz'r/ii, App. to Par. on J oh, p. 60. f Numb. xxxi. 8. X Nunib.xxlv.g. and xxxi. 16. Mid}.\\. 5. ^^f. ii. 14* 5 of Revealed Religion, ^t particular title to the gift of prophecy {n) ; and therefore we may fuppofe that in thofe days it was not fo uncommon a favour, but might be conferred on many others hkewife, in other parts of [n) Whatever might have been his behaviour before, if was certainly very bad in the whole of this affair ; during which, he had the fulleft revelations, and yet was always either directly djfobeying, or endeavouring to defeat the intent of them ; as may be feen in Bp. Butler's Sermon on that fubje'o parts. 1. A recapitulation of the promife made to him in the pre- ceding vifion [Gen. xxviii. 13, 14, 15.] f. 20, 21. II. The fub- je6l matter of the vow which he grounded upon it, f. 22. The recapitulation of the promife runs thus. Seeing [DfCj * God will be with me, [1] C2nd will keep me in the way wherein I go, [•)] and will give me bread to eat, and raiment to put on, [l J and I fliall return again to my father's houfe in peace (or in profperous circumftances) [t ] and feeing the Lord will be my God ; IL The vow follows v. 22. [ T ] and. Therefore f this ftone which I have fet for a pillar, Ihall be God's houfe [a place dedicated to his worfhip] and of all that thou fhalt give me, I will furely give the tenth unto thee.' * This particle QJ^*, if, is not here conditional, but caufal, quoniam, quandoquidem ; as Gen. xxiii. 13. Nu?nb. xxii. 20. Judg.xi. 9. Jer. xxiii. 38. Ezek.xxxv. 6, ^c. See No/diifs. t In a feries of copulatives the laft aflumes a fignification difFerent from the precedino; copulatives. So Gen. xxv. 34. [ "| ] and EJaii did eat and drink, [ I J and rofe up, [ "] ] ««^went his way : [ ") and'\ thus Ffau defpifed his birth-right. And in the Greek Epigram, Here, 8o Of tyfiveral Difpehjiitions a portion of prefent temporal blefiings, as Intro- (lu6lory to, and an earneft of future *, fpiritual ones y and engage them in his fervice by imme- diate rewards > till they could be led on to higher views ; and were prepared, by the bringing in of a better hope, to draw nigh unto him. And we may obferve what care was always taken, to fuit the feveral difpenfations to the ftate of the world, and introduce each as foon as it was want* ed, and in fuch a way as was moil neceflary, to corre6l diforders and reform abufes, as they rofe ; and thereby keep up a face of religion ; and gra- dually increafe the fubftance of it : in the fame manner, as Providence always took care to im-» part to mankind, fo much knowledge of the world, the ways of cultivating it, and arts of liv- ing, as was requifite to make life a bleffing to them; though their knowledge of both kinds, was neither of fo refined a nature, nor fo high a degree, as it muft grow to, by the experience and improvements of after-ages. Man- * That from the beginning of the world each patriarchal co- venant, or bleffing, was to be underftood as a pledge of other diflant and fuperior ones, may be feen in an E£ay on the fe'Veral Difpenfations of God, by the late Ld. Barrington^ p. 20, 24, 25, 59, 62, 69. .. Here, I prefume, the lall; xa* is to be rendered by tamen, ijerun^ tcmen, nihilominus. So in the place under confideration, the laft [ 1 } end, which precedes the vow, fliould be rendered then, or therefore. But our tranllators have given it this fenfe, not before the vow, buf before the laft article of the recapitulation of the promife ; and fo have not done juftice to the good old Patriarch's character. I have looked into Pagtiin's interlineary verfion, and find that the Latin tranflation will enable you to form a juft idea of this criticifm. Only obferve, that Montanus, his revifor and correftor, has printed the^^/ before the lail article of the recapitulation, which we render then, in the //«//r~ charafter ; intimating, I fuppofe, that the copulative there is redundant ; in order the better to make out the common way of interpreting the place ; but this does violejice to the original, and aggravates the miftake. of Revealed Religion, 8 1 Mankind were fcarcely got out of their Child^ hood yet, with regard to what may be called the theory of religion; and notwithftanding there might always be fome extraordinary perfons, who had a more enlarged profpeft of things, and entertained more worthy fentiments of the di- vine Providence, fuch as Enochs Noah, Abraham, and the like ; yet thefe were far fuperior to the times in which they lived j and we have reafon to think that the generality, both in this, and fome later ages, extended their views no farther than the prefent life, and its conveniences * : and though from the confufed remains of ancient tradition, they acknowledged fome power above them ', and frequently applied thither for direc- tion in affairs i yet it was in the petty affairs of this world only ; and their belief and wor- fhip were accordingly. How many of thefe fu- perior powers there might be, or how far their mfluence might reach, they knew not : uncertain whether there was one fupreme Governor of the whole world, or many co-ordinate powers, prefiding over each country -f-, climate, or parti- cular place X J gods of the hillsy and of the val^ leysy * This feems to have been the cafe even with Ahraha7n himfelf for fome time, who upon having this extraordinary promife njade to him by God in a vifion, Gen. xv. i, I am thy Jhield, and thy exceeding great reiuard; rifes no highe^ in his anlwer, than only to requeft an heir for his fubftance, if. 2, 3. Jnd Abram faid^ Lord God, xvhat wilt thou give me, feeing I go childlefs, and the Jl^ward of my houfe is this Eliezer (j/Damafcus ? Jnd Ahram faid. Behold, to me thou hafl given no feed \ and h, one horn in my houfe is mine heir. Uhlefs this be underftood of the general defire of pof- terity fo common in his days ; and which AUIk has endeavoured to account for. Refledl. on Gen. c.xv. i^c. t 2 Kingi xviii. 34, 35. X See I^umb. xxiii. 13, 27, 82 Of the fever al Difpenfafions leysy as they were termed in after- times *. They thought, the more of thefe they could en- gage in their intereft, the better ; and therefore v/herever they came, like the Samaritans^ they fought the manner of the God of the land ; and ferved him together with their own gods ^. Thus was the world running apace into idolatry, and ready to lofe the very notion of the true God, and his worfhip ; had he not been pieafed to in- terpofe, and take efFe6lual care to preferve them in fome one nation 3 to be kept apart from the common contagion, and made, as it were, the I'epofitory of true religion ; and a channel to convey itrto the reft of mankind; as foon, and in as high a degree, as they fliould become capable of receiving it. To this purpofe, he makes way for the re- moval of ^acob and his family, to one of the moft improved and poliflied parts of the world at that time ; and introduces them into it, in fo advantageous a manner, as to give them oppor- tunity of imparting fomewhat of the true reli- gion, with advantage, to the moft confiderable families in it ; and without much danger of fharing in thofe corruptions which were getting ground there J. They are placed by themfelves upoa * I Kingi XX. 23, 28. Vid. Calmet. \ 2 Kings xvii. 33. X 'Although the E^^ptian priefts were not, in my hunnble opi- nion, now idolaters ; yet God, well knovv^ing the infinity of wealth now pouring in upon them, and forefeeing the confe- quent increasing corruptions, always attendant upon great na- tional wealth ; kindly provided againii them, by placing the wifefl and bell man in the world [Jofeph) guardian of that pe6ple in general ; and at the fame time, .the high favourite of tlieir King, and ally of their priefts, and continuing him in tiiofe charadters for a long train of years ; which to my think- ing. of Revealed Reltgio?i. 87 upon the borders of Egypt, where they multiply- exceedingly } yet by their very occupation * are flill kept a feparate people ; and rendered more averfe to the manners and religion of their neigh- bours, by a long and fevere oppreflion : Which, though it might at firft perhaps have chiefly been occafioned by their oppofition to the growing idolatry -f- j yet became very necefTary afterwards, both to keep up that oppofition ; and to inure them to reftraint and government : And that it might have the effefts intended, but not proceed fo far as to reduce them to an entire fubjeftion, and conformity to that more potent nation, through a defpair of any deliverance ; the pre- cife time of this their trial was foretold to Abraham % ; and as foon as it had been accom- plifhed, and they had cryed for help to their God II ; they are brought back, in as wonderful a way as they had been fent thither 3 which alfo was foretold to 'Jacob §; and repeated by 'Jo- feph ** ; all the circumftances whereof are at large related in their hiftory; and, I muft add, with all thofe chara6lers of truth and confift- ency, which might be fliewn (were this a place for it) to receive new confirmation, from every ¥' fuch ing, was a moft adorable fcheme to recover, promote, preferve, and if poflible, perpetuate, their piety, virtue, and wifdom.' Rev. Exam, with candour. Vol. III. c.9. p. 194. — ' I am certain, they were not idolaters when Jofeph prelided m Egypt ; nor were they fuch grofs idolaters, even when the children of Jfrae! came out of Egypt ; for leeks and onions were then a favourite food — although after — they were deified.' it.igg. * See Gen. xlvi. 33, 34. t See Chandler, Vind. O. T. pag. 487. t J^svn. 6. II Exod. i'l. 23. § Gen.^Wi. 4. andxlviil. 21- ** Gefi. 1. 24, 25. F 2 84 Of the fever al Difpenfations fuch attempt to burlefque and expofe it, as is made by a late profligate writer*. The God of Ifrael having at length magnified himfelf over the Egyptians and their gods "f, by a feries of the moft altonifhing miracles 5 and refcued his people from them, in fuch a manner as muft flrike the utmoft furprife and terror into the whole land ; and fpread his name much farther, by means of the many ftrangers that ufed to travel thither J, in order to be acquainted with the hiflory of that famous nation, from whom the greateft part of the world derived their policy and religion || : having thus, I fay, made his name great among the heathen § ; as well as worked fo confpicuous a deliverance for his chofen people, as might, one would think, have been fufficient to engage them for ever in his fervice ; he proceeds to inftriid, and exercife them for fome time in the wildernefs s he exhorts, and in- treats them to their duty, and warns them a- gainfl all the vices of the people round about j gives them ftatutes, and judgments more righte- ous ** than thofe of any other nation 3 and fuch as * Moral Philofophei\ Introd. to Vol. III. t Perhaps by dellroying all their images or temples. Vid. Cleric. & Pair. \nExod.xn. 12. Comp. Numb, xxxiii. 4. Paraphr. Jonath, in loc. h 2 Sa?n. vii. 23. The reafon of this may be ga- thered from note (r) p. 91. X See the notes below, with Chandkrs Vindication of the hiftory of the Old Teft. Part ii. p. 464, is'c. and p. 499. II Vid. Diod. Sic. L.i. H^rodot. L. ii. c. 43, ^V. et Wilfii /Egypt. L. iii. c. 13, 16. § That this remarkable punifhment of the Egyptians was in- fiiaed in great goodnefs to the generality of that nation them- felves on the whole, as well as' to the neighbouring nations round them, may be feen at large in Le Ckrc on Pjal. cxxxvU 10. — 17. ** Nehem ix. 13. of Revealed Religion. 8 5 as were to be a model to the reft of the world * ; fends his angel before them, to keep them in the wayfi takes upon himfelf the civil government of them X ; and by his prefence guides, guards, direds them in all their undertakings. He con- du6ls them through the neighbouring nations, with repeated figns and wonders {0) -, and conti- nues * Vid. Jofeph. contr. Ap. Selden de Jur. Gent. &c. pafl'im. Eufeb. Prasp. Ev, L. ix. c. 27. t Esod. xxiii. 20. — 23. xxxii. 34. Probably Chrijl himfelf, who feems to have fpoken unto Mofei in Mount Sina, ASis vii. 38 ; and whom the children of Ifrael are faid to have tetnpted'in the wildernefs, i Cor. x. 9. [Comp. Whitby'] to which alfo fome refer Heb. xi. 26. Vid. Doddridge in loc. Nor is it lefs probable, that the fame divine perfon who created the world, [Col. i.i6.] had alfo the government and adminiftration of it from the very beginning ; appearing to our firft parents, to the Patriarchs and their pofterity [Gen.xWm. 15, 16.] fometimes in the }ja?7ie and charader oi Jehovah^ Exod. xxiii. 21. or xht prefence of God, ib. xxxiii. 14. fometimes as his Jngel, Ifai. Ixiii. 9. the captain of his hoftjJiJ/Z). V. 13, 14. the meJTenger of his covenant, Mai. iii i. though under the name of Michael^ the Archangel, he was more particularly fliftinguiflied as the tutelary Prince of Ifrael., Deut. xxxii. 8, 9. according to the feventy, Dan. x. 21. xii. i» Rev. xii. 7. See Peirce on Phil. ii. 7, 9, 10. Eleb. i. 7, 9. he, Taylor., Scheme of Script. Div. c. 15. p. 162. Jortin., Difcourfes p. 18. note * 2d Ed. Delap Concio ad Clerum in Heb. xiii. 8. Flemings Chriftology, B. ii, c. 6. Tenifon of Idol. c. 14. P^ 5. X The neceffity for this, is well explained by Bp. Warbiirtony Div. Leg. B. v. fed, 2. [0) Numb, xiv. 14. They have heard that thou. Lord, art a- rnong this people, thai thou. Lord, art feen face to face, and thy cloud flandeth over them, and that thou goeji before them by day-time in a pillar of a cloud, and in a pillar of fire by night ; 1^. 15. — The nations haveheard the fame of thee. Add Difw^ ii. 25. Jofh.\\.\o. \ Sajn. iv. 8. — vi. 6. which places, bv the v*'ay, furnifh us with an an- fwer to that objedion of the Mor. Phil. Vol. III. p. 183. that ' had God given any fuch — authority to the Ifraelites, as is hereafter mentioned — he would have let the people of Pale/line know it, and in fome authentic way or other aflured them, that he had given away their country' to Grangers and foreigners ; and that if they did not leave the land, and give up all Hieir natural lavv- F 3 ful S6 Of the feveral Difpenjations nues to try and difcipline them, till either they were cured of thofe corruptions that had been contra6led in Egypt, or the moft incurable part of that generation were cut off; till they were at length tolerably well attached to his government, and eftablifhed in his worfhip ; till they were fit and able to pofTefs the promifed land, to which they had a kind of original right * ; and till the prefent inhabitants were ripe for deftru61:ion -f. At their entrance into it, he gives a fummary re- petition of their former laws, with more fuch or- dinances t, both of a ceremonial and moral kind, as were beft fuited to their temper and circum- ftances ; and adapted every way to prevent the dangers, and corre6l the irregularities, to which they became conflantly liable (/>) -, as well as to pre- ful poffeffions, rights, and properties, peaceably and without oppofition, they muft be all cut to pieces, men, women, and children :' though this was not the truth of tiie cafe, of which more below. See S. Brown's Anfw. to Chrijifas old, &c. p. 373, 374- * This nation, when they demanded admiffion into Canaan, might have pleaded the /'ij//^(7« of their ancejiors for three fuccelTive generations : that they were the firft poflefTors of fome parts [^Gen. xii. 6. xiii. 3, 9, &c.] that they had built altars [xii. 7, xxxiii. 20.] and dug feveral ivells in other parts of it. [xxi. 25. xxvi. 18, he.'] and that they had purchafed more than one place in that Country [xxiii. 16, 17. xxxiii. 19.] On the other hand, the ancient inhabitants from the flood coiild perhaps have in- fifted on no other title than Prefcription : and farther, however juft their plea might have been, we are aflured that they had ab- io\\itt\y forfeit edit, by their notorious violation of the law of na- ture. Deut. XX. 18, &c. Diirell, App. to Parallel Prophecies of Jacob and Mofe:, p. 160. f Gen. XV. 16. % Dent. i. 3, 5, 27, 31. Neb.'ix. 14. (p) See Dr. Burnet's Boyle's Led. p. 541. fol. and the author of Div. Leg> Vol.11. B. iv. fed. 6. ' It feems not to have been God's of Revealed Religion. 2y prefigure, and by degrees prepare them for * a more perfecl difpenfation under the Mejfiah. The moral part breathed nothing but equity, and be- nevolence ; it diffuaded them from all kinds of cruelty and oppreflion, by reminding them of their late heavy fufferings ; and inculcated the greatefl humanity, both towards each other, to- ward ftrangers, fervants, enemies ; and even the beafts of the field -f*. The ceremonial parts were folemii God's intention at firfl: to lay upon them fuch numbers of cere" monies j for it was only after the commifllon of the fin of the golden calf, that God laid on them that heavy and troublefome yoke, on purpofe to employ all their time, and fo keep them from falling into idolatry again.' AUix Reflect, p. 203. Ea eft indoles vulgi, praefertim apud gentes idololatrias deditas, ut a fe numen coli fatis fludiofe non putet, nifi operofo cultu id profe- quatur ; cui indoli Mofei it{ but in regard to the promife made to their forefathers j and on account of the fuperior wickednefs of thefe nations (r) : that the great intent nations was more particularly fevere, becaufe their idolatry v/as of the grofieft nature ; for they offered up their enemies in fa- crifice, and even their own fons and daughters unto Molech* Taylor's Effay on the Beauty of the Divine CEconomy. p. 27- f See Je-iikin^ Vol. I. p. 56, 57. and 77, 78. % Deut.vm. 19,20. * Ex> xxxiv. 12. JoJh.'X.xm. 13. I! J'^fi' ^^i' 10- Judg.i.i^. xxviii. 35. i Kifigs'ix. 20, 21. 2 Sam. xi. 12. 2 Cbron. viii. 7, 8. See Jetikin, Vol. I. p. 71, 72. § 5y^f J, Connedl. of Nat. and Rev. Rel. c. xiii. p. 332,&c. ** Deut. ix. ft lb. ix. 6, 7, &c. XX lb. (r) That this was fuch as juftly deferved exemplary punifh- ment, from the fupreme Governor of the world, and that it might with equal juftice be inflided by fuch perfons as receiv- ed an exprefs, clear commifTion from him for that purpofe, is fhewn at large in Lowmanh DilTertation on the civil govern- ment cf Revealed Religion. ^ I intent of God was to raife up, and feparate a peo- ple, which fhould manifeft his power to the hea- then ; and make his name known through the earth * ; which were to be a kingdom of priefis (**), preachers of righteoufnefs, and publifliers of true religion, all over the world : that this delign had taken place before they were born, and would be carried on, whether by their obedi- ence, or their difobedience 3 who were to be examples to all others, both of the goodnefs^ and fever ity of God -f*. And accordingly, in the re- mainder of their hiftory, both under their judges and kings, we find them frequently rebelling, and as frequently punifhed for it ; as loon as they repent, they are reftored ; when they relapfe, they are again chaflifed % ', all along alternately finning and luffering ; immediate and vifible judgements attending each revolt j either oppreflion in their own, ment of the Hebrews^ c. i. p. 13, &c. and c. xii. p. 221, &c. or S. Browne^ p. 366, he. Concerning the great propriety of punifhing them by the fword of the Ifraelites^ rather than any other way ; both for the better admonition of the Ifraelites themfelves, and of their hea- then neighbours ; and how much the credit of the gods of eve- ry nation depended on the fate of war, fee Jenkin, Vol. I. p. 72. Lownian^ ib. p. 228, &c. Univerf. Hijhry^ p. 893. fol. not. T. ad. fin. Jackfon's Remarks on Chrifl. as old, &c. p. 51. Many inftances of this occur as low as Conflantine ; to which purpofe we have a remarkable fpeech of Licinius mEiifeb. De vit. Conjl. c.v. To which we may add, that as the people in thofe times did not in the leaft difpute the reality of each others deities, no kind of miracles but fuch as implied fuperior /»(?w^r, could in- duce any of them to quit their own, for other objects of religious worfhip. Comp. i Kings xx. 23, — 28. 2 Kings xviii. 34, he. * Ezek. xxxvi. 22, 23. (**) Exod. xix. 6. t Deut. xxx. &:c. Rom. xi. 22. t J^dg.m. 8, 12. iv. 2. vi. i. xlii. i. i Sam. xii. 9, 10, &c. The propriety of thefe difpenfations, the la^l great captivity in particular, is illuftrated in Taylor'^ Scheme of Script. Div. c.32. 92' , Of the fever al Liifpenfatiom own, or flavery in foreign countries ; till the lafl great captivity in Babylon feems to have quite cured them of their favourite, .predominant vice Idolatry; to which they had been before fo unac- countably (j) addi6led. But (i) Le Clerc attempts to give fome account of this in his note on 2 Kings xxi. ii. which well deferves to be conlidered. Comp. Patrick on Judg.u. 12. [and i Satn.viu. 20. where they are fo furprifingly urgent for a kijig on the fame principle.] ' I can account for it (fays an ufeful writer *) upon no other confide- ration, but that of the exceeding great temptations there are in all religions, that are a mere mixture of civil policy and prieji- traft^ drefTed up with all the artifices of external pomp, fplendor, and amufement, and made agreeable to the corrupt and vicious inclinations of men. Such no doubt was the Heathen worjhipy to wliich that of the golden calfhort too near a refemblance, both in its original and progrefs. And when we turn our thoughts to thofe ages and nations of the world, that are called Chrijlian, [and fuppofed to be under far happier advantages of light and knowledge, than ever the Jcwijh church was,] and obferve to what extravagances both of notions and pradices, the Romi/h communion hath for fo long a time, and by the like means, influ- enced the majority of the nations around, it will, I conceive, much abate the wonder arifing from this matter, confidered in relation to the church of Ifracl.^ The parallel inftance above mentioned, affords likewife a good iiluftration of the degree of their corruption. For that this crime of the Ifraelites did not confill: in their abfolute rejecSlion of the true God, but only in joining the vvorlhip of other gods;, and taking them into communion with him, is made plain by another able writer. ' So ftrong was this univerfal prejudice of interco?nfmimty^ that all the provifions of the law could not keep thofe people from running into the error. For their frequent de- fedion into idolatry, till after the Bahyhnijh captivity, was no other than the joining foreign worfliip to that of the God of Ifrael. It is a vulgar error to imagine this confifted in renouncing the religion delivered to them by Mofes^ as a falfe one ; they all along held it to be true ; but, deluded by the prejudice of this intercommunity^ they were apt to regard the God of . IfraeU only as a local, tutelary Deity ; this we (hall fhew at large hereafter.' Div. Leg. B. ii. fed. 6. This he- has done inB.v. fed. 2. See alfo Ji^r/>?^, Crit. Hift. Vol.11. Part iii, c. g. Mede's Apoftafy of the latter times, c. x. p. 651. Le Clerc on * Pjle, Pref. to Paraph, on the O. T. Vol. IV, of Revealed Religion, n^ But all this while, the reft of the world reap almoft the fame benefit by them, whether they keep their law, and profper ; or difobey it, and are in diftrefs. One would naturally fuppofe, that they muft partake of the improvements of the Jews religion in fome degree, as well as thefe partook of their corruptions. And this appears to be the cafe in fa6l : and as it has been obferved of Greece, that when it was fubdued by the Ro- ma?is, itfelf fubdued its conquerors, foftened their favage temper, and refined their manners ; and afterwards of the Romans themfelves, that where- ever they conquered, they civilized the world : fo may it with much greater juftice be faid of the 'Jews, that they improved, and reformed the religion of every people, who were either brought under ful3je6lion to them, or into whofe hands they fell : who were witneifes of the power, and juftice of their God, either in diftin- guifliing them by rewards, for their adhering to him ; or as remarkably punifhing them, for de- ferting him j and who feem to be well acquainted with the intent of thefe his difpenfations (/) j efpe- cially, oxiA5li\\\, 42. As to the intercojnmumty among the Heathens, fee Macrob. L. iii. c. 9. De evocandis diis tutelaribus. (/) This may be gathered from the cafe of the men of 'Jeri- cho in particular, who were fully informed of the feveral miracles worked in favour of the Ifraelitcs, JoJ}}. ii. 9, 10. and who muffc have had fufficient warning of God's defign therein, either from common fame, or more probably, by exprefs revelation ; for defpifmg of which they are termed difobedient by St. Petej-, i Ep. iii. 20. Comp. Heb. xi. 31. See Shuckford,Yo\. III. B. xii. p. 403, &c. And that the fame .thing might be done afterwards, in ma- ny other inftances [as in the following note] by their own pro- phets, who were fent to the nations on that very account, is no lefs probable ; as may be feen in the notes a little below^ ; which gives a farther anfwer to the Moral Pbilofopher'% objedion men- tioned, p. 85. 0. (5), ^ 94 Of the fever al Dfpenfattons cially, when they were made the inflruments thereof *. Thus by the various revolutions in their go- vernment, and frequent change of their condi- tion, they fpread the knowledge of their hiftory and religion far and near j more efpecially, by the total difperlion of the ten tribes 5 and the great captivity of fudah^ under the Afyriam and Babylonians ; when by their cleaving more fledfaftly to God, and refilling to comply with the idolatrous worfliip of the Empire, they were diftinguifhed by many extraordinary interpoli- tions of Providence ; and had feveral royal pro- clamations, and public decrees, rnade in their fa- vour y which bore teftimony to the fupreme power, wifdom, and juftice of their God -, as in the fucceffive reigns of Nebuchadnezzar ^ Nabo- 7iadiiis or Belfiazzar^ and Darius the Mede -, as alfo of CyruSi Cambyfes or Ahafuerus, Darius Hyjlafpisy . * Jer. 1. 7. Jll that found them have devoured them ; and their adverfaries Jaid, We offend not, becaufe they have pined againjl the Lord, the habitation of jujiice, even the Lord, the hope of their fa~ thers. The Lord thy God (fays K*buzaradan to Jeremiah) hath pro- nounced this evil upon this place. Now the Lord hath brought it, and done according as, he hath f aid : becaufe ye have finned againjl the Lord, . and have fiot obeyed his voice ; therefore this thing is come upon you. Jer. xl. 2, 3. Am I now come up without the Lord againjl this place to dejlroy it f The Lordfaid to me. Go up againfl this land to deflroy it, hy^Rabfjakeh, a/iT/V/^Jxviii. 25. (though he was miftaken in one point, imagining that Hezehah had forfaken the Lord by taking away the altars and high places, and confining all religious worfliip to Jei'ujalem. ib. f. 22.) Comp. Ifaiah xxxvi. 10. To the fame purpofe fpeaks Pharaoh-Necho, 2 Chron.'xxxv. 21. whofe words are faid exprefsly to comt from the mouth of God. ib. f. 22. This feems to be the mofl probable fenfe of both thefe pjaces, notwithftanding P;7y£Y;//,v's objecSlions, Vol.1, p. 24, and 54. 8th Ed. See Le Clerc on 2 Kings xviii. 22. and 2 Chron. fupra, and ^er. vi. 6. xl. 2. Comp. i Efdras i. 27, 28. 2 Mac. viii. 36. Judith V. I J, Sec. d.nd Jrfiald in. \oc. of Revealed Religion. 9^ Hyjlafpis, Xerxes ^ Ahafuerus the fecond, or Ar- taxerxes^ \ many of which princes found them- felves defcribed before in the Jewifi prophecies ; fome of them very exprefsly ; one by name. Af- ter thefe, Alexander comes to Jerufalem^ confults the prophecies of Daniel^ and offers facrifice to the mofl High -f ; and many of the Jews Hft in his troops %- After his death, Ptolemy, making himfelf mafter of Judea, carries above a hundred thoufandy^it'^intoE^Y//; difperfes them through every Province ; employs the chief of them in his army and garrifons; plants great numbers in Cyrenc, and Libya §; and gives many more of them extraordinary privileges in Alexandria || , His fon Philadelphiis procured a tranflation of their law into Greek, the then moft univerfal language ; which was, as it were, a new publi- cation of their religion **i and for which, the Alex^ * Dm.'in. 2S. iv. i,2,&c. vi.25, &c. 2CZ>rifpenfatlom Alexandrian Jews formerly kept a folemn day of rejoicing *: (though afterwards it was turned into a faft; when they found what great ufe had been made of that verlion by the Chrifiam-f.) His fuccefTor Euergetes offered facrifices, and gave thanks to the God of Ifrael, for all his vi6:ories ; having feen the prophecies of Daniel concerning them ; and been convinced, that he ov/ed them only to that God, whofe prophet had fo fully predi6led them %. Ptolemy Philomel tor had a comment on the five books of Mofes dedicated to him, by his preceptor § 5 and per- mitted Oniasy the High Priefl, to build a tem- ple in his kingdom, after the model of that at Jerufalem ; and to perform the fame worfhip in it II J whereby the prophecy of Ifaiah was per- haps fulfilled**, that there fioiddbe an altar unto the Lord in the midft of the te^c/^Egypt-f-f: and by this means, his name became as well known there, as in fudea itfelf j that temple continu- ing rate account of the compiling it, may be feen in Trid. Vol. II. p. 34, &c. 8th Ed. But comp. Bochart. Hieroz. L. ii. c.i8. p. 2 16. and Prolegom. to Grabe's Sept. Tom. II. Prop. 12, &c. * Philo. Vit. Mof. L. iii. Comp. Bafnage^ B.vi. c. 5. kSi.ii. . t Vid. Sepher Taanith in Menf. Teb. and Scalig. Not. in Chron. ^m/^^. Ann. 133. et Prolegom. ad Grabe, Ed. Sept. Tom. II. Prop. 5. This faft is ftill kept by the Jews here, on the fifth day of the 4th month Tebetby which anfwers to our December. X Prid. Part II. B. ii. p. 82. Jofeph. Contr. Jpp. L. ii. § Eufeb. Eccl. Hift. L. vii. c. ult.&c. Prid. Partii. B. i. p. 2g. Eufeb. Praep. Evang. L.xiii. cap.12. Clef?i. Alex. Strom. L.i. &v. II Prid. B. i. p. 264. ** Ifa. xix.19,20. ft By this prophecy, thejF^w.'^ thought themfelves authorifed in building a temple in Egypt^ though it was a thing otherwife forbidden by their law. ^//a's Refiedt. p.163. Comp. Ghjf. VvxL Rhet. Sac, p. 25. of Revealed Religion^ qj ing for above three hundred and forty years *. Under the Seletccida they were in flill higher fa- vour, and enjoyed more extenfive privileges, be- ing admitted into all the cities of the lefTer Afa^ and allowed the fame rights as any other citizens. When at length Judea was reduced to a Roman Province, this people, and their religion, became no lefs known all over that vaft empire. That they were very remarkably preferved, and prof- pered under it for fome time, is particularly noted in its hiftoryf-. We find great privileges granted them by Jidius Ccefar % \ and Augujius, Tiberius, Vitellius^ * Jenkitiy Vol. I. p. 92. Jofephus fays 333 years. B. J. L.vii. c. 30. t Dio Cajjius fays, K«» icri xa» lya^a to»? ^PufAccioig ro yetjog T8T0, xoA»0£v (JLtv •nroAAaxK, av^v^ev $e iTS-i •CTAfKTToy, wore x«i If vrx^^riariocv rni; vofji.Kr(ug l)cv»x»)(ra». Eft id genus hominum ( Ju- dseorum) apud Romanos etiam : atque tametfi faepenumero imminutum fuerit, ita tamen au6tum eft, ut kgum quoque po- tejiatem vicerit. L.xxxvii. p. 41. D. Ed. H. Steph. The hifto^ rian probably means no more, than that they prevailed fo far againft the Romans^ as to live by their own laws, or preferve the free exercife of their religion ; which they did every where, and which was an indulgence pretty extraordinary, confider- ing their declared oppofition to all other eftablifhments ; and the general odium which they incurred fometimes, by abufing the favour. Yet it is to be obferved, that the Jews feldom op- pofed the Pagan religion, as the Chrijiians did ; but pretended that Alofes had forbidden them to fpeak againft the gods of other nations, or to rob their temples. Jofephus talks in this way [Contr. Jpp. ii. 33.] to pleafe and pacify the Gentiles. The hiftorian Dio hated the Jews, and knew nothing of their reli- gion, as appears in many places of his book. X Jofeph. Contr. Jpp.n. id. Ant. L.xvi. c. 10, kc. 'In the fecond Triumvirate, the Jews were particularly taken notice of and favoured. Antony introduced them to the fenate, where every thing they defired was granted them ; they were per- mitted to ufe their ceremonies, and the rites of their country, and to make facritices as their laws required. Lentulus alfo made a decree in their favour, that all fuch as ufed the Jcwijh G cere- 9 8 Of the fever al Difpenfations VitelliuSi all fending viclims to be offered at the temple of ferifalem*. And thus did the four great fucceffive mo- narchies, feverally contribute towards propagating the knowledge of the true God in the world ; thus, as the laft of his prophets had foretold -f- , frorri the rifng of the fun even unto the going down of the fame, was his na?ne great among the Gentiles t. And though the Jews were never able at once to convert a whole nation § to their church, and make it the eftablifhed religion of the country j yet they gained every where very numerous profelytes {ii) to their law j and many more ceremonies at Ephefus, fhould be exempted frora warfare by reafon of their religion. Mr. Taylor, ib. p. 48. * Jcnkin^Y q\.1. ^.^6. JIlix,B.'n. c.i^. The fame thing had been often done before, particularly by Antiochmxht Great, [Jofeph. Ant. L. xii. c. 3.J and under Sckucus, when the Jews were in fuch high efteem, that fovereign princes courted their friendlhip, and made magnificent prefents to the temple ; and Seleucus furnifhed out of his own treafury, all the expences of it, 2 Maaab.in.T,. — So far were they from being always that little, inconfiderable nation, which fome reprefent ; particularly Middleton and Bolingbroke. Comp. Witfii ^gypt. L.iii c.12. fea.17. and Leland, Advantage &c, Vol.1. Parti, c.19. + Mal.'i.ii. X Comp. Ifa. xlv. 6. § See Dr. Jortin's Difc. p. 89. [u) Of this number, in all probability, were Jethro and his family, among the Midianius. [^A'.xviii.ii.j Naaman and his fervants, among the Syrians [2 Kings y. 17.] Araunah the Jebiifite [2 Sam.xxW. 23.] Hiram king oiTyre, [i Kings v. 7. 2 Chron. ii. 12.] the queen of Sheba, Egypt, ^ and Ethiopia, [1 Kings x.g. Jofiph. Ant. viii. 2.] In Solomon's time, there were found above an hundred and fifty three thoufand firangers or profelytes in the land, {2 Chron. W.l'].'] without reckoning women and children [ib. f.i^.] ; and in other lands, very probably, miglit there be as many, by the miraculous converfion of Nebuchad- juzzar [D^«. iii. 28, 29. iv.34, &c.] and the other princes above mentioned, [£'/?/jrrviii,i7.] to which we may zM Jo- Jcphus% remarkable account of the Adiahenian queen and her fon. of Revealed Religion * 9 q more to the belief of one fupreme God, (which was as much as was then required) and thereby- prepared the minds of men tor a more perfeA difpenfation * : and might have done this with itill better fuccefs, had they a6led more conform- ably to the genius of their own inftitution ; and not treated all others with fo much pride, and ill-nature, as often rendered themfelves odious, and contemptible to them j efpecially in the lat- ter ages of their government -f-. Though this perhaps was in fome meafure, a natural confe- quence fon. [Ant. xxvi.2.J In our Saviour's time, we read of devout men, ox projelytes^ among the Jews, of every nation under hea- ven. [^^;ii. 5.] Befides the Eunuch of Ethiopia, there were Parthiaf2S, and MeJes, and Elamites (or Perftans of the province of Ely7nais, Dan. viii. 2.) and dwellers inMefopotamia, Cappadoda, Pontus and Jfia^ Phrygia and Paniphylia^ Egypt and Libya ; Cretes znd Jrabiafis, and ftraiigers of Rome. [JJfsn.Q,jo,ii.] See Jenkin,Vo\.l. p. 93. or Lardner^s Cred. of G. Hift. B. i. c. 3. fea. 5. * It does not appear^ that any of the moft refined philofo- phers, thofe men of admired knowledge and genius, ever coa- verted fo much as a fmgle perfon or village, from their idola- trous fuperftitions ; on the contrary, they all meanly fubmitted and conformed to the -idolatry eftabhihed in their refpe6live countries, and exhorted others to do fo too. [fee Doddridge on. Rom. i. 21.] Whereas the Jews were infcrumental to turn many from idola^y, and to fpread the knowledge of the true God far and wide, in many parts of the Roman Empire, Babylonia^ Perf:ay &c. Lela fid's Anfwer to Moral phibf. p. 57. Com p. id. Ad- vantage of the Chrijlian Religion. Vol. 1, Pare i. cio. This feem.s to be a proof from fatl againft the following aflertion of Lord BoUngbroh, ' Reafon will pronounce, that no people was lefs lit than the Jfraelites^ to be chofen for this great truft on every account. They broke the truft continually j and the miracles that were wrought to preferve it, notwithftanding their apoftacies, would have preferved it at leaft: as well all over the world.' EIT. iii. p. 242. t Vid. Juv. Sat. xiv. ^,100,103, 104. 7tff. Hift. v.5. Comp, Witfu ^gypt. L. iii. c.13. fe6t.i6, &0v G 2 1 00 Of the fever al Dfpenfatio?ts quence of that feemingly unfociahle fpirit, fo ne- celTary in them to prevent any intimate connec- tions, or (which would have foon been the con- fequence) an entire intercommunion with the idolatrous religions round them ; and might be greatly aggravated by others, on their at length perfifting in a fettled averfion to thofe rites, which they had fufFered fo much for conforming to. Befides, the Jewifh prophets were often dif- patched to foreign coimtries, to acquaint them with the counfels of the moft High ; and to make them biow the Lord*, feremiah was ordained a prophet unto the nations -f j who, together with Ijaiah and Ezekiely prophefied to moft of them. Daniel particularly defcribes the fate of the four monarchies -, as was obferved above. Amos proclaims the judgements of God on Syria, Tyre, Edom, Moab and Ammon. Oba- diah is fent to the Idiimeans ; fonah to the people of Nineveh^ the metropolis of the AJfyrians ; who ftraightway believe, and repent at his preaching; which fhews (as is obferved by a late writer J) that God was kind to them, as well as to the Jews J and that they had his will in fome mea- fure difcovered to them before j otherwife they would not have been fo capable of underftanding the divine mefTage, when it came to them ; and of behaving themfelves fuitable to it§. In like manner, Nahum defcribes the final deftru6lion of Nineveh y and Zephaniah proclaims the divine vengeance on the neighbouring countries of the Fhi- * Ezek. XXV. 7, — 17, &c. pafTim. t J^^ ^' 5* Comp. c. xxvii, and i Efdras i. 28, 47. X Edioards's Survey, kc. p. 296. § Vid. BudJei Parerg. p. 426. and Loivih on Jonah iil, 5. of "Revealed Religion . i o I Philijlines, of Moab and Ammon ; as well as Eihi- opia and AJfyria *, And accordingly, their pro- phets are occafionally fought, and honoured by many of the greateft princes j who were thereby induced to acknowledge, fear, and reverence the God of heaven, though they did not wholly conform to his will. Thus Elifia is applied to by the kings of Syria f ; "Jeremiah prote6led by the king oi Babylon %-, haniel honoured, and advanced by the fucceffive rulers of the Chaldeans^ Medes and Perjians ; as obferved above. And thus did this famous people every way conduce to propagate the knowledge and fear of the one true God, in almofl every nation , either by their profperity, or adverfity; their conquers, or captivities § ; their feparation from the reft of the nations, or their difperfion among them : both by the laws, that were given them j and by the prophets, which at various times were raifed up in the midft of them ; proclaiming the power and juftice of the univerfal Governour of the world ; and foretelling his difpofal both of them, and the neighbouring ftates ; together with the rcafons of it J| . Thus * •* One needs only read their books, to fee that the pro- phets not only foretold obfcure matters, or what particularly concerned their ftate ; but alfo things of a more fplendid nature ; the overthrow of cities, of kingdoms ; the deftru6tion of whole nations, the deftrudion of their own city, with its re-eftabli(h- ment. Matters which would render their books very illuftrious, and which would caufe them to be read, not only by the J.xw, but alfo by the neighbour nations, the Ammonites^ Moabites^ AJ- fyriam,Perfians, Egyptians, &c.' AIUx's Refledt. B. ii. p. 41. t 2^/«^jv. and viii. % J^r. xxxix.ii. xl.i,&c. § Vi^i vi£lonbus leges dederunt, fays Seneca of this people. Aug. De Civ. D. L.vi, c.ir. Ij See the texts in p. 95. Note * G3 102 Of the fenjeral Difp6nfations Thus were mankind far from being reje^led by their Maker, during this ftate of nonage -^ though he had his peculiar refidence among the Jewsy and was their vifible guardian, and di- reftor. The exprefs terms of his covenant in- deed belonged to them, (which as it confided in temporal things, he was often obliged to inter- pofe, in order to make good the performance of it * -J and which on that very account could not be a more perfe6l one) [w\. the real benefits there- of, the heavenly Canaan, of which the firft may be con- * See Bp.5/;^r/. Difc.v. p.150. {w) Vid. CrelUi Orat. 2. Quare nee Mops nee phllofophi per- fe'^am virtutem prsefcribere potuerint. Perre(5tionem fancSlita- tis ideo Populo Hebr^o prasfcribere, & ad illam fequendam eufi- dem acrioribus ftimulis incitare, Mofes Dei nomine non po- tuit ; quod felicitatem ac niercedem, ob quas pietas colenda effet, terrense Reipublicsotio, & eorum tantum bonorum afflu- €ntia terminaret, quas ad corporis paftum fpedant, quorumque ufus hujus vita^ circumfcribitur cancellis ; ita requirente iftius populi infantia : quinetiam illam rempubjicam, in qua pietatis fuse fru6lum Gens Ifraelit'ica deberet capere, armis & parare & tucri juberet. Unde fi totam praeceptorum Mofa'uorum rationeni ad ilia tempora accommodatam confidercs, animadverts earn ifti pietatis praemio apprime fuifTe confentaneam, &c. Cfell. Eth. Chrift. p,443,&c. Op. Tom. iv. 'As they were to continue feparate from others, for the prefervatipn of the true religion, they ftood in need of temporal promifes, that they might have no temptation for temporal gain lo fall away into the Gentile fuperftitions. For fmce the Heathen owed all their worldly fuc- cefTes to the worfnip of their idols and falfe gods, there was a rieceffity, in proportion, that the God oilfrael fhould fhew him- felf as gracious to his votaries, as the faife gods were fuppofed to be to theirs ; and therefore 'tis fo far from being a deroga- tion to this law that it abounds fo much with the promifes of temporal bleflings, that it is a particular inftance of the wifdom of it ; fuch promifes being not only mod likely to work upon that ftupid low-minded people, but fuited alfo to their parti- cular circumftances and occafions, as they were to be kept fe- paratefrom other nations.' Burnet' % Boyle's Led. p. 543. fol. of Revealed Religion. I03 conceived as only a type or fliadow*; extend- ed to the people of every nation that feared God, and worked righteoufnefs ; and he might fix his refidence in Jewry, as being in the midft of the nations f; in order to difpenfe the rays of his light more equally, and advantageoufly among them ; to whom his chofen people probably were defigned to bear a due proportion ; as fome un- derftand thefe words of jD^z^^.xxxii.8. He fet the bounds of the people according to the number of the people o/'Ifrael J. . . We are apt to conceive the Deity as partial in his favours to this people ; and at the fame time think that they deferved them the leail of all peo- ple j both which notions perhaps are entirely groundlefs. Their favours, we have feen, were rather favo^urs to the whole world || ; and they only inftruments in the hand of God, to hold forth this light to all around them j whereof other nations * In what fenfe k may be fo conceived, fee Lord Bnrrwgton's Efl*ay on the feveral difpenfations of God to mankind, p. 46, &c. Comp. Peirce on Colof.u. gyi7' , n -x • r» t Ezek. V. 5.— xxxviii. 12. Vid. Reland. Palajt. L. 1. c 10. JJu- rell. Parallel, p. 160. ' They were placed in the center of the then known world, between Egypt and Arabia on the one hand, and Syria, Chaldea, and Affyria on the other ; among whom the firft great kingdoms were ereded, and from when* knowled':- and learning feejn to have been derived to the weftern nation: . And they were alfo in the neighbourhood of Sydon and 1 y^- , the greateft Emporiums in the world; from whence Ihips v/ciit to all parts, and who planted colonies in the mofl: dift int coun- tries.' Leknd, Advantage and Neceffity, &c. Vol.1. PM. c.ig. t See Jenkin, Vol. I. p. 49. That the Jezvs were ipfpd.over all the world about Chrijf's time, as it is faid, J^sn-s.^/^i^- Jofeph.B. I.e. 16. Philo, Leg. ad Caj. id. in K^a". r,:'v;r.-r, -Cred. B. i. c.3. or Bafnage, Hift. B.vi. II See Tky/^r's Key to the Apofto^c Writings. Pa::;.-u-. ca Rom. civ. p.. 22. G 4 104 Of the fever al Difpenfations nations were fure to reap the benefit, in due time ; whether they themfelves flood faithful to their truft, or fell for violating it. Nor perhaps were they worfe than any other nation would have been, in the like circum- flances. The Canaajiitesy we know, behaved worfe under all their early advantages, and repeated means of improvement ; as obferved above J ; nor could their defcendants, the CarthaginianSy deferve any better charader : nor did the more polite and learned nations, Greek and Roman^ af- terwards advance above the fame grofs errors in religious worfhip || . Nay, whether the ancient Hebrews were not in fome refpe6ls more particu- larly fit to have the Oracles of God committed to them, has been queried by fuch as obferve their former exa6tnefs in fettling their hiftpry, where- in all other nations were remarkably deficient : their carefulnefs in diftinguifhing their genealo- gies ; and preferving their records, which was fo beneficial to the reft of the world -f : their great te- t Pag. 90. II See this obfervation explained in Fleury^s Manners of the Jfraelites, c.xxi. t * It may be obferved, that the facred hiftory is diftindV, methodical, and confiftent throughout ; the prophane utterly deficient in the firft ages, obfcure and full of fidions in the fuc- ceeding ones : and that it is but juft clear and precife in the principal fads about the time that the facred hiftory ends. So that this corre<5ts and regulates that, and renders it intelligible in many inftances, which muft otherwife be given up as utter- ly inexplicable. — Yet this fame nation, who may not have loft fo much as one year from the creation of the world to the .BabylotiiJ}) captivity, as foon as they were deprived of the aflift- ance of prophets, became moft inaccurate in their methods of keeping time, there being nothing more erroneous than the accounts of Jof^phus^ and the modern Jews^ from the time of Cyruf-ta that of Alexander the Great 3 notwithftanding that all the of Revealed Religion. jof tenacioufnefs of all old rites and cuHoms ; and their extraordinary zeal in making profelytes *. And though we may allow them to have been, in general, fomewhat ftupid and perverfe; yet if we look over their hiftory with any tolerable degree of candour, we muft be convinced that they were very different from the account given of them by fome unfair modern writers -f-. But the more weak and fottifh this people were of themfelves, the better was God's great end an- fw'ered, in diflinguifhing himfelf, and his revela- tions by them ; the lefs they did or could do in their own defence, the more illuftrious was that very extraordinary providence, which pro-'^ te6led them. And the lefs capable they were of inventing the great things contained in their books, the more apparently did thefe point out another author; and prove more inconteftably;" that they had fuch communicated to them from above. However, they were, in the hands of^ God, a certain means of bringing men by de-^' grees to the knowledge of the truth. They were his witnej/es, as He himfelf terms them §, that he was God, The firfl: produ6lion, and origi- nal flate of mankind, the hiftory of the world and its government, manifefted by frequent in- terpofitions, the requifite affiftances might eafily have been borrowed from the neighbouring nations, who now kept regular annals. ^Hart-r\ ley's Obfervations on Man, Vol. II. p.ii6. * Jenkin^ Vol.. I. p. 91, 93. LA. Dauzii Cura Hebr. in con-», '.' quirendis profel. .ci .f See the Moral Phihfcpher, Vol.1, p. 225, kc. [with Z^/^^yi's" - anfwer. Vol I. p. 207. IVorthirigtorCs Eflay p. 105,106.] and Eo- " linghroke^ paflim . • ' •" ^• § ^/.xliii. 10,12. ^ N f o 6r Of the fever al Dfpenfatwns terpofitions, and exprefs predi6lions of the moft remarkable events ; was neceffary to be known, and well remembered : Memoirs of this there- fore were to be kept fomewhere ; and in fuch a manner, as to be of ufe to all ages. And this the Jews eiTefted ; being difperfed among all nations, and yet ftill kept a diftin6t people ; by which means thefe great truths were both preferved pure, and propagated to moft parts of the world. Their law was 2, fchoolmafler ^ ^ to teach them the rudiments of reHgion, who were to inftru6l and improve others ; it was added to the religion of the patriarchs^ becaife of tranfgrefjions -f* ; /. e. be- caufe mankind had almoft univerfally fallen from the patriarchal religion % : or added after the pro- mife, to conclude all under Jin %^ and Jhut them up unto the faith which fiould afterwards be revealed \\y to convict them of guilt, and convince them of the neceffity of laying hold on thofe terms of grace which were to be offered, in due time. Their whole inftitution was a ftate of difcipline, and Bondage under the elements of this world -f-f -, a fort of fervile confinement, and tutelary regi- men ; conducing them by prefent, temporal re- wards, and earthly profpe6ls ; affording only a dark, diflant intimation of better things; and introducing thefe in figurative reprefentations, types, and emblems : till they, as well as the reft of the world, were got out of their minority -, able to walk by a more perfect rule ; and fit to enter on, and make a proper ufe of their ifihe- ritqnce ; * Gal. lii. 24. t Ibid iii. 9. X See Mr. Bate's Examination of Chubb., p. 90, Sic. § Gal. iii. 22. |j lb. #. 23. ft Gal. iv. 3, of Revealed Religi 071. 107 ritance j — till the fulnefs of the time was come : — ■ which is the next great period we are to confider. From the foregoing account it appears, that God made fuch ample provifion for the inftruc- tion of mankind, by the various difpenfations of his providence, and revelations of his will, at fundry times and in divers -manners, that the mif- fion of his Son was not much wanted for fome time J neither would his coming have been {o feafonable, or fo fitting, till after thofe other methods had been tried. It was proper that the Houjholder fhould firfl fend his ieveral fervants to fee after the ftate of his vineyard^ and reao the fruits of his early care and culture in their fea- fons "f : that lower inftitutions fliould precede, and pave the way for this laft, higheft of all. The patriarchs had ftanding memorials of God's prefence and protection, as well as frequent and familiar converfe with him ; affuring them of his favour, and thereby inviting and alluring them to his fervice : the law was given to his peculiar people by ^;2^f/f(<^), in all the appear- ances of pomp and terror, to aftonifli and awe them into obedience ; the prophets were fent to denounce variety of judgements againft their dif- obedience ; to threaten them with the fevereft plagues on their apoflafy ; to promife them pro- portionable bleffings upon a return to their duty; and by both means prepare them for, and gradu- ally open to them, the profpe6l of that great, univerfal Bleffing, the true end and completion of all his promifes, — MESSIAH; in whom were laid up the fur e mercies of David ^ mercies of a much higher nature than any of thofe which they t Matth. xxi. 33. Jer. vii. 25. i^h) Ms\\u 53. Gal. iii. 19. Heh.u. 2, I o 8 Of the fever al Difpenfations they v/ere then expe6ling j who- fhould procure for them a far more noble and extenfive khig- dom, than they had ever dreamt of j fhould make them brethren and fellow-citizens with all the world here, and fellow-heirs to a more valuable inheritance in the world to come *. Who not- withftanding their blindnefs, and perverfenefs, and many tranfgreflions, fhould certainly deliver them from all their adverfities ; and finally re^ flore them, and all mankmdy to the favour and full enjoyment of their God. The dodlrines he taught, contain a fyflem of the mofl agreeable and important truths, (though not delivered in any fyflematic -f-, artful method, or adapted in any refpe6l to vicious palates) giv- ing us the mofl worthy, amiable notions of the Deity, and affording the flrongefl motives to love and obey him j the greatefl incitement to refemble our * ' During thefe circumftances — God was pleafed that a law- giver fhould be born among the Jew^^ of another nature than he whom they expelled, and infinitely more ufeful to them. In- flead of a temporal king, who might have increafed their power and renown, but would not have lefTened their ignorance, nor their vices ; God fent them a king worthy of him, who taught them how they ought to live here, to be eternally happy after this life : and fhewed them, that, inflead of being members of a little common-wealth, and enemies to the refl of mankind, they ought to look upon the whole world as their naive coun- try, and all men as their fellow-citizens : a thought worthy of thofe, who already profefled to believe, that all men are equal- ly the work of God.' Le Clerc, Caufes of Incred. p. 267. t That there is lefs ground to fufpedf them of impoflure on this account, and that they are thereby of much greater ufe. See Leland's anfw. to Chrift. as c!d. Sic. Vol.11, p. 166, &c. and p. 245, 246. Add CrcII. Refp. ad Q^Tom. II. p. 322, &c. and Jefery's Commencement Sermon on Heb. i. i. in which he has confidered the fubjed more at large, and fnewn particularly, * Why God thought lit to deliver the docSlrine of our religion and happinefs in the form of a hi/iory, rather than in any other method.' of Revealed Religion . i o o our bleffed Saviour himfelf in goodnefs, holinefs, and every virtue of the heavenly hfe. The benefits he conferred, v^ere the refcuing us from the power, and redeeming us from the penalty of fin ; repairing the breach made in our nature by the firfl Adam, and reftoring to us the lofl communion with our Maker ; not indeed in the fame open, vifible manner as at firfl j which is neither neceffary for, nor fuitable to thefe ages of the world; but by the more fecret, filent in- fluences of his holy Spirit -, which are equally efficacious (>), if duly attended to, and improved; enabling us to attain unto all that perfection which he requires, or we are capable of, in the prefent ftate ; and thereby entitling us to fome higher degree of happinefs, and glory in ano- ther. By his own blood he cancels the original Covenant * ; and purchafes a new one full of grace and mercy ; freeing us from the whole of Adams curfe, viz, death, or utter extin^ion -f-; and finally alluring us of a complete vi(5lory over both that, and bell J, by the gift of eternal life, and happinefs. This is the true import of the Chriflian inftitution ; and in this fenfe it mufl appear to be indeed a gofpel, or good tidings of great joy to ALL people || : which therefore ought to {e) ^tt JVoUaJion, p. io6. or King, p. 376. 4th Ed. * In what fenfe covenants are underftood, was hinted above, p. 50. note i. t See p. 49. note *. X Rev. XX. 14. II In what refpe6ts Chriftianity exceeded all former inftitu- tions, may be feen at large in Edivards's Survey, p. 313, 323. The eflfedls, v/hich it will fome time certainly produce, are well defcribed by Dr. Worthlngton^ Effay on Mhn's redernption^ c. 11, Sic. who fuppofes that thefe will be attainable even /;/ t/?js life. The fub- 1 to Of the federal Difpenfafions to be referved till mankind were -able to compre-' hend, and duly receive fo great a blefling ; till they were fit to make the proper ufe of fuch a fcheme of infinite goodnefs, and philanthropy. As nothing greater could come after this, and this was to be offered but once for all ; (otherwife, as the apoftle fays *, Chriji miijl often have fuf- fered fnce the foundation of the world j often in every country, and as often in vain -, his offers of falvation by their cheapnefs flighted, his fuf-^ fe rings difregarded) as no farther manifeflation of God's will could be made to man either in terms more full and exprefs, or in a way more kind,- and condefcending ; it v/as fit that all fuitable provifions (hould be made for the reception, and continuance of it in the world ; all proper pre^ parations ufed to fix, and afcertain its evidence; as well as to explain its worth, and make men fenfible of its true ufe and necefTity. To this purpofe the Jews were to be trained up to the €xpe6lation of it by a feries of prophecies, fore- telling the time, place, and every circumflance of fubftance of his fcheme is thus laid down, p. 253. — ' My perfua- fion is, that our redemption by Chrift will, when it hath its per- fe6^ work, be produdive of all thofe great and happy efFeds : That the human nature fhall, before the end of the gofpel-age and confummation of all things, be delivered from fin, forrow, and ficknefs, and all the other miferies and evils of this life, proceeding from the fall of our firft parents, and in the end from death itfelf ; without tailing of which, it fliall be tranflated from an earthly paradife, which it (hall once more enjoy, to an hea- venly one, which it fhall enjoy for ever. And moreover, that all the diforders of nature in general (hall be recflified, and that there (hall be a redemption of the whole creation to its hrft Hate, as well as of man, the Lord of it.' How far this differs from the Hypothefis of Burnet^ or J/gil'^ famous argurrmit^ may be feen in the fame place. * Hsb, ix. 26. of Revealed Religion, m of the MeJJialjs advent 5 and defcribing the na- ture of his kingdom : their law was to con- tinue till it had effectually guarded them from all kinds of idolatry, and fecured their depend- ence on the one fupreme God j till they had attained to fuch rational notions of his nature and providence, as qualified them for a more pure and perfect way of worihipping him ; and enabled them to communicate it to the reft of the world. The Gentiles were to have fufficient experience both of the weaknefs of their under- ftanding in fearching after God, and the infirmity of their nature, in not a6ling up to what they might, and did difcover ; fufficient to make them wifh and hope for fome heavenly guide, (to inform them how they came into their prefent flate of ignorance and imperfection, and how, and when they fhould be able to get out of it,) which in fa6t the wifell of them did ; as particu- larly appears from two remarkable inftances, in Socrates's difcourfe upon prayer and facrifice * ; and in Ariftotle% declaration juft before his death, [if the account of it be genuine] concerning the reafonablenefs of believing that the gods fhould come down from Heaven, to inftru6l and relieve mankind -f-. Thus was the confcioufnefs of their defedls * See Plato's fecond Jhlbiades near the end. More paflages to the fame purpofe are coUeded by Dr. up^ai] xai zrxXiv yi hv^o olfpixvavrxi, xxi yifvov- rxi Ix Twv teOvewtwu. Id. Ibid. 'A Ss xxi MysTxi f/.eyKTTx (iS(pe- Xsiv 11 (3Aa-srT£(u tov riXsvrnirxvrx vJ^vg h x^yj^ rrg Ixiktb wo- (tixg. AiysTxi S's jjTW?, to? xpx rsKsvrncrxvTx ixacrlov o ixx(rlit Sxiy^oiv orTTBP i^mrx £iXr%£» irog ocynv £7rtp^£j^£» £»j (5>j rivx ra- TTOVy ol (J'st rag crvXXsyeVTxg Six§iKX(rxfx.Bv>ig ilg x^a •aro^EUEtrOosi 3t. T. A. Ibid. JloXXoi ^i £iVt 'AXi ^xvfji.X(T]oi rr)g yr\g towoi, xxi dvrn »Tf olx, vre 0i/xn(rat £(r]»v o S'auarof |y6£i/(?£ i\g xXXov tozcov, xaj «Ay,9ji icrli rx Xiyofj^evx x. t. A. ibid. Txn yxf clXXx i\)3xiij.ovt(rl£^oi sla-iv ol Ixei twu h^x is xxi v\Sn tov AoiTTov ^povov x^xvxroi £»cr*, £j7r£^ ys rx XsyofXBvx xXvi^ti iO-Tiv. Phadrus : T«Ta rot Ivixx X^^-> "cravTa? ra? Ao}/8? avw xxi xxra [ji.Brxcrlp£(povrx, iTna-xoTrsiv si t»? tji^ pxcov xxi (^fx^ure^x (bxiVirxi fnr' «Jt»)ii oJ'o;. lua ju?) ^arnv '5roAA»y azrii^ xxi r^x- P(^£»»v, t^ov oAiJ'rju T£ xat A£iav. AAAa fl Tjva tti^ (ion^stxv £X£»?> kwxx'Axoug AiKTia m tjvo? aAA« •nrEjpu AsJ'fiv ava/AjjtAvtii9«? uvroi icx- (TiV, of Revealed Religion. 119 poflible to determine on which fide lay (not the certainty, for that they did not pretend to dif- cover J but) even the greateil probability (-f) ; concluding that in all fuch cafes, 'tis much eafier for him to fay what is not his opinion, than what is (b). Nay, profefTmg that in the grand ar- ticle j xai HK ctTTCioXtro. Kat riy-ag «y (ri«JO"£j£v, dv ■arn^uy.E^x auTM. From thefe few extracfts any one that can read Plato may judge, whether by his own confefllon both he and his mafter Socrates did not borrow their notiom coticerning a future ftate of rewards and punijhments fomewhere ; whether it be fuch a grofs piece of monk-like fuperflition and nonfenfe in old Suidas to derive them im- mediately from the Egyptians, as the late author of the Life of Socrates fuppofes, p. 61. [though he himfelf feems to be of the fame mind with Suidas afterwards, when he fays, this very thing "is obferved of all the Grecian Theology, by all ancient authors in ge- neral, and agreed to by all moderfis, except one, p. 120.] and whe- ther even that other prie/lly conclufwn, that thefe two philofophers might be originally beholden to fome revelation for the beft con- ceptions they had on this moft important point, be blafphemy, and merit all the curious epithets with which this elegant writer has adorned it. What reafon there is for fuppofing Plato to have borrovyed much from the Hebrews, may be feen in Menag, Obf. . ad D.Laert. Vol. II. L. iii. itS^. 6. p. 139, &c. Ed, Meibom, or ff^tfii JEgyptizca, L.iii. c. 13. fedt. 4, 5, §. That the Indians took the fame way of philofophlzing with him upon thefe fubjeds is obferved by Strabo, L.xv. p. 713. Ed. Par. 1620. TTOiPXTS'XiX.^iCl $£ X.lX,l jM,u9«?, UtTTTSP K%1 Y[.X(X,r(iiV, TStfil (t) Harum fententiarum quae vera fit, Deus aliquis vid^rit; quae verifimillima magna quasftio eft. Tifc.^ L.i. fe<5l. xi. vid. Cleric. Prol. ad Hift. Eccl. fe6l. ii. c. 6. de Academicis. (b) De Nat. Deor. L.i. c. 32. Utinam tam facile vera inve- nire poflem, quam falfa convincere. Id. apud La^. L. ii. c. 3. Notwithftanding all the fine things which he had faid about the immortality of ihefoul; in which point he feems to be moft fan- guine and pofitive of any ; yet in his epifiles (where he is the moft likely to fpeak his real thoughts) we find him giving it all up, and h3vi»g recourfe only to the miferable comfort of infcnfbili- H 4 ty.^ I20 Of the fe'Deral Difpenjations tide of a firft caufe, if he had difcovered the truth, he durfl not have divulged it**: and putting the fuppofition as matter of probabiUty, that the Philofophers in general were Atheifts -l^f-. Men began (V. L.v. Ep. lilt. Ut hoc faltem in maximis malls boni confe- qiiamur, ut mortenu quam etiam beati contemnere debeamus, propterea quod nullum fcnfiun ejj'et habltura^ nunc fie afFe6ti, non rncdo contemnere debeamus, fed etiam optare. L. vi. Ep. iii. Scd hjec confolatio levis eft ; iila gravior, qua te uti fpero ; ego certe utor. Nee enlm dum ero, angar ulla re, cum omni vacem culpa ; et fi non ero, fenfu cinnino carcbo. id. Ep. iv. Deinde quod niihi ad confolationem commune tecum eft, fi jam vocer ad exi- tum vit.-e, non ab ea Repub. avellar, qua carendum eOe doleam, prasfcrtim cum id fine uUo fenfu futurum fit. Id. ib. Sed cum plus jn metuendo mali fit, quam in ipfo illo quod timetur, define ; prsfertim cum impendeat, in quo non mode dolor nuHus, ve^ rum finis etiam dohris futurus fit. Id. Ep. 2 1 .—Una ratio videtur, quicquid evenerit ferre moderate ; prasfertim cum omnium reruni mors ft extremum. More paflages to the fame purpofe are colle6l- ed2ndili'iftratedbyBp./^/^;/-te-/.'';/,Div.Leg. p. 387,51c. 2d Edit. And among the feveral apologies which the ingenious author of his life has offered for them, this probably will be efteemed the moft natural ; that even here, in a melancholy hour, doubts and difficulties may be fuppofed to have got the afcendant over Cicero:, Vol. II. p. 561. 4to. In truth, he feems to have been often in the ftate of mind which he fo well defcribes Tufc. ^ L. i. fe6l. 11. M. — Evolve diligenter ejus IFlatonisI eum librum, qui eft de animo : amplius quod defideres nihil erit. A. Feci mehercule, et quidem faspius ; fed nefcio quomodo, dum lego, aflentior: cum pofui librum, et meeum ipfe de immortalitate animorum ccepi cogitare, aiTenfio omnis ilia elabitur. That he had great doubts of a providence., is fully ftiewn by the learned author of Ep. ad C. Middlcton., p. 74. Note (/?), That he both recom- mended filicide as the beft refuge in afflidion, and had frequent thoughts of putting it in practice, is no lefs clearly proved by the fame j'udicious writer, p. 76, 77, 78. And though he him- felf declares, upon occafion, that he was with difficulty with- held from it, by the advice oi Atticus., and the intreaty of his friends : ibid, yet it appears too plainly, that this was not ov/- ing at laft, either to the ftrength of his judgement, or his refo- lution; to any prudential confideraticnsrefpectingthe ftaie, liim- ielf, or his reUtions : fo much as to the fame notorious want of coursGe,. of Revealed Religion^ j 2 1 began then to be fenfible, that human reafon was of itfelf a very infufficient dire6lor j and grew weary -j- of the common delufions from pretended revelation. Oracles, omens, portents,were generally exploded * ; the old fables of 'Elyfian fields, and Pluto s kingdom, were grown ridiculous, and given over to poets and painters, as the fame author in- forms us J, Another very learned v/riter of the fame time courage, which difabled him from bearing his misfortunes de- cently, and which muft equally deter him from attempting to end them together with his life. But to do him juftice, we muft own that he had many good qualities, and that at laft he died like a man. ** Nihil autem gigni pofle fine caufis. Atque ilium quidera quad parentem hujus Univerfitatis invenire difficile : et cum jam inveneris, indicare in vulgus nefas. De Univerf. fe(!il. 2. f f In eo autem quod in opinione pofitum eft, hujufmodi funt probabilia. — Eos qui Philofophiae dent operam non arbi- trari Deos efle. De Inventione, L. i. c. 29. f Omnis cognitio multis eft obftruda difficultatibus, eaque eft et in ipfis rebus obfcuritas, et in judiciis noftris infirmitas, ut non fine caufa et do(5tiflimi et antiquifUmi invenire fe polTe quod cuperent diffifi fint. Cic. Jcad.u.^- Mihi autem non modo ad fapientiam cseci videmur, fed ad ea ipfa quae aliqua ex parte cerni videantur, hebetes et obtufi. Id. ap. La^. L. iii. c. 14. Nefcio quis nos teneat error, et miferabilis ignoratio veri. Id. ib. More teftimonies to the fame purpofe may be feen in Leng's Boyle' •& Led. feil.12. p. 109, no. fol. CampbeWs Neceflity of Rev. Leland\ Advantage, &c. Vol.11. * C'lc. de Div. paflim. Wejlon's Inquiry into the Reje6lion of the Chriftian Miracles, p. 456. \ :j: Tufc. Qi-iaeft. L. i. c. 10,1 1. Quid negotii eft haec Poeta- rum et Pi6tofum portenta convincere ? Qiiis eft enim tarn ex- cors, quern ifta moveant ? Comp. Id. ib. c.i6. et Or. pro A. Cluent. 61. Nifi forte ineptiis ac Fahnlh ducimur, ut exiftime- mus ilium apud inferos impiorum fupplicia perferre. — Qii.ne fi falfa fint, id quod omnes intel!igunt. — Comp. id. deNat. D. -L. ii. pr. Nemo tam puer eft ut Cerberum timeat et tenebras, et larvarum habitum nudis oflibus cohsrentium. Mors nos aut confumit, aut emittit. ^en. Ep. 24>. From hence it feems to follow, that though fuch abfurdities a§ thefe abov^, continued in the 122 Of the fever al Difpenfations trme tells us, that they had near- three hundred opinions about the chief good, and ultimate end or a6lion * ; that the obje6ls of their devotion amounted to thirty thoufand-f' ; that there were no lefs than three hundred Jiipiters, or fupreme gods, among them % j in fliort, that they had multiplied deities to fuch a degree, and modelled their worfhip in fuch a manner, that he, and others of the wifer fort, were afhamed of them § : not to mention that the prevalence of the Epicu- rean philofophy had rendered both, in a great meafure, infignificant ||. So great want had they of a thorough reformation in matters of religion^ Secondly, That age was alfo the fitteft to re- ceive fuch a benefit, as well as to propagate it in the world. At the fame time that the Jewifo ceconomy waxed old, and was ready to vanifh away, it had ferved to build up a better houfe > had raifed their minds above itfelf, and fitted them for a more perfe6l inftitution j and when the eye of reafon in the Gentile world, had moft of all difcovered its own dimnefs, and could do little more than fhew the darknefs that fur- rounded them; it then, in the beft manner, pre- pared them to receive, and rejoice in a greater light. the worfliip of the Heathen world, to this very age ; yet we need not, nor fairly can, allow that they wanted fuch general biowledge, as might have led them to difcern thefe abfurdities in their ge?ieral praHice. Winder, Hift. of Kn. Vol. II. p. 338. * Varro ap. Jug. de Civ. D. L.xix. c.i. t Aug. de Cecil. Deif. 4, 5,6. Jurieu, Crit. Hift. Vol. II. p. 13. X Tertull. Apol. c.14. § See Jenkin, Vol. I. p. 338. and Sartorius de Hypocrifi .Gen- tilium circa cultum deorum. Add Jortin's Remarks on Eccl. Hift. p. 5. II See Le Clerc, Caufes of Incred. p. 266. Mojhem, De rebus Chriftianis ante Conftantinurti, L. i. c.i. fed. 25. of Revealed Religion. 