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CHRISTOLOGY^ 

DISCOURSE 

CONCERNING 

CHRIST: 

CONSIDER'D 

L  In  Himfelf.  II.  In  his  Government 
III.  In  relation  to  his  Subjeds 
Duty  to  him. 


fit  mt  3Soofig> 

The  Second  VOLUME,  containm|^ 
Third  BOOK. 

Being  a  Nctij  but  Scriptural  Treatife  concerning 
CHRIST,  confider^d  as 

LOGJNTHROPOS. 


In  Two   PARTS. 


To  which  is  added, 

A    Neiif    and   TecuUar   DISSERTATION 

concerning  the  Vrkr  Refurretlic^i^    which  is  to 

commence  with  the  Milienruum, 
___ 


By  KOBERrlFLEMING. 


Jen,  ill  ApL    Liceat  VtrmtiixLi  aures  vellras  pervemire. 
Vfiii:/-!  geftic  nc  Igmrata  Damnetur, 


L  O  ND  O  N  -,  Printed  by  J.  Humfreys^  for  A.  Bell  at 
the  Crofs-Keys  and  Bible  in  CornWdl.  GIDJOCCVIII. 


TO    THE    MOST 

Noble,  Illuftrious  and  Excellent 

PRINGESS. 

Her  Royal  Highness 

SOPHIA, 

Eleftorefs  and  DutcheG  Dowager 
O  F 

Hannover^  Brunjrptck^  Lum 
nenburg^  &c. 

May  it  pkafe  Your  Highnefsy 

AVIN  G  Prefuni'd  ro  Ingrave  the 
Auguft  Name  of    Her  Britannic\ 
■  Majejiy  in  the  Frontifpiece  of  this 
fVorl{_i    as  I  had  formerly  Pretix'd  that  of 

A3  His 


iv        The  Epfile  Dedicatory. 

His  late  Majejly^  before  a  fmall  Difcourfe, 
which  was  a  kind  of  Frodromus  to  it  :  I 
could  not  but  immediately  Conchide,  that 
this  next  Fart  of  my  Labours,  upon  this 
Greateft  of  Subjeds,  was,  of  Right,  Ap- 
propriable to  no  other  Perfon  or  Intereft, 
than  that  of  Tour  Royal  tiighnejs  and  Tour 
ntoji  Glorious  Houfe  j  fince  Providence  feems, 
this  way,  fo  peculiarly  to  have  handed  it 
over  to  You,  as  to  incourage  its  (>laim,  by 
a  fort  of  Succcfllon,  to  Your  moft  Illuftrious 
Patronage,  as  well  as  Chriftian  Perufal. 

And  now,  that  I  have  mentioned  this  ; 
as  the  Siualleft  Things  do  frequently  Occa- 
fioa  us  to  think  of  the  Greateft  ,  fo  I  can't 
but  Obferve  here,  How  much  all  we  Bri- 
tains  are  cblig'd  to  Celebrate  the  Immenfe 
Goodnels  of  Heaven  to  Us  and  Pofterity, 
upon  the  A^ccount  of  the  late  Glorious  Ke* 
*volHtio7t^  and  the  later  Happy  Settlement  of 
th^Succeffton^  as  Farther,  and,  we  Hope,  Per- 
petually Lengthen'd  out,  in  thcFrdteflant  Line, 
A  Bleffing  fo  Great,  that  lean  Hontftly  fay  , 
That  I  do  never  think  of  ir,  either  in  a 
Direft  or  Reflex  View,  without  fome  Pecu- 
liai  Emotions  of  Pleafure  and  Sati&fadion. 

For 


The  Epijile  Dedicatory.         v 

For  when  I  look  backward,  I  call  to  Mind 
thofe  Pleafant  Days,  wherein  wc  law  our 
Religion^  Liberty,  Laws  and  Privileges, 
Rcfcu*d  from  the  Jaws  of  a  Romift,  Arbi- 
trary,  Cruel  and  Tyrannical  Party,  by  a  pe- 
culiar Providence,  as  by  an  Arm  firetch'd 
forth  from  Heaven  j  by  which  Our  late 
Excellent  King  and  Qiieen  were  Divinely 
Incited,  Animated,  Direded  and  Rende- 
red Succefsful,  in  their  Undertaking,  Carry- 
ing on,  Accomplifliing  and  Securing  that 
Great  and  Glorious  Work. 

And  when,  from  thence,  I  proceed  to 
Contemplate  our  Prefent  Happy  Settlement, 
under  the  Aufpicious  Reign  of  Our  Graci- 
ousQiieen  ^  Methinks  I  find  my  felf  in  the 
Midft  of  One  of  the  moft  Pleafant  Scenes 
in  the  World  ,•  where  Impartial  Jnftice  ap- 
pears Interwoven  with  Univerlal  Lenity; 
and  where  Wifdom  and  Virtue  Diicover 
themfelves  equally,  in  a  MM  but  Stcddy  Go- 
vernment at  Home,  and  in  a  Faithful  Ad- 
herence to,  and  Careful  Affiftanceof,  the 
General  Alliance  Abroad. 

A  3  But 


vi       The  Epftle  Dedicatory. 

But  as  King  William  was  never  more  Ho- 
nour'd  by  Heaven,  nor  more  )uftly  Indear'd 
to  us,  than  by  the  laft  Great  Aft  of  his  Ex- 
piring Life  *5  when  he  did  fo  Happily  Begin 
the  Length'ning  out  the  Proteftant  Succefli- 
on  :  So  Her  Prefect  Majcjiy  has  juftly  Me- 
rited the  Eulogies  of  all  true  Britains ; 
both,  upon  the  Account  of  Her  Making  it 
Hi^h  Treafon,  robe  Guilty  of  any  Overt- 
Aft  as^ainft  the  fame  ;  And  upon  the  Score 
of  Her  Obtaining  it,  to  take  Place  Univer- 
fally  thro'  the  Whole  Inland:  A  Work,  not 
only  Great  in  it  Self,  but  Aufpicious  to  us 
and  our  Poftericy  for  ever  ;  efpecially  feeing 
it  is  fo  happily  Interwoven  with  the  Glorious 
Z^NION oi  rhefe  formerly  Unfortunately 
Divided  Nations  ^  hnVNION  fo  Indif- 
folubly  link'd  to  the  Troteflant  Sncceffion^ 
as  that  they  mutually  Give  and  Receive 
Security,  to  and  from  each  Oiher  ,  An 
Z^NION  fo  Great,  as  was,  not  ma- 
ny Months  ago,  rather  the  Ob)e£l:  of  our 
Defircs,  than  Expeftations ;  In  the  Ac- 
complilhment  whereof,  Her  Majejiy  may 
truly  Glory,  to  have  Out-done  all  Her 
Royal   PredeceHors^    and    for    which  She 

may 


The  Epijile  Dedicatory:        vii 

may  Juftly  exped,   the  Perpetual  Praifes  of 
Succeeding  Ages. 

And  here  it  is  Pleafant  to  Obferve,  hov/ 
Wifely  and  Kindly  Almighty  God  has  Con- 
nefied  Her  Majejiys  Fiety  and  Safetyy  by 
making  t\icLatter  the  Refulc  and  Reward  of 
the  Former.  For,  as  She  has  been  Concer- 
ned to  Secure  the  Succeflion,  the  Succellion 
tends  to  Secure  Her  :  Nothing  Human  be- 
ing fo  Strong  a  Barrier,  as  this  is,  to  ftave 
off  the  Defigns  of  Villanous  AiTaflinates  a-^ 
gainfl:  fo  valuable  a  Life  ,  feeing  all  Men 
muft  be  fuppoied  to  know,  that  the 
Froteftant  Line  does  not  now  Expire  in 
Her. 


And,  as  what  tends  to  Her  Majefty's  Se- 
curity, muft  ever  be  Delightful  to  all  Her 
Good  Subjeds ;  So  this  muft  be  fuppofcd 
likewife,  in  a  Great  Mcafure,  to  have  Eas'd 
their  Anxious  Minds,  as  to  their  Dread  of 
the  Confequents  of  fo  Difoaal  a  Stroke,  as 
that  of  Her  Majefty's  Demife,  even  tho  in 
a  Natural  Way,  muft  be  fuppofed  to  have 
been.  For,  befides  the  inconceivable  Lofs 
of  fo  Excellent  and  Tender  a  Nurfing  Mo- 
A  \  ther  ^ 


viii       The  Epftle  Dedicatory. 

ther  i  Mens  Thoughts  were  then  perpetu- 
ally haunted  with  the  Frightful  and  Ghaftly 
Ideas  of  Popery  and  Tyranny,  as  Retur- 
ning again,  with  redoubled  Malice,  Fury 
and  Revenge ,  and  as  R^eniounting  the 
Throne,  in  Order  to  deftroy,  at  once,  all 
our  National  and  Perfonal  Privileges  and 
Liberties,  Sacred  and  Civil  And  fuch 
muft  our  Apprehenfions  have  continued  to 
be  to  this  Day,  were  we  not  fo  happily 
freed  from  theiii,  by  the  farther  Profpeft, 
with  which  we  are  now  fo  pleafantly  Enter- 
tained, of  Glorious  and  Flourifliing  Times, 
during  the  Succeflive  Reigns  of  other  Ex- 
cellent Princes,  upon  whom  God  and  the 
People  have  IntaiFd  the  Crown. 

Princes  !  Whofe  Virtues  (hine  with  fuch 
an  Orient  Lufire,  as  no  Detrafltion  or 
Malice  can  Sully  or  Obfcure.  Princes !  Tho 
Born  abroad,  yet  truly  Brit/Jh^  both  by 
Law  and  Nature  :  Thro'  whofe  Veins  the 
Blood  of  the  Royal  Stewarts^  in  Defcent 
from  that  of  the  Gallant  Brucian  and  Ancient 
Fergiifran  f^dVLxR^s^  mix'd  with  the  Noble 
Blood  of  the  Famous  and  Brave  Plafitage- 
nets  and  TndorSy    muft  be  acknowlcdg'd  to 

run. 


The  Eptftle  Dedicatory.         ix 

run.  And,  if  they  are  likcwife  defcendcd 
from  the  Ancient,  Great  and  Uluftrious  Palati-^ 
nate  and  Brmfrricl^  Houfes,  which  the  German 
B^pire  has  fuch  )uft  Reafon  to  celebrate  and 
glory  in  :  What  Man  is  there  in  our  £/;/- 
pire  of  Great  Britain^  that  either  un- 
derftands  the  Pedegree  of  his  own  Coun- 
try^  or  regards  its  true  Intereft,  but 
mud  find  himfelf  oblig'd  to  love  and 
honour  them  the  rather,  upon  this  very 
Account, 

But  that  which,  above  all  Things,  will 
ever  attra^i  the  Hearts  of  good  Proteftants, 
of  all  Denominations,  to  Efteem  and  Ho- 
nour, The  moft  Excellent  and  Illuftrious 
frincefs  Sophia^  The  moft  Serene  and  Po- 
tent Elector^  The  moft  Accomplifli'd  and 
Hopetul  EleBoral  Prince^  together  with  all 
the  Noble  and  Virtuous  Branches  of  the 
moft  Auguf  t  and  Flourifhing  Family  of  Brun- 
ftvk\'LmenbHrg^  of  the  Great  and  Glori- 
ous Hanover  Line^  is,  befides  their  admi- 
rable Perfonal  Endowments,  this  Reviving 
Gonfideration  ^  That,  as  they  are  now  fo 
Peculiarly  Related  to  thcCe Fort H?7ate  Ijlands^ 
fo  their  Intereft  and  ours  is  intirely  the  fame, 

in 


X        The  Epijile  Dedicatory. 

in  Oppofition  co  all  ¥opiJh  Pretenders  and 
Arbitrary  Defigns. 

And,  as  for  Your  Eleftoral  Highnefs  ; 
when  I  Confider  former  Days,  and  Re- 
member the  many  and  fevere  Sufferings  of 
the  Koyal  Palatinate  Family^  for  the  Sake  of 
the  Proreftant  Religion  j  and  thus  call  to 
Mind  the  Circumftances  of  Your  Koyal  Mo- 
ther 5  and  for  how  many  Years  the  Churches 
of  Great  Britain  and  Ireland  did  conftantly, 
in  their  Prayers,  Ingeminate  the  Name  of 
the  JfliSed  Lady  Elizabeth,  Q^een  of  Bo- 
hemia :  I  cannot  but  loolc  upon  Your  ^igh- 
nefs's  Relation  to  the  Throne^  as  the  Anfwer 
of  Heaven  to  thofe  Solemn,  Frequent  and 
Fervent  AddreiTes.  She  indeed  has  been 
advanced,  long  ago,  to  an  higher  Glory, 
than  that  of  any  Earthly  Crown  ;  as  being, 
with  Dazfidj  denied  thePerfonal  Privilege  of 
Building  the  Temple.  But  Her  Pojierity  fcem 
now  to  be  plainly  Mark'd  out  by  Heaven, 
as  the  Glorious  and  Polifh'd  Inftruments,by 
whom  the  Divine  Goodnefs  deligns  to  A£lr, 
in  Order  farther  to  Complcat,  Beautifie  and 
Fini(h,  That  Great  and  Glorious  Work, 
which  God  has  already  fo  happily   begun, 

and 


The  Epijile  Dedicatory.       xi 

and  fo  far  carried  on,  in  thefe  Nations;  in 
Oppofition  to  P.^pal  Idolatry ,  French  Tyran- 
ny ,  and  all  manner  of  Arbitrary  En- 
croachments upon  our  Civil  and  Religious 
Rights. 

And  Oh  !  how  charming  a  Profpe^,  and 
how  ravifliing  an  Expeftation,  are  our 
Minds,  from  hence,  Entertain  d  with  ? 
Where  the  Growing  Glory  of  your  moft  /A 
lujlrioHs  Houfe^  the  Increafing  Happinefs  of 
Great  Britain^  the  Farther  Security  of  the 
Liberty  of  Europe^  and  the  Renewed  Succefs 
of  the  Reformed  Keligion^  and  confequently 
the  more  Univerfal  Promotion  and  Inlarge- 
ment  of  Chrijiianity^  and  the  Peace  and  Hap- 
pinefs of  Mankind  ;  Are  reprefented  to 
our  admiring  and  elevated  Thoughts,  as  in 
a  curioufly  and  delightfully  Variegated 
Map^  as  equally  Certain,  and  as  reciprocally 
Supporting  one  another. 

Permit  me  therefore,  Madam,  tho  One  of 
the  leaft  Confiderable  of  thofe,  who  have 
folemnly  Srvorn  inviolable  Loyalty  to  her 
Majejiyy  and  true  Fidelity  to  Her  Frotejiant 

Sue- 


xii      The  Epiftle  Dedicatory. 

SuccefforSyto  put  this  fniall  Piece  intoyourf/ir^/> 
nef/s  Hands,as  theBeftTt  ftimony  I  am^at  pre^ 
fent,  capable  of  giving,  feoth  of  my  Sincerity 
and  Heartinefs  in  taking  that  Sacred  Oath^  and 
of  that  profound  Refped  and  Value,  which  I 
have  for  your  Hrgfmefs's  Perfon  and  Family  : 
That,  as  it  is,  in  its  Subjeft  and  Scope, 
Calculated  for  the  Farther  fncreale  of  Chri- 
flian  Knowledge  and  Praftice,  and  con{e- 
quentiy  for  the  real  and  lafling  Advantage 
of  Men,  particularly  of  my  Fellow-Subjeds 
and  Countrymen  of  this  Great  Ifand  and 
Empire  i  fo  it  may  be  allowed,  to  be  fo  pe- 
cuharly  appropriated  to  your  felf  and  mod 
Illuftrious  Relatives,  as  to  obtain  your  and 
their  Protedion,  and  favourable  Acceptance 
and  Perufal. 

Now  may  God  continue,  ftill  more  and 
more,  to  blefs  your  EleSloral  Highnefs^  with 
all  temporal  and  fpiritual  Blcfllngs  here  ^  to 
be  exchanged  at  laft  (but  late)  for  Eternal 
Felicity  and  Glory.  May  your  Valuable 
Life  be  fo  lengthened  out,  and  fo  difpos'd 
of,  both  for  your  Own  and  the  Common 
Good,  that  Old  Age  may  never  be  other- 
wife, 


The  Epijlle  Dedicatory,     xiii 

wife  difcernable  in  you^  than,  as  it  is  at 
prefent^by  a  Ripen'd  Sagacity  and  Prudence, 
a  Diffiifive  Virtue  and  Generoficy^  an  At- 
tractive Goodnels  and  Complailance,  and 
an  Univerfal  Fame  and  Renown  May 

yoxxx  AuguU  and  FloHriJhmgHonfe  ever  conti- 
nue, and  ever  grow.  May  the  United 
Virtues  of  the  moft    Celebrated  Princes  of 
former  Times,  ihine  forth  refplendently  in 
your  moll  IS  able  and  lllujirionsFrogeny  ;  that 
late  Pofterity  may  ftill  have  New,  Bright, 
and  Endlefs  Matter,  from  their  Lives    and 
Adions,  for  Hiftory  and  Annak     May  they 
be  Honoured  of  God,  to  do  more  for  the 
Benefit  of  Mankind^  of  Europe^  of  Britahiy 
and  of  the  Reformed  Religion  ;    than  ever 
Vavid  did  for    Ifrael^  Cyrus  for  the  Tern-- 
ple^     AifgnflHs  for    the  Roman  Empircj    or 
Conjiar/tine  for   Cbrifl/ans.     And  may   thus 
every  Age  and  Generation  to  come  be  bleft 
with  renewed  and  endlcis  Occafions  of  Ce- 
lebrating You  and  T  hem,  as  the  Favourites 
of  Heaven,  and   Darlings  of  Men  ;  as  be- 
ing the    Great  Patrons   of   Religion,  the 
Kind  Proteftors  of  Virtue,  the  Juft  Defen- 
ders of  Equity,  the  Eminent  Promoters  of  In- 

duftry, 


xiv     The  Epijile  Dedicatory! 

duOry,  the  Illuftrious  Encouragers  of  Arts, 
the  Oencrous  Benefactors  of  Learning,  and 
the  Univerfal  Guardians  of  Liberty.  So 
Prayeth, 

Great  M  A  D  A  Uy 

Jan,  I.  t7o|..  being  Your  Highnefs'^s 

New-Tear*  s-Day^  *^      "^ 

Old  Stile. 

Mofi  Humbly  Devoted^  and 
Mojl  Obedient  Seirvmt, 


Robert  Fleming. 


XV 


TO    THE 


READER. 


I  Have  faid  fo  much  in  relation  to  the  Subjects  treat- 
ed of^  both  in  the  Book  following^  and  the  annexed 
D'iJJerrariony  that  I  have  nothing  to  fay  here^  that  does 
dire5ily  relate  to  any  of  them  ;  efpecially  feeing  all  the 
Sheets  of  both  Treatifes,  are  now  wrought  off  the 
Prefs. 

But  however^  feeing  fome  things  have  lately  occur*d 
to  me,  that  feem  to  bear  fome  relation^  tho  more  oh^ 
liqucly^  to  fome  parts  of  my  enfuing  Difcourfes,  I  thought 
it  might  not  be  improper  or  unufeful  to  advertife  my 
Reader  of  them^  in  this  Place. 

And^  (i.)  Whereas  I  have  lately  underftood,  that 
the  Learned  Dr.  Allix  has  publifh'd  a  Latin  Differta- 
tion,  De  Jefu  Chrifii  Domini  Nofiri  Anno  &  Menje  Natali  • 
I  am  forry  that  I  did  not  know  of  this  till  now.  For, 
tho  I  find^  that  what  I  have  faid  upon  this  Subjed,  in 
the  ^th  Chapter^  was  printed  off  long  before  his  Book 
appeared^  yet  the  Deference  I  pay  to  that  Great  Scho- 
lar would  have  oblig'd  me  to  have  compar'd  his 
Notions^  this  way  ^  vv^ith  my  own^  and  to  have 
given  my  Opinion  accordingly,  in  fome  brief  Ad^ 
'vertifement  or  Appendix^  to  have  been  added,  either 
to  the  one  Treatife  or  the  other.  But  as  want  of 
Health  has  confined  me,  for  the  moit  part  at  home, 
during  the  time  that  this  Work  has  been  in  the  Prefs, 
and  confequently  depriv'd  me  of  the  Opportunity  of 
inquiring,  as  fonneriy,  after  later  Publilh'd  Works  of 
Learned  Men :     So    I  confider'd,   that   the    Subjed 

of 


xvi  To   the  READER. 

of  that  Diflertation  of  Dr.  Jllix  is  of  no  material 
Confequence  to  Religion  ;  and  that  therefore  it  is  no 
great  Matter  with  me_,  whether  he  or  I  have  come 
neareft  to  Truth.  We  both,  by  Printing,  appeal  to 
the  World  to  judge  of  our  feveral  Performances : 
And  therefore  let  the  inquifitive  Reader  determine  for 
tumfelf,  as  to  both. 

(2.)  It  was,  upon  the  fame  account,  that  I  knew  no- 
thing of  Mr.  Wbifions  EjJ'ay  upon  the  Revdationy  until 
the  Time  that  I  was  about  fending  the  firft  Sheets 
of  the  annexed  Differtation  to  the  Prefs :  which  oblig'd 
me  therefore,  not  only  to  write  that  part  of  it,  which 
relates  more  immediately  to  his  Scheme^  as  concifely  as 
I  could ;  but  alfo  to  write,  as  it  were,  in  a  hurry.  If  • 
therefore  any  Word  or  Sentence  has  drop'd  from  me  (in 
the  hafte  I  was  then  in)  that  may  feem  to  be  harder 
than  it  ought  to  have  been^;  I  retract  it.  For,  as  I 
never  lov'd  to  ufe  any  thing  of  this  kind,  to  any  Man 
whatfoever  :  So  I  have  ever  declar'd,  upon  all  occafi- 
ons,  a  particular  Refped  for  the  eminent  Learning  and 
Worth  of  the  Bifljop  of  IForcejhr  ^  as  well  as  fer  the 
Profoundly  Learned  Dr.  Whitby ^  the  Reverend  Mr. 
Stajnoey  and  the  DifFulively  Learned  Mr.  Whifton.  But 
yet,  I  muft  be  allowed  to  add,  that,  if  what  I  have 
faid,  in  Oppofition  to  the  Schemes  of  fome  of  thefe 
Learned  Perfons,be  clofely  and  fully  confidered,  it  will 
be  found,  that  I  could  hardly  avoid  to  write  as  I  did* 
for  every  one  knows,  that  the  very  Refutation  of  weak 
Arguments  (efpecially  when  they  carry  an  Air  of 
Confidence  along  with  them)  cannot  poffibly  be  fo 
manag'd,  but  it  muft  appear,  in  fome  refped^,  to  be 
grating,  efpecially  at  firft  view,  but  more  efpecially 
to  thofe  who  are  the  Authors  or  Patromz,ers  of  fuch 
Schemes  and  Treatifes. 

(;.)  I  have  this  further  to  advertife  the  Reader  of, 
that  having  heard  that  Mv.TVhlfion  had  preach'd  upon 
the  Head  of  Prophefy,  at  Mr.  Beyle  s  Ltdurey  for  the 
Year  1707,  and  that  his  Sermons  were  in  the  Prefs,and 
almoft  finifli'd  j  I  was  willing  to  flop  fo  long:,  as  to  fee 

them 


To  the  READER.  xvii 

them^  that  in  cafe  he  had  faid  any  thing  material^  ei- 
ther as  to  his  Apocalyptical  Scheme^  or  as  to  the  three 
Grand  Prophefies  of  the  Old  Teflament^  treated  of  by  me 
in  Chap.  4.  I  might  have  confidered  them.  But  having 
now  got  a  fight  of  his  Book^  I  find  that  he  has  touch'd 
upon  none  of  thefe  SubjediS;,  excepting  that  of  Jacob , 
Gen.  49.  10.  And^  as  to  this,  having  no  time  now 
to  conflder  what  he  has  faid  upon  it,  without  de- 
laying the  Prefs  :  I  muft  fay  the  fame  thing  here  again, 
which  I  faid  before,  in  reference  to  the  Treatife  of  Dr. 
Allix^'uiz..  that  I  leave  the  Reader. to  compare,  both 
what  Mr  JVhifion  and  what  I  have  faid  on  that  Prophefy, 
and  to  judge  of  both  Performances  as  he  pleafeth. 

(4.)  But  one  thing  I  was  glad  to  fee  in  Mr.  TVhifions 
new  Book,  'vlz.,  his  annQXQdDiJJer  tat  ion.  For  the  fight 
thereof  made  me  recoiled  my  Omiffion  of  not  putting 
in  the  Subftance  of  my  Thoughts  on  the  fame  Subjed, 
which  I  deliver'd  feveral  Years  ago,  to  a  Publick  Au- 
ditory, upon  a  Sacramental  Occafion ;  efpecially  fee- 
ing this  would  have  come  in  naturally,  in  Chap.  9, 
Fage  ^oS.  either  as  one  of  xh^  rationally  Co7ijethiral  Sup- 
pofitions  mention'd  there,  or  as  a  Marginal  Note^  in  re- 
ference to  thefe  Words  [the  Varadifical  Hades]  which  are 
to  be  found  in  Line  21.  of  that  ^oSthPage.  However 
I  have  rather  Reafon  to  wonder,  that  I  have  omit- 
ted fo  few  things  in  the  following  Work,  than  that 
I  have  forgot  this  one  ;  efpecially  confidering  my 
Circumftances,  when  that  Chapter  was  written  and 
fent  to  the  Prefs.  But  feeing  upon  the  Sight  of  this 
Title  of  the  Differtation  of  Mr.  V/hifton^  I  call'd  to 
mind,  that  I  had  formerly  prefented  my  Plearers  with 
fome  fingular  Thoughts  upon  the  fime  Subjed,  I  made 
a  Search  amongft  my  Manufcripts  for  the  Notes  of  that 
Sermon :  Which  at  length  I  recovered.  And  feeing  I  find, 
that  Air.  Whifto7i\  Thoughts  and  mine,  are,  in  fome 
things  the  fame,  and  in  other  Refpcds,  very  different^ 
nay  oppofite  too  -^  I  thought  it  might  not  be  improper, 
inllead  of  controverting  the  Point  directly  (which 
wao  likely  to  coft  me  more  Time  and  Pains,  than  w;'S 
well  conliftent  with  the  forwarding  the  Publication  of 

a  this 


xviii  T^jf/jf  READER. 

this  Work)  to  give  the  Sum  of  what  1  preach'd  for- 
merly upon  this  Subjed: ;  leaving  him  and  every  Man 
elfe^  to  tall  in  with  either  Account^  as  he  fhall  judge 

the  one  or  the  other  moil  rational. Now  the  Sum 

of  my  Account  is  this. "  And  here,    while  I 

^"^  talk  of  Chrift's  Solemn  Afcention  to  Heaven,    at 
*^  the  Expiration  of  the  40  Days  of  his  Continuance 
^^  here  below  ;  allow  me  humbly  to  fugged  fomething 
in  relation  to  this  Point  j    which  I  hope  none  will 
be  offended  at ;  efpecially  feeing  I  propofe  it  only^ 
as  that  which  I  look  upon  as  highly  probable.     I  fhy 
then.  That  I  think  it  is  no  way  unreafonable  to  fup- 
pofe,  that  Chrift  did  afcend  before  this,  to  his  Fa- 
*^  tlier,  not  long  after  his  Refurretiion.  and  before  ha 
*^  appeared  to  any  of  the  Jpofiles,     And  (urely,  it  cannot 
*^  be  look'd  upon  to  be  any  way  unreafonable  to  think, 
^^  That  Chriit  would  pay  his  Firfi  Vifit^  if  I  may  fay  fo, 
^^  to  his  Hea-venly  Fathtr^  in  order  to  be  openly  appro- 
^^  vedby  him,  in  the  Prefence  of  Glorified  Spirits,  and 
^^  thus  to  receive  his  Allowance  and  Commiffion  to  do 
*■''  fuch  things  below  for  40  Days,which  were  to  be  done 
^^  before  his  Lafi  Afcention  ?  And  I  think  it  not  improba* 
^^  ble,but  that  this  is  hinted  by  Chrift  himfelf,when,after 
^^  he  had  told  Mary^  John  20.17.  that  flie  was  not  to  touch 
*^  him  yet,  he  adds,  for  I  am  not  yet  afcended  to  my  Father 4 
^^  Now  as  this  Word  Afcended  is  general  ^  fo,  if  it  be  ex- 
^^  pounded  in  reference  to  his  lajt  gind puhlick  Afcention^no 
^^  other  Senfe  can  be  given  of  it,  than  that  which  I  gave 
*^  formerly.  But  I  fee  not  why  this  may  not  alfo  denote 
^^  2i  Trior  Afcention^  efpecially  feeing  Chrift  immediate- 
^^  ly  adds  ^  But  go  to  my  Brethren^  and  fay    unto  them^,  I 
**•  afcend  unto  my  Father  and  your  Father  ^  unto  my  God  and 
^^  your  God.    For  I  think  the  natural  Senfe  of  thefe 
^^  Words,  as  conneded  with  the  former,  is  this :  Do 
^^  not  detain  me  nov^^  no^  not  fo  muchy  as   hy  touching  me, 
^^  for  as  there  is  no   occafion  for  this^  ^^  J^^^y  feeing  I  jlmll 
'^  convtrfe  'ivith  my  Difciples  frequently  afterwards ^    before 
^^  my   lafi  A f cent  ion  j  fo  it  is  fit ^  that  I  fljould  afcend  to  my 
^^  Father  now^  in  order  to  con^uerfe  with  him^  in  the  firfi 
^^  tlace^  before   I  converfe  either  ivith  you  or  them :  And 

^^  there^ 


To  the  READER.  xix 

^^  therefore^  infiead  of  laying  hold  upon  me^  or  detaining  we^ 
^^  at  this  timCy  I  give  you  this  Me j] age  to  carry  to  my  Ere- 
*^  thren^  that  the  Reafon  -ivhy  I  did  not  let  you  touch  me 
^^  now,  and  the  Reafon  why  I  do  not  yet  appear  to  them^  is 
^^  this  ;  that  lam  obliged^  in  the  fir  ft  place  ^  to  make  my  Ap- 
^^  fearance  before  my  Father  ;  for  which  Reafon  I  noii^  afcend 
*'  to  him.  And  indeed  I  think  it  highly  probable,  that 
^^  Chrift  did  Afcend  frequently  to  Heaven,  and  Dfjcend 
^^  from  thence  again,  during  the  40  Days  that  inter- 
^^  ven'd  between  his  Refurrettion  and  Laft  Solemn  Ajcen- 
^^  tion.  But  as  it  was  proper  that  Chrift  fhould  have  Wit- 
^^  neffes  of  his  laft  Afcen tion  j  fo  it  was  proper  alfo,that 
^^  he  fhould  not  be  feen  by  any,  when  he  Afcended  ei- 
'^  ther  the  Fir  ft  Time^  or  at  any  other  time.  Therefore, 
^^  as  he  neither  would  difcover  himfelf  to  Mary  at  firft, 
^^  nor  yet  to  Veter  or  John^  as  we  fee,  John  20.1,2, — 6, 
*^  — II,  &c.  nor  fo  much  as  fufFer  the  two  Angels  to 
^^  give  an  Anfwer  to  her  Queftion  this  way,  ver.  1 ;. 
^^  So  when  flie  firft  faw  Jefm^  it  was  in  fome  fuch  man- 
^^  ner,  as  he  appeared  in  to  the  two  Difcipks  going  to 
^^  Emarn ;  for  (he  neither  knew  his  Features,  'v^r,  14* 
**  nor  his  Voice,  i/er.  15-.  And  when  her  affectionate 
*^  Prayers  and  Tears,  did,  as  it  were,  extort  Chrift's 
*/  making  himfelf  known  to  her,  it  was  only  to  fend 
^^  her  away  immediately  to  the  Apoftles,  with  the 
^^  Meffage  which  I  have  already  taken  notice  of. 
For  Chrift  could  allow  of  no  Human  Witneftes  of  his 
^^  firft  Afcention^  out  of  Decorum  to  the  Majefty  of  his 
*^  Father  ^  with  whom  he  was  to  converfe  in  the  firft 
"  flace.  And  therefore,  if  he  appeared  vifibly^  as  Man y 
"  to  the  Angels y  as  well  as  to  Mary^  before  his  firft 
"  Afcentton  *  yet  I  am  apt  to  think  he  referv'd  his  firft 
^^  Solemn  Appearance  and  Converfation  as  Man^  to  God 
^^  himfelf.  I  fay  Solemn,  and  as  Man,  becaufe  it  is 
^^  certain  he  was  ever  perfedly  feen  by  the  Moft  High 
^*  Lord  his  Father.  However  hence  it  is  plain.  That 
^^  Mary  Magdalen  was  the  Firft  Ferfon,  as  Mark  fays, 
^^  Chap,  16.  9.  and  indeed  the  only  Ferfon  alfo  to  whom 
*^  he  appeared,  hQfovQhis  Fir f I- Afcent ion.  And  it  fcems 
Z  equally  certabjthat,  immediately  after  that  Mary  was 

a  z  y  gone 


5CX  To  /fcc*  READER. 