123 light. The many fine lectures which had been at feveral times deUvered to the Jews^ by thofe tutors and governors under whom God had placed them ; by Mofes, Jojhua, Samuel, David, Solomon, and the fubfequent prophets ; though all of them in fa6l found infufficient to direct their condu6l; and moft of them then, to a great degree, de- feated and perverted, as is obferved above ; yet we muft allow, that, towards the end of this difpenfation, they began in general to be better underftood than formerly ; upon the ere6ling of more fynagogues, after the Babylonijlj captivity *, they were more frequently read and inculcated ; and under their perfecutions, in the time of the Maccabees, more thoroughly ftudied, and regard- ed; and laftly, by their numerous fchools, and academies, which flourifhed in the moft corrupt parts of their government -t*, learning of all kinds had fpred itfelf among them, and got fo good footing, as to render them the moft capable of difcerning thefe corruptions ; and recovering themfelves from the errors and abufes above- mentioned ; * Vid. Buddei Hift. Eccl. V. T. Vol. II. pag. 976. Viiringa, de Synag. L.i. Partii. c.12. p-4i3. ov Patrick on 2Chron,xxx\'i. 15. who afllgns this as one chief caufe of their keeping fo clear of idolatry ever after, when they had neither prophets nor mi- racles among them. Add Prid. Vol.1, p. 389. 8th. Ed. That they had fynagogues before the captivity, fee Lightfoot, Harm. p. 609, &c. and Le Clerc on Pf. Ixxiv. 8. t See Vitringa, Obf. Sacr. L. vi. c.14. fe<5l.8,9. Some of their own authors fay, there were near four hundred fynago- gues in Jerufalem itfelf ; as many academies ; and the fame number of fchools : fome reckon four hundred and eighty. Buddei Eccl. Hift. Vol. II. Part ii. fea. 7. ** p. 966, &c. Lightfoot, Op. Vol. II. p. 140, and 197. That they affembled in tht(c fyf lag cgues three times a week, vid, id. ib. p. 280. et Schoet- gen. Hor. Heb. in A6V. Apoft, xiii.42. Comp. Univcrf. Hiji, B. ii. C.I. p. 26. Note [cj^J. 124 ^f the f 61)61' al Difpenfations mentioned ; when they were once freely pointed out to them, and oppofed : fo that notwithftand- ing the prevaihng iniquity, which made thefe, in that refpe6t the woril of times, their minds had yet been fo far cultivated, as to be able to re- ceive the promifed feed -, at leaft much more fo, than they had been at any time affignable before ^. The fame thing had been done to the heathen. In a good meafure, and from the fame fource, by their great lawgivers, and philofophers j who got moil of their beft notions from travelling into Egypt^ Chaldcea, and Phoenicia themfelves, or from converfmg with thofe who did; fuch were Minos, Lycurgus, Solon, Numa, of whom this has been fhewn particularly by learned men-f- : fuch was Zoroajier in the eaft, by fome fuppofed to have been fervant to Ezra %, by others to Da- niel II ; and fuch was Pyfhagoms, his difci- ple. * 'Whilft the Prophets were in being, to defend the law, the people were negligent j but fmce there have been no Pra- phets, zeal has fucceeded 3 which is an admirable providence.' Pafcall, fed. 10, 23. t Gale, Court of Gent, Parti. B.iii. c. 9, &c. JVitJii M- gyptiaca, L.iii. c.13. Clem. Jlex- Strom, paflim. The iame is acknowledged by the Greeks themfelves. Vid. Diod. Sic. ap. Eufeb. Ev. Praep. Lib. x. p. 480, &c. Ed. Morell. Diog. Laert. Prooem. pr. cum Cafauh. et al. jn loc imprimis, /Eg. Menag. Obf. iii. 6. Add Young, DifT. Vol. I. c. ult. and Leland, Advantage, &:c, Vol. I. Parti, c.19. p. 439. note q. X Hyde, Rel. V. P. c. 24. p. 314. II Prid. Con. Vol. I. p.33r. Hyde, Rel. Veter. Per/. p.3r4. He is fuppofed to have been fometimes endowed with the fpirit of prophecy, like Balaam, id. ibid. c. 31. p.382, &c. What ground tliere is to believe that he clearly foretold the coming of Chrift, may be feen in Univerf. H/Jl. Vol. II. p. 218. Another prophecy, to the fame purpofe, occurs in p. 222. note R. Pri- dsaiix 2.nd Moyle agree in fuppofmg that there muft have been two of Revealed Religion. 1 2 c pie ''^ . The fame end was purfued by Socrates^ and his difciples -f; who prepared the way for a more Derfe6l reformation, by labouring to bring men to the knowledge of one fiipreme God, and the ftudy of natural religion ; by teaching them hu- mility, and giving them hopes of an inftrudlor from heaven ; as was obferved above. The fame thing was doing about the fame time, by that celebrated Socrates of the Chinefe^ (as he is called) Confucius '% - The fame defign was carried on by that remarkable difperfion of the Jews among all nations, as obferved likewife ; by the com- munication of their facred books j which had been two perfons of that name, in order to reconcile the Greei and Perfian Accounts. [Moyle's Works, Vol.11, p. 63 and 75.] O- thers reckon fix. Vid. Eiiddei Eccl. Hill. Tom. I. p. 349, he. What refemblance there is between his hifiory and that of Mo- fis, may be feen in Hiiet. Dem. Ilv. Prop. iv. c. 5. Concerning his writings, vid. Fabric. Bibl. Gr. Lib. i. c.36. p. 242, &cc, * PnV. Vol. I. p. 213. IJjiiverJ. Hift. Vol.11, p. 236. note Z, &c. Witfms fupra. t Operae pretium fuit talem elTe Socratem qualis erat, audlo^. ritatemque ejus augeri, ne apud Grsecos difcrimen omne virtu- lis et vitii tandem extingueretur, et omnes in nefanda fcelera certatim ruerent ; quod ne fieret obftitere et ipfe Socrates, et pleraeque omnes illas philofophorum fe6tae, qu:« ab illo tempore in Graecia ortae funt, atque ex ejus fchola veluti prodierunt. Deinde cum tempus advenit, quo coeleilem plane doclrinam, qua cultus omnis ille fuperftitiofus Ethnicorum fublatus eft, Deus per Chrillum in terras demifit, utilem operam veritati philofophia navavit ; ex ea enim Ethnici eruditiores, cum in- telligere ccepilTent falfas efle majorum fuorum religiones, multo facilius poiiea ad religionem Chriftianam funt addu6ti ; quam in rem dodi fcriptores Chriftiani, ex ipfius philofophiae arcc, arma in Ethnicos nadi funt. Cleric. Silv. Phil. c.3. fecV.7. p. 216. See an Ellay, attempting to (liew, XhzX.Socrate'i was a kind of Prophet to the Gentiles ; and divine infpiration not confin- ed to the Jewifh nation. Riv, Ex. with Candour, Vol. III. c.3. X V^id. Burnet., Arch. Phil. p. 20. Chric. Silv. Phil. p. 214. He is fuppofed to have been acquainted with the Jcu'ijl} vtW- ^ion. See r^/^ff^'s DilTcrt. Vol. I, p. 293. 5 126 Of the federal Difpenfatio725 been long ago tranflated into the. moft common language, and many copies of which were in their hands, and ready to be examined * : when at the fame time they were both quaHfied, and difpofed to examine them, by the increafe of ge- neral learning, and philofophy ; which mnft help greatly to improve and polifla them, not- withftanding all its imperfections abovemention- cd; the very difcovery of which imperfe6lions, was likewife no inconfiderable argument of its improvement. They had time to digeft the pre- cepts, and inftru6lions of their own fages, as well as become acquainted with the hiftory of the Jews. Superftition of all kinds gradually wore off, and arts and fciences fucceeded ; which naturally excite, and enliven the genius of any people ; and open a free communication with others > and thefe were then in great perfe<5lion; as is too notorious to need particular proof. Nor can what is here faid, be thought to be at all in- confiftent with that remarkable degeneracy, and corruption mentioned under the former head ; if we refle6l how often, in common cafes, the fame perfons who, as to abilities and genius, are the moft capable of apprehending and applying any inftruclion, and, in that fenfe, bell difpof- ed to receive it J are yet, in another fenfe, /. ^. in point of ingenuity, and inclination, as little difpofed to admit fome branches of it ; (or who in undcrftanding may be arrived at very great perfection, when their morals are at a crifis in the other extreme;) on which account they want it ftill the mores and fuch a jun6ture may be a very * Vid. TFalioHy Apparat. B. Polyglott. fea.9. Partiii. or AlHx, B. ii. c. 25. or Univ. Hijl. Vol. IV. B. ii. c. i . p. 40. of Revealed Religmi, 1 27 very proper one to adminifter it, and lay a good foundation for their improvement in both thefe refpe6ls *. Thus were mankind in general trained up, and ripe for a new difpenfation ; as well inclined to attend to fomething of that kind, as able in a good meafure to perceive, and reap the benefit of it, when it fhould be offered j their curiofity was raifed, and their capacity fuited to any reli- gious enquiries : nor was it at Athens only, that they fpent their time in telling or hearing fome new thifig'j fcience and literature had made confiderable progrefs weftward ; and every where men's mnids were enlarged, together with their commerce. And thus all things confpired to bring the world towards a ftate of MATURITYi and at the fame time, the circumftances of it were fuch as remarkably contributed to fpread all kinds of knowledge in the moll expeditious and effec- tual manner. All this while the Roman empire had been growing up to that vaft extent, which it reached under Augujliis\ and had united the feveral governments under one head , and fet- tled itfelf in a general tranquility : it had carried its language, and arts, almofl as far as its arms ; had opened a correfpondence, and eflablifhed a commerce, between moft parts of the then known world j from whence intelligence was quickly conveyed to Rome^ and orders difpatched from thence \» Judea, the place where the fun * I leave it to tlie judgement of the reader, whether what is affirmed above be laying, that a greater degree of wickednefs, and a greater degree of luifdom overfpread the face of the earth at that tirne^ and that they both were at the farm time unherfal y as is in^ fmuated by a certain author. Letter to JVtr. WhiftoUi p. 56. t The inftitution of pojis among the Romans is generally at- tributed to Augi(Jliis\ though we read of them long before, on fome 1^8 Of the fever al bijpenjations of right eotifnefs was to arife, had j-uft been reducecS to a Roman pro'Oince * , whereby regular ac- counts were taken of all remarkable tranfaftions in it, by the Roman governors -f- j and appeals lay from thence to Cafar : and by this means the fame of an extraordinary teacher of a new religion would foon be publiflied, over all the civilized parts of the world j and its profeflbrs be much better enabled to advance and propa- gate it, than could have been expe6led under any other conftitution of the world before that time J: If true, it mtift by thefe means foon gain ground, and appear to be fo ; if falfe, as foon be fiienced, and confuted. For, Thirdly, this age v/as the beft quaHfied to examine the evidence of fuch a revelation; to confirm its truth, and convey it down to pofte- rity. It was, in comparifon of thofe before, a learned, curious, and inquihtive age, as we have feen ; and therefore like to be more fceptical, and cautious in things of this nature ; not fo eafy to be impofed upon, or apt to run into every religi- ous fome occafions among the Per [tans. Her cdo f. v in. gS. Xen. Cyr. Lib. viii. Ejlher iii. 13. and viii.io. vid. Brijfon. deR. P. p. 147. * See Lardne)\ Cred. of G. H. B. i. c.io. fed:. 10. f See an account of their a£la., in Pearfcn on the Creed, Art. 4. fin. There is a whole week of the AP.a Diurna Senatus, pub- liflied from Air. Locke by Gravlus ad Sueton. Ccef. itSi. 20. not. p. 35. Am^. 1697. which, if genuine, is very remarkable. X To wiiich we may add the obfervation of Mr. JVeJton^ viz. that by the great extent and union of this empire, when the head of it once oecame a convert to Chriilianity, that religion would immediately fpread through a large part of the world ; as was the cafe in fait. Enquiry into the Rejcciion of Cbriflian Mu'a- des. p. no, &:c. And it is no lefs obfervable, that Csnjlantine did not become a thorough convert, till the whole Empire was unit- ed under himfelf, upon the death of Licinius. vid. Mojhenu de Reb. Chrift. p. 976, &c. €f Revealed Religion, 12^ ous proje6l. There were men every where rea- dy to confute and expofe the Chrijiia?i inflitution, had it contained any thing either falfe or frivolous; abfurd, or immoral ; if it had confifted of either enthufiafm, or impofture ; or a mixture of each.' At that time the many fe6ts and faclions in the world had whetted themfelves by contention, and were perpetual fpies upon each other : fo that no confiderably new religion could gain ground among them, without being thoroughly fifted by the adverfe parties. The Pharifees and Sadducees, the Stoics and EpicureanSy were fubtle and perverfe difputers ; and all of them eager enough to oppofe the Chrifiians. The world had then alfo fufficient knowledge of the powers ot nature, to be able to judge of miracles ; and diftinguifh them from any uncommon appear- ancej or effe(5l of art (c). Prophecy had been for fome (c) It is not my defign here to enter into the late controver- fy about the caufes, why fo many Heathens for a long time paid fo Httle regard to the Chri/iian miracles, though they are allow- ed to have been competent judges of them. I fhall only obferve here, that numbers were in fadt convinced of their reality, and in a great meafure converted by them, as appears from the great ftrefs, which fome of thefe laid on them afterwards in their de- fences of Chriftianity : and as to others, i. They might allow them to be true ; yet on account of the old intercommunity of deities, and multiplicity of daemons, for fome time draw no confequence from them, in prejudice to their own way of wor- ship. 2. Multitudes of the like nature reported among them- felves, might make others at a diftance be looked on as lefs ex- traordinary. 3. The atheiftic notions prevalent among fome who had the beft opportunity of being fully informed about them, might lead them to rejed all fuch on principle. 4. Their ufual way of attempting to account for thefe from fuch an unmeaning caufe as magic^ muft, in a great degree, defeat the effeds which they would otherwife have had upon them. 5. The numberlefs falfe ones of all kinds propagated over the '.pagan world, which began then to be feen through, and \yhich had jufl brought the I whole 130 Of the fenjeral Difpenfatmis ibme time withdrawn from the Jews ; which muft make them at firft more fhy, and fufpicious of any new pretence to infpiration *. Oracles began whole fyftem into difrepute ; might induce them to view all others in the fame light, and not think any of them worth a fe- rious examination. Befide the common prejudices which op- pofed all the gofpel evidences in conjun6lion, each of thefe rea- fons, no doubt, had its weight in over-balancing this powerful one particularly, fo far as reafoning was concerned ; efpecialfy the laft. And yet it would be no very difficult thing to Ihew, that they reafoned extremely ill upon the point. For as the mul- titude of fabulous miracles reported amongft therri could be no warrant for their difbelieving thofe ancient, original ones, wrought among the Patriarchs and Jnus, (of which their own were only fo many aukward imitations;) but rather on the contrary, were a confirmation of their truth ; [fee CanftderationSy p. 76, 77.] fo they were far from having any ground fufficient to rejedl or difregard fuch as were undeniably performed in their own times, unlefs they had others of equal authority and impor- tance to confront them with ; which I apprehend was very far from being the cafe : though fuch a feries o^ lying ivonders vcn^t cafily produce a very ftrong prejudice againft all ether wondrous things, how differently foever circumftanced ; and hinder them from attending to this difference of circumftances, (as indeed we "find it did with feveral) fmce any mixture of trifling, fpurious, impertinent ones, is ever apt to prejudice and detradl from the true ; how far foever this be from any juftitication of the above- mentioned conduct, which a due care and impartiality in moft of them might have prevented. This is all, I apprehend, that can be fairly deduced from fuch an event ; and this, methinks, in- llead of leading us rafhly to receive or to reje6t all miracles pro- mifcuoufly, or hindering us from ever looking into the founda- tion and authority of each ; Ihould rather teach us to be very willing at all times to have both of them examined by any handj and carefully endeavour to diftinguifn thefe two kinds from one another, in order to prevent the like thing happening to fome even amongft ourfelves. Among other unbelievers, C'ouhb lays hold of this objedion, though he has it but by hearfay. Pofth. Works, Vol. II. p. 221,225. The fame is often repeated by Hume^ and well anfwered by Adams^ Eff. p. 102, no. and by Middleton-t Pref.&c. to Let. from Rotne^ p. 86, &c. As to the great propriety of this proof, notwithftanding all thofe bars to its reception, fee JFefion'fi Difl'errations, p. 352, &c. * We may add, that the ceafing of this, as well as of mira- (ks, for a time, would likewife be a means of raifing greater furprife . vf Revealed Religion, j -^ I began to ceafe among the Gentiles, by being de- fpifed, and generally negle6ted j divination of ail kinds was brought into contempt -f- : and though they were fufficiently defirous of fbme better light in matters of religion, than what their own reafon and philofophy afforded them, as was obferved above y yet from the many falfe lights, which had been already held forth, and which had only ferved to miflead and bewilder them, they rather began to defpair of finding any true one. Tired out with wandering through the mazes of error and uncertainty, the wifefl of them gave up all fuch pretended guides ; and looked upon the whole llory of revelation as a cheat, Thus men were fuf^ciently guarded againfl any new impofition, though never fo well fupported by wit, policy, or learning. Nor would they, furely, be lefs averfe to one that came without all thefe : — to one appearing in fuch a form, and with fuch recommendations, as the Chriftian fchemei— fo deflitute of aid from human wif- dom, furprife among the Jew^ upon the revival of both ; and of pro- curing more attention, and regard to the perfon, who fhould appear really to have the gift of them again. ' Gifts granted to the difciples of our Saviour, which none had been partakers of fmce the time of Malachi ; God having fo ordered it, that the defires of t|ie Jews might be the more inflamed for the MeJJiah's coming; as alfo that, upon his coming, he might the more eafily be difcerned.' Allix. Refled. Partiv. p. 272. How far re- velation ceafed from the time oi Malachi -y and what reafons are affignable for it, may be leen in Vitringa, Obferv, Sac. L.v. c, 6. — 14. How the return of a miraculous povv^er among the Jews, at the pool of Be'thefda^ might prepare them for expeding the Mefllah, together with the reafon for their concealing the fadt afterwards, upon that power's ceafing j fee Clagett on Joh v. 4. Comp. PFhiibyy ibid. t Dubium non eft quin hasc difciplina et ars Augurum e- vanuerit jam et vetuftate et negligeutid. Cic. de Leg. L. ii. c.13. I 2 132 Of the fever al Dtfpenfatiom dom, and fubtilty; — fo feemingly below what they had hitherto been entertained with j — flript of all that pomp and ornament, which attended the Jewip inftitution; — that art and eloquence, which adorned each fyftem of philofophy j — con- fifting of a few plain rules of life j and thefe fo ftridly pure, and perfe6l, as equally to ftrike at the corrupt Scribe, and haughty philofopher : and therefore fuch as mufl needs be to the one, a ftumbling block, and to the oXh^VyfooliJhnefs j — de- livered for the moft part occafionally, without any fet method ; in the moft limple, unafFe6led manner 3 — by mean, obfcure perfons j — in full oppofition to all the reigning pafTions, prejudices, and interefts of the learned and great * : under all thefe, and the like difadvantages, which are well known to have attended the Chrijiian reli- gion in its infancy -, if at fuch a time, and in fuch cir- * ' Tis very remarkable concerning all the prophecies of the New Teftamcnt, as one intrinfic charadler or mark of the truth and divine authority of the whole, that whereas impoftors al- ways, and enthufiafts generally, in fetting up any new doctrines, make it their bufmefs to raife the expec^tation of their followers, and to flatter their imaginations with promifes of great fuccefs, and of God's interpofing in fome extraordinary manner to bring into their hands the power and dominion of this prefent 'world; our Lord's promifes, on the contrary, are all of a fpi- ritual nature ; promifes of a proper reward for virtue in a future and heavenly ftate ; but that at prefent, what his true difciples had to expert was perfecution and fufferings of all kinds. — Nay, •what is ftill more remarkable, and more effentially contrary to the fpirit both of impofture and enthufiafm, he foretells the greateft, and moft extenfive, and moft lafting corruptions of his oivn religion.' — Dr. Clarke, Serm. Ixi. on Matt, xxiv.12. This obfervation is a very juft one, and better founded than the proportion which this learned and judicious writer makes the title of his whole difcourfe, viz. That the abou7uling of ini- quity is the caufeofits abou?tding more; which I apprehend is as far from being univerfally true infa^, as it is from being well fupported in the faid Difcourfe. of Revealed Religio?7. ^33 circumftances, it was able to fupport itfelf, and make its way in the world; and ftill be all an im- pofition, both upon the fenfes, and the reafon of mankind ; in what a ftrange fituation muft man- kind have been, in both of thefe refpe6ls ! How different from what they have ever been be- fore, or fmce! How will the men who are fo apt to ftumble, and ftrain at each little difficulty, which attends the prefent fcheme, in common with all others ; be able to get over this great, unparallel'd one, of fuch an impofition [were it one indeed] prevailing fo far, and in fuch a man- ner as this did * ? Or rather, have they not from hence fome reafon to allow of its pretenfions ? Some room to admire with us, how fure muft its foundation be ! How itrong the outward proofs of its divine authority ! How great its inward force and efficacy ! This to a fair enquirer, who will weigh the cafe with any tolerable impartia- lity, fhould now afford the fame conviction that it did of old ; and fhew it to be nothing lefs than the power of God, and the wifdoin of God, Each of thefe obflacles to its reception, gives the ftrongeft atteftation to it, when once approved of, and embraced; and all together mufl, when duly attended to, gain it the higheil eileem j and be . * If it be a greater difficulty to afllgn any other adequate caufe of this effect, befide the reality of that event; or if the other fuppofition be (as a certain author terms it) more intra- culous than that event ; then, by the confefllon of Scepticifin. itfelf, it Ihould command our belief or opinion. And that this is the cafe here, I apprehend we may maintain, till fome new princi- ples in human nature be difcovercd, from which fuch an ap- ipearance can be folved with greater probability than has been hitherto done. See Philof. EfTays concerning Hum. Und. by jP. Humejkdi.io, 13 134 Of ^^^ fever al Difpenfations be a flianding evidence, both of its truth and ex- cellence ; a fufficient anfwer to all fufpicions that can be raifed, from the prevalence of any fable, or impoflure in any other age j from what may have been introduced in a manner dire(5lly con- trary to this; by other kinds of perfons; and in very different times; by policy, or perfecutionj in days of bigotry, blindnefs, and fuperftition. 'Tis an obfervation frequently infinuated by fuch as are no friends to revelation, that there are certain feafons when any thing will pafs up- on the world, under the notion of religion -f : which has, no doubt, a good deal of truth in it, with regard to the general belief of things mar- vellous and extraordinary : But from all that is gone before, I think it fufficiently appears, that this age was by no means fuch; that it can neither be charged with ignorance nor credulity j that it cannot be fufpe6ted of any extraordinary difpofition to receive fuch a do<5lrine as that of Chriflianityy and from fuch hands ; were it not manifeftly true, and of divine authority: and that therefore the examination into the grounds thereof, at its firll propagation; and the full con- f yi6lion which each party muft have had, before it would be able to gain admittance with them, might fairly ferve for all fucceeding generations ; and muft be allowed to add one of the ftrongeft confirmations to it. Laftly, this age was the befl qualified to hand it down to pofterity. As it was an inquifitive, and difcerning one, fo it was no lefs lettered, and hiftorical. t Voltaire's I^etters, L.vii. To the fame i)urpdfe are fome parts in the life of Homer, ift Ed, and feveral paffages in Bayle's Didt, and the Chara^erifikks* of Revealed Religion. 13 j Jiiftorical. The Auguftan age is remarkable to this day for the number of its writers. There is none better known ; fcarcely any, of which fo full and particular accounts are given. The Ro- man empire had been juft fettled -, and the minds of its chief members turned from arms and a6lion, to works of genius and fpeculation : fond of celebrating its conquefts, and recording its glory, they gave themfelves up to the ftudy of eloquence, and good writing. Their chrono^ logy had been lately reformed, and adjufled ; ex- a of its hiflory ferved, both to fpread it more uni- ver- {0 See Lardrnfi Credibility, B. ii. z. i. fedt. 2. 1 3 ^ Of the froeral D'lfpenfations verfally, and preferve it more Securely : when many took in hand to Jet forth a declaration of thofe things, which were mo ft. fiirely believed among them^ for the ule of both fews and Gentiles (-j-); whereby we have more ample and authentic me- moirs of church hiflory, than could ever have been expefted before that period * ; and whereby the time when, the place where, and perfons under whom, the moft material occurrences happened, were afcertained by writers of different nations and profeflions ; by Romans, Jews, and Greeks, Thefe feveral circumftances confpire to bring the miffion of Chrijl very near the time in which he came. There is one more, which feems to fix it precifely to that^ at leaft will ihew, that it could not be fooner, confidently with the com- mon courfe of providence, and moral govern- ment of the world ; admitting likewife the par- ticular fcheme already fpecified, viz. of his de- fcending from the Jews ; I mean, the tircum- flance of their being then in fubje6lion to the Roman government, fo far as to have the power of life and death, in moft cafes, taken from them (d). By Ct) See Dr. Chven's Obfervations on the Gofpels, pajfim. * This is to be underftood with an exception to the thirty years between Nero and Trajan ; to which time all the common complaint of want of ecclefiaflical writers ought, I think, to be limited. The caufe of this is afllgned by Fitringa, Obf. Sacr. Lib. iv. c. 7. fe(5l. 9. p. 904, &c. Why we have no larger accounts of the Jpojles, fee Hartley, Obf. on Man, Vol. II. p. 121. (d) John xviii. 31. How far this was fo, fee Lardner, Cred. B. i. c. 2. fe6l. 5. Partvii. p. 49, &c. 2Edit. The particular in- ftance of St. Stephens murder, which is brought to prove the contrary by the authors of Univ. Hiji- [Vol. IV. p. 236. not.' R.J does not feem fufficient for that purpofe; but rather looks like an a^ of the zealots^ though his trial was begun regularly ; [fee ; Bafnage,, * of Revealed Religwi. 137 ^-" By all that we know of that generation, we have reafon to believe, that if they had been at liberty, they would certainly have cut him off, as foon as ever he appeared to corre6l their grofs errors, and reprove their many abufes in religion; to difappoint all their fond hopes of temporal grandeur, wealth, and power ; and humble their fpiritual pride, by reducing them to a level with all fuch as feared God, of every nation under hea- ven. And accordingly, when they faw he was not a Mejjiah for their purpofe*, we find them imme- diately ■Bafnage, B.v. c. 2. fedl. 8. ox Doddridge ^VoX.Y^l. fe(5t.i5. p. no. J and the cafe of St. Paul^ mentioned in the fame book, [note O. p. 257. J feems to fhew, not that they pretended to an executive power in his time ; but that even their judicial one was then in- terrupted, to prevent the like outrages. This point feems to be pretty exadtly dated in Millar's Ch. Hift. c. 7, p. 536. Comp. .Ba/nage, ibid, fecfl. 7. and Whitby on ^^^^zxviii. 31. One would think, their own judgement of the thing might be inferred from Hierof. Sanhedr. fol. 18. col. i. Traditio cjl, quadraginta amies ante excidium templi ablatum fuijje jus vitae et mortis^ et. ib. fol. 242. ■ ^adraginta annis ante vajiatum tefjiplum ahlata funtjudicia capitalia ab Israels, comp. AUix^ Judgment of the y^wz/^ church, &c. p. 49. Though Lightfoot is of a different opinion, and produces feveral inftances in confirmation of it. [Op. Lat. Vol.11, p. 371.] Bifcoe [Boyle's Lecft. c. 6.] has made it very probable, that the Jewijh magiftrates had often, even in thofe times, the power of mfliding capital punifliments allowed them ; but yet he grants, that they were often prevented by the Roman governours ; [ib. p. 225. J 'tis plain, their ftate was about that time in great confu- fion ; and it appears, that they durft not exert fuch a power, upon the occafion above-mentioned j nor, in their then circum- ftances, could at laft have compaffed our Saviour's death in any regular, judicial way, without application to 2^ Roman governour ; which comes to pretty near the fame thing, with refpe(5l to the main part of the prefent argument. Comp. Doddr. Vol. III. add. not. p. 20. * How foon their rulers perceived this, and what a different condud it produced at firft in them, and that of the common people, toward him, fee Lardner's Cred. Vol. L p. 288, &c. ^en/on's Life of Chrift, c, 8. fe<5l. 5. p. 289. The difappointment of ^ 3 ^ ^f ^^^ fe'^^^^i Difpenfations diately refolved to feize, and difpatch him; as they would undoubtedly have done, if they had had fufficient power : but being, in a great mea- fure, deprived of it, they were obliged to have recourfe to flratagem ; continually laying wait for fomething to accufe him of to the Romans ; tempting him, and trying all methods to draw him into any a6l, which might be conftrued trea- fon, or difafFe6i:ion to their government: on which account alfo we find him behaving with fo much caution, and referve before them ; keep- ing in private, as much as was polTible, and con- fiftent with the end for which he came *, charg- ing his difciples not to make him known -f- ; moving from place to place in order to avoid tu- mults X ; preventing his being proclaimed the Mejiah ||} and declining any direA anfwer, when (Jueil- of the latter alfo, on their feeing him given up to the greatell fuf- ferings, may fufficiently account for that remarkable change of their behaviour towards him at laft, as is explained by Farmer, Enquiry into Chrift's Temptation in the wildernefs, p. 98, * Luke -v. 16. John viii. i. xi. 54. ' t Matt.xn. 16. :j: Saepe Chriftus fugiebat hominum turbam dum lacum tra- jiceret, forte ut vitaret omnem tumultus fpeciem, utque obvi- ^m iret feditionibus, quas homines rerum novarum cupidi, quos multos tunc temporis in Judaea fuifle notum eft, potuiflent ejus nomine abutentes concitare. Si magna hominum imperitorum imultitudo diu congregata fuiflet, facile contra Romanos, quo- rum jugum iniquo animo ferebant, moliri aliquid potuiflet, prasfertim cum Jefum effe Mefliam credere aut fufpicari coepe- rant. Maximi autem erat momenti evangelio exorienti omnes turbas turbarumque vel ipfam fufpicionem vitari ; parati enim erant primores Judaeorum Chriftum adcufare, apud procurato- rem Caefaris, qui hujufmodi delationibus accipiendis jam nimi» um propenfus erat. Vide hiftoriam adminiftrationis Pilati a- pud Jofephura. Cleric, in Matt. viii. 18. Comp. infra p. jl Mar-kiiuii, Luke'vi.j^i, of Revealed Religion, ion queftioned about it* 5 till he bad finiflied the work of his miniftry ; and fulfilled every thing in the Scriptures concerning him (e). No former age of the Jews probably was wicked enough, to have withftood fo many evident proofs of his be- ing the true MeJ/iah 3 to have rejedled him, and been * John X. 24. xi. 4, he. (e) See Locke, Reafon. of C. p. 487, kc. fol. 3d Ed. [or Lard- ner, Gred. B. i. c. 5. p. 286.] where may be found a full anfvver to the Moral Philofopher's obfervations on this fubje<5l, Vol. Ill, p. 189. who concludes, as is ufual, with a very falfe account of the matter, viz,, that * our Saviour all along from firft: to laft, [witnefs Matt.xxwi. 64. Mar.%\v.b2. Lu^xxii. 70. Johnxviiu 37,] difclaimed the MefTiahfhip among them j' i.e. thQjsws. Comp. JVhitby on Matt. ix. 30. The fame account ferves alfo to confute the obfervation made Upon thefe paflages, by the author of Ckrijiianity not founded oh Argument ; who from thence infers, that our Lord could have no fuch meaning as to convince by his miraculous works, p. 48. no fuch i-n^ te?ition as to prove his own truth, and character, by thefe inflames of his power, ib. in full contradidion to thofe many other, paflages, where be exprefsly appeals to the fame ivorks, as direift proofs of his divine commiffion. Matt. xi. 4, 5, 21. Joh. v. 36. x. 25, 38. xiv. II. XV. 24, &c. S)^e Randolph's Anfw. p. 169, 170, &c. The fame rs likewife a reply to this author's obje<5tion againft the truth of chriftianity, from Chri/l's not opening his commif- lion before the fewi/h rulers, [ibid. p. 48, &c.] fo far as he has reprefented tlie cafe truly : for which fee Benfen's Anfw. Part iii. Dial. iii. p. 196, &c. The fame obfervation may be applied, with no lefs force, a- gainft our Saviour's doing the like before the Roman governours, *vhich ftuck. fo much with Woolflon ; [Exa^ Fitnefs. Pref. Jccj to which we may add, that his addrefiing himfelf in form at any time to either of thefe, muft in all probability have been turned to a great objedlion againft the truth of his miffion in after ages, "Whether they had, or had not received him ; the firft would have l)een wholly attributed to ftate policy ; the latter might have httxx urged as implying fome extraordinary defe<5t in his creden- tials : as is well obferved by Dr. Clagett in the cafe of his Refur- YeZlion.' Pofth. Sermons, Vol. I. Term. i. See alfo Benfon, jb. p. 216, &c. So that had the whole been condu(5\ed in away different from what it was, the cafe would, as far as now ap- pears, have been no better for thofe times in which it W%» tranf- aded ; and much worfe for all future ones. 1 40 Of the fever al Dfpejtfatiom been his betrayers^ and murderers ; and thereby to have accomplifhcd the prophecies, and execut- ed the good purpofe of God, in fending his Son to die for all the world : this generation was fo thoroughly fuch *, as to have done it with too much fury, and precipitancy ; uniefs reftrained by a fuperior power : which makes their fubjec- tion to the Roman government, in this refpe6t alfo, to conftitute the fulness of timej and affords a circumftance particularly requifite, and fuitable to the coming of Chrift. And though this very remarkable wickednefs of the fews^ in fome; nieafure, counterbalanced all their other qualifications for attending to the Chrift when he came 3 and debarred the genera- lity of them from the benefits of his coming; yet it concurred equally to carry on the fame de- fign of providence, for the commci: good of the world : even the vice, and folly of them who were led to reje6l him, contributed to the ad^ vantage and improvement of thofe who had fo much virtue and wifdom left, as to receive him ; which great numbers of them did -f*, notwith^ ftanding the vile policy of their rulers : and this foon brought on that very thing which they were feeking to avoid by it (J), the difTolution of their ftate ; it having now fully anfwered the ends it was defigned for, as a body politic, gave way to that univerfal fyftem of religion which was to com- port with each political eftablifhment throughout the world j and its remains ferved to much better purpofes, in bearing every where fuch evident marks * Vid. Lightfooti Op. Lat. 317, 325, &c. •j- Vid. Jenkin^ Vol. II. c. 32. p. 497. of Revealed Religion. 141 inarks of the divine difpleafure, as could not but be taken notice of, together with the caufes of their punifhment (-f). And thus did the fall of Jfrael become the riches of the world, and rife of a new, greater difpenfation ; communicated to all nations, and by this means moll efFe6lually con- firmed in every fucceeding generation : of which below. Thus have we confidered fome of the mofl re- markable circumftances, attending the age of Christ's advent j which when they are taken together, make it appear to be the fulnef of the time, and fitteft for fuch a difpenfation. I have omitted fome topics commonly made ufe of in this argument, fuch as that of an uni- verfal peace at that time ; and the great expec- tation of the Mefjlah, among the fews j lince the one appears to be falfe *, at leaft 'twas foreign to his (f j ' Had the 'Jewi been all converted by Jesus Christ, we tliould only have had doubtful witnefles j and had they been quite deftroyed, we Ihould have had none at all.' PafcaWs Thoughts, p. 121. Comp. id. p. 89, 90. *Iftos inimicos meos ip- fos qui me occidjerunt noli tu occidere. Maneat genus Judaeorum; certe vifta eft a Romanis ; certe deleta civitas eorum ; non admit- tuntur ad clvitatem fuam Jiidaei, et tamen Judaei funt. — Ma- nent cum figno : nee fic vicli funt ut a vidtoribus abforberentur. Non fine caufa. Per omnes gentes difperfi funt Judaei teftes ini- quitatis fus et veritatis noftras. Ipfi habent Codices de quibus prophetatus eft Chriftus; et nos tenemus Chriftum. Et fi forte aliquando aliquis Paganus dubitaverit cum ei dixerimus prophe- tias de Chrifto, quarum evidentiam obftupefcit, et admirans pu- taverit a nobis effe confcriptas; 'de codicibus Judacorum proba- mus quia hoc totum ante pracdidum eft. Videte quemadmodum de inimicis noftris alios confundimus inimicos ! Auguft. in Pfal. Iviii. ver. 11. Tom.viii. p. 716. Comp. Id. inPfal.xli. et infra note g. p. * Majfori's Jani Templum referatum, with Biiddeiis on the fame fubjed; or Bafnage, Hift. Polit. Ec^l. Vol.1, p. 114. or Vitringa in If.xi. 4. p. y2. That the Jews had never lefs peace among themfelves than at 1 4 2 Of the fever al Jbifpenfations his birth *; any otherwife than as a good means for conveying the tidings of it more eafily, and fafely through the world j (in which fenfe it was included under the fettlement of the Roman empire; but that is not the fenfe in which it is ufually infijfted on :) the other though true -f , yet was not gratified in the manner in which they did then expe6l him, but a quite different one 5 which therefore, fo far as it was a wrong one, though it helped to raife their attention to Jesus Christ at firft, yet might be faid to tend as much afterwards to deaden and difappoint it, We may add, that though the Jews had fufficient ground for expelling fuch a perfori, from their prophetic writings j and this expeftation of theirs in general be a good argument againll them now, to prove in what fenfe their forefathers did inter- pret fome of thefe writings ; yet was this expec- tation in itfelf (more efpecially perverted as it then was) fo far from being any particular qualifica- tion of the time, at leaft any circumftance pro- per to confirm the truth and credibility of his miflion ; that it might as well be fuppofed to have a contrary effeft, in giving a handle to impoftors ; as we find it a6lually did to twoTheudafeSy to Simeon AthrongeSyfudas of Galilee y Simon Magus ^ Doftheiis^^ and afterwards Barcochebas, and many others ||. Nor at that time, may be feen in Jofephus, Phih, or Univcrf. Hiji, Vol. IV. c. II. p. 196, &c. * See IVooljioni. Exa6l Fitnefs, &c. p. 91. t How far it was fo, together with fome of the caufes and the confequences of it, may be feen in Lightfaoty Vol, I. p. 75i>752, 209, 210,337. X Vid. Origen contra Celf. L. i. & vi. et Calmet, Di6t. - II Vid. 'Jijeph. B. J. L, ii. c. 2. &c. A Lift of them may be ittw in Kidder ^ Dem. Partiii. p. 167, &c. fol. oilVageiiJeU's Con- futation of Revealed Religion. 1^2 '■^^ Nor have I urged the general notion which prevailed over moft of the worlds of fome great f>ri7ice that then was to appear ; fince this (were it never fo confiftent with Chriji's real character) can only prove that there were fome prophecies, wijich might be fo interpreted as to give occafion to that rumour * ; and the obje6lion returns, with equal force, againft its being prefixed to that time by any prophecy : the difficulty is ftill the fame, Why had it not a more early date in pro- phecy, which might have raifed a proportionably more early expectation ? — But this has been al- ready accounted for. Upon the whole 5 we may obferve, that from the beginning of the world, mankind have al- ways had fufficient means of being inflrucled in religion 5 and that the feveral difpenfations have all along been fuited to their refpe6live circum- ftances, and capacities, fo far as can be learnt from thofe very brief accounts that are left us of their hiftory ; from which 'tis alfo probable, that if we had more full ones, we fhould fee this more clearly. In futation of R. Lipman, Carm. Memor. (Tela ignea fatanae, p, 233, &c.) See alfo Dr. Jar tin's Remarks on Eccl. Hift. Vol. III. p. 331. — That there would not have been fo many falfe Mefli- ahs, about that time more particularly, unlefs a true one had been promifed, and on that account expe6ted, fee Bp. Newton on Prophecies, Vol. II. p. 266, &c. * As to the Sibylline oracles fo much diviilged about this time, many of which feem to have been extraited from the Jewijh prophecies concerning the MeJJiah's coming, and might ferve to turn the attention of the world that way, the reader may con- fuh Prid. Con. Vol. III. P. ii. B. ix. fed. 9. p. 633, &c. 8th Ed. Le Clerc on If. xi. 6. pronounces the whole colle6lion of them an impofture. Id. Eccl. Hid. p. 599, &c. Comp. Jortin, Rem. on E. H. p. 283. &c. Cave, Hift. L. p. 34. or Fabric. Cod, 4pocr. p. 300. 4 144 Of the fever al Difpenfattons In the INFANT ftate of the world, mankind were led, as it were, by the hand in matters o£ religion ; dire6led by vifible appearances, on" every occafion j fed with a prefent portion of this world's goods, and cherifhed with temporal profpe^ls. The do6lrines of religion, and modes of worfhip, were few and plain s agreeable to their imperfe6l notions of things ; and fuited to their fimplicity of manners * : and when thefe were once taught, and inftituted among fome principal heads of families, they might, through the longevity of men in thofe days,; be eafily held, and handed down by tradition,: When mankind had multiplied, and were dif- perfed over all the face of the earth ; and tra-^: dit tonal religion (notwithftanding the frequent revivals of it by particular revelations) began to be corrupted, and defaced -, and as foon as a bet- ter way of preferving and propagating the no- tices of it was difcovered -f-, viz. by the invention, or perhaps revelation, of letters (f)j God is pleaf- ed * See Partiii. t See Bp. Conybeare's Def. of Rev. Rel. p. 404, &c. (f) Gale [Court of the Gent. P. i. B. i. c. 10. fecfl. 4.] brings many teftimonies, both from Heathen and Chrijlian writers, to prove that Mofei was the inventor of letters. See alfo Gen. Didt. Vol. VI. p. 417. G. /. Voffius Ariftarch. i. 9. and an EJfay upon Literature^ proving^ that the two tables written by the finger of God hi Mount Sinai, was the firjl writing in the world. Lond. 1726. From which author it appears, how much letters muft have con- tributed to prevent the increafe of idolatry ; at leaft the advanc- ing men into the number of Gods ; by preferving a more parti- cular account of all their a6lions, Comp. Univerf. Hijl. p. 720. JSl T.GuJfet Com. Ebr. p. 7, 8. and Daubuz on Rev. Prelim. Di'c. p. 2. &c. Which laft writer (hews, that it was as necefla- ry then to give the Ifraelifes letters, to fupply the ufe of their fymbols, and take off their inclination to fymbolical idolatry; as it was afterwards to communicate the art gf printing, in order cf Revealed Religion, 14^ ed to afford more clear and ample ones ; he fmgles out a perfon particularly eminent for faith and obedience; takes him under his imme- diate protedlion, by way of pofitive covenant ; communicates himfelf exprefsly to him, and makes him a means of difcovering that knowledge to other nations ; and reforming the religion of every country into which he was fent. The fame favours are continued to fome of his pofte- lity, and with the fame defign ; they are re- moved to and fro ; and every where miracuioufiy preferved, bleffed, and multiplied; are united under a theocracy, and have a ^written law given them ; confifting of the moft perfe6l rules of life that their then ftate, and temper, would admit to correal a no lefs grofs idolatry in the Chriftlan world, by tranf- mitting all ufeful knowledge much more eafily, and univerfaily, than could have ever been done before by writing, ib p. 12. * Mofes, who was skilled in all the learning of the Egyptians, without doubt underftood their manner of writing; and if the letters reprefented animals, he muft have compofed a new al- phabet, when the law forbad them to make the likenefs of any thing; that is, we are to fuppofe, of any living creature, or of any of thofe luminaries that were worfhipped in the Heathen world.' Dr. Pocockes Defcription of the Eaft, V ol. I. p. 228. Many proofs of God's having communicated the art of alphabetical writing firft to MofeSy as well as reafons for that condu6l, have lately been fet forth by Worthington^ Effay, c. 8. But this point feems to be brought to the higheft probability by Winder^ Hift. Knowl. Vol. II. To this may be added a late account of the zuritten mountains mentioned in Vijournal irom Grand Cairo to Mount Sinai ^ which, as the learned editor obferves, contain in all probability the a7icient Hebreio chara£ler ; which the Ifraelites having learn- ed to write, at the. time of giving the law from Mount Sinai, diverted themfelves with pradifing on thefe mountains, during their forty years abode in the wilaernefs, p. 34. hote {^a). Comp. p. 54, &c. et e contr. Hottinger in Wagcnjeil^ p. 432. Vid. etiam {i. Bernardi Tabukm Orbis eruditi Literature; a charadlerc Sama- ritico dedu£ice, &c. aucftam a C. Morton, I759. Add Ktmiicott, Diflert. ii. p. 147, Sec. K 146 Of the federal Difpejtfafions admit of; containing a body of precepts oppo- lite, in moft parts, to the fuperfti'tious and idola- trous practices of the people round them : they are intruded with a hiftory of the original flate of the world, and all pafl: difpenfations of reli- gion in it ; together with prediftions of the fu- ture i more efpecially of that great one, under the MeJ/tah, who was to defcend from them ; and whom they were taught to expeft by num- berlefs preparatory types *, and figures ; all tend- ing to point him out more fully to them ; and pave the way for his reception. They become a mighty nation; are diftinguifhed by extraordi- nary deliverances, fuccefles, and viftories under their feveral govern ours : the fame of them, and of their God -f-, fpreads far and wide. To keep them * Ld. Bar ring ton (after Sykes) feems to rejedl the notion of types, and will have the 'Jewijh difpenfation to be only * fuch a reprefentation of the gofpel as would fliew the analogy after the gofpel took place, rather than prefigure it before-hand.' EfTay on the feveral Difpenfations, &c. p. 46. [which likewife feems to have been the notion of Le Ckrc, Comm. on i Cor. x. 3.] But is not this fomewhat prepofterous, afligning fuch an ufe for it as was in a great meafure unneceflary, when the more noble inftitution had in fad taken place, itfelf being waxen old and ready to vanljh away ? And how fliall we be able to reconcile this with the following account of the fame author, p. 69 ? ' God afterwards ereded this family \o^ Abrahani] into an earthly king- dom^ fo conftituted as to point out a better, and in many proper ways to prepare men, and difpofe things for the eftablifhment of it.' YiQTypis V.GIaJ. Phil. Sacr. L.ii. Pr.i. Tr. 2. fed. 4. et Salden. Ot. Theolog. de eorundem ufu et abufu, L. ii. p. 3. Comp. Div. Leg. B. vi. fecfl. 6. Nezvt. on the Jpoc. c. ii. and Benfon's excellent Differt. Introd. to Suppl. Paraphr. p. 35, &:c. t ' Here we may juftly admiire the fingular providence of God, which thus made way for the propagation of knov/ledge over ail the earth. David was God's chofen inltrument for extending the Hebrew ftate to its greateft dimenfions. And then, at a time when the nation was in the greateft extent of power and terri- 3 tory. of Remedied Religion. xaj them duly attached to his wor[hip, he raifcs up a fucceflion of prophets, who ceai'e not to warn, exhort, and urge them to their duty j to reprove and correal them for their repeated breaches of it ; to remind them of their dependance on that God, who had already done fo great things for them ', and to afTure them of ftill greater, upon their obedience j as alfo to threaten them with the fevereft punifhments, on their defection ; which always came to pafs accordingly ; and were difpenfed in fo very vifible, and exemplary a manner ; as could not but ftrike furprize, and terror into all the nations round them; and plainly enough difcovered him to be, not only a God of the Jews, but the fupreme Governour of the world j and Lord of Heaven and Earth ; which was the principal end of all ; and to effe6t which, their prophets are often fent to foretel the fate of the neighbouring kingdoms, and to acquaint them with the knowledge of the moft High. This is the great defign, which was flill c ar- tery, and reached to and verged upon fo many different coun- tries ; fo that more notice would be taken of what pafied in that potent ftate; — then, I fay, Solomon was raifed up, and endued with fuch extraordinary talents by God himfelf, to be the in- ftrument of this greatefl: benefit to mankind. This prince's con- fpicuous and fuperlative wifdom drew the attention of the world ; andtheir curiofity led them into that flouriihing country, where they might, among other entertaining things, have an ample opportunity of gaining a full knowledge of letters, or alpha- betical vsriting. This was difcovered by divine revelation at tirll. But as the Hebrezu nation had not been fignificant enojgh, to engage men to much attention to their arts or knowledge, God in his providence thought fit to raife up thefe two great fuccelllve princes into fuch a confpicuous point of light, to be the means of rendering the knowledge of letters more general, and thereby of humanizing and improving all nations in the moft ufcful fciences.' IVinder, Hifi of Knowl.'' Vol. II. p. 59, 60. K 2 T48 Of the feveral Difpenfations carrying on ; and which his own .people, though they perverfely oppofe, and frequently endeavour to crofs it, are yet obliged to execute, whether they will or no j and equally promote it by their fuccefTes, and their fufferings. They were to be like io much leaven, in the mafs of mankind ; and when they were once thoroughly prepared themfelves, he difperfes them among all nations, to difFufe the fame fpirit, and contribute to the improvement, and reformation of otliers : and 'tis obfervable, that the fame long capti'uityy which cured moft of them of their great prone- Jiefs to idolatry, ferved alfo to diftribute them over mofl parts of the world ; and together with them, the knowledge and worfhip of the one true God then firmly imprelTed upon their hearts (g)^ When (g) It has been obferved, that the Jews were removed to 5r7- hylon^ when that empire was in its moft flourifhing ftate, and molt frequented by philofophers, \Yoimg\ Hift. DiiT. Vol. I, p. 292. J and legiflators ; who travelled thither from all parts, and thereby in a good meafure became acquainted v/ith the Jeivi/h hiftory; as many of them are fuppofed to have been. [See the authors above in note f p. 124.] And 'tis well known, that at the end of this captivity, the greateft part of them, and thofe of the greateft eminence, ftaid behind, and fettled in Chaldea, A[Jyria^ and other eaftern provinces ; notwithftanding feveral de- crees granted by the kings oiPerfia for their return; [Prid. Parti. B. iii. p. 136, &ic. Univ. Hiji- B. ii. c. i. p. 5. J from whence 'tis probable, that fome of their defcendants fpred fo far as the E(7/i Indies, where their poftcrity continues to this day ; as appears from the accounts of many modern travellers. See i/, iii. i6.] are with great probabiHty fuppofed to relate -f*. -is-In this refpedl, the Chrijlian inftitution may be faid to Lave been but in its childhood, even under tlie apofbles. We find it for fome time mixed witli Judaifm X ; and fubje6l to carnal ordinances : the apoftles of the circumcifion feem not *C£imp, Rcm.yini.ii. Locke,\h. [^cor\tr .T(2ykr in loc. p,352.] 1 Cor. i. 7. and xv. 51.2 Cor. v. 2, 3, 4. and i Thejf. iv. 15, 16, 17. with Grotius, and IVairs note on the laft place. Add Grot. Append, ad Comm. de Antichr. Op. Tom. IV. p. 475. Lo-juth on Ilifpir. p. 225. 2d Ed. or Benfon's Append. toParaphr. on i Tim. V. 23, ^'c. JVh'iJlon on Rev. Cor. 2. [contr. Whitby, 2d. Difc. after 2 Ep. ThcJJ'. and the note below, p. . J Since, as our Saviour has declared, of that day and that hour knoiveth no man, we have the lefs reafon to be furprifed, if its comingbe fpoke'of indiftin6l- ly, and on fome occafions reprefented in general terms as being near at hand to all. But if this notion feems too harfh, the thing may be folved otherwife more eafily, upon a fuppofition that the time of each man's death is, in refpedl of himfelf, really contiguous to that of his refurredion. — A dodrine which not only St. Paul, but two other apoftles alfo, St. James and St. Peter, feem to have taught very exprefsly, and which appears to deferve a little more atten- tion than is iifually given to it. This point is very well proved by Taylor, ib. p. 354, 355, though he there feems to have declin- ed entering into the ground of it. For which, fee the laft dif- courfe here annexed. t Vid. Mill. Proleg. pafllm, et Whitby ir> 2 Pet. iii. 16. X See Edwards'^ Survey, p. 598, &c. ' As to their outward way of living,they conformed themfelves to the reft of the Jews, obfervcd all the ceremonies of the law, even to the offering of facrifice ; which they continued to do as long as the temple was ftanding. And this is, what the fathers called, giving the fyna- gogue an honourable interment.' Aug. Ep. 19. Fleiiry, Manners of the-.chriftians, p.31. Nay, fifteen bifhops oijerufalem in fuc- ceffion were circumcifed, till the deftrudlion of it under Adrian, according toEufebius, Eccl. H. L.iv. c.5. Comp. Sulp. Sever. L. ii. But by this Emperor's treatment of the Jrjjs, their whole con- ftitution civil and ccclefiaftical was effedually diiTolved. See note Q^. p. . 154 ^f i^^ fever al Difpenfations not yet to have any diftincl knowledge of the general freedom from the ceremonial law * : St. Paul is forced to conceal his preaching to ido- latrous Gentiles, for fevcral years -f- j a diftin6lion of days J, of meats and drinks ||, and other le- gal ceremonies §, are obferved, to gratify the Jewiflj converts ; and avoid giving offence to the weaker brethren : they are obliged to comply with fuch in the toleration of many things bur- denfome to the flefh, and unprofitable as pertain- ing to the confcience; and the obfervance of fome is judged neceffary to be enjoined, or at lead re- commended to certain profelytesy by a public de- cree **, which has been generally infilled on for many ages, after the ends and ufes of it ceafed. The many miracles, and extraordinary gifts of the Spirit, which attended the church at that time, were no lefs eminent figns of its weaknefs; (which flood in need of all thefe interpofitions, as * J^i xxi. 26. SeeBeM/on, Hift. of firft planting Chriftianity, Vol. II. p. 209. where the reafons of this g.adual difcovery are afligned. Add his Effay concerning the abolifhing of the cere- monial law annexed to the paraphrafe on Titus. Or JVatts^s Harmony of all the Religions prefcribed by God, c. 11. t Gal. ii. 2. See Pref. to Mifc. Sacr. p. 15, 26, &c. Ben/on.^ Hift. Vol.11, fed. 3. Doddridge fuppofes that the point here con- cealed, was the exemption, not of the Gentile Converts only, but of the Jeivs them/elves^ from the obfervance of the Mofaick cere- monies, as what they were no longer bound to under the Gof- pel., any farther than as the peace and edification of others were concerned. See Vol. V. fed. 3. note i, and other places there referred to. X A£is xiii. 14. xvi, 13. Col. ii. 16. II Rom.xw. 3. I C^r. viii. 13. § JSis xvi. 3. ** y^/?jxv. 28, 29. See5t7;_^^;/, Hift. of planting Chrifcianity, Vol. II. p. 56. where the beft account feems to be given of that decree, from the 17'" and 18'^ oiLevit. See alfoMifc. Sacr. YM. iv, and Doddridge., Vol. III. p. 234, 240. Comp. Lardner\ Remarks on JFard'i Differtations, c. 7. and Bowyer^ Apoftolical Decree. \ of Revealed Religion. irr as one well obferves *) than the frequent appear- ance oi Angels was, under the former adminiftra- tions : Whereas afterwards, in its more confirm- ed and fettled flate, thefe helps \ became unne- cefTary ; the natural and ordinary evidence, the regular and ftated methods of inftruftion, being abundantly fufficient. The fame obfervation might be confirmed from the frequent mifappli- cation of thefe very gifts, fo as to occafion tu- mults, and confufion in the pubhc affembly, (with reverence I fpeak it) even in the midfl of that plentiful effufion of the Spirit ifj infomuch that they fometimes came together not for the better^ but for the ivorfe \\. Even in thofe days, the t?2y~ fiery of ijiiquity began to work § j many factions, and fchifms arofe; many tares were fown, toge- ther with the good feed, and often fprang up with it, and choaked it. No fooner had chrijiia^ nity got well rid of the yoke of the Jewifi law, than it was corrupted with Jewifi fables **, and traditions. The Gentile converts were fome time in laying afide their old errors, and fuperfli- tions -f-f- ; and afterwards introduced an impure mixture * Edwards's Survey, p. 600, 606, &c. add Hichs's Spirit of Enthufiafm exorcifed, p. 27, — 30. The particular occafion there V^'as for each, may be feen in Mifc. Sacr. EiT. i. p. 153, &c. •f Ai;TtA>]4'fK, I Ccr. xii. 28. parallel to this, and explanato- ry of it, is j^{:7s XX. 35. avTiAaja?«y£^iZi Twy ai&£u«UTWi/. What thefe helps were, and what neccifity there was for them in the church, fee Benjon, ib. c. i. fed. 6. p. 72. or Mifcellanea Sacra j Eff. i. p. 58. &c. X I Cor. xiv. See Div. Leg. Vol. II. B. iv. fed. 6. II I Cor. xi. 17. §2T7v^ii. 7. ** See Bafnage, Hift. of the Jews, B. iii.^ c. 22. t-l- See >B//7^^i?OT's Antiq. B. xvi. c.5. ^ 5 ^ ^f ^^^ fever al Difpenfations mixture oithtir phi lofophy*; this foon produced in- numerable fe6ls, and monflrous herejies-, which take up the greateft part of tlie hiftory of thofe times -f-, and gave rife to the multitude of fdly fpurious books that then abounded and gained credit. %. Inftead of attending to the plain, popular fenfc of fcripture, they fly to fanciful allegories || ; raife a number of myfteries ; and maintain continual oppo/ition of fcience^ f^^fly fo called. For under all their fhew of fcience, not much folidity, or real knowledge ; not much true learning is to be met with : nor indeed had they much room to culti- vate it in thofe times. And though the whole fcheme of our re- demption was completely delivered, and all its efTential parts recorded, during the extraordinary afliftance and infpe6lion of the Holy Ghoji 5 and in fome refpe6ls the primitive chrtfiiam feem to have the advantage of others j as being better ac- quainted with the ftile in which it was wrote ; and fome apoflolical traditions, which gave light to it; * See Bibl. Univerf. Tom. x. et Cleric. Epift. Crit. iv. 148. &c. cum Mojhem. Comm. de turbata per Platonicos ecclefia, in vers. Cidworth. Syft. Vid. id. de rebus Chrift. ante Conft. M. Sasc. i. fedt. 62. et SasG. ii. fed. 25, 33, 34. &c. f See a fummary account of it in Le Clerc, Ep. Crit. iv. % V. Fabricii Cod. Apocr. N. T. or Jones's New method of fettling the Canon. II ' Hunc (fcil. Philonem) baud ita multo poft culpabili afFec- tatione fequuti funt patres et fcriptores ecclefiaftici, tarn fuam quam ledtorum operam ludentes : five quod is omnium primus annotata in facram fcripturam tentaret, five potius quod Philo' nem primo in hunc modum fcribentem repererint : Certum fane eft eum chrijiianis fcriptoribus diu plurimum arrififle ; quorum nonnulH eum adeo ad amufllm imitari ambiebant, utfacravolu- mina, aUoquin in fe perfpicua, foede obfcurarint, obdu<5taque allegoriarum fuarum fuligine minus fincera prxbuerint.' Light- foot, Op. Tom. 11. p. 848. Comp. Cleric, Hieron. Q. 2. p. 41. of Revealed 'Religion. \ ry it -f* : yet it by no means follows, that the true genius, import, and extent of this revela- tion, muft be as well vmderftood by the genera- lity of them, as it could be by any that came after them. What our Saviour faid of "John the Baptift, that the leajl in the ki?igdom of heaven was greater than he-j greater in his knowledge of the nature, and conftitution of that kingdom : the fame may be faid of common chri/lians in that period ; many of lefs merit, and lower abilities, but living in a more enlightened age, might eafily prove equal, if not fuperior to them, in what may be called the theory ^ or fpeculative part, of their religion ; with regard to which only, I would always be underilood (I). The '^'^ Which yet is but of very little weight, as may be feen in Le Ckrc, Ep. Crit. iv. p. 146, &c. Bp. Taylo?\ Lib. of Prophefy, fe(5l. 5. N. 3. or Whitby, Dift de S. Scrip. Int. paflim. * Sunt equidem qui fentiunt patres, eo quod N. Tellamenti fcriptori- bus propiores eflent, idoneos magis fuifle fenfus fcripturae ju- dices, five interpretes ; quod tamen falfifllmum efle experientia duce compertum eft. Ex trium enim primorum feculorum fcriptoribus haud pauca in hoc opere interpretamenta congefll- mus ab omni veritatis fpecle aliena. Oftendant nobis patrum patroni unicam fcripturae pericopen, quae alias obfcura cum cfTet, ab iis fit lucem mutuata. Hoc autem admlranda Dei pro- videntia contigiffe exiftimo, ne ex humano judicio divinarum fcripturarum authoritas penderet. Nifi enim experientia, fcien- tiae magiftra, compertum eflet patres primaevos et apoftolis pro- piores, haud minus quamcaeteri, caefpitafTe ; pronum eflet prop- ter infignem eorum pietatem et dona quorundam fpiritualia eorum veftigiis inftitifle.' JVhitby, ib, Epil. p. 346. That fuch Traditions were not long preferved by the church. Id. Prcf. Pifc. p. 40,41. ( t ) What has been here faid, may be fuppofed to contradict: an eftabliftied rule of interpreting fcripture, which is laid down by ?n approved writer in the following words : viz. ' That ive Jhould have an efpecial regard to the praBice^rzd vfage of the firj} and puref. ages of the church, and thoje that were ncarefi the times - ■ of J 5 ^ ^f ^^^ fever al Dijpenfations The plain fundamental do6lrines, and rules of life were then, no doubt, (as they have always been) afibe apojlles.'' The reafon affigned is, * Becaufe the primitive Chriftians had better advantages of knowing the mind of the Apoftles, and the fenfe of their writings, merely by hving fo near the apcftolic age, than the greateft induftry or learning can furnilh us with, that live at this diftance. And to fuppofe that the Chriftians who lived in thofe early days, would either carelefsly lay afide, or wilfully deviate from the rules and or- ders which the apoftles gave to the church by the dire6lion of God's fpirit, is a great reflection upon the providence of God and his care of the church ; upon the honour of our holy religion, which, upon this fuppofition, could not maintain its lirft conftitution fo long as moft human polities have done ; and upon the memory of thofe glorious confelTors and witnefles to chriftianity, who planted the gofpel with their preaching, and watered it with their blood, and on vyhofe credit and tefti- mony the authority of the fcripture-canon itfelf does very much depend. So much reafon is there for our paying a due defe- rence to the judgement and pradice of the primitive Church, in doubts relating to the writings and inftitutions of the A- poftles.' Lowtlfs Dire6lions, p. 63,64,65. This is in fome mea- fure juft ; and when the cafe is fairly ftated, what has been delivered, I hope, will not appear fo contrary to it as may be apprehended. I own, the rule and reafon holds in fome degree, as well in matters of belief, as pradice; but then I think, it fliould in the firft cafe be reftrained to matters, which thofe, who had a divine authority, exprefsly declared and determined to be fuch; and of the latter kind, fuch likewife as they have enjoined as of perpetual neceftity, (which may be found perhaps to be much fewer than we ufually imagine ; ) and not extended to. every thing which fuch perfons permitted, or approved, or even complied with themfelves ; fmce fuch things might be very tolerable and expedient, and even neceflary for the then time and ftate of Chriftianity ; yet afterwards ceafing to be fo, vanifli of themfelves ; or become liable to be dropt, or done av/ay, in other ages, which would admit, and probably might require diff'erent inftitutions. Many inftances of this have often been alledged by writers on the controverted points both of church- government and difcipline, rites, canons, &c. Vv^hich need not here be mentioned. Allowing then their full merit to the glo- rious company of confeflbrs, faints, martyrs, &c. and a pre- cedence in certain refpcdls to the moft primitive times : al- lowing that they beft knew the Apoftles ufages and orders, and of Renjeakd Religion. jrg been) well known -, and thefe they took good care to a6t up to -, and deferve this chara6ler, that and mod faithfully obferved and copied them ; yet thefe very pra61ices and orders too might not be of abfolute neceffity, [be- caufe not regiftered in their epiftles ;J and confequently that knowledge be but of very little confequence, nor comparable in other refpeds to that which we enjoy : nor will it be any reflection on the providence of God, or kis care of the Church, if thefe iirfl: conftitutions (hould be altered, and the grounds of them forgot ; nay, there would rather be more room for mak- ing fuch a refie<5tion, were we obliged to conform now-a-days in all points to the ftate and ufage of the church in thofe times, which fo very few have proper means of underftanding ; and when they do thoroughly undcrftand them, will fee how much the different parts of it have varied from each other in fome points ; and of how little weight many others are, where- in they all have for fome time agreed. Nor can I apprehend but that each church has ftill a right to judge of the occafions, the end, and importance of fuch, and to determine for itfelf accordingly, as to its government and ordinances ; notwithftand- ing any deference due to the judgement and practice of the primitive- Church ; wherever we are allowed this liberty by the apoftles and infpired perfons, and left under fuch general diredions only as £uo-p(;ii|aoiiw? xaj Jtara ra^iu, i Ci?r. xiv. 40. Nay, when we are enjoined to ufe that freedom of judgement in decidino- upon thefe, as well as matters of much greater confequence, jPM i. 10. iv. 8. \Joh.