''  gone  with  her  Meffage,  Chrift  wing'd  for  Heavefi ; 
*'  and  that  therefore  it  was  in  the  Af(.Tw;>;^  of  the  Fir  ft 
'"'  Dii)  of  the  Treek,  'viz.,  of  the  far/te  Day^  wherein  he 
^^  role  from  the  Dea.^,  that  he  ^-ifctmh'd  to  Hea^dcn.  But 
how  iwiftly  he  J'cemled  fir}fy  and  Dejcendcd  again ^  is 
apparent  from  hence,  that  I  find  our  Saviour  {a)  ap- 
peared thrice  the  fame  Day  ^  i.  To  xhQ  Women: 
2.  To  the  two  Difciples  going  to  Emaus^  to  whom  he 
^^  made  himfelf  known  ;  and  that  about  Noon^  as  I 
^^  think;,  feeing  this  is  faid  to  have  been  as  they  were 
"  hrcaklng  Bread  ,•  ^.  To  the  eleven  Jpofiles^  while 
*^  the  former  oroD//l7'/>/6'i  were  informing  them  of  what 
^'^  had  happened  to  them,  in  their  Journey,  Mark  i6. 
^^  14.  And  Jo/j;^  tells  us,  Ch.10,1^.  that  his  Third  ^p- 
^^  pearancCy  was  /'^e  j^^we  Dtr)f,    at  Evenings  beiiig  the  fir  ft 

^'  Day  of  the  ly'eeL But  now,  when  Chrift  (after 

**"  his  other  Appearances  mentioned  before)  was  about 
*"*"  to  leave  this  World,  it  was  altogether  proper,  and 
^^  even  ncceffary  that  he  fhould  afcend  folemnly  and 
^^  vifibly,  in  the  Prefence  of  his  Difciples^  feeing  it 
^^  was  eirentr:il  both  to  their  Office,  to  be  Eye^witneJJcs 
^'  of  this  liis  Afccntion^  and  to  our  Faith  to  be  afiured 
*^  of  it.  And  therefore  it  is,  that  this  Afcention  is  on- 
*^  ly  infifted  upon  by  them,  and  that  it  is  fpokcn  of  in 
^-^  the  [irigtdar  Nur/^her  ^  other  Ajcentions  having  been  kept 
*^*^  fecret'from  thenv,-  at  leaft  fo  h^r,  as  not  to  have  been 
^^  feen  by  them.  Of  this  laff  [Afcention^  Luke  gives  us 
^^  a  twofold  Account,  The  1/  is  a  more  hicf  and  gene- 
'*■  ral  o?jey  in  the  la  ft  Fafes  of  his  Gofpel^  Chap,  24.  ^o^ 
'^  yi,  5:2,  ^:5.  And  the  2d  is  a  more  difiintt  and  par- 
^^  tictdar  Account  thereof,^  in  the  firft  Chapter  of  the 
^^  Acts,  For ,  that  thefe  two  Accounts  relate  to 
^^  one  and  the  lame  Event,  is,  I  think,  too  plain  ever 
to  be  caird  in  queftion  by  any,  meerly  becaufe  fome 
more  particular  Circumftances  are  added  in  the  latter 
than  t\\Q.fcrmcr  RcLtion  ;  which  I  fuppofe  Luke  might 
not  be  fo  fully  inform'd  of,  when  he  wrote  his  fir  ft 
*'  Treat ife :  For  every  one  knows,  that  he  was  not  an 

Ca)  Compiire  what  I  bavi  fuid  in  Ch^^.  5.  pag.  ^ol,  &c 


To  the  RE ^DE?v.  xxl 

"  Eye-'wltmfs  of  Chrlfi^s  Afce7itio7i ;  for  he  hinifclf  cells 
*'  us  fo  much^  in  the  Preface  to  his  Gofpel^  Chap.  i. 
'^  i;.  2^  ;.     Ncr   am   I  think  of  any  ObjtdiOTi^  that 
"  can  be  form'd  againft  this^  that  both  thefe  Accotmts 
*'  relate  to  the  fame  t'vent ,  unlefs  this  fliould  be  alledgcd 
"  to   be  one,  'viz,,  that,  whereas  Luke  fays.  Chap,  24. 
*'  of  hi,  Gofpel,  1;.  ^0^1.  that  Chrift  ajcendedto  Hd^- 
"  ^en  from  iiethany,  which  was    i  f  Furlongs  from  Je- 
*'  ri<f.cm  j  he  fcems  to  fliy,  ^^/i  i.  12.  that  he  ajcended 
*'  fo  Heavtn  from  f/je  Momit  called  Olivet.     And  I  rea- 
dily own^  that  this  has  given  Rife  to  a  Vulgar  Error ^ 
thac  Chrift's  LiH  j4j  cent  ion  was  from  that  Afoc^..:,     Euc 
ndeed  Luke  fays  no  fuch  thing.  He  aiferts,  I  confefs^ 
in  Chap.  24.  ^.  9 o.  of  his  Gofpel,  thac  Ciirift  afccn- 
ded  aCj  ornQ^iv  Bethany  :  But,  as  he  adds,  ^jer.^  T-j)  H- 
Thac  the  Jpofiles  worjhifd   him,  afccr  his  Afcention^ 
and  returned  to  Jerufalem  with  great  J-ojy  and  7L>ere  con- 
tinually  hi    the    TcWple^  fra'jfmg   and  blejfing  God  ^   All 
chat  he  fays,  Ach  i.  10,  ii^  12.  amounts  co  no  more^ 
as  i  conceive,  than  chiSjChac,  after  che  Angels  had  put 
the  Apoftles  out  of  their  Amaze,and  cheir  gazing  Po- 
fture ,'  che  Apoftles  went  forwards  towards  JerufaUm  j 
and  as  it  would  feem^  ftop'd  a  v\^hile  at  Mount  Ollvtty 
(which,  according  to  che  beft  Maps  and  Defcriptions, 
chey  were  obliged  co  couch  ac  in  cheir  way  co   Jeru- 
"  fidewy  in  cafe  chey  wenc  upon  che  ilraighc  Road,  as 
"  chey  were  commanded  co  do  j)  where^  if  chey  wor- 
"  fhip'd  Chrift,  from  a  remembrance  of  his  Agonies 
"  chere,  as  well  as  many  ocher  memorable  Occurren- 
*'  ces,  between  their  Mafter  and  chem,  which  had  hap- 
"  pened  in  chac  place,  there  is,  I  think,  no  reafon,^of 
^'  Wonder  ;  as  I  fuppofe^   there  is  no  need  to  be  fur- 
priz'd^  if,  in  that  place,  and  upon  fuch  an  occafioii, 
they  were  fiU'd,  and  that  eminently,  with  Joy  in  die 
remaining  part  of  their  Journey  to  Jerufalem,     Now 
Luke  does  not  fay,  Mis  i.  12.  thac  Jefus  Afcended from 
Mount  Olivet^  buc  chac  the  Apofiles  returned  from  thence 
to  Jerufalem^  i.  e.  (as  I  underftand  him)  after  cheir 
folemn  IVorflnfpmg  of  him^  by  che  way,  of  which 
hefpeaks.  Chap,  24.  of  his  Gofpel^  vtr,  52.     Which^ 


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xxii  To  the  READER. 

*'  in  all  reafoHj  muft  be  fuppofed  to  have  beetij  after 
**  the  Angels^  A^^s  i.  lo^ii^  12.  had  obliged  the  Apo- 
*'  files  to  enter  upon  their  Journey  back  to  JerufaUnt. 
*'  And  I  cannot  think  of  any  Suppofition  more  reafo- 
'*  nable  than  this ,  that^  after  they  had  walk'd  about 
"  ten  Furlongs^  and  come  to  Mount  Olivet^  where  they 
*'  had  fo  often  conversed  with  their  dear  Mafter,  and 
"  which  was  about  five  ovfeven  Furlongs  from  [ferufalemy 
*'  (for  the  neareft  part  of  that  Mount  might  be  five 
*'  Furlongs  from  the  City^  and  the  remoteft  Part  [even 
**  Furlongs)  they  would  choofe  to  halt  a  while^  (from  a 
•*  frefh  Remembrance  of  their  Dear  Lord)  efpecially 
*'  feeing  Chrift's  Jfcmtion-Day  was  in  the  molt  vernant 
*'  Seafon  of  the  Year^  at  leaft  in  Judaa^  as  being  (h)  the 
"  f  f^Day  oiAfril  But  I  am  willing  to  fay  no  more  on 
"  this  Head  now.  Only,  in  cafe  it  fhould  htohjeBed^ 
*'  that  fuch  a  fwift  Afcent  to  Heaven ^  and  Defcent  from 
*'  thence,  as  I  defcribe  C/^mTj  Fz>/ to  have  been,  does 
not  feem  to  be  confident  either  with  Fhyfiologicd 
or  Aftronomlcal  Trinciples  and  Rules  ;  I  anfwer^  That 
*'  thefe  are  nothing  to  me,  when  brought  in  Competi- 
*'  tion  with  undeniable  and  certain  Matters  of  FaB.  And 
*'  therefore,  inftead  of  faying  more  now,  I  fhall  only 

I;  '^  defire  the  Reader  to  confider  the  Length  or  rather  Bre- 
*'  vity  of  D^^^ie/'s  Prayer,  Chap,^,  and  to  confider  at  the 
''  fame  time,  the  Angel  GahrieFs  Words,  i^.  2:5.  and  to 
*'  compare  them  with  1/^r.  20.  For  hence  it  will  ap- 
J'  pear  to  be  little  lefs,  than  a  Demonilration,  that  Ga- 
*^  l^rlel  came  from  Heaven  to  Earthy  in  little  more  than 
'  '*  an  hour,  if  indeed  the  time  was  fo  long. '  And  I 
"  hope,  that  if  this  Angel  came  fo  foon  from  Heaven 

-     *'  to  Earth,  the  fame  Privilege  will  not  be  denied,  by 
"  Chriftians,  to  our  Glorified  Saviour,  who  is  the  Head 

*'  of  Angels ' So  far  runs  my  Manufcript,  as  to 

the  T/jeorj  of  this  Point,     And  I  am  not  willing  now 
to  add  any  thing  to  it. 

(^.)  However,  I  cannot  forbear  to  fay^   that  I  do 
eafily  forefee  that  my  apocalyptical  Dljjertatlon   will  be 

'%^    it)  See  Chap.  4.  Pag.  400. 

very 


C4 


To  the RE\DE R.  xxlil 

very  ungrateful  both  to  thofe  that  arc  called  thelnfpired^ 
or  the  New  Prop/jas^  and  to  thole  well-meaning,  but  mi- 
ftaken  Perfons,  that  admire  them  ;  kciii^  1  lind  that 
Mr.  IVhifions  Ejj'ay  on  the  Revelation  is  extremely  plealing 
to  that  Set  of  Men,     For,  befides  what  I  have  underitood 
from  fome,  of  their  admiring  his  Grand  Notion^  uiz,. 
That  Antichrifi  ivlll  jall^  and  that  the  Kingdom  of  God  will 
eminenlj  take  place  about  the  TeaVy  iji6  ;  the  Reader  may 
obferve  how  much  his  Book  is  priz'd  by  Mr.  Lacj.     Foi: 
he  tells  us,  in  his  Preface  to  his  Cry  from  the  Defart^  P.  4. 
That  he  had  read  the  late  Efjay   of  the  Reverend   Air.  Whi- 
fton  upon  the  Revelation  of  St,  John^  &C.     And  that  ha 
therefore  took  it  for  aTruth  without  Controverfy^  that  there  is 
to  be  a  State  of  the  Church  on  Earthy  more  rejfU?idtnt    than. 
was  ever  yet ^  (wherein  I  readily  agree  both  with  him 
and  Mr.  Whljton)  and  that  he  did  hence  conceive  it  agreeable, 
to  the  Methods  of  Divine  JVifdom  andCompaJJlon^  left  m  up- 
on Sacred  Record j   that  Jome  farther  previous  Dijcoverics  will 
be  made  of  its  Commencement ^  &C.     And  then.  Page  5".  He 
fays.  That  the  Writings  of  juch  fort  of  Commentators ^  (viz. 
fuch  as   Mr.  Whifion  is  J  who  declare  that  Great  Day  to  be. ' 
approaching^  ought  be  received  by  their  Brethren  of  the  Clergy  j, 
that  the  Flock  of  Chrifi  may  be  duly  alarmed  and  warned^ 
by  their  Paftors  and  Watchmen^  to  provide  for  it^Szc.     And 
to  this  Effay ^^nd  (omQ  former  JVritings  of  the  like  nature_^ 
the  Apologifl  for  thefe  new  Prophets ^  in  his  Circular  Letter ^ 
(fent  to  all  Members  of  Parliament  and  other  eminent 
Perfons)  refers  his  Readers,    Page  i.   Col.  2.   towards 
the  Clofe  ;  where,  after  he  had  fpoken  of  his  Expecta- 
tions of  the  fudden  Coming  of  the  Great  Day  of  the  Lurdy, 
&c.  he  adds  ;  Thefe   things  are  promifed^  and  not  yet  ful- 
filled :  Therefore  ;  JVhy  not  now  at  the  Door  ?  (If  he   will 
read  my  following  Differtation,  he  will  have  an  An- 
fwer  to  his  Query  )  whlch^     if  fo^  as   the  Writer  appre- 
hends^ and  feveral  learned  Divines^   of  all   Sorts,  in   this 
Age^    have    ajjerted,    &c.      And   irxdvcd,    feeing    this 
Set  of    Men   affert,    as  Mr.  Lacy  tells  us,   in    the 
21/   Page  of   his  Preface,    77^^?^   the  Grand    JublUfy 
&C.  is  now  even   at  the  Door^     and   to    be    manifejir  over 
the  whole   Earthy    within    the  jlwrt  Term  of    5    I^ears  ; 

a  ^  it 


xxiv  Jo  the  R  E  A  D  E  R. 

it  is  eafie  to  reconcile  the  BijJoop  of  Worceflers  and 
Mr.  Whifions  Scheme,  with  theirs,  by  fuppoiing  the 
Year,  17 1 6.  to  be  inark'd  out  as  a  further  and  more 
illuftrious  Period  of  the/^w^  Dlfpenfation,  which  they 
date  the  Comminamcmt  of  (to  ufe  Mr.  L^c^'s  Word^ 
p.  4. 1.  ;2.)  from  the  <^th  D^y  of  ^j^jne,  171  o.  for  about 
that  Time,  at  farchell,  muft  this  Great  Event  happen, 
according  to  rhem  ;  feeing  Mr.  Lacy  dates  his  Preface, 
as  finiih'd,  JurtQ  the  9//;,  1707.  after  he  had  told  us 
before,  p.  20,  21  j  That  it  was  foretold,  by  4  or  ^ 00 
Trcpbetick  IVarnivgSy  gii>en  under  Extacj  at  London,  that 
the  Grand  Juhihey  &:c.  -^pas  to  be  mainfefi  ci'tr  the  whole 
World,  -within  ;  Tears.  So  that  there  are  but  6  Years 
at  moft,  between  their  Grand  Vcriod,  and  that  of  the 
Bifiiof  of  Wcrcejler  and  Mr.  Whifion.  I  take  Notice  of 
this  the  rather,  becaufc  I  am  perfwaded,  that  no  Man 
fliall  attentively  read  my  following  DiJJertation,  and  ju- 
dicioully  confider  the  Scheme^  which  is  prefcnted  there- 
in to  the  World  ;  but  mull  fee,  how  ill-grounded  both 
thefe  Expectations  are.  So  that  I  would  fain  hope^ 
that  my  Publication  of  this  may  be  feafonable,  at  this 
Time,  if  it  were  only  to  induce  Men  to  be  cautious  of 
joyning  themfelves  with  fuch  Men,  who  pretend  to 
fuch  ftrange  things,  without  any  Ground  from  Scrip- 
lure. 

(6.)  I  defign'd  once  to  have  given  my  Thoughts 
pretty  particularly,  as  to  the  Pretences  of  thefe  Men. 
But,  feeing  they  themfelves  tell  us,  by  the  Pen  of 
xhtiv  Jfolcgifi,V,  2.  Col.  2.  Line  24.  That  they  wijli,  that 
the  World  iroiild-  ceafe  for  a  little  time^  at  leaf,  to  cenfure  thefe 
high  Gifts  (ox  Pretenfions  J  ^7  uncharitable  Diftin&ions ;  I 
fhallfay  little  now  ;  and  the  rather,  becaufe  I  am  nei- 
ther willing  to  fwell  this  Prefatory  Epifile  too  much, 
nor  to  delay  the  Publication  of  this  Work  too  long. 
And  befides,  I  think,  that  this  Author  has  given  us  a 
ccnfiderable  Reafon,  this  way,  in  the  fame  Page  and 
Column,  Line  10,  \iz.  That,  as  there  are  publick  Declara- 
tions and  yJppeals  to  God  for  his  Decifion :  So  (  fays  that  Au- 
thor) I  t:^^e' lately  heard  from  their  (i.  e.  the  Prophets) 
Mouths,     under  Extacy,    that   if,    v;ithin   a  few  Months^ 

(he 


To  the  R  EAtf  ER. 


XXV 

(he  dates  this^  December ^  ^l^ld  ^  ftdler  Attejtatton  of 
their  Commijjlons  and  AleJJage  be  not  manifefied  and  confirm- 
edy  by  miraculous  Signs  and  Powers  from  Hea'vtn^  and  by 
working  fuch  Adiracles  as  were  done  by  our  Sa^iour^  even 
to  the  raifing  of  the  Dead  •  that  then  they  will  own  them- 
fehes  deluded.  But,  tho  I  have  excus'd  my  felf,  at 
prefent,  to  fome  Friends,  that  have  urg'd  me  to  pub- 
lifh  fomething  on  this  odd  Phenomenon  of  the  prejent 
Time  ^  yet  I  cannot^  in  Confcience,  difpenfe  with  my 
felf,  without  faying  two  Things,  i.  That  my  earneft 
Requeft  is  to  allMen^to  be  cautious  of  incouragingfuch 
vain  Promifes,  by  which  thefe  Men  are  deluded^  and 
are  fo  induftrious  to  delude  others  by.  For  I  am  feized 
with  an  Awe  and  Fear  of  the  Confequents  of  this^ 
from  a  rational  Profped ;  that  (  unlefs  God  be  pleafed 
mercifully  to  interpofe  )  the  odd  Scene ^  that  thefe  Per- 
fons  ad  now,  will  end  in  the  Stumbling  of  fome,  and 
the  Laughter  of  others,  as  well  as  in  their  own  Shame 
and  Contempt  ^  and  that  Satan  is  too  likely,  this  way, 
to  gain  his  End,  in  a  great  Meafure,  by  the  Increafe 
of  Infidelity,  Scepticifm,  Atheifm,  Prophanenefs,  and 
the  Contempt  of  all  ferious  Religion.  Therefore, 
2.  I  am  oblig'd  to  defire  my  Fellow-Chriftians  to  think, 
whether  the  Oflentative  Miracles  of  Claris^  mentioned 
fo  often,  and  magnified  fo  much,  in  the  Cry  from  the 
Defarty  p.  49,  5-0,  &c^  do  look  like  the  Miracles  of 
the  New  Teftamenr,  wrought  by  Chrift  and  his 
Apoftles :  And  whether  it  was  like  God's  own  Ading, 
to  command  Mr.  A^arions  Brother  Anthony ^  p.  9 :; .  To 
ftrike  his  Breafi  with  a  Jliarp  Knife  ?  And,  as  for  the 
Story  of  Campany  p.  5"  2.  I  leave  the  Reader  to  judge, 
whether  the  fame  Spirit  that  infpir'd  the  Pen-men  of 
Scripture,  and  calls  us  to  fearch  for  the  Marks  of 
Grace  there,  ( as  the  only  Gofpel-way,  to  attain  to 
AiTurance  of  Salvation  ,♦ )  could  ever  ad  that  Piece  of 
odd  (and  I  fear  Satanical)  Legerdemain  mention'd 
there.  But  I  fliall  content  my  felf  here  to  infifb  upon 
one  PaiTage  only  ;  which  I  xiefire  all  Men  to  confider 
a  little  clofely.  It  is  to  be  found  in  the  Declaration  of 
Joan  Cafiimtte^    Page  22.  Line  12.  of  the  fame  Book. 

The 


xxvi  fotb^  READER. 

The  Words   are  thefe  :    Jt   another  of  thofe  Meeting}] 
federal  falling  into   the    Infpirationy    began  to  [peak  all  at 
once  ;,  whereupon  one  of  them  [aid  to  the  reft^     IN    THE 
NAME  OF  GOD  BE  SILENT,    then  the  o^ 
tbers  held  their  Peace^  but  afterwards  they  [pake  one  after 
the  other.    Now,    in  order  to  confider  this  the  more 
clofely^  let  us  premife  two  of  the  Maxims  of  the  pre- 
tended Prophets.     The    ift   Maxirn^  is  this^    That  the 
Spirit  that  throws    them  into  their  Fits^    and  Ex-. 
tafies,    and  then  fpeaks  out  of  them,  is,  (as  their  A- 
pologift  words  it.  Page  2.  Col.  i.  towards  the  Clofe) 
no  lefs  than  the  Supreme  Lord  of  all^  feeing  this  Spirit 
alTumes  this  Stile,    /  am  Jehovah,   I  am  the  Lord  thy 
God^  who  made  the  Heavens  and  the  Earthy  and  will  create 
all  Things  new.    Upon  which  Stile^   I  think  that  Au- 
thor makes  a  juft  Obfervation,   when  he  fays.  That 
no  Infance^  like  thisy    can  be  found  in  the  Sacred  Hifiory, 
Their  id  Maxim  (which  indeed  is  as  unfciptural  a  one 
as  the  other)  is  this.  That  the  Infpir'd  are  no  better 
than  a  Pipe  or  Tube,   thro*   which  the  Spirit  fpeaks^ 
when  they  are  in  their  Fii^.     Thi:  is  fully,  emphati- 
cally and  awefully  declar  d,  by  Mr.  John  Cavalier, 
Page  44.  Line  8,   &c,  of   the  above-cited  Book,  in 
thele  Words.     And  I  k^rp  declare,  folemnly^  without  any 
Equivocation  wh^tfoever,    by   this  publick  Atl,   upon  the 
Oath    I    make  of  it  before  God,  that  I  am  in  no  wife  the  ' 
Framer  of  thofe  bodily  Agitations  I  fuffer  in  my  Extaftes.     I 
do  not  move  my  own  [elf,  but  am  moved  by  a  Fower  inde^ 
pendant,  that  over-rules  me.     And  for  the  IVords  that  pro^ 
ceedfrom  my  Mouth,  I  protefi,  with  the  fame  aweful  Solem- 
nity, they  are  formed  without   my  Intention^  and  glide  forth 
of  7ny  Ldps,  without  my  DireBion  :  ^  My   Mind,  (  N.  B. ) 
no  ways  bearing   any  Tart  in  that  marvelous  Operation,  by 
preceding    Fore-thought,  or  any  attending    Will,  to  deliver 
what  I  do   at  that    Infant,     So    alfo   fays   Durand  Fage, 
p.  71,  72.  as  fully,  tho  more  concifely,  affirming  it  to 
be  not  only  fo  with  hlmfelf^  but  alfo  with  all  the   In- 
fpired.     And  fo  likewife,  fays  Mr.  Elias  Marion,  p.  8f. 

• Having  thus  premifed  thck  Maxims,  1  humbly 

beg  the  Favour  to  b^  affifted  to  havQ  foiae  confident 

Idea 


To  the  READER:  xxvii 

Idea  of  the  Story  preceding.  I  hope  therefore^  that, 
if  there  be  fo  many  infpired^  the  Spirit  by  which  they 
fpeak,  will  (in  cafe  it  be  what  it  pretends  to  be)  fuffer 
them  to  defend  its  own  Favourites,  by  letting  us  know  ; 
whether  it  was  Jeho'vah^  or  the  Eternal  Spirit^  that 
fpoke  thefe  Words,  or  allowed  them  to  be  fpckcn; 
In  the  mean  time,  by  all  the  Ideas  I  have  of  things, 
both  from  Scripture  and  Reafon,  I  cannot  reafon  or 
think  otherwiie  of  this  Matter  of  Faci  than  thus. 
(i.)  The  Spirit,  that  infpired  liim  that  uttered  thefe 
Words,  In  the  Name  of  God^  befiknty  could  not  be  God 
himfelf ;  i.  Becaufe  he  fpeaks  and  commands,  in  God's 
Name,  and  fo  diftinguifhes  himfelf  from  him,  as  an 
inferior  Agent ;  2.  Becaufe  he  fufFer'd  the  others  to 
run  on  equally  with  himfelf  in  Confufion  for  a  Time  ; 
%.  Becaufe  he  fpeaks,  as  if  it  were  with  a  Paffion  an<J 
Heat,  that  even  a  good  and  wife  Man  would  hardly 
allow  himfelf  in,  excepting  upon  urgent  Occafions, 
and  that  too  with  fome  greater  Pathos  of  Veneration 
to  that  auguft  Name,  than  feems  to  be  breathed  here, 
( 2  J  It  could  not  be  the  Perfon  infpired.  For  befides, 
that  the  fame  Confequences  will  follow,  upon  this, 
as  well  as  the  former  Suppofition  ;  fuch  an  Affertion 
flatly  contradids  their  fecond  Maxim  ;  nay,  and  car- 
ries  this  farther  Abfurdity  with  it,  that  a  mere  Man 
could,  and  did  over-rule  and  command  the  Eternal 
Spirit,  fpeaking  then  in  feveral  infpir'd  Perfons. 
(v)  But  whatever  the  Spirit  was  that  commanded  the 
other  Spirits  to  be  filent,  either  immediately  or  me- 
diately  ^  it  is  inconceiveable  and  abfurd  to  fay,  that  the 
Spirits,  who  were  filenc'd  immediately,  were  the 
fame  with  that  Spirit  that  commanded  Silence.  For 
their  ready  Obedience  was  an  owning,  i.  Of  their  In- 
feriority to  the  other  ,•  and,  2.  Of  their  being  in  an 
Error  before,  when  they  fpoke  together  with  him. 
And  yet  according  to  th^firfi  Maxim ^  the  Spirits  com- 
ntanded^  as  well  as  he  commanding^  muft  be  one  and  the 
fame  Eternal  Spirit  j  and  therefore  could  not  be  crea- 
ted ones.  (4.)  But  in  cafe  the  pretendedly  Infpired, 
fhould  find  themfelves  redug'd  to  thi$  Shift,   that,  in 

this 


xxviii         to  the  KEMOfEK. 

this  Inltance,  they  fhould  be  forc'd  to  own^  that  the 
Spirits^  atleaft^  the  commanded  ones,  were  Angels 
only  ,•  the  former  Abfurdities  will  ftill  haunt  them. 
For,  if  they  were  heavenly  Angels,  they  muft  be  fup- 
pofed,  at  leift  to  be  fo  conduded  by  the  infallible  Spi- 
rit, as  not  to  run  into  Confufion,  and  that  openly  too, 
to  the  Difhonouring  of  their  fupreme  Ruler,  as  well 
as  of  themfelves.  ( f.)  I  ii^uft  therefore  defire  the  new 
Prophets,  and  their  Difciples  and  Friends,  to  paufe 
a  little,  and  think,  whether  in  cafe  this  was  not  a 
meer  Juggle,  it  might  not  be  poffible,  that  fome  In- 
fernal Spirits^  transformed  as  Angels  of  Light ^  might  a6t 
this  Farce,  God  over-ruling  things  fo,  as  to  let  them 
give  us  a  Difcovery  of  themfelves,  by  fhewing  their 
Cloven  Feet  (  as  the  vulgar  Saying  is )  even  then  when 
they  were  Perfonating  God  ,•  by  an  undue  Treatment 
of  poor  crazed  or  deluded  Creatures.  I  aflert  nothing 
here  ^  but  fliall  be  glad  to  have  a  Satisfactory  Anfwer. 
And,  in  the  mean  time^  1  fhall  fay  no  more,  at  pre- 
fent,  on  this  Head. 

But,  to  conclude.  Let  me  tell  the  Reader,  that  if, 
when  he  comes  towards  the  Conclufion  of  the  ^tb 
Chapter  of  the  following  Book  of  Chrijhlogy^  he  find 
himfelf  in  the  Dark,  as  to  the  Hint  given  towards  the 
End  of  Page  4^27  :  I  defire  him  to  confider,  that  tho 
I  muft  refer  the  full  Explication  of  my  Meaning,  un- 
til I  come,  (if  it  may  fo  pleafe  God)  to  the  proper 
Place^  to  which  that  Explication  belongs  •  yet,  that 
I  have  no w  deliver'd  in  Part^  tho  not  in  Whole ^  what  I  re- 
fei'r'd  unto,  in  that  Page,  by  adding  the  Dlffirtation 
that  follows  that  Book  ;  Vv^hich  I  had  no  Thoughts  of 
publifhing,  when  I  was  writing  that  ^th  Chapter. 

Now,  that  the  Spirit  of  Truth  may  lead  all  my 
Pveaders  into  all  Truth,  and  blefs  the  great  Truths  de- 
liver'd in  the  Whole,  both  of  the  precedi7tg  Boohs  of 
Chrifiology  ^  and  in  the  immediately  following  One^  and 
the  an-ruxed  Dijjertjtion ;  is  the  fmcere  Defire  pf  their 
humble  Servant,  who,  under  God  (the  Doner  of  all 
Good )  may  honeftly  call  himfelf  the  Author  of  this 
conliderable  Work.  Jan.  loth,  170},  Hym- 


XX15C 


Hymnus  Prsenobilis 

RoBERTi  BoDii^aTrochoregia^' 

•  Ab  ipfo 

Hecatombe  Chriftiana 

Olim  Appellatus; 
Cum  fit  POEM  A  Paucis  Notum  : 

Proinde  hie  iterum  Imprimendum,  &  Honori 

Una  cum  hoc 

CHRISTOLOGI^ 

Opere  &  Volumine, 

Dedicandum,  Confecrandum,  cenfuit,  voluit 

Robertus  Flaminius* 

I    /^Hrtjte^  Sanflorum  caput  atq\  cuflos^ 
V^  Cu]us  exuYidr/is  fiuvio  vereyini^ 
Fons  imxhaufla  bonitatis,  imos 

Manat  ad  artus  ; 

z  Da, 


Z  Da^  tuum  digno  decus  ut  cape Jf ant 
Cordis  impulfu  fnelos^  &  quod  acrem 
TemporisUmamferat^  &  maligna 

FerhcYa  lingua^, 
^  Lucis  affulgens  radio  fuperna^ 
Qua  tut  cir cum  fold  corufcat 
Limbus^  invifa  mihi  nunc  jacenti 

Mortis  inumbra^ 
4  Pelle  peccati  tenebras^  prementum 
Quo  gravi  nexu  fcekrum  folutus^ 
In  tuas  puro  ferar  accinendas 

PeBore  laudes> 
^  Nam  tuas  caflo  decet  Alme  cultu 
Chrifte  virtutes  recoH ;  prophano 
jibfit  impuri  temerentur  unquam 

PeSoris  aufu. 

6  Nuncius  prapes  mihi  Labrafummo 
Tangat  e  Coelo  volitans,  reatu 
Tangat  infeOas  gcmino^  micanti 

Forcipe^  fibras. 

7  Tunc^  tua  frucfum  Cruets^  adbeatam 
Qua  pios  vitam  documenta  ducunt^ 
Perdius^  pernox^  animo  rcvolvam 

San^a  Serem. 
»  8  Tecanam^  lucis  jubar  ut  refurget^ 

Te^  breves  quando  jacientur  umbra, 
Teque,  quum  praceps  teget  ora  mundi 

Lucida  Lampasr 
9  Tatris  aterni  foboles  coava. 

Par  patri  fummo,  ftmul  ejus  implens 
PeBus  immenfum,  fimul  alma  proles 

Firginis  almai 

10  De  Deo  verus  Deus^  increata 
Lucis  aternum  jubar,  ora  vivus 
Patris  ad  vivum  r efer ens  char aCier, 

uilter  &  Idem^ 

1 1  Scahy  qu<£  Coeli  fubiens  cacumen, 
M  foli  centrum  penetravit^  imis^ 


More 


XXXI 

More  mortalem  fuperante  captum^ 
Summa  coaptam : 
11  Tefalus  rerum,  profugis  Receptus^ 
Naufragis  Partus^  miferis  Medela^ 
Lumen  extindis^  onerum  Levanten^ 

MetalahoYum: 
9^  T<p,  fatifcentum  Requies^  pcraCti 
Palma  coYifli^hs^  pugilum  Corona^ 
Prd^mium  curfus^  OperUmq\  nulli  k 

Debit  a  Aferces : 

1 4  Foederis  mundum  reparantis  obfes 

Arcus^  undarum  potior  peYtclis  < 

jirca^  Pax  terra^  Tremor  inferorum^ 

Gloria  Coeli: 

15  Gentium  Lumen^  Becus  Jfraelis^ 
Patribus  voti  modus  atq-^fumma^ 
Scandali  Rupes  atheo^  fideli 

Tetra  Salutis : 

16  jirbor  0  vitce  fenio  carentis  • 
Qua  Dei  vernat  Paradifus^  uno 

Fontediffufa  riguus  quaterni 

Fluminis  mdi  •' 
S7  Legis  &  Vatum  Scopus^  involucro 
Mo/is  abdu(}ofaciem  revelans^ 
Corpus  umbrarum^  fimul  ^gnus  infom^ 

Ara^  Sacerdosf 

18  y^gnus  a  mundi  jugulatus  ortu^ 
jira  primava  luis  expiatrix^ 
Jnviifolus  penetrans  Olympi 

Templa  Sacerdos : 

1 9  Te  canam^  lapfi  generis  Redemptor^ 
Teq^  lapfuri  Stator  &  Retentor^ 
Qui  manu  magna  Mediator  unus 

CunCla  coerces^ 
10  Qt^ifupernatamfuhitam^  caduca 
Stirpis  adfcitu^  reparas  ruinam^ 
Etchoris  terra  genitos  beat  a 

inferis  AhU» 


21 


XXXlt 


21  Te  quid  exctrct  referam,  relicio 
Patris  atermfoUo^  latentem 
Veflefubfo'vi  Dom'mum^  rehelles 

rifere  terras : 

22  Carnis  &  crajfa  velut  Obvolutum 
Nuhe^  divinos  operire  vultus^ 
Et  cruets  dir as y  gelidiq;  ctppum 

Ferre  Sepulchri 
1 3  Nempe  nee  Mundus  redimi^  nee  ira 
Patris  extin^ui^  nee  acerba  Legis 
Poena  perfolvi^  nee  Imago  nobis 

Prifcarefundi'y 

24  NecPoluspandi^  necavaraeunHos 
Parcapervadtns  perimi^  refurgens 
Prada  nee  bujli  eariofa  vernum 

Sumere  vultum  ^ 

25  Nee  triumphata  f\oliis  Gehennse 
j4gmen  augeri  fuperum^  nee  olim 
Tlumheum  toilifuper  aftrapondus 

Carnis  opaca^ 

26  -^bfci;^  tefolo  potuijftt ;  Imos 
Per  gradus  Poena  capitalis  a&um 
Summa  quern  fedes  beat  J  &fupremi 

Culmen  honoris, 

27  Bine  labor  nullum  pattens  levamen^ 
Gentis  &  lapfa  tibilu^us  exfpes^ 
Foeta  materno  liqucfecit  urgens 

P'ifcera  motu^ 

28  Sortis  ut  noftra  mifcramfubires 
Aleam^  nojtripudor  utrcatus 
Or  a  eonfundens  tua^  nos  pf^enni 

Luce  repkret, 

29  Nam  tua  nobis  tenebr^  decor em^ 
G^diumlu&uSf  requiem  lahores^ 
Jnferi  Coelos  peperere^  latum 

Lu&a  triumphum, 

30  O  SaJutare?n  SopJjiani^  Sag  aces 
Jure  qua  mundifugiens  magijlros 


m- 


:xxxiu 


Hujus  inflata  vitreumfefellit 

Mentis  acumen  ! 
3 1  O  vices  rerum^  f^ciefq;  tniras ! 
More  quas  mifccns  tua  tarn  decenti 
Dextra  difpenfat^ paribufq-^librans 

Lancibus  ayiaU 
1 2  Nostui  moeftos  hihrant  pavores^ 
Or  a  lugentum  lachrym^fcrenanty 
Sattat  affli£toi  dolor,  ipja v'mBos 

VincuU  folvmu 
3  3  Languor  infirmos  reficit^fluentem 
Fulnus  admotum  cohibet  cruorem, 
Nuditas  nudos  tegit,  indigentes 

Ditategeftas. 
34  Sanguinis  grum<&  facie  cadentes 
A  tua  noftras  r adits  coronant  v 
Mundat  attra^am  cruor  It  parentum 
Semine  lepram, 
3  5  Mortis  exhorrens  calicem  propinfi^^ 
Tela  fecur  OS  facts  adfuprema^ 
Noxios  tu  hos  reus  innocentum 

Ccetibus  infets, 
^6  Deferit  quum  te  patrius  parumper 
l^ultuSy  extorres  tua  nos  co-optat 
Cur  a,  fufceptos  gremio  nee  unquam 

Ejicisalmo, 

37  Quidmorormultis?  Erebumfubintrans, 
Tollis  in  ccelos,  makdiCia  quondam 
Furca^  nunc  arbos  hominum  beatrix 

litq^  homfons, 

38  Q^uumtriumphatifpeciempudendam 
Pendulus  prafers^  oculofq;  poena 
Pafcis  hoftiles,  odioq^  turgens 

Pe^us  acerbo  • 

39  Squalidus^^nudus^  lacer^  era  p aliens, 
Obrutus  probris^  co-opertus  ira 
FMibus,  clavismiferandafixus 

Membra  quaternis  j 


40 


40  Inter  iyjfepas  acies^  latromm 
Inter  infauflos fremitus^  reinand^ns 

►  Spiritum  Patriy  gemmmq;  fmdens 

C  or  de  fluent  em' 

41  Tunc  trtumfhalicrucis  in  quadriga 
VeBus^  immanes  agis  ante  ttmet 
Hofiium  turmas^  manibus  retrorfum 

Fune  rev'mClis. 