\w.\. See Abermthy% excellent Dif- courfe on iJ(jw, xiv.5. Tracts, ^c. p. 250. What a different face the church really primitive wore, from that which (he put on in a few generations afterwards 3 and how many early alterations were made every where in ecclefiafl:ical matters, merely upon human authority, may be feen at large in Boehmer's DifTertations, and his Jus Eccl. Prot. pafiim: aii au- thor well worth the perufmg, and who, though he wrote above forty years ago, yet feems to be known to very few a- mongfl: us. One would have hoped this catholic dodlrine of church authority in fixing the fenfe of fcripture, Ihould have va- nifhed by this time, as it has been fo thoroughly expofed in all its fliapes by a variety of truly proteftant writers, both of our own and other communions, about the beginning of the pre- fent century. I (hall cite a paffage from one of them, who fcems to be almoft forgot, but well delerves a nev/ ^diticn. '- After all, there is no fuch agreement as is pretended, among fathers or councils, in the interpretation of particular texts. I defire to- know. 1 6o Of the fever dl Difpenfations that they lived much better than they reafo?ied {yl.). Though perhaps even thus much can only be affirmed know, where that general and uninterrupted fenfe of the chrijlian (hurch about thingi hard to be underjiood, is to be found ? Are there not various and different interpretations among the fa- thers and firft writers ? Did they interpret every text the fame \vay ? or were their interpretations always the moft reafonable and judicious ? or not fometimes very weak and abfurd ? Don't they often differ, not only from one another^ but fometimes from them/elves^ at different times, and in different parts of their writings ? And how can we depend upon the general fenfe of the firfl writers, when that has been fo various and diverfe, and there is no fuch thing as a general and uninterrupted fenfe to be found among them ? — I am forry — (hould advance fuch a notion at this time of day, when the wifeft men every where are beginning to quit the fearch of facred truth from the writ- ings of the fathers, and feeking it in the fcriptures themfelves. I add, where they are agreed together in the fenfe of fcnpture, 'tis not their authority, but their reafon which ought to govern/ Ouafonal Paper (or they ezrs 1716-17-18. Vol. III. No. 4. Let.ii. p. 14,15. To what has been faid above, give me leave to add the terti- mony of an eminent writer, whofe affedion to the church is mofl unqueflionable, and whofe authority with many will have the greatefl weight. * There is not, it may be, a greater obftrucfli- on in the invefligation of truth, or the improvement of know- ledge, than the too frequent appeal, and the too fupine refig- nation of our underflanding to antiquity ; to what was fuppofed long fince to be done, or what was thought or known to be the opinion of fome men who lived fo many ages before us 1 I fay, fuppofed to be done ; becaufe we are fo totally ignorant of all that was originally done from that time that deferves the name of antiquity, that we know nothing of what was done in ancient times, but by the teftimony of thofe men who lived fo many hundred, nay, thoufand years after the perfons lived, or the things were done, of which they give us the account. So that we were in a very ill condition, if it any way concerned us to know what was faid or done in thofe times, of which we have fo dark and obfcure, at lead very queftionable, relation and information given to us. And as we are liable to be milled in the forming our practice or judgement by the rules and mea- fures of antiquity, with reference to the civil and politic adlions of our lives ; fo antiquity will be as blind a guide to us in mat- ters of pradice or opinion relating to religionj otherwii'e than of Revealed Religion, i6i affirmed of them in the very primitive times ; during the extraordinary affiftance of the holy Spirit : as that antiquity is manifeft to us in the Bihle ; which as it is the moft ancient record we have of any kind, of what was faid or done in the world from the beginning thereof, .fo it informs us fufficientJv of all that we are obliged to think, or do ; and whatfoever is too hard for us there to underftand, is in no de- gree necefTary for us to know*; and yet we may lawfully en- deavour TO inform ourfelves of what is difficult there, though we may be deceived in our inquiry; becaufe there is no penalty upon being deceived. The cuftom is fo univerfal, amongft thofe who wreftle to fupport the ftrength of every opinion in religion, to appeal to the judgement and the practice of the primitive times, tliac ftanders-by are apt to believe that every one of the litigants knows very well where to find the judge to whom he appeals ; and yet there was never any difficulty reconciled and determined by that judicatory : nor in truth do the appellants w-eJl underftand what themfelves mean by the appeal they make ; nor would have reafon to acquiefce in tha judgement, if they could receive it by agreeing upon it.' Ld. CLARENDON, of the Reverence due to Antiquity, Effiays, p. 218. See more from the fame author below in note (l). (k) Sec Le Clerc's EccI, Hift. of the 2 firft Cent. paffim,and Ep. Crit. et Ecci. Ep.iv, Bochmeri DilTert. Jur, Eccl. ant. Ld. Cla- rendoti'?> EiTays, p. 218, t^'c. Calamy% Defence of Mod. Non- con. Parti", p. 1 34, &c. or Daille, or Barbeyrac, Pref. to Pufe?i~ dorf^ &c. Whitby, Diffi in Pref. fe6t.4, 5, &c. et Epil. Taylors Liberty of Prcph. c. B. Ibbot's Boyk's Le6t, Part ii. Serm. iv. or Edivardi'^ Eree Difc. on Truth and Error, c.7. or his Remains; at tlie end of Patrokgia p. 145. is a catalogue of authors that have freely cenfured the fathers. To wdiich we may add moft of the foreign proteftant divines, who feem to have no fach hig.K notions of their authority, as fome among us ufed to entertain. The learned AdcjJjcm, fpeaking of Hickcs's oppoiition to Cudzvorthh notion of the Lord's Supper, fays. Quod autera opponat ei nihil fere habet prastcr novitatem et diiienfionem antiquorum doitorum, quos patrcs nominant: in quoargumento firmitatem dudiim viri fapientes et eruditi defi- derarvmt. Infinita enim repudianda nobis forent, qu£e fine con- troverfia vera funt, fi ad banc exigenda elFent normam. Prgef. Ciidiv. verf. not. Ccen. Dom. Comp. id. Inft. Hift. Chrift. Ant. Sasc, ii. Par. ii. c.3. fedlio. et Szec. iv. c.3. fed, 14. p. 325. The celebrated Buddeus, in his judgem.ent on Le Chrc [de Theolog. Patrift.Ifag. L. ii. c.3. fed. 3. p. 489.] ie^ms to own, that the L learn- 1 62 Of the fever al Difpenfations Spirit : and whilft the original evidence was clear, and cogent 3 and its irfipreflions flrong and lively upon them * ; while they believed that the world was juft at an end; however, like to end foon with themfelves, by reafon of the many dangers, and diflreffes to which they were daily expoied : from which extraordinary cafes, we learning of the generality of the fathers is to be rated accord- ing to the times in which they hved, and that thofe were much inferior to our own in this refpect j which is all that I am here concerned for. Vid. Bud. ib. fed.io. p. 508. add Dodivell^ DifT. in Iren. Pref. et DifT. i. lVotton\ Reflexions, c. 29. p. 389, he. 2d Ed. Waterland^ Importance, c.7. Let the following juft apo- logy of the honeft writer abovementioned, ferve for all that is or may be faid upon the prefent fubje6l. l^ec ut carpamus ve- teres, aut contemptui exponamus, a nobis hac dicuntur ; fed ut h'lflo- rics legibus pareamm^ qu^e nihil dijjimulari patiuntur^ 7itve nimia mi^ or it as iis tribuatur ; qua tern ere admiffa^ inania mult a quafi re- ligionis chriftiana dogmata proponuntur ; quod iis qui religionem di- vinitus revelatam omant^ pati nefas eft. Cler. Hiji. Eccl. p. 534. * Nor will even thus much be allowed by a very able and impartial author, whom I have often been obliged to cite, and whofe affedion to the caufe of chriftianity appears fufficiently in this and many other of his works, which I with more of our countrymen were duly acquainted with, and valued as they well deferve. Quae fi probe reputentur, nemo mirabitur proxi- me pofi: apoftolorum tempora ea a chriftianis dicta et fa(5la efle, quae vix hodie apud dodiores et probiores dici aut fieri poflent. Itaque evangelium poftea plenius intelledlum et altius in ani- mum demifilim majores frudus protulit, et etiamnum profert. Ab ethnica, hoc eft, impiiriflima vita, ad infignem fandimo- niam plerique tarn fubito tranfire non poterant ; nee priftinam jgnorantiam extemplo, inligni evangelii cognitione, mutare. Ejufmodi frudus, ut ca^reri omnes, nonnifi fenfim maturef- cunt. Errant ergo qui quo antiquiores chriftiani fuerunt, eo nieliores f-jffe exiftimant. Evangelium ab infantia animis in- ftillatum, et longa confuetudine firmatum, ne eruditionem qua illuftratum poftea eft memorem, animos foelicius fubiit, et ad omne virtutum genus vehementius accendit. Simile quiddam in veteribus Judssis videre licuit, qui aegerrime a Mofe et pro- phetis ab idololatria revocari fe pafTi funt, et fubinde in earn relapli ; a qua tamen pofteriores Judsei abftinuere, etiamfi ille- cebris 5 of Revealed Religion. 163 we are not to form our notions of the ftate of any inftitution; as was obferved in the begin- ing*: Nor are fuch any objection to the gradual progrefs of rehgion here fuppofed. Neither were the firfl chriftians different from other men, as foon as thefe extraordinary hopes, and terrors ceafed -f- ; as foon as they were at eafe in the world ; cebris et fuppliciis fepe funt tentati. Sed tamen chriftiani a- poftolici ffivi intinito intervallo ethnicos cognitione rerum divi- narum et fan6tinionia morum plerumque fuperabant ; quam- vis eJLifmodi not) erant quales elTe debuiflenr. Pafla hoc forte eft divina provideiitia, ne apoftolorum difcipuli evangelii audio- res fuKfe vjderentur, neve fold eorum fandtimonia chriftiana dodlrina commendata videretur ; vel ut femper magnum inter-, eflet difcrimen inter magiftros et difcipulos ; quo dodrinse evan- gelicae divinitas magis eluceret ; aut alia de caufa quam com- minifci nunc non poiTlunus. Interim de re conftat, quam cave negaveris, quod racionem fat commodam ejus proferre nequeas, aut quod tibi divinam providentiam decuifle non videatur. Non eft, fi verum amamus, quid a Deo fieri, ex noftra hominum ctecorum fententia, par fuerit, in hiftoria quasrendum; fed quid re Ipfa fadum fit ; ejufq le, fi poflimus, fique ita ferat animus, probabiles, quatenus licet, rationes reddendae. Cleric. Eccl, Hift. p. 392,393. Comp. Id. de Jacobi Ep. ib. p. 410. * Part ii. p. 46. $•£» (Totpixq^ i-STccxaa-cci axTri'^iuy-vju-j, TYtViy.ccxira. rng «6f» -urXaivng rriv oi^ynr,y 1X0.^.0, ocvvj ri e men fancy to be neceftary ; or if they had not intended or forefeen, that in the latter, very many things would depend upon the wifdom and difcretion of chriftian princes ; who, according to the cuftoms and manners of the nations \vhere cliriftianity fliould be planted, would eftablifli and aker L 3 rnany 1 6 6 Of the fever al Difpejtfations ward violence from its ancient, enemies, it lofes much of its internal purity, and fuffers many ways many things, as they faw from time to time like to advance, and contribute to the growth and pra6lice thereof.' ' But what then ? fhall antiquity be defpifcd by us, and the great learning and piety of the firll: lights, the reverend fathers of tiie church, be undervalued, and their judgement looked upon with- out reverence? God forbid. We refort to antiquity as the befl evidence of what v.'as then done, and think we have the fame hberty in the perufal of the monuments thereof, thofe conduits which convey to us the information of what was then done, as in other hiftory, which, ir may be, hath been tranfmitted with more care and exa6lnefs ; to confider the improbability of this matter of fa(5f, and fo doubt the veracity of it ; the prudence and fitnefs of another, and think it might have been better done. And fo we look upon the fathers, and what they faid, and what they did, with full reverence, tho.ugh not v.rith full re- iignation ; we admire their learning and their piety, and wonder how they arrived at either, in times of fo much barbarity and ignorance, in thofe places Vv^here they lived : and thank God for enlightening them to give tei'cimony for him in thofe ages of darknefs and infidelity, and for the inRruction and information that we have received from them; and our reverence is the greater to them, for having feen fo much in fo great darknefs ; and yet we cannot but think that darknefs hindered them from feeing all. And when we confider the fadion and diftemper of the times they lived in, we may, without leiTening the efiima- tipn we have for them, believe that that diftemper and faction •might have fome influence upon them, and miflead them in feme particulars : And when they fo often contradi6> one ano- ther in many things, and many of them themfelves in fome, it cannot be reafonable to oblige us to fubmit in all things to •which they all confent, if our reafon makes it manifeft to us that they are in the wrong ; though I do not know that VvC do diffent from them in any fuch particular, yet we fee all that they did, and we may mcdeftly believe, that they did not fee all that we do. It would be a very impudent thing to fay, that St. Aiijlin was not a very pious and devout man, of a mofl chriftian tem- per and exemplary humility ; or that St. Jcrom Vv'as not a very learned man and a profound fcholar : but no degree of modefty will oblige a man to believe, that the former had the knowledge of the learned languages ; or of all that learning which hath flourifhed in Europe fince that time ; or that the other was not a very angry man, eafily tranfported with paflion, and did not, with of Revealed Religion . 167 ways by the conne6lion with its new friends : as foon as it becomes eftabhfhed in the Ro?na?i E?n- pire^ it partakes of all the imperial pomp and pa- geantry i and admits the pagan ceremonies *. We with all neceflary ingenuity, fet down the words or the fenfe of his adverfary. — We may have a very jufl efteem of the gravity and judgement of St. Jmbrofe^ and of the piety and eloquence of St. Chryfojlom; and yet believe that they were both too credulous in tTie point oi miracles ^ and may fmile at fome of thofe which they too much extolled, becaufe we have the fame information which they had. — In a word, many men do believe, that religion and truth have fuffered much more prejudice by the too fupine fubmxifllon and refignation to antiquity^ and the too much mo- defty and bafhfulnefs that retrained men from contradicting the ancients, than they have, or are like to do, by our fwerving from thofe rules and dictates which they have prefcribed to us; and we (hall have well complied with the advice of the prophet, '^er. vi. 16. when we have ftood upon the oldivays, and feen the old paths, informed ourfclves of what they faid, and what they did, though we do not lie down to them, and acquiefce in all that pleafed them. He who will profefs all the opinions which were held by the mod antient fathers, and obferve all that was pradlifed in the pr'nnitive times, cannot be of the communion of any one church in the world ; as he who would follow the po- htic maxims of antiquity, and the rules heretofore obferved a- mong other nations, and it may be in his own ; will be found a very inconvenient counfellor in the prefent affairs of any court in Europe.'' Ld. Clarendon, of the reverence due to antiquity, ElT, p. 223, 4, 5, 6. fol. * "iittMiddletoiis Letter from Rome, 4th Ed. ' Turn maxima yitiari ccepit, cum minime debuerat : Imperio ad fidem addudo, fed et imperii pompa ecclefiam inficientc : ethnicis ad Chriftum converfis, fed et Chrifti religione ad ethnicrc formam depravata, &c. Turrettin. de variis Chr. Rel. fatis. Orat, Acad. Gencv. 1708, p. 15. Comp. Newt, on Dan. c. xiv. and Boehmer, Jus Eccl. Pro- tejiant. feet. 12. p. 9. Veras pietatis in locum ingens variarum fuperftitiomim agmen feniim fuffedum eft, quae partim ex re- ceptis temere fententiis, partim ex prajpoftero profanos ritus imitandi ftudio, partim ex infita omnium hominum mentibus ad vanam quandam religionis oftentationem propenfione, pro- fedlse funt. Crebrre primum in Palaeftinam, et ad eorum fepul- chra, qui pro veritate occubuerant, profediones inftitutae funt, (juafi hinc fanditatis femen, falutifque c^hrta fpes domum refer- 1.4 ri 1 6 8 Of the fever al Dfpenf attorn We find it immediately fplit iixto new herefies, and fchifms ; torn with ambitious contefts, and ftruggles for wealth and power -f : perplexing doubts, and difficulties railed in points of doc- trine ; fubtile diflinctions, and nice refinements made in its precepts ; and both often confound- ed in many an idle controverfy (m) : till at length almoft ri pofTit. Ex Palasftina deincle, locifque fanilitatis opinione ve- rendis, pulveris feu terra; porticnes, tanquam efiiicaciffima con- tra vim malorum remedia, ablatas, et caro ubique pretio venditse, et redemptss funt. Supplicationes porro publican, quibus Deos olim populi placare volebant, ab his fumptas, magnaque mulris in locis pompa celebratae funt. Templis, aquae certis formulis confecratas, imaginibus fandtorum hominunr, eadem virtus afcripta, eademque jura tributa, quae Deorum templis, flatuis et luftrationibus, antequam Chriftus veniflet, adfcripta fuerant. Ex his fpeciminibus conje6turam facile fagaciores facient, quantum pax et tranquillitas, per Cofiftantinum parta, rebus Chriftianis nocuerit. J. L. Mojhemii Inft. Hift. Chrift. Ant. Saec. 4. Par. ii. c. 3. fed. 2. p. 312. t Vid. Ammian. Adar. L. xv. et xxvii. Socr. Eccl. H. L. i. c. 22, 23. Boehmeri DifTert. Jur. Eccl. padim. Sub cruce ut plurimum integra erat Ecclefiarum falus ; poftquam vero, max- ime Conftantln'i teir.p-ore, potentia et divitiis crefcere coepit, a vero mox defcivit fcopo; et ex clericorum faftu et avaritia fingu- li, non quae Chrifti, fed quae fua, quaerere incepe:v^i.nt; et inde Ecclefia ambitionis atque avaritiae palzertra fada-'etTe videtur. Quid itaque mirum, qucdfuprema lex Ecclefiaftica quoque hue tinice direcla fuerit, ut avaritiic clericali fatisfieret; thefauri Eccle- fiaftici, fub {^tci^ boni cperis, augerentur; et dominatus facer ^ feu hierarchia^ magis magifque, ab initio quidem occulte, fed mox inanifefte, frabiliretur; et tandem in monftrumillud Monarchiae Ronianae excreverit? Id. Jus Eccl. Protejlant. p. 13. Halas 1720. (m) Sicut olim arborl vitae praelata arbor fcientiae maxima dederat mala, ita tunc quoque curiofam eruditionem pietati an- tehabitam, et ex ^-eligic/ie artcm fa^am : cui deinde confequens fuerit, ut ad exemplum eorum qui turrim Babylojiicam aedifica- bant, affedatib temeraria rerum fublimium dilTonas locutiones et difcordiam pareret. Grot. V. R. C. L. ii, c. i. p. 277. _ Ut in illis iemporibus^ fays Erafmus very juftly, ingeniofa res ftdt ejfe Cbrijlianiim. Comp. Bafd. ap. Diunafc. Hilar, ad Conft. Eufcb. de Vit. Conji. L. ii. c. 61. Ammian. xVI. L.xxi. fin. Barhey- of Revealed Religion . 169 almoft the whole church of Chrijl feems to be overwhelmed with Popery and Mahomet anifm j for which rac, Pref. to Fuf. fed. 19. 1'aylor^ Lib. Proph. fed. 2. N0.26. Tur- retiin^'xh. p. 16, 20. Mably\ Obf. on the Romans, B. iii. p. 235. * At iinl; the teachers of Chriftianity difcourfed it with more fim-> plicity, after the manner of Chrift and his apoftles, as may be feen in Ch-num Romaiius : but afterward, as learning came into th.e Church, they turned the form of Chriftianity from that of a laiv, into that of an art. They early feparated all the matters of truth from the matters of duty ; which the holy fcriptures ne- ver do : and this was the foundation of the do6trine of reJigior; which is an art. This feparation was more ufeful to fpeculation and difpute, than to life and pradice : but fo it went on, till there was no one of the liberal arts more artificial and fubtle than the art of religion. Then the fyftems of Chriftianity came into efteem, and were multiplied ; and every point of do6trine was difputed, oppofed, and defended with the greateft nicenefs that could be. Few were able to diftinguifti what was human in matter and form, from what was divine ; and fewer dared to own it. But, by this iTieans, none but thofe who had learning and fagacity, could comprehend the dodrine of Chriftianity : and thf people found it fo difficult to underftand, what the learn- ed haA made almoft unintelligible to themfelves, that they de- fpaired of knowledge, and acquiefced in ignorance.' yeffery on Phil. i. 10. Trafts, Vol.11, p. 337. The feveral Jchemes of Chriftianity in different ages are fet down in the fam.e place, and fo very well defcribed, that any common Chriftian by perufmg them may eafily fee what fyftem he is of. To give the reader a general idea of his method, I fhall here add his principal divifions, as well as the fubftance of what is delivered under them, from p. 338, and 366. containing, i.The fimplicity of the truth of Chriftianity, in the ages next after the apoftles to St. Aiiguflinc., i. e. till after A, D. 404. 2. The rudi- ments of the art of Chriftianity in the ages following them, from ?>i.Juguftine to P. Lombard.^ i. e. between A. Z>. 404, and 1141. 3. The fubtilty and corruption of Chriftianity, from P. Lom- bard to Luther ; joined with the groflhefs of idolatry and fuperfti- tion in pratflice : 7. e. from A. D. 1141, to 7517. 4. The refor- mation of the ftate of Chriftianity among fome Proteftants, from Luther ; rejefting the corruptions, retaining the art : fmce A. D. 1517. 5 The^ reftoration of the fimplicity of Chriftianity ; not only rejecSting' the corruptions, but alfo the art : confidering Chriftianity as a law, or ad: of grace.— ^In the firft period of time, Chriftianity was virtue and piety ; without any mixture of learning:. 170 Of the fever al Difpenfations which indeed it was too fully ripe (n). Though perhaps the latter of thefe two (notwithftandiiig the mixture of impofture in it) may have proved a feafonable and necelfary correftive of the for- mer 5 by its amazing progrefs giving fome check to every branch of antichriftian tyranny, which was then growing predominant ; and by its more tolerant fpirit preferving the remains of thofe par- ticular churches, which would have otherwife been wholly extermxinated ; and may appear to have been, in the main, a real and confiderable reformation (o). But learning. In the fecond, it was nature and grace, with a tin6lure of learning. In the third, it was church and facraments, with the extremeft fubtilty, and abundance of fuperftition. In the fourth, it was Chrift and faith ; being a refinement upon the dodlrine of the fecond period. In the next period of time, we hope it will be piety and virtue, as in the firft ; >vith an im- provement from the beft Greek and Roman moralifts, correded and perfeded by the gofpel of Chrift. (Nj See ^ale\ Prehm. Difc. to the Koran, fed. 2. Add Grot. de Ver. R. C. L. vi. c.i. not. ' In the mean time (as Mr. Rctheram ohkives, Serm. on the Wifdom of Providence) the re- mains of learning were faved in the Eaft from amidft the gene- ral wreck, by the removal of the feat of Empire from Rome to Conjiantinople; which otherwife muft have perifhed entirely, when the Northern nations over-ran the Weftern Empire. — So far was this ftep from caufmg the downfal of the Empire, that it was a means of faving a part of it : which anfwered two great purpofes, and doubly ferved religion. The Eaftern or Greek church was faved from the fpiritual ufurpation of the Romifli ; and learning was preferved from the fury of Gothic barbarifm, to be an in- ftrument in due time of retrieving Europe from the tyranny of fuperftition.' As in effed it did upon the downfal of that Em- pire, and the feizing this its metropolis by the Turks; which obliged the Chriftians of the Greek church to betake themfelves for refuge into Italy and the adjacent parts, whereby the ftudy and knowledge of the Greek language was there much propa- gated, JVorthington, c. 8. A charader of thefe emigrants, with fome account of their works, may be feen in Mr. Fojier's Eflay on Accents, p. 209, 215, &c. 2d Ed. (o) See Reflexions on Molmnmedifm, Sec. printed 1735, where- in the author attempts to fliew that Mohajnmedifm may have been of Revealed Religion . lyi But this is a fubjecl too difagreeable to dwell upon J nor am I inclined to aggravate the imper- fe(5lions been ordained for the good of Cluriftianity, to withftand the cor- ruptions of it in times paft, and to increafe and enlarge it in times to come, p. 5, he. All authors agree, that what gave Mahomet the greatcft room to advance his new religion, [befide the weaknefs of the Roman and the Perfia?i monarchies, fee Mo- dern Part oWniverfalHiftory., Vol. I. p. 18. fol.J was the diftradt- ed, ignorant, corrupt frate of the eaftern church at that time j the miferable contentions, and moft horrid perfecutions, on eve- ry religious pretence ; the diflblutenefs of all feds and parties : and 'trs evident that he contributed not only to reform the mo- rals of a great part of the world, but likewife reduced thera from polytheifm and grofs idolatry, to the belief and worfhip of one God ; which was the principal doctrine he fet out with at firft, and gained great reputation by ; and which he made the ground of his pretended miflion. His fyfiem muft have the fame efFed fiill wherever it prevails, as it does very largely in feve- ral heathen countries, being fo much fuperior to any other fpe- cies of religion fettled in fuch countries : it contains a great deal of pure Chriftia?!ity ; it enforces the virtues of charity, temper- ance, juftice, and fidelity, in the ftrongefl manner; it prohibits extortion ; and all kinds of cruelty, even to brutes ; and binds its votaries to the ftrideft order, regularity, and devotion. [Vid. Hottinger Hifl. Or. p. 315, &c.] Several feds of them believe in Chr'}^^ [vid. D. Millms de Rel. Moham. Diff. x. p. 344, &c. Re- land de R. M. p. 25, l^c. and Sir P. Ricaut\ Hift. B. ii. c. r i, ^c. or Miilar^p. 220.] and entertain as worthy notions of him to the full, as fome of the Papifts do at prefent. [See l' Alcoran des Cor- deliers; znd Bayk, Gen. Did. Vol. VII. p. 326. B.J One may- fee to what height the Ronnjl) corruptions were grown in Maho- mci'i time, by his reproaching the Chrifiians with their afTociat- ing to God their dodors and monks \_Koran\y.. 31. J and by his furprizing miftake of the Virgin Mary, for the third perfon in the Trinity : which yet is not much worfe than the account giv- en of her by St. Cyril. [See Reland's Four treatifes on Mah. p. 174,^^. or Sale's Prelim. Difc. p. 35, and his Koran., c. v. p. 98.] How this miftake came about may be feen in D. Millii Diff. de Mohammedifmo ante Mohamrnedem, p. 346, 347. And what ha- vock thofe moft lamentable controverhes on this fubjed made, appears from the confeffion of a learned writer; who tells us, that obliged him to drop his defign of giving us the hiftory of thefe churches. Pref. to Prid Life o^ Mahomet. ^^tQ alfoDr. Jortin's Remarks on Eccl. Hift. Vol. III. p. 42, &c. and Mr. Taylor's Eftay on the Divine CEconomy, p. 52, 54, 65, &c. \f2 Of the feveral Difpenfations fe6tions of pafl: ages. All that I would obferve, Is what appears from the moft traniient view of ec- clefiaftical hiftory, namely, that the rife, and progrefs of Chriftianity has, in the main, beeii limilar to that of all other difpenfations ; that both the name of Chrifi^ and the nature of his reli- gion, were difcovered ; or as we may fay, both the external and internal propagation of Chriftia- nity^ was carried on in the fame gradual manner. As to the firfl. The fews^ who had before been made ufe of to fpread the knowledge of the true God, and his providence, and prepare men for a niore noble inilitution, by their frequent difper- fions all over the eafl j are here much more fo, (when they were much better qualified for it, and lefs liable than ever to be corrupted by the heathen, among whom fome of them were fo long to converfe) [p] by their difperfion over the whole world, at the dellruftion of their temple, and government, by T/Vz^i, and under the follow- ing [p] See Le Chrc, Caufes of Incred. p. 264, &:c. In fagit idem Theologiae Chriftianae, quod philofophiae j qus turn demum cum fru(5tu, ut M 2 par 1 8o Of the fever al Difpenfations that in our own nation, there never were more free and worthy notions of God, and his provi- dence ; nor were the defigns, and various difpen- fations of religion ever generally fo well under- ftood as they are at prefent. Never was learn- ing and real knowledge fo fully and equally dif- perfed among all parties, and profeffions of men. Nor is there any fe6t, however wild and extrava- gant it may have been at its firft fetting out, but evidently partakes of thefe improvements. And though, while the minds of men are warm and eager in the queft of truth ; while they are in continual agitation, and daily teeming with new inventions; many monfters will fpring up (as may naturally enough be expe6led) together with it; and flrange errors and abfurdities be ad- vanced, in fuch full freedom of enquiry, and debate; par erat, excoli et perfici coepit, cum homines coepere recor- dari, fibi rationem non minus efTe datam quam Jnjioteli ; ex- cuflaque admiratione antiquitatis, dogmata ejus ad examen re- vocare. Ut igitur qui nunc pulcherrima recentiorum in philo- fophia inventa oblivioni mandari vellent, ut Arljlotelea decreta fola iterum obtinerent, tenebras luci prasferre merito cenfe- rentur : ita qui nunc nos revocant ad elementa ac prima veluti tentamina ;>^/r«w Grascorum aut Latinorum, plurifque ea fieri volunt quam quae nunc fcimus ; ii virum adultse astatis perti- naci ftudio longaque experientia edocftum, ad pueritiae rudita- tem redire volunt ; majorique in pretio habere quae puer ani- mo agitabat, quam quae adultus maturo judicio penfitavit. Ini~ mici funt profe^us omiiis in fa cr is Uteris, adeoque ipfius veritatis. Ta- lenta divinitus nobis data, et nuper mirum in modum au£la, minuere atque infodcre omni ope conantur. ^od ah its perfui nee Deus, nee homines fment, donee in aliquo terrarum angiih Uterae et veritatis a~ mor vigebunt.' Cleric. Ep. Crit.iv. p. 151, &c. Comp. id. Q. Hieron.2' P-4-Sy ^^' Id. Differt. ii. fed. 13. Proleg. ad Com- ment, p. 28. with Mot's B. Led. Partii. Serm. iv. p.119. and LaSiant. de Orig. Err. L. ii. fed. 7. To which may be added lVotton\ Two excellent chapters on the Fhilol. and Iheol learn- ing of the moderns, Refl. c. 28, and 29. and Worthiiigton^ Eflay, of Revealed Religion, i 8 r debate j and though this increafe of knowledge be attended with an increafe of libertinifm, and extravagance of all kinds ; and an evil fpirit of infidelity, and profanenefs, be at the fame time gone abroad ; yet is this neither fo uncommon, or unconformable to the courfe of Divine Providence in other refpe6ls, as to make us defpair of feeing it attended with the ufual confequences: we have flill reafon to truft, that when truth and know- ledge have once fully got the better of error and fuperftition, this fpirit of reformation will at length reform and rectify itfelf; and we fhall have more and more of the true life and fpirit of our rehgion, as we draw nearer to thofe times, wherein the fure word of prophecy has fixed its reign. I am far from imagining that Chrljltanity is yet come to its mature ftate ; that it is underftood in the whole extent, or held in its utmoft purity and perfe6lion, by any particular church *. But, as when it was firft preached, men were fit to hear, and profit by it in a com.petent degree (as we have fliewn;) as that was a very proper time to divulge it, in order to improve the world, which it did very confiderably ^, excelling all former difpen- fations * * It will not be thought any Imputation on Chrijiianity, that all its myfteries and do6trines have not been as yet fo fully difcovered, and underftood by the feveral feds and parties of ChriJIians, as to come to a fettled agreement concerning them ; if it be confidered, that no human fcience hath been brought to fuch perfecftion as not to admit of farther improvements, many of which began to be cultivated long before the com- mencement of Chriftiatiity.'' Pref. to l^orthingWis Eflay, p. 7. Comp. Burnet^ de Fid. et Off. c. 5. p. 80. c. 8. p. 177. Boehmer, Jus Eccl. Proteftant. p. 21, &c. t See Bp. Gibfon's 2d Paft. Let. or IVorth'mgtcn's EfTay, c. 7. M 3 1 § 2 Of the fever al Dfpenfadons fations of religion, and fyftems of fcience; refin- ing the notions, even of thofe who did not form- ally receive it*j and yet was itfelf for fome while but partially communicated -f*, and imper- fectly underftood : fo now, 'tis of much greater advantage to the world in general j and yet ftill capable of increafe ; it waits for its own f ulnefs : nor fhall mankind receive the proper influence, and advantage of it, till their minds be much far- ther opened; their reafon more fully exercifed, in this great my fiery of divine love. We muft furely be fenfible, that the fcriptures are very far from being thoroughly underftood by us, who are of fo reformed a church ; live under fuch an excellent government; and in this en- lightened age; not even thofe parts of them which treat ofpaftftates, anddifpenfations; much lefs thofe which regard futurity. How long is it fince men were fo very ignorant of its do6lrines, as to fix that horrid one of ahfolute reprobation, upon St. PW himfelf ? and it is to be feared, that almoft * This is very vifible in the writings of thofe philofophers who came after its promulgation, zsEpi^. Arr. Plut. Max. Tyr. and more efpecially M. Ant. who is well acquainted with the Chrijlian virtue of Humility^ among many others, and fre- quently infifts upon it. The like maybe obferved oi Porph. and Hieroc. [See paffages in Burnet ^ de Fid. et Off. p. 29.] as alfo of Seneca^ whom feveral ancient writers efteemed almoft, if not altogether a Chrijlian. See Jones's method of fettling the Canon, Part iii. c.12. fe6l. 3. The like obfervation is made, with great juftice, on their forms of devotion^ by Dr. Jortin., Difc. p. 228, 229. The fame thing is ovvmed by the emperor Julian^ in his excellent advice for a reformation in their philofophy, by taking in ihcChriJiian morals. Ep. zdArfac. 49.Vid. Cave, Introd. p. 32, &c. Leng, B. Lecl. fol. fed. 12. p.m. Jenkin^ Pah iii. c. 5. p. 386. Comp. Whitby, 1 Cor. xv. 44. t See the feveral periods of this communication accurately- fettled by the author of Mifc. Sac. in his Abftrad of the Sac. Hift. of Ap. and Pref. p. 14, &c. of Revealed Religion* i ?? 3 almoft as hard things are yet believed of him, and other infpired writers. We are ftill apt to confine the gofpel of our Lord, as his primitive difciples fometime did, to particular nations, churches, fcfts, opinions * ; to contend vehemently, either ^ibout things in their own nature abflrufe and difficult to be underftood, and therefore lefs ne- ceffary to be determined; or elfe fuch lighter matters, as the ceremonies, circumftances, and outward forms of its adminiflration-f- ; inftead of * * It has been the common difeafe of Chrlftians from the beginninc;, not to content themfelves with that meafure of faith, which God and the fcriptures have exprefsly afforded us ; but out of a vain denre to know more than is revealed, they have at- tempted to difcufs things of which we can have no light, nei- ther from reafon nor revelation : neither have they refted here j but upon pretence of church-authority, which is none ; or tradition, which for the mofi: part is but figment ; they have peremptorily concluded, and confidently impofed upon others, a necelfity of entertaining conclufions of that nature : and to ftrengthen themfelves, have broken out into divifions and fac- tions, oppofmg man to man, fynod to fynod, till the peace of the Church vaniflied, without all poffibility of recal.' J. Hales, of Schifm, p. 180, Comp. Bochncr^ DifT. Pra^lim. ad Jus Eccl. Proteftant. fedf. 22, &c. t ' The emperor Jnftisnan^ fays Joh. Claiihcrgius^ In his In- ftitutions, did us the fervice, and himfelf the honour, by abro- gating the fcrupulous obfervation of flarcht fubtil forms and niceties, to reduce the ftudy and pra6tice of the lavvf to its na- tive fimplicity and plainnei"s. It would be happy for the Chriftian world, could it find a man who would do fo much in favour of theology ; who, rejeding litigious intricacies, needlefs curiofities, and vain niceties, which the fchool-philofophy has introduced into Theology; would reinftate it in its ancient majeftic purity. If, what Hen. Alt'nig flightly attempted, under every head of di- vinity, verbal controverfies were feparated from real ; and in every controverfy what did^not concern the queftion in debate, was diftinguilhed from what^fi; a multitude of difputations would be for ever filenced. But this is rather to be wifhcd, thaa expe6ted in our days ; as it is fafer to lainent the faults of our age, than to reprove them.' /i^^r^;//>^/7^i of Logomachys, p.i6. a book well worth the reading in England. Vid. Stoll. Introd. ad Hift. Lit. p. 571. M 4 '184 Of the fever al Difpenfafions of explaining and recommending the trile nature, end, and defign of it ; of being intent upon en- larging its real kingdom ; and taking care to maintain thofe works, which are intrinfically good and ever prof table unto men * : inftead of attend- ing to that more excellent way, which the fame blefTcd apoftle fhewed us -f ; that bond of perfeB- nefs, which he has fo earneftly exhorted us to put on above all things % J vvhich he has taught us to efteem above 2X1 faith, and knowledge -, and even the beft miraculous gifts. But though the face of Chriftianity be ftlll mi- ferably darkened, and deformed, (of which more below 5) though fome nations feern to be in their childhood yet, and cannot receive it ; and others grow fo vicious, as to be rather inclined to reject it : though in fome ages it feems to have been quite hid in darknefs, and funk under ignorance and fuperftition -, in others, borne down with the torrent of lewdnefs, and libertinifm : though like the fea, it have its ebbs and flows, and leave fome * Tit. iii. 8, 9. * The great offence — which in all nations, and in all ages, has hindered the propagation of the gofpel of truth, has been a hypocritical zeal to fecure by force, a fiditi- ous uniformity of opinion, which is indeed impoffible in na- ture ; inftead of the real Christian unity of fincerity, charity, and mutual forbearance, which is the bond of perfe£lnefs.^ Clarke, Ser. xviii. Vol. VI. 8vo. * And yet among thofe who have em- braced the gofpel of Chr'ifl, there never was the leaft room for difpute about 7Lr\y fundamental ; all Chriftians, at all times, and in all places, having ever been baptized into the profeffion of the fame faith, and into an obligation to obey the fame com- mandments. And it being notorious that all the contentions that ever arofe in the Chriftian world, have been merely about the feveral additions, which t\&ry fed or party, in dire6l contradic-/ tion to the exprefs command of their mafter, have endeavoured prefumptuoufly to annex, by their own authority, to his deC" trines, and to his laws.' Id. Serm. Ijixx. t iCi?r.xii.3i. % Coioff.m.j^n of Revealed Religion, ig^ fome lands, to gain on others ; nay, though fome- times it feem to be at a general ftand j and even retreating : yet, neverthelefs, we have reafon to conclude, that upon the whole, its motion is pro- greffive ; and that each very lett tends, in the main, to accelerate this progrefs ^as was obferved in the beginning ;) that its power is ftill vifibly, or invifibly, enlarging over the world -, and that it will always go on to do fo, till the kingdom of Chri/i be fully comej till it be within usy and known by all, from the leaft to the greateft ; till the everlafting gofpel * go forth, and be fo thoroughly underftood and embraced, as to bring on thtfulnefs of the Gentiles-, and by their means, the reftoration of God's own people the Jews ; as he has often foretold -f -, and fo the whole earth jhall be full of the knowledge of the Lord, as the wa- ters cover the fea. From the whole we have reafon to conclude, that the obje6lion mentioned in the beginning of thefe difcourfes, is abfolutely groundlefs j — that there is nothing in the time, and manner of the Chriflian difpenfation, inconfiftent with infinite wifdom and goodnefs : — that God is by no means partial, or arbitrary in the diftribution of his bleff- ings J but at all times takes care of all mankind: — and that this great fcheme of revelation was con- trived and carried on, in the heft manner, for the world in general-, which ought chiefly to be re- garded * Rev. xiv. 6. + Seethetexts above, note (t) p. 177, 178. Many more to the fame purpofe are colleded in a note to Partii. c. ir. p. 187. foJ. of Kidder's Dem. To which may be added, IVbiihy, App. to Conrim. on Rom.xi. andTreatife on the trus Mil/en. c. 2. Bumety App. de Stat. Mort. Worthingtoris Eflay, p. 295. Taylor on Rom.x\. 26. p.344. Lozvth on Ifai. xi.ii. Comp. Jortin^ Rem. on E. H. Vol.111, p. 423, &c. and Hallet:, Vol, III. Difc. x. 1 8 6 Of the fever al Difpenfations garded by us, as it is in the eye of our common Father. When we come to particular ages, and nations, it is the fame as with particular perfons ; the fame benefits are not, cannot be conferred on all ; and the difpenfations of religion are perfe61:ly analogous to thofe of providence in the conftant courfe of both the natural, and the moral world ; and thefe perhaps are capable of being fhewn to be the beft upon the whole ; as may in part appear from the former difcourfe*. If Chrift was to come once for all, he muffc appear in fome particular time, and place ; which could not be equally near to all the fucceflive generations of mankind ; nor could all have the fame privi- leges, of feeing and converfing with him in the flefh : and as they are bkjfed who have not feen, and yet believed ; fo are they too, moft undoubt- edly, (though perhaps in a lower degree) who having not fo much as heard of Chriji, are yet in a good meafure qualified to receive his dodrrine, were it delivered to them. The great fcheme of our redemption in Chrifly was laid before the world began -fj and if we take the account which itfelf gives of its defign, we fliall find the greateil of its benefits extended to all mankind ; namely, the covenant for re- ftoring the whole pofterity of Adam^ to that im- mortality which he forfeited. T^he Gift of God is eternal life^ through yefus Chriji our LordX, Or. * See this more at large in -Bp. Butler's Analogy, Part ii. c. 6, Sec. t Eph.'u^. Coll. 26. Tit.\.2. I Pet. 1.20. t Rom. VI. 2^. Comp. v. 15. and HaUei's Obfervat. Vol.1, p. 326, &c. or Layton'^ Trails, in 2 Volumes 4to. which contain an anfwer to all that was wrote in defence of the natural Immorta- lity in that author's time. cf Reijealed Religion. \ S7 Or, eternal life is not in any refpe6l a property of our own nature, as derived from Adam ; but an additional privilege conferred by God, as the purchafe of our Saviour and Redeemer Chri/l, Death was abolified^ and life and incorruptibility *i or a life in incorruptionf-, fixed in the divine decrees from the beginning, in view of Chri/l's future ranfom J ; though not fo fully brought to ligbty or publifhed to the vi^orld in general, till the actual accomplifhment of it by him, in our own nature. As to any particular privileges that can be fuppofed to be annexed to the bare belief in him, or explicit profeflion of it 5 we have rea- fon to think, that no lefs were enjoyed by thofe good men of old, who by the dim light of pro- phecy, or tradition, beheld his day, and rejoiced in it ; who faw thefe promifes afar off, and were perfuaded of them, and embraced than ||. Faith in him to come was the fame, in proportion to the evidence, as in him paft j and muft be equally me- ritorious §. Nor have we any reafon to doubt, but that the fame benefits, in kind at lead, what- ever they be, might accrue from a pious prefigu- ration of his death, with a lively faith, in facri- fce J as now do from remembering it, in the fame man- * A00a^(r»a, iTim. 5. 10. /. e. of the body raifed, iCor. xv.52» That the Chriflian revelation of immortality lays the chief, if not the whole ftrefs on a refurre^'wn^ is plain from the texts cited to that purpofe by Benfon on iTheJf.'w.i-^. See more in the lad Difcourfe. t I Cor. XV. 42, 53, 54. -where the fame word is ufed. X Matt. y.y..2^. Marix.^^. Jt^sxv. 11, iS. GaLhliy. Eph. 1.4. i77OT.ii.5,6. 2T/OT.i.g. Heb.lx.i^. 1 Pet. I20. Rev.xni.S. II Hel?. xi.i^. Gal. in. S. \ § See Deniie's Serm. Prop. G. p. $3^ &c. or WilliamSy B. LeA. fol, fe<5t.viii. p. 232, 233, 1 8 8 Of the fever al Difpenfafions manner, in his holyfupper. So far then it might be the fame whenever he came. And when we fpeak of the Chriftian fcheme being abfolutely iieccfjary to falvation *, we fiiould tinderftandy^/'u^//c?;2 in the fcripture fenfe of that word ; as implying a particular 7?^^^, and degree of happinefs ; or as the Chriftian s heaven '\ j not as the fole condition of enjoying everlafting life J or as necefifary, in all men, to the avoiding abfolute mifery ; or efcaping the pains of hell. He has told us, that in his Father's houfe are many manfions ; ftates fuited to every degree of holinefs, and virtue : and as it often appears that men un- der very different difpenlations here, differ but al- mofl infenfibly from each other, in the above* mentioned qualifications ; can we conceive, that their ftates of retribution fhall be fo infinitely dif- ferent hereafter, as thofe of heaven^ and hell^ are commonly believed to be ? No doubt, there are great advantages, and fure promifes, belonging to thofe, who have been fo happy as to be included in the Chriftian covenant ; and hold it in faith, and purity. But let not fuch exclude others from the mercies of their common Lord -, or murmur at the good man of the houfe ^ if thefe alfo re- ceive every man his peny%. Whether they fhall not fometime hereafter be called into tht vineyard, and at length become acquainted with that perfon who has done fo great things for them, as well as us II ; or what amends may be made them for the * Pag. 41. t See Rymer's Reprefent. of Rev. Rel. p. 104. or Whithyon Rom. ii.14. X Matt. XX. 11 See Statnoe's Enquiry into the State of thofe men in another life, who never heard of Chrift in this, from Rev. xx. cf Revealed Religion, 189 the want of thofe advantages which we here en- joy ; is known only to that God of all mercies, in whofe hands they are. What our Saviour faid of the Gentiles, in contradiftin6lion to the Jews^ may he no lefs true perhaps between ChriJiianSy and the reft of the world, that never heard of Chrijly but yet are prepared to enter, and in a good meai'ure worthy to be admitted into his kingdom ; — who have duly attended to that candle cf the Lord, which is fet up in the brcaft of every man j and which would naturally lead fuch to the clearer light of his gofpel j — other fieep I have^ which are not of this fold -j thevi alfo Imuft bring, and they Jhall hear my voice-, and there Jhall be one fold and one Jhepherd^. To them likewife at length may the times of refrefiing come, from the prefence of the Lord*. — However, the cafe of fuch will un- doubtedly be very different from that of thofe,who frequently, and perverfely, reje6f the coiinfel of God againfi themfelves -, refolved to truft to their own ftrength, and going about to eftablijh their own righ- teoujnefs ; and not fiibmitting themfelves unto the righteoufnefs of God ■\. To conclude, with our blefled Saviour's admo- nition in a like cafe J, If I will, that he tarry till I come, what is that to thee .^ follow thou me. Let us, inftead of judging others, or haftily de- termining of their ftate; take care to fet a due va- lue on^ and to fecure our own falvation : inftead of charging God fooliftily, and ungratefully, for not having imparted the fame benefits to all, which we enjoy j let us rather be giving him con- tinual § "Joh. X.16. Comp. Matt, viii.ii. and Luhexxn.ic^. * J£is\'\\.\<^. Qom^. Rom,\n\.22. \ t Rom.x.i. X Johnx7i:i.22, 190 Of the feveral Difpenfatioits tinual thanks for his unfpeakable Gift -, and en- deavouring to employ it to his glory. Let us be intent on ftudying the pure word of God ; and careful to interpret it in fuch a manner, as may do moft honour to its author j and at all times encourage a free and an impartial ftudy of it || . 'Tis {I Bmfon^s note on the laft verfe of 2 Pet. iii. is fo very appofite to the cafe in hand, that I cannot avoid citing fome part of it. ' This may reprove thofe llothful Froteftants, who will not read the fcriptures with that care and attention, which is re- quifiteto the underftanding of them : — and much more thofe, who are profefled enemies to increafmg knowledge ; who would have all new difcoveries carefully fupprefled ; and would have Chriftians fteddily adhere to the articles and traditions receiv- ed from their fallible forefathers : /. e. We are never to gain more knowledge, never (by any means) to grow wifer. Where- as, what reafon can be ailigned, why we (hould not rejetfl the miftakes of our forefathers, as they reje6led thofe of the church of Rome., and of their forefathers ? They who are afraid of »ew light, and increafing knowledge, feem to betray a bad caufe, and to be confcious that their opinions will not (land the teft of a fevere examination. And tiiey plainly contradidl this ad- vice, or direilion of St. Peter, But grow in grace^ and in the kncwledge of our Lord and Saviour Jefus Chriji.' Some excellent rules for ftudying the holy fcriptures, may be found mjeffcrfs Difcourfes on 2 Tim. iii. 15, 1 6, 1 7 .Take the fol- lowing fpecimen of his tafte and temper. ' If to this [the hiftory of the occafion of each difcourfe in the epiftlesi be added fome literal, ratlier than do^rijial expofition ; and men come to the word of God to fetch their religious opinions from thence, and do not, for the governing the itwit of the fcriptures, bring their opinions with them thither; this, with an honeft and good heart, will help men to underftand the truths of God, and the truths of religion. And he that is thus taught of God, being the difciple of him and his Son, (hall have an idea of religion moft pure and divine.' — Tracts, Vol. II. p. 259. ' This would appear fully to every judicious ChriAian, if the folly of men had not mixed itfelf with the wifdom of God ; and the dodrine of Chriftianity had been preferved in rlie original purity and limplicity, with which it was delivered by the Divine Author, and fuch as it is ftill in the divine records which are the flandard thereof. What thefe mixtures and adulterations of {he of Revealed Religion, i o i ITis now high time to do this, and to awake out of 0eep, (ince our reformation is much nearer than when we firft beheved : and it is to be wiflied, that we ourfelves could be perfuaded to examine our own Hate, before others are obUged to do it for us ; that we were difpofed to help and forward, rather than check the progrefs of every ferious enquiry ; and Hop any farther improvements in the knowledge of that, which of all things de- ferves, and wants them mofl * j rather than with- ftand the dodlrine of religion are, which have prevailed in any place or age, need not be named to him, who is refolved to anfwer the character of a difciple of Chrift, and to admit nothing for Chriftianity or any part of it, but what is taught of God. And if, with this caution, men enquire after the truth as it is in Jefus, they fhall eafily find it in the holy fcriptures, without any alloy : though it be never fo hard to find it any where elfe. If after fuch inquiry and information, the man has judgement to difcern the differences that are between one part of religion and another ; as before he did difcern the differences that are be- tween one part of the holy fcriptures and another ; he (hall ertablifh fuch a notion of religion, and fuch a method of ftudying it, that no feducer can alienate him from his religion ; no time can make him weary of fearching into it. He will find an entertainment to his mind for ever in the contemplation of God, according to the manifeftations he has made of himfclf in his word, and by his works: and the employment of heaven, which will be eternal, is happily begun on earth. Happy is the man, who hath from his youth been accuftomed to this exercife I his improvement will be great, and his end bleffed.' ib. p. 260. * ' The next ftep towards the increafe of Chrift's kingdom, muft be a farthef improvement of Chriftianity, and of thofe who receive and profefs it. The church of Rome is not the only church that wants amendment. Other Chriftian focieties,which have feparated themfclves from her, and from her groifer de- feats, are departed more or lefs from the original fimplicity of the gofpel, and have mixed fome do6lrines of men with the word of God, and fo ftand in need of fome improvement. It is therefore to be hoped, that a time will come when religion will liave a fairer and a more alluring afpedt i^when Chriltians will 4 t)e tgz Of the feveral Dtfpenjafions jflrand a general reformation in. religion, by ri- gorolifly infifting on, and obtruding fuch things for doftrine, as are the commandments of men, and very foreign to the effence of it ; inftead of either entertaining that antichriftian kind of fpi- rit, which calls down fire from heaven on all who don't receive us ; which deUghts in ftraitening the way that leads to life, and (hutting up the kingdom of heaven againft men 3 or elfe incurr- ing the woe denounced againft thofe hypocrites, who are defirous of lading men with heavy bur- dens, and binding upon them things which are too grievous to be borne ; and which they know, that none need touch with one of their fingers *. As we fee the faults and follies of paft ages, a double woe will be to us, if, inftead of taking warning by them, and avoiding the likci we are refolved to tread the fame fteps, and fill up the meafure of our fathers. Let uSy who have leifure given us for this very purpofe, think on thefe things, and ftudy to dif- cern the figns of the times ; that we may be pre- pared be united, not in opinion as to all theological points ; for that is impoffible, whilft men are men ; but that they will be ujiited in benevolence and charity, in intercommunion, and in one co7iwion and fmple profeffion of faith. ^ Jortin's Remarks on E. H. Vol. III. p. 445. * Matt.xxm. Lukexu 'That religion which has nc ,good- nefs, has no truth in it: for the religion, which God has given us, is entirely for our good. Sobriety is good ; for the indivi- dual in the firft inflance, and fbr the fociety in the fecond. Righteoufnefs is good ; for the fociety in the firft inftance, and for the individual in the fecond. Godlinefs is good for both ; as it enforces fobriety and righteoufnefs ; and as it engages the pro- tection of the fupreme Governour of the world. There is no- tliins; in Chriftianity but thefe j and what is fubfervient to thefe: and fuch a religion none who underftand their own good, and wiili well to others, can either be defirous or willing to be dif- charged from.' Jeff'ery on Phil i. lo. Vol. II. p. 380. a piece veil worthy the perufing. of Revealed Religion . i ^ ^ pared for them, and profit by them : that we may not only fave ourfelves in the day of trouble, but alfo contribute to the fafety of our Jerufalem-y and be ready to watch over and defend it, whenever, or from what quarter foever, the enemy cometh. As we live in a more enlightened age, and are intrufted with a greater fhare of talents ; let us be perfuaded to walk worthy of it, and endea- vour to excel others as much in our improve- ments. Above all things let us labour to bring forth the genuine fruits of our religion, in true holinefs and virtue ; and daily draw nigh unto God, in the imitation of his moral perfeBions ; which is the fum and fubftance, the end and aim, of all religion. N Part Part The PROGRESS of Natural Religion and Science, OR The continual Improvement of the JVorld in general. Antiquity / unfe'ignedly honour and reverence ; hut why I Jloould he hound to reverence the rujl and refiife^ the drofs and dregs, the ■warts and luens thereof, I am yet tofeek. — As in the little, fo in the great luorld, reajon ivill tell you, that old age, or antiquity, is to be accounted by the farther diflance from the beginning, and the nearer approach to the end : and as grey beards are for luifdomand judgement to be preferred before young green heads, becauje they have more experience in affairs; fo Ukewife for the fame caufe, the prefent times are to be preferred before the infancy or youth of the world, having the hifiory and practice of former ages to inform us, which they ivanted. — In difgracing the prefent times therefore, you difgrace antiquity properly fo called. Hakev/ill, Apol. Bookv. P133. Certainly every Medicine is an Innovation ; and he that will not apply new Remedies, muft expeBnevj Evils : for Time is the great ejl Innovator: and if Time of courfe alter things for the worfey and Wifdom and Council Jhall not labour to alter them for the bet- ter^ what will be the end? Bacon, EfT. xxiv. N 2 The Progrefs of Natural Religion and Sciencey OR The continual Improvement of the World in general. ECCLES. VII. 10. Say not thou. What is the caufe that the former days were better than thefe ? for thou doft not enquire wifely conceriiing this, TH E badnefs of the times, has been a com- mon topic of complaint in every age-y and that they are growing worfe and worfe continu- ally, is what fome perfons think themfelves ob- liged to infift upon, with no lefs vehemence ; how- hard foever they find it to account for this in any refpe6l. The former of thefe arguments, if urg- ed only to expofe and give a check to fome par- ticular predominant vices, (for which indeed all ages have afforded too much room) may be of conftant ufe, and often necefTary. But when the latter is added to it, and both carried fo far as to make us difcontented, and uneafy with ourfelves, and troublefome to one another} — to fetus a quarrelling with the ftation, and fociety, in which v/e are placed; — a murmuring at, and fpeaking «vil of the government we live under 3 — defpif- N 3 ing 198 The Progrefs of ing every human dominion, and even repining at the conduct of divine Providence; and miftaking the ifTue of its difpenfations to fuch a degree as muft confound our judgement, and unhinge our fahh in the unUmited goodnefs, power, and vvif- dom of their Author: — then, 'tis high time to corre6l an error of this kind, and enquire into the true ftate, and hiflory of the w^orld, in the a- bove-mentioned particular. In order to w^hich, I purpofe in the firft place, I. To fhew the falfity of this complaint in fe- veral refpecls. II. Secondly, To point out fome of its ill con- fequences ; which may be fufficient to juftify the Preacher's obfervation in the text, viz. that this way of judging is no very wife one. The defign of the book from which thefe words are taken, is to examine into the courfe of this world in general -, to confider the nature of its enjoyments, and the ends propofed in our purfuit of them. No one faw farther into thefe things, or better underftood their real value ; none perhaps had a mind more elevated, and refined above them; or could, in a more lively manner, difplay the vanity and emptinefs thereof on fome occafions, than king Solomon % yet, where he meets with thofe who treat the fubjeft fo very injudi- cioufly, as both to difparage the works of God, by reprefenting them to be ever going backward, artd on the decline j and to diftra^Jt the minds of men, by teaching them to undervalue, and grow weary of the prefent benefits, through an invidi- ous retrofpeft to former days : — v. hen things are placed in fuch a light as this, we find him abfo- lutely difapproving of the view, and all thofe queflions Natural Religion and Science. 199 queftions which arife from thence j intimating, that the very foundation of them is not true in fad. To make this appear more fully, let us confi- der fome of the advantages of life, both natural and acquired; in order to fee, whether there be any figns that thefe are now difpenfed in a lefs li- beral v/ay than formerly j or whether the reverfe is not more probable. As to the fruitfulnefs of the earth, and cle- mency of feafons ; the temperature of the air, and influence of heavenly bodies ; the vulgar miflake of their decay, and tendency to difTolution, has, I think, long fmce been exploded *. Whatever might have been the employment of man, had he continued innocent 5 (who muft have been originally defigned for fome employment, lince we find Adam himfelf not exempted from the care of drejjing, and keeping that fpot of ground in which he was placed -f-j) upon his fall, a Itate of toil and labour became necelfary 3 in order to fe- cure the virtue, health, and quiet of the fpecies, in any tolerable degree % : on which account the earth is reprefented as lying under an extra- ordinary curje^ of barrennefsj which has been ge- nerally * A fufficient confutation of it may be feen in Hakevjill, Apol. paflim. There is a little book, wrote on the fame fubje6t by Jo. Jonjlonus^z Polander^ and entitled de Naturae Conjlantia^ Ed. Am- fiel. 1632. which contains fome valuable obfervations, though the author owns that his work is chiefly extra6led from Hake- zvili p. 160. That fome climates are more mild and temperatenow,than they were in former times. See Hume's EiTays Mor.Polit. &c. ElT.xi. t Gen. ii. 15. X See King's Origin of Evil, p. 172, note 33. 4th Ed. and the authors there referred to. To which a\ld IForthingtcns Eflay . on Man's Redemption, who has treated this point more particu- larly, c. 3. p. 64, &c. N 4 200 'The Progrefs of nerally thought to have contirmed, and received confiderable addition at the deluge ; and very phi- lofophical reafons were afligned for this opi- nion § ; till of late a learned prelate || fhew- ed us from the circumftances of the hiftory, that the diredt contrary was fa6l * . For fome time after, the longevity of mankind was very necefla- ry, for peopling the world, and learning arts -j- ; though I fhould think it difficult to point out the natural caufes of this longevity, and the follow- ing change j at leafl, fuch as can be confident with the forementioned opinion %- Since, if the earth § See them colleded in Univ. Hijl. Vol. I. p. io6. 11 B. Sherlock^ Ufe and Intent of Proph. Difc. iv. Comp. Worthington on the fame fubjed, Efi". p. 84, &:c. * The great fertility of the earth immediately after the deluge, is what fome think, gave rife to the ftories of the Golden Jge a- mong the Poets ; Cumfruges tellus inarata ferehat. Nee renovatus ager grav'ulh canehat j^rijlis^ he. + See Hakewill, p. 42. Jofeph. L. i. c. 3. Winder^ p. 78, 79. Le Clerc onGen.v. 27. Cum pauci eflent homines in terris, ne- cefTe erat parentes diu vivere, ut liberis fuis auxilio eflent, et fe contra feras, aliaque vitae incommoda, una tutarentur : alioqui fi parentes faepe liberos impuberes orbos reliquiflent, aut ea aetate interiiflent, qua liberi rudiores nondum fibi fatis profpi- cere poterant, de multis familiis adum fuiffet. Cum omnia ex- perientia difcerentur, neque ea poffet in liberos adolefcentes tranfmitti; ut ea pofteris ufui effet, diu cum illis parentes vivere oportuit. — Hjec certe longaevitas in rudi aetate et fcribendi im- peritia, ad hiftoriae et annorum certam memoriam fervandam plane neceflaria erat : cum ne fic quidem fatis incolumis ad nos pervenerit. Id, ib. X Some of the fuppofed ones are fet down by the laft men- tioned writer; who after all, is forced to recur to a particular Providence for the event, with the noted Rabbit who determines it to have been Opus Providentiae^ non Naturae. Comp. Buddei Hift. Eccl. Vol. I. p. 151. Dr. Worthington fuppofes a decay in the conftitution of AWA's fons immediately occafioned by th? rains and waters of the deluge, Eff. p. 74, &;c. Had fuch ^ caufe been Natural Religion and Scieyice, 201 earth was corrupted to fuch a degree at the uni- verfal dehige, as to lay a foundation for the fhort- ening the period of human hfe j this efFe6l, one would imagine, fhould have been moft evident, while thefe fame caufes muft be frefh, and ope- rate moft ftrongly : not to repeat, that this fup- pofed corruption is a vulgar error. This great change therefore, feems to have been owing to a pofitive appointment of the Deity, diftin6l from, and fubfequent to that of Noah's flood, and in- troduced for reafons which took place fome ages after it ; and may be conceived as a new dijpenfa- tion, neceffary for the future government of the world, in every age (u). However, fo early as Mofes's been adequate to the effedl, would there not have been fome ap- pearance of its taking place much fooner ; and not by halves, and at fuch diftant periods ; as in the following note ? (u) See Taylor on Orig. Sin, p. 67. ' When God had deter- mined in himfelf, and promifed to Noah, never to deftroy the world again by fuch an univerfal deftruition, till the laft and final judgement ; it was neceffary, by degrees, to Ihorten the lives of men ; which was the moft effeiftual means to make them more governable, and to remove bad examples out of the world ; which would hinder the fpreading of the infection; and people, and reform the world again by new examples of piety and vir- tue : for when there are fuch quick fucceffions of men, there are few ages, but have fome great and brave examples, which give a new and better fpirit to the world.' Sherlock on Death, c. 3. fed. 2. ' Sin brought death in firft, and yet man lived al- moft a thoufand years. But he finned more, and then death came nearer to him : for when all the world was firft drowned in v/ickednefs, and then in water, God cut him fhorter by one half; and five hundred years was his ordinary period. And man finned ftill, and had .ftrange imaginations, and built towers ia the air ; and then about Pehg's time, God cut him fhorter by one half yet ; two hundred and odd years was his determina- tion. And yet the generations of the world returned not unani- moufly to God : and God cut him off another half yet, and re- duced him to a hundred and twenty years. And by Mofei's time, one half of the final remanent portion was pared away, reducing him 5 202 T'he Prog7"efs of Mofess days % ; we find the life, of man fixed to the fame length in general that it has at prefent ; and ever fince, fo far as the accounts of ancient times can be relied on, we have reafon to believe, that the confbitution of mankind in general, as well as the ftate of the earth, and heavens, where- on that muft depend; have, at all times, been much the fame as we now find them || ; and may reft him to threefcore years and ten. — But if God had gone on ftill in the fame method, and fhortened our days as we multiplied our fms ; we rtiould have been but as an Ephe^neron ; man fhould have lived the hfe of a fly, or a gourd. — But God feeing Jgyptiorum de gentis fuae antiquitate apud Ezek. xxix. 3. et quae habemus ad Num. xiii. 23. At oftendit Mofes, Gen. x. 6. poft diluvium demurn a Chimi pofteris, a Babylone illuc pro- fedis, fjiiTe cultam ^gyptum. Plurima etiam de generatione hominum in fua regione, deque diluvio, mentiebantur v^gyptii ; quae habet Diodor. L. i. Multa ja6tabant de rerum omnium apud fe inventionc, quae apud eundem leguntur. Quorum ple- raque obiter confutat MofeSy alia plane narratione, aliifque re- rum invcntoribus indicatis. Vide qua diximus ad Gen. iv. 21, 22. Ofiridi etiam fuo agriculturae, et vini e racemis exprimendi inveiitioncm tribuebantiEgyptii; qu:;e Noachi fuit, ut docet J/(7- fes Cap. ix. 20. Cleric. Proieg. ad Comm. DiiT.iii. defcript. Pent. p.37.Id. in Indice ad Vhieam. Originem etiam muficae, quanquam initio rudis, omittere noluifle videtur Mofes, ut oftenderet nien- tiri iEgyptios,qui ejus inventionem Tloouthi ^gyptio, amico Ofi- ridis, qui poft diluvium vixit, acceptam ferebant. Diod. Sic. L. i. p-15- Ed. Rhod. Plato dt htg.n. P'S77- Tubal-Cainem quoque omne aeris et ferri opificium expolientem, contra ^gyp- tios a Mofe memoratum credibile eft : illi in ^gypto, regnante Ofiride, JSfatural Religion and Science. 207 From whom we learn, that neither the plantmg of the world, nor the introdu6tion of arts and fciences, were of fo early a date, as they have ufually been reprefented J. Moll nations, like private families, have at all times been unaccountably fond of carrying up their pedigree as high as poffible ; and where no marks remained of the fucceffive alterations in their Ofu'ide, didlitabant, in Tl^ebaide aeris et auri ciidendi inventis artibus, arma ejj'e fa^a^ qiiibus occidendo feras, et terrain colendo, earn jludioje cultiorcm redderent^ et q. feq. ap. D'lod. L. i. p. 14. Id. in Gen. iv. 21, 22. Num. xiii. 23. Chebron quideni feptcm annis ante Mgyp- tiacam Tanin condita fuerat. — Obiter retundit Mofes ^gyptiorum fuperbiam, qui fe primos mortalium, fuafque proinde urbes om- nium antiquiiTimas ja6tabant, Ezek. xxix. 3. Diod. Sic. L. i. Bibl. p. 9. Jujiin. L. ii. c.i. Cleric, in Num.x'm 22. Comp. id. in Ef. xviii. 2. :j: ' Though Noah and his fons had, doubtlefs, fome know- ledge of the inventions of the Antedikivians, and probably ac- quainted their defcendants with fuch of them as were moft ob- vious and ufeful in common life; yet it is not to be imagined that any of the more curious arts, or fpeculative fciences, were improved in any degree, fuppofmg them to have been known or invented ; till fome coniiderable time after the difperfion. — For on their fettling in any country, they found it employment fufficient to cultivate the land (which yet for want of feparate property, and fecurity in their poffeflions, in thofe early times, they improved no farther than barely to fupply their necefiities) and to provide themfelves habitations and neceflaries, for their mutual comfort and fubfiftence *. Befides this, they were often obliged to remove from one place to another, where they could more conveniently refide ; and it was a great while before they came to embody themfelves together in towns and cities ; and from thence to fpread into provinces ; and to fettle the bounds and extent of their territories f . Two or three ages at leaft muft have been fpent in this manner ; and it is not very likely they fhould amufe themfelves with ccleftial obfervations in particular, "when they had fo many more prefling affairs to mind,' Univ. Hijl. B. i. c. 2. p. 173. * Vid Thucid. L. i. fub. in. ^ t StilUngfleet, Or. S. B. i. c. i. fea. l6. 2o8 The Progrefs of their ftate, were apt to imagine that it had always been the fame. Hence the many fooHfh pre- tences among the ancients, to their being Abori^ gines of the countries they had inhabited time out of mind : hence were they led to make their fe- veral gods the founders of their government *. They knew but very little of the world ; and the tradition which they had of that little, was fo far blended with fi6lion and romance, that it ferved only to confound them -f*. Upon the removal of this cloud, by the more faithful, diligent, and ac- curate enquiry of the moderns, we fee hiftory be- ginning to clear up, even at this diflance -, the world puts on a very different face -, and all parts of it appear conformable to each other, and to the late well known courfe of things. We find the marvellous in all their annals, and more efpe- cially in the great point of their antiquity, ex- ceedingly reduced Ji and our own plain accounts ftiU * Datur haec venia antiquitati, ut mlfcendo humana divinis, primordia urbium auguftiora facial ; fays Liv. Pref. Hift. L. i. very honeftly. The fame humour among Chriftian countries, of carrying up the original of their churches either to fome apoftle, or apoftolical perfon, is no lefs honeftly cenfured by Modern, de Rebus Chrift. ante Conft. M. p. 84, &c. t The grounds of the uncertainty of ancient hiftory, may be feen in Stiilingpet, Or. Sac. B. i. c. i. fed. 16, 18, &c. Of the Egyptian in particular, fee Shaw's Travels, p. 417,442. Comp. Baker on Hift. and Chron. Refled. c. 10, and 11. Shuckford^ Vol.11. B. viii. IViJider, Vol. II. c.io. feft. 4, &c. Bp. Clayton's Remarks on the Origin of Hieroglyphicks^ p. 58, &c. Goguet^ Vol. III. DiiT. iii. p. 269. That the Babyknijh empire was not fo old as has been pretended, fee Le Clerc^ on Gen. x. lo. X « Till men come to a fcrutiny, they are very apt to imagine that a number is vaftly greater than it is. 1 have often asked people to guefs how many men there have been in a dire6l line between the prefent king of England and Adam, meaning only one man in a generation ; the king's father, grandfather, &c. The anfwer made upon a fudden conjecture, has alvyays been, fo?n9 Natural Religion and Science^ 209 flill more and more confirmed : from which we may be convinced, that both the peopling and cultivating of the earth arofe at firil from a few, low beginnings ; and very gradually fpred itfelf from fome one center *" : and that it has at all times foms thoiiftinds ; whereas it is evident from a calculation, there have not been two hundred. For the fpace of time between Adam and ChrijU let us take the genealogy of our Saviour, pre- ferved by St. Luke, in which the names between Adam and Chrift, exclulive of both, are but feventy-'our. From the birth of C.briji to the birth of the king, were fixteen hundred and eighty years. Let it be fuppoled, that in the lift of the king's progenitors', eve- ry fon was born when his father was twenty h\e years old, which is as early as can be fuppoled, one with another. Accord- ing to this fuppofition, there were four generations in every hundred years : /. e. in thofe fixteen hundred and eighty-three years, there were fixty-feven generations ; which fixty-feven, added to the foregoing feventy-four, will make no more than a hundred and forty-one.' Ha!kt on Hcl^. xi. y. Note a. p. 17. Comp. Goguct, Vol. III. DilTert. iii. pr. * This has been obferved by If. Cafaubon in one refpecft, viz. in relation to language. Ejl enim veriffnnum., fays he, linguas caeteras eo manifejiiora et magis expreffa criginis Hebraicae vefligia Jhvajfe^ et nunc'fervare., quo propms ab ant i qua et prima hominutn fsde abfiierunt., &c. A confirmation of it in feme other refpedls, may be had from the following very remarkable particular, as Hartley ]u{i\y calls it ; Objervations on mari., v. ii. p. 1 13. 'It appears from hiftory, that the different nations of the world have had, caeteris paribus., more or lefs knowledge, civil and religious, in proportion as they were nearer to, or had more intimate com- munication with, Egypt, Palaeftine., Chaldea, and the other coun- tries that were inhabited by the m.oft eminent perfons amongft the lirft defcendants of Noah ; and by thofe who are faid in Scrip- ture to have had particular revelations made to them by God : and that the firft inhabitants of the extreme parts of the world, reckoning Palaeftine as the center, were in general mere favages. Now all this is utterly inexplicable upon the footing of infideli- ty ; of the exclufion of all divine communications. Why fhould. not human nature be as fagacious, and make as many "difcove- ries, civil and religious, at the Cape of Good Hope, or in A?^ frica; as in Egypt, Palaeflijie, Mefopotamia, Greece, or Rome ? Nay, why fhould P^/c2f/?w^ fo far exceed them all, as it\ did confeffedly i- Allow the ifcripture-accounts, and all will be «lear and eafy. O Man- 2 1 o ne Progrefs of times proceeded by pretty near the fame flow, re- gular fleps it does at prefent. Since we have looked into pafl: times more nar- rowly, we prove the ancients to have been far lefs expert and knowing, than by a fuperftitious reve- rence for every thing remote, we once were ac- cuflomed to fuppofe : and as well from the pre- fent ftate of thofe particular nations, which ufed to brag moft of their extraordinary advancement, and long pofiefTion of the fciences ; as from the remains of their forefathers' fkill, when fairly (y) re- Mankind after the flood, were firfi: difperfed from the plains of Mefopotamia. Some of the chief heads of families fettled there, in Palaefiine, and in Egypt. Palacftine had afterwards extraordi- nary divine illuminations beftowed upon. its inhabitants, the If- raelites znAJeivs. Hence its inhabitants had the pureft notions of God, and the wifeft civil eftablilhment. Next after them comQ xht Egyptians, znd Chaldaeans ; who, not being removed from their lirft habitations, and living in fertile countries wa- tered by the Nile, Tigris, and Euphrates, may be fuppofed to have preferved more both of the antediluvian and poftdiluvian revela- tions ; alfo to have had more leifure for invention, and more free communication with the Ifraelites and Jews ; than any other nations. Whereas thofe fmall parties which were driven farther and farther from each other into the extremities of heat and cold, intirely occupied in providing necefTaries for themfelves, and alfo cut off by rivers, mountains, or diftance, from aU communication with Palaeftine, Egypt, and Chaldaea; would lofe much of their original ftock, and have neither inclination nor ability to invent more.' Any one that fairly examines hifto- ry, will find this account fomewhat more probable, than that ex- traordinary fuppofition of Ld. Bolingbroke^s, viz. that fcience may have come originally from weft to eaft, Ld. B's Works, Vol. IV. p. 14. (y) It may indeed be imagined, from the great extent of fome ancient cities, fuch as Thebes, Nineveh, Babylon ; as well as from the enormous Hze of feveral public works in thofe parts ; that the ancient nations were more populous, and that arts have once been in much greater perfetflion, than they now appear in the world ; but upon fecond thoughts, I fancy it will be found, that this was rather owing to an unnatural, gigantic tafte* which then Natural Religion and Scie?ice. 2 1 r reprefented, we find no great reafon to envy them their befl acquirements ; fo far I mean, as con- cerns real life : for all the worth that fafhion and fancy may give things, is out of the queftion *. Some of them indeed defcribe their knowledge in high ftrains ; and perhaps for their times, and in comparh'bn with fome of their neighbours, it may have been conhderable ; and yet 'tis more than probable, that fuch accounts are chiefly ow- ing to their ignorance of the true ftate of the reft of mankind; as is the cafe remarkably with the Chinefe, a people fo much celebrated by them- felves, and others; who yet, upon more ftri6l examination, have appeared in moft things of confequence, and where moft might have been ex- pe6ted, then prevailed (as /i^«ifrobferves,Hift of Know. Vol.11, p. 334.) in their archite6lure, ftatuary, and other arts ; as well as in their frame of government, and politics ; than to any real improve- ment in either of thefe ; as may be gathered from the vaft num- bers of men ufually employed on each occafion ; which is a fign, that inftruments of expedition and convenience were not had in the former cafe, ib. p.32ii and that the means of hving com- fortably at home, were no lefs wanting in the latter ; which might be the occafion of fo many ferving abroad in wars, and made the ancient armies fo very numerous as they are com- monly reprefented, ib. p 323. This no.ion is confirmed, from pbferving the like monftrous undertakings carried on entirely by the labour of multitudes, in countries where there could be no room for our fufpeding any extraordinary (kill, viz. Mexico and China. See Hume^ Polit. Difc. D. x. Though what the in- genious author of a Dijfertation on the Numbers of Mankind, {Edin.if^l.'] has advanced to the contrary, well dtferves far- ther confideration. Comp. Modern Univ. Hijl. fol. Vol. III. p. 644. not. F. G. On thefuppofed populoufnefs of thofe northern nations which over-ran the Roman empire, fee Geddes, Mifc. Traas, Vol. III. No. 6. * Why the fciences of men's brains have been more fub- jedt to viciflitudes, than the arts of their hands, fee Sprat ^ Hift. i2. 5. p.u8, &c. 3dEd. v O 2 2 1 2 ^he Progrefs of peeled, leaft of all to deferve ax:haracler: fo tha^ nothing but their as fmall acquaintance with the Ruropeajis formerly, as ours with them, could poffibly give rife to thofe extravagant fentiments and fayings, that are recorded of each other (z). The (z) See the ifl: Part, p. 29. note (f); to which may be added Jenkin^No\.\. p. 340, &c. IFottai's and Baker's Refleclions, under the heads phyfuk and ajlronomy. Thefe and many other authors fhew us, how httle able the Chhicfe were to make any proper obfervations in their fo much boallcd fcience of the hea- vens, till they were (hewn the way of late by miffionaries : as alfo how monftroufly inaccurate both their chronological and aftronomical tables were found to be. See Co/lard's Letter in Phil. Tranf. for 1747. -^^ Halde^ their panegyrift, fays. They have applied themfelves from the beginning of their empire to ajlronomy ; yet when he comes to explain him felf, all their ftudy appears to he a little, low^, judicial ajlrology. Vol. I. fol. Eng. p. 394. So ignorant were they in geography, that their literati fee- ing a map of the world in the hands of the Jefuits, took that one of the two hemifpheres, which contained Europe, Afta, and Africa, for the empire oi China, p. 280. [Comp. Travels oi Je- fuits, Vol. II. p. 304.] Some of their curious notions in religion may be feen, p. 254, 652, 655, 657. Their fkill in metaphyftcshz^ been touched upon hy Gurdoii, B. Lect. feci. 14. p.425, &c. Their mechanics may be judged of, from the Jcfuifs account of their taking the tirll watch he brought thither for a living crea- ture. Boyle on final caufes, p. 23c. Their civil policy, from the appointment of an Officer in Peking, and other large cities, to deftroy every morning all the Infants expofed in the ftreets ; ■which amounted to a very coniiderable number. Mod. Univ. Hifl. fol. Vol. I. p. 1 75. Though others give a different account, .Bell, Vol. II. p. 105. Thsir method of communicating any fcience, from their yet being without any alphabet ; as is ob- ferved by the author of Div. Leg. Vol. 11. Some fpecimens of their morals may be ktx\ in Lord Anfon\ Voyage, p. 398. 410. or Dr. Leland, Advantage, he. Vol.11. Partii. c.4. Of their ^(3iv;7/- vient, Anfon B. iii. c.io- Of the bribery and corruption which reign through the whole Empire, from the highell tribunals down to the lowed offices, Mod. Un. H[ft- fol. Vol. III. p. 578. ' Upon the whole, the Chinefe appear to be little better than a nation of fignal hypocrites, who boaft of the equity and excel- lence of their law^s, and ftick at no violation of them; and undei' the fairelt outfide, and pretence of juflice and probity, indulge them- Natural Religt07i and Science. 2 1 3 The fame may in a great meafure be affirmed of the Egyptian learning || . Though this country- has been ftyled the Mother of Arts -f , as well as Millrefs of Religion J ; and was, no doubt, as early poliflied as moil : yet if we be allowed to judge of her improvement in other parts of fcience, from that mofl concerning one, and that which therefore in all reafon ihould have been mofl cul- tivated, themfelves in all manner of extorfions, fraud, and villainy.' ib. p. 581. That mofl of thofe of learning and quality among them border upon Athelftn. ib. Vol. IV. B. xviii. c. 7. fecfi". 14. not. G. Comp. Monf. BarbhiaWs Letters, ib. c. 9. {ft&.. 11. note P. An attempt was lately made [but the foundation of it has been queftioned. Vid. Montague againft JW^^/w/;;] to Ihew that many of their ancient chara^ers are the very fame with thofe of the Egyptians^ with whom they muft once have had a confiderable communication, and from whom they probably derived molt of their fcience, with many of their cuftoms and religious in- llitutes; which would prove an effetftual confutation of the pre- tended antiquity and authenticity of their famed annals. Vid. Necdham^ Epift. de Ii)fcriptione iEgyptiaca. Rom(Syi']6i. The fame obferv^tion was made long ago by M- Martinius^ Hift. Sin. L. i. p. 23. A. D. 1659. Comp. Huet. Hift. of Commerce, CIO. and Goguet^ on their Hiftory and Chronology, Vol. III. DifT. iii. p. 284, &c. with the curious Extradls from their Hifto- nans. ib. p. 300, 308. * (j ' The truth is, there want not grounds of fufpicion, that the old Egyptian learning was nof of that elevation, which the prefent diftance of our age makes us apt to think it was ; and a learned man hath, in a fet difcourfe, endeavoured to fhew the great defects that there were in it a. Neither can it, I think, be denied, but, according to the reports we have now concern- ing it, fotne parts of their learning were frivolous, a great deal' magical, and the reft fhort of that improvement which the ac- cellion of the parts and induftry of after-ages gave unto it'. Sti!-. Ihigfleet^ Or. S. B. ii. c. 2. p. 75. add Wotton^ Refl. c. 9. and Sir r. P. Blount's EIT. iii. p. 153, &c. ' t MiUrob.^iZX.. L. i.e. 15. Comp. note(x) fupra, p,2o6. t Id. L.vii. C.13. et Ammian. Marc. L.xxii. Herod. Euterp. * Conring, de Herm, Med. c. 10, 11,12. ^ 03 214 The Progrefs of tivated, I mean medicine j of which (he alfo claims the firft invention'^ j we fhall' not have much room to marvel at her high advances. — 'It muft evidently appear, fays a learned writer, that the Egyptians could have no fuch phyficians in the days of Mofes, as Diodorus and Herodotus feem to fuppofe : it is much more probable that ages after thefe times, they were, like the Babyloni- ans, entirely deftitute of perfons fkillful in cur- ing any difeafes that might happen amongft them J and that the beft method they could think of, after confulting their oracles, was, when any one was fick, they took care to have as many perfons fee and fpeak to him as polTibly could; that if any one who faw the fick perfon, had had the like diflemper, he might fay what was proper to be done in that condition J.' From which * P////.N. H. L.vii. C.56. X Shuckford, Conne6l. B. ix. p. 367. Babylonii (tefle Hcrodot. L. i. etSirab. G. L.xvi.) languentes in forum efferebant, ut viri qui eos adirent, confulerent hortarenturque ad ea quse ipfi faci- endo effugiffent fimilem morbum, aut alium noviflent effu- gifle. — Idem faftitabant Lufiiani et Egyptii. P. Verg. De Inv. Rer. - L. i. CIO. Conf. Strab. G. L.iii. et Plutarch, de Occult, vivend. That the fame was done in other countries, fee Hark, H. EfTay on the State of Phyf. in the O. T. p. 4. ' The Egyptian prac- tice of phyfic depended much on aftrological and magical, grounds, either the influence of fome particular planet, orfome tutelar daemon were ftill confidered; [IFotton, p. iiq.] which precarious foundation muft needs depreciate their fkill, and flop any increafe of knowledge which might be made on other principles.' Univ. Hi/i.Vo].l. p. 219. 'AiyvTrnoi AfJ'Bcri oti afoc T« au6flW"cr« TO (rw/^a i^ xa,i r^iaxovrx ^KiXYi(poTE? ^xi[ji.ovig, n 2rtoi Tiufj at9f<){ot, £j? Tocraura />t.£^t) vEvsfj^r,[xivov — aXXog aXXo t» avTH vifjisiv i-nnTiTo.nTcx.i — Hat ^ri fTzrtJiaAai/Tfj tocvTuq luvrai ruv fjii^uv Toc zTix,^r][j'a,Tcx,. Cflf. zp. Orig. L. viii. p. 416. Ed. Cant. Nor was the method which they are faid to have taken of eftablifhing its rules by law [Diod. Sic. L. i. p. 74. Sbuckford, B. ix. p. 362. Natural Religion and Science. ± 1 5 which fingle inftaiice of the ftate of this moft ne- celfary art, in thofe times and places; as well as its firft rudiments, in like manner defcribed by an able judge -f; we may, I think, be pretty well fatif- p. 362. Chandler^ Vind. of O. T. Partii. p. 442. Gcguet^^ Vol. II. p. 247.] like to make any great progrefs in that fcicnce. T\\2iX. fur gery was by much the oldeft branch oi phyftc, and that this art in general made but very flow advances, till, after feme ages fpent in colle6ting obfervations, it came to the height of reputation under Hippccrotes : [where it flood many ages more» and where, as ^ fcicnce ^ fome fay it fl:ands yet] fee Druki^ Notes to LeCl^rc, Hift. Phyf. Parti. B. i. c.17, &c. What progrefs could be made in c:natomy during the ancient fuperftition of the Egyptians, may be feen in Died. Sic. L.i. In embalming, the body was opened with much ceremony ; the perfon who per- formed it, fled as foon as he had done his office, and all who were prefent purfued him with fl:ones, as one who had incurred the public maledidion. For the Egyptians regarded with horror every one who offered any violence to a human body. Goguet^ Parti. B.iii. c.i. Art. ii. That the fame fuperfliition prevails among the Chinefe. See Lett. Edif. T. xvii. p. 389. T. xxi. p. 147, &c. T. xxvi. p. 26. A tolerable account of the ancient ftate of phyfic, may be (t^n. In a note to p. 85. of Young's Hift. Difl". Vol. II. Add Mark's Efl*. p. 80, &€. or Barchufen de Medicinae Orig. et Progr. Dif- fert.i. et xviii. or D. he Clerc, Hift. Phyf. paflun. f Cclfus inventionem artis fcienter ponit, L. i. fcribens. — Notarunt aegrorum qui fine medicis erant, alios propter avi- ditatem primis diebus cibum protinus fumpfifle, alios propter faftidium abftinuifl^e ; et levatum magis morbum eorum qui ab- ftinuiflent : itemque alios in ipfa febre aliquid edifle, alios paulo ante earn, alios poft remifTionem ejus ; et optime iis ceflifl'e qui poft finem febris id feciflent. — Haec fimiliaque cum quotidie inciderent, diligentes homines talia animadvertentes ad extre- mum perceperunt quae aegrotantibus utilia forent. Sic medici- nam ortam inter omnes conftat.' C, Celf ap. Pol. Verg. de R. I. L. i. c. 20. Comp. ^intil. L. ii. c.i8. Add Wotton^ Refl. c. 26. p. 341, &c. 2d. Ed. Max.Tyr. Difl". xl. 234. Barchufen^ Difl*. i. iii. p. II, &c. ' How fimple the beginnings of this art were, may be ob- ferved by the ftory or tradition of /Efculapius going about the country with a dog, and a ftie-goat always following him ; both which he ufed much in his cures ; the nrft vfor licking all ulcer- 94 ed 216 Tbe Progrefs of fatisfied in what condition the refl then were, in other parts of the world ; as alfo of their gradual improvement fmce in all refpefts *. Many ed wounds ; and goat's milk for difeafes of the ftomach and lungs. We find little more recorded of either his methods or medicines ; though he was fo fuccefsful by his fkill, or fo ad- mired for the novelty of his profefiion, as to have been honour- ed with ftatues, efteemed fon oi JpoUo^ and worfhipped as a god.' Temple's Works, Vol, I. p. 280. This obfervation feems to come with fome weight from fo profeffed an admirer of all that relates to the ancients. To which we may add, that the very no- tion o^zgodofphyfu., with his feveral temples and their appa- ratus, will demonftrate the low ftate in which that art muft be ; fince hispriefts and prailitioners, who were to keep up his cre- dit by performing now and then fomething extraordinary, if they could have done many real cures, would never have need- ed to recur to fo much fuperftition, artifice, and juggle, as was pra6lifed all along, while fuch a notion fubiifted. Vid. Le Clerc on Mfciilapius., Hift. Ph. c. 28,&c. of the ancient ajiatojny-y ib. 104, 125. of chemijlry, p. 146. * See NichoUs's Conf. Part i. p. 81, 82. ift Ed. or Goguet de L'Origine des Loix, des Arts, et des Sciences, &c. Paris, ij^S. Edinburgh, i']6\. Parti. B. iii. and Part ii. B.iii. c. 2. Art. i. * We may obferve, that the progrefs of the arts and fciences in the firrt ages, was exceeding flow, even among thofe nations who purfued them with the greateft conftancy and keennefs. The tedious imperfedl methods they had of communicating their thoughts, muft have formed a very great obftacle to the improvement of human knowledge. For many ages mankind knew no better ways of writing, than painting and hieroglyphics. Both thefe ways of writing are extremely defedive: They are capable only of reprefenting fenfible objects : Symbols are quite unfit for communicating, with precifion, abftrad ideas. For which reafon, mathematics in particular could make but little progrefs, till after the invention of alphabetical writing. This invention has, no doubt, contributed infinitely to the perfe61ion and progrefs of the fciences. Yet at firft, its utility muft have been inconfiderable. It is only by communicating their ideas, that men can improve their difcoveries. But the mere inven- tion of letters was not fufiicient for this purpofe. They wanted fome kind of matter, flexible and eafily tranfported, on which they might write long difcourfes with eafe and expedition : this was not difcovered till long after. Marblcj ftone, brick, r^etal$, v.'oodj Natural Religion and Science. 217 Many are indeed carried on much fafler in. fome countries than in others j and fome now and then are brought to fo great perfe6lion in one country, as to leem almoft incapable of any in- creafe, for feveral ages ; which proves againft an exa6l, equable improvement under each period, and in eachparticulari which never was contended for : but is no argument againft improvement in general ; much lefs, any evidence that thefe grow daily worfe: and notwithftanding this, or other limitations, which might be admitted; yet from fome of the great outlines of nature j from plain appearances, in many remarkable asras, and moft confiderable events j we feem to have ftill ground fufhcient to conclude, that on the whole they are, and always have been, in the main, progrejive. Now this progrefs in arts^ will neceflarily bring with it a proportionable improvement of all the other natural advantages ; as health, ftrength, plenty, and politenefs : each of them tend, in fome refpeft or other, to improve and adorn the face of nature ; and lead us to apply its laws to our refpeftive ufes, much more effectually, than could be obtained without them. By them we are enabled to reap its feveral benefits, in ways more eafy and compendious ; with lefs time, labour, and wood, &c, were at firft ufed for writing, or rather engraving upon. When fo much time was neceffary to write a few fen- tences, it could not be expeded that the fciences (hould make a very rapid progrefs. Befides, thefe kinds of books could not be tranfported from place to place, but with great difficulty. Accordingly we find, that the fciences remained in a ftate of great imperfecftion among all the ancient nations. — Human knowledge has made greater progrefs within thefe laft hundred years, than in all antiquity ; which is chiefly owing to the ex- peditious and eafy methods we have of communicating and publilhing all our difcoveries.' ib. c. 2. Art. vi. p. 275. 2 1 8" . The Progrefs of and expence : the world is flocked more plenti- fully with inhabitants ; and each of them fupport- ed in a way more elegant, and advantageous to itfeif, and all around it. In fhort, every thing in life becomes more comfortable, and commodi- ous J and life itfeif may be faid to attain a longer date, by means of both a better, and more early education*. That this has been the cafe in later ages, feems too clear to be denied by any, who will be at the leaft trouble to compare them with the moil extravagant account of former ones -f-. 'Tis * * There is a fenfe in which thefe latter generations in ge- neral have the advantage of the ancients, and in which they may be faid to out-live them — viz. in that they live more in lefs time. It is a common obfervation, that children ripen and become men fooner in thefe latter ages, than formerly they did. — Notwithftanding our prejudices in other refpects, we efteem fo well of ourfelves in this, that we think we are more knowing in every fcience and profellion of life, and more capa- ble of bufinefs than our anceftors, not far backwards, were at double our age. And in confirmation hereof, fome traces in Scripture may be obferved, whereby it appears, that the ftate of childhood continued much longer in the infancy of the world, than at prefent ; and feemed to bear proportion to the greater length of men's lives. And the fame is obferved by hea^ then authors. Worth. Eff. p. 422, 423. f — ' When men began to unite into focieties, to cloath themfelves, and build cottages, and apply themfelves to agricul- ture ; the perfons who fell upon the firft hints of thefe rude con- trivances, were efceemed fuch mighty benefadlors to mankind, that they could never fufficientlyexprefs their gratitude to them. Hence they were made immortal, and divine honours were paid to them ; and hence it is well known arofe the godfhip oi Jupiter^ Bacchus^ Minerva^ CereSy and the reft of that tribe of deities : but there is not a plough-boy now, that would not have been a god, even to 7////7^r himfelf; had he lived in his days, with his pre- fent fkill in hufbandry,' * Had the myftery of printing been in- vented in ancient times, Guttenberg of Mentz might have been a god of a higher efteem throughout Germany, than Mercury^ or %/>//^r himfelf.' [IVorth. EfT. p. 169.] Which we cannot think improbable^ fmce his alfiftant Fiift or FauJ}^ attained the title of conjurer for it, in fo late times, and fuch a place as Paris. Natural Religioji and Science. 2 1 9 *Tis no great compliment to the prefent times to fay, we are improved in every manual art, as well as thofe of government (a), the focial ones, and (a) The modern governments, at leaft; in Europe, are better cal- culated for the general good of the governed, which is now known to be the only end of government j than the ancient ones were. The world being divided into fmaller kingdoms and ftates, thefe become checks upon each other, and by their mu- tual vigilance, the mifchievous deligns of each afpiring Prince is with more eafe and fafety curbed or punifhed. The balance of Power is kept up amongft them in general, as well as in moll of the feparate conftitutions, by a due mixture of liberty, the grand prefervative of publick fpirit, and beft excitement to each private virtue. That horrid fpirit of heroifm, and defire of con- queft, feems to be pretty well extinguiflied ; thofe deadly feuds, and defolating fa<5tions, are in a great meafure abated : and ' if at prefent there are fewer revolutions in CbriJJendom, 'tis, be- caufe the principles of found morality are more univerfally known ; men are lefs favage and fierce, and their underftand- ing is better cultivated ; and perhaps all this is owing to men of learning, who have polished Europe.'' Exam, of Machiavers Prince, p. 18, 19. * We begin to be cured of Machiavelifm, and recover from it every day. More moderation is become necefla- ry in the councils of princes. What would formerly have been called a mailer-ftroke in politics, would be now, independent of the horror it might occafion, the greateft imprudence. Happy is it for men that they are in a fituation, in which, though their paflions prompt them to be wicked, it is however for their in- tercft to be humane and virtuous.' Montefquieu^ Spirit of Laws, B. xxi. C.I 6. Add IVorthingtoti's obfervations on this fubjedt, Efl". c. 8. p. 1 73, &c. zndHume, Pol. Difc. xi. who makes it ap- pear, that human nature in general enjoys more liberty at pre- fent, in the mof^ arbitrary government of Europe, than it ever did during the moft flourifhing period of ancient times. Seealfo his Hift. of Engl Vol. II. which gives fufficient ground for the following obfervation. * Thofe who, from a pretended refpedt to antiquity, appeal at every turn to an original plan of the con- ftitution ; only cover their turbulent fpirit, and their private ambition, under the appearance of venerable forms; and whate- ver period they pitch on for their model, they may ftill be car- ried back to a more ancient period, where they will find the meafiires of power entirely different; and where every circum- ftance, by reafon of the greater barbarity of^he times, will ap- pear-ftill lefs worthy of imitation. Above all, a civilized nation, like the Engl'ijh^ who have happily eftablilhed the moft perfect •and 220 T/y' Progrefs of and even our very amiifement^ * : the thing flievvs itieif every vi^here ; and 'tis no lefs plain a priori, that it muft be io. If, as the Pfalmiji fays "f-, One day telleth another, and one night cer- tijieth another-, if, according to the Prophet j, matiy run to and fro, (travel by fea and land) and thereby knowledge is increafed ; if by repeated obfervation, and experience ; by frequent inter- courfe and extenfive commerce, the world grow (as it does unavoidably) in any refpe^ more per- feft; this will, by that affinity, and union, long fince obferved between the parts of fcience ||, derive perfe6lion on each filter art. The and mod: accurate fyftem of liberty, that ever was found com- patible with government j ought to be cautious of appealing to the pra6tice of their anceftors, or regarding the maxims of un- cultivated ages, as certain rules for their prefent condu6l. ib. c. 23. lin. Comp. Various Profpeds of Mankind, &c. p. 94*. and Goguet on the imperfedion of ancient Governments, Vol. III. B. vi. fin. * See Worth. EfT. p. 210. Whether we of this nation are ar- rived at the juft ftandard ol elegance, or have exceeded it; may be judged by the defcription of each ftate, in the Appendix to a Dijfertation on the Number i of Mankind in Ancient and Modern Timely p. 329, &c. I (hall add one part of it in illuftration of the words above. ' If elegance comes lliort of the juft ftandard, and is not yet arrived at its proper maturity; human life muft necef- farily be deprived of the enjoyment of many conveniencies of w^hich it is capable, and the manners of mankind muft incline towards fiercenefs and fuperftition. If carried no farther than the juft limit, it produces a more commodious method of living, gives rife to the invention of many true refinements, heightens the fplendor and magnificence of fociety, tends to render man- kind focial and humane, begets mildnefs and moderation in the tempers and actions of men, and helps to banifti ignorance and fuperftition out of the world ; and thus far it contributes to the perfection of human fociety.' f Pfah xix. 2. X Dan. xii. 4. (I Omnes artes quae ad humanitatem pertinent, habent quod- dam commune vinculum, et quafi cognatione quadam inter fe con- Natural Religion and Science. 22 1 The fame efFeil will, in a good mealure, fol- low, if the world be but fuppofed to continue in the fame natural ftate in which it was created, and the genius of mankind keep where it was originally ; nay, this muft be the cafe, if both do not grow worfe; and in a very great degree: much greater than has ever been pretended. But as this point can be no longer called in quelHon, than till the matter is duly liated ; we have not {o much occafion to give a direct proof of it, by defcending to particulars, (which indeed would be infinite, and moft of which appear too obvious to need naming) [€], as to point out, what is more ma- terial, and perhaps lefs taken notice of, the far- ther conne6lion which this progrefs of arts has with our religious knowledge^ of each kind. By continentur. C;V. proy/rr/n Poet.Id. de Or^/. 1. 3. Efl: ilia P/a/^wV vera — vox, omnem do6trinam liarum ingenuarum et humana- rum artium uno quodam focietatis vinculo contineri. Ubi enim perfeda vis ell: rationis ejus, qua caufa; rerum atque exitus cog- nofcuntur, mirus quidam omnium quafi confenfus docftrinarum concentufque reperitur. It ivould be mere impertinence to bring in- Jlancef in proof of this. (€) The reader may fee a lift of them in PandroUus, deNov. Repert. or Almebveen''5 Inventa Nov.-Antiqua, as alfo in £J- wards, Glanvill, JVotton., Sir 7". P. Blount^ Perault^ Gedoyn^ Sprat y Hift. R. S. and others, who have appeared for the moderns, as I apprehend, wiih fuperior advantage,in the late controverfy on this fubjedl. A more minute detail of each improvement, and its gra- dual progrefs in the world, may be feen in Goguet^s Treatife on the origin of Laws, Arts, and Sciences, and their progrefs among the moft ancient nations. * The difpute between the ancients and moderns is at length decided, at leaft as to Philofophy. There is not one of the ancient philofophers whofe works are now made ufe of for the inftru the uniform laws which it is governed by j the juft arrange- ment, and mutual fubferviency of all its parts j (and I need not obferve how much this kind of learning has of late increafed *i) the more we fee the glory, and perfe6lion of its Archite6l ; and are more fully fatisfied that he defigned its feveral inhabitants for happinefs in general ^ and muft approve of every regular, confiftent method which they take to promote it. Such obfervations on this world, enable us likewife to argue from it to another-, and con- clude that that will probably go on in the like way; as confifl-ing of the like inhabitants, and con- * Of this, and the benefit the world receives from it, fee M'^crthliigton, Eff. p. 94, &:c. ' And \i natural philofophy jn all its parts, by purfuing this method, Ihall at length be perfedled, the bounds of moral philofophy will alfo be enlarged.' Newt, Opt. B. iii. * Since things really differ in themfelves, in our ufe of them, and in our condu6l about them ; the more we know them, the more we may improve both our virtue and our pow- er of converting them to the real advantage both of ourfelves and others : and fmce our own a6f ions, and efpecially our moral habits, have fo mighty an influence to perfect or to debafe us ; the more we know ourfelves and the wonderful oeconomy of our mora] frame, the better we fliall be enabled to adjuft that hap- . py temperament, to maintain that regular fubordination of our faculties, appetites, and aife61ions, in which fo great a part of our virtue and our happinefs confifts. Every advance therefore in the obfervation of nature, carries with it a proportionable im- provement of the moral fcience. And not only the bounds of this fcience are extended, as we enlarge our profpe6t of the dif- pofition and events of things; but the certainty of it is moft fa- tisfadlorily evinced, when we difcern an uniform and eftablilbed analogy between their natural conftitution, which our fenfes per- ceive, and that moral conftitution, which religion fuppofes..' Dr. TiinJialVs Academica, Parti, p. 84, 85. And \\\2X fuper natural light or knowledge will be increafed in the fame way, its hin- drances being of the very fame kind, fee Bp. Butler's Analogy, p. 262, &c. 2d Ed, Natural Religion and Science. 231 conducted by the fame hand. As the prefent world has generally improved hitherto, we may expe6t that, for the fame reafons, (be they what they will) it fhall continue to do fo ; and that the next will likewife be ftill more and more improv- ing: and by the fame rule, perhaps each part and member of it, in its refpeftive order, and proportion ; every difl:in6t clafs^ as it rifes above others, through all that fcale of beings which exill together, may preferve the fame uniformity in point oi fuccejjlon tooj may follow upon each other, in no lefs regular progrefs, in a growing happinefs, through all eternity : and thus the whole creation be, every way, for ever beautifying in its Maker's eye, and drawing nearer to him by degrees of refemblance j as is fuggelled by an elegant writer *. To thefe dedu£lions of reafon, revelation adds new light, and confirmation ; (as it is in like manner itfelf ill uftrated and eftablillied by them:) it carries on and compleats the notices of natural religion ; and improves the profpe6l, by exprefs declarations of the unlimited goodnefs of our Creator towards all his works ; by giving la in particular, a pofitive affurance that we fhall be exavery good and every perfeSi gift * . Laftly : The more we trace the ways of Provi- dence in the inoral world, as alfo the manner of conducing every dfpenfation of revealed religion ; (and we have had much better means of tracing each of them;) we fee more of the defigns, and purpofes of each, than thofe before us could ^ and from the manner in which this profpe6l has already opened, have ground to think it will ftill more and more enlarge -, and though we are yet far from being able to comprehend the whole fcheme, (which is not to be wondered at in be- ings, which fo lately fprung hox^ nothing-^ yet we do comprehend enough already, to convince us that there is a wife and good one, laid from the beginning, and executed in a regular gradation % and from thence alfo can infer, that it will ftill be farther anfwering its feveral ends, and ftill ap- pearing more to do fo : that the mamier how this is to receive its completion will unfold itfelf, as we proceed in the ftudy of it ; adding our own obfervations to thofe of times paft, and comparing fpiritual things with fpiritual; as we do thofe of the natural world with one another -, whereby we have difcovered feveral of its general laws, un- known to former ages, and probably by them judged * 'James i. 17. Natural Religion and Science, 233 Judged undifcoverable : and from fome others, juft beginning to difcover themfelves, find more room daily to believe, that the cafe will be the fame with thofe who fhall come after us. And thus it may be made appear, that the means of knowledge natural, moral, and revealed, have been imparted in a much more ample man- ner than ever to us, on whom the ends of the world are come. Why a more proper application of them does not follow ; why a proportional improve- ment of thefe fame advantages is not at all times made ; as this feems not to have a neceffary con- ne6lion with the former, it muft be accounted for on other principles (y). Whether by all thefe means (y) The fame grand principle of human liberty, which renders it morally impoflible for any thing relating to the minds or cir- cumftances of mankind, to remain long in a ftate of perfefl uni- formity, as obferved above, [Part i. p. 15. note c] may go a good way towards accounting for that partial and unequal man- ner of implanting, propagating, and preferving any religious notices among mankind, from the beginning of the world to this day ; as well as for their various degrees of either improv- ing under, or neglefting and abufmg thefe, together with all the other gifts of Providence ; and thereby making way for farther difpenfations in fucceeding ages, fuitable thereto : and though I am fenfible, that what has been advanced with regard to the fuitahlenefs of every difpenfation to the exigencies of the world, and fo as to effe sjs there hath been heretofore. It Natural Religion and Science* 2^^ minded. As we have the beft means of efFecling this within our power; as we live under the mildeft. It would be a good fpur to raife our induftry, if we did be- lieve that God doth expe6t a greater perfection from the pre- fent age in learning, in virtue, in wifdom, and in piety, from the benefit and obfcrvation which he hath afforded us in all the precedent ages : From their defeds, we have argument to be wary, and to reform ; and from what they did well, we have their counfel and afTiflance, and may the more eafily improve what they did ; and we have all the obligations upon us to mend the patterns we have received, and leave them with more luflre to our poflerity ; who are bound to exceed us again in knowledge, and all degrees of perfedion : whereas^ looking backy and prel'cribing rules to ourfelves from Antiquity^ retards and lefTens even our appetite to that which we might eafily attain : we may as well refort to old men to teach us to run, and to tiirow the bar : if our bodily ft:rength grows and increafes when theirs decays, the vigour of our mind doth as much exceed theirs ; and fince we fet out after they refl, we ought to travel farther than they have done, when we carry all the land-marksf with us. It is a caution near as old as Chriftianity, Nihil ?nagis praftandum eft, quam ne, pecoru?n ritu, fequamur antecedentiuni gregem ; pergentes Jto?i qua eundum ejl, fed qua itur. It has always been a difeafe in the world, too much to adore thofe who have gone before, and like flieep to tread in their fleps, whether the way they went were the beft, or not. Seneca thought, that no- thing involved men in more errors, quam quod ad rumorem com- ponimur ; nee ad rationem, fed ad Jimilitudinem vivimus ; that we confider more what other men have thought or done, than whether they did think or do reafonably. Nor is it out oi mo- dcjly that we have this refignation, that we do in truth think: thofe who have gone before us to be wifer than ourfelves ; we are as proud and as peevifli as any of our progenitors : but it is out o{ lazinefs \ we v/ill rather take their words, than take the pains to examine the reafon they governed themfelves by. But- there is hope, the prefent age will buoy itfelf up from this abyfs of fervitudc ; and by their avowed endeavours to know more than the former have done, will teach the next to la- bour, that they may know more than we do ; which virtuous e- mulation rt\ould continue and grow to the end of the w'orld. It may be, the common proverbial faying, tliat the vJorld grows every day ivorfe and tvorfe, prevails with many to believe that we have a good title to be fo ; and that it is in vain to iiiive a[fainfl our fate : nay, fome men think, that there is pre- R 3. fcription 26o T^he Progrefs of mildeft, moil indulgent of all gwernments ^ and enjoy the blefling of liberty in that perfection, which has been unknown to former ages, and is fo ftill to moft other nations * 3 a blefling (fuffer feription enough in the Scripture, as if there was fuch a gene- ral decay, that the laft age fhall be worfe than any that have gone before : in which, I conceive, men are very much miflaken. It is very true, that both St.P^z//and St. Peter have foretold, that in the hjl days perilom times JJmU come \ for men Jhall he lovers of their own felves, covetous., bcajiers, proud, blafphemous, hc.witkout na- tural affection, truce-breahrs^ falfe accufers, incontinent, defpifers of thofe who are good, kc. Yet they do not tell us, that thefe men, which have made a great party in the world in every age, fhall prevail and corrupt the refl; nay, they fay the contrary, They Jhall proceed no farther, for their folly fyall he manifejl to all men. So that we may hope and endeavour to accomplifli this prophecy, that the graver and the modefter, the humble, the pious, and the chafte part, fhall be able to difcountenance, to fupprefs, to convert, or to extirpate the other. We may as warrantably take a meafure of thofe times from that declaration of Si. Peter, in the 2d of the A^s ; It floall come to pafs in the lajl days, I will pour out of my Spirit upon allfe/l), and your fons and your daughters Jhall prophefy, and your young men Jhall J}e vifions, and your old men JJ^all dream dreams. Here is no decay attends this fulnefs of time ; no refort to antiquity, to chalk us out the way to knowledge and un- derflanding. We are not fare that thofe lafl: days, to which both thofe prophecies refer, are not already paft ; but we may be fure, that if we fpend that time which God (hall vouchfafe to give us in this world, in that manner as he expecfts we fhould, and as he hath enabled us to do if we will ; we ftiall leave as fair ex- amples of wifdom, virtue, and religion to thofe who fliall fuc-- ceed us, as any have been left to us by thofe who have gone be- fore us ; and our pofterity purfuing the fame method, the lall a^e will appear at the day of judgement lefs undaunted than any that hath gone before it.' — Ld. Clarendon of the reverence due to antiquity. EfT. Mor. and Div. p. 238, Sic. dated jMofitpellier 3670. Comp. Jon/lcn deNaturseConftantia. Pun6l. x. p. 156, Sic. That there will be a more rapid progrefs toward perfedlion in the latter ages of the world, and that the laft will exceed all others, is made highly probable by Dr. fforthington, Efl'. on Re- demp. C.I 3, 14. * Remarkably Ingenuous is the teftimony which a celebrated foreigner, the author of VEJ'pril des Loix, bears to the excellency "^ of Natural Religion and Science. 261 rfufFer me once more to remind us of it) which includes every thing valuable in Hfe ; and above all things, tends mofl to accelerate the progrefs abovementioned : let us, inftead of making it ei- ther a covering for /edition * againfl fuch a go- vernment ; or a caufe of gratifying our maliciouf" nefs againfl each other ; be diligent in ufmg it to the good purpofes for which it is fo liberally in- dulged us ; and render ours as much fuperior to thofe nations that are yet deprived of it, as moll: other countries are obferved to have been, in the like circumftances. Let us concur with this aufpicious courfe of providence, and each contribute our endeavours towards carrying on this progrefs, by every feri- ous, fair, and free enquiry : free, not only from all outward violence and clamour ; but alfo from (what our mofl holy religion with the greatefl reafon equally condemns, as being the root from whence of our f /t;// conftitution in this refpecl; which deferves to be re- fleded on by every intelligent EngUJhman^ and will, 'tis hoped, in time produce the fame amiable fpirit in the ecclefiajlical. * It is the part of men, fo guarded from the dangers that attend the fearch of truth in other countries, fo blefled with time and opportunity, fo adorned with Learning and the free ufe of Scrip- ture, to ftudy the Word of God with afliduity and faithfuinefs ; not as though we were already perfed, but fearching after far- ther improvement ; confefling ingenuoufly in the true fpirit of Proteftantifm, which difclaims infallibility, that if our church ftiould in every do6lrine it advances " juftify itfelf ; its own mouth would condemn it ; and if it fhould fay, I am perfe6t, it would prove it perverfe, 'Job ix. 20." It is the bufmefs of its members to bring it to perfedion by degrees, as they thj^m- felves improve in the knowledge of the Go/pel* Mr. Taylor & EfTay on the Beauty of the Divine Oeconomy, p. 62. I have the pleafure of feeing both the general plan of thefe Difcourf^s, and many fentiments in particular, confirmed l^y this truly honeft and ingenious writer, and that without his having read the book. * Vid. Benfon on i Pet, ii. 16. R3 262 HheFrogrefs of whence thefe fpring) all inward bitternefs, wrath, hatred * : learning to bear with one another's miftakes, in this, as well as in other matters ; nay, rather the more here ; fince thefe are of the higheft confequence; and this the only proper method to remove them : thus labouring, as well to reform the errors of our brethren in love^ as to promote and confirm their knowledge of the truth J 7iot for that y'm. either cafe, we have dominion ever their faith ; but as being helpers of their joy ^. And thus ihall religion be at length fuffered to partake the benefit of thofe improvements^ which every thing befide enjoys, I defire it may be obferved here once for all, that when I mention improvements in religion, I do not intend a difcovery of new points, or im- proving upon the original revelation itfelf J, in any thing efiential to the general doctrine of fal- vation : but only a more perfe6l comprehenfion of what was formerly delivered -, a view of the extent and excellence of this great myftery con- cealed from former ages j and which, though given almoft all at once, yet was received per- haps but partially \ at lead by the bulk of man- kind, as was obferved above § ; and foon adul-. terated to fuch a degree, as (I beg leave to repeat it) may take yet far more time to re6lify ; efpe- cially, when fo much rubbifh has been fince con- tinually * * Young people ought to be taught, that there is no herefy fo had^ nor fo contrary to the fplrit oiChrijVianity^ as to beheve it to be proper or lawful to hate c" perfecute a fellow-creature and a brother, for an opinion^ which he declares in the fimplicity and fincerity of his heart, he has impartially examined, and thinks he finds to be agreeable to the fenfe of Scripture.' Thoughts qu Education, p. 28. t 2 Cor. I. 24. J See Part ii. p. 156, 157. § Ibid. 153. Natural Religion and Science. 263 tinually thrown upon the Scriptures, both by tranflators and expofitors ; as, if we fet afide the care of a particular providence, which has in this refpe6l (fo far I mean as relates to the Text *) been very remarkable J ; might make us juftly wonder they have not funk under it. This has, in thefe parts of the world, been for fome time a clearing off, by the help of a more found philo- Ibphy J as well as by more fober rules of criticifm 5 a much more clofe, confiftent method of inter- pretation ; which mufl produce as great a differ* ^nce in them, as if they were quite different books -f". Though perhaps even here, it would not be a difficult tafk, were it not too invidious, to fug- gefl means of yet farther improvement. Perhaps we ought to attend ftill more to the Hebrew idi- om, and obferve the vail difparity between the Eall- * The yefuits are fald to have held frequent confultations fome time ago about cenfuring and corredling of St. Paul's epiftles ; [Sit E. Sandy 5' s Europae Speculum^ p. 165, &c.] If other focieties had been as induftrious to corredt the comments on them, and review the dodrines deduced from them, it might not perhaps have been fo much amifs, and therefore would in all probability have taken place. X See Jones's New Method of fettling the Canon, Part. ii. C. 2, &C. t * I cannot but hope, that when it fhall pkafe God to ftir up perfons of a philofophical genius, well furnifhed with critical learning, and the principles of true philcfophy ; and fhall give them a hearty concern for the advancement of his truths ; thefe men, by exercifing upon theological matters that inquifitivenefs and fagacity, that has made in our age fuch a happy progrefs in philofophical ones, will make explications and difcoveries, that will juitify more than I have faid in praife of the fludy of our re- ligion, and the divine books that contain the articles of it. For thefe want not excellence, but only ](kilful unvailers.' Boyle'^ Excell. of Theol. p. 47. R 4 264 'fhe Progrefs of Eaftern way of fpeaking, and our own; for want of which, 'tis to be feared, we oft retain the words without the fenfe, nay, with a very differ- ent one * ; and by adhering too much to the letter, are apt to overftrain mofl things ; and carry them both beyond common reafon, and the nature of the fubje6t. Perhaps our very reverence for thefe facred writings mifapplied, our too unguarded zeal to do them honour, and fupport their di- vine authority, againft that church which fubfti- tutes another in its room, may have contributed to cafl a cloud over the whole ; which makes us afraid to look into them, and examine thefe, with the fame freedom that we do, and find we muft do, every other book which we defire to under- ftand : — I mean the notion of an ahjolute^ imme- diate infpiration of each part and period ; even where the writers themfelves, by the very manner of exprefling themfelves, moft effedlually difclaim it -(- : which, befide the bad effedts it may be fup- pofed * — Quoclarius appareat Orientalium Scriptorum ftylum, au- dacioribus tranflationibus refertum, non ex more noftro loquen- di hodierno debere exponi, quae maxima pene eft interpretum culpa. Cum fenfum Iria-iu^ inveftigant, magis adtendunt quid ipfi intel- ligi vellent, fi ita nunc loquerentur ; quam quid olim inter po- pulos, non minus opinionibus et ingenio, quam temporibus et locis a nobis remotos, intelligi potuerit. Cleric, de Stat. Sal. App. Com. Gen. p. 378. t See Inftances in IVhithy on the N. T. Gen. Pref. p. 6. Seve- ral authors by the influence orzV//^/r^/w/of theHolyGhoft, in this cafe, mean no more than a particularProvidence. fuperintending the Scriptures ; yet are afraid to relinquifti the old term, how im- properly foever they apply it. And we may obferve, how hard fome good men ftrain to introduce this fort of infpiration indi- reSlly^ even when they are obliged to own, \hz\. prima facie it can- not be juftified. Thus Doddridge on 2 Cor.x'i. 17. ' It feems indeed not very juft and natural to interpret this, as fpoken by immediate fuggeilion j yet it being, in prefent circumftances, very proper Natural Religion and Science, 26^ pofed to have at prefent; when once it appears (as foon perhaps it may) to have no good foun- dation in thefe holy books (^) i 'tis to be feared, will proper the Apoftle (hould fpeak thus^ the H. Spirit might by a jreneral, though unperceived influence, lead him into this traft of thought and exprefllon.' Fam. Exp. Vol. IV. fed. 18. note a. Comp. Paraphr. ib. Vol. III. fed. 33. p. 233. note f. (|M.) As I would not give unneceflary offence in fuch a tender point as this, which moft writers are ftill very unwilling to give up exprefsly, though they feem forced to treat it either in a con- fufed, or a contradidlory way; I (hall beg leave to explain my- felf a little upon this head- The true fenfc then of the divine authority of the books of the O. T. and which perhaps is enough to denominate them in ge- neral QioTuvivroi, feems to be this ; that as in thofe times God has all along, befide the infpedion, or fuperintendency of his general providence, interfered upon particular occafions, by giv- ing exprefs commifTions to fome perfons, (thence called prophets) to declare his will in various manners, and degrees of evidence, (fee Smithy Sel. Difc. N. 6.) as beft fuited the occafion, time, and nature of the fubjecfl ; and in all other cafes, left them and the reft of the world, as to religious matters, wholly to them- felves : in like manner, he has interpofed his more immediate afliftance, (and notified it to them, as they did to the world) in the recording of thefe revelations ; fo far as that was neceflary, a- midft the common (but from hence termed facred) hiftory of thofe times ; and mixed with various other occurrences ; in which the hiftorian's own natural qualifications were fufficient to enable him to relate things, with all the accuracy they requir- ed. This feems at laft to be allowed by kh^.Potter, in his ela- borate Difcourfes on the Subject of i)w^/(?« ; which he compares to a (kilful rider's guidance of his horfe, Praele^. p. 132. who yet fometimes gives up the reins, and fuffers him to take his natural courfe. See p. 140, 156, 158, 165, 169, 194, 195, and 196. The fcripture-language is in this refpedl: paralleled with that of the old Pythian orzcle, where P/utarch fays, non Dei vox eft, non fonus, non metrum- ; fed Foeminae. Under the fame infpiration of Direilicn^ are included feveral inftances of mere human infir- mity, or ignorance, p. 202, and want of memory, 203, and even various le^ions^ 198. Is all this any more, than what we com- monly mean by a providential permifTion ? or can any other in- fluence of the Spirit be introduced here, befide fuch as may be fuppofed to concur with the operations of mankind in the ordi- nary 266 7 he Progrefs of will produce a worfe, by tending to difcredit that partial one, whether of guidance^ and fuperinten^ de?2cy\ nary a<5ts of providence ? and where a fupernatural interpofition would have been unworthy of its author : which mixture of di- vine and human, in the fame times, things, perfons, and their hiftor)', feems much more conformable to the other works of God ; and affords many circumftances of credibility, which, though fome of them feem to come in by the bye, and are often contained in a mere parenthefis ; yet more clearly evince, and will in all ages more inconteftably confirm, the re- ality of a divine concurrence; by fupporting the genuinenefs of that relation which is attended with it ; and offering fo many means to confute every pretended in{l:ance of this, were it groundlefs ; than if fuch revelations had been all made and re- corded at one time, by themfelves, and by men altogether over- ruled in the delivery of them. This likewife feems in a good meafure to have been the cafe with the N. T. writers; who, notwithftanding the things they were to deliver are moflly of greater confequence, and more clofely united in point of time, place, and other circumflances; notwithftanding the extraordinary afliftance oi the Spirii, which was to abide with them, and lead them into all neceffary truth; and for the moft part either the thing itfelf fhews, or they give us fufhcient intimation, when they are obliged to have recourfe to that afTiftance: yet from the very form in which they ufually deliver them, it mufl appear, that this influence is no lefs fre- quently fufpended in the delivery of even thefe fundamental truths; it being perhaps peculiar to the Son ^/Gi?^ himfelf, to have the Spirit at all times without meafure^ or limitation : [fee Doddridge^ on Joh. iii. 34. Fam. Ex. Vol. I. p. 162.] And befide thefe, how oft do the fame perfons condefcend to treat of other inferior, controverfial matters ; ufeful indeed, fome to the then prefent, fome to all future times ; but furely of a very different nature from the former; and in which tliat influence and afTifl;- ance does not feem fo requifite ! How juftly do they place the evidence of fa6ts, on their own fenfes only ! declaring zvhap they have feen and heard \ which at all times may, and which a- lone can, be produced as proper proof. In reafonings, how beautifully do they add their pnvate fentiments ; and in affairs offmaller moment, even their conjedures; to whnt they had received from the Lord himfelf ! where circumftances IhevV us the expediency of fuch additions ; and where common fenfe was, and will be alvv^ays, equally fuflicient todiftinguiih one from the other; as it is to interpret the whole Scriptures, Cfo hx Natural Religion aiid Science. 267 dem:y, (if that can properly be called fach) or of fuggefiion^ which upon fome occafions they do claim \ far as tfiey become neceflary to be interpreted by us), without any other more infaUible guide. — But common fenfe is too often laid afide in fubje<5ls of this nature. Many good men think, they can never do too much to decry it ; to fet the Bi- ble at variance with it ; to carry the whole up beyond its reach; though by fchemes merely of their own invention, rather than forming any judgement from what they really find within that facred book. Not content with a inoral evidence of its truths which is clear, ftrong, and every way fufficient for the con- viction of all fair enquirers ; (vid. Jacquelot de la Verite, et de rinfpiration, Sec. c.6. p. 45.) they muft needs introduce another, where there is no room for it ; and infift on fuch iin'iverfal^ ab- folute infallibUity, as never can be made out, to thofe who are not already perfuaded of it ; (and who can have no other evi- dence for fuch perfuafion, than the fame moral one, on which that truth is grounded) and which is at laft either ufelefs; or inconfiftent with thofe natural proofs, which conftitute the credibility of this and every other hiftory fo circumftanced. Is not a moral evidence enough to afllire us of the genuinenefs, and incorruptnefs of thefe writings ? Why Ihould it not then, where it can take place, be fufficient for the authors themfelves to proceed on in their writing ? and equally afcertain the truth of what they have written ? and why fhould the generality of the compoftticfi, (were any great ftrefs ever to be laid upon it) be deemed altogether divine ; when the conveyance, which fo much affeds that, is allowed to be no more than human ? Moft per- fons now begin to fee, that there is at leail fome mixture of this latter, in the language ; and I believe, upon due confidera- tion, it will appear that there is no greater difficulty to admit it in the matter, upon feveral occafions ; nor perhaps any dan- ger in extending that obfervation to the zvrit'mgs of the Apoflles, which a very cautious author on this fubje6t has applied to their conduci. ' If we confider how ftrong a temptation they would have been under to think too highly of themfelves, if they had been imder a conflant plenary infpiration ; it may ap- pear a beauty in the divine conduct to have left them in fome inftances to the natural weaknefs of their own minds, (Comp. 2 C(3r. xii. 7,9,10. ) and fometimes to interrupt thofe extraor- dinary gifts in particular, as he did thofe of healing, (Comp. 2Tim. iv. 20. Phil. ii. 27.) ftill providing by other hands a re- medy for thofe ill confequenccs which might have arifen from an 268 I'he Frogrefs of claim J which is abfolutely requilite to fecure a due authority to them ; and which, when pru- dently diftinguiflied from the other, has, and we truft ever will appear to have, fufficient ground to fupport itfelf. To this high, I had almoft faid, blind reve- rence for the words of holy Scripture, perhaps I may be allowed to add another, full as great, relating to xhtfenfe : not the true, real one ; for which we cannot furely have too much concern ; but one which fometimes widely varies from it, and yet is very apt to flip into its place ; the com- monly received, traditiG?-ial one. This dodtrine we learn from thofe very adverfaries, which in the former we were ftriving to oppofe : and though an uncorreded miftake.' Doddridge, Leaures, Part vi. Prop, cxvi. p. 330. I am very fenfiblc that what is here hinted, is too general and fuperficial, to give tolerable fatisfadion on fo nice a point ; nor have I any thoughts of going deeper into it ; and may with great truth afTure the reader, that the intention of this is not to degrade, or, in the leaft, difparage the holy Scriptures ; but rather to free them from an unneceffary load of objedtions, and render them more ufeful to the chief purpofes for which, I humbly apprehend, they v/ere defigned ; hoping thus much may ferve to occafion fome more accurate enquiry into this important fubjecl ; which has indeed been frequently difcufled in different parts of the Chriftian world ; but never, fo far as I know, with that fairnefs, freedom, and impartiality, which the thing requires : and whether this be a proper time to canvas it thoroughly; whether the generality be qualified to form more juft and clear conceptions of it now, than formerly ; is with all poflible deference fubmitted to better judges. See the authors on this fubjed in note (*). p. 153, \^\th. MiddIeton'sM\kt\\. Trails, N. I, 2. Bp. JVarhurto7i% Serm. vi. p. 225, &c. and part of a pofthumous treatife oiCaJlalio on the interpretation of Scrip- ture, confidered under the threefold diftincflion oi Oracles, Tejli- monies, and Opinions ; inferted in Wetjleiis N. T. Vol. II. p. 884, &c. or Benfon\ Eflay on Infpiration, annexed to his Paraphrafe on I Tim. Natural Religion and Science. 269 though indeed it have a fhew of deference to public wifdom, and humility ; yet in time, pro- bablvj may be attended with no better confe- quences : if men cannot diftinguifh pure, primi- tive Chrijliamt)\ from that which oft may happen not to be fuch, and through which the other always fuffers j and if in this, which of all things is moft deferving of their care and caution, they will content themfelves with the fenfe of the multitude ; and take that for a fure, fufficient rule, which they know to be far from even ex- cufmg thofe who have means of judging for themfelves ; and which they would be extreme- ly unwilling to abide by in almoft any other cafe*. But I fliould be forry to be found fo far contia- difling rny main defign, as to make things in any refpedl, * ' Do not we blame the papifls for their implicit faith ; for believing as the church believeth ? And how are we better than they, if we take up our religious principles on truft, and do not carefully adjuft them by the ftandard of divine revelation ? Per- haps thofe who have gone before us, who yet may be allowed to have been pious and virtuous men, did not fee the truth in this and fome other cafes ; and good rcafons may be given why they did not : But muft not we therefore endeavour to underfland it ? Muft their knowledge be the precife meafure of ours ? or, muft the truth and word of God, be limited by any human under- ftanding whatfoever ? What if they had known but one half of ■what they did know, muft we never have known more ? What if they were under ftrong prejudices of education, and would not examine ? What if they fo reverenced the opinions of other good and learned men ; or imagined thefe points to be of fo fa- cred a nature ; that they durft not examine ? or, what if they fancied them fo much above all human comprehenfion, that it was their duty not to examine ? or fo clear and certain, that there was no need to examine ? or of fuch weight and impor- tance, that it was impious to examine ? Whatever their foibles, or whatever their fetters were ; what is t|iat to us ? Are we not bound to follow Chrijl^ and to call him alone Mafter V Taykr on Or. Sin, p. 263. 