42  Fune  conJlriSi-os  agis  indecoro    r,\vi,^^hZ 
Primipes  Mundi^  Stygiic{\  portas 
Carceris^  fauces  trucis  &  S&pukbri 

n^vr  merinis. 

43  Vi^or^  exutas  Erehi  phalanges^ 
Labis  humane  caput ^  architeCios 
Fraudis  iy  fdfi^fcderumqM  terfas 

Qmcquid  inWidat, 

44  Exhthis  pukhrum  fuperisThratrum^ 
Noliis  aterna  laqueo  fuperbas 
FraCJ^a  cervices^  pudefah^- furvof 

Jgmina  ^ultus. 

45  Mortis  ImcfaViffftimulusbicufpis^ 
Legis  hinc  iratn^  paricntis^  anceps 
Folvitureanthm  dieafubt&r^  unca 

Fix  a  trabali* 

46  Ipfecum-primisjacetOrcusingem 
Mnfi  confojfus  propria^  dolofam 
Dum  crucisribu  nirniiim  furenti^ 

JDavorat  offanth 

47  Finditw  Monfkrwn  fur  rale  ^  raptu 
Pradafit  raptor  Lupus ^  unde  vitam 
Retur  abforptaniLtmui£Vy  capit 

Inde  teneri, 

48  Gent  is  humane  wiferator^  Hydro 
Conterens  tetro  caput  execrandum^ 
Cordis.  Q  cimfli»iic^(ir^  O  voluptas 

Pur  a  patcwi ! 

49  Pacts  &ftrtjtvi^fi>ln;fn^gni 
Prompts)  nnxam  patrh  latent  is 


In 


XXKV 


In[lnu  \  vera  pktaHs  idem 

jiii^hriy  Indtx*^ 

50  Perditis^  cheu!  Quid  in  otnne  nobis 
TempuSy  O  vmdex  hominum,  ftiijfet^ 

^bfq;  tefolo^  foboliq;  noftra^ 

Dulcis  Jkfu  { 

5 1  Clauflra  penumpeyjs  tumuli^  fuptrnam 
Qui  domumfrandis  redivivusy  &  ms 
ConvebcnsUcum^  tua  membra^  mgro 

Surripis  Oreo* 

52  Surripis  flamma  furiis^  mcentes 
Qua  manct^  mundifenium  fub  excors^ 
Jamq^  ms  vitavenientit  ampla 

Inftruis  Arrhi^ 
5  3  Tacis  ohfignans  &  ammis  almo 
Spiritu^  qui  ms  tihi,  quiq;  membris 
Vnit^  atermtuaquotquotimplet 
Gratia  ncxu* 

54  Jlk  ms  muYidi^  laqueofq-^  contra 
Carnis  iyjraudes^  fi^f^afq;  nigra 
No^e  fummijfas^  mediaq-^  pejfes 

Luce  volantts^ 

55  Gratia jalvos  ope ftptiformis 
Prafidt^  ac  tandem  fuper  ajlra  tollit^ 
Nee  f pet  flux  a  fideivefultos 

Prapete  pmna, 
%6  llle  divini  Uttrisgemelh 
Tertius  vivo  comes^  efjicaci 
Voce  conteftms^  pia  firmat  ingem 

Pe^iorapigntis. 

57  llle  proJhrMis  aditum  tribunal 
Patris  adfumnti  referat^  tyicduUis 
Jlle  mox^  Abba  pater ^  aftuantum 

format  in  imis. 

58  Illefingultu  tacito^  camra 

Nulla  qawi  vocis  tuba^  nee  venujlus 
t/£qu€taccentus^  feriet  paternas 

Protinui  awes. 


XXXVl 

59  Illefinceris  oculos  revelat^ 

Legis  utfenfus  penetrent  profunda  •, 
Spernit  elatof^  humilefq;  fandis 

Motibus  afflat, 

60  file  torpentes  acuity  labantum 
Firmat  incejfus^  revocatq\  lapfoSj 
Ilk  dwinis  moribunda  muket 

Fifcera  flammis. 

61  Ilk  prafraclosrefugofq;  lent 
Dutliks  reddit^  f'^cilejci-^  traBu^ 
Nulla  quern  duri  pudefecit  unquam 

P  eft  oris  incus, 
61  Quin  tuum^  currant  agiks^  cupito 
SpOYiie  cervices^  oneriq\fuhdant. 
Suave  fragrantem  fimul  atq;  nonten 

Spar  fit  odor  em  s 
6^  Nomen  effufum  quod  ubiq\  caftas 
Haud  fecusfihras  ferity  imhecilhs 
j^tq\  languentum  pretiofa  pulfant 

Vnguina  fenfus- 
64  Fujus^  0  vita  dator^  &  via  dux, 
Imber  irrorans  olei^  falutis 
jirduum^rejfu  duett  irretorto 

Carper  e  cUvum* 
^5  Nofq\DefertiperinhofpitaIis 
Tefquapalantes  lachrymofa,  Jipfas 
Diraquaterret^  (itis&re'ofio 

Squallidt  riBu  ; 
66  Ducat  optatus  Comes^  adjupernos 
LnBis  &  mellisfluvios^  tuorum 
Semper  &plaujupia^  Chrifle,  Uto 

Coepta  ftcundet  - 
<^7  Orbis  II  fummo  tua  dum  corufcans 
Axe  Majeftas  inopina^  longum 
Temporisfluxumferienjq;punBo 

Sift  at  in  utio. 
^8  Twicfuum  reBa  repetent  parcntem 
jimnium  curfus^  ubi  tempus  <evi 


Con- 


WCXvii 

Condet  aterni  caput^  mde  primHtn 

Fluxit^  iihyffo: 

69  Luce^  qua  coeli  rapidum  volumen^ 
Luce^  qm  rerum  reftuos  tumuHuSy 
Luce^  qua  mortis  rigidiq;  folvet 

Sceptra  Sepukhru 

70  O  dies  nulla  vice  jummovenda 
NoC^is  a  tergo  fubeuntis !  O  nox 
Nulla  quant  lucis  premet  invalefcem 

Aura  diurna  t 

71  Lucis  O  lata  feges !  O  triumphus 
Perpes  integris  atiimi !  Vicijfim 
Confciis  O  Crux  inimica  vita 

Turpiter  aB<z ! 

72  Qu<t  pios  lu&u  lachrymijq-^  folvet^ 
Jmpiis  clangens  eadem  catervis 
Rumpet  infaufto  tuba  triflis  altum 

Fine  veturnum, 

73  Nam  tuam  clangor  faciem  praihit 
Orbis  O  vafli  Moderator^  omnes 
Quifimul  rerum  feriens  tremendo 

Aiurmure  metaSy 
^4  Ad  tuum  fiftet  folium^  fuperna 
^ofq;  tunc  aura  vegetabit  haujius 
Quofq^  nunc  fervat  cineres  profundi 
Vrna  fepulchrL 
75  Illius  nemo  fugiet  feverum 
Lucis  exa-ven^  patefacit  aJm<s 
Car  do  quern  vita^  vel  adhuc  ab  agra 
Matre  rubentem, 
'j6  Qmm  vorax  flamm<t  violentis  ardor ^ 
Qua  tui  circum  folii  crepido 
Candet^  igniti  fuper  aOus  atras 

Turbinis  alas^ 
77  Cunfia  laxabit  liquefaBa  magna 
Membra  compagis^  quatiem  repofto 
A  fqli  centrofugitiva  fummi 

Mosniamundu 

78  5o/w 


xxxviii 


78  Soils  i>tvolvem  radios  Unehrs^ 
Priflims  Utiquet  nttor  aftra^  terr^ 
rertet  in  canam  decus  omyie  vi^hix 

Fiamma  favillamt 
^9  Mentis  human<^  monument a^  moles 
ArduaSf  quidquid  vdlidav^  robuf 
Dextera^  fokrs  aeieft^e  longo 

Praftititujk^ 

80  Vnius  fervor  furihundus  bora 
InvolaHSy  nidu  citius  volucri 
Perdet^  &  rerum  genus  omne  majfam 

Fundn  in  unam. 

8 1  Quum  tamen  mundi  fereuntis  ingens 
Cun^a  confundet  fragor  6*  rutna^ 
Dura  percellens  trepido  mcentum 

Cor  da  tumultu  ; 

82  Tunc  ah  hircofo  grege  triftis  agnos 
Dextimos  inter — dirimet  —  capedo^ 
Mira  quos  tinxit  niveos  ruhcfitis 

Vnda  lavacri. 
^^  Bum  tuum  cingetfubit0  tribunal 
Clara  fanBarum  tribuum  corona^ 
Solus  ut  purum  radiofus  orbem 

yimbit  ami{fus  ^ 

84  Nubis  afcef^dens  nitidum  ferenne 
Sub  tuis  tenfum  pedibus  lacunar, 
Trifte  fubjidet  fed  burnt  fmiftrum 

Eniinus  agmeH  ^ 

85  rods  expe^ans  tomtrutrifulca. 

Nulla  quamfranget  mora,  quinpaventum 
Ojfa  per^vadet  cinefaBa  fievo 

Protinus  i&u : 

86  Ite  fub  terras  maled'Sa  Ccclo 
Turba,  frenderttes  furias  fatigans. 
Ignis  aternae  cibtts^  inperennes 

Jte  tenebras  ; 

87  Vnde  fpes,  lumen,  requies,  'VolUptas 
-Exulant  ^  vermes  ubi,  cumq;  ftetu 


Pentium 


XXKlX 


Dentium  ftridor  Vf^et^  atq;  tetri 

Sulfhuris  ardor. 
SS  Qunntus  extemflo premet  (tngor^  exfpes 
Oljruet  quam  non  tokrandus  horror^ 
Lingua  qua  fando  refer et^  quis  acri 

Mcnte  frehendnt  ? 

89  Mcfidin  tali  trefidum  periclo^ 
Fraftety  O  clentens  hominum^  Redemptor^ 
Sanguis  immumm  tuus^  inq;  dextrJi 

Sorte  reponati 

90  Sorte  SaniioYum^  tua  quos  beatos 
Reddit  afpel^u  fades  propinquo^ 
Summa  tuprafens  quibus  es  peremn 

Caufa  triumphi ; 

9 1  ^uoi  tui  ve^es  tumuli  refregit^ 
Nexibus  junButn  tibi  fempiterms^^ 
Chrijle^  depofium  repetat  rigenti 

Vitafepulehro'j 

92  Tollat  6*  Coeli  radiantis  ultra 
fornices^  tecum  fruar  ut  repoftis 
Lata  quels  aula  dapibus  redundat 

Menfa  fuperna^ 

93  Gaudiis^  qua  nonoculi,  nee  impar 
j^uris  admifit  modulus  caduca^ 
Craffa  nee  finxit  fibimet  profunda 

Fibra  recejfu; 

94  Summa  fed  fummus  Pater  ad  fupremum 
Culmen  eveCiis  cumulumq\  fervat 

Se  penes  ^  fiet  quibus  unus  omnes 

Omnia  complens. 

95  Vitajamvifirixubi  mortis  atrum 
f^irus  abforpfit^  fp^defq^  fallax 
Tranfiit^  vultu  novus  &  nitebit 

Mundus  amoeno  ; 

96  Hue  ferar  tecum  citus^  O  piorum 
Portus  &  Prafes,  bonitatis  Vmbo^ 
Quos  tua  tutos  facit  a  futura 

Fludibus  ira ; 


^7  No^is 


XI 


97  ^oSis  Ofulgem  Polus^  inter  umbras^ 
rultus^  ut  MagneSy  tuus^  hue  potenti 
Semper  obtutu  trahat  tncitatum 

Cordis  acumevt, 

98  Hue  ferof^  quo  nil  penetrat  malignum^ 
Nulla  fit  voto  mora^  nil  timendum 
Reftat^  hue  pandas  mihi  firvor  alaSj 

Chrifte^  minifiret: 

99  Vt  eanant  Rerum  Domino  Tri-Vni^ 
Mentibus^  laudes  merit  as  ^  beatis 
Miftus^  Humano  potiufq;  pangam 

Fe8ore  Carmen, 
^Joo  Chrifie^  ficfiat^  precor^  jilme^  tandem 
SanCtafic  latus  mihi  vota  firmet 
Finis^  ut  fauftam  piajam  prehendunt 

Carmina  metam. 

AMEN. 


THE 


THE 

Firft  Refurredion : 
DISSERTATION 

WHEREIN 
The  Prior  and  Special  RejurrecHon  and  Reward 
of  the  mojl  Eminent  Chriflian  Witne{^es^    da- 
ring the  Rage  of  F itgmijht  2i\\^  Jntichnjiid- 
nijmj  is  confidered, 

gin  €^teio  (!5?ant>  ainquirieg: 

I.  Concerning  the    Certainty  and  Genuine 
}  I  DEA  of  this  Truth. 

j    Where  Dr.  Whitby'^  Arguments  are  Anfwer'd,  and 
I  Mr.  Stayme's  Notion  Refuted. 

1 11.  Concerning  the  Epocha  of  this  Truth^  and 
I  of  the  Millennium, 

I  Where  the  ApocaljpHcd  Scheme  of  the  BiJ}}op  ofWorcepxer. 
i  and  Mr.  Whljion^  as  publiih'd  by  the  latter^  is  provwd 
I      to  be  a  very  Precirioas  one. 

!  Being  a  NEW  KEr\^  " 

.  By  which  further  Light  is  brought,  not '  only  into 

■  the  Text  and  Context  infifted  upon  ,  but  alfo  into 
I      many  other  fnemorable  Paffages  of  Scripture, 

■  Together  with  a  Practical  Improvement  of  the  Whole. 

\  By  ROBERT  FL  E  M 1 NG. 

,  John  16.  12,  13.  Ihiv^ycc  mp'j/^  lhi?!gs  to  j  ly  mno  joUj  buc  jc  ar- 
I      not  Able  to  h^ar  th:m  now,  ^c. 
'Rev.  1-1,3.  '^^^  Revelation  0/  Jcais  Chrift,  ^c. 
Dm. 9.  2.  /  Daniel  uTid'tfjood  by  UooU  the  N'uy/ih^rpfth Tear^   Szz. 

LONDON'^   Printed    by   J,  Himfreys  for  A?idrew 
Bell  at  the  Crofs-keys  and  Bible  m  Cor-a'jill,     1 70 s.     ' 


(iii) 


TO   THE 

Honourable,  much  Efteemed,  and 
Worthy 

I^Gentlemen,  Merchants^ 
and  pthers, 

Who  Manage,    Promote,   and  Encourage 
the  TuefdayLECTUKE  at 
SALTERS^HALL. 


Much  Honoured  and  Worthy  Friends ; 

THE  Second  Part  of  the  preceding  Book, 
being  too  [mall  to  hear  a  due  Proportion  to 
the  Firft  ;  at  the  fame  time  that  Both  are 
too  Bulky  to  he  brought  into  the  Compafs 
^/ one  fizable  Oftavo  Volume:  I  ivas  obliged  to 
thinK  of  adding  fome  fuitable  Difcourfe^  by  winch 
both  Parts  might  befo  far  adjufled^  as  to  keep  fome 
Decorum,  in  Point  of  Proportion. 

^ndy  feeing  my  Thoughts  have  been  fo  deeply  taken 
Up  of  late^  upon  the  Hubjefl  here  treated  of',  and  fee. 

A  2  ing 


iv  The  Dedication. 

i^g  alfoj  I  have  delivered  the  Refult  of  them  to  you^ 
in  mj  lajl  Turns  of  ?  re  itching  :  I  could  not  fo  much  as 
dtfpute  rvith  my  jelf)  either  as  to  theDifcourfe  moft 
proper  to  be  added,  in  this  Place  ;  or^  as  to  the 
Perlbns,  to  whom  the  Appropriation  thereof  was 
mojl  peculiarly  due ^ 

I  confefs^  it  was  my  furfofe  formerly ^  to  have  let 
this  Piece  lie  by  rne^  until  1  had  proceeded  fo  far  in 
this  Work  of  Chriltology,  as  to  come  to  havefinijlj^d 
the  ¥ikh  Book,  viz,,  that  which  is  to  treat  of  Chri- 
flocraty  ;  where ^  it  is  certain^  it  would  have  come 
in  more  properly  than  here.  But  when  I  canfider'^d 
the  Uncertainty  of  Life^  and  upon  how  fender  a 
Thread  mine  has  hung  for  above  a  Tear  paflj  I  p^as 
mlling  to  lay  hold  of  this  Opportunity  of  printing  it 
now  ;  and  the  rather^  becatfe^  not  only  of  its  being 
publifp'^d  already  in  the  way  of  Preachings  but^  of  its. 
beings  as  I  underfiand^  ?nijlakens  and  mif-reprefen- 
ted  by  fome.  And  befdes^  I  confider'^d^  that^  as  it 
is  a  con.mon  thiiig  to  joyn  together  fevcral  Tracts  of 
I'ery  different  Sorts 7"//  the  fame  Volume  •,  jo  that 
the  Subject  of  thts  DiiTertation  doth  not  only  belong 
to  Chriftology  tn  general  ;  but  has  jome  peculiar 
Congrutty  withy  and  Relation  unto^  jome  things  trea- 
ted of  in  the  preceding  Book  ;  particularly  as  to 
foine  Thoughts  in  the  Fourth  and  Fifth  Chapters  ; 
to  which  1  refer  the  Reader^  in  the  Dij'courfe  it  jef\ 
AS  1  go  along. 

It  has  always  been  my  Praclife  to  preach  upon  the 
mofl  weighty  and  necejfdry  Truths  of  Chrtjlianity^ 
without  injifiif^g  upon  little  and  minute  Things, 
And  therejore^  tho  I  have  jludied  the  darker  Pro^ 
i)hefie$s  ^-f  ^^'^^^  ^'S  other  more  obfcure  and  remote 
Pvints  of  Revelation y  and  even  printed  fome  Specu- 
lations 


The  Dedication.  v 

latio^s  of  this  kind  :  Tet  1  never  preached  defigned- 
Ij^  upon  any  thing  of  that  Sort  \  tho  fornetir^ies  I 
could  not  avoid^  to  touch  upon  a  Hint  of  that  kindy 
ivhen  it  came  naturally  in  my  way,  Jnd  this  was  the 
Keafonj  why  I  confined  my  f elf  to  a  fhort  Ahhreviation 
only  of  what  I  have  Jaid  in  this  Treat  if e  nwre  largely  ; 
for  you  may  remember y  that  1  fpoke  directly  to  the 
Suh]e[i  of  the  fpecial  Refurreciion,  at  the  Btgin^ 
ning  of  the  Millennium,  in  no  more  than  a  Fart 
of  one  Sermon,  upon  Philip.  J.ii.  whereas  I  in- 
fifled  pretty  largely  upon  the  more  practical  Verfes  of 
the  Context.  Nor  had  I  given  you  even  fo  much  of 
this  Sort  of  Speculation  as  I  didy  from  the  Pulpit, 
had  tt  been  pojjltle  to  avoid  it^  jo  as  to  have  made 
Senje  of  the  Apoftle^s  Difcourfe. 

lou  will  not  wonder  therefore^  either  that  I  infifl^ 
ed  fo  much  upon  Pracfice^  and  fo  little  on  Theory ^ 
when  I  preach' d  to  you  from  the  jd  Chapter  of  the 
Epiftle  to  the  Philippians  ;  or  that  I  have  now  in^ 
larg^d  fo  much  on  Theory  in  this  Publication  of 
my  Thought Sy  and  confri^d  my  felf  to  fuch  fhort 
Hints,  as  to  Pr apical  Matters,  tor  you  cannot  but 
knoWy  that  fuch  Speculations,  as  might  not  be  fo  pro^ 
per  to  infift  upon  to  a  popular  Auditory,  even  upon 
a  Week- Day  ;  may  yet  be  very  reafonably  inlarg^d  upon 
in  Print,  for  the  Benefit  of  inquifitive,  thoughtful^ 
andferious  Perfons  :  And  you  may  eafiljfee,  that  had 
I  equally  inlarg^d  upon  the  Pra^ical  Points  here, 
as  upon  the  Theoretical  ones  \  this  Difcourfe  had  nop 
been  capable  either  to  have  been  brought  in  here,  -or 
indeed  to  have  corne  eaftly  within  one  Oclavo  Volume, 
if  printed  apart.  And  yet  I  am  tniflaken^  if  I  have 
Emitted  any  one  Material  Practical  Head,  that  I  fpoke 
of,  from  the  Pulpit)  tho  J  was  indifpenftbly  obliged, 

from 


vi  The  Dedication. 

from  the  Reajo^s  ajjigned^  to  ahjiainfrom  the  InUrge^ 
menls  and  AmplijicAtions  which  I  then  ufed. 

But  if  fome  Men  would  have  you  to  continue  fer^ 
Jfetually  in  the  Rudiments  of  Chrijiianity,  fo  as  ne^ 
*ver  to  venter  to  look  beyond  them^  from  the  fallacious 
Method  of  crying  out  againfi  Speculations  not  ah- 
jolutely  necejfary  to  Salvation  ;  /  hofe  I  may  he  allow- 
ed to  imitate  that  Great  and  Good  Man^  whofe  Re  a-' 
foningy  as  well  as  Authority y  weighs  much  more  with 
me.  I  mean  the  Great  Jfojlle  Paul,  in  his  Epiftle 
to  the  Hebrews,  {for  I  can  f  rove  that  it  is  his)  who 
after  he  had  ffoken  Jeveral  curious  and  ffeculative 
Things  concerning  Melchifedeck,  in  Chap.  5.  (with- 
out  the  Kjiowledge  of  which  I  do  humbly  fuffofe  a  Man 
might  yet  be  capable  of  getting  to  Heaven  \)  takes 
occajion  from  thence y  with  a  peculiar  Concern  and 
Warmthy  to  prefs  ChriftianSy  not  to  refi  fatisfed  with 
the  Kjiowledge  of  Fundamental  Truths  ;  but  to 
fiudy  to  be  acquainted  hkrvtjey  as  far  ^as  they  can^ 
with  remoter  Speculations,  and  indeed  with  what- 
ever comes  ivithin  the  Compafs  of  the  Bible  and  Re- 
vealed Religion.  Jndy  for  this  end,  after  he  had 
faidy  Chap.  5.  v.  11,  &c.  Of  whom  (i.  e.  (?^  Mel- 
chifedeck,) we  have  many  thmgsto  fay,  and  hard 
to  be  uttered;  feeing  ye  are  dull  of  hearing.  For 
when,  by  the  time,  ye  ought  to  be  Teachers,  ye 
have  need  that  one  teach  you  again,which  be  the 
firft  Principles  of  the  Oracles  of  God ;  and  are 
fuch  as  have  need  of  Milk,  and  not  of  ftrong 
Meat.  For  every  one  that  ufeth  Milk  is  unskil- 
ful in  the  Word  of  Righteoufnefs  :  For  he  is  a 
Babe,  Bui:  ftrong  Meat  belongeth  to  them,  who 
are  of  full  Age,  even  thofe,  who,  by  reafon  of 
Ufe,  have  their  Senfes  exercis'd  to  difcern  both 

Good 


The  Dedication.  vii 

Good  and  Evil  :  I  fajj  after  this^  he  proceeds  im- 
mediately to  exhort  us  to  go  on  from  ContemfUting 
the  more  Effential  Truths  of  Religion,  to  the  Study 
alfo  of  remoter  Truths ;  which  he  does  after  this 
manner y  Chap.  6.  i,  2,  j.  Therefore,  leaving  the 
Frinctples  of  the  Doctrine  of  Chrtsi^  Let  us  go  on 
unto  PerfeBion  :  Not  laying  again  the  Foundati- 
on of  Repentance  from  Dead  Works  ;  and  of 
Faith  towards  God  ;  of  the  DoQrine  of  Baptifms^ 
and  of  Laying  on  of  Hands  ;  and  of  the  Refurre^i^ 
on  of  the  Dead ;  and  of  Eternal  Judgment.  And 
this  vi^ill  we  do,  if  God  permit. 

As  therefore  I  cannot  think  that  any  thing  can  he 
below  us  to  ftudy,  which  Chrijl  did  not  think  tvas 
below  him  to  reveal  to  Men  in  his  Word :  So  I  find 
myfelf  obliged  not  only  as  a  Chriftian,  but  as  a  Scho- 
lar and  Minifter,  to  dive  as  deep  as  I  can^  into  what^ 
ever  my  BlelTed  Mafter  has^  by  his  Spirit,  laid  before 
me  as  a  LefTon.  Jnd^  when  I  have  learned  it  my 
felfy  I  cannot  but  think  I  am  likewife  oblig^dy  to  im^ 
part  the  IQiowledge  of  ity  efpecially  if  very  weighty 
and  ufeful^  to  my  Fellow-Chriftians  ;  as  not  daring 
either  to  counter-aB  the  Diftates  of  Confcience, 
or  tranfgrefs  the  Commands  of  Scripture  ;  by  hiding 
my  Light  under  a  Bufbel^  or  burying  my  Talent  in 
the  Earth. 

As  therefore  I  have  been  directed  in  what  I  have 
[aid  in  the  preceding  Book,  to  give  fuch  a  Scriptu- 
ral View  of  what  relates  to  Chrifl,  as,  I  think,  was 
never  publijh^d  before :  So  I  hope  you  will  find  that  I 
have  been  likewife  affifled,  thro'*  the  good  Hand  of  my 
God  upon  me^  to  bring  in  new  Light  to  the  SuhjeEi- 
Matter  treated  of  here  \  and,  by  that,  to  abundance 
of  Scriptural  P^ff^ges,    rvhich  have  never  hitherto 

been 


viii  The  Dedication. 

been  fuUy  cleared  up  ;  our  beft  Divines  and  Criticks 
having  mijs'*d  their  Way  in  theje^  as  in  a  Labyrinth, 
by  Reafon  of  their  Want  of  this  Scriptural  Clue^  with 
which  I  do  nowfrefent  Tou  and  the  World, 

Buty  not  to  detain  you  here  in  the  Threjholdy  let 
me  only  hegyou  to  accept  of  this  Addrefs  in  good  Part, 
Jo  as  to  keep  it  for  my  fake,  and  to  perufe  it  for  your 
own.  And  J  whether  you  believe  the  fpecial  Refur- 
rection,  which  I  treat  of  here^  or  not :  Tety  J  am 
fursy  it  can  do  you  no  hurty  to  a^  fo^  as  if  it  were 
Altogether  uncontr  over  ted  ;  that  thus  each  of  you  may 
he  incitedy  as  far  as  is  poffihUy  to  emulate  even  the 
Excellent  Apoftle  Paul,  in  his  noble  Ambition^  to  be 
the  firft  Scholar  of  ChrijPs  School,  the  braveft.  Sol- 
dier/(3r  his  Caufey  the  mofi  faithful  SubjeQ:  to  his 
Government y  the  mofi  dutiful  Child  oj  his  Familyy 
the  mofi  diligent  Servant  in  his  Worky  and  the  mofi 
zealous  MefTenger  to  run  his  Errands  ;  having  your 
Eye  thus  fxed^  as  he  had  his,  upon  the  glori- 
ous Prize  of  the  high  Calling  of  God  in  Chrift 
Jefus. 

NoWy  that  both  Tou  and  I  may  attain  thus  to  aff^ 
in  order  to  be  thus  alfo  rewarded  at  I  a  (I  y  is  and  f jail  be 
thefmcere  Endeavour  and  fervent  Prayer  ofy 

Honoured  and  Dear  Friends, 

Tour  Obliged,  Cordial 
and  Obedient  Servanty 

in  the  Bonds  of  the  Gofpet^ 


Robert  Fleming. 


( •) 


DISSERTATION. 

CONCERNING 

The  Prior  and  Special 

RESURRECTION 

O  F     T  H  E 

Moft  EminentChriftians^ 

During  the  Reign  and  Rage  of  Faganifm 
and  Popery. 

I  Have  propos'd,  my  Friends,  to  entertain  your 
Thoughts  with,  and  to  dired  your  Pradife  by 
fomc  weighty  and  ufeful  Confiderarions^  which 
the  great  Apoftle  P^w/ lays  before  Chriftians  in 
thefe  Verles  (a)  which  I  have  read  unto  you.  But,  fee- 
ing I  forefee,  that  fome  Truths^  which  I  apprehend 
the  Apoftle  infifts  on,  may  furprize  moil,  it  not  all 
my  Hearers,  it  will  be  proper  to  prefent  you  with  the 


(a)  Viz.    Phil.  Chap.  3.  ver.  i,  2,  3,  ^c,    vcr.  7,   8,  9,  Qfc. 
effsdaIlj\QT»  II,  12,  tl^"?. 

B  Scope 


2  The  Firjl  KefuneSiion 

Scope  and  Coniieflion  of  Faul^  in  this  Difcourfe^  at 
leaft  fo  much  of  it  as  bears  a  Relation  to  what  we  have 
read  from  the  qth  Ntxk.  And  feeing  what  the  Apo- 
itlefpeaks  of^  in  this  Chapter^  is  wholly  of  a  different 
Nature  from  what  he  runs  upon  either  in  the  prece- 
ding Chapters^  or  in  the  following  one ;  we  have  no 
Reafon  to  run  beyond  the  Limits  of  this  Chapter^  in 
order  to  underftand  his  Defign. 

And  here^    in  the  firft  Place^  let  me  tell  you^  that 
thofe   that  divided  the  Bible   into  Chapters^    (and  I 
fuppofe  you  know^  that  the  Divifion  of  the  Bible  into 
Chapters  and  Verfes^  is  but  a  Human  Invention^  and 
indeed  a  lateone^  tho  very  ufeful  in  the  Main,  and  ho- 
neftly  and  well  defign'd,)  were  not  fo  confiderate,  as 
they  fiiould  have  been,  when  they  begin  this  Chapter^ 
with  this  Sentence  ^    Fhjally^  my  Brethren^  rejoice  in  the 
Lord :  Which,  no  doubt  the  Apoftle  defign'd  to  difmifs 
the  former  Part  of  his  Difcourfe  with,  as  the  conclu- 
fory  Words  thereof.     And  having  done  fo,  it  is  plainj 
he  does,  as  it   were,   paufe  a  while,  and  then,  after 
fome  Confideration,  whither  he  fhould  write  upon  the 
Subjed  treated  of^  in  this  Chapter,  or  not,  he  comes 
to  refolve  on  the  Affirmative,  mov'd  by  this  Reafon  ; 
that  it  was  the  fafer  Side  to  do  fo,  leail  fuch  important 
Truths,  as  thefe  were,  tho  fully  infilled  upon  by  him, 
in  his  Sermons  and  Difcourfes  to  thofe  Thilifpians^  to 
whom  he  writes,  might  come,  at  laft,  to   be  loft  in 
Oblivion.     And  he  confiders,  at  the  fame  time,  that  it 
was  no  great  matter  of  Pains,  to  write  dovv^n  the  Sum 
of  that  '"important  Dodrine,  that,    it   is   plain^  thefe 
Words  fuppofe  him  to  have  infiiled  on,  for  fome  time, 
at  FhilippL 

So  that  the  Chapter  ought  to  have  begun  with  thefe 
Words  •  To  write  the  fame  Things  to  yon,  ( inx,,  which  I 
delivered  to  you,  formerly,  by  Word  of  Mouth  )  to  me 
indeed  is  not  o'/cvupov  grievous  ^  (or  what  I  am  loath  to  be 
brought  to)  For  (I  confider  that)  to  you  it  is  QLS(poLKi% 
fife.  Mow,  from  hence,  let  me  tranfiently  ob- 
feive,  I.  How  careful  Paul  was  to  guard  againft  the 

Evils^ 


of  Chrijiians.  3 

Evils,  that  Truth  might  fuftain,  by  Oral  Tradition,  if 
not  lecur'd,  by  its  being  committed  to  writing.     And 
indeed  he  had  fatal  Experience  of  this  in  the  Corinthian 
Church,  where  tho  he  had  preached  and  taught  for  two 
Years,  Jcis  19.  10.  and  no  doubt  frequently  celebra- 
ted the  Eucharift  among  them  ( it  being  the  Cuftom  of 
the  Apoftles  to  celebrate  the  Ordinance  of  the  Lord's 
Supper^    at  leaft  once  a  Week,  'znz.,  {a)  every  Lord's  _ 
JDiiy:. )  yet  he  had  not  been"  long  abfent  from  that  ' 
Church,  until  the  manner  of  the  Celebration  of  it  was 
quite  perverted^  and  the  Apoftle  obliged  to  write  to 
them  upon  this  Head,  and  to  fet  down  the  exad  Form 
and  Manner  of   its  true  Adminiflration,  as  we  fee^ 
I  Cor.  II.  'uer,  17,  &c,  &  'ver,  2;,  &c.     And,  upon  the 
fameReafon,  the  Apoftle  Fern-  fpeaks -after  this  man- 
ner to  the  Churches,    to  whom  he  writes  j    z.Ejf, 
Chap,  I.  'ver,  15'.  Moreover,  I  will  endeavour  that  you  may 
he  able,  after  my  Deceafe,  to  have  thefe  things  ahuays  in  Re- 
membrance.    And  indeed  this  has  ever  been  a  prevailing 
Reafon    with  my  felf,  to   commit  to  Writing  fuch 
Truths,  as  I  thought  might  be  of  general  Ufe  to  Men, 
and  efpecially  iuch  of  them,  as  might  be  moft  liable  to 
be  mifreprefented,  together  with  the  Preacher  of  fuch 
things ;  if  only  to  be  learn'd  from  the  frail  Memories 
and  imperfed  Accounts  of  them  that  heard  them  -,  and  . 
much  more^  if  only  to  be  known  from  thofe  that  heard 
it  at  fecondj    or  third,  or  fourth  Hand,  /.  e,  fromfome 
Body  who  (aid,  that  he  learn'd  from  one,  that  faid  he 
was  acquainted  with  a  Man,  that  heard  P^«/  or  Peter 
fay  fo  or  fo.     And^  2.  I  obferve  hence  likewife,  that 
the  Reafon  of  the  Obfcurity  of  fome  Truths  infinuated 
here,  particularly  in  wn  11,  12,  &c.  is  this;  That  the 
Apoftle  contents  himfelf  with  fumming  up  the  main 
Heads,  chat  he  had  largely  infifted  upon,  and  cleared 
up  to   the  Philippians,  by  Word  of  Mouth.     For^  ha- 


fi)  AUs  10.  7,  IT.  ScChap.   2.  42,46.  Chap.   27.  $7.  &^  Jaft. 
Martvr.  Apol.  2.  p,  ^8,  99.  ^  Plin.  Epift.  Lib.  10.  Ep.  97. 