2d Ed. 270 ^he Progrefs of^ Sec. refpe61:5 worfe at prefent than they really are. On this fubject, I could hardly avoid hinting at fome few of thofe impediments, that feem to lie moft in our way to perfection ; and hope at this time of day, a hint of that kind may be hazarded without offence : yet notwithflanding thefe, or any others which could be produced ; I muft beg leave to conclude, that we have encouragement enough left to proceed with chearfulnefs and vi- gour in it ; till every thing which lets, in God's good time, be taken away j and true religion, righteoufnefs, and virtue, (hine in perfect beauty: //// we all cojne in the unity of the faith, and of the knowledge of the Son of God, unto a perfeSi man, unto the meajure of the faiure of the fulnefs of Chrifi. RE- REFLECTIONS ON THE LIFE and CHARACTER OF CHRIST, REFLECTIONS ON THE Life and Charafter o^ CHRIST. John xx. 30,31. And many other figm truly did JESUS, 171 the pre- fence of hisdifciples-, which are not written in this book. But thefe are written, that ye might helienje that JESUS is the CHRIST, the Son of God ; and that belicuing^ye might have life through his Name. THESE two verfes, if they did not originally conclude the gofpel of St. ^ohn, as fome learned men have thought * ; are, however, fo far parallel to thofe words which now ftand at the end of this, and probably refer to it jointly with the three other gofpels; that they ferv'e equally to inform us, what the true intention of their writers was, viz. not to give a complete ac- count of all the things that fefus did (J), much lefs of * Vid. Grot, et Cleric, in loc. cum B'lhl. Choif. 'f om. xiv. p. 387. Vojf. Harm. L. iii. c. 4. Add Critical Notes, p. 79. Dr. 7V. JVcrthington, Serm. p. 28. and on the other fide, Mill. Pro- legom. (I ) How far this was from being fo, may be feen in Le ClerCy Harm. DifT. p. 587. from Johin. 2- — ^■'^d iC?;-. xv. 5. and Maeinight, Prelim. Obf. to Harm. pq//im. The fame appears to be the cafe with feveral of our bleffed S Saviour^ 274 Refediions on the of all the reafons, and occafions of them ; but only to record fo many nakedy^^jj, of each kind, as Saviour's r^^/W/;^5 ; where die Evangelifts, particularly St.JoIm, ' ufe a fliortnefs of ftyle ; and for the moft part may be fuppofed not to relate them at large, as they were fpoken ; but to fet down the principal heads thereof, leaving their concifenefs to be fupplied by the care and attention of the devout reader.' Clageit, Serm. Vol. III. p. 88. where a remarkable inftance is produced to this pi rpofe. % ' To make evident who that mafter was, whofe difciples they profefied themfelves, their bufmefs was to tell, how they knew him, what miracles he had wrought, and all thofe other particulars which we read in their gofpels ; in which they made life of no difquifitions ; but in a plain and faithful narrative de- clared their knowledge of thofe matters. And this looks like the fingular care and wifdom of Divine Providence, that no- thing of human invention might be faid-to be mixed with the gofpel ; which could not have been prevented, had the Apoftles in their writings fet down, not only wdiat they themfelves had feen, but their conjedures alfo, and dedu6lions from the aefli- ons and fayings of our Saviour.' Le Ckrcy Harm. DilT. p. 6ii. Comp. 'Jaquelot dc la Ver. et de I'lnfpir. des livres du V. et N. T. Part ii. c. 6. p. 301, 305, &c. or Duchal^ Serm. i. ' It doth not appear, that ever it came into the minds of thefe Writers to confider, how this or the other a6lion would appear to mankind; • or what objedlions might be raifcd upon them. But without at all attending to this, they lay the facets before you, at no pains to think whether they would appear credible or not. If the rea- der will not believe their teftimony, there is no help for it; they tell the truth, and attend to nothing elfe. Surely, this looks like fmcerity ; and that they publilhed nothing to the world, but what, upon the beft evidence, they believed themfelves.' Duchal, p. 97, 98. ^ * it is remarkable, that through the whole of their hiftories, the Evangelifts have not pafled one encomium upon Jefus, or upon any of his friends ; nor thrown out one reflection againft his enemies ; although much of both kinds might have been, and, no doubt, would have been done by them, had they been governed either by a fpirit of impofture, or enthufiafm, Chrift's hfe is not praifed in the gofpel, his death is not lamented, his triends are not commended,' his enemies are not reproached, nor even blamed ; but every thing is told naked and unadorn- ed, juil as it happened; and all who read, are left to judge, 4 and Life and CharaBer of CHR 1ST, 275 as would be abundantly fufficient to lay a fure foundation for our faith in his divine miffion, and by that faith lead us to eternal happinefs. And indeed, the account which we find there delivered, plain as it is and funple, is yet in itfelf of fo very extraordinary a nature; and exhibits fuch an important and amazing fcene of wif- dom, power, and goodnefs ; as mull, when duly attended to, convince us, that it could have no lefs than a divine original. What I propofe at prefent is, to confider thefe Jig?2s of Jefus in their utmofl latitude j as com- prehending the feveral circumflances of his life, whereby he proved himfelf to be the very Chnf ; gave evidence of his authority to undertake ; and really accompliflied the work of our redemption. I fliall endeavour to lay before you fuch a general view of this tranfa6lion, as may help to difcover the fitnefs and propriety of our Saviour's con- du6l in the whole. Let us begin where the beloved Difciple dates his gofpel, (who had much higher manifeilations, and a more perfect knowledge of his Mafter, than any other of the evangelifls j) and with him refleft a little on Ch rift's original ft ate ^ and fubfe- quent humiliation* , That a Being of infinite glory and and make refledions for themfelves : a manner of writing, which the hiftorians never would have fallen into, had not their minds been under the guidance of the mod fober reafon, and deeply imprefTed with tlie d.ignity, importance, and truth of their fub- jecl.' Macbiight^ Harm. Prel. Obf. p. 65. The more imm.ediate occafion and delign of each Gofpel, may be feen in Dr. Owen's Obfervations, 1764. _ * ' To a Being who exifted, before his birth, in fome hap- pier ftute, the whole of the embodied ftat* may be regarded as one C£?2i:nusul &(^ of humilioti on ; and in afenfe^ as one uninter- s 2 rupted 276 Rejleciions on the and perfedlon, the image of the Invifible God^ the fir/l-born of every creature, and the Lord of heaven and earth j fliould condefcend to degrade himfelf from all this power and dignity j dheft himfdf\ of every glonous attribute ^ and appear not only in the form^ but real nature of man, and in its moft imperfe6l and forlorn eftate ; — under all the v^ants, and weaknefles, and pains of rupted fcene o{ fuffenng^ J.N.Scoit, Serm. Vol. II. p. 164. That our blefled Saviour had fuch an exiftence, is fully demon- ftrated by the author oi the Glory of Chriji as God- man difplayed: but that this pre-exiftence was in a human foul, will not perhaps be fo readily admitted. f Phil. ii. 7. tauTov £H£vw(rE, emptied, exinanivit, Greg. Nyjf. in I Cor. xv. Evacuavit, Hieron. in Gal. iii.-i3. Some underftand this in the moft literal fenfe. See IVatis's Glory of Chriji as God- man., p. 222, 236, &c. Comp. Johnxy'n.^. (o) This circumftance of our Saviour's fubmittmg to be re- duced to fo low a fi:ate as that of a eommon infant., on his en- trance into this world, inftead of raifing all that grateful admi- ration which fo wonderful a thing requires ; has of late been turned to (hock the faith of believers, and become the great feoff and flumbling-block of infidels. But though we cannot prefume to account for the whole of that extraordinary tranf- a6tion, [the knowledge whereof is probably in a great meafure referved for the next life; ] yet may we, I think, eafily af- fign fome obvious reafons, why he (hould appear in this man- ner rather than another, i. In order to prepare the world for his reception, to keep up an expedation of him, as well as to diftinguifli him when he did appear, and give a lading proof that he was really come ; the feveral qualifications of his per- fon, and chief circumftances of his advent, were at large de- fcribed long before. It was promifed in particular, that he (hould be of the feed of Abraham., tribe of Judah, family of Da^ vid. Sec. But if he had appeared at firft in an adult fi:ate, he would have had no more relation to one tribe, or family, than another : if what fome of the Jews advanced from their tradi- tions, [Johnv'u.2j. V\A. Whitby; comp. "Bv. Chandler, Def. p. 250. and Vind. p. 429.] that when Cbrijl cometh, no man-know- €th ivhence he is, were true ; it would have been impoffible for any fuch prophecies as thefe to have been accomplifhed ; and extremely difficult fur the people to whom he was primarily fent. Life and Character of CHRIST. 277 of infancy {0) ! That he fhould be content to re- cover his former qualities one by one, in flow- degrees, fent, much more for others, ever to have come to a fufiicient certainty about him. 2. It appears from all God's difpenfations to mankind, that though there be evidence fufficient to convince impartial judgements ; yet there is none of fuch a nature, as would utterly confound their underftandings, and compel their aiTcnt. Now had Chrift come from heaven, in the full bright- nefs of his Father's glory, attended with a numerous hoft of angels ; in fome fuch manner as the Jefuit miflionary was pleafed to reprefent to his Chlnefe auditory \ [fee his very re- markable Sermon in Millar^ Prop. Chrift. Vol. II. p. 291, &c.] or had he entered this world in a way wholly new and mar- vellous ; had he made his very firft appearance among the chief JeivSy in a ftate of maturity ; publickly declaring who he was, and wherefore he was fent ; and inftantly demanding their fub- million, by a fuitable train of moft flupendous miracles ; fo that none of them Ihould have been able either to miftake, or refift him : this method, befide its giving too much countenance to the wrong notions they had already entertained of the Meffiah's kingdom, — its encouraging tliem to come into it upon princi- ples entirely oppofite to its true conftitution ; and contradi6ting the moft noble and eflential parts of his defign, [viz. his puri- fying [Malm. 2, 3. Vid. Pocock) fome of them, and fuffering o- thers to perfift {Lukeu. 34. vid. Clarke) in their wilful ignorance [j£1s iii.17. iCor. ii. 8.) and hardened unbelief; in order there- by to bring about the greateft benefit to mankind in general. Vid. note ?. below, and Cotifiderations., p. 140.] this method would have been too violent and overbearing to have left any room for real merit ; any exercife of the chief moral virtues, in thofe who adhered to him upon fuch an immediate view; and the relation of it would have been of too feltifti and fufpicious a fort, ever to engage the belief of diftant ages, and nations : it would have been far every way from affording any competent trial of that fair, humble, upright, and ingenuous temper,which is the chief glory and happineiV of each fmcere worfliipper of God ; the difcovery whereof was to be one great end of the Mefliah's office; {Luke u. ^4.,^^. vid. Cleric.) and to encourage and reward which, is the true aim of all religiovis difpenfations. Many unanfwerable reafons have been given, why it ftiould feem fitting that the Son of God, were he to vifit and converfe with us, (liould condefcend to conform himfelf in feveral re- fpeds to Beings of our frame, and for a^time become Uke one of them i though that muft needs imply great degradation and s 3 abafq^ 27^ Reflediions on the degrees *, and mixed with all the infirmities of childhood ! That after he had received fuch wif- dom and knowledge, as was far above the fitua- tion he then appeared in ; he fhould neverthelefs continue under a fiient fubjeflion to his parents, in a fervile, low, laborious employment, for the bell; part of thirty years "f-! That when he enter- ed on his miniftry % , and was endowed with full pov/ers for the due difcharge of it, and able to abafement in him : why then may not we fuppofe this to have been the cafe in ^// refpeds, (fm only excepted j) without any juft imputation, either on his purity, or perfefl wifdom ? Since any kind of communication between fuch a divine perfon, and creatures of fo low a clafs, will infer fome very confiderable hu- miliation in him ; fhould not all arguments againft it, merely drawn from the degree of that humiliation, be efteemed of lit- tle weight ? * Luke ii. 52. vid. Whitby. _ t Thus forne render Z^^i^iii. 23. Jnd Jefus himfelf had then lived in fubjeSficft^ i. e. to his fuppofed parents, or had been go- verned hy thtm, about thirty years : a^^oixvjos there fignifying the fame as uVoTaa-o-o^aEvo?, c. ii. 51. Heylin, Le<5lures, p. 273. and Selea Difc. p. 76. from Crit. Exam, of the Gofpels, p. 27, &c. * Harfh as it may feem, that the great Reformer of the human race fliould devote moft of his days to a fervile occupation ; it furnifties us with one of the ftrongeft evidences of the divine original of Chriftianity. Had Jefus fludied every branch of fcience under the bed mafters of thofe days, we might have afcribed his fuperior accomplifliments to human cautbi : but, when deflitute of all the means of improvement, he burfts out of obfcurity with a luftre that furpafTed all the Orators and Phi- lofophers of antiquity, we cannot fufpend our belief of his divi- nity a moment.' Library, No. ix. p. 452. X His deferring it to that age v/as, as Lighifoot obferves, ac- cording to the laiv. Num.iY. 3, 23, 35, 43, 47. We {hall find a like conformity to the fame, preferved in all the chief parts of it. That at the commencement of this office he was very properly prepared for the execution of it, both by a due exercife of dfevo^ tion, and a lively prefiguration of the principal difficulties that attended it, is well (hewn in an Enquiry into the Nature and Defign of Chriffs Temptation in the TVildernefs, by H. Farmer. Life and Chamber ofCHRIS'T, 279 to dellroy his feveral adverfaries witli a fingle word; he (hould flill undergo the various aflauhs of each of thefej — the fubtle ftratagems, and fpiteful oppofition of devils ; — the contradi6lion and contempt of iinful men : — who eagerly purfued him for no caufe, but one that merited a very different return ; "oiz. his attempting to refcue them from their captivity to fui and Sa- tan, and reftore them to the liberty of the fons of God; — by reconciling them to his government, from which they had fo long departed ; raifmg them from that abje6l ftate of degeneracy and corruption, into which they were fallen ; reduc- ing them to a right fenfe and fmcere practice of their duty, and thereby reinftating them in the divine favour ; and rendering them meet to be partakers of a happy immortality. When in the profecution of this defign, he meets with a mofl unkind reception from the governors of that na- tion to which he immediately directs himfelf; inftead of publickly difplaying all the powers with which he was invefted, and admitting all that homage, which the high chara6ler of fuch a mefTenger from heaven, muft have commanded from the multitude j but which ill comported with the ends for which he came, and with the do6lrine he had to deliver *" : — Inflead, I fay, of accept- ing * ' The Divine powers with which Chrijl was InveftccI, were clefigned as the feal of his mifiion ; and accordingly, they were never apphed to a different purpofe. This ftri6l appropriation of his miracles to their proper intention, ferved to point it out more clearly, and to keep it in conftant view ; to manifeft the wifdom and neceflity of the v.orlcs themfelves, and to preferve their dignity and authority, which would have been impaired, if not deftroyed, by a more general application of them. As Chriji nevejj applied them to any purpoTe foreign to their grand s 4 intea-i' 280 Rejlecltom on the ing that due tribute of efteem .and veneration, . which muft naturally attend the opening his di- vine commillion with the more plain undefigning people ; but which would have no other effect upon the invincible prejudices of their rulers, than to increafe their oppofition, give them occa- fion to mifreprefent him ftill the more, and grow more violent in perfecuting all his followers : — He mercifully chufes to avoid every thing of this kind, that might raife their envy *, and exafpe- rate their malice 5 concealing his pre-eminence under the mean garb of poverty ; and confining his wonders for the moft part to private places, and obfcure villages ; till he had done enough to afcertain the evidence, and eftablifh the belief of his intention; fo it was in a very peculiar manner neceflary, that they fhould never be employed to protecfl himfelf from the calamities and diftrefTes, to which human nature is incident. Had he, when made in the hkenefs of men, faved himfelf by miracles from the evils of humanity ; where had been his conflicl, his vi6tory, his triumph ? or where the confolation and benefit his followers derive from his example, his merit, his crown ? fufferings were the theatre, on which he difplayed his divine virtues ; and they were both the ground of his ad- vancement to the glorious office of our Redeemer, and a natural means of infpiring him with compaflion to all who were to fol- low him.' Farmer' % Enquiry into Chrift's Temptation, p.71,72. •Comp. Benfoti's Life of Chrift, p. 34. * To name one inftance out of many. A ftrong proof of this appears in his forbidding the leprous perfon to divulge the man- ner of his cure, [as he did others in like cafes for the like rea- fons;] and hkewife in ordering him to prefent himfelf to the examination of the prieff^ who was to judge of, and bear tefti- mony to his being cured by a divine pov/er; and who might o- therwife have taken occafion to complain of him as a violator of the law, and an invader of the faccrdotal office. Matt. viii. 4. Mark'i. ^^Af. Lukev.ij\.. See Le Ckrc, Harm. p. 92. or. his Add. to Ham. on M;/^ viii. 4. or Lig.btfoot, Harm. Vol. I. p. 648. Add note ( ) below, p. . and Benfon's Life of Chriftj^ C.9. Life and CharaBer of CHRIS T, 281 his divine authority amongft them ; till he was ready to finifh all that remained for him to do in a more publick manner, by witneffing his laft good confeffion, both to the 'JewiJIo and the Roman magiftrates ; by declaring the true end of his coming into the world; and bearing teflimony to his mofl unblameable life in it, before thefe as iniquitous judges ; and (which was the neceflary confequence of that, without either violently over- ruling them, or miraculoufly efcaping from them) fealing the fame confeffion with his blood (73-). Con- (w) Though only one end of our Saviour's Death is here ex- prefsly mentioned, viz. the confirmation of that important truth of his being the MeJJiah ; which he at length declared publickly, and which declaration more immediately occafioned it; yet I would not have this underftood exclufively of any others, which may appear to be contained in that great event ; particularly the refpedl it may have to an atoning facrifice^ [at leaft fo far as that is conciliatory^ and even, in one fenfe of the word, vicarious ; inafmuch as many extraordinary benefits and deliverances re- dounded to us through his fufferings] which has been in part intimated above; [Confiderations, p. 49, 50.] and which is ftill perhaps defenfible, if taken in the way propofed, [ib. not. /'.] viz. as zfcheme of Government^ or moral conftitution of the Deity, moft apt to let us into the depth of divine wifdom and goodnefs ; and lead us to fome fuitable imitation of them : and which ac- cordingly, the Scripture reprefents as flowing originally from the unbounded love of God the Father; as an effe6l of his own free ^race, and unmerited bounty ; [Bcnfon^ Life of Chrift, p. 443.] not as being in itfelf abfolutely neceffary to render him placable and merciful, who was always infinitely fuch ; or the means of reconciling him to us ; but rather of reconciling, or reducing us to him; [Rom. v. 10. i Cor. v. 18, 20. See Script, Do6tr. of Red. c. 3. No. 218.] nor, laftly, as implying that infinite fatisfadion to vindictive juftice; that complete payment of the debt, which leaves no room for grace or bounty. *Not as an equivalent., with- out which God could not, and ivith which he could not but pardon fin; but as an atonemeyit, which the wifdom and goodnefs of God was pleafed freely to appoint, and freely to accept, as fupreme governor of the univerfe.' 67jr/(v, Serm.Jii. Neither, in truth, are we faid to be redeemed from the hands of God i but from thofe of 2^2 RefeBIons on the Confiilently with the fame plan, the perfons he chofe for partners and companions in this work, were of our enemies ; Luke i. 68, 71. and to he purchafed or redeem- ed to God. Rev. v. 9. Comp. i Cor. vi. 20. Nor is the great work of man's redemption put entirely upon this fmgle ad of our B. Saviour ; but rather on the whole of his miniftry ; his com- plete chara6ler, or univerfal righteoufnefs ; which is placed in full oppofition to the fin of Adam : as by the offence of one^ judgejnent came upon all nun to condemnation ; even fo by the righte- oufnefs of one i the free gift came upon all men unto juflifcation of life, kc.'Rom. v. 18, 19. Y'xA.Taykr inloc. and Script. Do6tr. of Atonement, c. 9. Neverthelefs, as in that cafe Jdam's firft a6l ci Difobedience had its particular punifhment annexed, viz. Death -^ [denounced by way of pofitive penalty, though naturally iit up- on forefight of the cafe, and in fome other views expedient for a ftate of difcipline, Vid. Difc. on Death ] and greater ftrefs laid on it than any fubfequent ones ; probably becaufe it was the firft, and made way for all others : fo to the death of Chrift, that laft and higheft inftance of his fuffering and obedience.^ [Phil'ii. 8.] more efficacy feems to be attributed ; this being the cofnpletion {Joh. xix. 30.] of his undertaking to remove the effeds of that original, as well as of all fubfequent tranfgreflions ; by exhibiting a perfect charadler in our nature, and thereupon obtaining terms of more advantage for it; by leading us through death to a better life, and giving at once the cleareft evidence, and exem- plification of it * : more, I fay, feems to be placed in that, than any of the reft ; though they are all neceflary and eflential parts of his office, and therefore always to be taken together with it. Seme perfons indeed underftand no more by Chrift's dying for us, than the voluntar}' laying down of his life as a tejlimony to the truth of all his doctrine, and in that fenfe fuffering for our benefit ; which was, no doubt, greatly fo, and as fuch of great merit with the Father : but that, I apprehend, does not reach the whole idea, nor render this aft fo proper and peculiar to Chrift (in contradiftindion to all other martyrs\ who though they had no abfolute right to life, yet by the common courfe of na- ture were entitled to a longer continuance in being here ; and therefore, their voluntary refignation of it, in the fame caufe, may * This he did, both by his own rifing from the grave, and viilbly afcending into Heaven; and by raifing many others at the fame time, who probably afcended with him, though not in the fame vifible man- ner. See Benfon\'a DifTert. on Matt, xxvii. 5 2, 53. in his Life of Chrif, p. 6^z, Life and CharaBer of CHRIS T. 283 were of the loweft clafs, as well in ftation, as a- bilities ; and who could only follow him at firft upon may fo far be fuppofed to have merit alfo with God ;) this fenfe, I fay, of Chrift's dying for us, is not fo peculiar to him, as the Scripture feems to reprefent it; and as it appears when viewed in the other hght, in which it is more ufually placed : Nor does the former feem fufficient to account for all thofe ftrongf terms made ufe of in defcribing it, by way of ranfom, and the price of our redemption from death, or deflrudion ; as the pur- chafe of a refurredion to everlafting life ; as reaching beyond the curfe entailed on us by the firft Jdam ; and not only reVerf- ing it, but raifmg us to a condition above that from which he fell. Rom. v. 15, 20, &c. which therefore implies greater benefit, and more abundant grace •■, not only tending to qualify us for fuch privileges, but adlually procuring, and conveying them to us. 'Tis true, fuch terms as ranfom, or redemption, buying, purchafe, he. are fometimes ufed in a more lax fignification, and without any proper /•rw; Exod.v'i. 6. xv. 13. Deut.vn. 8. xv. 15. 2 Sam.y'n, 23. Pf. Ixxvii. 15, &c. [Vid. Taylor m Rom. p. 7.] where what is termed a redemption, was efFe6ted by power, and not price: but where the conjideration is exprefsly afligned and inlifted on, as in the prefent cafe, \_Matt. xx. 28. i Cor. vi. 20. vii. 23. Heb. ix. 28.] this feems to confine the words more clofely to their original import. Vid. GuJJet, Com. L. Ebr. in voce ^^'\ p. 158. It muft likewife be confefTed, that Chriji's mediatorial office is compared to many other things under the Jezvi/h dif- penfation ; v. g. to the priefthood, and its feveral branches, and appendages. He is ftiled our high-prieft, and propitiatory, or mercy-feat, aar^j^toi/ ; as well as propitiation, i>,aa-(A.^ : the paf- chal-Iamb, fin-offering, &c. His body termed the temple ; his flefh the vail of the fandlum fanetoi-um, and he himfelf defcribed as leading the way into it, &c. By a variety of fuch things are his perfon and character denoted, as fully anfwering to, and far exceeding all fuch, in the good, falutary effects of his undertak- ing ; though that cannot properly be confined, cr appropriated to any one of them : Nor fhould we therefore urge an entire conformity between it and any of thefe particulars ; "or think this fufficiently proved, when we produce a number of paffages con- curring to reprefent the thing in that view ; nor nced^we at- tempt to explain any fuch away ; but may allow tiiem their fVilI force ; fince there are many others likewife, which reprefent the fame thing under very different images ; and thefe in 1^ me refpects incompatible with each other: which feems to fliew, t'lat all ftxh reprefent-ations are but partial onesj afld highly figurative. 284 RefleSlions on the upon the loweft views ; and would at every turn, be urging and impatient to have thefe accompUfli- ed ; See Bournes 6th Serm. Vol. 11. Benfo?! on ijoh. i.y. or his Life of Chrijl^ c. II. feft. i. Script. Doctr. of Remiflion, A. D. 1761. Flemings Doc'tr. of the Euchariit, 1763, or Balguys Eflay on Redemption. Thus much may be allowed ; but then it ought to be acknov>'ledged alfo, that to this notion oi atonement^ refe- rence is had more frequently in fetting forth the end of Chrift's death ; to which therefore it may be fuppofed to bear a nearer, and a more exadl relation; God having been pleafed to ' order, that it fhould be reprefcnted and regarded as fuch, nay, de- fcribed in the ftrongeft facritical phrafes, fince it anfwered com- pletely all the rational purpofes that fuch could ever ferve.' Fofer, Ulefulnefs, &e. p. 332. And notwithftanding that the chief end of Chrift's futfering was unknown to the feveral in- ftruments employed therein; which was rather permitted to fol- low, as it v.'ere on courfe, from the pefverfe malice of the Jews ; without any fuch intention in them, or ihe'RoDians, as accom- panied the formal offering up a facritice; yet was it pointed out by Chrifi himfelf, \y\A.Oiitram L. ii. c.3. or Whitby on fob, xvii. ig. and on Heh. ii. 11.] who by the loud voice with which he tittered his laft words, \Pool on Matt. xvii. 50. Lightf. Vol. II. p. 1354. Doddr. on Luke xxiii. 46.] and other circumftances, [Matt, xxvi.53. Job. xviii. 6. J fhewed, that his life was not vi- olently taken from him ; nor a period put to it in the common iourfe of things., [Hallet., Difc. Vol. II. p. 285. Mojhem. de Reb. Cbrijl. ante Conjl. faec i. f. 10. *. Beifo^i, p. 513-] but volunta- rily refigned into his Father's hand, as he had before fignihed ; "Job. X. 18. and liis death thereby, according to his own requeft, accepted in like manner as facrifices ufed to be, on the moft fo- lemn occafions ; made the great feal of a general covenant ; turn- ed to an univerfal benefit to the whole human race ; and render- ed of more value in the fight of God, than any, or all the per- formances of this kind put together. It is not then in allufion only to the legal facrifices, that the death of Chrift is thus permitted or determined; but rather thefe themfelves probably were ap- pointed to allude to, and in fome refpccfts adum.brate it. SeeBp. Butler., Anal. Partii. c.5. fecft. 6. They^a'^ had indeed been long ufed to the facrifical language, and were well acquainted with the feveral circumftances of that way of worfliip ; 'tis alfo cer- tain, as ABp. Tillotfon obferves [Vol. I. Serm. xlvi. fol. J that ' an apprehenfion and perfuafion had very early and univerfally ob- tained among mankind, concerning the expiation of fin, and appeafing the offended Deity, by facrifices ;' but it is not equal- ly Life and CharaSfer of CHRIST. 2 g^ ed ; nor were they to be let into his real aim, but by flow fteps, and after a long feries of gentle dif- ly clear, that this great diipenfation (inftead of being in its owa nature every way tit, and independently a moft wile and good meafure) was framed in fuch a manner purely in cojidefcenfion to, and compliance with that pre-eftablifhed notion ; fmce the fame author allows thefe to have been ' only types and ihadows of the true expiatory facritice.' [Vol. II. p. 129.] And there feems to be no lefs difficulty in accounting for this fame ufage among the 'Jewi^ and God Almighty's either pofleffing mankind with this principle, or permitting them to be fo perfuaded ; [ib. Vol. I. p. 480.] if it was not in order to a better Covenant^ an higher and more noble inftitution, fixed in the divine decrees before the other took, place in the world. Vid. Confideratiom^ note f . p. 187. There muft, indeed, be fome ideas common to them both, or clfe the one could be no kind of introduction to the other ; but to identify thefe two, or go backward in accommodating the latter to the former, the more perfe6t inftitution to the lefs, feems not a very natural fuppofition ; granting the firft to be any divine inftitution at all, of which before; ConfidcratmtSy p. 49, 50. note /. And to attempt a folution by admitting both fchemes, viz. that this inftitution of facrifice may have been originally divine ; ( as the fame author does, p. 478.) looking forward to the great atonement, and leading mankind to an apprehenfion of it ; at the fame time allowing that atonement itfelf to have a re- trofpect to fuch apprehenfion, and to be really grounded there- on ; feems to be arguing in a circle, and leaving the whole with- out any proper ground at all. Nor, laftly, is the facrihce of the death of Chrift, to be refolved into a w.QXt popular ■^'hx^k\ as when one perfon is vulgarly faid to hz facrificed to another's intereft, and the like. Nor can thofe numerous texts which are common- ly produced on this occafion, and feem to denote fomething vi- carious^ be eafily explained in any other fenfe ; though much in- deed has been done this way by very honeft, and able writers. And on fecond thoughts, I am \^^ to imagine, that much more may yet be done ; that when we come to a more perfect un- derftanding of the fcripture-'anguage, we may be able to ac- count for aJl paflages upon this fubjecft, which point at the par- ticular circumftance of pouring out tiie blood in facrifice, as in- tended only to ilhiftrate fo inuch of that exalted ad of Chrift, whereby he offered himfclf to certain death, in the difcharge of his miniftry; a miniftry, undertaken out <^f the moft intenfe love to mankind,' and executed with the greateft patience, conftan- 286 Reflect ms on the difcipline. Such perfons were in many refpe6ls mofl difficult to be dealt with -, but no unfit in- flruments cy, and refolution; for their recovery from the dominion of their evil habits, and of thofe evil Beings which feduced them j in order to convince them,howmuch he had that recovery at heart; and of what infinite confequence it was to them ; who had all, like loji J})eep^ gone ajlray^ and expofed themfelves to fuch immi- nent danger of perdition, that nothing could have faved them from it, lefs than the perfevering care of that good Shepherd^ who will 7iot leave his flock ^ when the wolf cometh; but faithfully perfifis in guarding and defending them, even at the expence of his own life. This is the very image, under which he himfelf hath fet forth that tranfadion to us : [Vid. infra p. .] which though it were no proper facrifice, in the grofs fenfe of the word ; yet confidering the circumftances under which, and the intent with which, this offering was made ; it anfwered all the ends, and attained the benefits of every kind of facrifice ; viz. the preferving, or reftoring a perfec5l union between man and his Maker : [fee Sykcs on Heb. vii. 27. Benfon^ Life of Ghrifl, p.445. J and thence became a more fignal inftance of that progrefs and improvement, carried on among the divine difpenfations, which •we are maintaining, than if it had been wholly of the fame kind with the former inftitutions; and nothing more, than a piacular vi6lim ; fuppofmg any fuch to have ever been admitted for grofs violations of a moral law. See ^ykes Script. Do6lr. of Red. p. 328, &c. I would then have all that Chrift did and fuffered, taken into the general plan of our redem.ption ; and all parts of it underftood in fuch a manner, as to have the fame tendency, toward the reformation and melioration of mankind ; to be a plan of moral difcipline, and rational government ; in its own nature exquifitely calculated to help and enable, to excite and encourage us to %vork out our falvation ; not as mechanically working it out for us ; or arbitrarily transferring the a6ts and attainments of one perfon to another ; without any real ground of refemblance, or conformity between them ; or reconciling fuch as have been at enmity againft each other, without ever reaching, or removing the tme caufe of all that enmity : though thefe and the like foreign, unfcriptural notions, are often mofl unhappily mixed with the prefent fubjecl. I fhall difmifs this point with obferving, how nearly the me- diatorial office, in refpeit of vicarioufnefs, feems to refemble fome other parts of the divine oeconomy. That as God Al- mighty, in the general government of the world, is pleafed to make ufe cf man\ fubordinate agents, whofe private happinefs and Life and Character of CHRIS T. 2 87 {Iruments for that, which they were then defigned for, namely, to teftify what they had fo often feen and heard^ and on ail accounts, mod proper to afford the beft, moil unexceptionable evidence to futurity : fuch as could by no means be fup- pofed capable either to conceive a fcheme fo great as that of reforming a world-, of altering all its cuftoms and opinions ; or entertain the leaft hope of accompliihing it, whenever fuggefted to them : fuch as wanted both courage and condu6l to at- tempt this vaft, and truly original defign, with any profpect of fuccefs : fuch laftly, as he mufl fuffer often to doubt, and difpute with him ; to diftruft, defert, and even deny him : to convince after-ages, that they were fuch as could not, with the leaft ftiew of reafon, be fufpe<5led of having at firft concerted all this of themfelves ; or carri- ed and perfeflion maybe greatly advanced by fuch agency; and who may be fuppofed to carry on the ends of this government, in ways mod natural and agreeable to the whole conftitution ; fo in his treatment of a particular people, he is faid to enter in- to covenants with them, and convey fome extraordinar}' benefits and privileges to them, by the means, on account, and for the fake of fome eminently good perfons amongft them, or their pro- genitors : In like manner, he m.ay be conceived to tranfa6l the greateft and moft important affair of our falvation, to fix the con- ditions of a future ftate, or fettle the conveyance of eternal Li/i^y to mankind, [the grand aim and completion of his feveral dif- penfations ;] through the mediation of that great, good, and glo- rious Being, who, by his own appointment, came down from heaven on purpofe, as well to procure a place there for us, as to prepare us for it, and condudl us to it : to each part of whofe commifllon a due regard ought to be had by us; but more efpecially, to that of his death; which is reprefented as the great condition performed by him, in order to give us a proper title to this loft inheritance ; and v/hlch in no other view appears to have a diftind end, or ufe, commenfurate to the defcriptions given of it in holy Scripture. — But fee what Dr. Syhs has wrote at large upon the fubjed. Scrip. Dodr. of Red. kc. and Dr. Benfcn^ Life of Chrift. c.ii, fccfl.i. 288 Reflexions on the ed it on afterwards among themfelves ; or efFe6l* ed what they did of it, by any method merely human *. With fuch as thefe did Chriji hold converfation, during the whole courfe of his miniftry ; affec- tionately complying with their weaknefs, patient- ly enduring their perverfenefs, in order to cure them both ; to ftrengthen and increafe their faith by degrees, and free them from all fuperftitious fears -, to open their eyes, and enlarge their un- derftandings fo far, that at length they might, eve?! of themfelves^ j^dge what was rights and teach the fame to others. To thefe, and by them to the world, he fets a perfe6l pattern of true he- roifm, viz. humility, and refignation to the will of God ; of meeknefs, and the moft extenfive be- nevolence to man J demonftrating to what height virtue may be carried, under the moft difadvan- tageous circumftancesj and fhewing the pradli- cablenefs of each part of our duty, in the greateft difficulties. With the utmoft zeal and conftancy, does he endeavour to difiiiade, and drive men from their ruin ^ and in the moft endearing man- ner, ftrive to draw, and win them over to their true intereft and happinefs; and raife their minds above the little interefts of this world. Little- children^ yet a little while I am with yoUy ^— but let * Mirum eft, quam parum acuti elTent apoftolorum nonnulli : fed data opera tales a Chrifto eledos fuilTe verifimile eft ; ne dum putabant fe intelligere quis eftet, quidve moliretur, quidpiam in- genio fuo freti, quod Evangelic noceret, aggrederentur ; neve pofTent dogmatum, quae nunciabantur, inventores haberi. Cle- ric, in Job. xiv. 7. Comp. Id. Eccl. Hift. Ann. xxvii. 14, 15. How different is the chara6ler of St. Paul / and with what-pro- priety therefore was his call deferred, till different qualities and talents became of equal ufe, to the propagation and defence of the gofpel ! Life and Charaaer of CHRIS T. 2 S9 Jet not your hearts he troubled -., I go to prepare a place for you. Te are not of the worlds eiien as I am not of the world. In the world ye Jl^all have tri ha- lation ; but be of good cheer ^ I have overcome the world * . Having denied himfelf the comforts and en- joyments of this world, in the fame caufe for which he left the glories of the other, and at length laid down his life in executing that fcheme for which he firll: alfumed it ; he does not even here quit the fame merciful defign, but raifcs himfelf to revive the hopes of his defponding fol- lowers; to comfort and confirm them in the faith, and give them full allurance, that he now had all power in heaven and earth. And great occa- fion was there for fuch ground of comfort to them, who thought they had loft him, for whofe fake they had parted with all things befide ; greater yet to reform and re6lify their notions of, and expedations from him; which were flill fix- ed on prefent profpecls of advancement, notv/ith- ftanding whatfoever he had taught them to the con- * For a fpeclmen of that inimitable iendernefs and intenfe i^,?- voiion^ which made fo diftingui filing a part of our blefled Sa- viour's character, and which contributed fo greatly to the com- fort and fuppcrt of his difciples under all their trials ; I refer to thefe admirable chapters of 'it.Johti's gofpel, part of tivs 13th and the 4 following ; and appeal to the experience of even the coldeft and mofl carelefs reader, whether he can help being, in fome meafure, ftill affeciled by them ; particularly the iaft." That thefe bear the plaineft marks oihe'mg genuine^ and there- fore furnifh a ftrong prefumptive argument for the truth of our religion, fee Diuhal's excellent Difcourfes, Serm. 4. That they contain a beautiful allufion to th.e high-priefl's acTt of atoning for Iiimfclf, his brethren, and all the people, on the great day ot ex- pialioTiy^ as prefcnbed \nLev. xvi. 6 — 17, may be'feen in Be/ipfi's LifecfChrift, c.i. ieet. 2. p.iO. and c. 11. 'feet. .7. P.4S9.' T 290 ReJleBions on the contrary -f-: nor could they help concluding, that he would at this time certainly make ufe of all his power, in the entire deftruclion of his and their enemies ; and the eredling of the fo long- looked-for kingdom, to which every other king- dom of the earth fliould bow. But he foon fliews them, how far this was from being any part of his office, as defcribed by the prophets ; how utterly inconfiftent with his whole behaviour in difcharg- ing it : that on his very firit entrance on it, he had rejected and defpifed the oifer of thefe king- doms, and their glory i and that for the future, they muft think of renouncing all their narrow national prejudices of a peculium fraught with all temporal privileges, and full of nothing but conqueff, wealth, and power : that inftead of coming 2iMeJJiah to blefs his people in their fenfe, [which would have been a curfe to every other people,] by diftinguifliing them from the reft of mankind in things, to which they had no better title, and of which they were not like to make any better ufe ; by not only delivering them from their fubje61:ion to all other nations, but reducing every nation into an abfolute fubjedtion to them 5 — that he was to bring them bleffings and deli- verances, and raife them to a dominion of quit& another kind j to blefs them by turning every one of t That the true fcope of his whole Sermon on the mount was to correct the carnal notions they had of the MeJJiah's king- dom, and the bad difpoutions they were under in confequence thereof; and that this is the right key for opening the proper meaning and connection of that Sermon, is demonftrated at large by Bhir^ in his excellent Paraphrafe on the 5, 6, and 7 chapters of St. Matt, and throughout his difcourfes on that fub- je6t. — That it contains all things, that were then wanting and neceflary to the falvaficn of thole hearers, to whom our Saviour at that time addrcifcd himfelf, ib. Vol. IV. S. 20. p. 301. 5 Life and Charaaer of CHRIS T. 291 of them from their i?iiquities ; to deliver them from their fpiritual chains of darknels, death, and mifery 5 and bring them to the light of life, and happinefs in his heavenly kingdom : the v^'ay whereunto they were to be the means of opening to all the reft of the world, inviting mankind in general to enter with them into it ; as their fore- fathers had been the great inftruments of leading men to the knowledge of that one true God, who is the giver of it. That as thefe his followers had all along { As to the harjhnefst which arifes chiefly from the word wo~ mariy in our language ; he has been fhewn, that ymn is a term ufed by the beft writers very confiftently v/ith the hio-heft re- fpedl ; and as fuch, moll: undoubtedly applied elfewhere to the fame perfon ; Joh.xix. 26. That the phrafe n e/aoj zxi a-oi, was no more than a common exprelTion of fome gentle rebuke for intermeddling in another's province; 2 Sam. xvi. 10. xix.22. 2 Kifigs iii. 1 3. 2 Chron. xxxv. 2 1 . and might be exceedingly pro- per^ and even neceflary at Chriji's firft opening his commilTion, in order to guard againft any fufpicion of his mother's havino- concerted matters with him ; (as the fame author would infinuate^ p. 186.) to prevent her interfering at all in it, or pretending to any influence or authoritative diredion, in the cafe of workino- miracles efpecially ; which was of publick concern : and fo the following words may be taken interrogatively, xtto) y\y.n 7)wox [/.ny Is not the time of my minijiry now come? To which we may add, that whatever apparent flight or feverity occurs in this or any other circumftance where The is introduced, it may have been ordered providential!)^, or by divine forefight ; (as the fame thing feems to have been done on the like account in other cafes, v. g. that of St. Peter more remarkably ;) to guard againfl: thofe many grofs abufes of her name and interelf, thofe°very grievous corruptions that in after-times were fet up in the church of ChriJ}^ and fupported chiefly by that near relation v/hich flie bore to him according to the flefh. To the fame purpofe may be applied thofe other feemingly difparaging accounts, which he is pleafed to give of fuch relations, in comparifon of thofe who flood related to him in a much higher fenfe, viz. a heavenly one; Matt. yii\. ^6-^0. Mar.m. ^i-^^. Iz/i. viii. 19-21. xi. 27, 28. fee Clarke's xvii Sermons, p. 236. [and on the fame princi- ple might be founded that remarkable ertran2;ement between John the Baptifl and our blefl'ed Saviour, notwrthftanding their being fo very near relations ; as is obferved by Doddridge on Joh. 1.2,1. Fam. Ex. Vol. I. p. 122. not. c. Add Jortin., Difc. v. p. 194. 2d. Ed.] As to his hour not being come., if taken in another fenfe, i. e. of doing any thing for her benefit in particular ; that may relate to the hour of his death ; agreeably to the common ufe Life and Charadler of CHRIST'. 303 compaflion, in calmly healing the wound of one of life of this word in the Gofpel, (comp. yoh. vii. 8, 30. viii. 20. xii. 27. xiii.i. xvii.i. In like manner at the very beginning of Chriji^s miniftry, the Devil is faid to depart from him for a feafon, Luk.xw.ii- though that was fo late as till his laft fuifering, called their hour i.e. thatof his enemies, and the powerof darknefs. Luk. xxii. 53. ) for which, to prevent all fecular views, he thought good to prepare her at the very entrance on his office ; fignifying that fhe was to receive no kind of worldly advantage from it till he left the world ; and when that time came, he recommended her accordingly to his beloved difciple j who took her to his own home, and provided for her as if flie were his own mother. Sp far was Chri/i's reply from any of that fallacy and contradicTion in every vieiv, with which this author has been pleafed to charge it ; that even on this imperfecSl view of the cafe, we may be able to difcern clear tokens of the fame divine wifdom and difmte- refted goodnefs here, which (hines out in each of his difcourfes. Nor is there any more ground for that other fuggeftion of ex- cefs, from the gue/ls having drank fo very freely as to exhauft phity of wine-, ib. p.i88. fmce from the known regulations at all marriage-feafts, there was no danger of itj from the low cir- cumftances of the perfon entertaining here, no great room to apprehend that any extraordinary plenty was provided ; but rather the contrary : nor from what Chriji fupplied, the leaft en- couragement given to intemperance, during the remainder of the feaftjwhich lafted feveral days ; commonly feven : and where- in, if we will fuppofe that this wine muft have been all drunk up, which we have no occafion to do ; as much might eafily have been confumed by an extraordinary conflux of the people in a few days, as would perhaps have otherwife held out the reft t« So little reafon was there any way for fuch rude infults on this part of our bleffed Saviour's hiftory ; that it might eafily be ftiewn to be of a piece, and bear the very fame charaders of wifdom and goodnefs with the reft. That as the Gofpel was firft to be offered to his own countrymen, (to whom the promi- fes were made) v.'hether they would hear, or whether they would f yoh. n. 3. Et deficiente 'vinOy dicit mater Jefu ad eum, Vinum non habent. Non id mirum eft, jam enim a tribus diebus potabatur ; et adveniente Jefu cum pluribus difcipulis, numerus convivarum ultra expeftatum fuerat auftus : Ideo Maria Jefum, cujus comitatus alio- Matt.'ioiw.'^z, 3 1 6 ReJle5lions on the judgement, that would fliortly overtake all fuch among them as were found unprofitable*. When the harveft comes on, he reminds them of the fpiritual harveft, or the gathering of his church among men 5 admonifhes them to labour dili- gently in that work, and add their prayers to Heaven for fuccefs -f*. From fervants being made free on the fabbatical year, he takes occafion to proclaim a greater and more noble freedom from the flavery of fm, and bondage of corruption J . And from the Jewijh ceremony of fetching wa- ter on the laft day of the feaft of tabernacles, in commemoration of the miracle wrought for their fathers in the thirfty wiWernefs j he introduces an * yl/rt//. xxi. 33. Luhxm.b. t Matt. ix. 38. Luke x. 2. Alike comparifon between the fea- fon of a fpiritual harveft, and fome circumftances in the natural one, occurs Job. iv. 35, 36. Lift up your eyes^ and look on the fields ; for they are white already to harveji. And he that reapetb, receiveth wages ; and gathereth fruit unto life eternal. In which words ^^- fus alludes to the number of Samaritans comiqg tq him, and who now began to appear in fight. He points tov/ards them, and calls upon the Apoftles to behold the agreeable fight, and confider his approaching harveft. Benfon^ Life of Chrift, p. 123, 386. Comp. Clarke in loc. X John viii. 32. See an allufion to the great day of atone- ment, p. 289. note*. That remarkable expreflion in adminifter- ing the facrament of the laft fupper, This is my body, [Matt. xxvi. 26.] is no lefs evidently allufive to the Pafchal Lamb, termed the Lord's PaJ/over, [Ex. xii.ii.J or the Body of the Pajover, ac- cording to the Jewilh form of celebrating this feaft: [Maimon. Cham. Umatfah. c.8. fedl. i. et vii.] as likewife the words, TTi/; IS my Blood of the nezv Covenant ^ ib. 28. or The new covenant in my Blood, [Luke xxii. 20.] are a manifell: application of the very terms made ufe of in the inftitution of the old covenant. Ex. xxiv. 8. Comp, Heb. ix. 22. That in the former inftance, Chrifi accommodated himfelf to each minute circumftance of the Jewijh ceremonial, as in taking up the bread with benediilior.^ breaking, dijiributing it, &c. is fliewn by UgoUnus, Differt. de Rit. in Caena Dom. ex A-^tin. Pafchal. illuftrat. Thef. Aat, Sacr. Vol. X VII. Life and Chara5ier of CUR 1ST, 317 an offer of that true living wafer, which fhould he unto them a well fpringing up unto everlaft- ing hfe J the gofpel of immortal happinefs and falvation ; and the plentiful effufion of the Holy Spirit, which they that beheved on him were to receive || . Upon a report, that certain Jews were maflacred by the Roman governor in the midft of their devotions ; and that others had lately met with a no lefs untimely death by the fall of a tower in "Jeriifalem ; he guards his audience a- gainft the common vices of pride and cenforiouf- nefs, in judging fuch as thefe to be the greateft fmners, becaufe they were the moft eminent fuf- ferers ; and exhorts them all to repent of their own crimes, before the divine judgements over- took them ; which would fhortly fall upon that People, and be the more diftinguifliable, as com- ing attended with the very fame circumflances *. From the confpicuous eminence of a city {land- ing on a mountain, he turns his difcourfe to the no lefs remarkable fituation of his own difci- ples. II JohnVn.^'/t &c. Comp. John'w.io. where the fame image is made ufe of on the Uke occafion. Vid. Cleric, ib. et in if. 14. Et Lamy, Harm. p. 324. In Joh. vii. 38. Out of his belly Jhall fiow rivers of living water., feme fuppofe an allufion to the prominency of that capacious golden vafe from which the zvater was then poured out in a large ftream. Vid. Doddr. in loc. The firft of tliefe pafTages may likewife be confidered as a more particular allufion to the lejon for the day. In Sabbato circa hunc novifli- mum diem tabernaculorum occurrenti legebatur Iv. Ifala ; quod animadverfione dignum eft. Sic enim incipit illud caput, Omnes fitientes venite ad aquas., kc. et in eo legimus ; quterite Do- rninufn dum inveniri potejl ; inde Dominus materiam diflerendi lumpfit; quod verifimile eft fjepius fecifle, in templo et in fyn- agogis, ubi per fmgula Sabbata legebantur facri codices ex or- dine. Id. ib. p. 325. ■ Zz^^^xiii.i-5. wcrauTw? «7roA£»^£, //;«;, fin this manner, ye fhall perifh. Vid. GrotiuSy Doddridge; fVhitby in loc. Comp. Ben- Jon, p. 381,420. 3 18 "RefieSiiom on the plesf-. From the Temple before him, ht points % to that of his body ; which was moft properly {o called from the divinity refuling in him || . From Herod's unadvifedly leading his army out to meet the king of Arabia, who came againft him with fuperior forces, and defeated him§; a lellbn is laid down to all who entered on the Chrillian warfare, that they fliould firft well weigh, and carefully compute the difficulties that attended it, before they were engaged in a matter of fuch confequence*". From the robberies which were more particularly frequent in that age'-^^ and place -f 4 > he forms a beautiful ftory of a certain traveller, who fell among thieves, v\/as ftripped, and wounded, and could find relief from none of his own country or perfuafion ; but met with it in one of thofe, from whom he had the lead reafon to expe6f any, as being fo much ufed to defpife and hate that people, and their way of Vv'orfhip XX , From whence he forces his oppo- nent t Mat L V.I 4.. vid. Maundrell, P'ii5- % In the like manner I conceive hinn laying his hand on Pe- ter, when he fpake thefe v/ords, Upm thh rock, &c. A'latt. xvi. x8. 11 JohnuAC). Thus alfo when he fays, /;; my Father's Hcufe are many matijlons, Ibme think he alludes to the various apart-- meats in the Temple ; and the vali number of perfons lodged there. § Jofeph- Ant. Jud. Lib. xix. c. 7, * Lukexiv. 31, ** J^/'^'- Ant. J//,/. Lib. XX. c. 6. Id. B. J. c. 5. et in Vh. p. 2, 3. f-i- So many robberies and murders were committed on tba read, which lay through a kind of wildernefs betv\een JeruJuJem and Jericho ; that Jeroin tells us, it was called the b'.ocdy zvay. Doddr. on iLz/ivx. 30. XX That this notorious enmity between the Jcivs and Sarna- rlttinsw^'i then carri«.d to the greatelt height, at leaft by the former. Life and Charaaer of CHRIS T. 319 nent to approve this amiable iniliance of humani- ty, even in the odious character of a Samaritan ; and thereby fliews bim inconteliably, that the like good office would no leis become a Jew in the Hke circumllances *. And from what hap- pened about that time, namely, that thofe, who obtained the kingdom of fiuica^ went to Ro?ne to be confirmed in it ; and on their return, called fuch to account as had been wanting in their duty, and took ample vengeance on thofe who rebelled agalnft them, [which was the cafe par- ticularly under Archelaus^ a few years before our Lord delivered that parable -f- j] he gives his fol- lowers to underftand, that after he had afcended into heaven, and taken full pofTelTion of his fpi- ritual kingdom ; he would come again in power and great glory, and not only punifli that re- bellious nation of the fews^ with exemplary judgements J but at length condemn all thofe who former, John'w.c). for which our Saviour taxes them very art- fully on iome occalions, [Luke xvii.i6.) appears wherever men- tion is made of the latter : vid. Jolm viii. 48. Luke ix. 53. EccV'K I. 25. et Amald^ ibid. The confcquence of fuch their enmity to- ward clearing and confirming thofe points wherein they agreed, is drawn by Bojjuet^ Univ. Hift, p. 406, 417, &c. * Luke X. 30, &c. Vid. Cleric, ib. ii. 36. Concerning \k\tjewijh interpretation oi Lev. xix. 33. their limitation of the word neigh- hour.^ and our Lord's addrels in avoiding the imputation of di- re6tly oppofing their eftabliftied do6trine on that head ; fee Lamy^ Com. in Harm. p. 220. Prohibitum eft eos [Gentiles] a morte liberare, fi de morte periclitentur, &c. [comp. Light/. in Lukey.. 29.] Tarn impiam doctrinam fi prima fronte impe- tiiffet Dominus, clamitaiiet legis-peritus eum traditionibus doc- torum adverfari. Veriim oculis fubjiciens exemplum eximias charitatis, quam legis-peritus non poterat non laudare, fic eum conftringit, ut teneatur contrariam et laniorem doclrinam fuo calculo comprobaro. Comp. Doddr. inLuiex. 33. t Jofeph. Ant. Jud. Lib. xviii. c.14,15. 320 KeJieSfions on the who wilfully oppofed his gofpel-i as well as thdfe who continued to negle6l and difregard it % • Many more inftances might be given, where Chriji has formed his arguments and exhortations on fuch things as offered themfelves to him ; ap- plying each moil aptly to his prefent purpofe : and where this does not fo immediately appear, we have reafon to believe it chiefly owing to the omiiTion of fome circumitances in the hiftory 5 as is obferved by a very eminent writer {x)- ^7 ^his means X Luh x\x.i2. Vid. Ckru. et Clarh in \oc. (^) See Newt, on Dan. p. 148. note «. where many of thefe in- ftances of our Saviour's fpeaking />7'i? re ;/(3^i are produced, Comp. Lightfoot, Op. Lat. Vol. I. p, 416. on Matt. x. 29. Lukexxi. 6. — p.417. Mati.x.<^,io. — p. 468. John iv; 35. etVol.II. p. 45. Matt. xxi.zi. — p. 288. Matt.v.i^. Schoetgenii, Hor. Heh. p. 143. in Matt. xvi. 18. et John\\. ^0. B^.Hoadley's Serm. on JIdatt. xi. 30. pr. But we are prefented with the beft colledion of fuch inftan- ces, together with the proper iifes to be made of them, by a very learned and ingenious writer ; whom I fhall take the liber- ty - of citing in the margin * ; and proceed to obferve from hence/jolt^ the fowls of the air,- which were then flying about them, and were fed by Divine Provi- dence, though they did notyo-xc', nor reap, nor gather into barns : he bade them take notice of the lilies of the field, which were then blown, and were fo beautifully clothed by the fame power, and yet toiled not like the hufbandmen, who were then at work. Being in a place whence they had a wide profpeft of a cultivated land, he bade them obferve how God caufed the fun to (bine, and the rain to def- cend upon the fields and gardens, even of the wicked and ungrate- ful : and he continued to convey his doctrine to them under rural images ; fpeaking of good trees, and corrupt trees ; of knov/ing men by their fruits ; of wolves in Iheep's cloathing ; of grapes not growing upon thorns, nor figs on thiflles ; of the folly of calling precious things to dogs and fwine ; of good meafure prefTed down, and fliaken together, and running over. Speaking at the fame time to Life and CharaSfer of CHRIS T. 321 means he improved every thing into an ufeful moral 3 made every objeil and event ferve for a conftant hence, how neceflary a careful attention to the particular oc- cafion, time, and place ; as well as fituation, poilure, gefture, &c. in which our Saviour fpake, muft be, in order fully to comprehend the pertinence, the force, and beauty of his dif- courfes : which ftiould remind us of the allowances that ought in jul^ice to be made for the uncouthnefs of fome things in them at this day, from our unavoidable ignorance of many fuch mi- nute to people, many of whom were fifhermen, and lived much upon fifii, he fays. What /nan of you vjill g:-ve bis fon a ferpent if he ajk a fijh ? Therefore when he faid, in the fame difcourfe, to his difciples, Te are the light of the avcrU ; a city that is Jet en a hill cannot be hid; it is probable, that he pointed to a city within their view, fituated upon the brow of a hill. And when he called them the fait of the earth, he alluded perhaps to the huibandmen who were manuring the ground ; and when he compared every perfon who obferved his precepts to a man who built a houfe upon a rock, which flood firm ; and every one who flighted his word, to a man who built a houfe upon the fand, which was thrown down by the winds and floods : when he ufed this coniparifon, 'tis not improbable that he had before his eyes, houfes ftanding upon high ground, and houfes in the valley, in a ruinous condition, which had been deltroyed by inundations. Dr. fortin^s Difcourfes, p. 213, &c. 2d Ed. Comp. Benfon, p. 396. Going from Bethany to Jerufalem with his difciples, as they pafT- ed over a mountain, he faid. If ye Jhall fay to this mountain, be thou removed, and be thou caji into the fca, it Jhall be done. Matt. xxi. 2 1 . When he fays, Luke xxii. 25. The kings of the Gentiles exercife Lordjhip over them, and they that exercife authority upon them are called benefactors y he alludes to the vanity of fbme v/icked princes in thofe times, who deferved the title of robbers, mucli better than of benefadors, (vid. Cleric, in loc.) Whea the woman of Samaria, John iv. wondered that he fhould afk water of her; he took occafion to reprefent his doftrine under the image of li-ving ivater, or water which flows from a fpring. When he was by the fea-fhore, M.Jt. xiii. he fpake three parables to the people, concerning a fower ; becaufe it was then probably feed- time, as others have obferved. At the time of the paflbver, alluding to it, he fays, John v. 24. He that hcarcih my --word, ld.iraQiQr,xtv, is paffed from death unto life. [Grot.) Whtn he fpake of the fig-tree, which had borne no fruit for three years, and was to be cut down if it produced none the next year; he alluded per- haps to the time that he had fpcnt in preaching to the Jeius, as well as to their obflinacy, and to the punifliment which would folr low it. Lukexui. Id. ib. in not, p.216. 2d. Ed.'' X 322 RejleSltons on the conftant monitor, and remembrancer of his in- llruclions , which by thefe means mufl be more eafily nute circumftances ; and make us fenfible of the value of thofe authors, who throw fo much Hght on feveral pafTages of fcrip- ture, by attempting to fupply them. See Machiight^ Harm. Prelim. Obf, 1,2. 2,v\AWetjlen^ de Interpret. N.T. p. 878, &c. It may be farther obferved, that Chrifi is no lefs eafy and in- telligible to his auditors in his more Jet difcotirfcs^ by alludino- in as familiar a way to all their cuftoms, proverbs, maxims, &:c. fpeaking always precifely in the charader of a Jeiu, and in exa6l conformity to what luch underftood befi:, and had been mofl: ufed to; to what had been before defcribcd or appointed in their facred books. Thus he takes the very form of his firll fermon on the Amount, from thofe bhjfmgs and curfings on two mountains, the publilliing whereof was enjoined to the Ifrae- lites upon their entrance into the Holy Landj [Dent, xxvii. 28. J';y7;. viii.) Matt- v. Lukev'i. 24. the manner of which folemnify has been defcribed at large by fome of their v/riters. V'id. Light/, on Matt. v. 3,4. Op. T. ii. p. 20. — "i'he fame method he continues to the laft, when on the crofs he begins to repeat, or as it were gives out, the 22d Pfalm, which lo very clearly defcribes the fufferings and death of the MeJJlah ; which pro- phecy he was at that very time fulfilling, and thereby afcer- taining and appropriating this chara6fer to himfelf. Matt, xxvii. 46. Alarkxv. T^^. That a whole Pfalm or Song is fometimes referred to by reciting tl)e firft words of it, may be gathered from Exod.xv.i.) he. compared with if. 21. ib. fee ^h.Pilking- /(7^/sRemarks, p.129. I (hall give another inftance, wiiere our blefTcd Saviour's con- du(5f does not feem to have been fufficiently underftood, for want of attending to tlie circumftance abovementioned. John viii. when the woman, faid to be apprehended in adultery, is- brouglit before our Lord, merely with a malicious view of drawing him into a difficulty whatever determination he Ihould give ; f. 6. we find hnxi /looping doivn and zuritiJig on the ground. Where it is obfervabie, that he does nothing but in as exacft conformity as the place would admit, to the trial of the adul- terous wife prefcribed by God in Numb.wii^ &c. where the priefi: was to ftoop down, and take fome of the duft from the floor of the tabernacle, y. 17. and likewife write out the curies denounced upon that occalion, ii 23. By that a-^t therefore Chrift declares himfelf willing to take cognizance of this affair, if they were willing to abide the confequence ; viz. according to their own traditions, to be involved in the fame curfe if they proved Life and Character of CIJR TST. 323 eafily retained, than they could be by a long train of abftra6l realbning, or under any artificial ar- rangement proved equally guilty : on which account, this way ot" trial was abolifhed by the Sanhedrim about that very time, fince that fm, fay the Jews, grew then fo very common. See Light/, on j^. 3, It is likewife probable that Chri/f might, by his countenance and gefture, (liew thek hypocrites how well he was aware both of their ill dcfign in thus demanding judgement from him ; and of their own obnoxioufnefs to the fame punifhment, which J/loJes's law appointed for that crime ; and which, through a pretended zeul, they took upon themfelves the power of execut- ing, though they were no lefs guilty of the \ try fame fm ; [as is moll probably implied in his words to them, ^jZ\ viii. 7. ac- cording to the interpretation of fome late v.riters : ] and at tiie fame time feeming to be fo far otherwife employed, as not to take any notice of tlieir confufion when thus much was inti- mated to them ; he gives them a fair opportunity to llip away, (which they very prudently laid hold of) ere he proceeded any farther. Irnitabatur Chfillus, ut quidam ientiunt, geftum facer- dotis, qui uxorem fufpedtam exploraturus fefe Jnclinabat, pul- veremque a pavimento fanctuarii colligebat, quern aquae infu- fum przeberet foeminre huic quae fufped^a erat. — Qiiicquid fit, fic fe inclinans, Dommus locum dedit Pharifajis fe fubducendi a confpectu ejus. — Judici docent nos aquas Zelotypiae non no- cuifle uxori adulters;, nifi ipfe maritus infons elTet. Adulter au- tem cum adultera pariter tumore ventris et putrcdine fomoris corriniebanrur. Maimon. in Sotal\ c. 2. — H;£c inter aniles Rabbinorum fabulas eiie numeranda dicet quifpiam. Attameri conilat teflimonio jfj/tphi, turn et facrl codicis, olim Deum ma- nifellis pc^nis occulta delicla puniilTe. Dici ergo poteft quod judicium Dei re-eriti, quia a culpa for fan non erant immunes, excefTerint fcriba et PharilVei omnes. La?ny, Harm. p. 329. See the thing more at large in L'lghtf. on '^oh. viii. 6, g. and Vol. II. p. ic8o, he. — 'It is prefumcd with reafo;i, i//, That this v/oman''s accufers were t!)emfelves guilty of the crime which they laid to her charge, in the fame manner almoft as the ac- ciifers of the chafte Sufanna. Novn/ it is not juft to receive x\\t accufations of thofe peifons, who are guilty of the evil which they rind fault with in another. — 2. There is room to believe, that the woman here fpoken of had fuffered fome violence, and that her crime was much lefi'ened by the circumftances attend- ing it. Selditi and Fagius are of opinion, that her cafe was the fame with that related by Mofs. Dent, xxiil. 29. Cahiiet, DitfV. Art. Adultery.^ A vindication of the authenticity of this whole X i pafpage. 