B  z  ving 


/^  the  FirJlRefurreSiion 

ving  done  this,  he  knew  that  he  needed  only  juft  to 
hint  things  to  them,  feeing  they  were  fully  inftruded 
in  his  Meaning  before.     But  we  being  lefc,  now,  to 
find  out  his  Senfe,    by  a   clofe  and  ftrict  Inquiry  into 
thefe  brief  Hints,  and  by  a  comparing  them  with  the 
like  Infmuations  elfewhere  to  be  found,  muft  be  fup- 
pofed  to  be  at  a  mighty  Lofs,  in  Comparifon  of  the 
Chriftians  then  at  Philippic  who  were  fully  acquainted    - 
with  the  Apoille's  Thoughts  on  all  the  Subjeds,  which 
he  rather  hints  than  explains  to  us.     So  that  none  of 
our  Commentators  or  Criticks    ought  to  be  blam'd, 
tho  they  have  all,  as   I  humbly  conceiv'd,  fallen  fiiort 
of  finding  out  the  Apoftle's  main  Scope  and  Meaning  : 
For  if  Men  do  their  beft,  they  ought  to  be  praifed,  in- 
ftead  of  being  reflected  upon.    For,  if  a  thoughtful 
and  learned  Man  fliould  have  a  peculiar  Notion,  which. 
he  looks  upon  to  be  of  great  Importance  and  general 
Ufe  ;  and  fhould,  as  fuch,  communicate  it,   with  his 
Reafons  for  it,  to  a  Company  of  felei5l  Friends,  many 
of  which  fhould  be  convinced,  and  be  of  his  Mind, 
whilft  others  remained  of  a  different  Sentiment,  or  at 
leaft  continued  in  fome  Sufpence  and  Doubt  this  way  ; 
and  if  this  learned  Man  fhould  afterward  think  fit  to 
write  a  joynt  Letter  to .  thofe  to  whom  he  communica- 
ted his  Opinion,  giving  them  fome  Hints  thereof,  and 
(hewing  that  he  was  of  the  fame  Mind  ilill  ,•  but  mo- 
deftly  infmuating,  that  he  did  not  look^upon  his  Opi- 
nion as  abfolutely  neceilary  to  Salvation,  and   that 
therefore  he  hop'd,  that  thole  that  differed  from  him  in 
this  particular,  would  bear  with  him,  as    he  did  with 
them,  and  agree  to  mind  the  fame  things,  wherein  they 
and  he  were  of  one  Mind  :    Now,  I  fay,  if,  fome  A- 
ges  after  the  Death  of  this  Man  and  his  Friends,  this 
Letter  of   his  were  publifh'd  to  the  VVorld^  It  muft 
needs  be  very  puzzling  to  tl^ofe  that  were  felicitous  to« 
know  what  this  important   Opinion  was,  from  vyhich, 
notwithfbanding  fome  of  his  beft  Friends  did  diffent, 
tho  they  v/erc  fully  inftruded  in  the  Matter,  from  {o 
great  a  Man.    Now,   that  this  is  plainly  the  State  of 

this 


of  Chrijiians. 

this  Affair:,  in  relation  to  the  Pbilippians  of  old^  and  us 
now^  will  be  plain  beyond  Controverfy^  by  what  I 
have  to  fay  in  the  fequel  of  this  Difcourfe.  And  then 
I  fhall  leave  it  to  your  felves  to  judge,  whether  I  have 
not,  (thro'  the  Goodn^fs  of  God  inlightning  me,  and 
blelling  my  Inquiries  this  way)  found  out  the  true 
Kejy  to  unlock  the  Apoftle's  Meaning  ;  which  I  hum- 
bly conceive  no  Commentator  or  Expofitor  ever  did 
before  me.     Therefore  to  proceed ; 

The  Apollle,  after  his  refolving  to  recapitulate  ths 
Sum  of  what  he  had  preached  to  the  Fhllippian  Church, 
'ver,  I.  goes  on  with  this  Work  from  ver,  2.  to  the  end 
of  this  ;^/ Chapter.  Now  to  trace  this  Difcourfe  and 
its  Defign,  I  fliall  not  disjoint  the  Apoftle's  Words,  (af- 
ter the  old  logical  Method  of  many  Divines)  by  cafl- 
ing  the  Words  into  a  dry  and  arbitrary  AnaUtkal 
Scheme  :  But  I  ftiall  trace  the  natural  Epiltoiary  Way 
of  the  Apoftle^  by  which  he  infenfibly  Aides  from  one 
Point  to  anothef,  jointing  or  grafting  one  thing  into 
another.  And  by  this  Method,  I  hope  to  let  in  your 
Thoughts  to  fee,as  it  were,  the  very  Springs  and  Mover 
ments  of  the  Apoftle's  Soul,  in  laying  before  the  Phi- 
lippians  bis  Sentiments  and  Pradice,  as  far  as  the  Words 
can  be  trac'd  by  me,  as  to  their  Meaning  and  Defign. 

And,  in  the  firfi  Place,  he  exhorts  them  to  be  up- 
on their  Guard,  againit  the  carnal  and  imbitter'd  Jews, 
who  were  at  that  time  the  word  Enemies,  that  Chrifti- 
anity  had  in  the  World.  Beware^  fays  he,  of  Dogs^  k- 
ware  of  E'vll-Workers  ^  beware  of  the  Concifion.  He  calls  them 
DogSy  becaufe  of  their  bitter  Refledions  aiid  Blafphemies 
againft  the  Truth,  comparing  them  thus  to  bitter  anci 
fpiteful  harking  Dogs.  He  calls  them  E'vil-workersy.  as 
well  as  Evil-fpeakers,  becaufe  of  their- violent  Attempts 
againft  ChriiHans.  He  calls  them-  and  their  Religion, 
by  the  Sarcaftical  Title  of  the  Condjhny  inftead  of  the 
Circumcifion  ^  becaufe  they  cut  off  themfelves  froFii 
Chrift,  by  preaching  up  Circumcifion,  as  abfolutely 
neceifarytoJulHiication  and  Salvation  j  vv^hich  was  dia- 
metrically oppofite  to  TauVs  Dodrine^  as  we  fee,  Gd. 


G  The  Firji  RefnneSlion 

f.  2,  ^.  NoWj  as  a  Reafon^,  why  he  call'd  the  Jews  by 
that  irritating  and  contemptuous  Word  the  Concifion  ^  he 
adds^  "uer.  '].  For  v^e  are  the  Circumcifan  (i.  e,  in  the  true 
fpiritual  Senfc)  ovho  worjhip  God  in  the  Spirit ^  and  rejoice 
in  Jefus  Chrifi,  and  ha've  no  confidence  in  the  Flejh  ^  (as  if 
bare  Externals  could  fave  us.) 

And  here  the  Apoftle  takes  occafion  to  fliew,   that, 
feeing  the  Jews  valued  themfelves  fo  much  upon  their 
external  Jewiili  Privileges^,  he   was  equal  with  any  of 
them  allj  this  way.    Therefore  he  fays,   ^ver,  4,  ^,  6. 
That  if  thefe  things  were  to  be  relied  upon,  /  might 
alfo    have  Confidence    in  the  Flejh.     For,  fays  he_,    If  any 
other  Man  thinketh^  that    he    hath  ivhereof  to   trufi   tn  the 
Flejh ;  I  have  more  Reafon  to  do  fo  than  many  others. 
For    I   w^as  circumcifed    the    eighth   Dajy    of  the  Stock  of 
Jfrael  (my  Parents  and  Anceftors  being  all  true  Ifraelites, 
without  any  Gentile  Mixture)  of  the  Tribe  of  Benja- 
min (honoured  above  all  the  Tribes^  excepting  JudaJj 
only^  for  adhering  to  David's  Family  and  the  true  Wor- 
fllip  of  God^  againil  Jeroboam  and    his  Idolatry,  and 
for  its  being  returned  intire^  together  with  yudah^    to 
their  own  Land^J  an  Hebreiv  of  the  Hebreivs  (both  by 
Nation  and  Language  j)  concerning  Zeal^  perfecuting  the 
Churchy  (in  the  Days  of  my  Ignorance,  even  as  they, 
but  more  v^ilfully  and  knowingly,  do  now,  confider- 
ing  the  further  and  more  Publick  Evidence  given  now 
to  Religion  ,)  touching  the  Right eoufnefs ^  which    is  in  the 
L^Wy  blamelefsy  (as  being  a  Pharifee,  and  confequent- 
ly  of  theftrideft  Sed  of  the  Jews,  both  as  to  Princi- 
ples, and  a  nice  Obfervance  of  the  Ceremonies  and 
Cuftoms  of  the  Jews.) 

But,  fays  he,  i/er.7.  What  things  were  Gain  to  me,  (and 
might  have  raifed  me  to  the  higheft  Dignity,  Autho- 
rity, Power,  Efteem,  and  been  the  means  of  enrich- 
ing me  among  the  Jews,)  thofe  I  accounted  lofs  for  Chrifi; 
(as  foon  as  I  came  to  be  acquainted  with  him  and  his 
Truths.)  And  thus  the  ApoRle  fhews  the  vaftly  diffc^ 
*zj/  Efi^trmtt^  he   now   had  of  Judaiffn  and  ChrijHanitj y 

rone   vrlat  he  had. before,  and  how  defpicable  the /r//- 

was. 


of  ChrijlicVis.  7 

was^  and  indeed  aU  things  in  this  World  befidcs^  in 
Comparifon  of  the  latter. 

The  Apoftle  profccutes  the  fame  thing,  and  inlarges 
upon  it,  mT.  8.  wherein  there  are  five  Particulars  ob- 
fervable^  i.  The  Univerfality  of  this  Contempt  of 
terrene  things,    of  whatever   Tart,   in  comparifon  of 

Chriftianity  ,  Tea imd  I  count  all  things  but  Lofsy  &c. 

2.  The  Rcafon  of  this  Contempt,  or  the  thing,  in 
comparifon  whereof,  he  had  fo  contemptible  an  Opi- 
nion of  all  other  things ;    fpeciiied  in  thefe  Words  ; 
for  the  Excellency  of  Chrifi  Jefus,      :;.  The  principal  Idea 
that  Paul  fixes  upon,  as   to  Chrift,  which  render'd  the 
Knowledge  of  him  fo  very  excellent  above  all  things 
befides  ,•  exprefs'd  in  thefe  Words :  Chrifi  Jefus  my  Lord. 
For  as  Chrifi  denotes  him  to  be  the  Promifed  Meffiah, 
and  as  the  fuperadding  the  Name  Jefus  denotes  the  end 
of  his  Office,  as  fuch,  'viz.,  that   he  was  to  fave  his" 
People  from  their  Sins,  both  as  to  the  Guilr^  Trevaknccy 
Corruption^  and  the  Confeojuents  and  Effe^s  thereof:  So 
Paul's  peculiar  Appropriation  of  this  Saviour  to  himfelf^ 
when  he  could  thus  fay,  my  Lord,   did  eminently  endear 
Chrift  and  Chriftianity  to  him.  4.  The  Proof, which  he 
gives  of  the  Verity  of  this  his  Eftimate  t  which  is  twofold^ 
'viz..  Verhalyyea  doubtlefs^  &c.  and  i^f^/,taken  from  uncon- 
tefted  matter  of  Fad ;  which  he  relates  in  thefe  words  z 
For  whom  I  have  fuff'ered  the  Lofs  of  all  things^  and  do  count 
them  but  Dung  •  as  if  he  had  laid,  and  now  that  I  have 
loft  all  thefe  things,  I  cannot  fay  I  have  loft  any  thing; 
(fo  low  is   their  Eftimate  with  me)   unlefs  the  Lofs  of 
what  I  efteem  to  be  no  better  than  Dung  be  account- 
ed a  Lofs.     f.  The  Scope  and  End,  or  Ends,  rhat  the 
Apoftle   has  in  View  and  Profpedt,  both   in  this  his 
Eftimate,  and  in  his  Acfting  and  Suffering  accordingly, 
viz.  that  I  may  win  Chrifi^  and  that  I  may    be  found  ijt 
hlm^  &c.     But  the  latter  of  thefe  Expreflions  belonging 
to  the  9?^  Verfe,  and  what  is  contained  therein  ,•  I  tak^j 
tho,  former  only  to  be  that  General,    that  includes  his 
Scope,  as  he  defign'd  to  exprefs  it  in  the  General  ,*  an4 
that  the  following  Verfes  contain  a  particular  Explica- 

B   4  tior^ 


8  The  Fir  ft  KefnneSiion 

tion  thereof,  and  Enlargement  thereupon.  To  ^inChrifi 
therefore^  I  take  to  be  a  General  Expreffion,  of  a  vaft 
Extent,  which  denotes  the  utmoft  acquifition  of  him, 
and  the  being  the  moil  univerfally  enrich'd  by  him, 
from  the  time  of  our  firil  believing  in  him,  to  that  of 
our4njoyi^;g  him  for  Eternity  :  For  thus  the  Apoftle, 
when  he  fays,  U'^a  x^'^ov  k^p/'iSoti),  that  I  may  be  en- 
riclfd  hj  acqtdif'mgChrlfi^  oppofes  him  to  all  Other  things, 
which  he  loft  for  him,  and  reckoned  but  lofs,  in  com- 
parifon  of  hinl  ;  and  by  this  he  reprefents  himfelf,  as 
the  wife  Merchant  was  reprefented  by  Chrift,  Matth. 
i:;.  4^,  46.  (upon  which  Parable  PWs  Words  are  a 
juft  Comment)  who,  after  he  had  long  traded  in  feek- 
ing  after  imaginary  Pearls,  tho  he  then  reckon'd  them 
goodly  ones  ^  having  at  laft  found  the  true  Tearl  of  Price^ 
i.  e.  known  wherein  Man's  real  Good  did  ftand,  did 
readily  part  with  all  his  formerly  admired  good  Things, 
in  order  to  be  truly  poffefs'd  of  the  true  felicitating 
Good. 

But  now,  the  Apoftle  having  given  a  general  Hint 
of  his  great  Scope  and  £wi,  proceeds  to  explain  his 
Meaning,  by  fliewing  what  the  things  were,  which 
were  wrap'd  up  in  this  fhort  but  fubftantial  Hint.  And 
this  he  does,  by  branching  forth  the  meaning  of  this 
Expreffion,  to  win  Chrift,  in  a  Gradaticn  of  three 
things.  The  1/  of  which  denotes  his  Concern  to  lay 
a  fure  Foundation,  x'er.  9.  The  2^  denotes  a  gradual 
Progrefs,  in  raifing  a  proper  Superftru6ture  upon  that 
Foundation,  when  once  laid,  'ver,  10.  And  the  T^d  de- 
notes the  End  of  both,  "uiz,.  the  adual  Attainment  of 
that  Happinefs,  that  he  propos'd  to  himfelf,  upon  the 
happy  finifhing  of  both  thefe,  ^ey\  \i.  So  that  we 
have  here  compleat  Happinefs  reprefented  to  us  as  be- 
gun in  the  i/,  carried  on  in  the  2J,  and  compleated 
in  the  i^d  and  laft.  And  it  is  my  Defign  to  treat  of 
all  thefe  here  before  you  ,•  fo  as  fuccindly  to  explain 
the  two  firfi],  in  order  to  inlarge  upon  the  /<*?/,  as  being 
the  Key^  when  underftood,  of  unriddling  the  Apoftle's 
meaning  perfectly,  in  what  he  runs  upon  in  this  Chap- 


ter^ 


cf  Chriflians.  9 

ter,  and  particularly  in  that  part  of  it  that  follows  the 
zith  Verie. 

The  1/  Things  which  the  Apoftle  aims  at^  in  order 
to  be  truly  happy^  is  the  beginning  vvell^  or  tiie 
founding  fecurely  upon  the  true  Gofpel-Foundati- 
on.  Thus  the  Apoftle  was  concerned^  'ver.  9.  To  be 
found  in  Chrifiy  not  having  (fays  he)  my  ovm  Righ^ 
teoufnefsy  which  Is  of  the  Law^  but  that  which  is  thro* 
the  Faith  of  Chrifi^  the  Righteoi^jnefs  which  is  of  God  by 
Faith, 

And  here,  feeing  this  Expreffion  has  been  fo  often 
i^uoted  and  explain'd  by  thofe^  that  either  did  not  or 
would  not  underftand  its  meaning,  it  is  but  juft,  that 
I  ftiould  kt  it  in  its  proper  light  ^  and  the  rather  that 
I  have  heard  it  my  felf  fo  frequently  quoted  amifs,  as 
to  the  very  words,  as  if  Vaul  had  oppofed  the  imputed 
Kighttoufnefs  of  Chrifiy  (whereas  we  neither  read  the 
Word  Imputed  here,  nor  yet  the  Phrafe,  the  Righteouf 
fiefs  of  Chrifi)  to  his  former  Righteoufnefs  which  he  trufted 
in  ;  which  has  been  explained  fo,  as  if  by  his  own 
Righteoufnefs y  which  was  according  to  the  LaWy  he  meant 
not  the  Jcwifl}  Religion  and  Righteoufnefs  7vhich  flood  in  a 
Conformity  to  the  Law  o/Mofes,  (tho  he  himfelf  tells  us, 
in  the  preceding  Verfes,  that  he  meant  this  and  this 
only)  but  the  antiquated  Law  of  perfeB  Innocence  made 
with  our  firfl  Parents  before  the  Fall ;  as  if  Pauly  when 
a  Jew  and  Pharifee  by  Profeflion,  had  ever  dream'd  to 
be  favedby  theAf£?Wf  of  -^finlefs  Conformity  to  the  Law 
of  Perfe^ionywhich  is  commonly,  tho  unfcripturally, cal- 
led the  Covenant  of  Wotls  ^  v/hen  it  is  plain,  that  he 
only  thought  to  be  fav*d  by  a  ftrid  Conformity  to  the 
Mojaical  or  Jewifi  Religion  and  Law^  without  any  re- 
gard to  Chrifiianity^  nay  and  in  oppofition  to  it : 
Whereas  upon  his  being  illuminated  to  know  Chrift 
and  Chriftianity,  (which  he  own'd  now  to  be  the 
Completion  of  the  Jewifli  Religion)  he  difclaim'd 
the  Jewifh  Religion  and  legal  Righteoufnefs  as  imper- 
fed,  and  betook  himfelf  intirely  to  Chrift  and  Chriftia- 
nity^  and  the  Righteoufnefs  reveal'd  in  the  Gofpel.    See 

Dr. 


lo  The  Firji  RefuneSiion 

Dr.  Whithy  in  his  Note  upon  this  place,  and  what  he 
fays  upon  Rom.  i.  17. 

But,  in  order  to  our  clearer  underftanding  this  Place, 
I  fliall  not  grudge  a  little  pains  in  explaining  thefe/o«r 
things,  which  are  all  that  the  Apoitle's  Words  run  up- 
on and  contain;  'vizj.  i.  The  Import  of  the  Exprerfi- 
on,  to  he  found  in  Chrifi,  2.  The  two  forts  of  Righteouf- 
nefs  which  he  diftinguiflies  one  from  another,and  which 
he  oppofeth  one  to  another,  under  thefe  Charaderifti- 
cal  Defignations,  viz,,  his  own  Right eoufnefs,  and  the  Righ- 
teoufnefs  which  is  of  God,  3,  The  Defcription  which  he 
gives  of  both  thefe  ;  when  he  calls  the  firft,  that  Righ- 
teoufnefs  which  is  U  vd/^^  of  the  Law,  or  which  arifeth 
from  the  Law,  and  ftands  in  a  Conformity  to  it,  and 
which  he  oppofeth  to  the  fecond  Righteoufnefs,  viz,,  the 
Righteoufnefs  which  is  of  God  ;  which  he  defcribes  fo, 
as  to  tell  us,  that  it  is  thro'  the  Faith  ofChrifi,  and  is  of  God, 
and  that  hy  Faith  ;  which  three  CharaBers  are  connected 
together  fo,as  to  make  up  one  only  in  the  General,tho  each 
of  them  has  a  peculiar  Force  in  it,  as  we  fliall  foon  fee. 
4.  The  different  Eftimate  which  the  Apoftle  has  of 
thefe,  and  the  different  refped  he  has  to  them ;  fee- 
ing he  difclaimeth  the  firfi,  when  he  fays,  not  having, 
&c,  and  is  folicitous  to  be  thoroughly  polfeffed  of  the 
other,  when  he  adds,  but  that  which  is,  &c. 

Now,  as  to  the  ifi  of  thefe,  viz,,  to  he  found  in  Chrifi, 
It  may  not  unjuftly  be  fuppofed  to  denote,  in  a  Gene- 
ral Senfe,  the  fame  thing  as  the  former,  viz,,  to  win 
Chrifl,  But  yet,  even  upon  this  Suppofition,  there  is  this 
Difference  ,•  that,  whereas  the  Phrafe,  to  win  Chrifi, 
does  refped:  the  End  ;  this  Phrafe  to  he  found  in  Chrifi, 
bears  a  reference  to  the  Means  which  tend  to  the  at- 
tainment of  that  End.  Now  whereas  there  are  two 
Fhrafes  made  ufe  of  in  the  New  Teftament,  viz,.  Our 
being  in  Chrifi,  and  Chrifi' s  being  in  us  :  It  is  proper  that  I 
fhould  fay  this  of  them;  that  they  are  equivalent  Phra- 
fes,  and  of  the  fame  importance,  in  the  main  ;  the 
one  of  them  ever  denoting^  or  fuppofing  the  other. 
For,  I.  We  are  f^id  fo  ^e  mC^r//;  when,  having  been 

fq 


cf  Chriftians.  1 1 

fo  aflifted  by  Grace^  in  our  devoting  our  felves  to  God  '1 
and  Chrift,  as  to  be  truly  united  to  him  by  Faith  and 
Lovej  we  ad  likewife  fo,  as  to  bring  forth  Fruit  to 
his  Praife,  walking  thus^  in  the  main,  as  he  alfo  walk- 
ed. And,  2.  Chrift  is  faid  to  be  in  us,  when,  as  Tmd 
feys,  VhiL  2.  f .  The  fame  mind  is  iw  «/,  which  v^as  in 
Chrifi  Jefus,  i.  e.  When  Religion  becomes  the  inter- 
nal governing  Principle  of  our  Hearts,  and  when  we 
ad,  by  the  Gofpel-Rule,  and  for  the  fame  Ends  which 
he  aded  for.  So  that  for  the  Apoftle  to  defire  and  en-  - 
deavour,  in  order  to  win  Chrifi^  to  ad  fo,  as  ^o  he  found 
in  Chrifi^  is  the  fame  thing  as  to  defire,  to  be  fo  tho- 
rowly  united  to  Chrift  in  Principle  and  Defign,  and  to 
be  fo  enabled  to  walk  as  to  adorn  the  Gofpel,and  thus  to 
be  ufeful  to  the  beft  of  Interefts,  as  to  attain  at  length 
to  the  full  Reward  of  a  faithful  Servant,  in  the  com- 
pleat  and  perpetual  Enjoyment  of  his  Lord  and  Ma- 
iler. 

As  for  the  2.d  thing  ;  it  is  plain  from  the  whole  of 
the  Context,  (i.)  That  by  his  own  Righeoufnefs  hemuit 
mean,  in  the  firft  place,  the  very  fame  Right eoufnefsy 
which  he  had  told  us  before,  he  was  fo  fond  of,  when 
a  Jew  and  Pharifee  ^  being  then,  as  he  fays,  ^ver,  6. 
Blamelefs  as  to  the  Laiv  of  Mofes,  But,  in  a  fecondary 
or  confequential  Senfe,  we  may  juftly  fay,  that  any  fort 
of  imperfed  Righteoufnefs,  which  is  fliort  of  Gofpel- 
Righteoufnefs,  if  trufted  to,  is  difclaimed  here,  by  this 
Expreflion  ,-  fuch  as  Knowledge,  Learning,  Ortho- 
doxy, Juftice,  Charitablenefs,  &c.  For  every  fuch 
Righteoufneft  may  be  faid  to  be  of  the  Law,  accord- 
ing to  the  Letter  j  tho  it  reach  not  the  full  Defiga 
thereof,  as  to  its  fpiritual  import  and  meaning,  which  is 
to  found  on  Chrift  ^  the  Law  of  Mofes  being  that  to  Men, 
during  the  Minority  of  the  Church  of  the  Old  Tefta- 
ment,  that  TnitiPxyoyc^^  a  Pedagogue,  or  Preceptor,  or 
Tutor,  is  to  young  Lads  that  go  to  a  Grammar  School, 
"viz,,  to  fit  them  for  the  higher  Academy  of  Chriftianity 
and  Chrift  the  chief  Dodor  thereof  j  as  the  Apoftle  tells 
,u$.  Gal.  :;.  24.- -.—  To  this  home-fpun  Righteouf- 
nefs 


11  The  Firji  KefuneSiion 

nefs  of  hisown;  therefore^  (2.)  Paul  oppofes  the  i^/^/j- 
teoufnefs  of  the  Gofpely  which^  by  way  of  Eminence^ 
he  juftly  calls  the  Righteoufnefs  of  God  j  as  having  God 
for  its  Author  J  its  Infiitutor^  its  Vurchafcr^  its  Rule^  and 
its  ultimate  End. 

i^dly.  As  for  the  Defcription  which  he  gives  of  thefe 
two  forts  of  Righteoulhefs  j;  (i.)  The  Account  given 
of  the  firft  is  this  ^  That  it  is  a  Righteoufnefs^  'iMch  is 
of  (or  from,  or  according  to)  the  Law,  And  what 
that  Law  is,  we  have  ah'cady  faid.  But  they  that  de- 
fire  to  know  more,  may  confult  Kom.  3.20.  G^/.  ;. 
10,  &c.  with  many  other  places.  (2.)  And  as  for  the 
other  fort  of  Righteoufnefs,  I  need  but  cite  Rom,  ^.21, 
22.  in  order  to  clear  it  up.  Where  the  Apoitle  fays.  But 
nov/  the  Righteoufnefs  of  Gody  without  the  Law^  is  mani- 
feft,  being  witneffed  by  the  Law  and  the  Frophets^  even  the. 
Righteoufnefs  of  God^  which  is  by  the  Faith  of  Jefus  Chri^ 
unto  ally  and  upon  all  that  helievey  for  there  is  no  dijference. 
For  this  one  place  unfolds  all  the  force  of  the  threefold 
Charader  of  this  Righteoufnefs  ^  viz,,  i.  That  it  is, 
more  eminently,  than  any  fort  of  Religion  or  Righ- 
teoufnefs, that  ever  was  before,  the  Righteoufnefs  of  God; 
a.  That  this  Righteoufnefs  is  manifeft  in,  or  thro'  the 
Gofpel,  or  the  Chriftian  Faith,  or  as  the  Apoftle 
here  words  it  in  the  Epiftle  to  the  FhiUppiansy  thro'  the 
Faith  of  Chrifi ;  which,  as  it  is  in  the  Citation  men- 
tioned, is  faid  to  be  witneffed  unto  by  the  Law  and  the 
TrophetSj  to  he  the  Righteoufnefs  of  God  without  the  Law  of 
Mofesy  and  therefore  the  Gofpel-Righteoufnefs :  For 
left  any  Doubt,  this  way,  ftiould  remain,  it  is  imme- 
diately added,  that  it  is  the  Righteoufnefs  of  God^  which 
is  by  the  Faith  of  Jefus  Chrif-y  unto  all  and  upon  ally  whe- 
ther Jews  ov  Gentiles,  But  then,  :;.  It  is  alfo  fdidtobe 
ttpon  all  them  that  believe ;  which  anfwers  to  the  third 
part  of  the  Charader  of  this  Righteoufnefs  in  our 
Text,  viz>.  That  it  is  by  Faith  :  For,  as  it  is  revealed  by 
Faithy  or  by  the  Gofpel,  fo  it  is  to  be  received  by  Faith 
alfo.  And  thus  the  Apoftle  fays,  Rom.  i.  17.  That 
the  Righteoifnefs  of  God  is  revealed  by    Faith  to   Faith: 

which^ 


cf  Chrijiians.  f  5 

which,  according  to  the  Grceky  runs  thus  ^  the  Righte- 
oufnefs  of  Gody  which  is  by  Faith  (  or  ftands  in  Faith  )  is 
revealed  to  beget  Faith  in  Men,  (  or  is  revealed  in  order 
to  be  received  by  Faith. )  And  therefore  it  is  added  in 
the  fame  Place  ,  The  Jufi  pjall  live  by  his  Faith ^  i.  e.  in 
Chrift  and  his  Promifes,  fo  as  to  have  this  Faith  to  be 
a  Principle  to  him  of  Righteoufnefs  and  Obedience. 

And  now,  as  to  the  d^th  Particular,  it  is  eafie  to  fee, 
why  the  Apoftle  difclaimeth  the  firfi  fort  of  Righjcc- 
ouhiefs,  and  why  he  is  fo  concerned  to  have  the  latter. 
For,  (i.)  as  to  his  own  Righteoufnefs,  he  could  not 
but  difclaim  that,  which  was  now  become  inconfiltent 
with  theGofpel  ,•  •A.sjudaifm  was  then,  in  his  Eyes,  with 
Chriftianity  ;  and,  upon  the  Account  whereof,  he  had 
lamented  the  Cafe  of  his  Country-men  the  Jews^  m 
the  fame  Epiftle  to  the  Romans^  in  almoft  the  fame 
Words  as  here,*    as  we  fee,    Rom,   10.   i,   2,   ;,  4. 
Brethren^  my  Heart's  Defire  a7id  Prayer  to  Gody  for  Ifrael, 
isy  that  they  might  befaved.     For   I  hear  them  Record ^   tha^ 
they  have  a  Zeal  for  God^  (as  he  himfelf  had  before  his 
being  acquainted  with  Chriftianity, )  but  not  according 
to  Knowledge,      For  they^  being    ignorant  of  the  Righteotij- 
nefs  of  God  (  revealed  in  the  Gofpel )  and  going  about  ta 
efiablijh    their   own  Righteoufnefs^  ( viz-.  Judaical  Righte- 
oufnefs, which  Hood  in  a  Conformity  to  the  Law  of 
Mofesy  )  have  not  Jubmitted    themfelves  to  the  Righteoufnefs 
of  God:  for  Chrifi  is  the  end  of  the  Law  for  Righteoufnefs, 
to  every  one  that  believeth.     Now  here  are  the  very  Phra- 
fes  of  our  Text  again,  vix,,  the  Jews  07vn  Righteoufnefs^ 
and   the  Righteoufnefs  of  Gody  &c.     But  not  a  Syllable 
is    there    of    Chnfi's     Righteoufnefs y      nor    of     Imputa^ 
tion  m  all  this.     Which,  I   fay,    not  to  refled  upon 
good  Men,  or  their  Notions  this  way,  but  only  to  cau- 
tion them  not  to  cenfure  thofe  that  adhere  more  clofe- 
ly  to  the  Scripture  Phrafeology  than  they  do,  and  con- 
lequently    may  be  fuppofed   to   underftand  its  Senfe 
better,  as  well  as  to  judge  of  its  Truths  more  impartial- 
ly.    For  I  have  always  obferv'd,  in  all  Parties,  with- 
out fomuch  as  one  Exception  j  than  the  moft  ignorant 

felftflu 


14.  T/?^  Firji  KefurreEiion 

felfifii^  and  greateft  Party-Men^  make  the  moft  Noife^ 
and  run  on  the  faftefl,  and  the  moil  furioufly^  in  cen- 
furing^  and  even  damning  thofe  that  differ  from  them  ^ 
tho  this  be  commonly  only  upon  the  Account  of  the 
Modes    of  fpeaking.      But,    to  return.     As    the  A- 
poftle     renounced     his    owfi    Judakal    Rigkeoufnefs  : 
So  (2.)  He  evidencedi  his  Concern^  tohe  fotmdinChrifi^ 
halving  the  Right e on  frjtjs  of  Gody  i.  e.  he  is  concerned  to 
attain  to  the  New  Teftament-Righteoufnefs^  or  to  be 
faved  in  the  Gofpel-way.     For  Chrifl's  AcH-ve  and  Vaf- 
fi've  Obedience^  by  which  he   has  merited  Salvation  for 
all  that  will  accept  of  it  upon  Gofpel-TcrmSj  is  that 
only_,  for  the  fake  of  'ivhich  thole  that  believe  are  laved. 
FoVy  2ishy  the  Offence  of  one y  Judgment  came  upon  all  Men 
to  Condemnation  ;  even  fo^  by  the  Rlghteoufnefs  of  one^  the 
free  Gift  (  viz.^  the  Gofp el- Revelation^  Offer  and  Pro- 
mife)  came   upon  all  Men  (in  cafe  they  believe)  unto 
Jufiification   of    Life^    &C.  Rom.    5-.    i8_,   19.      Now_,    I 
thinkj  all  good  Men_,  of  all   Sides  and  Parties^  do  a- 
gree,    that  Chrlit's  Merits  are  the  only  meritorious 
Cauie  of  our  Juftification  and  Salvation  ,   and  that  we 
are  juftifted^  confequently^    by  the  Rlghteoufnefs  of 
Chrift^  or  the  Rlghteoufnefs  of  God^  and  by  no  hu- 
man Righteoufneis   whatfoever  :    And  if  this  be  cali'd, 
Chrift's  Righteoufnejs   imputed^  I  do  as  readily  own  the 
thing  as  any   Man^   difowning   and  difclaiming  all 
Self-Righteoufnefsj  i^  the  fame  manner  as  Paul  did^ 
when  he  fays^  Rom.  11. 16.  that  we  are  faved  by  Grace; 
and   that  if  it  be  by  Grace^  then  it   is  no  more  of  fVorksy  0- 
therwife  Grace  is  no  more  Grace^  &c.   tho  I   pretend  not 
to  underftandj  that  Chrift's  Merits ^  or  Chrifi's  Righteouf- 
nefsy  can  thus  be  transferred  to  another^  fo  as  to  be  im^ 
futed  to  him_,  either  in  a  fcriptural  Senfe^  or  indeed  in 
common  Senfe.     For^  if  by  being  imputed,    we  mean  re- 
putedy  i.  e.  judged  by  God^  that  we  were  the  Perfons 
that  obeyed^  fuffered   and  merited  ;  it  is  equally  blaj- 
phemous  and  nonfenficaL     And^  if  by  imputed,  we  mean 
no  more  than  this^    that  we   receive  the  Benefit  of 
^.hrift's  Merits  and  Righteoufnefsy    when  we  believe,  as 

really 


of  Chrijiianf.  I  e 

really  as  if  we  had  aded,    fufFered  and  merited  our 
(elves  y  it  is  certainly  true  :  But  then,   it  muft  be  faid, 
that  the  Word  Imputation  is   ufed  very  improperly,  m 
thisSenfe:   Nay,  I  will  fay  likewife,   {b)   that  it  is  ne- 
ver ufed,  in  this  Senfe,  in  Scripture.     But,  as  I  ftiall 
never    quarrel   about    Words,    tho  improperly    ufed, 
where  Truth  is  fecur'd,   fo  if  it  pleafe  God  that  I  live 
I  fliall  have  occafion  to  difcufs  this  Matter  further  in  its 
proper  Place.     To  return  therefore,  I   fay  this,  that 
the  Sum  of  all  I  have  faid  upon  this  Verfe,  amounts 
to  this   Tropqfitiony    when  drawn  ab  Hjfothefi  ad  Thefin^ 
from    VauVs   State,    to  that  of    all   Chriftians,    'viz.. 
^[  That  whofoever  is  heartily  and  thorowly  concerned 
*^  to  win  him^  and  is  therefore  defirous  to  get  to  be  ac- 
^^  quitted,  approved   and  faved,   in  the  great  Day  of 
*"^  Chrift's  Appearance  ^  muft  not  be  contented  with, 
^^  nor  truft  in  a  bare  external  Right eoufnefs  of  his  owny 
^^  tho  never  fo  exacSily  agreeable  to  th^  Law  of  God  ^ 
^^  but  muft  make  it  his  Bufinefs  to  he  found  in  Chrifi^  ha^ 
^^  'ving  the  Righteoufnefs ^   which  is  thro'  the  Faith  of  Chriji-^ 
^^  e^en  the  Righteoufnefs^   which  is  of  God^  by  Faith,     The 
Senfe  of  v/hich    JPhrafes  can,  I  think,  be  obfcure   to 
none,     that  have  confider'd    what  I  have   faid.     So 
that  I   hope,  I  may  go  on  fafely  now  to  the  next 
Head. 

The 


{b)  I  d.'fire  that  the  leader,  rvho  may  perhaps  wonder  at  y>iy  frtyif'g  fo^ 
ivouJd  be  pleased  to  covfider^  the  proper  Meaning  of  the  Original^  Greek 
Word^  hoyii^iToti,  and  the  Scope  dnd  Se'rift  of  this  Word^  in  all  tbofc 
Places  where  it  is  travflatedto  impure  in  our  Verfiov,  as  alfo  the  Equiva^ 
lent  Hebrew  IVord^  vokich  is  likswife  fo  rendred  by  our  Tranflators,  viz. 
Lev.  7.  18.  Chap  17.  14.  i  Sam.  22.  15.  2  Sam.  19.  19.  Pfal.  32. 
2.  Hdb.  I.  II.  But  feeing  ail  the  Strefs  of  the  Comroverfy  relates  to 
the  Senfe  of  thoje  Places t  vobere  this  If^ord  is  rendred  either  to  impute, 
(ivbicb  I  think  dre  thefe  only,  vi^,  Rom.  4.  6,  8,  11,  22,  23,  24. 
Chap.  5.  13.  2  Cor.  5.  19.  Jaai.  2.  23.;  or  otherrvife,  rvhere  it  is 
rendred  by  Wordiof  4«  Equivalent  Senfe  and  Meaning  to.  that  of  Imputa- 
tion :  For  thus  rvc  find,  that  the  fame  IVord,  that  is  rendred  to  impute 
in  the  Places  mention  d,  and,  J  think,  in  no  otter,  is   iranflited,  Rom. 

4. 


J  6  The  Firji  RefuneSlion 

The  II.  Thing  which  the  Apoftle  aim'd  at,  in  order 
to  reach  his  End,  and  as  confequential  upon  the  for- 
mer, was  to  proceed  welly  after  he  had  once  fet  out  well 
on  his  heavenly  Journey.  And  this  he  expreffeth  in 
thele  Words,  'ver,  lo.  That  I  may  know  him^  and  the 
fower  of  his  RefurreBiott^  and  the  Fellowjhip  of  his  Suffe^ 
rings y  being  made  conformable  unto  his  Death,  Where  we 
have  two  "things  to  confider. 

r.  The  General  Account  which  he  gives  of  this,  ^tZj. 
•tS  yvZazLi  ocuTov,  that  I  may  know  him^  i.  e,  fo  as  to  be 
further  and  better  acquainted  with  him.     By  which. 


4.  g.  counted  unto,  ver,  4.  reckoned,  ver.  5,  counted  for,  ver.  9. 
reckoned  to,  ver.  10,  reckoned,  and  Gal.  3.  6.  accounted.  /  have 
thus  enumerated  all  the  Places,  where  this  Word  occurs^  infuch  a  Sevfe, 
as  to  be  capable  to  he  thus  tranjlxtei :  In  none  of  which  I  can  find  any 
Foundation  for  fuh  a  My  ft  teal  Senfe  of  the  Wordy  as  has  not  only  been 
rechon^dthe  only  one  by  fame,  but  magnified  to  that  degree,  as  if  the  All 
cf  Religion  jhsd  in  it,  and  as  if  they  were  all  Bereticks,  that  could  not 
fee  this.  A':d  I  hope  none^  thit  calls  himfelf  a  Scholar  and  Divine^  can 
hs  ignoravt  that  the  Verb  Koyil^o^ti  is  mofl  commonly  ufed^  both  by 
CvQck  Juthorsy  and  by  the  facred  Penmen,  in  fuch  a  Sevfe,  as  is  incapa* 
tie  to  be  rendted  to  impute.  Fcr  it  does  rnoft  commonly  figvifie,  to 
reafon,  to  efteem,  to  think,  to  reckon,  and  to  repute.  For 
nhichf  fee  UiTk  U.  31.  Cp  Chap.  1$.  28.  Luke  i2.  37.  Afts  19.27. 
Rom.  2.  3,  26.  Chap.  3.  28.  Chap.  6.  11.  Chap.  8.  18,  36.  Chap, 
9.  8.  Chap,  14.  14.  I  Cor.  4,  1.  Chap.  13.  5.  2Cor.  3.  i<5. 
Chap.  10.  2,  7,  II.  Chap.  12.  6.  Phil.  3.  13.  CTiap.  4.  8.  2 Tim. 
4.  16.  Heb.  II.  19.  2  Per.  5.  12.  Now  if  the  Header  will  confider 
all  thefe  things,  and  lay  them  judiciou/ly  together,  he  will  find,  that  in 
thofe  few  Places,  where  our  Tranjlators  thought  fit  to  render  the  Original 
Word,  by  the  Englifh  Word  to  impute,  or  tts  Equivalent  Terms,  to  rec- 
kon, to  count,  or  to  account  ,  the  Senfe  of  thofe  feveral  Texts,  with 
the  Scops  of  the  Contexts,  will  ever  diretl  us  to  underfland  them  as  deno- 
ting no  more,  but  thisy  viz.  to  repute ;  and  therefore,  confequemly 
Cod,  who  reputes  and  reckons  infallibly,  cm  7iever  refute  that  to  belong 
to  another^  which  was  done  by  Ckiji  only.  When  therefore  Abraham 
believed  God,  his  Faith  (tho  originally  Cod's  Work  and  Gift )  is  Taid 
to  be  reckoned  to  him  for  Righteoufnefs,  i.  e.  reputed  his  own  JS^ 
4ts  formally  it  certwily  was,  I  have  the  rather  taken  notice  of  thefe 
things,  hecaufe  the  unwary  Expofiiions  and  inlargemems  of  fome  good  Men, 
as  to  their  Notion  of  the  Imputation  of  Chrift's  Righteoufnefs,  has 
oftner  than  once,  in  ths  Compafs  of  the  U[i  Jge,  given  rife  to  endkfs  An- 
linomian  Errors, 

no 


of  Chrijiianf.  I J 

no  doubt^  he  means  a  farther  Meafure;,  both  of  Theo- 
retical and  Pradical  Knowledge, 

2.  Tlie  Ipecial  AccQirnt  which  he  gives  of  this^  'viz.. 
in  what  Refpedis  he  was  chiefly  concerned  to  know 
Chrift  further  than  he  had  yet  attained  to  do  ^  where 
there  arc  two  Particulars  fpecificd. 

I.  He  defires  to  know  Chrift  fiirther^  as  to  theVower 
of  his  Refurretiion.  Concerning  which^  let  me  premife 
this,  that  the  Strefs  of  our  baivation,  as  to  the  Hope 
of  future  Happinefs^  to  be  compleatly  enjoyed,  de- 
pends principally  upon  the  Article  of  the  RefurreAi- 
on ;  as  we  muft  own,  if  we  confult,  Rom.  8.  ^4.  & 
I  Cor.  !<;,  14,  17,  &c.  Now,  having  premifed  this^ 
let  me  obferve,  (i.)  That  by  the  Tower  of  Chrlfi's  Re-- 
furrcH'mjy  which  Paul  deiir'd  to  know,  he  muft  mean. 
That  Power  that  was  exerted  hy  himy  ifi  his  7'aiftng  himfelf 
from  the  Dead^the  third  Day  after  his  Death  •  and  that  Power, 
that  he  has  vow  acquired^  hy  that  Act^  and  with  which  ht 
is  foJJeJJ'edy  fince  his  Refurretliony  as  Loganthropos  j  hy 
which  he  is  ahle^  not  only  to  hefiow  eternal  Life,  and  all 
m  nner  of  Bkjjings  ufon  his  People y  hut  alfo  to  raife  others 
from  the  Dcady  when  and  how  he  thinks  fit.  And  now_, 
as  I  defire  that  every  Word  of  this  Propofirion  may  be 
diftin6lly  confider'd  ;  fo  I  would  have  it  obferve d  more 
particularly.  That  the  Apoftle  infmuates  a  Delire  to 
know  or  experience  Chrift's  Pov/er,  in  raifmg  him 
from  the  Dead,  in  fuch  a  manner,  as  he  was  not  yet 
afcerrain'd  of ;  feeing  he  only  exprefleth  a  Defire  and 
Concern  to  attain  this.  And  therefore,  (2.;  By  his 
Concern,  to  know  this  Power  of  Chrift's  Refurredion, 
we  muft,  of  Necciiity,  under ftand  ^  that  he  was  feli- 
citous to  be  raifed,  infomefach  manner,  by  Chrift,  as 
he  himfelf  was  raifed.  Which  will  be  manifeft  to 
every  on^  that  will  allov/  himfelf  to  think  over,  im- 
partially, vv^hat  I  fliali  fiy,  vsf\\^n  1  come  to  explain  the 
next  Vtrfe  ^  towards  the  underftanding  whereof,  all  I 
have  been  upon,  is  no  more  than  an  Introdturioji.  Now, 
fo  earneft  is  the  Apoftle  to  attain  thus  to  know  the  Pow- 
er of  Chrift's  Refurredion  ,•  that  he  is  willing  to  do 

C  any 


1 8  The  Firji  KefurreSlion 

any  things  and  endure  any  things  rather  than  to  fall 
fliort  of  it. 

And  therefore^  2.  He  immediately  adds^    that  he 
was  willing^  in  order  to  this  End^  to  knoiv  alfo  the  Fel- 
lowjhip  of  Chrifi's  Sufferings ^  even  fo  as    to  be  made   con- 
formable  unto  his  Death,     For^,  as  he  fays^  Kom,  6.  f .  If 
7ve  be  planted  together  in  the  Likcnefs  of  his  Death ,  7ve  jhall 
he  planted  alfo  in   the   Likencfs  of  his  Rtfurretlion  ^  which 
Words   have^  as  I  conceive^  a  further  Look^  than  as 
they  are  ufually   explain'd^  in  a  fpiritual  Senfe^  of  a 
Death  to  Sin,  and  Refurreclion  to  Righteoufnefs  •  tho  I  am 
far  from  excluding  that  Senfe.     But  the  Apoftle  does 
certainly  fpeak^  in  the  Strain,  (wherein  I  have  ex- 
plained this  Textj  which  we  have  now  before  us,  in 
•iw.  10.)  ivow.  8.  17.  when  he  does  not  only  fay.  If 
^ive  be  Children^  then  Heirs,  Heirs  of  God,  and  Joynt- Heirs 
Tvith  Chrif-  ^  but  adds  immediately.  If  fo  he  we  fuffer  for 
him,  that  ive  may  be  alfo  glorifi:^d  together.     For  that  he  re- 
fpe6ls   a  fpecial  Refurre(5i:ion,   and  a  fpecial  Reward, 
the  following  Part  of  the  Chapter  does  fufficiently  in- 
finuate  ^  particularly  thefe  Words,  'ver.  19.  The  Mani- 
fefiations  of  the  Sons  of  God ;  and  thefe,   ^er.  21.  of  the 
rational  Creature's  being  delivered  from  the  Bondage  of 
Corruption,    into    the   glorious  Liberty  of  the    Sons  of  God  ; 
and  thefe  Words,  i;er.  2:;.  where  the  Apofliefays,  that 
he,  and  other  good  Men,  grQa?ied  within  themfel'ves, 
-iv  at  ting  for  vio^igiolv,  the  Adoption,  that  is,  fays    he,  the 
Redemption  of  the  Body,     And,  i  think,  the  lame  Apo- 
llle  infmuates  this  Truth,  zTim,  2.   11,  12.  If  we  die 
with  him,  (i.e.  in  a  violent  way  of  Martyrdom  J  we 
flmll  alfo  lirve  v/ith  him,  ( ^'-  ^'  be  raifed,  in  fome  way  that 
fhall  bear  a  Likencfs  to  his  Refurredion,  as  he  fays, 
JRom.  6.  $.)  If   we  fufftr   (  as  Chriil   did)  we  jliall  alfo 
rt/gn    vHth   him,  (at    the   Beginning  of  the   Millenni- 
um:)   (but)    If   (thro'    Perfecutions )   we   deny    him^ 
he  alfo  will  deny  us,  (as  he  fays  himfelf,  Matth,  10.2;.) 
kvid  1  cannot  but  think,  that  the  Apoftle  Peter  was  alfo 
apprized  of  this  Notion  of  the  Apoftle  Vaul,  viz.  that 
there  was  to  be  a  fpecial  SefurretHon  of  the  more   Eminent 

SaintSy 


of  Chrijlians.  19 

Saints^  at  the  heginnin'r  of  the  Millemuitm^  when  he  fays, 
I  Efijhx.  12,  n,  14!  Bdo^ed,  think  it  not  firange  con- 
cerning the  fiery  Tryal,  as  thofomefirange  thing  happened  un- 
to you.  But  rejoyce^  in  as  much  as  yon  are  Partakers  of 
Chris's  Sufferings  (/.  e.  call'd  to  be  conformed  to  him, 
as  to  the  Painfulnefs  and  Reproach  of  his  SutFerings 
and  Death  J  that  fo  op  hen  his  Glory  (or  he  himlelf  as 
the  Shechinah  or  Glory  of  God )  fiall  be  repealed  after- 
wards {-diz..  in  the  more  flourifliing  State  of  the 
Church  on  Earth,  during  th^  Millennium  ^, )  Te  may  be 
glad  alfo  with  exceeding  Joy,  ('viz.  by  reafon  of  your 
being  then  priviieg'd  to  be  peculiarly  raifed  from  the 
Dead,  to  enjoy  Chrift  in  Glory.)  if  then  .;^  be  re- 
proached for  the  Name  of  Chrifi,  happy  are  ye  ;  for  the  Spi- 
rit of  Glory  ( i.  e.  of  Chrift  the  Shechinah  )  and  of  God 
(the  Father)  refieth  upon  you,  &c.  (/.  e.  you  have  this 
way  the  Spirit  given  as  a  Pledge  of  your  future  happy 
Refurrec^lion  and  Glory.) 

Now,  if  thefe  Expofitions  of  the  fcriptural  Palla-. 
ges,  quoted  here,  do  appear  ftrange  at  firft  View,  as 
probably  they  will  to  many ;  I  humbly  beg,  that  my 
Readers  would  be  fo  favourable,  as  to  fufpend  their  pal- 
fmg  any  definitive  Sentence  as  yet,  in  reference  to  this 
Notion  y  and  fo  kind,  as  to  carry  it  along  with  them> 
in  their  own  Minds,  without  either  affenting  to  it,  or 
diffenting  from  it,  until  firft  they  have  underltood  what 
I  have  to  fiy,  by  way  of  Proof,  for  it.  And,  in  hops 
of  obtaining  this  reaionable  Requeft; 

I  proceed  now  to  the  llld  Thing,  ^vix,.  To  the 
great  End  and  Scope,  which  Vaul  had  in  view  ',  and  in  a 
Reference  to  which  the  two  former  Heads  come  under 
the  Confi deration  of  the  Means  only,  which  he  pro- 
pofes  to  ufe,  in  order  to  reach  this  End. 

I  come  therefore  now,  after  premidng  fome  Ac- 
count of  the  preceding  Tart  of  the  Apoftle's  Difcourfc, 
by  way  of  Preliminary  ,•  to  treat  diftindly  of  tl-'is 
Subject,  ( which  hitherto  I  have  only  touched  upon  in- 
cidentally and  by  the  by, )  as  we  have  it  fpoken  of,  \x^ 

C  4  the 


ao  The  Fir/lReftrreSiion 

the  Eleventh  Verfe  ;  which  is  the  main  Text^  that  I  pro--  | 
pofe^  not  only  to  fpeak  from^  but  to  difcourfe  of,  in  i 
this  Place.  After  which^  I  fliall  proceed,  but  more  i 
briefly,  to  explain  the  remaining  Part  of  the  Apoftle's  , 
Difcourfe^  in  the  Sequel  of  this  Chapter.  ' 

Fhilip.  Chap.  HI.    'z/er.  1 1, 

The  Words,  in  the  Original,  are  thefe  following. 

Which  our  Tranflators  render,  after  this  manner^ 

Ify  by  any  means ^   I  might   attain  to   the  RefarreBhn  of 
the  Dead, 

Strange  Words !  Efpecially  if  we  confider  what  the 
Apoftle  immediately  adds,  ver.  12,  &c. 

Not^  as  tho  I  had  already  attained y But   I  follow 

after y  If  that  I  may  apprehended y  &c. 

Indeed,  my  Friends,  I  muft  tell  you,  that  I  was  ex- 
ceeding puzzled,  for  a  conliderable  time,  what  to  make 
of  thefe  Words  of  the  Apoftle  VauL  I  confulted  all 
the  beft  Expofitors,  and  the  moft  famous  Criticks, 
without  receiving  any  Satisfadion,  or  fo  much  as  a  juit 
hint  of  that  which  the  Apoftle  had  in  his  Eye  here  ^ 
which,  in  %'er,  14.  he  calls  to  j^pajieiov  tms  aVo)  h.Am- 
<75as,  tliQ  Friz^e  of  the  Nigh  Calling  of  God y  in  Chrif  ^ 
which  he  reprefents  to  himfelf,  in  Allufion  to  the  O- 
lympick,  and  other  Grecian  Solemnites,  and  particular^ 
ly  the  Races  there ;  upon  which  Occafions  a  jh^cc^^'oVy 
i.  e.  a  Prize  or  Garland  ufed  to  be  hung  up,  upon  a 
cm7r((^^  a  Marky  at  the  End  of  the  Race,  which  was 
confpicuous  even  at  a  Diftance,  and  which  the  Racers 
had  in  View,  more  and  more,  as  they  drew  nearer  it, 

until 


of  Chrijlians.  1 1 

until  the  Prize  it  felf  came  to  be  feen^  which  was  be- 
llowed upon  him  that  reach'd  the  Mark  firit. 

The  Queftion  therefore^  with  me^  which  no  Au- 
thor could  fatisfie  me  in^  was ;  WhaP  thls^  -•  px|-i.cioy 
amid  mean  ?  ^01  \i  by  the  <J\Ui:(G)'  the  Apoille  meant , 
Happinefs  or  Perfedion^  in  gcner:?!^  he  mull  be  fup- 
pofed  to  mean,  by  the  ^pc^^^ov^  fonic  appropriate  and 
peculiar  Reward,  which  many,  tho  they  run  vve;ii  to 
the  Mark,  fell  fliort  of :  For  as  he  fays  elfewnere,  Tho 
many  rim^  ytt  o?te  only  oht.imd  the  Prlz^e,  Iju:  L-iac 
which  increas'd  the  Difficulty^  yet  more,  was  this ; 
that  the  Apoftle  does  plainly  tell  us,  that  he  had  no 
particular  Certainty  or  Affurance  of  his  obtaining  .Iiis 
[fecial  Triz.e 'y  but  that  he  apprehended  rather,  that  un- 
lefs  he  was  very  careful,  he  might  poffibly  fall  fhort  of 
it.  For  he  reprefents  it  as  attainable  indeed,  but  as 
attainable  no  other  way  but  by  great  Diligence,  emi-- 
nent  Faithfulnefs  to  Chrift,  and  extraordinary  Ufcful- 
nefs  to  the  World  and  Church.  And  yet,  at  the  fame 
time,  his  Idea  of  this  peculiar  and  glorkus  Prize  is  fo 
vail,  that  he  thinks  all  the  Services  he  could  do,  and  all 
the  Sufferings  he  could  undergo,  in  promoting  and  pro- 
pagating Chriflianity,  were  all  too  little,  in  Compari- 
Ibn  of  this  Renvard^  which  was  to  be  appropriated  to 
none  but  thefirft  Chriftian  Worthies,  and  the  mod  E- 
niinent  Saints  and  Martyrs.  And  it  ilill  tends  to  in- 
creafe  the  Difficulty  ^  That  the  Apoftle,  notwithftan- 
ding  of  his  being  fully  certain^  that  fuch  a  fpecial  Re- 
ward was  to  be  attained  ;  yet  did  not  look  upon  this  a^ 
/uch  an  Article  of  Chriftian  Faith,  as  was  to  be  belie- 
ved as  a  thing  abfolutely  necelTary  to  Salvation,  And 
therefore,  tho  he  himlelf  believed,  and  had  taught  it 
in  the  Philip  fian  Church  :  Yf^t,  as  he  taught  it  only,  as 
his  own  Opinion,  there  being,  as  yet,  no  univerfal 
Revelation  thereof  to  the  Church  ^  fo  we  find,  that 
there  were  feveral  of  the  Chriftian  Phlllppians^  that 
were  of  another  Opinion,  znd  otherji^ijemindidy  ver.  ij. 
Nor  does  the  Apoftle  challenge  them  upon  this  Ac- 
» count,  but  prophetically  tells  them^  that  God  n-ould  after- 

C  ;  wards 


r 


a  a  The  Fir Ji  KefurreEiion 

wards  reveal  this  to  the  Church  hhr^felf;  which  Faul  had 
only  commiffion  to  fpeak  of  as  from  himfelf ;  the  T  Jj 
licULxOii  thereof^  as  a  Truth  (revealed  fo  to  the  Church, 
as  to  be  enjoined  upon  us^  in  order  to  be  believed)  be- 
ing refcrved  for  the  Apoftle  John^  as  we  fliall  quickly 
fee.  In  the  mean  time  therefore  P^yw/defires^  that^  fee- 
ing both  they  and  he  were,  agreed  in  the  Belief  of 
the  lajt  and  general  RefurreHion^  they  might  walk  accor- 
dingly^  i/i.t-.  with  due  regard  to  that  ^hereunto  they  had 
already  attained  ;  for^  tho  the  peculiar  Refurreclion^  which 
he  had  in  View^  was^  as  yet^  no  part  of  the  Chriftian 
Creed^  yet  the  General  Refurreclion  and  Chrifi's  coming  to 
judge  Mm  and  Angels^  were  received  and  approved  Ar- 
ticles thereof  And  this  is  the  Reafon^  why  he  winds 
up  this  Chapter  and  Difcourfe^  with  a  Repetition  of 
thefe  great  Articles  of  Faith^  ver.  20^  21. 

Hence  it  h  plain^  that  what  the  Apoftle  calls  /Sea^siov 
tIis  cicV(i.  K\i^(5ia);^  the  Triz,e  of  the  High  Calling,  in  ver, 
14.  is  that  which  he  calls  the  Refurreclion  of  the  Dead, 
in  ver.  II.  And  that  confequently^  this  Refurreclion 
cannot  be  the  general  Refnrrcction,  but  a  fpecial  one,  an- 
tecedent to  it ',  which  is  to  be  the  appropriate  Reward 
only  of  a  few^  ( fpeaking  in  a  comparative  Senfe)  and 
thole  the  moft- eminent  of  the  Saints  j  and  which 
the  Apoftle  reprefents  as  inclufive  of  a  higher  Re- 
ward, than  others  fliall  ever  fliare  in^  tho^  at  laft^  they 
come  to  be  railed  alfo  to  Life  Everlafting. 

And  thus  I  came  to  attain  to  form  fome  tolera- 
ble Notion  of  the  Apoftle's  Meaning.  For  I  rea- 
fon'd  thus  with  my  felf  When  ?aul  fays^  that  his  great 
Concern  was^  to  ufe  his  utmoft  Endeavours^  to  fee^  If 
l?y  fiij  Means,  he  might  attain  to  the  Refurreclion  of  the 
bead ;  furely^  (i.)  He  could  never  be  guilty  of  fuch  a 
lank  Senfe^  as  to  mean  no  more  than  this^,  Ifby  a?jy  means 
I  might  obtain  to  rife  to  Life  eternal  at  the  laft  day  :  Not  as 
if  I  had  already  attained,  &c.  For  what  News  had  it  been 
to  tell  the  Philippians,  that  he  had  not  as  yet  got  to 
Heaven.  When  therefore  our  Divines  fay,  that  the 
Apoftle  means  this  only^  that  he  could  never  he  too  fur e  of 


of  Chriflians.  a^ 

getting  to  Glory ;  they  fay  what  is  very  accommodable 
to  'hiU  and  languid  Chriftians  :    But  they  forget  the 
Apoftle's   Charader  and   Attainments^   and  reprefent 
him  as  fpeaking  weakly  and  inlipidly^  and  indeed  in- 
confiftcntly  with  himfelf.     (2.)  And^  as  Paul  could  ne- 
ver be  fuppofed  to  fpeak^  in  this  dull  and  lank  man- 
ner 5  io  I  confider'd^  that  it  was   impoffiblej  that  he 
could  be  under  any  Doubt  of  a  Refurredlon  of  the  Dead, 
in  general! ;  who  had  ever  alfertcd  that  there  was  to  be 
a  Refurredion  of  all  Alen^  both  of  the  Jufl  and  Unjufi^ 
For  this  was  one  main  Article  infifted  on  by  him^  both 
in  his  Sermons  and  Writings^  as  we  fee  not  only  here^ 
^er.  20j  21.  but  in  the  15-^/:?  Chapter  of  the   1/  Epiftle 
to  the  Corinthians y  throughout  the  whole  Chapter^  as 
alfo^  jicts  17. 18.  Chaj).  2;.  6.   Chaf.  24.  if^  21.   2  Tim^ 
2.18.    And  therefore  this  cannot  pofEbly  be  the  Senfe  ; 
If  by  any  means  I  might  attain  to  rife  from  the  Dead^  at  the 
lafi  Day.     (:^.)  And  I  confider'd  withall  that  the  Apo- 
llle  could  not  be  fuppofed^  in  reafon_,  to  mean^  thac 
he  was  concerned  to  attain  to  a  full  Certainty  and  Af- 
fiirance^  as  to  his  being  raifed  in  Glory,  and  to  Eternal 
Life.     For  he  had  attained  this  already,  in  fo  full  and 
compleat  a  Senfe,  as  that  it  is  not  conceivable,  that  he 
could  be  further  aifured  this  way,  than  he  was  already. 
For  I  defy  any  Man  to  tell  me  of  any  one  Expreffion 
of  his,  but  what  breaths  forth  the  Plerophory  of  Faith, 
and  the  fulleft  Confidence.     Does  he  not  giory  in  this, 
Rom.  8.  25",  e^J.  that  nothing  could  feparate  him  from  the. 
Lo-vCy    Service y  and  Enjoyment    of  Chrifi  ^    and    that   he 
was  fatished.   That    he  jlwuld  be  more  than  Qoncjuerory  at 
lafl,  thro  Chri(t  who  loved  him.     Whereas,  by  the  way, 
more  than  Conqueror  feems  tacitly   to  look  to  the  fpecial 
Prize,  or  fpecial  Refurredion,  which  he  fpeaks  of  here; 
as  if,  at  that  time,  he  had  fome  fair  Profped  of  obtain^ 
ing  it.     But  that,  he  had  full  Affurance  as  to  a  future   '1 
Happinefs,  without  any  Doubt  or  Hcfitation  that  way,     { 
is    evident   from   all   his  Writings.      Hence  he    telis 
us  that  he  long'd  even  almoft  to  fome  Degree  of  Im- 
patience^ to  exchange  Mortality  for  Immortality,  that, 

C  4  by 


2  4  The  Fir Ji  RefurreSlion 

by  getting  rid  of  the  Body,  he  might  get  home  to 
Chrift^  %  Cor.  ^.  1/2^  ;,  o^c  Nay^  does  not  the  Apo- 
ftieliiy  a^  niuch^  in  this  very  Epiftie  ?  Does  he  not  tell 
IIS^  ciurjj.  I.  'vcr,  21.  that  for  hlr/i  to  die  would  he  gain  ? 
And  d0f;shen0t^  'ver.  23.  dtfire  to  dtpart^  a7id  to  be  with 
Chmf-y  ivhlch  was  far  better  y  than  to  be  here?  Nay^  does 
he  not  here  fay  as  much  as  this^  in  the  very  fame 
Breath,  wherein  he  declares  his  concern  to  attain  what 
he  held  not  yet  cbrain'd  the  Certainty  of?  For  he 
prcpc  1C3  this  as  one  of  the  Means,  towa/dj  reach- 
ing this  End,  ^iz..  the  dying  a  violent  Death,  in 
conformity  with  the  Death  of  Chrift  ;  which  he 
calls  a  knowing  Chrlfi^  as  10  the  Fdlowjhlp  of  his  Suffer^ 
ingSy  by  being  wade  conformable  unto  his  Death,  So 
that,  Vv^hen  we  have  laid  thefe  things  together,  we 
may  be  allured  that  this  can  as  little  be  fuppofed 
to  be  the  Apoftle's  Senfe  here,  in  <ver,  11.  If  by  any 
Means  I  wight  attain  to  rife,  at  the  lafi  Day,  to  eternal 
Life  j  or  this.  If  by  any  Means  I  might  attain  to  Affu- 
ranee y  that  I  fiall  rife  to  Life  and  Glory ^  7i>hen  the  General 
ilefurreBion  comes. 

It  being  therefore  certain,  that  none  of  thefe  can 
poffibly  be  the  Apoftle's  Meaning ;  and  it  being  equal- 
ly certain.;  that  the  thing  which  he  had  in  his  Eye, 
was  that  which  the  Bulk  even  of  good  Men  might  fall 
jQiort  of,  and  which  the  Apoftle  himfelf  had  only  the 
Hope  of  obtaining,  but  no  Certainty  or  AlTurance 
this  way  :  I  concluded,  that  the  Apoftle  had  his  Eye 
iix'd  upon   a  peculiar  RejurrecVton^  which  was  to  be  the 

f  ^^ocG^:ui  and  Rcjvard^  not  of  all  true  Chriftians,  but  on- 
ly of  feme  of  the  moft  gallant  and  ufeful  Saints  and 
Martyrs  ^  which  Refurrection^  I  did  fuppofe,  muft  not 

\  only  be  long  before  the  GeneralRefurrecHon^  but  muft 
alfo  be  fuppofed  to  include  and  take  in  the  higheft  Re- 
ward of  Gbry  and  Happinefs. 

And  I  remember,  that  after  I  had  imbib'd  this 
Notion,  I  had  occafion  to  propofe  it,  at  feveral 
times,  to  feveral  Perfons  of  great  Learning  and  Judg- 
ment j  who  all.  agreed_>  at  laft^  to   approve  of  it  fo 

far^ 


of  Chrifiians.  05 

far,  as  to  grant  me  two  Material  Points  ,•  (i.)  That 
none  of  the  Opinions  I  mentioned  before,  could  be,  in 
reafon,  fuppos'd  to  be  that  which  Paul  runs  upon  j 
(2.)  That,  by  fuppofing  my  Notion  to  be  true,  the 
Apoftle's  Words  and  Reafoning  came  to  be  very 
clear  and  eafy,  both  with  refped  to  the  Senfc  of  every 
Word  and  Phrafc;,  and  the  Connexion  of  the  whole. 
And  hence  they  concluded,  that  if  1  could  prove  the 
fpecial  Refurredion,  I  talk'd  of,  from  Scripture,  they 
fliould  be  ready  to  think  that  I  had  found  the  otjIj  trus 
Kevy  to  unlock  this  otherwife  dark  and  myfterious  Por- 
tion of  Scripture.  And,  as  this  incited  me  to  dive  as 
deep  as  I  could  into  this  Point,  fo  it  occafion'd  fome  of 
my  learned  Friends  to  cake  the  like  pains.  One  of 
whom  fell  upon  a  very  peculiar  Notion^  which  was  this. 
He  luppos'd,  that  the  Apoftle  was  of  this  Mind  ;  "  That 
*^  he  might,  thro'  Grace  and  Care,  attain  fo  high,  as 
^^  to  be  made  an  Exception  from  the  Common  Lot  of 
^'  Mortals,  either  by  being  tranllated,  that  he  might 
^'  not  fee  Death,  as  Enoch  and  Elias  were,  or  by  being 
^^  raifed  from  the  Grave,  after  he  had  been  dead  for 
'^  a  little  time,  by  a  fuigular  Refurredion_,  fuch  as 
^^  that  of  Chrifi  was.  But,  as  all  the  Company  rejed- 
ed  any  Suppofition  of  a  peculiar  Tranflation^  fince  Chrift; 
himfelf  dyed^  as' that  which  was  inconfiftent  with  the 
Chrifi-ian  Scheme :  So  fomeof  the  Company  thought  that 
{uch  R  fin^ular  RefurreBiony  was  alfo  the  peculiar  Pro- 
perty and  Privilege  of  the  Meffiah  only,  and  that  even 
this  Suppofition  did  not  agree  with  the  Chriflian  Scheme 
any  more  than  the  iirft.  But,  for  my  part,  I  could 
never  admit  any  fuch  Suppofition  ,•  unlels  it  could  be 
fhewcd  from  Scripture,  that  the  Apoftle  Vaul  had  any 
ground  to  exped  this,  more  than  Peter ^  James  or  John^ 
or  the  Virgin  Alary.  But  befides  I  defired,  that  it  might 
be  confidercd,  that  the  Apoftle  fpoke  of  fuch  a  Refur- 
redion,  as  was  attainable  by  others,  as  well  as  by  him, 
when  he  fays,  'ver.  15".  J^et  therefore  as  many  as  are  perfeS 
he  thus  minded y  &c.  The  meaning  of  which,  to  me,  is 
plainly  this  j    Let  as   many  as   are  of  the  fame   Opinion 

with 


f 


a 6  The  Firji  Refnrreciion 

^ith  me^  he  thus  minded  likewife  as  I  am,  viz.  to  act  fo, 
as  they  may  alfo  hope  to  attain  to  the  fir  if  ^  Jpecial  and  mojt 
glorious  RefurreBion  of  the  mo  ft  Eminent  Saints, 

My  Notion  therefore^  which  is  the  07ily  Key  of  'ver. 
11^  i2j&C.  is  this  ^  That  the  Afojtle  Paul  did  belie've^ 
that  there  v/ould  he  a  fpecial  Refurretiion  of  the  more  eminent 
Servants  of  Chrift^  which  would  include  a  'very  peculiar  Re^ 
Oi^ard  *  and  that  this  RefurreStion  would  be  long  before  the 
General  and  lafi  RefurreBion.  And  this  is^  I  am  confi- 
dent^  that  very  Refurredion^  and  Reward  which  he  is 
fo  earneftly  felicitous  and  concerned  to  partake  of. 