324 Rejlediions on the rangement of a number of particulars laid down together. Again, it is obfervable, that he deUvered many things by way oi Jiory^ or parable \ a mod en- gaging, and a moft efFeftual method of inftruc- tion ; gradually informing thofe who in reality were difpofed for information, and not too vio- lently difgufling thofe who were not*. This way of teaching is of all others moft apt to raife, and to keep up the attention, and fet each faculty of the mind on work : it gains the eafieft admiflion into both head and heart 3 it ftrikes the deepeft ; flicks the longeft^ gives moft delight, by leaving fomething for the hearers themfelves to difcover; and difobliges leaft, by putting. them upon mak- ing their own application. On thefe accounts it has been admired in all ages, and nations, from the beginning of the world ; and was particular- ly celebrated in the eaft(w). This, among many other pafTage, with an explanation of its feveral ends and ufes, may be {q.z'c\ in Benjons Differtation on the Subje6l. Life of Chrift, p. 637, &c. * See Zi?C/rrr, Harm, p.183. The fame thing is elegantly defcribed, and well applied, by the author of Dialogues concern- ing Education, p. 363, ^c. The hke may be obferved of the ma- ny fgurative exprefiions, which our Saviour ufes upon fome oc- cafions. See Clagctt upon Job. iv. On the fame account it was, in all probability, that he fo generally chofe to exprefs himfelf in the very words of fome an- cient prophet^ more efpecially in matters that were like to give offence. And to the fame purpofe it has been obferved, that he never fpoke in Parables at all, till the 'Jews had manifefted fuch a wicked and perverfe fpirit, as to afcribe his miracles to a con- federacy with Beelzebub. Benfon''s Life of Chrift. c. 7. §1, 2. An anfwcr to the pretended obfcurity of them may be feen, ib. § 3. p. 266, kc. [u) Jerom. on Matt. -idv. JVkitby on Matt, xm.io. Nichols^ Conf. Vol. I. * It was the cuftom of the wife men among the ancients. Life and Chamber of CHRIS T. 325 other excellent iifes to which Chrift applied it, in a manner the moft delicate and niallerly, was peculiarly ancients, to cloath their inftru<5tions in apt ftories and fuitable comparifons : fuch is the parable of 'Jotham^ and that very apt one oi Nathan to David : this they did, at once to pleale, and to inl\ru6t ; to excite men"s attention by gratifying their curiofity ; and to quicken their memory by eiitertaining their fancy. Our Saviour took this method to recommend his weighty inftrudi- ens, and make them fink deeper into the minds of his audi- tors. The fame method was likewife very proper for another purpofe, vi%. to dehver the myfteries of the gofpel with fome degree of obfcurity and referve ; which he did, both to excite men's induflry in Searching further into the deep things of God, and withal to punilh the floth and negligence of thofe, who grudge taking any pains to learn God's will, and their own duty. This reafon, you may find, our Saviour himfelf afllgns, why he fpake to the multitude in parables. Matt, xiii.io, &:c. Thefe were the reafons, why our Saviour chofe to convey his inftrudions in parables. And we may obferve in general con- cerning them, firft, that they have a pleafing variety^ fuited to men's different apprehenfions and capacities; and in the next place, that there is an extraordinary decency; and, if I may fo exprefs it, a genteelncfs^ which runs through them all. Our Sa- viour puts the cafe in all his parables on the charitable fide ; and makes the moft favourable reprefentation of things which the matter will bear. In the parable of the ten virgins, he fup- pofes the number of the wife to be equal to that of the fooliih. [See Tillotfon, ferm. 31.] In the parable of the loji fiecp, he fup- pofes but one of a hundred to go aftray ; and yet the good J}}ep~ herd is content to leave all the reft, and go in queft of the fingle ftraggler. In the third place, there is an exatfl decorum obferv- ed in all Chrift's parables, and every thing that is fpoken is fitted to the charader of the perfon who fpeaks it ; a beauty, which the critics look upon as the greateft ornament of a poem; and which of itfelf is fufficient to make it heard or read with delight and admiration : and therefore, I hope, it may recom- mend our Saviour's parables to the nice and delicate tafte of our modern wits ; who are apt to think every thing in fcripturc fo mean and flat, as not to be worth their reading.' Lozvth, Dir. p.185, &c. Les paraboles que Jefui Chriji emploie excellent fur toutes les autres en ce qu'elles font fi naturelles et fi vraifemblables, qu'elles ont Fair de veritez pl^itot que de fidions. On n'y voit point les animaux, ni les plantes, fornKr des con^ verfutions eiifcnible. On n'y trouve rien d' impofllbiC,ni dcridi^ X 3 cule* 326 ReJleBions on the peculiarly fitted to infinuate fach points, as more immediately oppofed the prejudices, or the inch- nations, of all thofe to whom Chrift preached; and which, though necefTary for them to be ap- piifed of, fo far as might help afterwards to re- concile their thoughts to thefe things, when they were able to recollect that they had been intend- ed, and foretold from the beginning; yet were not at that time to be laid down in a more open, direcl manner: fuch as related chiefly to the ex- ternal circumftances of his perfon and doftrine ; and the effects thereof, upon both Jew and Ge?!-' tile^. As to the fundamental parts of his reli- gion, and his manner of declaring them; both thefe were eafy and obvious, fuch as the weakefl and moil ignorant [unlefs affe6ledly fo] could not miftake ; and propofed in that plain, popular way to which they were moft accuftomed, and in which they would be mofl likely to apprehend him (A) : And cule, ni de monftreux, comme dans Talmud, ou dans F Alcoran. Tout y eft fimple et tire d'apres nature, &c. "Jaquelot^ de I3 Verile, he. p. 318. Comp, Lam}\ Harm. p. 248, 253. & Lightf, in jlldtt. xiii.3. or Harnn. c.31. fedt. 37. or Bourn, on fome Pa- rables, Introd. * Vid. "Jaquelot, P-3I95 ^c. (A) Chrljlm cum vulgo fcmper et ubique loquitur. Lightfoot^ Op. Lat. Vol. II. p. 326, 510. One of the belt of our commen- tators fuppofes C'.riji., not only to adapt his difcourfes to the common language of the time ; but alfo to accommodate himfelf to the vulgar notions end opinions^ upon fome occafions. Vid. Cleric, in Lukexvx 23,24. ' What you fay about critics and critical interpretations, particularly of the fcriptures, is not only in my opinion true, but of great ufe to be obferved in reading learned commentators ; who not feldom make it their bufinefs to fliew, in what fenfe a v^ord has been ufed by other authors ; whereas the proper bufinefs of a commentator is to fnew, in what fenfe it was ufed by the author in that place ; which in the fcripture we have reafon to conclude, was moft commonly in Life and CharaBer ofCHRIS'f. 327 And it is worth remarking, that wherever his words feem capable of different feni'es, we may with in the ordinary vulvar fenfe of the zuord or phrafe k?iczvn in that litne ; becaufe the books were written, as you rightly obferve, and adapted to the people. If critics had obferved this, we fhould have in their writings lefs oftentation, and more truth ; and a great deal of darknels now fpred on the fcriptures had been avoided.' Locke., Lett, to Bold., i6gq. Mufeiim., N°. 20. — .Comp. Doddridge., Fam. Exp. Vol. II. feci. 94. p. 27. n. 2. zwdlVeifleny de Interpret. N. T. Vol. 11. p. 876. — The not being willing to attend, or to make a due allowance for this, has occafioned Chubb's grofs miiVeprefentatioa of fome of our Saviour's pre- cepts, in his piece ftyled Renidrks on Scripture. [Poflh. Works, Part i.J As an adhering ftridly to the literal fenfe muft be very abfurd in the interpretation of a popular phrafe., in all parts of the world, and the moft common ground of mifapprehenfion ; fo of all things it is the moft unreafonable in one that pretends to give us the true fenfe oi Eaftern writings : which are fo well known to abound in general, brief maxims ; parabolic or pro- verbial expreflions ; and extremely popular forms of fpeech ; [vid. Aflize Serm. at Carlife, on Matt.v.j^o.'\ where fuch alow, dry, minute, and feemingly accurate way of reafoning and dif- courfmg; fuch a dull, tedious detail of circumflances and re- ftraining claufes, as is in ufe with us ; would have been little reiilhed or regarded ; and which, were it to the purpofe, might be eafily jufcified in point of certainty and perfpicuity ; fince to one who is tolerably well acquainted with their ftyle and lan- guage, the main drift lies commonly very obvious under all thefe llrong and fignificant, however highly figurative, and bold expreiFions. Nor is there any great difficulty in fupplying all the proper qualifications, which of courfe arife in every fubject; and will have an allowance made for them, fo long as either common fenfe, or common equity and candor is admitted ; fince irx fuch writings there is never any particular ftrefs placed in ivords., to the prejudice or exclufion of it; as is perhaps too much the cafe in mofi of our modern laiV'forms ; where a long train of circumlocutions is very apt to cloud and ftifie, rather than clear and afcertain the fenfe ; and which, by Ihcwing that fo great a weight is laid upon the terms, inilead of avoiding, ufually tend to make a multitude of difficulties. An inflance of ChubFs abufe of one fuch difcourfe of our Sa- viour's, may be feen above, p. 311. note ( ^. I give any intimation of them-f- : by anfvvering fucli obje6lions as had been made only in private, or at leaft out of his hearing* : by refuting every plaufible pretence, and laying open the moft artful ftratagems of his moft inveterate ene- mies ; dete6ling their hypocrify, expofmg their true aim ; and thereby cutting ofF all pofiibility of reply: on which account his word muff needs be quick and powerful, and Jharper than any two- edged fdoord, — In this refpeft too it might well be faid, ne''cer man [pake like this man J. Many inftan- ces whereof will occur upon a diligent perufal of the gofpels. Thus did Chrift live, and teach : fhewing him- felf as much fuperior to the reft of the world in each of thefe refpe6ls, as he did in his miracles. There was a wondrous man among the Greeks , who has often been compared to Chrift^ and confi- dered f Comp. Johfixvi.ic^^'^o. et Cleric, in Johnxi.22. This may berhaps be fome ground for imagining that the evangeliils ap- plied the common phrafe of Jefus anfwered, with a pecuhar propriety, even when he is only beginning or continuing his difcourfe, and no fort of quellion apji^ars to have been aflced. Matt. XI. 2^. — xxii.i. Luii:vu.2g-,A-0. — xiv.3,5, &c. S&q Bcyley on the Style of the Scripture, p 88. * This feems to have been the cafe in j^y/';;vii 15,16.— xxvii. 28. and many other places, where that circumfiance is not ex- preffed. Comp. l,uhxxn.6i. and note * p-330. J ' So faid the officers, who were fent by the chief Priejls and Pharifees^ to apprehend Jefus. John vii. 46. When they were come to the place where Jefus v^^as teaching, probably he, knowing tl^e errand upon which tliey were come, fpoke fo home to their confciences,, to their particular thoughts and prefent views ; that they had no heart to execute their com- mifllon : though what our Lord then faid is not recorded.* Benfon, Life of Chrift, c. 5. (t^. iv. See feveral texts explained by the confideration of Jefus his knowing ^he hearts of all men, and that he could talk to their thoughts, as we do to each o- thei's wordsj or aflions. lb. fedt. x,xi. 332 RejleBions on the dered as a kind of type of him to the heathen * j there being a great refemblance between them, in fome remarkable particulars. Socrates lays out all his time in going about to admonifh and re- form his countrymen j which, he affures them, was a fjiinijltj enjoined him by the Deity, \ for their benefit ; to whom he fuppofes himfelf given^ ox fent by God J ; with the utmofb finnnefs bearing all the injuries, and defpifing the affronts, to which he was continually expofed on that ac- count. He conflantly reforts to places of public concourfe, and generally grounds his difcourfes on * Marcillm Fic'wus atque Symphorianus Champerim in Socrate typum Ckrijiiy ejufque paffionum, fibi invenifle vifi funt. Sed ut hi quidem plus quam decebat illi tribuunt, ita virum fuifle fumma fapientia pr?editum, qui provida baud dubie numinis cura excitatus fuit ut fuperftitionis crafTiflimas tenebras difpelle- ret, veramque virtulis viam, quoufque rationis lumen pertingit, Gracis monftraret, negari nequit. Budd. Hift. Eccl. Tom. II. p. 859. •^ TauTOj yaa v.iXvjii 0 0£Of, £u *?-£. Kat £)^w oj^wai nSii) trtA vfji.iv [xn^ov ccyoc^Qv yiu^xi £v rvi zrokBiy ri rnv £//.tiu tw 0£&) T- nHPESIAN. Plat. Apol. fed. 17. p. qi. Fq/ier. EiJLoi ^i TouTo, u; Byoo (pniAi, nPOSTETAKTAI 'THO TOT ©EOT TT^ocrleiv, ^.0,1 f>c y-ajvTStuu kuv i^ evvTrviuv, )c«» Trotvlt rpoTra^ wttsa rig zroTi v.xi a,X\Yi ^iix [j,oiox avfi^w-arw kxi ot»8V "TT^oa-eTx^i -sy^xrlnv. lb. fe6l. 22. J Nuv sv, w xv^Diq AQiivatot, "nroAAs htti eyui uttso s[Mxvrov cc- 'ffcXoyst^xi — aAAa vTTsp UjJawu, y-vi s^xfAx^rriTB ttzpi t^v ns 0£K A02IN v,u,iu, $y.ov •iLxrx-\ir\(pi(rxfAivoi. — E»Ta Toy Xoittov y^^ovov SiXTiXoiTi XV v-Cc^ixj^oMti^^ ft fi.y\ Tivx xXXov UjW-tv 0 &ioq Eni- IIEM^EIE, KriSoy.ivog vfAWV. 'On s[Ji.sv(jO]) rocrxvrx vi^ri srvif TO ^£ vy-sn^o]) TTpxTTiiv a£t, »(J'ia £xx(Tru -ny^ocriovTXy wczcfp xjaTf- ^a 71 g(,hX(pov 7rf£!r€uT£fay, 7r£{9oyTai £7rfaiA£»(&;»i» x^trvig. Ibid. fed. 18. Life and Charadfer of CHRIST. 333 on what occurs there ; making ufe of every place, and feafon, and occafion, to exercife and incul- cate his philofophy ||. He choofes a ftate of po- verty, to clear himielf from all fufpicion of pri- vate intereft, and make his chara6ler more un- exceptionable, by fhevving that he pra6lifed what he taught §: he avoids meddling with the af- fairs of the public ; declines polls of authority amongft them; as thefe in fuch bad times, muft have precipitated his fate, before he had done them any confiderable fervice *. He perfeveres in fifting and examining them, in order to detect their ignorance and preiumption -f-, and to mor- tify their pride, on all occafions ; and declares that he muft perfevere in the fame courfe J , even when he clearly forefaw that the lofs of his life would certainly attend it t4- : nay, that he would continue this courfe, though he were to die ever fo often for it. When merely out of e?ivy he is delivered up to his enemies, and on a moil: ma- licious II SwxpaTTi? ouT£ (3a9^« S'ft?, oure fj? ^^o\iov xaOjtra?', ovts aoocv ^iccTPi^Ti;, ri Trs^iTrxra roig yvu^iy-oig nrxy^ivrw (puAarloov, ,uXKx non -Trat^wv, on tu;^o», yicci crujCfZirtvwv, nxt cr'j(rlpxr£voy,e- vo? 51/JOJ?, axi arvviz'yo^ix^uv, teAo? Se Jtat a-uv$i^£y.ivog^ nat ttjvwi/ TO (pO(,D^a.y.ov^ £(piXGt£vou xiTTi^ T« ^»x.a»», 7!), ■xat TtTw? a.'3'o Kivo^o^KKi; zrxvTX ocvt'jc tx ypx[j.[j^arix, t-/iu v'!S'o^£thatopennefs and zeal, with which Chrif taxed thofe of the Jews : on the contrary, he always conforms, and gives countenance to them. Nor does he declare a- gainfl their moft predominant, and not irreputable vices J but rather, it muft be owned, often goes ve- ry grofsly into the language of them; unlefs we admit the favourable apology made for him on this article, by throwing the whole blame on one of his difciples*. He appears publickly to plead his own acknovi^ledgment of their divinities, and ap- probation of their eftablifhed worfhip-f-; both which were abominable j and often treated accord- ingly by a learned friend, and to his own opinion more than all of them, that they muft be referred to. See Dr. y^jr^w's Remarks on Eccl. Hift. Vol. I. p. 95. * Vitia erant quae ufque adeo graflabantur inter Athenienfes, ut omnes tandem eorum depuduiflet. Ejufmodi erat nefanda ilia voci^s^xrioi^ qua plena funt non comicorum tantum,red etiam philofophorum, et Platcnis quidem, fcripta. Ea re me valde ofFenfum fateor; et quia non putabam Socratem ejufmodi fiagitii reum efle potuiffe, totam rem in Flatoncm conj';ciebam; qui ma- giftro verba mutua forte dedifiet, qualibus nunquam ufus erat. Commotus eram judicio non veterum tantum Chriftianorum, qui talia Platoni exprobraverant; fed etiam ipforum philofo- phorum ethnicorum, eorumque Socrati et Pbtoni benevolentium. Maximus Tyrius DiiT. viii. eam m Socratem adcufationem profert, quam eluere omni arte conatur, cum in ilia, turn in tri- bus fequentibus Diflertationibus ; fed, ut mihi quidem videtur, non fatis commode. Cleric Silv. Phil. c. 3. p. 190. EpiJetv^ is exprefs and warm in Celebrating SaraUs's uncoinmcn virtue in this refpcc>. Diff. L. ii. c. 18. §. 4. t Vid. Plat, et Xen. Apol. comp. RoUin, A. Hift. Vol. IV. p. 260. Quis jam fuperftitiones /ii.gypticrum audeat reprehendere, quas Socrates Atbcfiis audoritate conlirmavit iua? Lar.ant. de P'alfa Sap. Lib. iii. ig. comp. Xen. Mem Sccr. I. Y 338 Reflect ojis on the ingly upon the ftage (r) ; and wjiich therefore no fuch excufe, as that of avoiding to difiurb the pub- lick peace, or not offending the weak minds of the people*, or obviating perfecution; ever can juftify. He performs his devotion to the fame dei- ties in private -f J andin his laft momentSj(A) either betrays an apprehenfion of fome criminal negleft towards one of them; or contents himfelf with continuing the fame drain of ironical humour in refpeft to them, which he indulged in other fub- je6ls; (r) Numberlefs inftances of this occur in an eminently moral writer, and one of our philofopher's particular friends, Euripides; who has, with the utmoft freedom, repeated the fe- veral vile ftories of the gods and goddeffesj accompanying them with as fevere reflexions; and thefe introduced frequently un- der none of the worH: of his charaders; and this, fo far as appears, without oftence. That he diftinguiflies the true God from that rabble of poetic deities, may be feen in many remark- able paflages. v. g. Here. fur. ver. 1341, &c. ^Tipfsiv vo^ai^w, J'fcTjw.a.T' e^ocarlsiv %fPo»y, OvT* vj^iucroc, 'srw'ziroT', ars zTSKroy.ai, Ou viz, that in the common courfe of nature here, the decay and diflblution of things precedes a re- vivifcence [that which thou fowejl is 7iot quickened exctpt it die ;) — that fuch a change of flates is ne- celTary } and — that it would be ?isfooliJh, to expedl the contrary in this cafe -, as to expedl that corn fhould grow up, without any of that alteration in .its * Ro?n. viii. 23. t J^hn x. 28. X John iii. 16.— vi. 39, 40, 44. 11 I Cor. XV. 55. § I Cor. XV. 2S' u?ider the Chiijlia?i Covenant. 351 its texture, which is occafioned by the. change of feafons*. htt us proceed then, to enquire into the proprie- ty of our either hving on ftill in the prefent ftate, or being removed into fome other, without fuch a change as death produces. As to the former, 'tis plain, that in what ftate foever* mankind were originally made, they could not have fubfifted always in the prefent world ; at lead, not been fupported in fuch numbers, as now take their turn there, and fupply each others places in fucceeding generations-f-: the inhabitants of this globe then muft have been confined to a few; or thefe been frequently removed, both to make room for others, and by way of advance- ment to themfelves ; without any of that pain or perturbation, anxioufnefs or dread, which ufual- ly attends the conclufion of their prefent life. — How far this might have been the cafe, had man continued, as he came out of the hand of his Mak- er, holy and innocent, we cannot eafily fay; but are very fure, that when this innocence was loft; when hn had entered, and evil habits fpred and propagated themfelves in the world; men were nei- ther fit to live on in it, as long as they pleafed; nor to be removed out of it in fuch a way, as might prove mofl agreeable to them.; but rather were to be held in a more rigorous Hate of duty and de- pendence; in order to induce them to prefervc themfelves and others, their due time, in being here; as alfo put them on the mod eitecrual means of * Com p. yohn xii. 24. p. 558. Ed, Ufton 174T. 352 The Nature and End of Death of attending to, and making fome provifion for a better ftate. If after a long time fpent idly in this world, each of us were fureof being lightly removed into fome other region ; we fhould in all probability be no more concerned about it, than at taking a journey into fome foreign country : Or could we at any time, without either pain, or the apprehen- fion of any, quit our abode here, and convey our- felves to the realms above i how ready on every flight occafion would each be to difpatch himfelf, or others thither ! how raflily would they rufh into their Maker's prefence, however unqualified and vmprepared to meet him! Or muft the fove- reign Lord of Heaven and Earth be obliged to fend his mell'engers (as he did to Elijah) for our conduct, whenever we may be difpofed to change our ftation? How highly indecent and incongru- ous this ! mofl unworthy the Divine Majefty ; and ill fuited to the nature of man: who, tho' he be endowed with large capacities, confidering whence he fprang fo lately ^ and placed in high rank in the order of creatures, fo many clafTes of which are entirely fubje6l to him ; yet is he at his befl eftate, of but a very limited underftanding ; and by no means qualified to have the abfolute difpofal of himfelf 5 or to be fully let into the manner, how he is to be difpofed of in a future ftate; which if he were at prefent able to comprehend, he would perhaps be like to make no proper ufe of that piece of knowledge : It may be neceffary therefore to have fuch a vail drawn over the whole, as is done by death ; while man is fixed here for a time, in a ftate of difcipline and probation 3 under ge- neral laws, to be forefeen, and in fome meafure influ- under the Chrijlian CovenanL 3 5^ influenced by himfelf ; and of which therefore he may avail himfelf fo far, as to enjoy a good degree of happinefs j as well as fit himfelf for fome fu- perior Ifation, when he fliall be called to it. Here he is firil produced, and formed to act a part up- on the prefent ftage ; a fliort one indeed, but fuch as may in general be fuflicient to conftitute a real charafter; and lay a juft foundation for eternity: then the fcene clofes in fo fevere and folemn a manner, as mull, if any thing can poflibly, alar?n him; and excite fome more than ordinary vigo- rous endeavours to prepare for his appearance in the next; which is of infinite confequence, and opens with a public trial; when all perfons fhall be gathered from 'all quarters of the world, and Jia?id together before the judgement-feat of Chrifl ; at once to receive their doom for all things done in the body, at what diftance of time foever; and to which their refpe6live deaths conlign them. Farther; Such a difpenfation as this of death, however difagreeable, is yet in our prefent cir- cumftances of great fervice; and the apprehen- lion of it abfolutely necefTary for mankind, con- fidered either, as in a ftate of natural culture, and training up for any tolerable fociety with one another here; or, in order to prepare them for a higher ftate of moral happinefs, and mu- tual fellowfhip of faints and angels hereafter. The frequent warnings of it are of no lefs ufe, to check the enormous growth of wealth and power, in any one particular; and thereby cut oif the ex- tenfive views, and curb the hardy attempts, of ar- bitrary and afpiring men: — to keep the balance even among the feveral orders, more efpecially the liigher ones 3 and prevent that tyranny and Z op- 354 '^^^^ nature and End of Death oppreflion, which would naturally attend the long proje^led fchemes of overthrowing itj — to re- flrain the exorbitant degrees of vice and villany in thofe of lower ftations, bv the various terrors of it, and its vifible infli6lion; — to correct the fallies of intemperance, and abandoned luft, by bringing their efrecls fo frequently to view; by being the moil powerful means of breaking wrong aifociations, and reforming evil habits in general; fmce this is the very ftrongeft and m.oll general alarm, raifed and collected from all quar- ters of our conftitution*; by putting us upon rouzing ourfelves from iloth and fupine negli- gence, and recolle6ling what an uncertain ftate we are in ; — by preventing our being ever wholly immerfed in the low cares, and funk under the load of any crofTes and affli6lions of this tranfi- tory life;™ helping us to raife our thoughts and expe61ations to a better; and enabling us to keep them more intent upon it; to fix our hearts there, where our real treafure lies; and whither we are in fo fenfible a manner, daily hafl:ening[H]. Thefe * See Hartley's Eflay on Mm. Vol. I. p. 466. [h] ' In general, to all mankind death is no firiall benefit, as It increafeth the vanity of all earthly things, and fo abateth their force to tempt and delude ; hath a tendency to excite fober re- flections ; to induce us to be moderate in gratifying the appe- tites of a corruptible body; to mortify pride and ambition ; and to give a fenfe of our dependence upon God. And Vv'hen death, at too great a diftance, was not fufficient generally to gain thefe important ends ; when mankind abufed a life prolonged near a thoufand years to univerfal excefs and violence; [^Gen. vi. 12, 13 ] God was pleafed, after the deluge, to vary this difpenfa- tion, by fliortening our days; and gradually reducing them to threefcore and ten, or fourfcore years. And if the corrupt mo- rals of the Antediluvians v/ere the occafion of this redu6tion of human life, (as feems mofl probable) then it will be true, that as Death entered into the iv or Id by Adam'5 fm^ fo the hasten^ INQ under the Chrijiian Covenant. 35^ Thefe are very obvious moral confiderations; and feem to be of fome weight towards juftify- ing this branch of the divine oeconomy, in fuf-- fering death, and the general apprehenfions of it, to prevail in fuch a world as ours. Nor are there perhaps others of lefs moment, which make it naturally fit, and neceliary, for fuch difordered and corrupted bodies as we bear about us, to be totally diflblved ; in order to eradicate thole fra- ces, which may have been formed by irregular and inveterate ajfociations-, and which could not otherwife have been rcverfed^ even on the moll fmcere repentance, and refolution of returning to a better conduft: that fo, fn might not be immortal in our bodies; but thefe being molded anew, and thoroughly refined and re61ified; might become more commodious habitations, or more fuitable companions, for the fpirits of jii/l men made perfeB-, might be changed from natural bodies to fpiritual: And if fuch change be necef- fary, ING of deaths or fhortnefs of life, entered into the world, and came upon all men, by the fin of that vicious generation; and by their difobedience, we are all again fo far made finners-, not as a punifli- ment for their fin ; but, we may well fuppofe, in mercy and goodnefs: That the wild range of ambition and luft, might be brought into narrower bounds, and have lefs opportunity '^f do- ing mifchief; and that death, being fet ftill nearer to our view, might be a more powerful motive to regard lefs the things of a tranfitory world, and to attend more to the rules of trmh and wifdom.— Thus I judge of the prefent fhortnefs of life; and we cannot err much, if at all, if we think that God, upon occafion of Adam\ fm, appointed our life frail, laborious, and forrowfui; and at length to be concluded by death; not to punilh us for another man's fin; but to lefien temptation, and to promote our fpiritual good : For in feveral places the Scripture directly af- firms, that afl:iidion and fuffering is the cha^lifemcnt of our Heavenly Father; and particularly applies our common ;;;.'r- tahty to the forementioned good purpofes. See Pfal \xxix. xhx, xc. Ecdef. i. ii, &c.' Taylor\ Script. Doclr. of Ori^ Sin* p. 67, &c, '^' * Z 2 2S^ 'J^hs Nature and End of Death fary, as we are taught to beHeve by the bell au- thority *3 it feems to be but of frnall confequence wheny or in what 7nanner it be made ; whether we are to Jleep firft, or be found Hke thofe of the lafl generation: fnice the times of our dying and rif- ing again are, in reality, co'mcidcnt'\", and our change therefore aUke momentary, nor will this fleep be any more to us than the twinkling of an eye-., neither fliall thofe who remain unto the coming of the Lordy preve?it us who were fallen afleep-, nor enter into the joy of their Lord before us; but both we and they fliall, at the found of the laft trumps be caught up together y to meet the Lord, in the air, and io be ever with him % . But how many ufes foever of this fort may be affignedfor death; we are flill to remember, that it muft be a moft imperfe6l Iketch, a faint difco- very, of fome few of the various ends of Provi- dence in this immenfe plan; whereof fo very fmall a part at prefent lies before us; a more complete difplay of which, will probably conflitute no inconfiderable portion of our future happi- nefs, v/hen we foall hiow^ e^oen as we ourfelves are hiown ; when our whole fpirit^ foid^ and body^ fljall be prefented blamelefs^ at the coming of our Lord and Saviour Jefus Chrift, Which brings me to confider, 3dly, What notions of death are now proper, and agreeable to the Chriftian ftate. Now this refults from, and has been in a good degree anticipated under the foregoing heads. For if among the heathen, whom the apoflle points out in the latter part of the text, the great dread of death, and that i)erpetual bondage con- fequent * I Cor. XV. 50. t See Taylor on Rom. p. 354. % I Cor. XV. 51, 52. I Thc[j. iv. 15, ^r/yo;z [/^]. Pj'ov. xiii. 2. — tliQ foul of the tranfgrelTors fhall eat violence. Add xiv.25. xix. 2. Ezek.xv'm. 4. Behold, all fouls are mine^ as the foul of the father, fo alfo the foul of the fon is mine, xxvii. 13. — they traded the pcffons of men. j45fs ii. 43 — fear came upon every Joui. Add Rom, [a] \^^^ [h] Et non tollsjt Deu5 anim^m. Vid. Cleric, 368 APPENDIX, Rom, 11. 9. xiil. i. i T/w. iv^ i. feducing j(^/>/V^, /. ~none can keep alive his own foid. Ezek. xiii. 18. — Will ye fave xh^ fouls alive that come unto you? And faved. Job ii. 6. — but iV-c his ""life. Add A a 2 Mark 372 APPENDIX. Mark iii. 4. Luke vi. 9. Jam. v. 20. — fhall fave a foul from death. To be delivered from J^^//>, ^^//^ the pit, or grave. Jof. ii. 13. — that ye will — deliver our ^ lives horn death. Job xxxm. 18. He keepeth back his foul from the pit. — 30. — to bring back his foul from the pit. Add Pf. vi. 4. vii, 2. xxx. 3- — xlix. 15. God will redeem my foul from the power of the grave. Add Ivi. 13. Ixxxvi. 2, 13, Ixxxix. 48. cxvi. 8. Prov. xxiii. 14. Thou — fhalt deliver his foul from hell. Ifa. xxxviii. 17,— thou hafi: in love to my yc'w/ delivered it from the pit of , corruption. Jo?2ab n. 6. — yet haft thou brought up my life""' from corruption. IL Sometimes thefe words include ALL LIVING CREATURES. Gen. 1. 20. Let the waters bring forth — the moving creature that hath ""life. — 24. Let the earth bring forth the "'livi?2g creature. 30. — - every beaft, &c. wherein there is life (Margin, a living foul) — ii. 7. — and man became a living foul. 19. whatfoever Adam called every ^living creature^ that was the name thereof. vii» 22. All in whofe noflrils was the breath of life'', ix. 12. — This is the token of the covenant which I make between me and you, and every ^livi?2g creature. — 16. — that I may remember the ever- lafting covenant between God, and every ^liviiig creature. Deut. xx, 16. — thou fhalt fave alive "nothing that breafheth. 1 Cor. xv. 45. — The firft man Adam was made a ^livi?igfoul-j the laft Adam was made a '^quickening fpir it. Rev. viii. 9.-— the third part of the creatures which were in the fea, aad APPENDIX. 373 and had 'life, died, xvi.3. — Every living foul died in the fea. III. Sometimes the body alone; and that either, Firft, living. Job xxxiii. 22. — His foul draweth near unto the grave. Pf.cv.iS. — He v^as laid in iron {Heb. the iron entered his foul.) Comp. Luke ii-35- Or, Secondly, clead. Num. v. 2. Whofoever is defiled by the '^ead. vi. 6:> — He fhall come at no sJead body. — 11. — He fmned by the dead. ix. 6. Defiled by the dead body of a man. x. 7. — If any of you — fhall be unclean, by reafon of a dead body (Heb. dQad ful.) xix.13. Whofoever toucheth the dead body of any man that is dead. Lev. xix. 28. Ye fhall not make any cuttings in your flefh for the dead, xxi.i. — There fhall none be defiled for the dead. -—11. Neither fhall he go in to any dead ^0^. xxil. 4. The dead, fob xiv. 22. — His flefh upon him fhall have pain, and his ^;^/ with- in him fhall mourn, (v. Cloappelowy Comment, ib.) Hag. ii.13. — If any that is unclean by a dead body. And, Thirdly, buried. Pfxvi. 10. — Thou wilt not leave my foul in hell : which is repeated A^s ii. 27,31. Vid. Beza & Whitby in loc. IV. Some of the fame words fland for the life both of man and beafl, and often are fo rendered in our verfion. Gen.vi.T^. My fpirit fliall not always flrive with man (Heb. thQ foul which I give man fliall not continue, vid. Cleric, in loc.) vii. 22. — All in whofe noflrils was the 'breath of life (Heb. breath A a 3 374 APPENDIX. of the fptrit of life) died. ix. 5. Your blood of your lives will I require (Heb. blood in j owv foiik.) -xix.iy. — Efcape for thy life, xxxii.30. — I have feen God face to face, and my life is preferved. Exod. iv.ip. — All the men are dead which fought thy life, xxx. 12. -— Then fliall they giv^e every xnan a ranfom for his y^?//. Num,xv\, 22. — OGod, the God of the /pints of all flefli. vid. Cleric, in loc. So xxvii.i6. I Sam, xix.5. — He did put his life in his hand. — 1 1. — If thou fave not thy life to-night. Add xx. i. xxv. 29.— Yeta man is rifen to purfue thee, and to feek thy foul ; but the foul of my lord fliall be bound in the bundle of life with the Lord thy God. 2Safn. iv..9. As the Lord liveth who hath redeemed my foul out of all ad- verfity. i ii/;/g-i xix, 10. — They feek my life to take it away. So>'m4. and 2 i^/;zo-j 1.14.-— Jobii, 6. l^ehold he is in thine hand, but fave his life, :>i.i2.— Thy vifitation hath preferved my "^fpirit, xii-io. Li whofe hand is the y^^// of every living thing, and the breath of all mankind, xxvii. 8. What is the hope of the hypocrite, when Go4 taketh away his foul^ xxxiii. 28. He will deliver \{isfoul from going into the pit, and 30. Pf. xxxi, 5. Into thine hand I commit my spirit, xxxv. 7. — A pit, which without caufe they have digg- ed for my yo^//. Ixix.i. Save me, O God, for the waters are come in unto mj foul, Addlxxi.13. Ixxiv. 19. — Prfji;. xiii.3. He that keepeth his mouth, keepeth his life, xvi.17. — He that keep- eth his vvay, preferveth his foul. Addxix. 16. Ecclef viii. 8. There is no man that hath power oyer the fpirit^ to retain the fpirit. y^'r. iv.30.'— They will feek thy life, x.14.— There is no ^breath ia them, xxii.25. I will give thee into the " nn APPENDIX. 375 tiie hand of them that feek thy life, xlviii. 6. FJee, fave your lives, li. 6. Flee — and deUver every man his foul. Ezek.xxxv'n. ^,6. — Thus faith the Lord unto thefe bones — I will caufe ""breath to enter into you.— 8. There was no "■'breath in them, ^wwii. 14, 15. —Neither fliall the mighty deliver himfelf. Zech.yin.i. — The Lord which — formeth the ""fpirit of man within him. Matt. ii. 20. — They are dead which fought the young child's ""life. vi. 25. —Take no thought for your ""life, what ye fhall eat. — Is not the Hife more than meat? x. 39. He that findeth his ''///^fliall lofe it; and he that lofeth his ""life for my fake fliall find it. Soxvi.25,26. xx. 28. — The fon of man came to give his ""life a ran- fom^ for many. Mzr/^ viii.36,37. What fhall it profit a man if he gain the whole world, and lofe his oy^n foul? Or what fhall a man give in ex- change for his fouH Add x. 45. LtikeYm.^^. — her "^fpirit came again. Add ix. 24,56. xii.22,23,— - take no thought for your ""life^ what ye fhall eat, — the ""life is more than meat, xiv.26. If any man come to me, and hate not — his own ""life alfo, he cannot be my difciple. xvii.33. Whofoever fhall feek to fave his ""life, fliall lofe it; and whofo- ever fhall lofe his '"/Z/^, fhall preferve it. xxiii. 46. ^--Father, into thy hands I commend my fpirit -, and having faid thus he gave up the ghoft. Joh.x. II.— -the good fhepherd giveth his ^life for the fheep. Sof 15, and 17.— I lay down my ""life, that I might take it again, xii.25. He that loveth his ""life fliall lofe it. xiii.37. I will lay down my ""life for thy fake, So>?'.38. xv.13. Greater love hath / no A a 4 37^ APPENDIX, no man than this, that a man lay down his ''Hfe for his friends. ABsxy. 26. Men that have ha- zarded their Hives for the name of our Lord Je- fus Chrift. XX. 10. — his ^life is in him. 24. nei- ther count I my ^life dear unto myfelf, fo that I might finifh my courfe with joy. xxvii.io. this voyage will be with hurt — not only of the lading and fhip, but alfo of our ""lives. Add f 22. — Rom. xi.3. — they feek my ^Ufe. xvi.4. who have for my "-life laid down their own necks. Phil, ii, 30. — he was nigh unto death, not regarding his ^life. iTheJf.n.^. We were v/illing to have im- parted unto you our own fouls. jPef.n.ig. — let them that fuffer commit the keeping of their fouls to him, as to a faithful Creator, ijohn 111.16, Hereby perceive we the love of God, becaufe he laid down his ^ life for us : and we ought to lay down our 'lives for the brethren. Rev. xii. 11. — they loved not their ^ lives unto the death. Which life is placed either, firft, in the blood. Gen.ix.4.. But flefli with the life thereof, which is the blood thereof, fhalt thou not eat. Lev. xvii, II. For the life of the flefh is m the blood. ^ 14. For it is the life of all flefh, the blood of it is for the life thereof. Deuf.xii.z^' — the blood is the lifoy and thou mayelt not eat the life with the flefh, [hence called the blood of fouls, Jer. 11.24.. — in thy ikirts is found the blood of the for^ls of the poor innocents.] And accordingly faid to be foured out. Ifa. liii. 12 — he hath poured out his foul unto death. Lam. ii. 1 2. — th^ir foul was pour- ed out into their mother's bofom. Or, Secondly, breath. Gen.iuy. — God formed man • — and breathed into his nofbrils the ^breath of life, vi.17. — I do bring a flood — to de^ APPENDIX. 377 deftroy all flefh wherein is the ^breath of life. And fo vii. 15, and 22. i Kings xv'n.ij. — his ficknefs was fo fore, that there was no ^breath left in him. y^i'xii.io. In whofe hand is the foul of every living thing, and the ^ breath of all man- kind, xxvi. 4. — whofe ^Jpirit came from thee. Add xxvii.3. xxxiv.14. If he fet his heart upon man, if he gather unto himfelf his ^ jp'irit and his "" breath. PJ\c\. 6. Every thing that hath ''breath. Ecclef. m.ig. — that which befalleth the fons of men, befalleth beads — they have all one ^breath. If.11.22. Ceafe ye from man, whofe ^breath is in his noflrils. xlii. 5. That giveth breath un- to the people. £2^^. xxxvii. 9, 10. — Prophefy mnto the ^wind — fay to the ^wind — come from the four ^ winds, O breath, and breathe upon thefe flain. — fo I prophefied, — and the ^breath came into them. Z)^;z.v.23. — the God in whofe hand thy "" breath is. x.17. — there remained no ftrength in me, neither is there ^breath left in me. y^. ii. 26. the body without the \fpirit is dead. Which breath, fpirit, or life^ Enters into a man. Gen.n.j. God formed man, — and breathed into his noftrils the ^breath of life. Rev. ii. 11. — the ^fpirit of life from God entered into them. Goes forth. P/^cxlvi. 4. His breath goeth forth, he returneth to his earth. Depart eth. Gen. xxxv.18. — as her ''breath was in departing. Comes again. iSam.x'xx. 12. — when he had eaten, his y/>/n> came again to him. iKingsxvu. 21. — let this child's foul come into him, again. ' Luke 37B APPENDIX. Lukevm.^^.' — her ^/r/Vcame again, and flie arofe. Is taken away. Pf. civ. 29. — thou takefl away their ^breath, they die. Received. Aols vii. 59. — Lord Jefus receive my ^Jpirit. (vid. Obje6lions.) Given ox yielded lip. y/r//. iP^/.i.22. — ye have purified your fouls in obeying the truth. Thirdly, his will and choice. 2Chron.xxxvi. 22. . — the Lord ftirred up the fpirit of Cyrus. So Ezrai.T. Pfxxv\\.i2. Deliver me not over /(? z/?^ ^w/// of mine enemies, cv. 22. To bind his prin- ces ^at his plea fur e. Jer. xxxiv. 16. at their 'pleafurc. Fourthly, His courage, and refolution to purfue it. Jof^.i. — their heart melted, neither was there fpirit in them any more. Prov.xv'm.i^,. The fpirit of a man will fuflain his infirmity. Hrt;g-. 1.14. — the Lord ftirred up the fpirit' oi Zerubbabel — Jofl.'ua — and the fpirit of all the remnant APPENDIX. 383 remnant of the people, iand they came and did work in the houle of the Lord. ABs xviii. 25. — being fervent in thQ /pint, he fpake and taught diUgently. Rofn. i. 9. God is my witnefs whom I ferve with mj Jpirit. xii.ii. not flothful in bufi- nefs, fervent in /pint. Fifthly, His care and concern, j Cor. v. 2- — I verily as abfent in body, but prefent in fpirit. Add f.\.—Col.\\. 5. Though I be abfent in the flefh, yet am I with you in the ^/nV, joying and beholding your order. Sixthly, His general temper. Prov. xvi. 2. All the ways of a man are clean in his own eyes, but the Lord weigheth the fpirits. xvii.27. — A man of underflanding is of an excellent fpirit. hiclination. Eph. vi. 6. — Doing the will of God ^frofn the heart. Co/, iii. 23. — Whatfoever ye do, do it ^ heartily^ as to the Lord. Or difpofttion. Gen. xxiii. 8. — If it be ""your w/Wthat I (hould bury my dead. £x. xxxv. 21. — they came — every one of whom his fpirit made willing. Ezek.xm.n,. — wo unto the foolifli prophets that follow their ovin fpirit. i Cor. li. 12, — we have received, not the fpirit of the world, but the fpirit which is of God. And thus we have a broken. PfXi.ij. The fa- crifices of God are a broken fpirit. Co?itrite ; If Ixvi. 2. — to this man will I look, even to him that is poor and of a contrite fpirit. Humble-, Prov. xvi. 9. —Better is it to be of an humble //>/r//. Ifa. lvii.15. -— I dwell — with him — that is of a contrite and humhlefpit^it. Faithful; Pr^-j. ii.13. — he that is of a faithful fpirit concealeth tl\c matter. Pati€7it\ EcclcJWn. 8. — the patient in Jpirit 384 APPENDIX. fpirit is better than the proud in fpirit. §luiet % iP£'/.iii.4. — the ornament of a meek and quiet fpirit. A new \ Ezek. xxiii.3 1. — make you a new heart, and a new fpirit. A right fpirit 5 P/Mi. 10. — renew a right fpirit within me. Or a haughty -y Prov. xvi.iS, Pride goeth before de- ftrudion, and an haughty /pint before a falL Perverje y 7/^. xix.14. The Lord hath mingled a perverfe fpirit in the midft thereof. Hardened fpirit J Deut, ii.30.— the Lord thy God hardened his fpirit. Dan. v. 20. His jni?2d hardened m pride. A fpirit q{ bondage J Rom.^m.i^. — ye have not received the fpirit of bondage again to fear. Error 'y If.xxix.2/\.. They alfo that erred m fpi- rit. I Job. iv. 6. — hereby know' we the fpirit — • of error. Antichrif-, ijoh.iv.^. — this is thatT^)/- rit of Antichrift. Fear ; zTim. i.j. God hath not given us the fpirit of fear. Heavinefs j If lxi.3. — ^ to give unto them the garment of praife for the jJi'/nY of heavinefs. Sleeps i/I xxix. i o. — the Lord hath poured out upon you the fpirit of deep lleep. Slumber j Ro?n. ii. 8. — God hath given them the fpirit of flumber. XJncleannefs \ Zech.xhL 2. I will caufe the unclean fpirit to pafs out of the land. Whoredoms ; Hof iv.12. — the fpirit of whoredoms hath caufed them to err. Add v. 4. Or of Wifdom-j £x. xxviii.3. — thou (halt fpeak unto all — whom I have filled with the fpirit of wifdom. Judgement j If. iv. 4. When the Lord — fhall have purged the blood of Jerufalem from the midft thereof, by the fpirit of judgement, xxviii.6.— for 2i fpirit Q>i judgeinent to him that fitteth in judgement. Knowledge; If ii.2. — the fpirit of knowledge, and of the fear of the Lord. Meeknefs; \C0r.1v.21. — fliall I come inito you — in the Jpirit of meekiiefs? Gal. Yi.i. — if a man be over- APPENDIX, 3^5 overtaken in a fault — reilore fuch an one in the fpirit of Meeknefs. Gf^ace j Zecb. x'li.io. — I will pour upon the houfe of David — i\\^ fpirit of grace, iruth-, ijohnhj.6. — Hereby know we the Jpirit q{ truth, VIII. Sometimes both the superior and in- ferior FACULTIES of the mind, or man, are joined together, and reprefented by the fame words promifcuoufly -, As in P/^/. cxliii.3. — the enemy hath per- fecuted my foul. — 4. therefore is my fpirit over- whelmed — 6. my foul thirfteth after thee. — 7. my fpirit faileth. — 8. I hft up my foul unto thee. — 12. deftroy all them that afflift my foul. Luke i. 46, 47. my foul doth magnify the Lord, and ray fpirit hath rejoiced, i ThefJ\v. 23. I pray God your whole Jpirit, 2ind foul, and body be preferved blamelefs. Heb.1v.12, the word of God is quick — piercing even to the dividing afunder of foul ^nA fpirit : — v/hich takes in what is termed both thefenjitive and rational foul. vid. Peirce in Heb, iv.i2. In thefe feveral fenfcs do the words above, and fome others ufually fubllituted for them, (fuch as n^ Cor, n'HD praecordia, -1:33 jecur, nvS^ renes, 23'J?J3 vifcera, ytot^hcx., ^^iioq, v^g, APPENDIX. 387 more; they fnall not awake, nor be raifed out of thdrjleep. [ vid. C/^r/V.] P/^xiii.3. — lighten mine eyes, left I fleep the Jleep of death. Pf.xvn. 3. — Thou haft vifited me in the 72ightj thou haft tried me, and ftialt find nothing. 15. — I fliali be fa- tisfied, when I awake, with thy Hkenefs. Matt, xxvii.52. — the graves were opened, and many bo- dies of faints th^t /lept, arofe. Johnxi.ii. — our friend lj2.7.diY\xsJleepeth; but I go that I may awake him out of fleep. 13. — Jcfus fpake of his death, ABs vii. 60. — And when he had faid this, he fell afleep. xiii. 36. — David, after he had ferved his own generation by the will of God, fell on fleep, and was laid unto his fathers, i Cor. xv. 6. — He was feen of above five hundred brethren at once : of whom the greater part remain — but fome are fallen afleep. — 18. Then they alfo which are fallen qfleepm Chrift, are perifhed. — 20. — now isChrift ^-become the firft-fruits of them x\\2X flept. — 51. — we (liall not 2i\\fl.eep, but we fhall all be chang- ed. iThe/f.iv.12' — I would not have you igno- rant, brethren, concerning them that are afleep. — 14. — them — which77(?^/> in Jefus, will God bring with him. — 15. — we which are alive — fliall not prevent them that are afleep. v. 10. who died for us, that whether we wake, ox fleep ^ we ftiould live together with him. 2Pf/. iii. iv. — fmce the fa- thers fell afleep, all things continue as they were. Secondly, In the cafe of l^ad mtn. jKi??gsxiv. 20. Jeroboam — flept Wilh. his fathers. So — 31. of Rehoboam. XY.^.Abijam. xvi.6. Baaflja. — zS.Omn'. xxii.40. ^hab. 2Ki?2.vm.2^. Joram. x.^^. Jehu. xiii . 9. Jehoahaz. 1 3 . Joaflj. xiv. 1 6 . Jehoaflj. — 29. yeroboam. x\\22. Menahem.xv\'.2o. Ahaz.xxi.iS. Manafleh. XXiV,6. Jehoiakim. So 2Chron.iiu.16. B b 2 xxvii. 388 APPENDIX. xxvli.9. xxxiii. 20. iy!lxxvi.5. The flout-hearted are fpoiled, they have flept t\it\x /Jeep. Jer, li. 39. — I will make them drunken, that they may — .deep a perpetual^.?^/, and not wake, i Cor. xi.30. For this caufe many are weak and fickly among you, and n\2^vj Jleep. Thirdly, In the cafe oi all men. T>an.yA\.i. Many of them t\\2itjleep in the duft of the earth fhall awake, fome to everlafling hfe, &c. Com- pare ^(5/6;^ V. 28, 29. — the hour is coming, in the which all that are in their graves fhall hear his voice, and ihall come forth ; they that have done good, unto the refurreclion of life, &c. II. Death is reprefented by a negation of all LIFE, THOUGHT, or ACTION) even to good men. Jolf iii. 1 1 . Why died I not from the womb ? — 13. for now fliould I have lien ftill.—i6. as an hidden untimely birth, I had not been j as infants which. ?2ever faw light, xiv.io. Man dieth — and where is he? — 14. If a man die, fhall he live a- gain ? [vid. Chappelow, on f.i2,'\ Pf.v].^. — in death there is no remembrance of thee. xxx. 9. What profit is there in my blood, when I go down to the pit ? fhall the diifi praife thee ? ixxxviii.10,1 1,12. Wilt thou fliew wonders to the dead ? fhall the dead arife and praife thee ? fhall thy loving kindnefs be declared in the grave ? or thy faithfulnefs in deJlruSlion ? fhall thy wonders be known in the dark? and thy righteoufnefs in thQ \2in6.C)iforgetftdnefs? cxv.17. The dead praife not the Lord, neither any that go down into 7?- knce. cxviii.17. I fhall not die, but live, and de- clare the works of the Lord, cxlvi. 4. His breath goeth APPENDIX. 389 goeth forth, he returneth to his earth j in that very day his thoughts perifli. Ecclef. ix. 5. — the dead know not any thing. — 6. — their love, and their hatred, and their envy is now pcrifhed. — 10. there is no work^ nor device^ nor knowledge, nor wijdom in the grave, whither thou goeft. Jf. xxxviii.18. — the grave cannot pi-aife thee, death cannot celebrate thee j they that go down into the pit cannot hope for thy truth. 19. The living, he Ihall praife thee, as I do this day. A5ls ii. 34. — David is not afcended into the Heavens, 5cc. III. Death is reprcfented as a rest, a home. 'Job m.w. Why died I not? ---13. —then had I been at reft. — 17. — there the weary be at reft, — 18. there the prifoners refl together; they hear not the voice of the opprefTor. xvii.13. — the grave is mvix^hoiife. — 16. they fhall go down to the bars of the pit, when our reft together is in the duft. Ecclef. xii. 5. — man goeth to his long home. — 7. Then fhall the duft return to the earth as it was j and the fpirit fhall return unto God who gave it. [vid. Cleric.^ If. Ivii. 2. They fliall reft in their beds ; namely, every one that walketli in his uprightnefs. i?c"u. xiv. 1 3 . That they may reft from their labours, IV. As a ftate of silence. I ^am.\\.^. He will keep the feet of his faints, and the wicked fhall h^filent in darknefs. P/.xxxu 17. — let the wicked be afhamed, and let them be Jilent in the grave, xciv.17. Unlefs the Lord had been my help, my foul had almoit dwelt in /ile?2ce, GXV.17. in feft. ii. y^r.xlviii. 2, — come, and let us cut it off from being a nation ; alfo t/miftjalt Bb 3 /?e 390 A P P E N DJ X. be cut do'wn (in the margin, he brought to filence,) £2;.?^. xxxii. 25. They have fet her a bed in the inid/l of the ilain with all her multitude : her graves are round about him : all of them uncir- cumcifed, flain by the fvvord : though their terror was caufed in the land of the living j — Add 27, &c. V. Of OBLIVION. P/:vi.5. Ixxxviii.i2. as a- ho'^Q,, fefl. ii. VI. Of DARKNESS. I 6'^?/;?. ii. 9, as above, fe6^. iv. 'Job'm.^. Let 'darknefs and the fhadow of death ftain it, i^viz, the day of his birth.) x.21. Before I go to the land of darkfiefsy and the fhadow of death. — 22. A land of darknefs, as darknefs itfelf, and of the Hiadow of death ^ w^ithout any order, and w^here the light is as darknefs, xii.22. He difcovereth deep things out of darknefs, and bringeth out to light the fliadow of death, xvii.13. — the grave is mine houfe ; I have made my bed in darknefs, xxxiii.28. He will deliver his foul from going in- to the pit, and his life fhail fee the light. PfxXiv, 19. Though thou haft fore broken us in the place • of dragons, and covered us with the fjadow of death. [Add xlix.19. in feft. vii. P/." lxxxviii.12. as above, fe61:ai.] cvii.io. Such as fit in darknefs, and in the fhadow of death. Add /.14. Ecclefxu 8. — if a man hve many years -- yet let him re- member the days of darknefs, for they fliall be many. Johnix. 4. I muft work the works of him that fent m.e, while it is day j the ?2ight cometh, when no man can work. VII. Of CORRUPTION and destruction. Job APPENDIX. 391 y^^iv.18,19,20. — He put no truft in his fer- vants, — how much lefs in them that dwell in houfes of clay ; whofe foundation is in the duft ; which are cruflied before the moth ? they are de^ Jiroyed from morning to evening; they ^xtperijh^ edio\: ever. xxvi. 6. Hell is naked before him, and dcjfruclion hath no covering, xxviii. 22. Dejlruc- tion and death fay, we have heard the fame there- of. PyCxvi.io. — thou — wilt not fuffer thine Holy One to fee corruption, xlix. 9. That he fhould flill live for ever, and not fee corruption. — 12. — ■ man being in honour abidcth 7iot. — 14, like fheep they are laid in the grave, death 9i\-a\\feedox\ them, —— their beauty {hall confufne in the grave from their dwelling. — 19. He (Heb. His fotil) fhall go to the generation of his fathers ; they fhall ;?^- 'ver fee light, — 20, Man that is in honour and underltandeth not, is like the beafbs that pe?^ijb, Ixxxviii.ii. Shall thy loving kindnefs be declared in the grave ? or thy faithfulnefs in dejlruSiion .? (vid.C/ma^/7?,qui re6le deducit Rephaim^ mortuos, a rapha defecit, defiit.) Add Prcu. xv. i , xxvii. 20. ^6^^x111.36. David — was laid unto his fa- thers, and faw corruption. iC(?r. xv. 18. Then they alfo that are fallen afleep in Chrift, are perijhed, vid. Hallefj Difc. Vol. I. p.313, &c. Comp. 2 Pet, ii.i. And, query. How thefe and the texts in fe6t, X. agree with the notion of an intermediate ftate of life, being the great benefit procured by Chrift; to which none are entitled but believers? SykeSy Script, DoBr. of Redemption, p. 2 10, &c. Agreeably to thefe reprefentations of our flate in death, revelation informs usy I. That we fliall not awake, or be made alivey till the refurreBion. Pf. xvii. 1 5. — I fliall be fatif- B b 4 fied. 392 APPENDIX. fied, when I awake, with thy likenefs. jofm vi.39. This is the Father's will — that of all which he hath given me, I fliould lofe nothing ; but iliould raife it up again at the lafl day. xi. 24,25,26. Martha faith unto him, I know that he fhall rife again in the refurredion at the lafh Day. Jejus faid unto her, I am the refurreclion and the life ; he that believeth in me, though he were dead, yet fhall he live ; and whofoever liv- eth and believeth in me, Ihall never die. [whofo- ever liveth, or is alive at that day. Comp. iTheJf. iv.15. This we fay unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord, fhall not prevent them which are afleep. And iG^r. xv. 51,52. — we fhall not all /leep, but we fliall all be changed, in a moment, in the twinkling of an eye at the lafl trump.] Rom. iv.17. — he believed - — God, who quickeneth the dead, and calleth thofe things which be not, as though they were. 11. That the wicked fhall not be fevered from the righteous till the refiirreBion, the end of the world, the coming, or day of Chrifi, the day of the Lord, THE day, that day, &c. Matt. xm. 70. Let both grow together until the haryefi:: and in the time of harvejl, I will fay to the reapers. Gather ye together firfl the tares, and bind them in bundles to burn them : but gather the wheat into my barn. — 40. As the tares are gathered, and burnt in the firej fo fhall it be in the end of this world, — 4 1 .The Son of man fhall fend forth his angels, and they fhall gather out of his kingdom all things that offend, and them which do iniquity. — 49. and fever the \ wickecl APPENDIX, 393 wicked from among the jufl. xxiv.31. — He fhall fend his angels with a great found of a trumpet, and they fnall gather together his eleft from the four winds, from one end of Heaven to the other. xxv.31,32. When the Son of man fhall come in his glory — before him fliall be gathered all na- tions ; and he fliall feparate them one from an- other, as a fhepherd divideth his fheep from the goats. Add ikf^r^ xiii. 26, 27. III. We are upon trial, or in a Hate of proha- tloUi till the refiirreBion, or the day of Chrifl. iCor.'i. 8, in feci. xi. Phil. i.io. That ye may be fmcere, and without offence //// the day of Chrift. i^hejf. V. 23.— I pray God your whole fpirit, and foul, and body be preferved blamelefs unto the coming of our Lord Jefus Chrift. i'r/w.vi.14. That thou keep this commandment without fpot, unrebukeable, until the appearance of our Lord Jefus Chrift. Tit. ii.12,13. — denying ungodlinefs and worldly lufts, we fhould live foberly, righte- ouily, and godly in this prefent world j looking for that blelied hope, and the glorious appearing of the great God, and our Saviour Jefus Chrift. JZ6'^.x.35,36,37. Caft not away therefore your confidence, which hath great recompence of re- ward. For ye have need of patience j that after ye have done the will of God, ye might receive the promife. For yet a little while, and he that fhall come, will come, and will not tarry. JaA.12. BiefTed is the man that endureth temptation : for when he is tried, he fhall receive the crown of life, which the Lord hath promifed to them that love him. v. 7. Be patient, therefore, brethren, linto the coming of the Lord, iPet.i.j, That the trial 394 APPENDIX, trial of your faith being much more precious than of gold that perifheth ; though it be tried with fire, might be found unto praife, and hon- our, and glory, at the appeari?ig of Jefus Chrift, — 13. — Gird up the loins of your mind, be fo- ber, and hope to the end 5 for the grace that is to be brought to you at the revelation of Jefus Chrift. 2 Pet. ill. 11, 12. Looking for, a; d haitcn- ing unto the com'mg of the day of God; v/ herein the Heavens being on fire fnali be diUblved, and the elements fhall melt with fervent heat. —14. Wherefore, beloved, feeing that ye look for fuch things, be diligent that ye may ht found of him in peace; without fpot, and blamslefs. Rev. ii. 25, — that which ye have already, hold faft till I come, IV. Our Chriftian coiirfe^ and improvements in piety in this world, terminate in the refurreBion^ the coming, or day of our Lord. Phil. i. 6. Being confident of this very thing, that he which hath begun a good work in you, will perform it until the day cf Jefus Chrijl. iii. 10,1 1. That I may know him, and the power of his refurre6lion, and the fellowfliip of his fufFer- ing, being made conformable unto his death : if by any means I might attain unto the refurrection of the dead', or, that any way I may attain unto the refurre6lion, \.q. of the jiijl. iv. 5. Let your moderation be known unto all men. The Lord is at hand. iTheff.m.i'^, — to the end he may ftablifh your hearts unblameable in holinefs, be- fore God, even our Father, at the coining of our Lord Jefus Chrift, with all his faints, v. 23. as a- bove, fe6l. iii. See alfo in the fame fe6l. i T^im. vi. 14. 'T/V.ii.12,13. Ja.N.y. iPet.\.y,i2i. 2 Pet. iii, 11,12. V. APPENDIX, 395 V. The ele6l fliall not be gathered together till the refurreBioHj 6cc. Matt, xxiv.3 1. Mark xiii. 26, 27. as above, fe£t. ii. z'Thef.uA. — we befeech you, brethren, by the coming of our Lord Jefus Chrill, and by our gather i fig together unto him. VI. The world fliall not be judged before the refurreSiion^ &c. Matt. xvi. 27. -^ the Son of man fliall come, in the glory of his Father, with his angels ; and then he fhall reward every man according to his Vv'orks. John xii. 48. He that rejedeth me, — the word that I have fpoken, the fame fhall judge him in the laji day. ABs xvii.3 1. — he hath ap- pointed a da)\ in the which he will judge the world in righteoufnefs, by that Man whom he hath ordained. Rom.\\.\b. In the day when God iiiall judge the fecrets of men by Jefus Chrifl. I Cor.iii. 13,14,15. Every man's work fliall be made manifefl. For the day fliall declare it, becaufe it fhall be revealed by fire ; and the fire fliall try every man's work, of what fort it is. If any man's work abide which he hath built there- upon, he fhall receive a reward. If any man's work fliall be burnt, he fhall fuffer lojs. iv. 5. — judge nothing before the time, until the Lord co?ney who both will bring to light the hidden things of darknefs, and will make manifefl the counfels of the hearts : and then fhall every man have praife of God. 2 T/w. iv. t . — the Lord Jefus Chrift, who {hall judge the quick and dead at his appea?'- ing. Heb.v\.ij2. the do6lrine -^of a refurredion of the dead, and oi Qttn^.2^.judge}7^e7lt. Rev.xx, 12,13,14,15. — I faw the dead, fniall and great, fland 396 APPENDIX. Hand before God ; and the books were opened : and another book was opened, which is the book of life : and the dead were judged out of thofe things which were written in the books, accord- ing to their works. And the fea gave up the dead which were in it ; and death and hell delivered up the dead which were in them : and they were judged GVQVj man according to his works. VII. Sincere Chrlilians fliall not have holdnefs^ or confidence^ before Chrift, till the refi,irre5iion^ &c. \'^ohn\\.i%. — Little children, abide in him; that when he fliall appear^ we may have confi- dence, and not be afhamed before him at his com- ing, iv. 37. Herein is our love made perfect, that we may have boldnefs in the day of judgement, VIII. The virtuous fhall not be rewarded till the refurreBion^ &c. iVf^//. xiii. 43. Then fliall the righteous fliine forth as the fun in the kingdom of their Father, xix. 28. — ye which have followed me in the re- generation, when the Son of man {hdWfit in the throne of his glory, ye alfo fhall fit upon twelve thrones, judging the twelve tribes oi Ifrael. xxv. 19,20,21. After a long time, the lord of thofe fervants cometh and reckoneth with them. And fo he that had received five talents, came and brought other five talents. His lord faid unto him. Well done, thou good and faithful fervant ; — enter thou into the joy of thy lord. — So 23. — 34. Then fhall the king fay unto them on, his right hand. Come, ye blelTed of my Father, inherit the kingdom prepared for you from the foundation of the world, — 46.— thefe (the wicked) fhall go av/ay APPENDIX, 397 nway into e'verlajling punijhment : but the righte- ous into life eternal. Lukex\Y.i/\. thou fhalt be recompenfed at the rejurre5lion ofthejuf}. John v.28,29. — the hour is coming, in the which all that are in their graves fhall hear his voice, and fhall come forth, they that have done good, unto the refurrediion of life ; and they that have done evil, &c. vi. 40.— -This is the will of him that fent me, that every one which feeth the Son, and be- lieveth on him, may have everlafting life : and I will raife him up at the laft day, —- 44. No man can come to me, except the Father — draw him: and I will raife him up at the laft day. — 54. whofa eateth my flefh, and drinketh my blood, hath e- ternal life, and I will raife him up at the lafl day: xvi. 22. Ye now have forrow : but I will j^^ ^y^^z^ again, and your heart fhall rejoice, and your joy 110 man taketh from you. ASlsm.ig. Repent ye therefore and be converted, that your fnis may be blotted out, when the times of refrejloing floall come from the prefence of the Lord, i Cor. v. 5. To deliver fuch an one unto Satan, for the deflruc- tion of the flefli, that the fpirit may be faved in the day of the Lordjefus. 2 Cor. i.i^. — we are your rejoycing, even as ye alfo are ours, in the day of our Lordjefus. v. 2, 3,4. — we groan ear- neftly, defiring to be clothed upon with our houfe which is from Heaven. For v/e that are in this tabernacle do groan, being burdened : not for that we would be uncloathed^ but cloathed upon 5 that mortality might be fwallowed up of life. (Comp. i Cor. xv. 52, 53, 54. — the dead fliall be raifed incorruptible, and we fhall be changed: For this corruptible muft put on incorruption, and this mortal muil put on immortality. — Then 59^ APPENDIX, Then fhall be brought to pafs the faying that i§ written, Death is fwalJowed up in victory.) Eph, iv.30.— grieve not the holy Spirit of God, where- by ye are fealed unto the day of redemption. Rev. xi.i8. — thy wrath is come, and the time of the dead, that they fhould be judged ; and that thou ihouldft give reward unto thy fervants the pro- phets, and to the faints ; to them that fear thy name, fmall and great j and fhouldft deftroy them that deftroy the earth. IX. They fhall not have eternal life, or faha^ tion ', fhall not put on immortality ; be received unto Chrift -, enter into his joy j behold his glory, or be like him j till the refurreBion-^ &c. John vi. 54. as above in fe6l. viii. — xiv. 2, 3. In my Father's houfe are many manfions. —I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myfelf, that where I am ye may be alfo. xvii. 24. Father, I will that they alfo whom thou haft given me, be with me where I am ; that they may behold my glory which thou haft given me. ABs\\\. 20,21. Jefus Chrift — whom the Hea- ven muft receive, until the times of rejlitution of all things, which God hath fpoken by the mouth of all his holy prophets. Rom. vi. 5. — if we have been planted together in the likenefs of his death, we ftiall be alfo in the likenefs of his refurreSlion. viii. T I. — if the Spirit of him that raifed up Jefus from the dead, dwell in you; he that raifed Chrift from the dead fhall alfo quicken your mortal bo- dies, by his Spirit that dwelleth in you. — 17.— "if fo be that we fuffer with him, that we may be alfo glorified together, — -iB. For I reckon that the fuffer- APPENDIX. 399 fufferings of this prefent time are not worthy to be compared with the glory that fliall be revealed in us.-— 19. For the earneft expe6tation of the creature, waiteth for the rnayiifeftation of the fons of God.— 23. — not only they, but ourfelves alfo, which have the firft-fruits of the Spirit ; even we ourfelves, groan within ourfelves; waiting for the adoption, to wit, the redeynption of our body. Add 1 Cor, XV. 52, 53, 54. as above, feci. viii. Phil. iii. 20,21. For our converfation is in Heaven, from whence alfo we look for the Saviour, the Lord Jefus Chrifl: who fhall change our vile body, that it may be fafhioned like unto his glorious body. Col. iii. 4. — when Chriil who is our life fhall cip- pear^ then fliall ye alfo appear with him in glory: 1 T/6(^.' ii. 1 9. — What is our hope, or joy, or crown of rejoicing ? are not even ye in the pre- fence of our Lord Jefus Chrifl, at his coming, iv.14, 15,16,17. For if we believe that Jefus died and rofe again, even fo them alfo v^hich. Jleep in Jefus, will God bring with him. For this we fay unto you by word of the Lord, that we which are alive, and remain unto the coming of the Lord, fliall not prevent them which are afleep. For the Lord himfelf fliall defcend from Heaven with a fhout, with the voice of the arch-angel, and v/itli the trump of God; and the dead in Chrifl fhall rife firfl : Then we which are alive and remain, fhall be caught up together with them in the clouds, to meet the Lord in the air : and fo fliall we e'^jer be with the Lord. 2TheJf.\.6yj. It is a righteous thing with God to recompence tribulation to them that trouble you; and to you who are troubled, reft with us, when thp Lord Jefus fliall be revealed from Heaven,-— lo. when he lliall come 40O APPENDIX. come t6 be glorified in his faints, and to be aid- mired of all them that believe — h2 that day. 2.Tlm.\.\%, The Lord grant unto him, that he may find mercy of the Lord, hi that day. iv. 8. Henceforth there is laid up for me a crown of righteoufnefs ; which the Lord, the righteous judge, fhall give me at that day : and not to me only ; but unto all them that love his appearing. Heb. ix. 28. — Chrift was once offered to bear the fms of many : and unto them that look for him, fhall he appear the fecond time, without fin, unto falvation. iPet.VJ.i^. — rejoice, inafmuch as ye are partakers of Chrifl's fufferings 5 that when his glory ft: all be revealed, ye may be glad alfo with exceeding joy. v. 4. — when the chief Shepherd JJmll appear, ye fhall receive a crown of glory that fadeth not away, i "John iii.2. — Now are we the fons of God, and it doth not yet appear, what we fhall be 3 but we know, that when he ftoall appear, we ihall be like him; for we fhall fee him as he is. X. They, thtlr faith, labours, and fufferings, are lGJi,p€riftoed, unprofitable; if there be no refurreBion, JohnYi.ig^ &c. as above, fe^.i. p. 392. iCor. XV. 1 8. Then, (/, e. if Chrift be not raifed) they al- fo which are fallen afleep in Chrift, are periftjed. [Comp. P/:cxlvi. 4. and Ecclefix.6,] 32. If after the manner of men, I have fought with ht^{}is 3.tEphefus', what advantageth it me, if the dead rife not? — 58. Therefore, my beloved bre- thren, be ye ftedfaft, un moveable, always a- bounding in the work of the Lord j foiafmuch as ye know that your labour is not in vain, in the Lord, APPENDIX. 4or Lord. [This fuppofes, that all th€\x labour in the Lord would be in vain^ if no refurre5lion,'\ Therefore, XI. The refurreBion is the grand objedt of our faiths hope, and comfort, ABs xxiii. 6. — Paul cried out-^-of the hop^ and refur region of the deady I am called in queftion. ;Kxiv. 15. I — have hope towards God, — that there fhall be a refurreBion of the dead, both of the juft and unjufti i Gor.i.yj 8. Ye come behind in no gift J waiting for the coming of our Lord Jefus Chrifts who fhall alfo confirm you unto the end ; that ye may be blamelefs in the day of our Lord Jefus Chrift. 2 Cor, i. 9. But we had the fentence of death in ourfelves, that we fhould not trull in ourfelves, but in God which rdifeth the dead*, iv. 10, Always bearing about in the body the dying of the Lord Jefus ; that the hfe alfo of Je- fus might be made manifeft in our body. 14. Knowing, that he which raifed up the Lord Je- fus, fhall raife up us alfo, by Jefus. Phil. iii. 11. If by any means I might attain unto the refur- reBion of the dead. Add 20, 2 1. as above, fe6l. IX. I Thejj\ i. 9, 10. — ye turned to God from idols, to ferve the living and true God, and to wait for his Son from Heaven, iv. 17, 18. Then we which are alive and remaiuj fhall be caught up together with them in the clouds, to meet the Lord in the air : and fo fhall we ever be with the Lord, Wherefore comfort one another with thefe words. 2.T.^heJf.i.j> As above, fed. IX. iii^ 5. — the Lord direft your hearts into the love of God, and into the patient waiting for Chrijh ^Tim.i. 12. — I know whom I have believed j and I am perfuaded that he is able to keep that which I have com- C c mitted 402 APPENDIX, mitted unto him, againjl that day. ii. i8. Who concerning the truth have erred, faying that the refurredlion is paft already; and overthrow the faith of fome. T/>. ii. 13. as above, fe6f. IV. Heb. xi. 35. Women received their dead raifed to hfe again; and others vv^ere tortured, not accepting dehverance ; that they might obtain a better refur- rediion. \Pet. i. 3, 4, 5. Bleffed be God — which, according to his abundant mercy, hath begotten us again unto a hvely hope^ by the refurreBion of. Jefus Chrifb from the dead; to an inheritance incorruptible, and undefiled, and that fadeth not away ; refervcd in Heaven for you, who are kept by the power of God, thro' faiths unto falva- tion ; ready to be revealed in the laji time. See i'. 13. above in feci. IV. zPet.m. 13. Never- thelefs we, according to his promife, lock for ?iew Heavens and a new earthy wherein dwelleth righte- oufnefs. I John iii. 2. fee in fed. IX. above. — i', 3. every man that hath this hope in him (of a refurreSfion) purifieth himfelf, even as he is pure. Rev. i. 9. I fohn^ who alfo am your brother, and companion in tribulation, and in the kingdom and patience of Jefus Chrift. (sv ry Bao-iXe/a, ^ vTTofA^ov^ lv;(Tii Xpij-cr.) Vid. Grot, XII. The wicked will not be punijloed till the refurredlion. Matt. vii. 22, 23. Many will fay to me in that day J Lord, Lord, have we not prophefied in thy name?^ — and then will I profefs unto them, I never knew you: depart from me, ye that work iniquity, x. 15. — it fhall be more tolerable for the land of Sodom and Gomorrha^ in the day of judgement, than for that city. Addxi. 22.xii.36. • ' ^ every APPENDIX, 403 .;— every idle word that men fliall fpeak, they fliall give account thereof", in the day of judgement. XXV. 41. Then fhall he fay alfo unto them on the left hand. Depart from me, ye curfed, into everlafting fire, prepared for the devil and his angels. — 46. — thefe fliall go avv^ay into everlaft- ing punifliment. Mar. viii. 38. Whofoever there- fore fliall be afliamed of me, and of my words ; - — of him alfo flnall the Son of man be afliam^ ed, when he comet h in the glory of his Father^ with the holy angels. Luke y:. 12. — it fnall be more tolerable in that day for Sodcm, than foi' that city. See John v. 28, 29. in feft. VIII. John xii. 48. He that reje6leth me, and receiveth not my words, hath one that judgeth him : the word that I have fpoken, the fame fliall judge him ifz the laft day, Rom. ii. 5, 6. — But after thy hard- nefs and impenitent heart, treafurefl: up unto thy felf wrath againfl: the day of wrath, and revela- " tion of the righteous judgement of God; who will render to every man according to his deeds. 2 Thejf. i. 7, 8, 9. When the Lord Jefus fliall be revealed fro?n Heaven-^in flaming fire, taking vengeance on them that know not God; — who fliall be puniflied with everlafling deilru6lion, from the prefence of the Lord, and from the glory of his power. 2 Pet. ii. 9. The Lord knoweth how — to referve the unjuft unto the day of Judge- ment to be puniflied. iii. 7. — the Heavens and the earth which are now, by the fame word are kept in fl:orej referred unto fire againfl: the day of judgement, and perdition of ungodly men. Jude 14, 15. — Behold, the Lord co?neth with ten thou- fands of his faints; to execute judgement upon all, and to convince all that are ungodly among them, c c 2 of 404 APPENDIX, of all their ungodly deeds which they have un-« godly committed, and of all their hard fpeeches^ which ungodly fmners have fpoken againft him- Rev. i. 7. Behold, he cometh with clouds ; and every eye fhall fee him ; and they alfo which pierced him : and all kindreds of the earth fhall wail becaufe of him. vi. 16, 17. And they faid to the mountains and rocks, Fall on us, and hide us from the face of him that fitteth on the throne, and from the v/rath of the Lamb : for the great day of his wrath is come, and who fhall be able to ftand F XIII. All this plainly fhews, that the Scripture, in fpeaking of the connection between our pre- fent and future being, doth not take into the ac- count our intermediate Jiate in death > no more than we, in defcribing the courfe of any man*s a6lions, take in the time he fleeps. Therefore the Scriptures (to be confident with themfelves) mufl afhrm an immediate connec- tion between death and judgement. Heb. ix. 27* — It is appointed unto men once to die, but after this the judgement. See 2 Cor. v. 6> 8. in Ob-^ jeBions. XIV. For this reafon the Scriptures reprefent the coming of Chrift as near at hand. Rom.yX\u\2. The night is far fpcnt, the day is at hand, Phi/.iv. 5. — the Lord is at hand, ya.v. 8. — the coming of the Lord draweth nigh. g. — the ]udgcjiandeth before the door. Rev. xxii. 7. — Behold, I come quickly. 12. — I come quickly ; and my reward is with me, to give every man ac- cording as his work fliall be. — 20. He which teflifieth thefe things, faith, Surely / come quickly. APPENDIX. 405 XV. Alfo that he, kis day, will come fiiddenly, as a fnare, a thief, upon all the world ; and we are cautioned to watch, and be fober^ that it fur- prize us not unprepared, LukeyX\. ^o. Be ye therefore ready alfo; for the Son of man cometh at an hour when ye think not. xxi. 34. — take heed to yourfelves, left at any time your hearts be overcharged with fur- feiting and drunkennefs, and cares of this life, and {o that day come upon you unawares, 3 5. — for as a fnare fhall it come on all them that dwell on the face of the v/hole earth. 36. — Watch ye therefore, and pray always; that ye may be ac- counted worthy to efcape all thefe things that fhall come to pafs, and to ftand before the Son of man. Phil. iv. 5. See above, i l^hejf. v. 2. For your- felves know perfe6lly, that the day of the Lord fo cometh as a thief in the night. 6. — Therefore let us not fleep as do others ; but let us watch, and he fober. 2 Pet. iii. 10. — the day of the Lord will come as a thief in the ?iight. — 12. lookiiig for and hafting unto the day of the Lord. Rev. iii. 3. — If therefore thou flialt not watch, I will come on thee as a thief, and thou fhalt not know what hour I will come upon thee. Rev. xxii. 12, 20, See above, fed. XIV. Objections, or Texts ufually alledged to prove the contrary do6lrine, I. The dead are faid to [peak and a5i. Ifa, v. 14. —Hell, hath enlarged herfelf, and opened her pouth without meafure : and their glory, and their multitude, and their pomp, and he that re-. c c 3 oyceth 4o6 APPENDIX, joyceth fhall defcend into it. xiv. 9, 1 o. Hell from beneath is moved for thee to meet thee at thy^ coming : it fcirreth up the dead for thee, even all the chief ones of the earth j it hath raifed up from their thrones all the kings of the nations. All they fhall fpeak and fay unto thee, Art thou alfo become weak as we ? Art thou become like unto us? Ezek.yix^n. 21. The flrong among the mighty fliall fpeak to him out of tlie midit of hell with them that help him : they are gone down, they lie uncircumcifed, flain by the fword, &c. Anfw. This is a ftrong, but very natural and elegant Projopopma 3 of which more under Prop. xii. and xxvii. II. Gen, ii. 7. Man became a living foul, Anfw. i.e. A living perfon. G^;z. vii. 22. All in whofe noilrils was the breath of life, of all that w^as in the dry land, died. iCV. xv. 47. The firfl man is of the e^rth, earthy, III. Perfons are faid to go, or be gathered to, their people, or fathers; or to go down to them, or to their children, into Sheol. Gen. xv. 15. Thou fhalt go to thy fathers in peace, xxxvii. 35. — I will go down into the grave unto my fon, mourning. Anfw. Thefe phrafes, fince they are ufed of whole generations; \_Judges\\. 10.] as alfo .of men who led very different lives ; or, which in this cafe comes to the fame thing, different from their refpe6live ancellors; (as in the former text) and APPENDIX. 407 and whofe bodies were difpofed of in a different manner 5 (as in the latter) or depofited in places very remote from each other; (as in both cafes) can only mean the general fiate of the dead; in which they are as often faid tojleep with their Z^- thers, 6cc. ad pliires. Vid. Cleric, de ^heol. in Gen, xxxvii. 35. Whitby in A61. ii. 26, 27. Ba7^row on Chrift's defcent into hell, Vol. I, p. 557. IV. Exod. iii. 6- I am the God of thy father, the God of Abraham, the God of IfaaCy and the God of Jacob. Vid. infra ad Luke xx. 38. p. 411, V. I Sam, xxviii, 11, &c, Saul and th^ Witch of Bndor. Anfw. That this was merely an impofition up- on SauU who afted in conformity to his own fu- perftitious prejudices ; is ftiewn by Le Clerc in loc. Though we muft own with him, that fuch an abfurd praftice as that of necromancy^ did indeed imply the vulgar opinion of a feparate exiftence. Another folution may be feen in Dr. S. Clarke^ Serm. Ixxxv. p. 571, fol, Dubl, edo VI. \ Kings iiv\\. 21, 22. And he ftretched hirnfelf upon the child three times, — and faid, O Lord, I pray thee, let this child's foul come into him again.: — And the foul of the child came into him again, and he revived. Anfw. The foul here fignifies Itfcy or perhaps mgour. (Comp. i Sam.xxx. 12 i — when he had eaten, his Jpirit came to him again.) Redeat in vifcera ejus, Heb, Par. Chald. et Syr^ CC4 VII, 4o8 APPENDIX, VII. PfaJ. xxxi. 5. Into thine hand I com- mend my fpirit. Anjw. Spirit^ can only mean life^ as the au- thor treats of nothing there but temporal adver- fity. ver. 7. — thou haft confidered my trouble ; thou haft known my foul in adverfities. VIII. EccJef.m.2i. Who knoweth the fpirit of man that goeth upward; and the fpirit of the beaft that goeth downward to the earth ? I . Who knows the difference between them ? Afifw. No body. For ver. 19. — that which be- falleth the fons of men, befalleth beafts ; even one thing befalleth them j as the one dieth, fo dieth the other; yea, they have all one breath, ver. 2o.*All go unto one place, all are of the duft, and all turn to duft again. Or 2. If the two foregoing verfes be the objec- tion of an atheift (as is fuppofed by the judicious -^^riter mentioned below, p. 420.) then (as he alfo obferves) thefe words contain the anfwer, ' and * imply, Who knows this? How can ajiy man be ^ Jure of that? It is evident, the fpirit of man is * afcending upwards [is fitted for, and has a ten- * dency towards things which are above this earth j * and therefore muft be defigned by its Creator for * things fuperior to the mere animal life,] but the ^fpirit of a beafl is defcending downwards^ name- * ly, to the earth ; [grovels upon the earth, and is '/ wholly confined to the low, animal, fenfitive * life;] it is therefore evident, man muft have pre- * heminence over a beaft.' IX. Ecclef xii. 7. Then fliall the duft return to the earth as it was : and the fpirit fhall return unto God who gave it. Anfw^ APPENDIX, 409 'Anfw, By fpirity the preacher can only mean life, in allufion to Gen.m. 19. (In the fweat of thy face fhalt thou eat bread, till thou return un- to the ground ; for out of it waft thou taken ; for duft thou art, and unto duft thou fhalt return.) — unlefs we make him contradi6l all that he had /aid before, iii, 19,20. as alfo, ix. 5. — the dead know not any thing, neither have they any more reward. — 10. there is no work, nor device, nor knowledge, nor wifdom in the grave, &c. — That fuch words mean no more in other writers, Vid. Cleric, in loc. and 'Job xxiv. 14. If he fet his heart upon man, if he gather unto himfelf his fpirit and his breath. — And that this author re- fers all to the lafi judgement . Vid. ver. iilt. God fliall bring every work unto judgement, with every fecret thing, whether it be good, or whether it be evil. X. Matt.ji.iZ. Fear not them which kill the body, but are not able to kill the foul : [after that have no more that they can do. Luke xii. 4.] but rather fear him, which is able to deftroy both body and foul in hell. Anfw. This is fo far from proving fuch a di- ftin6iion between foul and body as implies any feparate exiftence of the former from the latter; or its being capable of fuffering in an intermedi- ate ftate; that it feems only intended to point out the great diftinction between this and the next Life ; when, in the common language, foul and body are reunited, and future punifhments com- mence, to the everlajling deJiruSlion of both, from the prefence of the Lord, and from the glory of his Power. Q-T^heff. 1.9. Comp. i Cor, v. 5. ^nd a Pet. ii. 9. and feS. V. p. 378. XI. 4IO A P P E N D I X. XI. Matt. xvii. 3. — there appeared unto tllera Mofes and Elias talking with him. ' Anfw. I. This is either merely a vifion; (ver.9.— Jefus charged them, faying, Tell the vifio^i to no man) which confounded the apoftles : Luke ix. 33. — Or 2. Thefe tv/o might appear in their own glorified bodies 5 lince it is not very clear whether Mofes alfo might not have been tran/la- ted, or rather raifed again, Vid. Whitby, ib. & in Jtide 9. & Cleric, in Deut. xxxiv. 6. or Flemings Chriflology, p. 68. &c. XII. Luke ^n, 19, &c. The parable of the rich man and Lazarus. Anfw, This is defigncd for no more than a general fcenical defcription of a future ftate, and the real changes confequent thereupon ) without any particular reference to a fa6l, in either per- fon, time, place, or other circumftances. Nay, rather in thefe refpefts adapted (as is ufual in fuch difcourfes) to the inconfiflent notions of the vulgar on this fubjed:. [Vid. Cleric, in ver. 23, 24.] 'v,g. the tormented perfon is at the fame time fuppofed to be both in and out o/'the body, — ver. 24. fend Lazarus, that he may dip the tip of his finger in water and cool my tongue. -— As when men are feigned to difcourib, ^c, among worms in the grave. Ifa, xiv. 9, 10, 11. Vid. Cleric. Ezek. xxxii. 21. and lay their fwords under their heads there, ib. ver. 27. fee Light f, Hor. Heb. in loc. & comp. fob XV. 22. xxi, 32, 33. with Mr. Chap- pelow's commentary. They who can ftill con- ceive fuch reprefentations as realities, may eafily go one ilep farther, and give a literal fenfe like- wife APPENDIX, 411. wife to the verfe immediately foregoing. If.xiv. 8. ^he fir-trees -rejoice at thee, and the cedars of Lehanmt\ faying^ iiiice thou art laid down, no feller is come up againft us. XIII. Luke XX. 38. — He is not the God o^ the dead^ but of the living. Anfw. He cannot be called the God of fuch as h^ faially deadj but being ftill ifi covenant with thefe, [Heb.x'i. 16. — God is not afhamed to be called their God: for he hath prepared for them a city] they in eff'e^ live to him [Rem, iv. 17. — who quickenetli the dead, and calleth thofe things which be not^ as though they were. See Parry s Defence of Bp. Sherlock^ p. 77.] though not to themfehes^ or to o?ie another: [if they did, our bleffed Saviour's proof of a refurreSfion from thence, would be utterly deftroyed. Vid. Whitby on Matt. xxii. 31. or the Library. N° 14.] being as fure of a future life, as if they were already in pofTeflion of it : in the fame manner as Chrift fays to the penitent thief j • XIV. Z/f//^^ xxili. 43. — Tto'day flialt thou be with me in paradife. Anfw. To-day thou art certain of a place with me in Heaven 3 'tis a thing already done and de- termined : the words to-day being conftantly ufed of any matter then fixed, and fettled ; tho* not to commence fome months, or even ages after. Gen, ii. 17. — in the day that thou eateft thereof, thou fhalt furely die.- — Deiit.ix, i. Hear, O Ifrael, thou art to pafs over Jordan this day. xxix. 13. -That he may eftablilh thee to- *" day 412 APPENDIX. day for a people unto him. Pfa.n.y. — Thou art my fon, this day have I begotten thee. Comp. jiBs xiii. 33. and Heb. v. 5. The fame may be obferved of ^T^O, Cras. I fhall add another interpretation of thefe words, from the judicious author mentioned at the end of this Appendix ; though it take up a little more room than I was willing to allow my- felf. * The thief on the crofs, I make no doubt, was acquainted with Chrift, and had heard him often preach. For he could fay, This man has done a^sv utottqV) nothing amifs ; nothing incon- fiftent with his pretenfions as MeJJiah. Probably he had been one of his followers; -and heard fuch difcourfes from him, as John vi. declaring what he had to give was eternal life^ after the refurrec- tion. This did not fuit the temporal expectations of many of his followers, who then left him. Af- ter he had left Chrift, purfuing his carnal fcheme, he fell in with robbers ; was taken, caft into prifon; and then, having done with all earthly hopes, he begun to refleft upon, and relifti what he had heard from Chrift : but retaining flill a part of his Jewifi errors concerning the Mejftah\ kingdom;^ [as the mother of Zebedees children] he imagined Chrift could do nothing till he was in aftual pofleflion of his kingdom. Lord^ remem- her me when thou comeft into thy kingdom^ and fee if any thing can be done in favour of a poor wretch ! Our Lord anfwers. You need not fufpend your hopes till then 3 even at prefent, and in my low circumftances, I have authority to ajfure you that you fhall have a place with me in paradife ; not in an earthly kingdom^ but in paradife ; the word by which the Jews moft familiarly ai;id diftin6lly expreflecl APPENDIX, 415 exprefled the future flate of bleflednefs.' / fay unto thee this day, thou JJjalt, &c. For this laft reading, fee Coteler.V^t. Mon.Tom. III. or Bowyer in loc. XV. Luke XXIV. ^g- — handle me, and fee; for a fpirit hath not tlelh and bones, as ye fee me have. Anfw. AHuding to the vulgar notion of appa^ ritions, as above, jf'.s/. — they were terrified, and fuppofed they had feen a fpirit. XVI. A5fs i. 25. — from v^^hich Judas by tranf- greflion fell, that he might go to his own place ; eig TOP TCTTov rov lOlOV. • Anfw, I. Some put gj -^V ttm^s^v W^s", in a pa- renthefis : for which reading, fee the authorities in Bowyer s N. Teft. 2. If fpoken of Judas, it may denote that ftate of punifhment, to which his death configned him J and which is to take place at the day of judgement. 2 Thejf. i. 9. 2 Pet. ii. 9. — But what relation can a foul uncloathed, have X.Q place ? XVII. ASls vii. 59. — they ftoned Stephen, call- ing upon God, and faying, Lord Jefus, receive my fpirit. Anfw. i.e. my life. CoL iii.3. With whom our life is hid in God. If life, either pafi ov future, can be faid to be hid with Chrift ; why may it not, by the fame figure, be received by him, committed to, or depofited with, and kept by himj as in 2T^im.\, I2r and 1 Pet /lY, jg ? XVIIL 414 APPENDIX. XVIII. 2Cor,v. 6— 8. Knowin'g that v/hlliT: we are at home in the body, we are abfent from the Lord : — wiUing rather to be abfent from the body, and to be prefent with the Lord. Anfw. This is faiftly true, fnice time unper- ceived making no diftance, or difference j the fea- fon of each perfon's recompence, really coincides with that of his death : and therefore to be abfent from our natural body, is to be cloathed v/ith a Jpiritiial one : to depart, is to •'(? Avith Chrifi. ib* f. 4. we that are in this tabernacle do groan ^ being burdened: ?iot for that ive would be xancioa.thtdi, but cloathed upon, that mortality might be '/wallowed up of life. The not being aware of .this, was what embarrafTed Whitby fo much, ib. i\^. — That St* Paid had no thought of an intermediate ilate, is plain from the firft four verfes. [We know that if our earthly houfe of this tabernacle were dif- folved, we have a building of God, an houfe not made with hands, eternal in the Heavens : For in this we groan earneftly, deiiring to be cloathed upon with our houfe which is from Hea- ven : if fo be that being cloathed, we fhall not be found naked^ &c.] As alfo from f.-io, plainly referring all to the general judgement. The lame reply ferves for — XIX. Phil.'u 21, — 24. — to me to live is Chrifi:, and to die is gain: — yet what I fliall choofe, I wot not : For I am in a flrait betwixt tv/o j hav- ing a defire to depart, and to be with Chrift, which is /^/r better. Neverthelefs, to abide in the fiefli is more needful for you : /. e. It would be better for me to be immediate- ly releafed from all my labours ; fmce this to me, ^ S * would APPENDIX, 415 would be an immediate entrance i7ito the joy of my Lord; t\\o\^g\\ to others^ who abide in the Jiejh, that day is at a diliance ; and at a greater diflance from each, the longer he fo abideth ; notwithftanding that this great day [if we may be allowed to di- flinguifli between time relative, and ai?foIute] is in itfelf one and the fame to all : neither fhall they who die firft, in that fenfe, attain to it the fooneft J nor fhall they that remain alive to the coming of the Lord, prevent or precede them which are afeep. i Jhef, i v. 1 5 . XX. 2Cor.\\\.2, I knew a man in Chrift — (whether in the body, — or whether out of the body, I cannot tell — ) fuch an one caught up to the third heaven. Anfw. This is a vifion, [j^.i. — I will come to vi/ions, and revelations of the Lord,^ in which, things were reprefented in fo lively a manner, as to leave it doubtful, whether they had not been really feen and heard i in which he was quaji raptus extra fe. vid. Philo, ap. Wetften. in loc. and Farmer on Chrifl'^ Temptation in the Wildernefs. not. u. p. 21,22. XXI. Eph. iv. 9. Now that he afcended, what is it but that he alfo defcended firil into the lower parts of the earth ? uq KocTUTS^a ryjg yv;/;. Anfw. i.e. at his incarnation. YiA. John m.i'},. — no man hath afcended up into Heaven, but he that came down from Heaven -, even the Son of man which is in Heaven, viii. 23. — ye are from beneath, I 2cc^from above-, ye are of this world, I am ;?^/ of this world. ' XXII. 4i6 APPENDIX. XXII. iPet. m 19. By which alfo he went and priiached wito the fpirits in prifon, roig bv (puXazvi Anfw. Some copies have 'Trvivfjian-iy the other reading refers only to the time of Noah, a preacher of righteoufnefs to thofe perfons, that were then tied and bound with the chain of their Jins. Ifa, xln.y. To open the Mind eyes, to bring out the prifonersfrom theprifon, and them that fit in darknefs, out of the prifon-houfe. Ixi.i. The fpirit of the Lord God is upon me, becaufe he hath anointed me to preach good tidings unto the meek -, he hath fent me to bind up the broken- hearted J to proclaim liberty to the captives ; and the opening of the prifon, to them, that are bounds Vid. Whitby, App. to A5ls ii. 27. — That TrvBVfJt^ocrot may mean only /^r/o;zj, as in iTim iv.i. iroQa-zxov- Tzq TtTvevf^oca-i "srXuvoig, fee No. I. above. XXIII. iPet.iv.6. For this caufe was the Gof-- pel preached alfo to them that are dead. A?2jw. i. e. to thofe who were fpiritiially dead, or dead in trefpajfes and Jins, Ephef. ii. i. ' By the' dead I would underltand wicked perfons, efpecial- ly the wicked heathen referred to, f. 4. and who, f. 6. are faid to walk according to men in the flejh. — » So is the word ufed, Matt. viii. 22. Luke'ix. 60. i7im.y.6. -R^-u. iii.r. And 'tis particularly ufed concerning the Gentiles, Ephef. ii.i, 6cc. and v.i4,- and Col. ii.13.' Benfon in loc. XXIV. Ht'^xi.4o. God having provided fome better thing for us, that they without us fhould not be 7nade perfect. Anfw. TeXBiu9tti(ri, not receive their reward ; iTheJf.iv.i^i as above, No. IX. p. 398. which makes APPENDIX. 417 makes for the other lide : or their number not cofjipleated ; as -zs-Xvi^uQaxrh Rev.v'i.ii. — That they fhould reft yet for a Httle feafon, until their fel- low-fervants alfo and their brethren that Ihould be killed, as they were, fhould ho, fulfuled ; — • which comes to the fame thing : or, not attain to a perfeB hiowledge of the promifes. vid. Sykes and Limborch in loc. XXV. iJ^^. xii. 23. — /o the fpirits of jujl men made perfeSl \ wvevf^oca-i hx.cx.icav T£TeXeic>}[A.£vcjov. A?ifw. Either ye fhall have accefs to thofe who have jinified their cotirfe^ i. e. when they have ac- cefs to God, after the judgement j or approach to the dijpofition of fuch as have attained to the height of holinefs and virtue. 'JohfixV\\.2T^, ijohniv.iy. For the latter fenfe of the word, fee fefl. VII. No. 5, and 6. p. 383. XXVI. Sodom and Gomorrha are fet forth for an example, fuiTering the vengeance of eternal fire. A?2fw. ' St.Jude did not mean that thofe wick- ed perfons were then, and would be always burning in hell-fire. For he intimates that what . they fufFered, was fet forth to public view, and appeared to all, as an example, or fpecimen, of God's difpleafure againft vice. That fire which confumed Sodom, &c. might be called eternal, as it burned till it had utterly confumed them. — A fruitful plain was turned into cinders, and the veftiges, or marks and traces of that defolating judgement remained to that timej do yet remainj and are likely to remain to the end of this world, Be?iJon in loc. D d XXVII. 4i8 APPENDIX, XXVII. Rev.vi.g.io. — when he had opeiied the fifth feal, I faw under the altar the fouls of them that were flain for the word of God, and for the teftimony which they held. And they cried v/ith a loud voice ; faying, Hov/ long, O Lord, holy and true, doft thou not judge and a- venge our blood on them that dwell on the earth ! Anfw. An elegant profopopceia^ where the lives of martyrs are reprefented as a /^VrZ/f^^, accepta- ble to God, which from the altar calls for ven- geance; like the blood oi Abel. Hei?.xii.2^. A like profopop^ia may be {qqw in Pf.xvi.g. My Jkjh fhall reft in bope. Vid. Whitby in ABs ii. 27. and Comp. No. I. p.401, — 2. XXVIII. i^^-u.xiv. 13. BlefTed are the dead which die in the Lord, from henceforth-, — that they may reft from their labours, and their works do follow them. Anfw. hTToc^Th on which the ftrefs is laid, may either be joined to the following word, as fome copies have it ; with our EngliJJ? margin : [from henceforth, faith the fpirit 3 yea] or to the fore- going one, a^o^viyo-jcoi/re? : and fo fignify, from henceforth they may be deemed happy, who are removed from the evils coming on the earth,/. 19, 20. — the angel thruftin his fickle into the earth, and gathered the vine of the earth 3 and caft it into the great wine-prefs of the wrath of God. And the wine-prefs was trodden without the city j and blood came out of the wine-prefs, — parallel to Nmnb.xi.i^. And if thou deal thus with me, kill me, I pray thee, out of hand, if I have found favour in thy fight ; and let me not fee my wretchednefs. 2 Ki?2gs xxii. 20. — I will 5 gather APPENDIX. 419- gather thee unto thy fathers ; and thine eyes fliall not fee all the evil, wliich I will bring upon this place. So aCZrc;/. xxxiv.27, 28. Ecclef.\v.i,2. — they had no comforter ; — wherefore I praifed the dead, that are already dead ; more than the living, which are yet alive. Ifa, Ivii.i, 2. none con- fidering, that the righteous is taken away from the evil to come. He Ihall enter into peace. Comp. Wetjlen. in loc. This may ferve for a fpecimen of fuch texts, as are ufually alledged on the other fide of the queftion ; all which will, I believe, appear even from thefe fhort remarks upon them, to be either quite foreign to the point ; or purely figurative ; or lallly, capable of a clear, and cafy folution, on the principle above-mentioned ; 1^/2;. that the times of our death and refurredion, are coinci- dent. Nor can fuch ever fairly be oppofed to the conftant, obvious, tenor of the facred writings ; and that number of plain, exprefs paffages alrea- dy cited. I fhall only obferve farther, that all philofophi- f^Aarguments, drawn from our notions of maU ter, and urged againft the poffibility of hfe, thought, and agency being fo conne6led with fome portions of it as to conftitute a compound Being *, or perfon ; are merely grounded on our ignorance ; and Vv^ill prove equally againft known fact, and daily obfervation ; in the produ61ion of various animals ^ " [oviparous and vegetable ones particularly] (k) j as well as againft the union of two ** See Bifhop Sherlock^ Difc. ii. p. 86. Difc. iii. p. 114. (K) See Ellis's Nat. Hid. of Corallines; and Hughes's Animal Flower. Nat, Hift. oiBatbadoeStB. ix. p. 293.0rGtJcr//7«';'sUrtica D d 2 Marina 420 APPENDIX. two fuch heterogeneous principles, as thole of our own foul and body are fuppofed to be. Try any of thefe arguments \y.g. that from extenjtonj divifibilityy or the vis inerti<:e^'] and fee whether fuch a parallel do not ftriclly hold : whether thefe fame qualities, ov powers y may not be in fuch a manner united with the vital ones, as to influence each other j full as well as the dif- ferent ftibflancesy or fiibjeBs of them : whether the very fame difficulties do not lie againft a communication in each cafe; or whether the word SUBSTANCE helps any thing at all to- ward a folution of them ( A). He that carefully attends Marina. Phil. Tranf.\o\AA\. P. i. No. xiii. and 5^^r, de Zoophytis, ib. No. xxi. p. io8. or Bonnet, Sur le Corps Orga- nires,paffim. That the fameobfervation maybe carried much far- ther than is ufually apprehended, See Bononienf. Acad. Com- ment. Tom. II. Pt. i. p. 122, &c. De Frumento. — Duas par- tium fpecies in triticea farina deprehendir, mire inter fe diver- fas ; quas feparare, et utramque in medio ponere promptifTi- mum effet : ahera erat illarum rerum plane fimilis, quae a cor- poribus vegetabilibus folent extrahi; itaque in hac quidem nihil erat admiratione dignum : ahera fic erat, ut non nifi ab ani- mantium corporibus trahi potuifTe videretur ; quod Beccar'io fane admirationem attulit, neque tarn rairabatur id ita effe, quam id potuiffe fcriptores fugere. — (a) One of the moft candid and ingenious advocates for an intermediate ftate, after he had judicioully exploded the Scho- lajjick notion of Subjiance as wholly needhfs, {Logick^ P'i4-j ^'ids It convenient here again to introduce fomething like that, un- der the name of principle, in order to fupport his notion of the abftrail, independent nature of the human foul ; by affigning one fuch principle for life, and a different one for thought^ and (igency ; and he might vv^ith equal propriety haveafligned another iiovvegelation,fir.f:bility, &c. and fet up each of thefe on its own bottom, as a diftin<5l exiftence ; or fuch as might be fuppofed to contimie in ajiate of feparation from all the reil. If this be not multiplying caufes, without neceffity ; 'tis hard to fay what is. I fliall give the paffage at length, not ^^'ith any defign of expof- irig that very good man and Vv-orthy authpr j but merely to Ihew the APPENDIX, 421 attends to the workings of nature, and fees how oft the feveral clalTes of beings run into each o- ther ', will not find very much weight in argu- ments grounded upon ontological diflin6lions only. And were there a thoufand fuch, all tend- ing to eftablifh an efTential difference between thefe two exiflences ; at mofl they could only fhew, that the former of them might pofTibly be conceived to fubfifl apart from the latter ; i, e. be fuftained in a new manner, and with new per- fections, by the Deity; but whether he will a l:u- ally fo fuftain it, can, I apprehend, be known only from his word; which reprefents the thi^ig, v/e fee, in quite another light : nor indeed ver feems the weaknefs and futility of fuch conje6tures, as fome of the beft Philofophers are forced to adopt, while they are building new fyftems of pneumatology, to bolfter up an old fcholaftick hypothefis ; and trying to ground thefe on fome of the mofl popular exprefTions in a facred writer. ' As I acknowledge I am oneofthofe perfons, who do not believe that the intelledual fpirit, or mind of man, is the proper principle of animal life to the body ; but that it is another dilVmct, confcious being, that generally ufes the body as a habitation, engine, or inftru- m€nt, while its animal life remains ; fo I am of opinion, it is a poflible thing for the intelledual fpirit, in a miraculous man- ner, by the fpecial order of God, to a6f in a ftate of feparation, without the death of the animal body ; fince the life of the body depends upon breath and air, and the regular temper of the folids and fluids, of which it is compofed. And St Pai'J^ feems to be of the fame mind, by his doubting, whether his fpirit was in the body, or out of the body, while it was rapt into the third Heaven, and enjoyed that vifion, his body being yet alive. 2 Cor. xii. 2,3.' Eflay toward a proof of the feparate rtate of Souls. Watts'' % Works, Vol. I. p. 521. As we have here a living body^ while the foul is feparated from it ; fo p. 343. we find feparate fouls fuppofed to be in the fame Jiate of immemorial wifcioufnefs [or thought without remembrance] as the foul is zvhile the body is in the deepeft feep : i. e. fo far as relates to us^ to all ends and purpofes of perfonality ; and for aught we either do, or ever can know, in fio ftate o\ confioufnefs at all, Dd3 422 APPENDIX. feems to countenance thefe nice fpeculatlons, by treating w^;? in any fuch intricate, abftrafted way. Let thofe,who efteem it their great wifdom fo to do, p and learn what that meaneth, which our blelF- ed Saviour fays, in aniwer to a fubtle query of the fame kind : Te do err^ 720t hiowing the Scrip- tures^ nor the power of God. Matt. xxii. 29. Mark xii. 24, 27. Giv^e me leave to fubjoin the fentiments of a very pious, worthy perfon, eminently well verfed in the Scripture-language ; I mean the Reverend Dr. T'aylor^ who was pieafed to write as follows : * I have perufed your papers upon an important fubie6l, which wants to be ckared up j and which cannot well be crowded within the narrow limits of a note 5 but richly defer ves to be expa- tiated upon in a diilinft treatife. — They compre- hend two points, one upon the nature of the hu- man foul, or Jpirit ', fo far as revelation gives us any light ; the other, concerning t\\Qjiate to which death reduces us. From the collection of Scrip- tures under the firfl of thefe points, I think it appears, that no man can prove from Scripture, that the human foul is a principle, which lives, and a61:s, or thinks independent of the body. — As to the other, the queftion is, Do the fouls of men, when they die, immediately enter either upon a ilate of glory in Heaven, or upon a ftate of mifery in the place of torments j and continue confcious, thinking, enjoying, or fuffering, in the one or the other ftate, till the refurre6lion ? Or do they remain dead, without thought, hfe, or confcioufnefs, till the refurrecftion ? Revelation alone can give an anfwer to thefe queries : For whatever the metaphyfical nature, effence, or fub= APPENDIX. 423 fubftance of the foul be ; which is altogether un- known to us : it is demonftratively certain, that its exiftence, both in the manner and duration of it; muft be wholly dependent upon the will and pleafure of God. God muft appoint its con- nexion with, and dependence upon any other fubftance ; both in its operations, powers, and duration. All arguments, therefore, for the natu- ral immortality of the foul, taken from the nature of its fubftance or eliencej as if it muft exift and a6l feparate from the body, becaufe it is of fuch a fubftance, ^c, are manifeftly vain. If in- deed we do find any thing in the faculties and operations of the mind, to which we are con- fcious, that doth fliew, it is the will of God that we fliould exift in a future ftate; thofe arguments will ftand good. But we can never prove, that the foul of man is of fuch a nature, that it can and muft exift, and live, think, acl, enjoy, (5?^. fe- parate from, and independent of, the body. All our prefent experience ftiews the contrary. The operations of the mind depend, conftantly and invariably, upon the ftate of the body ; of the brain in particular. If fome dying perfons have a lively ufe of their rational faculties to the very laft ; it is becaufe death has invaded fome other part; and the brain remains found, and vigorous. But what is the {^vSs, of revelation ? You have given a noble colle6lion of texts, which ftiew it very clearly. — The fubje6l yields many pra6lical remarks 3 and the warmeft, and ftrongeft excita- tions to piety.' But it might look like begging the queftion^ fliould we draw out all thefe in form; together V/ith the confecjuences of this do(5lrine; in regard D d 4 ^o 424 APPENDIX. to either papiji or deiji ; till the doctrine itfelf» which has been fo long decryed by the one, and fo frequently difgraced by the other, fhall appear free from the various prejudices that attend it; and be at laft underftood to have a fair founda- tion in the fcriptures ; by which we proteftants pro- fefs to be determined ; and when we have duly examined them ; may polTibly difcern, that the natural immorfality of the human mind, is neither necefiarily connessled with, nor to a Chriftian, any proper proof of 2. future Jlate^ of rewards and punifhments. I fliall conclude with a teflimony, which the above mentioned truly candid and confcientious writer bears to his adverfary, in this point. jR^- tnarhy annexed to the Scr. DoBr. of Or. S. p. 5. * I think he is perfe6lly juft in affirming, that the death threatned to Adam^ was a total forfeiture and extinction of life ; and that our prefent life, and the refurre6lion from the dead, is owing to the grace of God, in a Redeemer : for this he has good evidence in Scripture ; and honeftly deferves the public thanks of the Chrifcian world, for af- ferting it. For the removal of error, whatever our prejudices may fuggeft, is fo far from being hurtful, that it is of great fervice to religion/ POST- ( 425 ) POSTSCRIPT. SINCE tliefe few hints upon the prefent fubje6t, have produced a controverfy, which may probably be carried on a good deal farther ; though from what has been advanced on the other fide, I have found no reafon to make any confiderable aherationsin the foregoing Difcourfe, and Appendix ; it might perhaps be now no im- proper time to fet fome of the confequences of this and the oppofite do6lrine in a fuller light; in or- der to bring the true ftate of the queflion into view, and thereby at length remove fome of thofe heavy prejudices, which ufe to lie againft it. But as this feems to be done fufficiently in a fnort account, publifhed in the Monthly Review for June 1757, I fhall take the liberty to infert the conclufion of that paper, and refer the reader to the reft. As to the confequences of the prefent queftion, about which fome well-meaning people feem to have mighty apprehenfions ; it appears that on the one fide, there is nothing more than a tem- porary cefTation of thought ; which can hurt no body, except the felf-interefted papift ; whofe very gainful fyftem is indeed, by this means, moft effe6lually overturned ; or the felf-fufficient deift, whofe high claim to an inherent principle of im- mortalityj fet up for him, as we have itzw^ by fome 426 POSTSCRIPT, fome mif judging Chriftians to their own lofs^ is Ihewn to be no lefs vain, and groundlefs. But on the other fide ; there is a manifeft dero- gation from, if not a total fubverfion of, that po- fitive covenant, vv^hich profefTes to entitle us to everlafting life. All proper and confiftent notions of death, refurre6tion, and a future judgement, are confounded ; in fine, all the great fandions of the Gofpel, rendered unintelligible, or ufelefs. Thefe, and a thoufand other difficulties do we bring upon ourfelves, in order to introduce a "new fcene of exiftence 3 which, as it vv^as of our own invention, we might drefs up as we pleafed; yet have been fomewhat unhappy in the decoration. For when we are raifmg a foundation for it, by our reafonings on the exalted powers of a re- fined, immaterial principle, in abflra6li (of which it feems to be the confequence -, but was itfelf de- vifed merely to fupport this notion,) we make that much more pure and perfect, than it can be con- ceived in an embodied ftate, [though in truth it is all the while fuppofed to be in fome fort of bo- dy, and of a certain fhape^] and furnilh it with a fuitably refined, pellucid vehicle, for its Jhekinah^ or habitation. But alas ! when we review this fublime, airy manfion, and begin to compare it with the Scrip- ture-account of the dead 5 it finks again into fome fubterranean limbus^ pit, or prifon ; we are forced to reduce it all to a ftate of exiftence fo extreme- ly low and imperfedl, that it lies in the very next degree to non-exiftence ; a middle ftate between foraething and nothing ; and to all valuable pur- pofes, fo wholly infignificant -, as to leave every pne POSTSCRIPT, A-zy one juft in the fame (ituation in which it found him ; with regard to any kind of moral ufe, or fpiritual improvement whatfoever. If this then be the cafe with the prefent fyftem, and it coft fo much to eilabhfli it; if, for the fake of fup- porting fuch an idle, incoherent fcheme, we have been giving up the pecuHar benefit, and fome of the principal parts of Chriftianity ; if we have complimented natural religion v/ith all the dif- coveries, and all the privileges, that belong to revelation; it is no wonder that the warm con- tenders for the former of thefe, have fo in- different an opinion of, and are fo unconcerned about, the latter; and that we have gained fo little ground upon them in our late defences. If this, I fay, be the cafe, (as may perhaps appear here, and in fome other points not commonly attended to,) it is furely right to look about us, and fee whether things cannot be put upon fome better foot. If we have hurt our own caufe, and corupted Chriftianity, by an impure mixture of human wifdom, falfely fo called; or by the dregs of heathen philofophy (m) ; —if we have difguifed the (m) Thus, for inftance,when we loft fight of the original, ob- vious meaning; of the word Death, as implying a ceffation of all natural life, or a real diflblution and deftruaion of the whole man ; to make fomething of the firft curfe, anfwerable to the folemnity with which it was denounced, we were obliged to turn this into a 7Jicral Death, or vitious depravation of his nobleft part, the foul ; an inherent principle of corruption, derived in the groffeft fenfe, ex traduce, whereby even little children (whom our benevolent Lord* bleffes, and whofe moft amiable innocence he propofes as a proper temper for all the members of his kingdom, iMark x. 14. i6.) become objeds of God's wrath, and liable to eternal torments, for the fm of being born. — But! forbear. 428 POSTSCRIPT, the face of it, or rather fubftituted fomething elfe in its room ; and thereby put arms into the hands of infidels, which they have ufed but too fuccefs- fuliy againft us -, — if this be fo ; I affc, whether it is not high time to examine our Bibles ; and try to exhibit the true Chriftian plan, as it is there delivered, — and alfUe by it ? to confider whether we may not fafely truft it to its own original ground ; without any of thofe rotten props and buttrelTes, which after-ages have been building up for its fupport ? Whether we may not fecure- ly reft upon that folid rock of a refurreSiioriy without any of thofe vifionary profpedls, which imagination is ever apt to furnifh us with ; but which will ever fail us on a thorough trial? Whether this j}dield of faith ^ is not fufficient to prote6l us ; and if relied on, would not make our pofture of defence more eafy, and commodious? Nay, whether, by this means, we might not be able to remove the feat of war into the enemy's quarters? — drive the adverfary out of all thofe holds, which we have fo long yielded to him; and from whence he has ever fmce annoyed us j — ftrip him of all that armour, in which he now boafts; and plunge him into that abyfs of dark- nefs and defpair, out of which the feeble forces of his own frail reafon cannot refcue him ; nor any profpeft of relief be found, till, confcious of his natural weaknefs and mortahty, he becomes convinced of the want of fome fupernatural ftrength, to fupport him under all the doubts, and terrors incident to it; till at length he fees the neceffity for fome fuperior guide, (as every ferious, thoughtful theift foon muft,) to conduA him POSTSCRIPT. 429 him thro* this gloomy fhade of death ; and fets himfelf in good earned, (as it is hoped all fuch will) to feek after that light which came down from above j and which alone can lead him to the Iighi^ of everlafihig life. See 3\{oMo?ithly Rev. for May 1760. or a Dif- courfe on 2Tim.'\. 10. by f. Smyth, ^759- or S. Bourns Advertifement prefixed to his Difcourfes in 2 Vols, with Serm. x,xi, &c. But, it is hoped, that an end will foon be put to this controverfy, and the whole Subje6l exhaufted, in an Hijiorical View, which has been fome time expe6led. THE END, INDEX. A, ABEL, the diflinftion between his ofFering and that of Cain, on what founded, p. 51. A proof that amma/ /acrijice was ap- pointed by tiic Deity, 52. Abilities of peribns in general fuited to their ftate,8— 10. An equality in them would be prejudicial to fociety, 1 1,12,1 3. Abimelech, two kings of Gerar of that name; fhew a proper fenfe of religion in Ahraharii^ time, 71,72. Aborigines, the pretence of being fucli in any people founded on their ignorance, 208. Abraham, the reafon of his call, 67 — 71. The general covenant with his feed, 68, efpecial one with a part of them, ib. Thefe two very confiftent, ib. Selefted for his fingular piety, ib. Diilin- guiftied for the common benefit of mankind, ib. A fit inftrument for conveying the true religion to the nations round him, 69. Con- verfes on tliat fubjedt witli the Egyptians, ib. Some who call them- felves his defcendants there to this day, ib. Famed for a reformer all over the eafi:, 69,70. T\\q Lac-damonians retain the memory of him above 1600 years, ib. Brachmans probably defcend and de^ rive their name from him, ib. Perftans keep pretty clear of grofs idolatry by his means, ib. He was let into the various counfels of the Almighty, ib. The punifhment of the four wicked cities, ib. The redemption of mankind, ib. The plan of it probably exhibited to him on the very place where Chrilt fuffered, 70. The true doc- trine preferved and propagated by his family, 71. With whom God holds very frequent correfpondence, 77,78. Divine revela- tions not wholly confined to them, 71. Pays homage to Mf/r^z- zedeck, or the patriarch Shan, ib. Confines his view for fome time to temporal profpecls, 81. State of religion in the world about his time, 81,82. Enough of the bell Land then unoccupied, 205, 206. Abfolute pcrfedtion, in what fenfe it may be afcribed to the law of nature, 6, 7. Academies flourilh among the Jenvs in the moft corrupt times of their government, 123. How many in "Jerufalern, ib. Aila of the Roman procurators, 128. Anion often implied in the attainment of knowledge, 18. Hence the plea/ure accompanying fuch attainment, ib. Revelations by adion, 76. . ' _ Auaw, his ftate of innocence, 47, 48. Held frequent communica- tion with the Deity", ib. This interrupted on his fall, ib. His no- tions of religion, 59, 60. A fyllem of morality fuppofcd to be de- livered to him, 53. Evidence of his being the firlt man, 59. In- ftrufted by oral revelation rather than infpiration, 47, 48. Direft- ed to a form of worlhip hy facrifue, ^.g, 1^0. What that implied, ib. What his curfe, 48. 109. 346—7. Oppofed to Chrill, who reverfes it, 348. Why fo great ilrefs laid on his firft tranfgrefiion, 282. What he might learn from the tranflation of E?ioch, 60. Not 432 INDEX. Not fupeiior in knowledge to his pofterity, 63 . A ftate of more toil became neceflary on his fall, 199. Hojv many generations be- tween him and King George I. 208, 209. Adrian, vid. Hadrian. Adultery., trial for it alluded to by Chrift, 323. '^hat abolifhed by the Sanhedrim, ib. Common among the Jei/ss \\\ Chriji^% time, who taxes them with it, ib. ^scuLAPius, the tradition of his going about the country with a dog and a goat, 216. fliews in what a low llate phyjick was in his^ day, ib. The fame evident from the notion of a god of phyfick, his temple, &c. ib. vid. Medicine. Affe^ions, whence they arife, i o, 11 . Whence their diverfity, ib. Age in which Chrift came, the circumftances of it, 149,150. the moft knowing, 128. and moft wicked, 114,115. efpecially mju- ^^^,137,138. Thefe two things not inconfiftent, 1 26. Teftimoniea of the fad, 114. One of the reafons thereof, ib. Proofs of the i?o- w«K wickedneis, 115,116. Fitteft for fuch an inftitution, as it wanted it moft, both in morals and religion, 1 16—122. was moft able to receive and propagate it, 122—127. ^^^ qualified to exa- mine, 128. 134. confirm and convey it to pofterity, 135,136. The charafter and circumftances of the Jenus fuited to that particular time, 137 — 141. Age golden, what, 200. Age of men. vid. Longe^uity. Age of the world, compared to that of a man, 42. advancing in per- fedlion, ib. by flow degrees, 43,44. State of the firft ages, 222, 223. Their notions of religion fuited thereto, /'^. Their profpeft of a redemption, 223. Means of preferving it in their minds, 224. Agency inconfiftent with a fixed immutable ftate of nature, 15,16. Air, whether lefs temperate than heretofore, 199. Alcoran, vid. Maho7netans. Alexander comes to yerufalem,g^. admits many Je-ws into his army, ih. his empire on its diffolution difperfed the Greek philo- fophy all over Ajia, 175. Allegory, Chriftian writers borrow that way of interpreting Scripture from Philo, 156. Allix (Dr.) cited, 87. loi. 131. Allufions made by Chrift to the things before him, the time of the day, feafon of the year, fynagogue-fervice, folemnities, &c. 309— 322. Whether his death is termed a facriftce only in allufion to the Jen.vijh worftiip, 274. Alphabetical vjxitmg, when ^r^ ^i(co\ere6., 14/,, 145. vid. Letters. Ambrose, too credulous in point of miracles, 167. Americans, refledtions on their barbarity to captives taken in war, 237. Not made wicked firft by Chriftians, 32. Amu/emctits. vid. Elegance. Analogy between religion and the courfe of nature, holds in refpeft to various improvements, 178. By it we argue from this ftate- to another, 250. Anatotny, its ftate among the ancient Egyptians, 215. Ancients, who properly fuch, 38. 195. The reverence due to them. INDEX. ih, arid 158. found to be lefs knowing the more narrowly their Hate is looked into, 210. The gigantick tafle prevailed both in their arts and frame of government, ib. excelled in general by the moderns, 221 . Whether they were fuperior in point of genius, 222. How we may be faid to outlive them, 218. jingel appears to Adcnn, 47,48,53. and to the patriarchs, 71.77. to Balaaf/i in a vilion only, according to Maimotddes, 75, 76. often feen in the infancy of the world, 5^5^- Neceffity for it, 151. Con- dufls X.\iQ Ifrael/tes, 85. probably Chrifi himfelf, ib. Animal food ufed from the b-jginning of the world, 53. Animal f-x- orifices, the intention of them, 49. not of human invention, ib. and 51. vid. Sacrifice. Animal and vegetable world linked toge- ther, 419, 420 Anthropomorphites, many fuch in the infancy of the world, 58. that no difcred^table notion even in the primitive church, ib. Antiquity, moft nations and families affeft to carry it as high as p&f- fible, 207,208. What reverence due to it, 39.158.162.166,195. What age intitled to that reverence, ib. A too fupine refignation to it the greateft obftrudion to truth, and bar to knowledge, 167. that arifes not out of modefty, but mere lazinefs, ib. Apparitions frequent in the firft ages, 54, 58. Neceffity for it, ib. The notion of them originally well founded, 76. though for many late ages very fufpicious, ib. the conllant belief of fuch made fome real mefTage from heaven neceffary, 290. Appetites natural, why fo called, 10. whence formed, ib. Ai-bitrary, nothing fuch in the divine difpenfations, 185. Archery, why laid afide, 205. Architedure, whether antient or modern more perfeft, 211. Argument, Chrijlianity not founded on it; Anfwer to that book, 19. Arguments have a phyfical efFedl on the mind, 12. That from ana- logy the bell proof of an hereafter, 250. Aristotle, a remarkable declaration by him before his death, if the account be genuine, iii. Tradition of his converfmg with a "Jenxj, ib. Ark of Noah, continued feveral ages after Abraham a monument of the deluge, as well as model for fliipping, 6^. Arinies, why thofe of the antients were fo numerous, 202. Artificial vixtMe, what meant by it, 253. How far it will anfwer our purpofe, ib. Arts improved, flowly and gradually, 42, 43. 215, 216. fpread from one center, 209. increafed fafter in proportion as mens lives fhortened, 225. have connexion with each other, 221. no valua- ble ones ever loft again, 204. Whether religion partakes of the like improvements, 44, 45. 224. In what refpeft thefe differ, 46. A lift of fuch as have been greatly improved by the moderns, 221. Whether fuch improvements are injurious to morals, 251. AJfent, hov/ far neceffary. 17. AJJociutions, the ground of what is called natural appetites, 12,13. and of the human conftitution in general, ib. not altogether mechanical, ib. and 18. that between the inveftigation of truth and merit one of the ftrongcft, ib. Often the chief principle of mo- rals, 252. E e Aftronomy INDEX. Aftronsmy, furprifing ignorance of the ancients in it, 258. of the Chi- ne/e, 29. 212. Athanasius, his opinion of cur mortality, 546. AtheiJ}, the confequence of iuppoiing a progrefs in religious know- ledge in refpeft to him, 250. Athens, ilate of philofophy there when Chrift came, 117. 127. Atonemsni, the intent of feme facrifices from the beginning, 49. made by Chrift, 284. in what fenfe his death fuch. ib. Attention, the power of giving or with-holding it feems to imply li- berty, 12. Aiigujian age, for what remarkable, 135. vid. Age. AuGusTiN, cited, 115. 141. A pious man, but not learned in the languages, 166. Authority y of the church in afcertaining the fenfe of Scripture, what, 158.183.268. of the Fathers, 157.159.166. Divine authority of the holy Scriptures, wherein it confiils, 265. B. Babel, vid. Bifperjlon. Babylon, in its moft flourifhing ftate when the Je^vs were removed thither, 148. EiFedls of that removal on them, 92. Its empire not fo old as was pretended, 208. Its extent, &c. no proof that arts were in extraordinary perfedlion there, 214. Bacon, Ld. Ch. on Inno'vations, 194. Balaam, a true prophet, 74. his charafter, ih. his revelations per- haps communicated in vifion or trance,/^. 75. Whether St. Pg- ?fr's account of one excludes this fuppofition, 76. Bapti/m of infants, whether properly a divine inftitution, 23. Baptiji, vid. John. Barchusen, de Lepra Mofaica, 229. Bayle on reformations in religion, 163. on the antients, 222. j?f^/?j clean and unclean, on what the diftinftion founded, 52,53. Their flelh ufed for food as well as their fkins for cloathing, ib. otherwife much lefs propriety in offering them for facrifice, ib. Belief, of what kind required in ChrilHanity, 22. A right one how far requifite, ib. A rational one neceifary, ib. Objedlions anfwer-. ed, ib, and 24. Beneficence, in what manner to be exercifed according to the com- mand of Chrift, Z«i^ xiv. 12. 312. ChubVs drollery on that head cenfured, ib. The rule the fame with that of fome eminent hea- then writers, ib. Benefits of the Chriftian inftitution, 35, 36. 109. of Chrift's death, 281, &c. Benefits require acknowledgment, 55. Hence the intent and ufe of feveral facrifices, ib. Vice in general not produAive of any, 248. Benevolence, perhaps in greater perfection now than ever fince the times of primitive Chriftianity, 243. Benson (Dr.) cited, 190, referred to, 154.187. 316. 324. 331.410. Bethesda pool, defign of the miracles there, 131. Bible, the only evidence of fuch antiquity as is to be our guide, 161. vid. Scripture. BUir INDEX. Blair on Chriji'*^ Sermon on the Mount, 290. BleJJjng, each prefent one a pledge of others future, 80. Blood, the decree about abftaining from it related only to things in- different in themfelves, 154. The life or foul of man placed in it, 376, 7. Blood-gniltinefs, that confefled. in Pfal. li. 14. relates to the murder of the Mejpah, 174. BocHART cited, 54. Body, the better known, the better able we are to preferve it, 229, Diforders of it not increafed in general, ib. vid. Difeafes. BoEHMER, his diflertations on the primitive church and ecclefiafti- cal authority recommended, 159. cited 168, 240, 241. BoLiNGBROKE, his letters on the lludy of hiilory, 244. Efiays, 7. 64. 88. 98, 99, 152. 204. 206. 210. BossuET, on the ufe of continuing the "Je^ws and Samaritans, 173. Boyle's lefture, the inftitution vindicated, 25. Brazetz ferpent, the probable import of it, and ceremony attending it, 174. Breath, the life of man placed in it. 376, 7. BuDDEUs, de bonarum literarum decremento non metuendo, 22S. Burnet (B.L.) cited, 102. C. Cain, his offering in fome vifible manner rejefted by the Deity, 51, on what account, ib. Calmet, 323. Can A, marriage there, vid. Marriage. Canaan, a prieft of the true God there, 71. Canaanites fpared till ripe for deftruftion, 86. had the greateft means of information, 90. incorrigibly wicked when ordered to be extir- pated by the Je^zvs, ib. How far their punifhment reached, ib. and on what condition infiifted, 89. why- by the Jenvs, 91. Rea- fon and neceffity of inflidling it, ib. Ufe and propriety of doing that by the fword, ib. of the Jenvs, ib. This not out of fpecial fa- vour, but for a warning to them, ib. Objeftion from the Canaa- nites not having proper notice, anfwered, 85, 86.93. Canon of interpreting the Scripture, the moft ufeful one, 328. Capthuify of the Jc-lvs in Babylon, its effedt on them, 92. difperfes them all over the eafl, 148. vid. Je-ivs. Carthaginians no better than their anceflors the Canaanites, 104. Casaubon (If.) 209. Castalio, his threefold divifion of the matter offcripture, 268. Celsus of the rife and progrefs of medicine, 215. Center, mankind all fpread from one, 209. Ceremonies, why fo riiany in the je^ivijh religion, 88. Characicrifricks, obfervation on the principle of morals advanced in them, 249. The author of them and of the Fable of the Bees in two oppofite and equally abfurd extremes, ib. Charity unites all Chriftian virtues, 184, 292. at a great height now, 243- Charity-fchools have greatly contributed to promote the knowledge and praiSlice of religion amongil us, 243. E e 2 Childhocd INDEX. Childhood Q,{ \\vz world, 63, 81, 144, hz. — of Chrilliamty, 153, 154. Some nations in it yet, 184. Chihiren reprefent true ChrilHans in their humility and innocence, 3I0. become men earlier in thefe latter ages, 218. Chinese, far from deferving the extravagant charafter that has been j^iven of them, 29. Their architefture, 211. Their fmall fkill in allronomy, //5. and 212. The caufes of their ignorance, 30. Of the flow progrefs of religion amongft them, ib. Their fkill in chronology, geography, mechaaiicks, metaphyficks, 212, 213. have not yet got an alphabet, ib. Their civil policy, their government, morals, and religious notions, ib. great hypocrites, ib. perhaps originally a colony from Egypt, ib. CHRIST, his original ftate, 275. Alanner of his humiliation, 276. private life, 280. Ill confequence of difputes concerning the mo- das of the union of his different natures, 227. Ufe and excellence of his undertaking for us, 293, &c. beft accommodated to our capacity, ib. fittell to move our pafhons, 294. Whence his cha- rade" apt to affeft us more than even that of God the Father, ib. Circumilances of the heathen world when he came, ib^ Neceffity for his coming to remove their prejudices and delufions, ib. to eftablifli the belief of one Mediator, ib. Born perhaps in the fame place where his Father Da-vid kept fheep, 71. probably conduced the IfraeUtes through the vvildernefs, 85. and had them placed more immediately under his government, ib. though he adminillred the great affairs of the world in every difpenfation, ib. Why he appeared in a ftate of infancy, 276, 277. and grew up gradually, ib. Why not in a flate of maturity, ib. Why he deferred' his miniflry till he was thirty years old, 278. Why he chofe fo low a condition, 280, and lived fo much in private, 138. 288. and removed from place to place, 138. His temptation in the wilderuefs a 'vijicn, 75. Why he hindered his being proclaim- ed the Miffiah, 139. yet did not difclaim that charader, ib. Why he did not open his commiffion before either the Jezvijh or Roman governors, ib. His familiar way of converfmg with his difciples, 208, ^^c. devotion, ib. fermon on the mount, 290. Mixture of greatnefs and humility, mildnefs and feverity in his charafter, 291,. 3C0. reafon of it, ib. Nature and tendency of his miracles. 279, 301. His general converfation, ib. carriage, ib. efpecially towards governors in church and flate, 308. chiefly converfant in focial duties, 307. Excellence and ufe of the pattern he fet, ib. and 308. comprehenfivenefs thereof, ib. Teftimony of a late infidel jn its favour, ib. his guarding againft envy and offence, 280. 30S. 524. againft all fufpicion of afting in concert with his relations, 302. Nature of his miracles, 301,— 4. Defence of the firll pub- lick one, ib. His adlions not recorded with all their circumftances, 274. 320. nor his reafoningS fet down at large, ib. nor any deduitions made from either, 274. The reafon of this, ib. The doftrines he taught, 108. his manner of teaching occaftonally,- 309, &c. many inftances of it, 310. Ufe thereof, 320.— 24, &c. — by parables, 324. reafbns for it, 325. Decorum and propriety of thtm, ib. Antiquity and excellence of that way, ib. — \nfigu- rati-v- INDEX. rati-ve expreffions, 324. and the words of Tome old pi-^'hct, ib. His kmnxjlcdge of men's thoughts, 330. inllances ot it, ih. and 331. Hence often faid to anjk'jer, when no queftion is afk:i.d, ib. fpeaks and ads in exacl: conformity to 'Jc--jjift3 culloms, 326, 327. adapts himfelf both to the language and opinions of the vulgar, ih. treats of things in the moft popular way, 326. his words to be taken in the ordinary vulgar fenfe, ib. his doftrine plain, praclical and per- tinent, 328. confills of moll: fubllantial duties, general rules and univerfal principles, ib. inftances of fuch, ib. iJ j'e.q. his death the confequence of owning himfelf to be the Mejjiah, 281. whether to be confidered as a propitiatory facrifice, ib. whether fuch ex- pedled from the MeJ/iah, 5 1 , The rraturc and defign of it, ib. properly voluntary, 284. why fo great llrefs laid on that laft acl, 282. Wrong notions concerning it, ib. feems to include fomething vica- rious, 286. yet may perhaps be accounted for by an accommodation to the facriiical mode of worfhip, ib. compared to feveral parts ot the Je--wijh difpenfation, ib. but not exaftly conformable to any, ib. exceeded them all in its efFefts, ib. reprefented by ChriJI under the fimilitude of a Shepherd laying do-ixin his life for the jheep, ib. The benefits difpenfed on occafion of it refemble other parts of the divine ceconomy, ib. Chrijlianity, the import of that inllitution, 290. End and ufe of it, 16. an improvement on natural religion as well as former inft:- tutions, 226, 293, &c. Method of propagating it, 15, Sec. com- pletely delivered at firft, but not fo underilood, 46, 47. Qualifi- cations requifite to its reception, 28. and continuance in any Country, 29. prepollercus methods of advancing it, ib. Caufcs of its flow progrels in China, zq, and 212. and both the Indies, 31. why not more univerfal, 15, &c. Objefticns to the method oi conveying it, ib. Want of univerfality laid the greateft llrefs on by modern unbelievers, 42. given up at laft by Chubb, ij. equally ' univerfal with the law of nature, 6,y. Objeftion anfwered, 7. Why that cannot be fo, 8, 9, &c. Beauty and convenience of the prefent fyftern, 10, 14. Inconveniences of communicating reve- lation by immediate infpiration to each, 11^,— -26. — Anfwcr to Qhrifiiajiity not foundtd on argiancnt, ib.--or by a repetition of mira- cles in every age, 27. to be propagated gradually, ib. and by the common methods of inflruftion, 16. different to diflerent perfons, times, and places, 34. partakes of the temper of each, 30, 47. Cafe of thole who have it not communicated to them, 34, 188. EfTeds which it will certainly produce, 109. Whether in this life or not, ib. general benefits thereof, 35. extend to thofe un- der former difpenfations, 186, 187. the dodlrines of it, ic8. Why not communicated to the world much fooner, 47, 107. not wanted for fome time, 62. previous difpenfations proper with regard to both yeiv and Gentile, 110.--112. delivered probably about the middle age of the world, 113. Its evidcn?fe not perpetually de- creafing, /^. in the fulnefs of time, 107. Maturity of the world, 127. in a period fitteft for that purpofe, IJ3. wanting it moft, 1 14,--! 22. and yet better qualified than any of the foregoing both to receive, 128, 129. and tranfmit it down to poftcrity, 129—134. K e 3 1 he INDEX. The circumftances ofthejeavs peculiarly fit for that purpofe, 136, 137. as fubjeft to theRomam, ib. and fuperlatively wicked, 138.-- 140. How far that contributed to the common good, 140. Stand- ing evidence of its truth from fo many of them rejefting it, ib. State of the world at its promulgation fummed up, 144—150. in its infancy during Chrift's ftay on earth, 151. in its childhood under the apoflles, 153, mixed with Judaifm, ib. Extraordinary gifts necefiary, 154. thefe fometimes mifapplied, ib. mixed with gentih philofophy, ib. The myftery of iniquity then working, 155. This age in point of knowledge inferior to fubfequent ones, 156, 157, could not extend its policy till the Je-wijh church was de- termined, 173. corrupted on its eftablifhment in the Roma}i em- pire, 155, 167. overwhelmed with Pfl/>^/;y z.nd. Ma hornet anifjn, 169. yet even reformed in fome refpefts by the latter, 170. Schemes of it in different ages, 169. propagated in a gradual manner both externally, 172. and internally, 178. Objeftion from the dark ages of Popery, 177. Where it has prevailed, it prevailed more entirely than any other religion, 175. mixed with other fyftems and hid under other names, ib. not in fo narrow a compais now as is imagined, 176. Some traces of it in molV parts of the world, ib. refines the notions even of thofe who do not formally embrace it, 182. The face of it flill miferably deformed, 184, 191. Ex- traordinary advantages attending the reformation, 176. improving ever fmce, 177, 179. Objeflion from the late growth qf infidelity and prophanenefs, 180. not yet arrived at its mature ftate, 181. defedls in its adminiftration, 182, 183. and the fludy of it, 264, 268. Remedies, 190, 257, 262, Some parts of fcience not yet brought to perfedion which began to be cultivated before its commencement, 181. Privileges of it reach to the good men of old, 188. Chrijiians, have upon the whole been always better than the heathens, 2^1 •—primiti--ve, how far they had the advantage of others, 157 — 162. How far to be followed in the interpretation of Scripture, 158, 9. in the government and ordinances of the church, ib. and 159, Dodlrines and ufages in which every Chriftian church now differs from them, ib. their proper authority, ib. foon degenerated, 163, 164. a probable reafon why divine providence permitted this, ib. Chronology, the uncertainty of it among the ancients, 207, 208. Chrysostom, too credulous in point of miracles, 167. Chubb confuted, 7, 15, 301, 311, 327. Some account of him, 304. his remarkable teftimony in favour of Chrill's charader, 305. Church, primitive, v/hat deference due to it, 165. what its authority in afcertaining the fenfe of Scripture, 160, 161. may vary its go- vernment and rites in every age, ib- Its hiftory when moll: de- fedlive, 136, Every particular one wants amendment, 191. what previoufly requifite to any material one in ours, 240. Cicero, his declaration of the great uncertainty of moil things, 119 — 121. makes it probable that the Philofophers in general were Atheifts, 120, doubts of a providence, ib. denies the im- mortality of the foul, 119. recommends fuicide, ib. ridicules the fables INDEX. fables about a future Rate, 121. his fentiments of true beneficence, ■312. the fame that Chrifl enjoined, ib. Circwncijion, whence derived by the Egyptians, 69. infifted on by feveral Chriftians after the defcent of the Holy Ghoft, 152. con- tinued by the bifhops of Jerufakm till the time o^ Adrian, 153. Circumjlances omitted fometimes in the Sciipture-Hiftory, 320. con- fequences of it, 322. Clagett (Dr. W.) 131. 274, 32-I. 330. Clarendon (Lord) his effays cited, 39. 160. 165 — 167. 238. 242. 257 — 260, Clarke (Dr. S.) 75. 132. 308. 328. Clajfes of beings, as they rife above each other now, may preferve a like uniformity in fucceflion to ail eternity, 231. Cloathing originally of the fkins of beafts offered in facrifice, 52. This of divine appointment, ib. The intention and propriety of it, ib. Commerce fpreads the knowledge of religion, 28. 