And  I  do  humbly  fuppofe^  that  this  might  be  of  the 
Number  of  thofe  a^^'wToc  ^iiix/xroCy  fecret  Words  or  Phra- 
fes^  which  it.  was  not  lawful  for  him  to  utter ^  (which  the 
Apoftie  had  revealed  to  himfeif  only;,  2  Cor.  12.43  &c,') 
that  is^  as  I  underftand  his  meaning  (tho  without  limit- 
ing it  to  this  Senfe  only)  ivhich  the  Jlpojtle  was  forbidden y 
at  prefenty  to  publiflo  to  the  M^^orld^  as  an  Article  of  Faithy  but 
ivhich   he  had  Liberty  to  propofe  to  A<fen  as  his  o^vn Opinion^ 
it  being  referved  to  John^    to  difcover  and  publifh  it^  in 
the  Name  of  God,  ?.vA  ?.s  an  Article  of  Faith ^   in  its 
proper  time  and  place,  in  the  laft  Book  of  the  Bible , 
as  we  fhall  quickly  make  it  appear,  that  it  is  to  be  found 
there,  in  exprefs  words.     But  feeing  the  Apoftie  'Paul 
had  no  fuch  Commiffion,  but  only  a  Difpenfation  to 
publifh  it,  as  an  Article  of  Opinion  only  '^   we  need  not 
wonder,    that  fome  of  the  Philippians  were  other7vife 
minded,  as   being  like  the   Bereans,   A^s  17.  11.    who 
were    refolved    to    believe    the  Apoftles    themfelves 
no  f.irther  than    they    could  demonftrate  their  Do- 
ctrine from   the  Scriptures  of  the    Old  Teftament ; 
iivhich  feeing    Paul    could  not    do,  as  to    this   Ar- 
ticle, in  fuch   a  manner  as  intirely  to  fatisfy  them ; 
and  feeing  likewife  he  propofed  it,  as  an  Opinion  only, 
and  not   as  neceilary  to  be  believed^  and  concerning 
which  he  pretended  not  to  have  any  Divine  Commifli- 
on  :  I  fay,  thefe  things  being  confidered,  we  need  not 
vv^onder,  that  fome  Philippians  could  not  agree  with 
him  in  Opinion^  as  to  this  matter  j  at  the  feme  time 

that 


of  Chrijiians.  27 

that  others^    from  a   vailer  Eftecm  of  the  Apofde's 
Judgment^    or    from  a    deeper   Penetration  into  his 
Reafoning,    or  from   fome  peculiar   Illumination   of 
the  Spirit,  as  to  his  Point,  fell  intirely  in  with  his  No- 
tion.    For  I  do  fuppofe  that  the  Apoftle  manag'd  him- 
felf,  in  his  Reafoning  upon  this  Subjed,  much  after  the 
fame  manner,  as  he  does  elfevvhere,  hi  things  that  he 
propofed  barely  as  a  Man^  and  as  far  only  as  his  Rea- 
fon  and  Opinion  might  ^o,  and  not  as  an  Jpofile,  fpeak- 
ing  authoritatively  and  in  the  Name  of  God.     An  emi- 
nent Example  of   which  we  have,  i  Cor.  7.  25.  Now 
co7icerning  Virgins ^  I  have   no  Commandment  of  the  Lord : 
yet  I  give  my  judgment ^  as  one  that  have  obtained  Mcrcj  of 
the  Lord  to  he  faithful,     I  fuppofe  therefore  that  this  is  good, 
&c.     So  alfo   he  fpeaks,  ver,  40.  infinuating  a  Reve- . 
lation  ,•  but  pretending  to  no  Authority   to  in  join  the 
fame  to  be  believed  by  others ;  for  both  thefe  are  equally 
denoted,  when  he  fays,  Butjhe  is  happier  iffje  fo  abide, 
after  my  Judgment  •  and  I  think  alfo  that  I  have  the  Spirit 
of  God.     And  indeed  I  cannot  but  think^  that  the  Apo- 
ftle fpoke  of  this  Subject   of  the  firfi  and  fpecial  Rejur- 
rettion^  to  the  Fhilippians,  in  this  very  ftrain  ;  telling 
them,  that  he  had  no  Commandment  of  God^    to  propofe  this 
to  he  believed  ;  hut  that  he  gave  his  Judgment ^  as  one  that 
obtain  d  Mercy  to  be  faithful  ;  infmuating   this   alfo   mo- 
deftly,  that  he  had  reafon  to  think^  that  he  had  the  Spirit  of 
Cody  and  knew  the  mind  of  Chrif,  in  what  he  him] elf  be- 
lievedy  tho  he  only  proposed  it  to  their  Reafon  and  Aieditation, 
However  it  deferves  our  Confideration,  hov/  wifely  the 
Apoftle  words  himfelf,  that  he  might  reach  his  main 
end,  both  as  to  thofe  that  were  of  his  Opinion,  and 
thofe  that  diffented  from  him  ^   incouraging  the  one 
Party   to  continue  in   the  like  mind  with  him^  and  ex- 
horting the  other  Party  to  agree  with  him  and  them, 
fo  as  to  ftrive  likewife^  if  by  any  means  (hey  might  attain, 
not  only  to  he  happy  at  lafiy  but  to  reach  unto  as  high  dez^rees 
of  Happi7tefs  as  others.     For  tho  they  might  have  no  fuch 
Notion,  as  he  and  fome  others  had^  of  'a.  fpecial  Re  fur- 
reclion,  nor  any  BeUef  this  way  j  yet  their  equal  dili- 
gence 


2 8  The  Firjl  KefiirreBion 

gence  with  his^  might  bring  them  to  obtain  that  Privi- 
lege alfo ;  as  it  would  certainly,  whether  they  at- 
tained this  or  not,  lay  a  Foundation  of  their  being 
truly  happy  at  iaft.  And  here,  by  the  way,  let  us 
obferve,  how  far  different  FauFs  Spirit  was,  from  the 
Spirit  of  fome  Modern  Churches  and  impofing 
Church-men  ;  nay  how  diametrically  oppofite  thefe 
are.  He,  tho  certain  of  this  and  fuch-like  Truths,  nay 
tho  he  had  the  Spirit  of  God  with  him,  in  what  he 
faid  ;  yet  did  not,  durit  not,  impofc  any  thing  upon 
Chriftians,  either  in  point  of  Faith  or  Pradice,  for 
that  very  reafon,  that  it  was  indifferent,  and  therefore 
to  be  kf'to  Mens  own  liberty  ;  as  Kr:owingthat  it  was 
net  in  the  ^cu^  r  of  one,  or  ail  the  Apofties,  to  require 
any  thing  either  to  be  neceffiriiy  and  univerfally  believed 
by  the  Church,  or  pradis'd  in  the  Church  ;  this  being 
the  unalienable  Prerogative  of  Chrift  the  Head  of  the 
Church  (which  he  was  never  to  give  to  any  after  him) 
to  give  Law  to  the  Confcience.  f  ut,  to  return  ; 
'  I  hope,  by  this  time,  you  begin  to  think,  that  this 
fpecial  RcfuneBion  is  a  probable  Notion  (for  no  Man  in 
his  Senfes  can  queftion  its  poflibility,  feeing  it  is  as  eafy 
for  God  to  raife  fome  Men  fooner,  as  to  raife  all 
Men  at  Iaft;;)  and  that  therefore,  if  I  can  but  produce 
certain  Proof  for  it,  I  may  be  fuppofed  to  do  fome  con^ 
fiderable  Service  to  Chriftianity  and  Chriftians  ,•  by 
bringing  in  new  Light,  not  only  to  thi,  memorable 
Difcourfe  of  Vaul^  but  likewife  to  the  Nvhole  of  the 
Chriftian  Scheme. 

In  order  therefore  to  give  you  all  the  Satisfaction  I 
can,  in  reference  to  this  weighty  Point,  which  I  do^ 
for  my  own  part,  look  upon  as  v?w  Article  of  the  Chri- 
fiian  Faith ^  tho  2.  fecondary  one^  and  not  ahfvlutely  necejfa- 
rj  to  Sahu.iiion  as  fome  Others  ,•  (for  I  fuppofe  every  one 
knows,  that  every  Article  of  Faith  is  not  a  fundamental 
and  effential  one,  £.  G.  that  it  is  an  Article  of  Faith, 
but  not  a  fundamental  One,  to  believe,  that  Paul  was 
an  Apoftle  of  the  Gentiles  ^  whereas  to  believe  that 
Jefus  ChrUl  is  the  only  Meffiah,  Saviour,  Mediator, 

or 


of  Chrijiians.  19 

or  Redeemer,  is  altogether  effcn*ial  to  Faith  and  Sal- 
vation: J  I  propofe  to  difcourfe  as  diftindly  and  fully 
of  this  Subjed:,  as  I  can  j  .^nd  the  rather,  that  it  has 
never  been  properly  treated  of,  or  fo  much  as  under- 
liood  before,  even  from  the  Times  of  the  Apoftles  to 
this  Day. 

And  in  doing  this,  I  intend  to  treat  of  it  ^  (i.)  Do^ 
thinally  and  largely  ;  and  then,  (2.)  PraHually  and  more 
briefly  ;  which /j//  Confideration  will  lead  me  forward, 
to  purfue  the  Thread  of  the  Apoftle's  Difcourfe,  in  the 
Sequel  of  this  Chapter. 

(i.)  I  propofe  to  treat  of  this  Subjed:  DoBrlnally. 
And  in  doing  this,  I  intend  to  proceed  in  this  Method, 
I.  To  incjuire  into  the  Grounds  that  I  go  upon^  in  belic'ving^ 
that  there  will  he  fuch  a  [fecial  Refurrettion:  With  which 
firft  and  principal  In^juirj^  I  fhall  have  Occafion  to  in- 
terweave, what  otherwife  might  have  been  confidered 
as  a  jccond  one,  ^viz^.  IVhat  Foundation  is  laid  in  Scripture, 
by  which  we  may  attain  to  form  a  tolerable  Idea  of  this. 
And  then,  2.  I  fhall  diftindly  iw^«/>f,  when  this  Refur- 
rection  may  be  probably  Juppojed  to  be, 

I.  1NQ.UIRY. 

Tf'hat  are  the  Grounds  cr  Re afons^  from  whence  It  can  be  coU 
le^edy  that  thtre  will  be  afpecial  RefurreBion  of  the  mofi 
Eminent  Saints ^  antecedent  to  the  Gejieral  One ;  foas  to  lay 
a  jufi  Foundation  of  cur  belie'vlng  it^  and  of  our  forming 
a  Genuin  Conception  of  it,  as  afcriptural  and  revea^ 
led  Truth  ? 

In  order  to  anfwer  the  End  of  this  Inquiry,  I  in- 
tend to  propofe  my  Thoughts  gradually  to  the  World, 
by  proceeding  according  to  the  following  Steps. 

i/.  I  defire  it  may  be  confidered,  that  tliere  has  been 
already,  a  Jpecial  RdJurretHon  of  the  more  Emijunt  Saints 
of  the  Old  Teftament :  So  that  it  is  very  congruous  to 
what  has  been  done  already,    to  fuppofe,  that  there 

will 


^O  The  Firjl  KcfurreBion 

will  alfo  be  a  [fecial  RefurreElion  of  the  Eminent  Saints  of 
the  New  Tefiamcnt. 

NoWj  in  order  to  prove  the  Antecedent,  I  fhall  ad- 
duce a  plain^  tho  very  fhort,  hiftorical  Account^  which 
is  given  us,  Matth,  27.  jo,  fi,  72,  5';.  'o3  'iho^^s  vraAiv 
Kpa^ocs  rpov>7  fJJzy(i.h*^  dcp'Ayjt  to  vrvtu/x^.  Kai  /(/^i_j  to  tocrA- 

£,  e^e?vSd'vT£^c>;iT«v/^VM/UG(6ov,  yO^iiDc  thv  e^^(nv  ocutS,  u- 
o-'viAOovds  THV  (X^(XV  7r6\/v,  ;t,ev£<p(XVia%o-o:i>  noAAo?s.  JVo^i/ 
yeftiSy  crying  again  with  a  loud  Voice^  yielded  up  his  Spirit, 
And  behold  the  Vail  ( that  parted  the  Holy  Place  from 
the  moll  Holy )  of  the  Temple ^  was  rent  in  twain ^  from 
the  Top  to  the  Bottom^  ({qq  Heb,  10.  20.)  and  the  Earth 
did  quake y  and  the  Rocks  rent  •  and  the  Grazfes  were  opened' 
and  many  Bodies  of  Saints  ivhich  flept^  arofe^  (  or  were  rai- 
fed  up  ^ )  and  they  going  (  or  having  gone  )  out  of  their 
Gra'uesy  after  his  own  RefurreBion  was  over,  went  into  the 
Holy  Cltyy  and  appeared  to  many. 

Here  there  are  Three  memorable  Things  obfervable. 

1.  That  juft  (c)  as  Chrift  breathed  out  his  Soul^ 
with  a  loud  Voice  ,•  all  Nature  eccho'd  it  round,  by 
Thunders  and  Earthquakes ;  and  that  fo,  as  to  own 
his  conquering  Death  and  Mortality,  by  his  dying, 
and  by  rending  the  Rocks,  Vaults,  Sepulchers,  and 
other  Dormitories  of  the  Dead,  To  that  ail  Graves,,  of 
all  forts,  were  thrown  wide  open. 

2.  That  yet  none  of  the  Dead  arofe  at  that  time, 
tho  all  external  Hinderances  of  their  rifing  were  re- 
moved :  For  it  was  neceilary  that  Chrift  fhould  firft  take 
PoiTeflion  of  Hades ^  or  the  Regions  and  State  of  the 
feparate  Souls.  Which,  when  he  had  once  done,  he 
was  then  to  demonftrate  his  intire  Conqueft  over  the 
Dead,  both  as  to  their  Souls  and  Bodies  j  firfi  by  raifing 


(r)  See  this  critically  covfsdtr''dy  m  the  2d  Volume^  arid  3d  Book  of 

him- 


of  Chriftians.  21 

hinifelf,  and  next  by  raifing  fuch  a  feled  Number  of 
others^  as  he  thought  proper  to  raife  up.  And  there- 
fore it  is  exprefly  (aid  here,  (i.)  That  Saints  were  rai- 
fed,  and  no  others  j  (2.)  That  many  Saints  were  rai- 
fed  5  and  (5.)  That  they  came  not  forth  out  of  their  Graces ^ 
till  Chrlfi's  own  Refurreciion  was  o^uer  :  For  it  was  necef- 
fary,  that  he,  as  Sovereign  and  Captain-General, 
fhouldlead  the  Way,  and  be  the  fir fi  Fruits  of  them  that 
Jlepty  and  the  firfi  Bringer  back  ( or  as  Our  Verfion  has  it, 
the  Firfi-Bor?t  J  from  the  Dead. 

;.  That  the  majiy  dead  Saints^  which  then  arofe, 
were  not  raifed  to  live  again  on  Earth,  tho  they  were 
allowed  to  appear  to  many  feleB  Witnejjesy  in  order  to 
affure  them  of  the  Reality  both  of  ChriiVs  Refurredi- 
on  and  their  own.  This  is  plain  from  the  Words  of 
Matthew y  who  fays  not,  that  they  went  into  the  Holy  Citjy 
(  as  Jertifalem  is  lometimes  called,  as  in  Matt,  4.  6. )  to 
dwell  there y  or  to  converfe  with  any,  or  all  the  People, 
but  that  they  went  into  it  foy  as  to  appear  to  many.  So  that, 
as  Chrift  appeared,  now  and  then,  to  {oSzdi  Witneffes, 
during  his  40  Days  Abode  on  Earth  j  fo  didthofe  Saints 
alio,  under  the  Condud  of  Chrift,  during  the  fame 
time,  as  I  humbly  think.  Fcr^  'is  it  is  impoflible  to 
fuppofethat  Saints,  who  had  been  ufed  with  the-  divine 
Converfe  of  Paradife,  and  who  were  free  from  Sin, 
and  made  immortal,  by  Chrift's  raifing  them,  could  e- 
ver  be  fuppofed  to  be  raifed  to  Sin  and  Sorrow  here, 
in  order  to  die  again  :  So  it  mufi:  be  concluded  to  be 
equally  certain,  that  they  muil  be  raifed  to  be  Chrift's 
Attendants,  when  he  afcended  to  Heaven,  iii  order  to 
be  Monuments  and  WitnelTes  there  of  his  having  con- 
quered Death ^  Hades  and  Sata7i  •  and  of  his  taking  upon 
him  the  Sovereignty  over  Death,  and  the  invifible  State 
and  Country  of  feparate  Souls.  And,  if  it  was  necef- 
fary,  that  Chrift  fhould  rife  before  them  from  the  Dead ; 
fo  it  was,  as  leaft,  as  neceiHiry,  that  Chrift  fhould  af- 
cend  firft  to  Glory,  and  that  they  fliould  follow  him  in 
thither,  as  his  Train. 

And 


5  a  The  Firft  Kefurrcclion 

And  indeed  we  have  here  a  plain  Account  of  the 
exad  and  literal  Accomplifliment  of  a  very  memorable 
Predidion;  which  we  have^  Ifa,  26.  19.  Thy  dead  Me?i 
jhall  live  :  Together  vj'ith  my  dead  Body  jljall  they  arife,  A- 
v^ake  and  fmgy  ye  that  dwell  in  the  Dufi  •  for  thy  Dew  is  as 
the  Dew  of  Herbs ^  ( that  revive  after  a  Winter's  Death_, ) 
and  the  Earth  fiall  cafi  out  the  Dead, 

And^  ?.s  this  Prophefie  plainly  points  out  the  pre- 
cife  Time  of  this  Refurredion^  ^iz,.  that  it  fliould  be, 
when  Chrift's  own  Body  fliould  be  raifed  (  for  of  no 
other  Body  could  it  be  faid^  by  a  peculiar  Appropriati- 
on, that  it  was  God's  Body^  or  the  Body  of  the  Logos ^  the 
God  of  Ifraal^ )  fo  we  find,  that  Chrift  himfelf,  a  little 
before  his  SuiFerings^  did  exprefly  predid  the  fame 
thing,  John  5'.  2f.  Verily^  ruerily,  I  fay  unto  you;  the 
Hour  is  coming,  and  now  is,  ( i.  e,  is  juft  about  to  take 
Place, )  that  the  Dead  fhall  hear  the  Voice  of  the  Son  of 
God,  and  they  that  hear  it  {hall  li-XJe.  Upon  which 
Words,  Dr.  Wlnthfs  Obfervation  deferves  to  be  exadly 
confidered.  "  That  Chrift,  fays  he,  fpeaks  here,  not 
^^  barely  of  a  fpiritual  Refurredion,  is  evident : 
^^  Ci.)  Becaufe  he  fpeaks  of  it  as  a  Thing  fhortly  fu- 
^^  ture  j  whereas  the  fpiritual  Refurredlion  was,  in 
^^  fome,  already  paft.  (2.)  Becaufe  he  promifeth  this 
*^^  Refurredion,  not  to  them  that  fliould  hear  his  Word^ 
^^  butciovxv^  his  Voice,  And  that  he  fpeaks  of  a  proper 
^^  Refurredion,  appears,  (i.)  From  t lie  Gradation  he 
^^  here  makes,  from  the  Refurredion  of  fome,  to  the 
^^  Refurredion  of  all,  ver.  28,  29.  ^iz..  when  he  adds, 
^*'  Marvel  fiot  at  this,  {  Refurredion,  which  is  to  be 
*^  fo  foon,  )  for  the  Hour  (  alfo  )  is  corning,  ( 'vix^.  that  of 
^^  the  iaft  and  general  Refurredion,  )  in  which,  ( tho 
^^  at  feveral  Periods  thereof, )  all  that  are  in  the  Graces 
^'  jhall  hear  his  Voice ;  and  fliall  come  forth,  ( tho  at  fe- 
^*'  veral  times,  as  I  fliall  afterwards  prove  : )  Thofe  that 
^^  have  done  good,  ( if  more  eminent,  firft  of  all,  but  if 
^^  lefs  eminent,  afterwards)  unto  the  Rcfurretlion  of 
^^  Life  ',  and  then,  they  that  have  done  evil  (  fliall  come 
^^  forth.  Iaft  of  all)  unto  the   RefurreBioft  of  Darnnation, 


of  Chrijlianf.  5  ^ 

*^*'  (i.")  Becaufe  he  adds^  that  they  -ivho  hzar^  (lu:Uli've; 
^^  and  that^  becaufe  the  Son,  whofe  Voice  they  hear, 
"  h.ith  Life-  hi  himjclf]  ver.  16.  I  therefore  think^  that 
''  our  Lord  fpeaks  of  that  Hour^  vvhen^  he  riling  from 
^^  the  Dead,  m:mj  Bodks  of  the  Sabus  arofe  'ivith  himy 
^^  Matth.  27.  92. 

But,  tho  the  DoBor  and  I  are  perfectly  agreed  in  this 
.  Matter  ,-  yet  I  differ   from  him,  when  he  fays,  in  his 
Note  on'Mattb.   -jl-;.  j2.     "  My  Conjecture   is,  thac 
^^  they  (  who  rofe  from  the  Dead  )  might  be  fome  ot' 
*^^  thole  t!iat  believed  in  Jefus,  (  as  old  Simeon  did,  )  and 
^^  died   before  his  Refurredion,  &c.     For  it  is  faid, 
"  that  they  vmit  into  the  Holy  City^  and  af feared  to  many  ; 
^^  whence  it   is   probable,     that  they   were   Perfons 
^"^  known  to  them,  to  whom  they  did  appear,  and,  if 
^^  lb,  they  mult  be  Men  that  lived  in  the  Time  of  their 
^'  Knowledge.     For,  if  the  DoBo^-  mean,  as  his  Words 
feems  to  infmuate,  that  no   others  rofe,  but  thofe  that 
were  ChrilVs  Contemporaries,  I  mull  lay  it  is  a  Con- 
jecfture   indeed,   but  fuch  a   one,  that   carries  no  juft 
I   Probability  along  with  it.     For  U- '  feeing  the  Docior 
j  owns,  by  what  he  cites  from  y^lho  in  Lihro  Ikarimy  Par. 
I  4.  c.  ;5'.  that  the  r/fi^z^i  believ'd,  that,  when  their  Mef- 
]  Jtah  came,    there  fliould  be  a  Relurredion  of  feveral 
,  pious  Men  ;  I  know  not  why  thofe  pious  Men  fhould 
I  be  conhn'd  to  one  Generation,  more  than  to  former 
ones.     (2.)    When   he  fuppofes,  that  they   mull  be 
1  knov\/n  to  have  been  fuch  and  fuch  Perfons,    he  might 
I  have  remembred,  i.  That  the  Text  lays  not,  that  they 
j  were  known,  or  did  difcover  what  Perfons  they  had 
I  been  ;  but  only,  in  the  general,  that  they  appeared  to 
i  many  ,•  /.  e.  that  they  appeared,  "us  the  Angels  us'd  to 
do,  with   Majefty  and  Light,  or  in  fome  fuch  man- 
ner as  difcover'd   them  not  to  be  the  proper  Inhabi- 
tants of  this  World  ;   -and  that  they  did  alfo  give  fome 
Evidence  and  Indication,  that  they  had  formerly  dwelt 
on  Earth,   but  that  they   were  now  raifed  from  the 
Dead,  and  allowed  to  appear  to  fome  leleA  Men,  as 
Witneffesof  Chriit's  Refurredion,  and  of   his  Power 

D  .       ill 


^^  7 he  Firjl  Kefune^ion 

in  mifing  them.  Befides^  2.  It  ought  to  be  remembred^ 
That^  when  Chrift  was  transfigured  upon  the  Mount, 
the  three  Apoftles  were  illuminated^  without  being  in- 
formed by  Chrii%  (as  the  Circumftances  of  things^  as 
I  explain  d  them  in  the  Firft  Book  of  Chrlfiologyy  gives  us 
juil  Ground  to  conclude^)  that  the  two  Perfons^  that 
talk'd  to  him,  were  Mojes  and  Elias,  So  that^  in  cafe 
Chriil  thought  it  proper^  that  any  of  the  New-rais'd 
Saints  fhould  be  known  to  any  of  thofe  to  whom  they 
appeared  ^  it  was  as  eafy  for  him  to  imprefs  their  Minds^ 
that  it  was  Ahrahain^  or  Samuel^  or  Daniel^  &C.  and  no 
other^  that  they  faw.  -  But  I  fee  no  Reafon  to  think  it 
neceffary^  that  the  Perfons  that  faw  and  convers'd  with 
the  New-rais'd  Saints^  fliould  know^  in  particular, 
what  or  who  the  Perfon  was,  with  whom  he  or  jQie 
convers'd  ^  tho  I  take  it  to  be  abfolutely  neceffary,  fo 
far  to  know  them,  as  to  be  fatisfied,  that  they  be- 
longed to  the  human  Family,  and  had  been  formerly 
the  Inhabitants  of  this  World  j  feeing  the  very  End  of 
their  appearing,  was  to  bear  Evidence,  that  Chriffc 
had  conquered  Death  and  the  Grave,  of  which  not  on- 
ly his  ow=n  Refurredion  was  a  Proof,  but  the  Refur- 
redion  of  many  others,  of  which  Number  they  were. 
<3.)  And  indeed,  fo  very  degenerate  was  the  State  of 
the  Jeivs^  as  well  as  of  the  reil  of  the  World,when  Chrift 
was  on  Earth,  by  what  we  can  judge  from  the  Evan- 
gelical Hiftory  5*  that  it  is  hard  to  think,  that  there 
^vere  fo  many  Eminent  Saints,  of  that  adulterous  and 
wicked  Generation,  that  died  before  Chrift's  Refur- 
re(5tion,  as  to  give  Reafon  to  the  Spirit  of  God,  to  call 
them  by  the  Name  of  nmity  of  the  Saints,  For,  befides 
^ohn  the  Bap  Ifiy.iind  his  Father  ?.nd  Mot  her ^  (in  cafe 
both  were  then  dead)  and  old  Simeon  and  Anna^  we  can 
hardly  find  any  trpie  Jfradites^  at  leaft  of  very  eminent 
Note,  fo  much  as  hinted  in  all  the  Four  Gofpels,  who 
died  before  cur  Savipur.  (4.)  And  feeing  Dr.  Whitby 
does  juflly  fappofe,  that  this  RefurreAion  was  the  Ful- 
filling of  that  remarkable  Prophefie  of  Chrift,  John  5". 
25.  it  is  very  odd  to  confine  Chrift's  general  Words  of 

Raifing 


of  Chrifiians.  5  5 

Raifi7ig  the  Dea^y    to  a  few  of  that  laft  Generation. 
(5.)  Efpecially  feeing^  if  there  be  any  Seni^3  in  that 
memorable  Predidion,  Ifr,  26.   19.     we  mull  believe:, 
that  many  of  thofe  that  wer^  dead  before  that  Pro- 
phet's Days^,  were  to  be  raifed  up^  at  Chrift's  Refur- 
redion.     (6.)   And   therefore^    as  the  Jews  believed^, 
that  the  Lmincnt  Saints  of  the  Old  Teftanient  were  to 
be  raifed  by  the  Mefliah^,  .at  his  Comings,  it  is  no  won- 
der;,   if  Chriilians  did-  early  belie ve^,  that  this  Refur- 
redion^  niention'd  by  Mank^v,  was  a   Refurreblion^ 
tho   not  of   ail  the  dead   Sunts^,   yet  of  all  the  molt 
Eminent  ones^  that  had  liv  d  before  hi^  Coming  j    as 
appears  by  what  the  Dofror  does  himfelf  cite  out  of  (d) 
one  of  the  Epiftles  afcribed  to  Ignatius  ^  who  lays^  Thut 
they  were   the  Holy  Prof  bets  ^  who   were  his  DiJcipleSy  and 
expctled  him^  thro  the  Spirit y  and  who  are  ftid^   to  enter 
into  the  Kingdom  with  Abraham_,    Ifaac  and  Jacob^,  Luke 
i;.  29.  &  Matth,  8.  II.     And  here^,  that  thefe  Places 
come  in  my  way^,   I  cannot  but  fay,  that  it  is  highly 
probable  to  me  ;  That  Chrift  defign'd  not  only  to  let 
us  know,  that  many  under  the  Goipel,  from  all  Quar- 
ters and  Regions,  fliould  partake  eminently  of  the  fpi- 
ritual   Privileges  of   Abraham,  and  the  Patriarchs  and 
Prophets ;  but  alfo^to  infmuate,  as  the  remoter  and  ul- 
timate Senfe,  that  many  Eminent  Sai?its  fliould,  in  after- 
times,  be  raifed  from  the  Dead,  in  like  manner  as  thofe 
Ancient  Patriarchs  and  Prophets  were  to  be,  in  a  very 
little  time.     Nor  can  this  be  ftrange  to  any  that  is  ac- 
quainted with  the  Prophetical  Dialed ;  ji^hrre  what-  is 
fpoken  of  one  thing,  in  a  nearer  Scnfe,    and  wit/j  Refpecf  to 
a  firfl  Accomplifljment y  is   defigned  further,  as   to   a  remoter 
Acco?^pliJljme?it  afierwards.     And,  if  it  pleafe  God,  that 
I  live  to  accoinplifli  fome  things  which  I  have  in  View, 
I  fhall  make  this  very  plain,    and  thereby  clear  up  the 
Extent  of  many  things  in  Scripture,  which  Men  ha\^e 
perplex'd,  by  a  limitted  and  confined  Interpretation  of 


(d)  Ep:ft,  ad  Manner.  §.  9. 

D  2  them. 


^6  T(''^  FirflKefttrrcciion 

chem.  Bur^  ns  u  Specimen  of  this^  I  deilre  the  Pveader 
mi^yGonfiilt  the  id  of  my  four  Difcowfesy  which  treats  of 
Oc/rs  rlvnlllnl  with  At-cti^  P?.ge  6i.  cJt. 

And  hcxc;^  let  me  {2.-%  Tku  lam  very  apt  tobslieve^ 
that  the  Spirit  of  God  has  given  us  a  Hint  of  both 
theie  Ipecial  Refurredicns^  that  I  am  novv^  difcourfing 
of,  as  vvell  as  of  the  lall  General  On^^  when  after  he 
had  given  Dr.nUl  this  Account  of  the  General  One^ 
Chap.  12.  2.    Thct  mavj  of  them   that  jleep  in  the  Diffi  of 
i he  Earthy  jh.ill  awake ^  feme   to  i^verlafiijig  Life^    and  f 071^ e 
to  Shame  and  e'L'irlafi77g  Cor/tempt :   He  adds^  by  way  cf 
Diftin(5i:ioti  and  PccuHarity^  this  Account  of  the  more 
Eminent  Saints_,  and  their  fpecial  Reward^  ^er.  ;.  Jnd 
they  that  he  ivije  jhall  jhive  as  the  Brightnefs  of  the  Firma^ 
ryievty    and  they  that  turn  many  to  Right  ecu  ftjefs,   as  the  Stars 
frcjcr  and  e^ucr.     By  which^'  1   do    humbly  fuppofe^ 
tliat  the  Retlirredion  of  the  Eminent  Saints  ot  the 
Old  Teilament^  at  Chri/Fs  RefuryeUicn^  and  that  other 
ipecial  Rciarredion  alio,  at  the  beginning  of  the  Mil- 
fm?ilumj  arc  denoted  :  Tho  it  was  not  proper^  at  that 
TimCj  to  inlarge  upon  the  peculiar  things  referr'd  to. 
Hovv'ever,  that  fon'iething  very  peculiar  is  pointed  atj 
is  plain  .from  die  following   Words^^  ifcr.  4.   But  thouy 
O  Daniel^  fiiat  i^p  the  Wordsy  and  feal   the  Bcok^   even   to 
the  Time  of  the  E^td,    i.  e.   be  contented  vv^ith  general 
Hints  5   until  God  iliall  be  plcafed  gradually  to  clear  up 
the  Particulars^  that  are  wrap'd  up  in  this  general  Ac- 
count.    For  he  immediately  llibjoyns,   ma7iy  fijail  run 
to  'and  frOy  (by  clofe  Study  and  Contemplation^  as  c- 
thers  in   another  Senle^  by  Travels  andjournies^)  and 
Kmwkdge  fhill  (come  thus  to)  he  increafd.      And   I 
thank   Gcd^  that  1  (tho  poor  and  defpifed)  am  one 
of  thofe  whoMi  God  has  honour d  this  way^  to  promote 
and  iiicreaie  Livine  Knowledge,"  and  particularly  this 
Jiart  of  it^  ti:at  relates  to  the  Difcovery  of  the  fpecial 
Rcfurrediorft"  I  am  now  difccunlng  of  j   which  will  be 
further  maniveit  in   the  Sequel  of  this  Inquiry.     And, 
rbo  Parry-Men,  of  more  Ibrts  than   one,  may  from 
Envy,  Prejudice^  and  fecular  or  fadious  Ends,  detrad 

from 


of  ChrijliatJS.  5  7 

from  me  in  thls^  as  in  crlier  Pvcfpedis  _;  yet, I  cLirc  ven- 
ture to  give  forth  thi^  Prophefy  i  Then    the  Dl-vine  Vro- 
'uiclence   v/ill   excite  jom^   unprejiidlcd   Verfcn^    or  VcrfoitSy 
jC  when  I  am  gone^   and  either  ferrety  or  pjolccutcd  by 
Lies  and  Calumnies^  even  long  a^tcr  1  :uri   dead^)  to 
clear  lip  my  jullkd  Mumorj  ^  as  oyie^  (  hov\^  delpicablc  fo- 
ever^,  in   other  reipecffcs^)  v;h.m  God  has  be-r.pkafsd*  to 
illuTTjin.^te^  excite ^  qucdifiey  and  make  ttfe  of^  in  t  rder  to  dlf- 
cover  the  Afrml  of  my  blejjcd  Majler^  -jurther   than  &vcr  Vt^as 
do7K  before^  both   in  this^  and   i?i  jtc'vernl  ether    conpderabls 
Voints  '  and  that  fo  remarkably ^  as  that  it  will  be  matter  of 
^vender  to  Foflcrity^  that  fo  many  important  Truths  jhould 
have   conti-nued    unh^oivn  in  the  Churchy  fir  Jo  many  AgeSy 
votwithjt a7tding  of  the  various  Hints  given^  this  vjay^  hi 
the  facred  Oracles.     But  v/hen  the  Milltrmium  comes^  bat 
efpecialiy  when  afterwards  Qdmff  himflf  fliall  come  and 
comment  upon  his  own  Word  j*   How  poor  will  thole 
Labours  of  mine^    as  well  as  thofe  of  others^  appear  ? 
But^  Oh  1  Let  him  haflen  that  happy  Day^  when  his 
truly  meridian  and  refplendent  Light  may  'be  brought 
in  I  How  delightfully  fliall  I  triumph^  to  be  thus  ob- 
fcur'd,  C^s  the  Stars  are  when  the  Orient  Sun  ariies  in- 
the  Eail,  to  fiiine  with  his  own  immediate  Beams^  )  in 
order  to  learn  his   Truths^  to  greater  Perfedion^  from 
his  own  Mouth  ? 