179. Com?tuaiic(Uicn of good moral and natural, why fo unequal, 8, 9. 13, 14. of revelation, why fo partial, 15, 16. the fame objedlions againft any other method of communicating it, 26, 27. Cofnmunicatiot? between God and man, conftant at firll, 47. interrupt- ed at the fall, ib. more frequent in early times, 53. 58. 72. with- drawn as men became unworthy of it, 67. reftored in one fenfe under Chriitianity, 291. Compafs, difcovery of it contributes to a new publication of Chrilli- anity, 179. Confucius does the fame thing to the Chinefe as Socrates to the Greeks, and about the fame time, 125, 226. fuppofed to be ac- quainted with the Jev.'ijh religion, 148. Confujton of languages, the neceifity for it, 65. CoNSTANTiNE, the confcqucncc of his becoming a Chriftian juft when he did, 128. the corruptions of religion in his time, 170,171. Conjiantinople, the confequence of its being made the feat of the Eaftern Empire, 1 70. of its being taken by the Turks, ib. Contrcverftes, what havock made by them about Mahomet'' s time, 171. CoROMANDEL, the JeiMs on that coafl: have a temple refembling Solomon'' s, 149. Corrupt io?i of the earth at the deluge, a vulgar error, 201. Corruptions oft make way for greater foundnefs, 167. in religion gradual, as their remedy, 176. don't hinder it from being in the main progreffive, ib. thofe of the church in Mahomet\ time, 170, 171. Covenants between God and man, to be underftood a? fchcmes of government, :;o. 281. the original one, 50. each a pledge of other diftant and fuperior ones, 80. The benefit of that made with tJie JexKis extended to all mankind, 102, 103. Advantages of being included in that of Chrift, 188. Creatures, man's dominion over them, what ineluded in it, 53. God's original dominion over them acknowledged by facrifice, 50. Con- fumption of them no objeftion to that being a divine inllitution, 56. Ee4 Crellius INDEX. Crellius cited, 102. 312. Citrfc of Adam, 49. 109. 187. reverfed by Chrift, 348,— 9. of the ground, removed at the deluge, 62. 200. Cufiom, the ufual and beft plea for idolatry, 296, Cujioms, Je-ivijh in various parts of the world, 149. D. Damon of Socrates what, 336. often concerned itfelf in very low af. fairs, ib. in indifferent aftions, ib. was all either fancy or fidtion, ik. Davjfon (Mr.) 48. 54. Day of the Lord, what it means, 362. 387. Dead, ftate of them defcribed in Scripture, 386, 391. Objeftions anf.vered, 405, See. Death, Tiicral fubftituted in the room of natural, 427 . the Scripture-fenfe of that wcrd, 346, — 7. brief anfwer to the arguments againft it ftom reafon, 419.— introduced by Adam, 282. whether inflidled merely as a penalty, ib. aboliihed by Chrift, 187. 348. 350. why fo much of its power ftill left, 350. a very ufeful difpenfation, ib. 353,4. Nature, end, and uie of it under the Chriftian cove- nant, 356. No more now than z. jleep, 360. ' That and the refur-. reftion coincident, 15-5. 361. The notions held of it by many of the heathen, 357. Scripture-fenfe of it, 386—391. Death of Chrift, the manner of it, 284. voluntary, ib. why fo great ftrefs laid on it, 282. whether it had the nature of a vicarious facriiice, ib. the notion cleared from mifconftruflions, ib. not merely an allufion to the legal facrinces, 284. nor as a teftimony to the truth of his doftrine only, ib. purchaied for us eternal life, 283. a fclieme of divine government, 284. does not imply the paying an equivalent, or infinite fati5fad\ion to vinditlive juftice, ib. fome refemblance in it to other parts of the divine ceconomy, 286. Decay, Vv'hether any appearance of fuch in the earth or heavens, 199.. Decline, no figns of it in the natural world, 203. Confequences of fuppofing it in the moral world, 241, 2, 244, 250. Dciji, how afFefted by the notion of a progrefs in religious know- ledge, ^'c. 250. Delakey (Dr.) 36. Deluge brought on the world in mercy both to that generation and their pofterity, 61. Refleclions naturally arifmg from it, 63. did not increafe the curfe of barrennefs on the earth, 61, 200. nor fhorten the lives of men, 201. De/erf, the idea of it connedled with that of liberty, 17. the agree- ablenefs thereof, ih. De'vction, various ways of men's exprefting it, 55. Sacrifice a proper and a neceftary one for the primitive times, ib. Forms of it among the heathen improved after the publication of Chriftianity, 182. more rational ones now than in former times. — 244. That of Chrift, a fpecimen of it, 289. ours, why apt to be more raifed with the contemplation of Chrift than even of God the Father, 293, 295. INDEX. Dio Cassius, his account of the Jenxi under the Roman govern- ment, 97. Difciples of Chrift, the lownefs of their capacity and views, 287 — 288. his intent in chufing fuch, 287. difficulty of dealing with them, lb. manner of his converfing among them, 2S8. Di/cord, probably occafioned the original difperfion of mankind, 6c. Difco'veries, all times and places not alike tit for thera, 235. their progrefs gradual in the main, ib. thofe of modern times greater in proportion, 228. Di/eafes do not in general multiply, but rather our obfervations on them, 229. if fome new ones arife, old ones ceafe, ib. the art of curing them founded wholly on experiments, 215, 216. not defign- ed to receive the fame improvements with other arts, 229. Vid. Medicine. Di/obedience of Adam, why the firft a(5l of it had fuch a penalty, 7,82, , Diforders of body and mind, do not increafe in general, 229. Vid. Di/eajes. Difpetifations of religion, all in their proper times, and each fubfe- quent one an improvement on the former, 47--80. nev^er better underftood than at prefent, 179. analogous to thofe of providence, 181. "Difperfion of mankind, the occafion of it, 65. Neceffity for it to check the progrefs of idolatry, z^.-— of the Je^s, the great means of propagating the knowledge of the true God, 94. Difpoftions, whence formed, 10, 11. fuited to a perfon's ftate In general, ib. DiJ\uifitio7is, free and candid, 240. Diflempers, Vid. Difeafes. Di'verjity of orders, neceffary for foclety, 8. —of genius, whence it arifes, 9, 10. of religion, how far unavoidable under the prefent conftitution, 33. Diuination in contempt about our Saviour's time, 131. Divifibility not inconfillent with a power of thinking, 415. Do£irine of Chriftianity, of what nature, 108, 291, 2. why not de- livered in a fyftematic method, 108. — of Chrift, the excellence thereof in various refpecls, 328. Doddridge (Dr.) 264. 267. 302. 315. 318. Dominion of God, his original one acknowledged in facrifice, £;o. — of man over the creatures, what it implied, 54. fome of no ufe to him, but for food, ib. Dream, revelations made in it not always diftinguilhed from real fadls, 75. DucHAL (Mr.) cited, 374. referred to, 289. 309. DURELL, (Dr.) 186. Duties of a focial kind, moll univerfally beneficial, 307. Pattern of them fet by our blefled Saviour, 301% 309. E. Earth, whether lefs fruitful now than formerly, 199—203. Whether the curfe on it was increafed, or taken off at the deluge, 199. Why not more fully peopled, 203. Eafiern INDEX. Eajlern writings, their character, 327. Eclipfes, the ignorance of the Chijtcfc in relation to them. 29, ^o. Edm^ what might be gathered from the tranfadion in it by our Jiril parents, 59. the place might be vifible for fome time, ib. E<^ucation, more early now than formerly, 218. Edwards (Dr. J.) on the Father", 164, 165. Edwards (Mr.) on Grace, 380. £^'^j of Chriilianity, 109. 181. 182. 237. Egyptians converfe with Abraham, 69. probably receive from him the rite of circumcifion, ib. their punifhment in Afo/^j's time a real bleffing to them and their neighbours, 84. the notions of a future ftate derived to them from the Greeks, 117, 118. their falfe pretences to antiquity confuted by Mofcs in many articles, 206, — 7. their learning, 209, 210. their ikill in phyfick, /^. and 213, 214. Egypt, the mother of arts and miftrefs of religion, 213. its anti- quity fabulous, ib. confuted by Mo/cs, 206. its antient learning not fo great as ufed to be imagined, 213. acquainted with the worfhip of the Jeivs by the temple ofOfzias, 96. V. Ptolemy. Elegance, its effedt on fociety, 220. whether we are 'arrived at its juft ftandard, ib. Ellis, his natural hiflory of corallines, 419. Empire (Roman) the ftate of the Je-ivs under it for fome time, 97. its extent and fettlement contribute to the fvvift propagation of Chriftianity, 127, 8. when its head became a convert it gave Chrillianity a large fpread, 128. previous difpofition of it to that purpofe, ib. its bringing the Je-ivs under fubjeaion, a remarkable circumftance very requifite to the completion of prophecies re- lating to the Mejpah, 136, 137, 140. introduces its pomp and pa- geantry into Chriftianity, when that becomes ellabliftied, 167. on its diflblution fcatters Chriftianity abroad with it, 175. and Liberty, ib. often exceeded modern times in cruelty, 243. Enoch, what might be fairly inferred from his tranflation, 60. Enthvftafm, the confequence of propagating religion by immediate infpirations, 16. unavoidable in any other method but theprefent, ib.^ the nature of it in general, 17, 18, 19. nothing that leads to it in the Chriftian inftitution, 19, 20. Anfwer to Chrijlianity not founded on argument, 20 — 25. Lord Shaft sburf% fyftem of morals runs into it, 249. En~oy apt to prevail in decrying the prefent ftate of things, 242. Epicurean philofophy rendered the notions of a Deity ufelefs, 122- Episcopius cited, 70,71. Equability in natural religion, confequences of it, 13. Equality in natural religion impofiible, 6—14. in natural good in- confiftent with moral good, 14, in the abilities of men pernicious to fociety, 10. EJiabliJhinents, the confequence of long neglefting to review them, 239, Reafons of fuch negledl, 240. Room for examining our own, ib. Helps toward it, ib. Eftcem, the notion of it includes liberty, 17, 18. E'vangelijis do not record our Saviour's difcourfes at large, 274. nor add INDEX. add all the circumftances to his aftions, ih. nor make dediiftlcns from them, 275. The wifdom of that condud, ib. Defign of each Gofpel. ib. E-vidence, a moral one fufficient to eftablifli the truth of facred hiftory, 267. That of Chriftianity not a decreafing quantity, 1 12. E'viU Adam knew how it entered into the world, 59. E^'il one, the dominion over him aflerted by God Almighty in Paradife, 59. Euripides, his free treatment of the poetic deities, 338. often diftinguifhes them from the true God, ib. Examination requifite in all religious matters, 23. that which was made into the grounds of Chriftianity at firft, gives the ftrongeft confirmation to it in all fucceeding ages, 1 24. ExpeSiation of the Mejjiah, whence it might arife, 142. the effeds of it, ib. no particular qualification of the time, fo as to confirm the truth of his miffion, 143. Experietice muft neceflarily improve the world in all parts of fcience, 80. 220. Experiments, the rife of medicine founded thereon according to Celfus, Extenfion not inconfiftent with cogitation, 415. Extitidion, the effed oi Adam^& fall, 49. 109. 187. 345. 347. F. Fable of the Bees, the author's charafter, 245. the ill efFedl of fuch writings, ib. they villainize mankind, ib. give them vile notions of their fellow-creatures, and unworthy ones of their Creator, ib. deftroy benevolence, truth, honour, &c. 246. are as groundlefs, and uielefs, as uncomfortable, 247. A real fyftem eflabliflied in nature upon virtue, ib. felf-confiftcnt, and which either will fup- port itfelf, or be fupported by the Deity, ib. has an uniform ten- dency to promote univerfal happinefs, ib. Vice the contrary, 248. this can only produce good by accident, and being over-ruled to that end, ib. is in itfelf to the body politic what poifon to the natural, ib. Natural and moral qualities equally fixed, 248. No fort of vice in general a real benefit, ib. Luxury deilruflive rather than advantageous to trade, ib. This author's principles in the cpp'^^fite extreme to thofe of the CharaSIerifiicks, 249. both wide of the true mean, which lies in private happinefs purfued by virtue, ib. this ever produftive of the higheft degree of happinefs on the whole, ib. FaSls barely related in the Gofpels without inferences from them, 274. Vid. Evangelijis.' Faculties, man free in the exercife of fome, 18. the harmony amongft them, ib. Faith, a dependance upon God ; the want of this occafioned Cain^s. offering to be rejefted, 51.3 right one how far required in em- bracing Chriftianity, 23. a rational one neceifary in all things re- lating to it, ib. how that is confiftent with praying to continue ftedfaft in it, 23, 24. Faith in Chrift to come, equally meritori- ous as that in him already come, i %-j. Fall, INDEX. Fallf the confequcnces of it on Adam, 49, 109, on the earth, 200. on all mankind, ib. and 345, 6, 7. revcrred by Chrift, 187. 291. 347, &c. what might at firft be inferred from the traniadion in Eden, 59. Animal facrifice could not be infdtuted before it, 56. Farmer (H.) his enquiry into Chrifl's temptation in the vvilder- nefs, 75. 138. 187. 415. Fathers of the church, many of them being converted from Heathen- ifm, bring with them their philofophy, 156. raife allegorical myfteries on plain points of Scripture, 226. not the beft interpre- ters of difficult ones, 157. 164, 165. have made as grofs miftakes as others, ib. this providentially ordered, ib. did not underftand the theory of religion fo well as fome of lefs abilities in a more learned age, 157. generally lived much better than they reafoned, 160. how far their proximity to the times of the apoftles gave them advantage over others, 157. This fuppofed advantage of no confequence in things not exprefly enjoined, ib. it would be a hardfl-iip for us to be obliged to conform to all fuch, 159. Many conftitutions of different ufe and neceffity in different times, ib. A liberty of changing thofe left by the founders of the Chriftian church, ib. Difficulty of knowing the general fenfe of the church in times really primitive, 166. Sacred truth to be fought only in the Scriptures, ib. Nothing ever determined by appeals to any other judicatory, /i^. The appellants don't well underftand what they mean by that of the primitive times, ib. The Fathers often inconfiftent with each other, and with themfelves, ib. Where they agree, their reafon, not authority, ought to govern, ib. Chriftiani- ty in its childhood when they wrote, 164. V/e fhould have un- derftood the Scriptures better without them, ib. They juftify fuch rites as led to popery, ib. No Chriftian church now in the world holds all that they did, ib. nor is it worfe for not doing fo, ib. Hypocrify to pretend that refignation to them which ufed to be in- lifted on, 166. neither requifite in matters of opinion nor pradlice, ib. Inftances of variations from them in each refpedl, ib. which we have reafon to believe not unacceptable to God, ib. The real reverence due to them, ib. both their learning and piety extraor- dinary for the times, ib. Religion and truth more like to fuffer by a too fupine refignation to them, than by receding from them, 167. Foreign Proteftants have no fuch high opinion of them, 161, 162. Authors who have treated them freely, ib. Le Ckrc's juft apology for it, ib. Feaji, occafional difcourfe of Chrift upon it, 312. --of Tabernacles alluded to, 316, Figurative expreffions, why ufed by our bleffed Saviour, 316. Fijhers, allufions to the occupation, 314, 321. Fitne/s of the time, in each nation, for receiving a religion, what conftitutes it, 29. Objeftion from the Chinefe anfwered, ib. Fit- \ nefs of that in which the Chriftian was introduced. Vid. Chrijii unity. Flejh, the eating of it allowed to mankind from the beginning, 53, 54- , J., Flood oi Noah did not increafe the barrennefs of the earth, 59, 61, 200. nor Jhorten the lives of men, 201, introduced in mercy to that INDEX. that generation, as well as their poUerity, 6i. Reflexions natu- rally arifing from it, 63, 64. Man's knowledge after it fuperior to what it was before, ib. Food (animal) ufed from the beginning of the world, 53. Freedom of man allowed to confift with all the methods of commu- nicating revelation, 15, 16. what tokens of it in the human con- ftitution, 10, II. its limits, ib. not entirely fuperfeded by aflbcia- tions, 17, 18. the fuppofition of it the fole ground of merit, ib. and of the pleafure we receive in exercifing moil of our faculties, ib. Fuhefs of the time, the fame as a ftate of maturity in the world, 42. 127, 140 — 150. in v/hat refpeds the time of Chrift's appearance was fuch. Vid. Chrijlianity. Fundament ah '\x\Q\ix\^\?imX.y, no room for any difpute about them, 184. Future Jiate might be coUefted from the tranfadion in Paradife, 59. the tranflation of Enoch, 60. the promife to Abraham, 68. 70. not explicitly taught under the Mofaick inftitution, which was built chiefly on temporal promifes, in order to feparate the Jevjs from other nations, and fecure them from idolatry, 87. 102, 103. 235. Vid. Law of Mc/}^.--neceirary to the fupport of virtue, 254.— has no conneftion with the natural immortality of the human Ibul, 421 — 24. G. Genius, natural in man, what confl:itutes it, 11. whence the diverfity in it, 10. Neceility for fuch in all fociety, ib. Whether the Ancients were fuperior to the Moderns in that point, 222. Gfntiles. Vid. Heathen, Ghoft. Vid. Spirit and Holy. Gifts extraordinary improveable by labour and lludy, 22. fuch not to be claimed now-a-days, without the fame evidence that origi- nally attended them, 21. Glafs painting, the art not lofl^, but out of ufe in many parts of the world fmce the reformation, 204. GOD Almighty, the wifdom of his condudl in the difpenfation of both natural and revealed religion, 8—14, 8—28. Whether all kinds of worlhip be equally acceptable to him, 33. What pro- vifion he made for the inftruflion of the antediluvian world, 362. his covenant with Noah, ib, with Abraham and his family, 63. obliged to treat with the patriarchs by way of compaft, jg. his government of the jfe-ivs, 85, &c. Intent of that inltitution, 87, 88. not confined wholly to them, 89. 102. Whether they ever abfolutely rejefted him, 92. made known by them to a great part of the world, 89. 93. fent his prophets to foreign countries, 100. not partial in his favours to the Jctajs, 103. makes them the chief means of preparing mankind for a nobler difpenfation under the Mcffiah, 1 10, III. introduces that in the fitteft time, 112,1 1 3. (Vid. Chrijiianity.) a£ls always for the good of all mankind, 150, 151. to whom he extends the benefit of redemption, 185, i 86. His work:? fuited to each other, and in a fl:atc of progrefllon, 42.45. 217, 21H. 226. 233. difgraced by our having a different notion of them, 245. maJe dependent on an evil principle by Ma7id:-uillc, 246. his per- feftions in themfelves above our reach, 293. reduced to our level in INDEX. in the perfon of Chrift, ib. and 294. the love of him not taught by heathen writers, 293. — What implied in his being called the Go^of any one, 411. his will the foundation of morality, 254. Cods of the hills and valleys, 81 of the Egyptians openly defeated, 84. of the heathen in general, fuppofed to be the founders of their feveral governments, 208. The inventors of arts fo termed, 218. Their worlhip merely a compound of abfurdity and immo- rality, 296, 7. vid. Idolatry. Coguet, 216, 217. Good, natural conftitutes moral, 254. Go/pel, the hardfhip of its vindicators againft modern infidelity, 305. vid. Chrijlianity . Go/pels contain bare fafts, without deduftions from them, 274. often omit circumftances, 320, 321. record things with greater fimplici- ty than heathen writers, 334. Governmen'-, the neceffity of it inhuman fociety, 8. implies diverlity of ftation and abilities, ib. and 9,10. Hence inequalities in na- tural religion, 10—14. any fchemes of it founded on vice, abfurd, 248. Go'-vernments, the occafion of revolutions in them, 44. Modern ones better calculated for the good of the governed, 219. 242, 243. Gcvemors, duty to them taught and pradlifed by our bleffed Saviour, 307, 8. Grace of God, neceffity for foliciting it, 24, Ufe of it confiftent with the free application of our reafon to religious matters, ib. Greeks maintained as grofs errors in religion as any other people, 104. their arts difperfed over ./^« at the downfal of ^/?x«Wer's empire, 175. State of philofophy amongft them when Chrift came, 117 — 122. H. Habits y the force of them in forming appetites, &c. 11,12. admit of fome degree of liberty in the ftridl fenfe, ib. (vid. Ajfociations.) The moral feme and that of honour properly fuch, 249. Ufe and ex- cellence of that part of our conftitution under proper regulations, ib. Each good one a foundation of happinefs in a future ftate, 231. They have a greater influence on our general behaviour than principles, 246. yet much affedted by thefe, ib. often the ground of morals, 252. Hadrian, his remarkable perfecution of the y^wj, 173. Confe- quences of it with refped; to tYiQChriJiians, ib. Hakewill cited, 194. Hales (Jo.) of thecaufes offchifm, 183. Hallet (Mr.) cited, 208.— 9. referred to, 174. Happinefs confifts in agency, 17. incompatible with any fixed im- mutable ftate, ib. That in another world proportioned to the fe- veral degrees of holinefs here, 188, Private happinefs the ultimate end of virtue, 251. Harmony among our faculties, 19. of the Gofpels, upon what plan to be formed, 310. Hartley, i i. 209. 229. 236. Har'vrJ}, alluded to, 310. Hearts INDEX. Hearts of men known by our Saviour, 330. Confequences of it in his teaching and reproving, ih. Hence properly faid to anfuier when no quejiion is allced, ib. Heathens, ancient, their circumftances at the coming of Chrlft, 115. 237. 296, 7. in general worfe than "Jc^-ws or Chrifiians, 236. Their morals improved by Chriftianity, 182. — Modern, v.'hat the generality of them hold, 34. the cafe of fuch as to another life, ib. and 188, g. very different from thofe who wilfully rejedl Chriftianity, ib. Hea'ven, that of ChriJ}ia?is a fuperior degree of happinefs, i88. Hea- ven and hell not perhaps io infinitely diftant as is commonly fup- pofed, 198. Hebrews, vid. Jeivs. Herejy, neceffity for its being permitted, 239. None fo bad as be- lieving it lawful to hate men for opinions. 262. Heianannus on the intermediate ftate, 363, Heylin, Th. Lea. 278. Hippocrates, phylic as a fcicnce at its height of reputation un- der him, 215. Hijiory, that of Mofcs, confirmations of it, 205. that ofthegolpel, many circumftances omitted in it, 320. confequences thereof, 321. That of the church, in what age capable of being mofl authentic, 136. mofl defective for thirty years between 'Nero and Trajan, ib. Sacred hiftory methodical and confiftent, prophane the contrary, 104. This regukted by the former till the Jc-xviJI? captivity, ib. The uncertainty of ancient hiftory, 160, i. 208. The grounds of that uncertainty, ib. formerly filled with fables, 206, 7. be- gun to clear up of late, ib. reduced as to the marvellous, ib. Men very apt to magnify numbers for want of an exadl fcrutiny, 208-9. Infiance in defcents of kings, ib. Holinefs, every degree of it may have a proportionable flate of hap- pinefs in the next life, 188, 9. Holy Ghoji, fome part of the Chriftian fcheme left to be opened by him, 151. Some unknown after his defcent, 152. his extraordi- nary ailiftance neceffary during the firft delivery of the Gofpel, 154, 5. that a fign of its weak flate, 155. his ordinary one fuf- ficient for the underftanding of it, 21. This confiftent v/ith the common ufe of our faculties, ib. and not diitlngiiifliable from them, ib. ill confequence of any greater influence, 16,17. Honour, the fenfe of it a habit, 249. Hofpitality, how far infifled on in the Gofpel, 31 1, 312,313. the pre- cept of it not peculiarly Chriftian, ib. Hour of Chrifl, the moft probable /iieaning of that phrafe, 302, 3. Human nature, the true" plan of it, 10,11. why fuch inequalities therein, ib. not fb bad as fome authors have reprefented it, 245, 7. Hurnanity, a great inftance of it in Chrift's firft publick miracle, 301, 2. Hume (Mr.) 18. 133. 199. 219. Humiliation, that of our blefTed Saviour, 276, 7. the manner and degree of it, 279. Humility, INDEX. Hu?nility, taught by Socrates, Jzi^. by M. A7itoninus, 182. the falfe one of referring too much to publick wifdom, 269. the true pat- tern of it fet by Chrift, 276. mixed with the greatefl dignity, 298* I. Jacob converfes with his Maker, 77, 78. makes a kind of ftipula- tion with him, ib. then fets himfelf to drive out all ftrange gods, ib. his notions of the divine omniprefence, 79. and charadler of his fons, ib. a different account of his ^0^, ib. and 80. removed into one of the moft improved parts of the world, that he might impart fomewhat of the true religion to them, 82, 83. acquaint- ed with the future oppreffion of his family there, and their re- turn, ib. Jac^elot, on the propriety of Chrift's parables, 326. Ideas, perception of them quick or flow, &;c. the ground of diffe- rent tempers, 10, r I. Idioms of the Hebre-iu language Ihould be more regarded in inter- preting Scripture-phrafes than was done by our laft tranflators, 263, 4. Idolatry, whether propagated in the world fo faft as the Mofaic hiftory reprefents, 64. a check given to it by the difperfion of mankind, 65. the attendants and effefts of it, 67. founded on fables, and fuited to the corruption of each country, 296. why the 'Jt'ws were fo prone to it, 92. wherein it confiiled, ib. Jeffery (Dr.) 45. 108. 169. 170. 190, i. 192.292. 347. Jericho, the people of it fully acquainted with the miracles work- ed in favour of the I/raelites, 93. and of God's intent therein, ib. Jerusalem vifited by Alexander, 95. vidtims offered there by Atn tiochus, Seleuchus, and feveral Roman emperors, 96, gj. its deftruc- tion beneficial to Chriftianity, 153, 173. Jesus, vid. Christ. Jefuits faid to have often confulted together about corredling St. Paul's epiftles, 263. Jews, their law not confined to themfelves, 89. admits llrangers, ib. inculcates humanity to them, 87. not diftinguifhed for their own fakes, 90. intent of God in raifing them up, 91. they reform the religion of every country into which they are fent, 93. live by their own laws under the Romans for fome time, 97, not fo incon- fiderable a people as is often reprefented, 98. their zeal in mak- ing profelytcs, Z^. and 98. degenerate in the latter ages of their government, ib. why fo addifted to the heathen worflaip, 92. what that was, ib. They were not worfe than other nations in like cir- jcumUances, 104. in fome refpefts very fit to have the divine ora- "cles committed to them, 105. exaft in fettling their hiftory be-^ fore the great captivity, ib. remifs afterwards, ib. the means ot manlfefting the true God to moft parts of the world, 105, 6. the more fottilh of themfelves, the better that end anfwered by them, 105. their ceconomy prepared them for communicating Chriftiani- ty, 110. their great want of reformation when Chrift came, 114. their charader and circumftances in Chiift's time made that a fit feafon for his coming, 137—140. how far the power of life and death I N D E X. death was tlien taken from tliein, 136. Their fall a benefit to the world, 140. their reje£tinff ChrilHanity a confirmation of its triitJi in every age, ih. of vyliat benefit they were to the reft of the world when molt dillinguilhed in their own land, 146. like io much Icjiven in the inals of mankind, 14H. removed to Babylon when in its moft flouriihing ftate, ib. fpread fo far as the Eaji In- dies, lb. fettled in all quarters of the world, ib. by their former difpernons at and after the deftruflion of their temple, fpread the knowledge, of the true God and his providence, 172. when they were better qualified for it, and lefs liable to be corrupted, ib. have never fallen into idolatry during all this laft difperfion, ib. their cafe exceedingly remarkable in all Chriftian countries, ib. Men's eyes turned on them by ferae frefli perfecution every cen-- tury, ib. more numerous at preient than they have ever been in their own land, ib. their remarkable treatment under Hadriariy 173. a confequence of it was the delivering the Chriftian church from its fub^edlion to the law, ib. their prefent ftate foretold, 173, 4. confequence of their being fo long preferved dilHniTt frem other people,;^, they cnnfefs their crime of murdering the Meifuh in their conftant worfhip, ib. they fhall be finally reilored to the divine favour, 169. 185. Their revelations under a carnal cdvfer, 235. yet unfolded by degrees, ib. Their fenfe of the word neighbour'., i\<). hatred to the S^unaritans, ib. very artfully reprov- ed by our bleffed Saviour, ib. lUuminatio/i, why revelation could not be communicated to each perfou. by a particular one, 16— -18. Immortality, loft by the fall, 49. reilored by Chrift, 109. to all man- kind, 186. not an inherent property of car nature, but the gift of Gcd, ib. and 3.^9, &c. to commence at the refurreclion, 187. 348— -350. whether believed hy Cicero, 119. 121. and the genera- lity of the Heathens, 357. Weaknefs of the common arguments for it, 419. 422. I m7ni(t ability itnproperly afcdbed Co the law of nature, 6, Impcftor: [je-v:ijh) ground their preteniions on the general expefla- rion of the Mciriahjrp,. thepromife of whom thereby inferred, ib: Impofinrc, the uriavoidable conleqi'ence of communicating revelation by particular infpirations, 19. The whole frame of Chriftianity inconfiftent with this, 133, 4. Impcjlures in iome ages, no reafon for fufpe6ling one in that wherein Chriftianity was promulged, 134 Impro-uemctit of the world in arts, gradual, 216. but unequal, 217. efFcds of it, 218, that of our own times, 179, 180, 219, 220. in education, 218. government, 219. knowledge, natural, 228. 230. moral, 229. religious,//^, and 233. hov/ far our pradice corref- pbrids therefo, 237. ' Improvements herein in feveral articles, 226. 236. 238. Objection from the fpirit of infidelity which feems to prevail, 239. Confequences of believing that there are fuch im- provements, or the contrary, 244- -251. whether they are injuri- ous to virtue, 25T . ^ Jmprdi;i;?ne7its in religion, in what fenfe to be underftood, 262. Syn- ' ■ F f chronize INDEX. chronize with the courfe of other improvements in the worl(5, 235. more ftill wanting, 191,2. Impulfe (internal) why religion could not be communicated by it, 19. Indians [Eaji) had a great veneration for Abraham, 69. the je^vs ipread amongft them, where their defcendents yet continue, 148,9. (^Enji and VVefi) why Chriftianity makes no greater progrefs a- mong them, 29. 31. in what {tw'ic they may not yet be fully qua- lified for it, 28. Infallibility in all the facred writers not neceffary to eftablifh the truth of their writings, 267. a conftant one in all probability pe- culiar to the Son of God, ih. infancy of man, why our blefled Saviour fubmitted to it, 276—8. of the world, what proviiion made for it, 47, 5:c. 144, &c. had frequent revelations, 54. 58. the generality then Anthropo- morphites, 58. the ftate of childhood continued much longer than at prefent, 218.— -of Chriftianity, 151. 153, &c. the difficulties that attended it, 131 — 134. made its reception im» jffible, fuppof- ing the whole to have been of man's invention, ib. which gives the ftrongeit atteftation to it when approved, ibi Infidelity, its ine>i for the day, alluded to by Chrilt in his difcourfes at the fyna- gogue,309,3io. Letters uiicovered firll to Mo/es by divine revelation, 144, 5. 146, 7. f^afonablencfs of that difcovery with relation to the Ifraelites, ib, to the world in general, 225. Liberality, the proper notion of it vindicated agalnll Chithb, 311, 312* Liberty INDEX. hiherty (natural) what traces of it in the human conftitution, n--i3. its limits, ib. not wholly fuperfeded hy ajjidations, 17, 18. thefup- pofition of it the fole ground of merit, ih. and of our pleafurein exercifing our faculties,/^, allowed to confift with all methods of communicating a revelation, 15, 16. The caufe why a perfeft uni- formity cannot be obferved in the progrefs of religious knowledge, 233, &c. _ Liberty, civil and religious, the benefits thereof, 241. includes every thing valuable in life, 259—261. has increafed of late, efpecially in our own country, 219, 220. 243. 260. l>ife, often the fame as foul of man in Scripture, 373-6. placed in the blood, or breath, 376. Life oi ChriJ}, the excellence and ufefulnefs thereof in fome partic«-» lars. —-Private, 278. 281. in the choice of his difciples, 282--8. converfing v/ith them, 289. — Publick, 298. Social duties, 307, Manner of teaching, 309. of difcourfmg, 330. vid. Christ. Life oi Socrates, [Cooper's] inconfiflencies in it, 119. 331;. 338. Lffe of mankind, why it Ihould be longer in the infancy of the world, • 200. when fhortened, 201. and why, 67. 202. of much the fame length now, as in the timeof Mo/f/, ib. \iA. Longe-oity. Life immortal, whence derived, 187. 348. vid. Immortality. LiGHTFOOT, 115, 116. 147. 322. Literal fenfe, how far to be followed in the interpretation of Scrip- ture, 326. Nohiftorical books will always bear it, 305. Liturgy, what is wanting previoufly to any alterations in it, 240. Locke, 326—7. Longeiniy, of mankind, in the firfl ages, a great help to keep and convey religion, 144. neceffary for peopling the world and learn- ing arts, 200. difficult to aflign the natural caufes of it, and the fubfequent change, ib. Alteration of the world at the deluge in- fufficient for that purpofe, 202. The fliortening men's lives gra- dual as occafion required, ib. neceffity for it, ib. and 67. half taken away at diverfe times till the age oi Mofes, 202. where the term was fixed in general as it now continues, ib. No farther de- cline in the conftitution of man, earth, or heavens, ib. in what fenfe we may be faid to outlive the ancients, 218. Lo-ue of God, not taught by heathen writers, 293, 4. The funda- mental principle of the Chrillian religion, 292. 294. LowMAN, 82. 87. 90. LowTH (Dr.) 150.300, I. 325. Luxury, one of the reigning vices of the prefent age, efpecially in this country, 242. yet not worfe than the reigning ones of former - times, ib. not of advantage to trade, 248. M. Maccabees, under the perfecution in their time, the law and the prophets v/ere better underftood and more regarded, 123. Macjcnight, his Harmony, 274,5. Magick, the Egyptian praAice of phyfick built thereon, 215, 216. the notions of it among the heathen a chief caufe of their not regard- ing theChriilian miracles, iz(). F f 3 Magnet ^ INDEX. Magnet, the ufeof that difcovery, 179. Mahomet, what gave him room to advance his fyllem, 171. not- withftanding the impoflure, it was in the main a reformation, /A contains a deal of Chriilianity, ib. inforces feveral virtues, and prohibits fome vices in the ftrongell: manner, ib. binds its votaries to the llrifteft order and devotion, ib. his miftake of the Virgin Mary for the third perfon in the Trinity, ib. to wiiat height Ro7n:Jh corruptions and confufions were come in his time, ib, which fitted it for fuch a yoke, 227. Mahometans, feveral feds of them believe in Chrift, 171. entertain as worthy notions of him as fome papifts, tb. explain away the grofs things in their Koran, 227. vid. Mahomet. Maimonides, his opinion that the angel's appearing to Balaam was in vifion, 75, Man, xa.z.y be faid to grow more intellectual now than in former ages, 243, 244. not To vile as fome authors reprefent, 246. his age, vid. Life, or Lmge--viiy. his faculties, vid. Faculties. Free-will, viA. Freedom, his nature, vid. Human. Mandeville, his charadlcr, 245, 6. ill effefts of his writings, ib. his principles falfe, ib. vid. Fable of the Bees. Manfions in heaven, what underftood by them, 188. Marriage in Cana, the propriety of Chrill's ar'^racle wrought there, 301. no excefs occafioned by it, 302. of what ufe it might have been to his countrymen and kinsfolk, 304. their flighting it of be- nefit to the reft of the world, by clearing the whok from all ap- pearance of compadt between him and them, ib. Mawellotis in hiftory, reduced of late by more accurate enquiries, 208. vid. Hijhyy. • The truth of it in general fufpicious, 134. this no objeftion to the evidence for Chriftianity, ib. Mary, vid. Virgin. Matter, arguments drawn from it for the natural immortality of the foul, all very weak, 419. Maturity, of the world, what conftituted it, 127. 150, &c. Chrift came then, as being the moft proper feafon, ib. ' — ' — of man, why our Saviour did not make his appearance at that age, 276, 7. it would neither have been for the advantage of that, nor of future generations, 277. fuch an abafement as that of in- fancy, no imputation either on his purity or perfect wifdom, ib. Maximus (Tyrius) 337. Meats and drinks, our Saviour's allufion to them., 313. general doc- trine from them, 329. Mediator, what implied in his office, 286, 7. why compared to fe- veral things under the Jc=ivijh difpenfation, 283. moft frequently to that o^ a propitiatory facrifice, ib. how far the death of Chrift may be deemed fuch, ib. Neceftity for one real all- fu flic lent Me- diator in oppofition to many pretended ones among the heathen, 297. Medicine, founded upon experiments, 215, 216. confequently low a- mong the ancients, ib. its ftate in Fgypt and other countries about the time of Mo/^/, 214. its practice depended on magical and aftro- logical INDEX. logical grounds, 214. its rules oft fettled by law, ib. Surgery th^ oldeft branch of it, ib. made but very flow advances till the tijne oi Hippocrates, ib. how iimple its beginnings, from the tradition gbout JEj'culapius, 2 16. The notion of a god of phyfic demonftrates its low llate, ib. improves in general, 229. though not defigned. to keep the fame pace in improving with other arts, ib. which would often prove of very ill confcquence to the world, ib. Melchisedeck, acquainted v.'ith the blefling promifed xo Abraham, and receives homage from him, 7 1 . probably no other than the patriarch 5hem, ib. Merits the idea founded on a fuppofition of freedom, 17, 18. agree- ablenefs and ufe thereof, ib. Mejjiah, the Jevcs feemed to look for an expiatory facrifice from him, 51. The nature of his kingdom, 107. different from what they expedled, ib. 137. 280. general expectation of him, on what founded, 142. whether in itfelf a circumftance of ufe to fhew the credibility of his miffion. ib. what would have been the confe- quence of his coming a MeJJiah in the Jeigs^ various kinds of them in thcfirft ages, 49. their intentions, ib. moft probably appointed originally by God, ib. Diftindtion be- tween thofe o{ Ahel and Cain, 51. never made of what was of no ufe to the offerer, 53. kept up ?. proper intercourfe between God and man, 55. Objedions to this way of worihip anfwered, 54, &c. vid. Sacrifice. Onias's temple in Egypt, 96. Oppojition to fuperiors, our Saviour far from either pradifing or en- couraging it, 30S. Oracles, neglefted and defpifed about the time of our Saviour's com- ing, 121. Thofe of the Sibyls, whence formed, and of what fer^ vice, 143. Oral revelation, Jdam taught by it rather than infpiration, 47. Or^il tradition, how much inferior to a written revelation, 47. Order of time, in the Gofpels, neglefted by St. Mark and St. Luke^ 310. Orders among men, different ones neceffary for fociety, 8,9. Original lin, the rife of that dofuiae in its groffell fenfe, 427. P. Pagans, always worfe in general than either ye~ivs or Chrijlians, 237. — than Papifis now-a-days, 177. their circumftances when Chrift came, 296. their morals then, 297. vid. Heaihen. Palestine, placed in the middle of the world, 103. mankin4 more or lefs cultivated as nearer it, or farther removed from it, 209. Papijh, neither fo cruel, illiterate, nor immoral, as heretofore, 227. vid. Popery. Papyrus, the invention of writing on it, 95. Parables, ufe and excellence of teaching by them, 324. thole made ufe of by Chrift, their great propriety and decorum, 32:;, free from the abfurdities v/ith which thofe in the y^/z/W and x)c\s. Alcoran abound, ih. yet fometimes built on the inconfiftent notions of the vulgar, 410. Paradife, what nnderftood by that word, 408. P^-.'/V/W communication of Chriftianity, the fame in faft as that of na- tural Religion, 7. Authors upon the fubjeft, 8. Reafons for the latter, 9—15. for the former, 15—28, Partiality^ none in God with refped to the JenjuSf 103. Pascal, 141. PaJJjons, in what originally founded, 10-13. touched in the moft fenfi- ble manner by the charafter of our bleffed Saviour, 295. Religion in the generality takes the ftrongeft hold by them, ib. P,;Jfo-vcr, the rites of it alluded to by Chrijl, 316. J^^/zi^rfW religion v/hat, 81. vid. Religion. The law added to it on its decay, 106. Pattern, that fet by our bleffed Saviour, 307. ufe and excellence of it. ib. Paul (St.) had a more extenfive view of the Chriftian fcheme than the otiher apoiUcs, 152. propriety of deferring his call, 288. —For I N D E X. •! For fome time perhaps uncertain as to fcme points, 152, 3, taught that each perfon's death is in refpecl of himfelf contiguous to that of his refurreftion, ib. forced to conceal his preaching to the Gentiles for fome years, 154. ^\iQjcfuits faid to have held fre- quent confultations about correfting his epiftles, 263. Teace, univerfal, how far fuch at the comingof Chrift, 141, 2. no circumftance to confirm the credibility of his miflion, 143. Peopling the world, the longevity of the ancients neceflary for it, 200. proof, of its being fo late as Mo/es fets forth, 205-9. why its pro- grefs no greater, 201. begun with a few, and fpread from one center, zog. Perception of ideas, quick or flow, dull or acute, with a proportiona.- ble refledion on^them, the original ground of different tempers. Sec. 9. 13. this only innate, as leeming to depend on the original ftamina of the body, ib. Perfect f in what fenle the law of nature fo termed, 6, 7. Persians t^tem Abraham the reformer of their religion, 69. by his means kept clear of the moft grofs idolatry, ib. Peter (St.) A probable reafon for his being frequently rebukec, 302. what he meant by the ovffnonToi, in St. PWs writings, 153. ^ Peters (Mr.) cited, 60. referred to, 53. 174. remarked on, 73. his haid opinion of the future ftate of G^«/z'/f J, Pre/. Pharifees, perverfe difputers, 129. felf-fufhcient, 299. fpiritually blind, 310. Philofophers (heathen) feldom made any converts, 99. conformed ta the eftablifhed idolatry, ib. generally argue not from topics of reafon, but tradition, 1 17-19. fuppofed to be Atheifts, 120. got moft of their bell notions by travelling into theeaft, 124. refine^ their fentiments after the promulgation of CKrillianity, 182. Philofophy, natural and moral, improved by the lame means, 230. its ufe among the heathen, 117. 125, 126. at beft gave juft light e- nough to difcover its errors, and direft them to fome better guide, 117? the Epicurean fed made all the knowledge and worfhip of the deities infignificant, 122. all feds confpire in oppofition to Chriftianity,i29-i34.when mixed with it, produce herefies, 155,6. 226. In vv-hat refpea Stoicks not to be imitated by us, 238. Phrafe, a popular one, never to be taken literally, 326,7. Phyjick. vid. Medicine. PiLKiNGTON (Mr.) his Remarks, 322. Pla-nets (feven) the obfervation of them not the origin of weeksj^ which were more early, 52. Plato appeals conftantly to tradition and fome ancient records, for his notions of a future ftate, 118,119. probably received them from the Egyptians, ib. what reafon to fuppofe he borrowed from the Hebrezi- J,' ib. fuppofed to have put many indecent expreffions into the mouth of iSoov^/w, 337. r -i. j Pliny, jun. his notion of true liberality, 312. the faii\e prefcribe^ by Chrift, ib. PococKE (Bp.) on alphabetical writing, 145. Pool of Bethejila, defign of the miracles there, 131. Poperjy a mixture of civil policy and prieftcraft, 92. occafioned by INDEX. the corruptions confequent on the Roman empire being Chriftian 168,9 to what height thefe were grown in Mahomet's time, 171' fome of the Fathers led the way to it, 164, 5. tlie chief ground thereof, 227. a deal of it yet in many churches, 182 -30 740 269. though abating, 237, 8. produced a great light at the refor- mation, 176. how affefted thereby itfelf, ib. the mylkryof its in- iquity now feen through by n;any of its profefTors, 177. who en- deavour to explain away fome of its more grofs errors, 22". have not the fame perfecuting fpirit as heretofore, ib. neither fo illite- rate nor immoral as before the reformation, ib. in fome thino-s we might profit by them, ib. fome great end to be ferved by fuffering It to continue fo long, 177. Hill better than Paganifm, //^. and may be an introdudion to the cure thereof, ib. Popilh converts a- broad like profelytes of the gate araong the Jexvs, ib. Popular fenfe to be chiefly fought for in the Bible, 327. Populous, whether ancient nations more fo than the prefent, 210, 211. Pojls inftituted among the Romans in the reign ol Augujius,, 127, 8.* ufed on fome occafions before, among the Pcrjians, ib. Potter (ABp.) his defence of the infpiration of dire^ion in the Scriptures, 265, 6. means no more than the ordinary fuperinten- dency of Providence, ib. Po-Tver, how much the Je-xvs had under the Romans in Chrift's time, 137. whether that of life and death was then allowed them, ib. Prayer, — for ftedfaftnefs in the faith, confillent with a free exami- nation of it, 23, 24. the wifeft of the Heathens ignorant about it, III, a means of reftoring the communication between God and us, 291. Prejudices of mankind, oppofite to the Gofpel at its firft promulga- tion, 133. ^ s /'r/w/V/w religion, — more plain and funple than that in after- times 63. Primitive Chriftians, how far they had the advantage of all others in the theory of religion, 157. 159. ^^ Writers, wliethcr preferable to their fuccelTors, ic8. 160, &c in what to be imitated, 166. 258, 9. Times, what to be underftood by them, 161. difficulty of knowing them, ;^. and 165,6. never any thing determined by appealing to them, ib. vid. Fathers. Principle of Virtue, which is the proper one, 252-5. Principles, what influence they have on men's behaviour, 246. Printing, the feafonablenefs of that difcovery at the reformation, iaa 5. 179. +^' Progrejs of knowledge, a general one throughout the world, 42-7 233-7 but flow, 207. its limitations, ib. objedions obviated 42* k.z. vid. Improvements. ' ^ * Promulgation of Chriftianity, at a feafon proper for the confirmation of Its truth, 134. oppofed to all the paffions and the prejudices of men, ib. Propagation of theCofpel could not be carried on otherwife than it is, 27. Prepollerous methods of attempting if, 28. Letts to it, 31! prefent opportunity of advancing it i'n America, ib. vid. Chrijhinity, Prophecies of the NcvjTeJiament, one inuiafic mark of tlieir truth, 132. ■5 Propbecjy I N D E X. Prophecy, fuppofed to be hereditary in the heads of feveral famillea before the deluge, 62. not confined to the family oi Abraham, 71. when it ceafed among the Jc-uus, and why, 131. Prophets, why fo oft fent to the Jezvs, 107. their office, 147, their writings more read and regarded after x\\c Babylonifh captivity, 123. ^fzvi//?' fent to foreign countries, 100. which were highly intcrefted an their prophecies, loi. and therefore attended to them, ib. fought and honoured by many of thegreateft princes, ib. Prophe- tic parts of Scripture daily better underftood, 179. Profeljtes made by the Je^s to their law, 98, 99. to the belief and worfhipof the true God, ib. the fipoftolical determination of ab- ftaining from blood, &c. probably related to fuch converts only, 154. Pro'-vidence, never more enlarged notions of it than at prefent, 180, the more we trace it, the more we fee of its defigns, and have rea- fon to think the profpeft will be ftill enlarging, 231, 2. right nOr tions of it inftilled by our Saviour, 311. Prussia (King of ) on the progrefs of the undjerftanding in Arts and Sciences, 44. 1 On Modern Governments, 219. Pfalms, feveral of them defcribe the crucifixion of our Lord, 174. 322. thefe publickly read by the ^f-iw IHII, to their condemnati- on, 1 74. Chrift's appeal to the book of Pfalms as treating of him, juftified, lb. Hence a ftrong argument for their conviftion, ib. Ptolemy carries above a hundred thoufand JeiMs\x\X.o Egypt, (^z^. plants others in Cyrene and Lybia, ib. his fon Philadelphus procures a tranflation of their law, ib. his fucceflbr Eiiergetes worfhips the God of Ifrael, 96. Philometor had a comment on the Pentateuch, ib. permits Onias to build a temple in his kingdom, ib. which conti- nued for above three hundred and forty years, ib. Purchafe, in what fenfe ufed in Scripture, 283. applied to the me- rits of Chrift in our redemption, ib. Purgatory, whence that doftrine arofe, 227. Pyle (Mr.) cited, 92. Salifications of mankind to receive inftruftion natural and moral, 126, 127. thefe do not always accompany each other, ib. though both requifite, ih. this is not faying that wickednefs and wifdom may unite, ib. Thofe of the age in which Chrift came, 128. ^alities, moral and natural, equally fixed, 248. though by a mix- ture of good and bad, their tendency not always immediately dif- coverable, ib. two bad ones in a liruggle may fometimes relieve inftead of ruining a conftitution, 247. this alters not their general nature, ib. if fo great a mixture of bad ones as fome fuppofe, the world would not go on fo well as now it does, ib. feemingly op- pofite ones in our blefTed Saviour's charafter, whence, 298. - R. Rabshakeh, declares that he has a Divine commilTion, 94. miftakes the cafe oi Hezekiah^ io. Pan/otn^ INDEX. Ranfom, the various fenfcs of that word iu Scripture, 283. Clirift's death fuch in the ftrift fenfe, ib. Ray, on the ancients and moderns, 222. Reafon^ the portion of it in each perfon whence formed, 6. to be ex- ercifed in religion, 20. fufhcient for that purpofe, 2I. ObjeAiona anfwered, ib. Redeemer^ intimated to AcLvn^ 59. to Abraham, 68. what notions the ancients had of him, 223. thefe fiifhcient for the times, ib. what implied in his office, 282, 3. not merely figurative, ib. from what he redeemed us, 187. 34.9, &:c. Redemption, of Chrift, what included in it, 28 1. in what fenfe under- ftood, ib. falfe notions of it, ib. wherein chiefly placed, ib. im- plies fomething vicarious, 286, 7. the fcheme of it laid before the world began, 187. vid. Chriji. Reformation, in religion, impoflible upon the fcheme of private infpi- ration or perpetual miracles, 15—26. whether any neceflary in our eftablifhment, 240, 241. preparatives thereto, ib. Reformatio;! of the Ranijh church, the effefls it had on the world, 177. on that church itfelf, ib. and 227. the feafonablenefs of printing, and the \\{e of the compafs at that time, 179. revival of letters and all parts of fcience at the fame time, 228. whether this was fatal to ChrilHanity, 244. Relations of Chrift, why no more notice taken of them, 304. Oppor- tunity they had of fully examining his pretenfions, ib. Ufes of their rejediing him, ib. Religion, why not univerfal, 5. 7. 15. nor equal, ib. nor immutable, ib. communicated gradually, 26, 27- propagated by human means, ib. reafon to be exercifed thereon, 20-23. fufficient for that end, ib. Primitive more fimple than that in after-times, 63. 144. De- fcription of it, 222. 224. Diverfities in it unavoidable, 33. yet not all kinds equally acceptable, ib. the feveral difpenfations of it fuited to the circumftances of mankind, 79, 80. 144. its progrefs the fame as that of arts and fciences, 163, 4. 184, 5. defcription of it in general, 222. of the Chriftian in particular, 108. 291, 2. that not merely a republication of natural religion, 226. carries on and completes all its beft motives, 231. Repentance, the great condition of the new covenant, 36. fymbolically reprefented of old by facrifice, 49. a new doftrine, according to the ilrefs laid on it in the Chriftian inftitution, 291. Rejlorat ion o{ the fexus, 169. 177. 185. Refurreaion, whether taught in Job, 73,4. the chief ftrefs laid on it in the Nenv Teftament, 187. the purcliafe of Chrift's death, &c. 282. 349. Commencement of our new life, 348. 396.— diftjeliev- ed by many of the" heathen, 357, 8. The grand objedl of our faith, hope, and comfort, 397, 8. Retrogradation, no confiderable one in the divine difpenfations, 43. 185. increafe of wickednefs among wicked men does not prove it, 236. Rewlation, reafon ablenefs of fuppofmg one,i5. Objeftions to the prefent method of conveying it anfwered, ib. Inconvenience of conveying it by immediate illumination, &c. 16. 18. Anfwer to Cbri' INDEX. Chrijiianlfy not founded on argument, 19, &c. Or by frefti miracles in every age, or to each perfon, 20. 26. completes the belt notices of natural religion, 231. the belief of any among the heathen given up about our Saviour's time, 131. unreafonable prejudice oflbme moderns againft it, 305, 6. Re-TjeltJiions, made in various countries, 71. by aftion, yS. more fully communicated to the world as the means of keeping and con- veying them improved, 225. why thofe that accompanied the Je^ijh difpenfation were all put under a carnal cover, 235. Revie^v, a frequent one neceffary in all eftablifhments, 240. obftruc- tions to it, ib. Revolutions in governments, occafion for them, 43, 44. 219. Reruard, the idea of it includes liberty, 18. Robberies alluded to, 318. Robertson (Dr.) his Sermon on the fituation of the world at the time of Chrift's appearance, 115. Roman empire, vid. Empire. Roman governors, what power they alTumed over the Jenus in Chrift's time, 136, 7. Romijh church, vid. Popery. ROTHERAM (Mr.) 44. 65, 66. 170. Rule of moral aftions, 254. RuTHERFORTH (Dr.) On the Tree of Knowledge, 48. S. Sabbath, originally of divine inftitution, 52. Our Saviour's dodlrine in relation to it, 329. Sabbatical yesx, allufion to it, 316. Sacraments reilore the communication between God and us, 291. Sacred hiftory, whence that of Scripture fo called, 265. clear and confiftent, 104. helped to corred and regulate the prophane, ib. Sacrifices, the original and intention of them, 49. 53. the feveral kinds ot them, and various ufes they might ferve, ib. and 214. Sacrifice of animals, what notions it conveyed, 49. Ends of it, ib. and 53. not the invention of man, 50. 53. 57. accompanied men's devotion, and was a proper mode of expreffing it in the primitive times, 55. Objections to the divine appointment of it, ib. anfwer- • ed from the various ufes fuch a rite might ferve, 56, could not be mftituted before the fall, 57. ordered at firft with a merciful de- sign, ib. propagated every where by tradition, ib. and gradually perverted, z'^.implies no abfurdity in itfelf, ib. not prefcribed to the Je-cvs merely in compliance with an inveterate cuftom or prejudice, ib. implied a vicarious fufFering, 50. fuch expefted by the Je-ws from their Meffiah, ib. applied by John Baptifi to Chrift, ib. how far his death was fuch, 281. not merely fo termed in allufion to the legal Sacrifices, but they rather typical of it, 282. Qualifica- tions of this notion, 283-5. Objedions to it anfwered, ib. Sacri- fices prefiguring him might convey benefits of the fame kind as the commemoration of his death, 187. vid. Chrifi. Sacrifice continued while the temple ftood at Jerujale.m, 155. Sadducees, the reigning party among the Je^^js when Chrift came, 114. fubtle difputers, 129. ^alt^ allulions to it, 314. INDEX. Salvation, in the Scripture phrafe, may imply a particular degree of future happinefs, i88. Samaritans, animofity between them and the Je^vs in Chrift'3 time, 319. who taxes the latter for it, ih. The end of Providence in preferving them, 174. Mansions of virtue, what, 254. Sanhedrim, its low ftate at the coming of Chrift, 116. abolifhes the trial for adultery, 323. Satisfadion to vindictive juftice, not implied in the death of Chrift according to Scripture, 281. the whole a fcheme of government, i^. Sciences gradually advanced, 42--45. progreflive in the main, ib. and 203. 212. fpread from one center originally, 209. though carried on much falter in fome times and places than others, 217. and often, to appearance interrupted, 43. not fo early as is imagined, 203.-- 205. Caufes of their being raifed fo high, 207. falfe pretences to them in Egypt, 206. 213. Babylon, 210, 214. China, 212. no really ufeful ones ever loll, 204, 5. 221. how mufh we exceed the ancients in them, 219, &c. their connexion with each other, and with religious knowledge, 220, 221. Scripture, to be interpreted in the moft common popular fenfe, 326, 7. not literally, ib. no particular Itrefs laid on words, ib. how far thefe infpired. 265—8. whether the Fathers helped us to interpret Scripture, 164—7. it is yet far from being thoroughly underllood, 181, 2. miftakes about it as to the language, 263. the fenfe, 264. free ftudy of it recommended, 190-2. 261. 269. with fome rules for it, 190. preparatives for a new verfion, 240. Search (Mr.) on liberty, 11. Seafons of the --world in general, 42, 43. 144. of the year alluded to by Chrift, 311. no great alteration in them fince the deluge, 203. Seleucid^, favoured the Jenjjs, 97. Self, how far a regard may be had to it in virtue, 25 1-^5. Sdf-murdcr recommended by Cicero, i 20. Senfc, moral, and that of honour, &c. may be formed by habit, 249. a popular one, to be fought for in the words of Scripture, 328. Sermcn on the mount, deugn of it in general, 290, form of it, whence probably taken, 322. Serpent, brazen, the full import of it, 174. Seth, his family diftinguilhed from that of Cain, and called the fons of God, 61. Se-venty. vid. Tranjlalion. Shaftsbury (Ld.) his fcheme of morals inconfiftent with our frame, 247- -9. Shechinah, a ftanding one in the firft ages, 53. Shem, living till Jacobus time, a great means of preferving the wor- ship of the true God, 66. probably the fame perfon who is called Melchizedcck, ib. Sheol, ftate of the dead in general, 406. Shtpherd, in what refpefls Chrift anivvered that charafler, 286. 315. Sherloci: (Dr.) on death, 2or. Sherlock (Bp.) his defcription of death, 348. of the hopes of im- mortality drawn from the nature of the foul, 345, of what goes to conftitut? the many ib, Sbipt, INDEX. Ships, the model of them probably taken from Noah's ark, 66- Shuckford (Dr.) cited 214. Sibylline oracles extraded from the Je--wijh prophecies, 143. a for-^ gery, ih. Stnai, journal thither from Grand Cairo, 145. firll alphabetical writing taught there, ib. Skins of beafts, why the firil cloathing, 52. propriety of it, ib. Social Avitvfs, of greateft benefit to mankind, 307. chiefly promoted^ by our bleffed Saviour, ib. Societies for propagating religion, account of them, 31. have gradual- ly contributed to promote knowledge and virtue, 244. Society, necelTity for it, 8. admits not of a general equality, 9. Di- verfity of genius requifite therein, ib. Socrates, prepares men for a reformation, 125. from whence he borrowed his notions of a future ftate, 1 18. wilhes for forne guide from heaven, iii. faid to be a type of Chrifl, 332. furprifmg re- femblance between them in fome things, ib. and 331—4. difparity in others, ib. h'is irony, the ill confequence of it, 336. his vanity, z^. his way of difputing fophiftical, //'. his dsmon interells itfeif in very low affairs, ib. was either fancy or fiftlon, ib. his unjuili- fiable compliance with the Athenian fuperllitjon, 337, vain excufes made for it, ib. The indecent language afcribed to him by Pluto^ ib. perhaps ferioufly a Polytheift, 338. no martyr for tlie unity of God, ib. his fatire the chief caufe of the profecutlon being carried on fo violently againft him, 335. his laft words, 339. Inconfiftencies in a late author of his life, 119. 336. not to be compared with that of Chrifiy 339. Sodom, how many cities belonged to it, 70. v/hat probably meant by her daughters, ib. Solomon, his fame of pnblick benefit to the world, 147. Soul, whether its immortality believed by Cicero, 119. that forfeited by the fall, 49. 109. 186. 34^-^, 9. reiiored by Chrift, ib. various fenfes of the word in Scripture, 367, &:c. its ftate in death defcribed there, 386, &c. objeilions, 405. weaknefs of the common argu- ments for its natural immortality, 419. 23. Spirit oi God, its ordinary operatiou:> condftent with the ufe of our own faculties, 20, 21. attend on their due exercife, ih. Inconve- nience of fuppofing them iucreafed, 19. peculiarly iufpefled the firft delivery of the Gofpel, 151. 154. vid. Haly Ghoji. Spirit in man. vid. Soul. Standard oi elegance, 7.20. State of the world when CLrljl came, 113, Sec. Stature of man, the fame now in general as it was three thoufand years ago, 202, 3. Stephen (St.) his murther no proof that the Je^^vs of that time had the power of executing their judicial fentences, 136, 7. Stillingfleet cited, 213. Stoicks, not to be imitated in their contempt of the world, 238. Story, the excellerice of Inftrufting in that way, 324. St R A BO, on the degeneracy of the Jeivs, 114. on the Indian philo- fophy concerning a future ftntc, j 19. Stra)i- INDEX. Strangers, humanity to them required by the Jc^vjjh law, S7. Sub fiance, fmall ufe of that word in fettling the nature of the human conftitution, 420. ^■ Suicide, vid. Self-murder. Sun rifrng alluded to by CbrlJ}, 315. Superiors, obedience to them pradifed-and prefcribed by our blefled Saviour, 308. Anfwer to an objedion, ib. Superjtition (Je^ijly) foon mixed with Chrillianity, 226. it begins to wear off, 238. its remains to be oppofed with fober zeal, 239. £urgtry, the oldeft branch of medicine, 215. Synagogues, when chiefly erefted among the Je^s, 123. Ufe of them "to prevent idolatry, ib. how many in Jcru/alem, ib. how oft fre- que ited, ib. Synagogue-wox^u"^, often alluded to by Chrift, 309. 317. Syjlem, why the doftrines of the Gofpel are not delivered in the form of one, loS. 327. T. ^abernacks, the feaft alluded to, 316. Taylor (Bp.) his life of Chrilt, 201. Taylor (Dr.) on the Shekinah, 53. on the Deluge, 62. on the Abra- hamic Covenant, 68. on Jacobs vow, 79, 80. on the general pro- grefs of religion, 236. his notion of atonement, 282. and death of Chrift, 283, &c. of our duty to examine all things, 269. The benefits of death, 354. of the ftrefs laid on the refurrection, 348. 422, the reafonabienefs of afferting it. 424. Taylor (Mr.) his effay on the beauty of the di-vine ceconomy cited and recommended, 90. 95. 97. 171. 261. Temper in man, whence it may be fuppofed to arife, 10, il. Temple (Sir W.) 216. 248. Temple zX. jerufaletn, facrifice offered while it ftood, 153. alluded to by Ckrif, 318. Temptation of Chrift, probably in vifion, 75, 76. Temfon on the Shechinah, 65. Theocracy, \}ciQ Jenjos wxxdiQx z. particular one, 145. that typical of an univerfal one under Chrift, 178. Theology (Chriftian) wants to be cleared of intricacies, 183, &c. to be treated with the fame freedom as philofophy, 263. Theory of government, no juft one without virtue and religion, 247. j?"-6^o^_)' of religion, gradually improved, 157. 262. by what means, 236. Variations in it from the principle of human liberty, 233. Theory of virtue, the true one, 251. 254. Thief on the crofs, the meaning of Chrift's promife to him, 41 1, 12. TiLLOTSON (Abp.) 284. 346. Time, order of it negledted by Mark and Luke, 310. the fulnefs of it, when the world was in a ftate of maturity, 42. 127. 141. 150. Fitnefs of that wherein the Gofpel was divulged, vid. Chrijlianity. Times, the badncfs of them complained of in every age, 197. the groundleffnefs of fuch complaint, 199, &c. 241, 2. Tithes, originally of divine inltitution, 52. Tongues, confufion of them when caufed, 65. ncccflity for it, ib. Traditiofi (oral) inferior to written revelation, 26. might more fafely G g con- INDEX. convey religion in the antediluvian world, 6z. and for fome time after, 64. though foon corrupted, 144. appealed to by the heathens for their notions of futurity, 118. preferred by the yeivs about Chrill's time to their law, 1 16. the evidences of Chriilianity not to be left to it, 135. the fenfe of Scripture conveyed by it, not to be relied on, 269. traditions, fuppofed to be derived from the apoftles, of what ufe in the interpretation of Scripture, 157. Trance, Balaam's, revelations perhaps all in that way, 75, 76. 1'ranjlaticti, of the Bible, great defects in it, 263. preparations for a new one, 240. that by the Seventy a new publication of the Je^uos religion, 96. a day of rejoicing formerly kept for it, ib. turned af- terwards to a faft, ib. which is flill continued, ib. 7ranfi.ation of Enoch, what might be inferred from it, 60. Tree of the knowledge of good and evil, what it meant, 48. Trial for adultery alluded to by Chrift in John viii. 322, 3. abolilhed by the Sanhedrim about his time, ib. Tribes (ten) their difperfion all over the Eaft, fpreads the knowledge of their hillory and religion, 94. their defcendents continue there to this day, 148. have a temple on the coaft of Coromandel refem- biing Solo'mo-nh, ib. are fpread over the four quarters of the world, ib. Trinity, ill confequences of the difputes about it, 171. 227. Truth of Scripture-hillory fufficient without abfolute infallibility, 267, 8. _ Truths eternal, objeftion from them againft natural and revealed re- ligion, 25. TuLLY. vid. Cicero. TUNSTALL (Dr.) 120. 230. Types of the Meffiah, feveral in the Jeivijh inllitution, 146. Ld. Bar^ rirgton and Dr. Sjkes feem to reject them, ib. as aifo Le Clerc, ib. V. Varro, his account of the different opinions about the Summum Bo- num., \'2.'2.. Vegetative animals. 419, 20. Vicarious, in v/hat fenfe the death of Chrift fuch, 285, 6. Vice naturally produ£live of diforder and decay in every conftitution,- 247. Anfwer to IJandin.'ille's objeftions, ib. vid. Fable of the Bees. Vices, fome reigning ones in every age, 241. whether thefein our own be worfe than thofe of former times, 242, 3. Virgi,i Mary, why fo pubiickly reproved by our blefTed Saviour, 302^ 3. the nature of his reply to her, ib. propriety of it in anfwer to Ckubh, ib. Virtue, what is the true principle and end of it, 251. 255. whether it degenerates daily, ib. the pradliceof it owned to be improving, ib. on the whole ever produftive of happinefs, 247. hov/ far to be termed felfi{h, 254. whether injured by modern improvements^ 255. how far an ardficial one may ferve all purpofes, tb. Virtues of the prefent age, whether fome are not in as great perfeftioa as ever, fmce the lirll publication of the Gofpel, 243. Vijion ^ INDEX. Pijion, revelations made in it not always diftinguifhed from real fafts, 75, 76. Inftances of fuch, z^.— frequent in early times, 71, &c. ViTRiNGA, 55. 164. 174. Vnderftanding. vid. Abilities. Uni/or?nityj beft preferved upon theprefent plan of human nature, 9.- 15. —of public worfhip, could be none upon the foot of private infpirations, 25. Uni-verjal, in what fenfe natural religion is fo, 6, 7. why neither na- tural nor revealed religion can be fo ftridlly, 8,-15. ^^^ objedion given up at lail by Chubby 16, 17. the greateft ftrefs laid on it by modern infidels, 42. Uni-uer/al Wi^idry ciXtd, 172, 3. Voltaire, 221. 241. Fo^s, Je-ioifo dodrine In relation to them correfted by our blefTed Sa- viour, 329. W. Warburton (Bp.) 85. 92. 120. Wajhing the feet, the import of that aftlon, 312, 312. Watts (Dr.) on the gradual commencement of the Chrillian reli- gion, 151. on the intermediate ftate. 420, 21. Weeks, ancient method of reckoning by them owing to the divine in- ftitution of the Sabbath, 52. Werenfelsius, 183. Weston (Mr.) 128. Wetsten in N. T. 268. 322. 327. Whitby, 157. Winder, 64. 145. 147. 211. 223. 235. 241. Wonders little regarded in the heathen v/orld, 297, 8. Woo;sTON, 139. 301. Words, no exadl Itrefs laid on them in the Eaftern writings, 327. World, ftate of it when Chrift came, 113. gradually improves in knowledge, 42. 205. 230. — (vid. Impro^etnaits) the more we know of it, the more we are convinced that its inhabitants were defigned for happinefs, 232. and can infer the fame of another, ib. not to be wholly defpifed, 238. neceflary to form right notions of its paft ftate, 25 2. the pleafure of furveying it, and our ftation in it, loft by imagining all tnings to be on the decline, 244, Sec. Worjhip, the time of it originally appointed by God, 52. as alfo the manner, ib. WORTHINGTOK (Dr.) 43, 61. IO9. I 78. 200. 2 1 8. 227-28. 243. WoTTON (Dr. W.) 214- Wriiif7g, whence originally derived, 144-5. 147- 225. vid. Letters. Z. Zoroaster, what ground to fuppofe him a prophet, 124. Ho\* many perfons of that name, 125. the great oracle of the Kaft, 226. ZuLi man's temple in the Eajl-hidi:s, 149. FINIS. r DATE DUE