In  the  mean  time^  I  write  as  intire'y  devoted  to  him-  ' 
felf  and  Truths  as  far  as  I  can  find  both  out.     And  I 


by 

Aiatthtw,  Chap.  27.  ver.  5-2^  j;.  vvas  the-Reiurrediou 
of  the  moft  Eminent  Saints  of  the  Old  -Teihimenc. 
As  therefore  E^ioch  and  Elijah  were  trandated^  ajid 
I\iofs  railed^  by  a  lingular  Refurrccl:ion^  as  1  have 
fnevv'cd  (0  before  ^  fo  1  quellion  nor^_  but  that  Ahd]^  ^ 
Ko.ih^  Shcm  or  Mdchifcdu,  Abrahai^i^  Ifrac^  Jicob^  Job^        \ 


[%)  Chrijlo:.  Lib.  I.  Tagt  67.  &c. 


n  1 

iamuy'i 


gS  The  Fir ji  Kefurre^ion 

Samuely  Elifiu^  lulub^  'Daniel,  with  many  inore,  ■•  are 
taifed  from  the  Dead^  together  with  Johi  the  Baptlfiy 
old  Slrrnon  ?,nd  othei^s  thatiiv'd  afterwards.  But  I  pro- 
ceed to  another  Step.     Therefore^ 

2^//.  I  dcfire  it  may  be  coiifiderM^  That^  if  the 
more  Eminent  Saints  of  the  Old  Teilament^  or  firil 
Tipies/wereraifcd  to  Giory^  by  a  fpecial  Reiurre6ti- 
on  3  Vv'hethcrit  be  not  rational  to  conclude^  from  all  the 
Ireas  we  can  fv')rm  to  our  felves  of  Chriil^  as  a  juft  and 
ivnp.^.rtial  Judge^  That  the  more  E?mna:'t  Saints  of  the  New 
Tefiawenty  ivho  llv'd  and  dfd  under  Sufferings^  fljould  be 
rewarded  in  like  m aimer ^  by  a  fpecial  RejurreHion  to  Glory y 
at  that  time  when  Chrifi  fiall  gi'ueuni'uerfal  Peace  jh'-I  Fro- 
fperity  to  the  Churchy  during  the  Thoufand  Tears  Reign ^  of 
which  John  gives  us  an  Account  in  the  zoth  Chap,  of  the 
Revelation. 

For^,  if  v/e  once  grant  the  real  RefurreBlon  of  the 
more  Eiranent  Saints  of  the  Old  Teftament^  and  own 
likcwiie  the  Verity  of  the  A//7/ew«i«w^  •  Ifeeiiot^  how 
the  Force  of  this  ileafoning  can  be  evaded.  If  any 
pretend  to  do  Ib^,  they  are  obli^.d  to  affign  fome  jult 
and  relevant  Reafon^  why  one^  that  is  as  eminently 
Religious  as  another^  fhould  not  be  as  eminently  re- 
warded as  he,  (  efpecially  if  he  live  under  a  better  Dif- 
perifation^  than  the  other  did  )  by  him  that  judges 
without  any  refpetl:  of  Perfons.  Which  to  me  were 
an  Attempt  to  prove  a  Contradidion  and  Impoflibi- 
i-ity. 

if  therefore,  the  Eminent  Saints  of  Old^  were  pri- 
vileg'a  v\/ith  a  peculiar  Re(lirre6i:iony-  and  fpecial  Re- 
ward^ as  inclwded  therein  :  And  if  the  New  Teftament 
Churchy  in  after  Ages^,  is  to  enjoy  a  fort  of  Heaven 
upon  Earthy  for  about  a  Thoufand  Years^  .and  for  the 
Enjoyment  v\^hereof  they  are  eminently  oblig'd  to  the 
ApoltieSj  Evangelids^  ConfelTors  and  Martyrs^,  whofe 
Eabours  and  Sufferings  were  the  Means  of  their  enjoy- 
ing fuch  Privileges  :  I  ask^  Whether  it  be  not  highly 
cc'nfonant  to  the  clofefl  Reafoning ;  naj^^  and  to  the 
very  Nature  of  God,  and  the  Procedure  of  his  wife  Pro- 
^y  vidence^ 


of  Chriflians.  59 

Vidence^  to  think  ^  That  thofe  who  laid  the  Founda- 
tion^ and  were  (/)  laid  at  the  Foundation^  (next  and 
under  Chrift )  of  the  Chiirches  Exaltation  and  Tri- 
umph^ and  were  perhaps  more  holy  and  ferviceable 
than  any  of  them^  that  are  to  live  during  the  MHlen- 
nium^  fhould  receive  feme  peculiar  Reward,  that  may 
bcj  atleaft-,  equivalent  to  that  wherewith  they  fhall 
then  be  privileg'd. 

But^  leeing  the  Strefs  of  this  Reafoning  docs   not 
only  lean  upon   the  Suffofltion  of  a  real  Refnrrectlon  of 
the  Eminent  Saints^  who  died  before  Chrift's   Refur- 
redion;,  but  like  wife  upon  the  Suppofition  of  the' Verity 
of  the  Mlllen77ium  :  It  may  perhaps  be  expe^led^  that  I 
fliould  prove  the  Latter  of  thefe^  as  well  as  the  Former. 
Butj  that  I  may  not  cut  out  too  much  Work  for  my 
feif  now,   I  defire  the  Reader  may  confult  Dr.  Whitby's 
learned  Trcatife  on  this  Subjed^  which  is  added  to  the 
fecond  Volume  of  his  excellent  Paraphrafe  and  Anno- 
tations on  the  New  Teftament.    For,  tho  the   Doctor 
and  I  diiFer  pretty  confiderably  in  fome   things^  rela- 
ting to  the  Expiication  of  this  Point  j    yet  1  agree 
with  him  in  all  his  Proofs^  fo  far  as  they  relate  to  the 
Subjed  in  general.     For  we  agree^  (i.)  That  there 
will  be  a  happy  and  flourifhing  State  of  the  vifible 
Church  on  Earthy  (  above  whatever  it  enjoy'd  before^  ) 
for  about  1000  Years  Continuance.     (2,)  That  there 
will  be  no  local  Defcent,  or  vifible  Appearance  of 
Chrift^  in  order  to  his  reigning   on  Earthy  after  the  • 
manner  of  temporal  Monarchs^  during  that  Period ; 
as  many  formerly  fancied.      C^.)  That    neither  will 
there  be  any  fuch  Refurre6lion  of  any  Saints  departed, 
as  denotes  y^c/j  a  Return  to  Earthy  as  includes  the  No- 
tion of  a  real  Living  and  Continuance  in  this  prefent: 
World.     (^.)  That  this  FuUnefs   of  the  Gentik-Church 
will  begin  with^  or^  at  leaft^  take  in  the  Je^vs^   who 
fhall  then  generally^  if  not  univerfally^    be   converted 


(/}  SieCQl  1,24. 

r>  4  to 


^.o  TheFirJi  KeftirreSlion 

to  the  Chriftian  Faith  raid  Religion^  who  fhall  then  be 
^s  Life  from  the  Dtcd^  as  iuch  a  Rejurreaion  of  an  old 
chad  Church  will  then  be  to  Chriilians  ^  for  which  fee 
Dr.  IVhiiby  on  Rom.  -ii.  15".,  2^.  Hovvever  I  muft  here 
i!:r;,enuon(ly  ovni^  that  tht;  Do/^/o/jReafonings  carried 
me  too  f:'x-j  when  I  did  from  hence  conclude^  in  (g)  a 
former  Diicourfe^  That  the  Ri/vlval  of  the  avtient  JewiJJ) 
Church  is  ur.dcfocd  by  the  Refurrtttton  of  the  Martyrs^ 
Rev.  .10.  4.  For^  thb  I  believe  that  the  Jeu^s  will  be 
ccjivei;ed  during  the  MilUvvipim  ,  yet  I  am  now  fatif- 
(icd^  '  as  1  hope  quickly  to  demonftrate  to  others)  that 
the  Rcfurredion  of*  the  Martyrs,  which  commences 
then,  is  to  be  a  x'eal  and  corporeal  Refurreclion  of 
the  Apoftles  and  other  moft  eminent  Saints  of  the 
New  Teftament,  who  died  before  xht  Millemilum  began. 
However,  excepting  only  this  one  Particular,  I  do  a- 
gree  with  wha;,  I  fa  id  formerly,  in  the  Difcourfe  refer- 
red to,  iji  relation  to  the  A-lnlenmum  ;  to  (h)  which,  in 
Conjundion  with  what  I  have  faid  further  on  this  Head, 
(i)  in  the  ^d  Book  of  Chrijlology^  Chap.  4.  I  do  refer  the 
Reader. 

The  Sam  therefore  cf  my  Thoughts,  in  relation  to 
the  Milkmiiurn^  as  far  as  is  needful  to  fay  here,  amounts 
to  thefe  Conclufions  f  whidi  I  think  are  plain  from  Rtv, 
20.  4,  9,  &c.)  (i.)  That  there  is  a  time  a  coming,  when 
Satan  fhall  be.reflrained,  for  about  1 000,  Years, -fiom 
feducing  the  Generality  of  Men,  in  that  manner  which 
he  was  permitted  to  run  on  in  before,  {z.)  That  du- 
ring that  time  the  Church  fliall  have  Peace  and  Re- 
nown on  Earth  ;  many  real  Converts  being  brought 
in,  and  others  finding  it  Policy  to  comply  cutvvardly 
with  the  fame,  as  the  prevaiUng  Interefl.  (;.)  That, 
towards  the  end  of  the  MiUinmumj  there  will  be  a  very 
coiifiderable  Apollacy  from  Chridiantty.     (4.)  That 


ig)  7h  ift  of  the  four  Dlfourfec,  viz.  that  r.-hich  is  i  ui-hd,  Con- 
cern ing  the  Ri'e  and  faU  of  Pajjacy.  (h)  Scs  Pag.  79,  &  91,  ^c 
I /;  i  (ft;  Pag.  338,  3.14,  ^-^c,         , 

this 


of  Chrijiianf.  4 1 

this  Apoilacy  will  ifTue  at  length  in  an  Univerfal  Coni- 
binatioa  to  root  out  the  Saints  that  fliall  contiiue  taith- 
ful  to  their  Lord  ;  -vcr.  7^  &c.     (<;.)  That  this. Ccvrnbi- 
nation  will  be  lb  formidable,  as   to  bring  the  Church 
to  the  laft   Extremity,   even  as  that  of  a  long  kfc^ed 
City,  fo  fhatter'd  and  ruin'd,  as  that,  the  Enemy  is  jull 
ready  to  take  it,  S  *'Ord  in  hand,  in  order  to  cut  off 
all  that  are  within,  'ver.  9.     (6.)  That  Chrifl  fhallcome, 
at  the  very  lail-imd  critical  Hour,  and   confurf^e  all  his 
Enemies  vith    Fire  fro^n   Hea^utn,  ver.  9,  10.    as  he  did 
Sodc7n  of  old,  or  as  he  deilroyed  the  Ante-dilux^iiws  by 
the  Flood  ;  and  that  therefore  with  this  Fire,  the  Gcr^r- 
ral  Conflagraicn  cf  the  World  will  begin.     (^,)  That, 
during  this  Conilernation,  while  the  v/icked  are  con- 
fuming,  the  General  Refurrctiion  will  commence  ;  v/hlch 
will  be   followed  with  the  Great  Judgme^jt   of  the  laft 
Day,  'ver,  1 1,  &c.     Now  of  this  J.  conceive  there  will 
be  two  Periods,     (i.)  The  Refurrcdlion  of  the  dead 
Saints,  who  vv^ere  not  raifed  in  the  former  fpecial  Re- 
furrections ;  together  with  the  Immortalizing  Change, 
that  will  piifsupon  fuch  Saints,  as  fiiall  then  be  alive  : 
which  will  be  followed  by  the  Afanticn  of  both.     Of 
ail  which    the   Apoflle  fpeaks,    i  r/?^'//.' 4,  i^,  16,  17, 
r2.J  The  Refurredion  of  the  Wicked  afterwards  ,*  and 
1  humbly  think  long  afterwards  ,•  perhaps  as  long  as  ic 
was  between  our  Saviour's  firft  Publick  Appearance, 
and  the  laft  DefcrucSticn   of  Jeru[alc?n,  uixj.  40  Years, 
In  the  Trial,  Convidion  and  Condemnation  cf  which 
\A^^  Multitude^  we  may  well  fuppofp  (as  I   have  for- 
merly faid  once  and  againj  that  the  far  greateft  part  of 
a  thoufind  Years  will  be  taken  up.   H'lving  thus  hinted 
thefe  things,  I  now  proceed  10  another^  and  indeed 
the  Principal  Step,  in  order  to  the  Probation  uf  this 
Pcint.     Therefore, 

v//)-  I  dcfire  that  itmay  be^confidered,tliat  wxhave, 
as  1  think,  a  plain  Rez>daric7?  of  the  Trmh  ,.nd  Certainty  of 
this  VD}7Jt,  P.tv.  24. 4.  '  ' 

But  in  order  to   underfland  thi;  Expreffion  cf  Scrip- 
ture, 1  think  fit  to  premife  aiioth9r,  to  which  this  does 
■    '  ■     '      "'     '■       '  certainly 


^.1  The  Firjl  RefurreSiion 

certainly  bear  a  reference^  "viz,.  Rev.  6.  9^  10^  11.  To 
fee  the  whole  therefore  together,  I  fliall  cite  thefe 
PlaceSj  as  they  lie  in  order,  fo  as  to  include  my  Senfe 
of  them^  within  fo  many  Parenthefes_,  as  may  clear  up 
the  Senfe  of  the  Words. 

Rc'i\  6.  9, 10, 1 1.  ArJ  2;.bc-^  be  (I.  e.  Chrift  the  Lamb, 
who  opened  all  the  Seals^  as  we  fe&,  'ver.  1,)  hrJ  opened 
the  Fifth  ^eal ;  IfaWy  under  the  Altar ^  fof  Sacrifice,  where 
the  Blood  of  Sacrifices  ufed  to  be  pour(fd  outj  Le^.  4.  7. 
compare  VhiL  2.  17.  with  T'y  i.  27.  ^.)  //jc  Souls  cf  them 
emblematically  reprefentedj  that  were  fldn  for  (the  fake 
of  Chrift^  who  h)  the  Logos  of  Gody  and  for  the  Tefti- 
mony  ('viz,,  the  Chriftian  Profeiflion)  7vhich  fin  oppofi- 
tion  to  all  Temptations^  tbcy  held ;  (uiz,,  firm  to  the 
End.; 

And  they  cried  (Inftead  of  the  four  Angelical  or  Evan- 
gelical Voices^  that  cried  facccflively  unSer  the  for- 
mer Seals,)  vj'ith  a  Icud  i^oice  (demoting  their  Number, 
the  Lnportance  of  their  Compiaiar^  and  their  Con- 
cern to  be  heardj)  fj^^C^  ^'"^^  ^^^*^:»  ^  ^'^^'"^  fjefus^ 
J^oly,  ('d^.d  therefore  dctefting  the  barbarous  Ufage  and 
Murders  of  thy  Fri;;iids;  md  true  (,to  thy  Promifes^  as 
that  in  Luke  18.  7,  8  J  dcfr  thou  7iot  judge  and  avenge 
cur  Bloody  on  than  that  dvjell  on  the  Earth  ^  /.  e.  fo,  as 
that  we  may  now  be  raifed  from  the  Dead^  feeing  the 
laft-  Pagan  Perfecudon  is  almoft  over^  and  Chri- 
stianity is  juft  about  to  become  the  prevailing  Inter- 
eft  of -the  Empire^   under  Confiantine. 

And  vjhite  Robes  (^denoting  a  new  and  peculiar  de- 
gree of  Honour  and  Glory^  -were  given  unto  every  one 
'of  them  I  and  it  tj.is  ja^d  pinto  them^  that  they  mufi  reft  a 
titth  time  further  (^o^  that  the  fpecial  Refurredion  which 
they  cxpeded  v/as  not  yet  to  ht)  until  thefe ,  (i.e.  the 
remaiiiiig  Agis  cf  the  next  Period  of  Papal  Perfecu- 
tionsj  jhcc'Id  Ukmnfe  he  ftdflledy  and  mttil  their  Fclloiv- 
Servants  ajfo,  a?id  Brethren^  jhould  he  killed^  fas  they  had 
been  under  Pagan  Perfecutions. 

kci^  20. 4,  S'  -^^^  Ifiv/  Tupon  Satan's  being  reftrain^d 
for  icoo  Years,  ver.  ^5  J  Thro?ies^  (/'.  e.  New  and  folemn 

Chriftian 


of  Chriflians.  43 

Chriftian  EredionJ  and  they  (j.e.  the  Saints  of  the 
Moft  High,  Daiu  7.  9,  1:5,183  21,  22,  265  27.  Zcch.  14. 
7,  8,  9,  II,  14,  16,  20,  21 J  fat  upon  them^  (L  e.  Chri- 
ftianity  was  univerfally  Regnant  and  Prevalent,  Jews 
»nd  Gentiles  owning  itj  and  Judgment  was  gtvcn  to  them 
(u  e.  to  Chriftians  J 

^nd  ifaiiJ  fat  the  fame  time  J  the  Souls  of  them  that 
were  beheaded  (/.  e.  the  more  eminent  Saints  and  Mar- 
tyrs, who  fuffercd  under  T^owe-Pagan,  and  who  were 
mention'd,  Re^,  6.  9,  10,  11.)  for  the  Witncfs  of  Jefusy 
and  for  (Chrift)  the  Word  of  God. 

And  (together  with  them,  I  faw  Ukewife  the  Souls  of 
thofe)  who  had  not  worjloipped  the  (Fapal)  Beafiy  neither  his 
Image^  neither  had  received  his  Mark  in  their  Foreheads^  or 
in  their  Hands, 

And  they  (i.  e.  both  the  former  and  later  eminent 
Witnefles  and  Martyrs)  lived^  (being  raifed  from  the 
Dead  for  that  End^  purfuant  to  the^Promife  made  to 
the  former.  Rev.  6.  11.)  and  reigned  with  Chrifiy  (net 
on  Earth  therefore,  but  in  Heaven)  a  thoufand  Tears 
(fooner  than  the  other  Saints  of  meaner  Character ; 
who  were  not  to  rife  until  the  thoufand  Years  were  en- 
ded ;  for  this  is  immediately  added,) 

But  the  refi  of  the  Dead  lived  not  again^  until  the  thou- 
fand Years  were  finijljed.  At  whiv'^h  time,  the  general 
Conflagration  will  happen.  And  then  good  Men,  who 
were  not  privileg'd  to  be  rais'd  before  the  Millennium^ 
fhall  be  raifed  (and  raifed  firft)  before  the  Wicked  fliall 
be  raifed  up,  as  Tanl  aifures  us,  i  Tbcjf,  4. 15-,  16.  Tho 
it  is  remarkable  alfb  in  that  fame  place,  that  the  Apo- 
flle  infmuates,  ver,  14,  that  others  were  raifed  long  be- 
fore Chrill's  coming  to  Judgment,  when  he  fays,  that 
Chrifiy  when  he  comes  to  judge  the  Worlds  7i>i!l  brl}?g  thojh 
along  with  him,  that  flept  in  him,  which  fuppofes  their 
having  been  rais'd  before  ^  and  then  he  adds,  ver.  16: 
that  the  Dead  in  Chrifi,  (viz.  fach  as  were  raifed  by  the 
Power  of  Chrift's  Coming,  and  the  Voice  of  the  Arch- 
angeU  Jhall  rife  fiyj}  •  and  that,  at  the  f mic  time,  thofe 
Saints  that  are  alive  jliall  come  under'  the   i?mnortaliz>i7ig 

Change^ 


44-  T^l-^^  Firfi  KeftmeSJmr 

Cha^tge^  (fpoken  of,    i  Cor.  i^.^i^tii.)    a^jd  fo  caught  up^ 
together  vnth  them,  (ylz^.  the  laft   rais'd  Saints^  for  the 
former  did  not  afcend^  but  defcend  from  Hsaven  with 
Xlyhrift)   to  meet  the  Lordy  and  his  Glorious  Train^,  in  the 
Ah\    And  now,  if  thefe  things  be,  duly  weighed^  we 
fhall  find  a  nevN/  Lights  in  order  to  our  right  apprehen- 
ding  of  the  Apoftie's  Meaning^    i  Cor.  ;.  ii^  12^  i;^ 
14^  15.     Which^  feeing  it  was  never  underftood  fully^ 
before^  J  fhall  not  grudge  to  copy  out  here^  as  I  have 
done  the  former  Texts,  ^o  as  to  interweave  the  true  and 
genuine  Senfe  of  the  Apoftle  therewith.     Now,  if  ariy 
Man  hu'iJd  upo'i  this^ounduiion  Qvix^.  upon  Chrift  himfclf, 
the  only  true  Foundation^  as  Vaul  fays  in  i;er.  10.)  GoUy 
Silver ypuioui  Stomsy  (i,e.  Ala terials proper  for  the  Chri- 
llian  Superftrudure^  and  fuited  to'the  Divine  Foundation 
thereof)  ovWoodyHaryStubhley  (ie.  corruptibkMaterialSj 
neither  proper  for  thel3uilding,  nor  confonanc  to  theFoun- 
dation,-)  let  it  be  remembred^  that  ^^i/ay  Aian  s  Work  jliall 
he  made   mam f eft.     For  the  Day  (of  Recompence)  fliall 
declare  it^  becaufe  it  Jhall  be  revealed  by  Fire  ■„  i.e.  by  the  fie- 
ry Trial,  during  the  Conflagration  of  the  World,  where 
Chrift  will  fit  as  a  Refiner^  to  try  Men  and.  their  Works^as 
Metals  are  tried  by  the  Fire  of  the  Furnace)  and  the  Fire 
Jhall  try  every  Mans  Work  ('in  order  to  dlfcover)  of  -what 
fort   It    is.     If  ^ny  Mans   ^Fbr,4 -(therefore    abide   (this 
Probation  in  the  more  eminent  Senfe^)  which  he  hath 
kuilt  thereupon  ;  he  pall  receive  the  Reward ^  (i.  e,  of  the 
Prior Refurre6lion.)  But  if  aity  Mans  Work  Jlnill  he burm 
(i.  c.  be  adjudged  to  be  fir  to  be  rejccfredj )  He  JJirJlfufer 
Icfs  (by  being  excluded  a  iliare  in  thr.  fpecial  Refurredi- 
on  and  Pvcward^)  £ia  (however,  fw^mg  he  has,  in  the 
main^  founded  upon  Chrift  the  true  Foundation )  he 
himfelf  pall  befa^aed  ;  yet  fo  as  by  Fire  ;  (i.  e.  by   feeing 
'and  feeling,  in  feme  meafure^  the  great  Conflagration^ 
out  of  which  he  fnall  efcape  as  a  Man  that  has  his 
Floiife  on  Fire^  and  all  his  Goods  burnt,  tho  he  himfelf 
mercifully  efcape  with  his  Life,  tho  perhaps  fing'd  and 
.fcc>rch'd.)     Now  thefe  things  will  diredl:  us  to  under- 
;lland,  with  advantage^  the  remaining  part  of  the  Ac- 
count 


cf  Chnjiians.  d^^ 

count  given  us  of  the  fpccial  Refurredion  of  the  more 
eminent  Saints_,  and  their  Ipecial  Reward^  who  havs 
httllt  no  Hi-ij  cr  S^ubhh  on  the  true  Fomulitioyiy  but  Gnldy 
Si  her  and  precoas  Stc?ies,  To  come  back  therefore  to  ' 
Rev,  20. 5".  It  is  faid  of  the  fpecial  Rcfurre(5lion->  which 
is  to  be  at  the  beginning  of  the  MilUnnitnn  •  That, 

This  ('viz..  the  Refurredionof  the  Eminent  Witnefles 
of  Chriil,^  is  the  firp  Re  furred  ion  (viz,,  under  the  Go- 
fpel  Difpcnfation.)  And  of  the  Specialty  of  this  Re- 
furredion^  and  the  peculi;ir  Reward  annexed  to  it^  we 
have  this  memorable  account,  ver,  6. 

BleJJtd  ifind  hcly  is  hey  that  hath  fart  in  the  firfl  Refurrecii^ 
en  :  For  on  Juch  Perfons  the  '  fccond  Death,  Qi.  e.  eternal 
Death  which  begins  upon  the  wicked,  at  the  fame  time 
with  their  being  raifed  during  the  Conflagration  of  the 
World,)  hath  no  Poiier  ;  (which  is  Ipoken  not  only  in 
oppofiiion  to  the  wicked,  upon  whom  the  fecond 
Death  has  full  Power,  but  alfo  in  Contradiftindion  to 
thofe,'  w]io  are  indeed  y^'L'ei  at  lafr^  but  yet  fo  as  to  fed 
that  Fire^  and  to  be  under  fome  dread  that  way,  for  a 
time,)  Bift  they  fjall  h2  Priefis  cf  God  and  of  Chrifi  (i.  e, 
ftiall  be  exalted  to  the  higheft  Glory  and  Dignity, )  and 
Oiall  rtign  ivith  hrm^  (m  Heaven,  where  he  is  and  muft 
continue,  until  the  Millennhmiy  &c,  be  over  j  a  thcnfand 
ITtars.  So  that  vvhile  Chriftians  are  the  regnant  Party 
on  Earth  j  the  eminent  -Saints  and  Martyrs  are  to  be 
rai^'d  to  live  and  reign  alio,  but  not  with  the  Church 
on  Earth,  but  v/ith  Chriit  in  Heaven. 

And  no\7  I  do  humbly  fuppofe,  that  I  have  given 
the  only  true  Expofition  ot  thefe  Tbxts ;  and  that  in 
fo  natural  and  eafie  a  Connexion  and  Chain  of 
Thought,  as  -fecms  to  fliine  above  all  Contradiction, 
with  ilich  -an  Air  of  Truth,  as  no  Errour  can  be  like 
it ;  as  the  Reader  will  own,  if  he  has  but  allowed  him- 
felf  clcxely  and  impartially  to  go  over  this  Paraphrafti- 
cal  Explication,  which  I  have  given. 

But,  in  order  ro  the  further  clearing  up  of  this  Pointy 
I  defire  that  it  may  be  confidered,  that  we  have  three 
diftind  Things  to  confider  in  thefe  two  Texts,  which 
have  a  clcfc  Reference  cnc  to  the  other.  (i .; 


46  Ihe  Firfl  RefurreStion 

(1.)  The  Prayer  of  the  Souls  of  the  S.ihns  and  Martyrs  of 
Chrijt^  who  are  reprefented  as  fhelter'd  under-  the  Al- 
tar. • 

Now  this  Prayer  is^  fas  appears  from  the  Anfwer^ ) 
That  Chrift  would  fulfil  his  Promifej  in  raifing  them 
from  the  Dead.  *  And  the  Reafon  of  it  is  this ;  That 
the  Chriftian  Church  was  now  juft  about  to  be  rais'd 
out  of  its  Grave,  by  Conjtantine^  to  be  the  Regnant  In- 
tereft  of  the  Empire.  Seeing  therefore  they  had  be- 
liev'd,  that  they  fliould  be  raifed  up  at  that  time,  that 
Chriftianity  ftiould  begin  to  prevail ,  they  had  agreed 
jointly  to  put  up  this  humble  Petition,  that,  as  the 
living  Saints .  now  were  about  to  reign  in  Peace  and 
Glory  on  Earth,  God  would  fulfil  his  Promife,  that 
they  fhould  be  alfo  raifed  to  reign  with  Chrift  in  the 
celeftial  Glory  above  ^  for  that  it  was  Matter  of  Won- 
der and  Concern  to  them,  that  there  had  been  no  Step 
taken,  as  yet,  this  way.  For  this  I  take  to  be  the  real 
Scope  and  Subftance  of  their  Petition  ^  when  they  fay. 
Rev,  6,  10.  HovJ  long^  O  Lordy  holy  and  true^  dofi  thou 
not  judge  and  a^uenge  our  Blood  on  them  that  dwell  on  the 
Earthy  i.  e.  by  raifmg  us  from  the  Dead,  as  a  Proof  of 
thy  detefting  thofe  who  murder'd  us,  and  of  thy  be- 
llowing upon  us  that  Honour  and  Reward,  which  we 
had  fuch  Ground  from  thy  Self  to  exped. 

Now  this  Interpretation  I  do  not  oppofe,  but  fuper- 
add  to  that,  which  I  gave  formerly  of  the  Meaning  of 
the  ^th  Seal,  in  my  (k)  Afocalyftical  Difcourfe,  For, 
whereas  I  did  then  interpret  the  Defign  of  their  Prayer, 
to  relate  to  the  Refurredion  of  Chriftianity  on 
Earth  ,•  I  ftill  think  that  they  meant  this  in  Part  •  and 
that  confequently,  what  I  give  in  that  Place,  as  the 
Meaning  of  the  Anfwer  is  true.  But  I  own,  that  I 
was  in  a  Miftake,  when  I  confin'd  the  Senfe  of  bothj 
as  I  did.  Which  proceeded  from  hence,  that  I  had  not, 
at  that  time,  been  fo  far  inlightned,  as  I  have  been 


ik)  rage  41. 

fmce. 


of  Clmjiians.  2J.7 

fince^  in  underftanding  this  memorable  Pointy    that  I 
am  now  difcouriing  of. 

My  Notion  therefore  is  this ,-    That  the  Eminent 
Saints  and  Martyrs  departed,  underftanding  by  thefe 
Martyrs  that   were,    every  Day,  going  upwards  from 
Earth  to  the  Paradiiical  State  (  during  the  Mallacres 
and  Perfecutions  under   DiocUJian,     and   his  Collegiate 
Emperors  and  C^'Jh's^)  in  what  a  delperate   State  Chri- 
flianity  then   v;:\s ;    and  underftanding^  at  the  fame 
time^    by  Revelation  from  Chrift_,  that  Deliverance 
wasjuft  at  the  Door^   and  that  the  Church  on  Earth 
was  about  to.  be  exalted  on  Earth,  under  Coiifiantine : 
I  fay,  the  Souls  in  Paradife  underftanding  both  thefe, 
and  having  a  general   Idea  of  this ,  That  there  was  to 
be  a  fpecial  Refurredion  of  the  Saints  and  Martyrs, 
at  or  before  the  Exaltation  of  the  Church  on  Earth, 
.  didfuppofe,  that  this  was  that  Period  of  Time,  wherein 
they  were  to  be  raifed  from  the  Dead.     But  net  being 
fiilly  and  perfedly  informed  of  this  Matter,  and  won- 
dering that  no  Hint  was  yet  given  them  of  this  Refur- 
redion,  tho  they  were  informed  of  the  Revival  of  the 
Church  on  Earth  :  li;  is  agreed  among  them,  to.  put  up 
tliis  Petition .;  wherein  they  pray  for  both  thefe  things ; 
of  which  memorable  Tranfadion,  John  has  here  given 
us,  fromChrift,  fach  a  Revelation  and  Reprefentation, 
as  gives  us  the  fummary  Account,  both  of  their  Peti- 
tion, and  the  Anfwer  that  is  returned  to  the  fame. 
Now, 

(2.)  The  Anfwer  to  this  Trajier  of  the  Souls  of  the  Eml^ 
nent  Saints  departed ^  follows.  And  this  is  remarkable, 
upon  this  Account,  that  it  contains,  (i.)  A  Re  cH fie  a- 
tion  of  their  Adifiake^  m  thinking,  that  this  was  to  be 
the  Time,  when  Chriftianity  w^as  to  be  univerfally 
Regnant  on  Earth,  and  coxifequently  the  Time,  when 
the  fpecial  Refurredion  was  to  commence  j  (2.)  A 
Confirmation  of  the  Truth  of  their  Idea  of  both  thefe, 
in  the  General  ^  their  Mifiakehtmg  only  as  to  the  C/>- 
currrfiancc  of  the  Tlme^  when  both  thefe  fhould  be 
brought  about  j  {1^.)  A  specification^  (inclufive  of  a  Fro- 

mifs 


^8  Ihe  Firji  KefurrcSlion 

wife  and  AJJiirance^  as  to  the  Thing  it  felf^)  of  the  pre* 
cife  Tirae^  when  Chriftianity  fhould  be  Pregnant  over 
all  the  Earth  ;  -And  when  they  alio  fhculd  be  raised  a- 
gain^  to  reign  in  Heaven  with  Chrift^  z'iz..  that  both 
thefe  fiiould  come  to  pafs^  when  the  Church  had  wa- 
ded thro'  Papal  or  Antichriftian  Perfecutions^  as  now 
it  had  waded  thro'  all  the  P^gan  Perfecuticns ;  for  that 
they  and  the  latter  Martyrs  were  to  be  raifed  together^ 
npon  the  Deiiruclion  of  the  Antichriftian  Kingdom  • 
which  \vas  about  to  take  Place  gradually  in  the  Worlds 
in  a  Succeffipn  to  the  Pagan  Religion  and  Empire. 
But  then,  (4.)  We  have  "here  alfo  an  Account  of  a 
fpecial  Reward  given  them,  which  was  to  compenfato 
the  Delay  of  anfwering  the  Thing  petition'd  for ;  as 
being,  tho  not  a  Grant  of  the  Thing  it  felf,  at  prefent, 
yet  a  material  Anfwer  ;  by  giving  them  an  Equivalent 
to  it,  at  lea  ft  fuch  a  Favour,  as  did  fully  anfwer  the 
End  of  their  Petition,,  at  that  Time.  This  is  exprefs'd^ 
under  the  Figure  of  IVhiPe  Robes ^  (  fuch  as  Princes  wore 
of  old  )  a  ln?n'mous  Garment  hemg  gi'uen  to  each  of  theniy 
as  a  Badge  of  an  higher  Exaltation  in  the  Service  of 
the  Sbechinah^  as  well  as  of  a  nearer  Relation  to  him. 

Novv  as  this  is  plainly  exprefs'd,  in  .he  Beginning 

of  'ver,  II.  So  the  former  Thrive  Particulars^  are  equal- 
ly infinuated,  in  the  Sequel  of  that  Verfe,  ^ix..  the  i/. 
and  2^/,  in  thefe  few,  but  comprehenfive  Words,  That 
they  77iuit  rejt  further  (without  being  rais'd  from  the 
State  of  the  Dead)  for  a  little  Seafon^  i.  e.  a  Seafon 
comparatively  little  and  fliort,  if  the  State  of  the  reft 
of  the  Dead  be  confidered,  (  efpecially  fuch  who  died 
before  the  Flood  )  who  were  not  to  be  raifed  until  the 
end  of  Time  •  and  the  yl.  m  the  Words  following,  ex- 
planatory of  the  Length  of  this  Seafon  ;  Until  their  Fd- 
IcvJ  Ser'vants  a?td  Brethren  alfoy  (1/?^.  fuch  as  were  to  fuf- 
fer  under  Rv:m'-]?'fXp-^\ )  jhvuLl  he  kilUd  as  th^y  had  been ^ 
(imd^xRom^-Pagan^)  'and  thus  until  the  compleat  Num- 
her  oi  \\-\Q  ISaivts  to  be  raifed,  in  the  fpecial  and  firft 
Refarredlon,  jhoidd  be  fulfilled. 

And 


of  Chrifliatif.  4.9 

And  thus  I  have  fufliciently,  tho  briefly^  explained 
both  the  ^leftion  of  the  Souls  under  the  Altar^  and  the 
Anfwer  returned.     But  before  I  proceed^  let  me  take 
Notice   of  thofe  important  Truths^   that  refult  from 
them^  according  to  this  fpeculative  Comment^  which 
Lhave  given.     And,  fi.;  Thi:  confirms^  what  I  have 
(/)  formerly  proved,  ^iz,.  That  Souls  departed  are  nei- 
ther annihilated^  nor  in  an  unadive  or  infenfible  State  • 
(2.)    That  tho  rhey  are  out  of  this  lower  State  of  Sin^ 
Trial   and  Sorrow^  they  are  not  fo  compleatly  happy, 
but  that  they  are  capable  of  higher  Degrees,  both  of 
Knowledge   and   Advancement  in  Glory  ^  f  5. )  That 
they  are  neither  altogether  unacquainted  v^ith  the  State 
of  the  Church  below,  nor  unconcern'd  for   their  Bre- 
thren and    Fellow-Servants^    in  this  Militant  State  ; 
C4..)  That  Eminent  Saints  departed,  do  not  only  be- 
lieve that  there  is  to   be  a  Time,  when  Chriftianity 
fhall  be  the  univerfally    prevailing  Intereft,   in  this 
World ;  but  likewife  that  they  are  then  to  be  privileg'd 
with  A  fpecial  RefurreAion  of  their  Bodies ;  ( 5-.)  That 
upon  fome  Eminent  Advancements  of  the  State  of  the 
Militant  Church  on  Earth,  the  Saints  in  Paradife,  who 
liv'd  and  dy'd  under- Trouble  and  Perfccution,  have  a 
peculiar  additional  Advancement  in  Glory  ^  (6,)  That 
the  fpecial  Refurretiion  is  neither  to  commence  fooner, 
nor  to  be  delayed  later,  than  the  Time  of  the  Papacy's 
being  deftroyed,  and  the  very  firil  Beginning  of,  or 

rather  Preparation  for,  the  MllUnnary  Rdgn, -But 

now,  to  proceed,  I  come  to  confider, 

(3.)  The  fulfilling  of  the  Promife  and  Ajfurance  fo  mery 
gi'ven^  as  to  the  fpecial  Rcfitrreclion^  and  th.it  puncln  J.  y  iy% 
the  preclfe  Time^  vjhich  vms  fpeclficd ;  as  this  was  repre- 
fented  to  the  Apoitle  Johny  Rev.  20.  4,  &c. 

And  indeed,  if  any  Perfon  will  collate  this  v/ith  the 
former  Text,   Rev.  6.  9,  lo,  11.     He  will  need   no  o- 


(l)  Scd  the  ift  Book  of  Cliriftobgy,  xnd  mj  Difcourfc  on  th  Vju  h 
^f  K^^'i  William. 

E  ther 


<o  The  Fir Ji  KefurreSlion 

ther  Proof ;  efpccially  if  he  will  take  my  Paraphrafe 
along  with  him^  in  Conjundion  with  the  Words.  For  I 
am  lure,  nothing  of  this  Nature  can  be  plainer  than 
this  •  That  both  Parts  of  the  Petition  of  ^  the  Saints  (  viz. 
that  relating  to  the  univerfal  Regnancy  of  Chriftianity 
on  Earthy  and  that  at  her  ^  relating  to  their  own  fpecial 
Refurredion  at  that  Time^  or  rather  previoufly  to  it^  ) 
end  cofifeqtwntlj  both  Parts  of  the  Anfiuer^  and  Promife  made 
to  that  Prayer^  are  particularly  and  difi'mcily  anfwered  here 
in  this  lafi  Place, 

For,  I.  Here  a  ftiortj  but  plain  Account  is  given, 
of  all  that's  neceflar}^,  both  to  affure  us  of  the  Truth 
of  the  A4illc?raary  Reign  of  Chrifiianitj  on  Earthy  and  tO 
affift  us  to  form  a  genuine  Idea  thereof.  But  feeing  I  have 
already  given  an  Account  of  my  Thoughts,  this  way, 
above,  in  the  id  Step  of  this  i/  Inquiry,  as  aifo  former- 
ly both  in  my  Apocalypical  Difcourfe^  and  in  the  /^tb 
Chap,  of  the  {d  Book  of  Chrifiology^  (  to  the  very  Pages 
of  both  which  Difcourfes,  I  have  alfo  referred  the  Rea- 
der :  )  I  hope  I  may  be  excus'd  from  faying  more,  up- 
on this  Head  again,  in  this  Place. 

2.  And  no  lefs  diitind  an  Account  is  given  here,  of 
thQ  fpecial  Refurreciion  of  the  Eminent  WitnelTes  and 
Martyrs  of  Chrift :  Whofe  Refurreciion  mull  be  a 
real  and  corporeal  One,  ( according  to  the  Rule  of 
Contraries,  and  according  to  all  the  Methods  of  Rea- 
foning, )  feeing  it  is  diftinguifh'd  from,  and  oppofed 
unto  the  Gemral  Refurredlon  ^  feeing  it '  is  faid  of  the 
Former,  that  they  lived  and  reigned  ivlth  Chrifr  a  thoufand 
Tears ^  before  the  refe  of  the  Deady  of  whom  it  is  faid, 
that  they  li'ved  not  u?itil  the  thoufand'Tears  ouere  finiJJjed  * 
befides  that  the  former  Refurredion  is  called  the  firfi 
Refurreciion^  in  Contradiftlndion  to  the  general  One, 
which  therefore  comes  under  the  Notion  ofththif-Refur- 
rtction.  And,  in  what  Senf^  thefe  things  are  to  be 
underftcod,  1  have  fufficiently  hinted  above :  So  that 
there  isiio  need  to  infill  upon  the  Words  further. 

Only  J  in  ci^lL  any  Peribn  fhould  objecl  and  fay.  That 
the  Revelation  being  all  compos'd  of  Figures  and  Al- 
legories, 


of  Chrijiians.  5  i 

legories_,  it  does  not  feem  proper  to  give  fo  literal  an 
Expofition  of  this  Subjed^  as  I  have  done :  I  anfwevy 
(le)  That  I  readily  grant,  that  the  Bulk  of  the  Reve- 
lation is  Figurative,  and  ought  accordingly  to  be  thus 
explain'd  ^  (2.)  But  yet  we  muft  own,  that  there  are 
fome  PalTages  therein,  that  cannot  be  underftood  wholly 
in  an  Emblematical  Senfe,as  particularly  Chap.  1. 1 — 11, 
'ver,  17^  18.    Chctf.  2.  5-,  11.    Chap.  :;.  5*,  10,   19.     Chap, 
14.  i;.  Chap.  17.  18.     (:;.)  And  tho  fome  Figurative 
Words  are  made  ufe  of  in  the  Texts  cited,  to  keep  a 
Decorum  with  the  reft  of  the  Revelation ;   yet,   as 
Truth  is  at  the  bottom  of  the  Whole,  fo  it  is  eafie  to  be 
feen,  that  the  Truths  I  have  mention'd  are  thus  alfo  at 
the  Bottom  of  thefe  Texts  ,•  nay,   fo  plainly  denoted 
there,  that  they  cannot  poflibly  be  rightly  underftood> 
unlefs  my  Senle,  in  the  Main,  be  received.    Nay,  I 
will  venture  to  fay  further.  That  if  my  Interpretation 
be  intirely  rejeded,  I  defie  the  moft  learned  and  inge- 
nious Man  in  the  World,  to  find  out.  fo   much  as  a 
plaufible  Interpretation  of  thefe  Texts,  that  fhall  be 
confiftent,  at  once,  with  the  Words  and  it  felf.   (4.)  But 
I  defire,    that  it  may  be  confidered,  in  a  more  fpecial 
manner,  Th^t  Prophetical  Time  runs  out  before  the  ^f^/V/e;;- 
7iiHm  begins.     This  I  found  upon  the  Oath,  as  well  as 
Promife  and  Publication  of  the  Angel,  made  mention 
of.  Rev.  10.  f,  6,  7.  which  allow  me  to  recite  with 
fome  Paraphraftical  Explication,  as  well  as  with  fome 
fmall  Variation  from  the  Englijl)  Verfion.     And  the  An^ 
gely    which  I  faw  (inVifion)  jland  upon  the  Sea  (wich 
one  Leg  and  Foot )  and  upon  the  Earthy  (  with  another, ) 
lifted  up  his  Hand  ( in   the  Pofture  of   taking   God  to 
witnefs,  )  to  Hea^^en  (  as  God's  Throne  \  )  A^nd  ( in  this 
Pofture  of  folemn  {wearing,    as  we  fee,  G^;?.  14.22. 
Dan,  12.  7.  ^fivore  hj  him^  that  liveth  for  ever  and   ever^ 
Tvho  created    Heaven^  and  the  Things  that  are  therein^  and  ' 
the  Earth  and  the  Things  that  are   therein^  and  the  Sea  and 
the  Things  that  are  therein^  that  there  jhottld  he  (  fuch  )  Tims 
no  longer ;  (  viz,  fuch  Time,  as  Daniel  was  taught  to  ufe, 
in  a  Prophetical  Senfe,  Chap.  7.  25'.  &  C,%."i2. 7,  n, 

E  2  iz. 


51  The  f'irjl  KefurreSiion 

12.  ^iiidjobn  likewife^  Re^,  ii.  ;.  Chap.  12.  6.  Chap.  ir. 
2.  C/j^/>.  13.  f.  &  C/^p.  12.  14.  where  Days  are  put  for 
Years,  &c,  )  But  that  in  the  Days  (  i.  e.  Ages  of  the  Voice 
(  or  Sound )  of  thefeventh  (  Trumpet  )  Angel^  otocv  /^eAAw 
eahni^-  (' .,  u'^^?^  /^e  ^V  about  founding  (  and  whofe  founding, 
ns  I  have  proved  in  my  Apocalyptical  Difcourfe,  doth 
include  all  the  feven  Vials,  infomeSenfe,  ^It..  as  it   is 
produdive  of  them, )  the  My  fiery  of  God  (  or  the  Mylti- 
c'al  Prophefy,  concerning  the  State  of  the  Church,  as 
perfecuted,  during  Paganifm,    vi^hich  is  reprefented  by 
the  feven  Seals  ^  the  Myftical  Prophefy  alfo,  concer- 
ning the  State  of  the  Church,  as  perlecuted,    during 
Antichriilianifm,    which  is  reprefented   by  the  fe'ven 
J'mmpttSy  2iXid [even  Vials ^)  fwuld  he  finijhed^  according 
to  his  Declaration  wade  to  his  Servants  the  VrophetSy  (  for 
which,  fee  Dan,  12.  f,  6,  7.    &  ABs  ;.   24,  25:,  26.  & 
2  Toef  2.  :;,  4,  7,  8^  9,  10,  11,  12.      (f.)  And  let  me 
add  this  one  Thing  further.  That,  as  it  is  plain,  that 
in  all  the  preceding  Part  of  the  Revelation,  there  is  no 
Calculation  by  Tears ^  but  by  the  indefinite  Period,  cal- 
led Tiifiey  Times  and  half  Time^  and  that  of  Months  and 
Days^  {  by  which  it  is  eafieto  fee,  that  the  Dialed  is  al- 
tered. Rev.  20.  4.  j  fo  fliould  any  Man  be  fo  foolifli,  as 
to  fuppofe  that  every  Day  of  the   1000  Years,  mull  be 
underfcood  of  a  Year,  I  can  only  fay,  that  he  may  be 
a  good  Arithmetician  ^    but  he  will  hardly  perfwade 
People  of  Senfe,  to  believe  that  the  prefent  Race  of 
Men  are  to  continue  on  Earth,   for  fo  many  Ages,  as 
this  is  like  to  amount  to  ,*  and  much  lefs  will  it  ever  ob- 
tain Credit,  that  the  Chriftian  Church  is  likely  to  con- 
tinue pure,  in  a  State  of  Sin  and  Trial  here  below, 
for  fo  vaft  a  Trad  of  Time. 

And  nov\r^  I  might  juftly  have  hop'd,  that  I  had  de- 
monftrated  this  Point,  were  it  not,  that  the  Learning 
and  Fame  of  a  very  learned  Man,  who  has  wricten  on 
this  very  Head,  may  be  oppofcd  to  vv^hat  I  have  faid. 
And  therefore  I  find  it  neceffary  to  confider  Dr.  Whit- 
hfs  Arguments  againfl:  this  ,•  efpecially  feeing  the  ve- 
ry Title  of  his  learned Difcourfe  tells  us,  that  it  was  a- 

main 


of  Chrijlians.  5^ 

main  Part  oEhis  Defign^  to  refute  this  Opinion^  which 
I  contend  for  ;  not  that  he  knew  this  Opinion^  hi  any 
fuch  manner  as  I  have  reprefented  it  ia^  (otherwife  I 
hardly  think  he  w^ould  ever  have  oppofed  it  ^)  but^  ac- 
cording to  that  grofs  Notion  of  fonie  former  Authors  ; 
who  imagin'd^  that  the  dead  Saints  were  to  rlje^  at  the 
Millennium^,  to  li^e  agn'm  here  on  Earth,  Whereas_,  as  I 
faid  before^  under  the  2d  Step  of  this  ift  Inqtury  ;  he; 
and  I  are  agreed^  i.  That  there  will  be  an  happy  State 
of  the  Saints  on  Earth  for  about  1000  Years.  2I  That 
Chrift  will  not  vifibly  reign  on  Earth  then.  ;.  That 
there  will  be  no  Refurredion  of  the  dead  Saints^  fo  as 
to  live  and  reign  on  Earth.  4.  That  the  Crmrch  on 
Earth  will  conlift  of  the  Jews-,  as  well  as  Gentiles ; 
by  the  Acceffion  of  which  to  the  Chriftian  Profeflion, 
the  Fulnefs  of  the  Chriftian  Church  will  be  brought  in; 
as  well  as  by  a  more  univerfal  Converfion  of  Gentile 
Nations. 

However^  tho  he  and  I  are  agreed  in  thefe  things : 
Yet^  feeing  we  differ  in  our  Anfwers  to  this  Queftion  ? 
Whether  there  will  he  a  real  and  corporeal  Refurretiion  of  the 
eminent  Saints  and  Martyrs  at  or  before  the  Millennium  }  He 
holding  the  Negative^  and  I  the  Affirmative  :  It  is  rea- 
fonable  to  confider  his  Arguments^  fo  far  as  they  qon- 
cern  my  Notion^  and  the  Interpretation  which  I  have 
given  of  Rev,  20.  4,  &c. 

And  here  let  it  be  noted  ^  that  as  I  am  not  concern- 
ed^  in  the  leaft^  with  what  the  Dodor  fpeaks  of, 
in  the  ifi  and  xd  Chapters  (as  being  agreed  with  him^ 
almoft  in  every  thing,)  fo  I  am  lefs  concerned  with  his 
Argument^  inCto.4.  which  militates  indeed  ftrongiy 
againft  fuch  a  Remrredionj  as  fuppofes  a  Reign  of  the 
Martyrs  raifed  to  be  here  on  Earthy  for  1000  Years. 
So  that  I  am  only  concerned  with  what  he  fays  in 
Chap.  ;.  But  not  with  all  of  it  neither.  For^  as-  to 
what  relates  barely  to  fome  Texts^  that  fome  have  inter- 
preted with  reference  to  fome  peculiar  Notions  of  the 
Millennium^  I  have  nothing  to  fay  at  prefent.  But;  the 
firft  part  of  that  Chapter  being  purpofely  levell'd  againft 

E  %  ai.'y 


54  T/?^  f^^^fi  ^efi^^^^^iion 

any  manner  of  Corporeal.  Refurre<5):ion  ,•  it  is  fit^  that 
I  mould  confider  it^  as  far  as  concerns  me.  Now^  what 
the  Dodor  fays^  amounts  to  thefe  three  things. 

1 .  He  fays^  that  is  not  the  Rodks  but  the  Souls  of  the 
Martyrs^  that  are  faid  to  be  raifed^  Re'u.  20. 4^  &c,  and 
that  SoMly  in  the  Revelation^  denotes  either  the  Soul  in 
Separation^  or  the  living  Soul  in  diftindion  from  the 
Body.     See  Fag.  686. 

2.  That  a  proper  and  literal  Refurredion  is  never, 
in  the  whole  new  Teftament,  expreffed  or  reprefented 
to  us,  by  the  Having  of  the  SouL     Ibid. 

%.  That  the  firfi  RcfwreBion  muft  be  underftood  of 
all  good  Men,  in  the  general,  T^g-  687.  From  whence 
he  proceeds  to  explain  things,  relating  to  the  Millenni- 
um and  figurative  Refurredion  then ;  which  I  need  on- 
ly refer  the  Reader  unto,  defiring  him  to  compare  his 
Notions  with  mine,  and  to  rejed  which  he  pleafes. 
For  indeed  I  barely  cite  thefe  things  here,  to  avoid  Re- 
petition ^  feeing  the  Author  himfelf  goes  over  them 
rigain^  in  what  follows,  Pag.  6Sjy  and  688,  and  more 
particularly  in  Fag.  889.  In  'which  Fage  he  tells  us  of 
a  Reverend  and  worthy  Perfon^  of  more  than  ordinary 
Skill  in  matters  of  this  Nature,  who  is  of  Opinion  ;  i/. 
That  the  fir  ft  RefurreBion  vjill  be  a  literal  ReJurreHion  of 
them  that  ha've  loft  their  Li-ves  for  the  Teftimony  of  Chrifi  to 
enjoy  eternal  Life  in  Heaven ^  a  thoufand  Tears  before  the  ge- 
neral RefurreBion  ^  as  the  Martyrs  of  the  OldTeftamcnt  arofe 
Qvith  the  Body  of  Chrifiy  Mat.  27.  5' 2.  They  frdl  reign 
( fays  that  worthy  Perfon,  as  the  D odor  reprefents  his 
Senfe)  with  Chrifl^  not  on  Earthy  but  in  Heaven^  where 
Chrif  is^  and  fl?all  be^  till  he  come  to  Judgment,  zdlj. 
He  is  of  Opinion  alfo.  That  not  only  the  M:irtyrs 
Jhall  then  rije  to  heavenly  Blifs^  but  that  their  Murtherers 
jiiall  then  alfo  rife  to  Eternal  Funijhment.  Which  he  ga- 
thers from  thefe  words  of  Daniel y  Chap.  12.2.  And  ma- 
iiy  of  them  that  feep  in  the  Duft  Jhall  arife^  feme  to  ever- 
lafiwg  Life  J  and  jome  to  everla(ling  Shame  and  Contempt. 

Now,  as  for  this  feccnd  Nodon  of  that  worthy  Gen- 
tleman^ feeing  he  founds  it  only  upon  Dan,  12.  2.     I 

muft 


of  Chriftians.  5  5 

muft  crave  leave  to  difFer  from  him  :  For  which  I  need 
give  no  other  reafon  than  this  ;  that  I  have  given  ano- 
ther Interpretation  above  of  that  Paflagc  ;  which 
I  do  humbly  judge  to  be  more  confonant  to  the 
Chriftian  Scheme,  and  indeed  to  his  firft  Notion 
alfo. 

But,  as  to  his  firfl  Notion,  I  cannot  but  fay  ;  that  I 
am  exceedingly  pleas'd  to  know  from  Dr.  Whitby ^^  that 
there  is  fo  eminent  a  Peribn,  whofe  Thoughts  do  lb  in- 
tirely  harmonize  with  mine.  For^,  tho  he  be  Incognito 
to  me,  yet  it  feems  he  has  been  directed  to  have^  the 
fame  Notion  I  have,  in  the  main,  as  to  this  Point  ; 
wherein  I  was  ready  to  think  I  was  intirely  fmgular. 
And  therefore,  feeing  Dr.  Whitby  goes  over  the  Sum 
and  Strength  ofhis  former  Arguments,  in  order  to  pro- 
duce them  again  here,  towards  the  Refutation  ^  of  this 
Notion  of  this  eminent  Divine,  tho  he  names  him  not ; 
I  thought  it  proper  to  defer  anfwering  his  Arguments, 
againft  a  literal  firfi  RefurreBiony-  until  I  ftiould  come  to 
his  own  Repetition  of  them,  in  oppofition  to  what 
this  Learned  and  Worthy  Terfon  advances.  Now  all  that 
Dr.  Whitby  fays  here,  Twhich,  materially  confidered, 
is  all  he  had  faid  before,)  is,  as  follows : 

I.  He  fays.  That  ^t.  Matthew  fpeaks  not  one  Word 
of  any  Martyrs,  that  arofe  after  Chriil's  Refurredion, 
but  only  oithe  arifing  of  fome  Saints  that  fleft^  &C.  Anfw. 
I  have  cleared  up  that  Paffage,  Matth.  27.  ^  2.  already, 
and  fully  refuted  the  Doclors  Notion,  which  is  ,*  thai 
none  arofe  then^  but  a  few  Saints ^  that  died  in  Jerufalem  and 
Judaea  a  little  before  ChrijFs  Crucifixion  and  Refurrctlion.  So 
that  I  fliall  only  take  notice  of  two  things  further  here. 
I.  That  I  wonder  why  the  Doclor  fhould  call  the  Saints 
raifed  then,  by  the  Name  of  feme  Sai?its  •  when  it  is 
faid  in  the  Text,  as  he  himfelf  cites  it,  in  his  next  Ar- 
gument, that  many  Bodies  arofe.  2.  That  there  is  not 
the  leaft  Ground,  from  the  Text,  to  think,  that  the 
nia7iy  Saints  that  arofe  and  appearedy  were  known  particu- 
larly, by  reafon  of  any  knowledge,  that  the  Perfons, 
to  whom  they  appear^jd,  had  of  them  formerly ;  but 

E4  only 


56  TbeFirJl  KefurreSiion 

only  that  they  were  fo  far  knowiij  as  to  be  known  not 
to  hin^e  been  of  the  number  of  the  prefcnt  Citizens^  or 
inhabitants  of  this  World.  But  1  refer  the  Reader 
to  what  I  have  faid  above  on  this  Text. 

2.  He  fays^    That  the  Phrafeology  of  St.  Matthew 
and  St.  John  are  different ;   for  that    the  forme?  fays^ 
That  many  Bodies  arofv^  but  that  the  latter  fays  oniy^  That 
many  S nils  li'ued :  So  that^  tho  the  firft  Expreffion  de- 
notes a  real  Refurredion  ;  y et^  that  it  cannot  be  infer'd 
from  thence^  that  the   fecond  Expreffion  denotes  any 
fuch  thing.     Anfw.  (i.)  Tho  the  Scripture  fpeak  ordi- 
narily of  the  Refurredion^  under  the  Phrafes^  olraifing 
the  Deady  or   raijing  from  the  Deady  or  of   the  RefurreBion 
of  the  Body  ^  yet  the  Dodor  knows,  that  it  was  com- 
mon  with  the  Hebrews,  to   call  Having  Men^  by  the 
Name  of  Souls ^  as  v^^e  fee,  Gew.46.  26.  Gen.  12.  5*.  Le-v. 
18.29.  Jojl). 10.  zS,  and  in  many  other  places.     (2.)  It 
was  indeed  very  confcnant  to  an  Hillorical  Relation  of 
things  paft,  to  fpeak  of  the  Refurredion  of  the  Saints, 
that'arofe  after  Chrift's  Refurredion,  under  the  Phrafe 
of  the  arifjjg   of  their  Bodies  cut   of  their  Graves,     But  it 
v/as  equally  decorous  to  the  Emblematical  Reprefenta- 
tion,  which  John  had   of  this  matter,  to  reprefent  the 
Refurredion   of  the  Saints,  at  the  beginning  of  the 
Millennium^  as  he  has  done  ^  when  he  fays_,  that  he  faw 
their  Souls  ali^ve^  or  fo,  as  to  fee  them  to  li've  again.  ,  For, 
I.  This  Expreffion  of  Souls ^  was  confonant  to  his  for- 
mer Vifion,  Re'u.  6.  9,  10,  II.  of  which  this  Rev.  20. 
4,  f  3  &c.  is  a  completion.     2.  This  Epithet  of  Livings 
in  this  laft  Place,  was  confonant  alfo  to  his  own  Phra- 
feology in  both  Places^  as  to  the  Pvationale  or  Reafon 
of  his  altering  his  Stile  fo  far  j  as  to  add  living  to  Souls 
in  this  latter  Place.    For  tho,.  in  the  firll  place^  he  re- 
prefents  the  fcparate  Souls,  not  only   as  exifting,  but 
living,  and  reafoning,  and  pr?.ying :  Yet  he  does  not 
\i^  the  Phrafe  living  ^   becaufe  that  was  ufed  appro- 
priately,   to   diftinguilh  feparate   Souls  from.  Souls  im- 
bodied.      So  that,    when  he    comes  to  fay,   that  the 
jtj)arfite  Souls  came    to  Life  again ^  or  to   live   again: 

no 


of  Chrijiians.  5-7 

no  fenfe  can  be  made  of  the  change  of  the  Phrafe, 
unlefs  we  allow  of  their  being  raifed  from  the  dead. 
%.  And  indeed  this  Phrafe  was  all  that  the  Apoftlc  could 
poffibly  ufe  in  reafon^  at  this  time^  if  Circumllances 
beduiy.confidered.  For^  feeing  it.  was  not  adually 
raifed  Perfons  that  he  faw^  but  only  a  Vifionary  Re- 
prefentation  of  Perfons  to  be  raifed^  who  were  at  that 
time  feparate  Souls ;  it  had  been  unreafonable  and  con- 
trary to  the  Prophetical  Stile,  to  have  fpoken  in  the 
Dialed  of  Mattheji^  ^  nay  it  had  carried  along  with  it 
an  Appearance,  at  leaft,  of  Falfhood,  to  have  fpoken 
in  the  Hiftorical  Stile,  as  if  thefe  Souls  had  then  adual- 
ly aifumed  Bodies,  at  the  time  when  John  wrote.  As 
therefore  the  Spirit  of  God  was  to  guard  againft  Errors 
-on  both  hands,  by  reprefenting  this  as  a  Real  Refurre^Hon^ 
and  7tot  a  Metaphorical  One^  on  the  one  hand,  and  yet  as 
a  Refurre5liony  that  'ivas  not  pafiy  but  future ^  upon  the  other 
hand  :  So  it  is  worthy  our  ferious  Obfervation,  how 
wifely  he  direds  the  Scene  of  this  Yifion,  and  directs 
the  Apoille  John  to  word  himfelf.  (?•)  But  that 
Perfons  are  meant,  by  Souls  li'vlng  again^  is  plain^ 
if  it  were  only,  as  I  faid  before,  from  the  oppo- 
fmg  the  li'vlng  of  thofe  Souls ^  to  the  living  of  the 
Remainder  of  feparate  Soulsy  when  it  is  faid,  ^er.  5'. 
hut  the  reft  of  the  Dead  linjed  not  again^  until  the  1000  Tears 
Ti^ere  fulfilled.  So  that,  feeing  it  is  faid  of  them,  that 
they  reallj  arofe^  ver.12.  I  faji'  the  Dead^fmall  aj^d  great, 
ftand  before  God^  &c.  It  is  equally  certain,  that  the 
firft  Refurreciion  was  defigned  to  denote,  not  a  Metapho- 
rical, but  a  real  one, -By  all  which  we  may  eafily 

fee,  why  the  Spirit  of  God  ufed  a  different  Phrafe  here, 
from  thofe  commonly  ufed,  in  Dodrinal  Difcourfes,  to 
denote  the  Refurredion  of  the  Dead  :  So  that  all  Ar- 
guments drawn  from  thefe  are  of  no  Force,  to  invali- 
date what  we  are  nov/  defending.' And  confe- 

quently  we  may  juftly  conclude  likewife,  that  the  Do- 
dor's  confequential  Reafoning,  drawn  from  the  ordi- 
nary Phrafes,  ufed  to  denote  the  Refurredion  of  the 
Dead,  in  order  to  prove^  that  the  Apoltle  John  meant, 

by 


5  8  T^he  Fir  ft  Kefurre^ion 

by  the/r/  RefurreBion^  not  the  [fecial  RefurreBion  of  the 
eminent  Saints  and  Martyrs^  but  the  general  RefurreBion 
of  all  good  Mevy  in  Oppofition  to  the  general  RefurreBion 
of  all  the  Wicked,  is  a  very  precarious  and  unconclufive 
way  of  Reafoning :  At  the  fame  time^  that  1  under- 
ftand  not^  how  it  is  confiftent  with  the  DoBors  own 
(m)  Opinion^  that  xk^firfi  RefurreBion  is  a  metaphorical 
one  only.  However  certain  it  is,  from  Johns  Ac- 
count, that  the  rejl  of  the  Dead,  who  lived  not  until  the 
Milknnium  was  fulfilled,  is  a  Phrafe,  that  denotes  good 
Men,  (  /.  e,  thofe  good  Men  that  were  not  raifed  be- 
fore the  Millenyiium )  as  well  as  wicked  Men,  For  as 
thefe  who  are  called.  The  refi  of  the  Dead,  are  all  that 
are  faid  to  be  judged,  ( which  thofe  that  rofe,  before 
the  Millennium,  are  exempted  from,  by  reafon  ofc 
their  known  and  undoubted  Eminency  ^ )  fo  it  is  ad- 
ded^  that  they  were  judged  out  of  the  Books  that  were  ofe- 


(w)  For  feeing  the  Doftor  ovens  m  other  ^jurreBion  at  the   Millen- 
nium, but  only  that  there  will  be  an  eminent  Kcvivxly  then,   of  the  Chri» 
fiixn  Church  ;  //  looh  very  odd,  to  oppofe  this  to  the  general  and  real  I{e^ 
furreciion  of  the  Widei  only ;  when^   according  to  hira^  ths  general  lie- 
fur  reiiion  is  inclujive  of  all  the  Godly  as  well  as  Wichd.     When  therefore 
he  tells  tiSy  under  his  third  Argument,  that  there  is  to  be  an  Apoftacy  after 
tl)e  Millennium  ;  it  does  indeed  prove,  that  there  is  w  be  fucb  a  glorious 
State  of  the  Church  on  Earthy   as  Be  and  I  are  agretd  in  ;  but  it  fays  no- 
thing  againfl  the  J\cfurre^ion  we  fpeak  of,  viz.  of  thofe  that  are  to  reign 
mth  Chrifi  in  Heaven^     For  thofe  that  reign  on  Earth,  are  the  Nations 
treed  from   Gentile,   Mahomitanifm,  and  Popifi  Delufions,    ver,   3. 
over  whom  Cfcri/ii<iw  Thrones  or  Governments  are  ereUed,  ver.  4.     Suti 
bcfdes  this  earthly  I{eign  of  the  revived  and  increafed  Militant  Church, 
we  are  alfo  told  of  the  KefurreBion  of  others,  even  of  fefarate  Souls,    who 
were  made  alive,  ( i.  e.  by  being  rds'd  from  the  feparate  State  ;  for  as 
Souls,  tho  not  as  compkat  Perjons,   they    were  alive   before,)  and  who 
reigned  with   ChriH:,  (and  therefore  not  on  Earth,  but  in  Glory,)  during 
that  time,  that  the  Church  Militant  rei^n'd  on  Earth)   i.  e.  for  a  thoufand 
Years  before  the  E^furredion  cf  the  reft  of  the  Dead.    From  all  which, 
it  is  eafy  to  fee,  J  hat  there  is  no  Contradiciion  between  this  Opinion  ,  and 
the  common  Current  of  the  N'ew  Tefixment,    which  afferts  one  General 
tlefur region   only  :    Seeing  this  P^ifur region,    which  I  am  treating  of^ 
teas  never   afferted  to  be  general,  any  more  than  that  Kef urreilion  was, 
which  is  7B(?77i/c>;e^,  Matth.  27,  52, 

m4 


of  Chrifiiatis.  59 

mdfor  this  end^  (  a  Phrafe  taken  from  the  Cuftom  of  ex- 
ad  Human  Judicatories  )  according  to  their  V/orks,     A^ad 
the  Conclufion  of  the  Sentence  upon  both^  is  thus  ex- 
prefTed  j  ^nd  Death  and  Hell  (  or  HadesJ  ( taken  in  the 
worft  Senfe )  jvere  cafi  ({.  e.  1/  Imperfeftion^  with  all 
Things  and  Perfons  that  were  imperfed,  and  belonged 
properly  to  thefej  into  the  Lake  of  Fire^  (i.  e.  into  Gehen- 
nay  or  that  Place  that  is  properly  called  Hell^  as  being 
a  Phrafe  taken  from  the  Deftrudion  of  Sodom  and  Go- 
morraby  by  being  fwallow'd  up  in  a  burning  Lake.  J  This 
is  the  fecond  for  eternalj  Death,     And  therefore  it  is  ad- 
ded^ And  whofoever  was   not  found  written  in  the  Book  of 
Life^  was  caft  thus  into  the  Lake  of  Fire,     Which  plainly 
fuppofeSj  that  all  thofe  that  were  judged,  were  not 
call  into-  that  Lake.      Hov«ever^    the  Spirit  of  God 
feems  rather  to  infinuate  this^  than  exprejs  it ;  for  this 
wife  and  juft  Reafon^  That  all  Chriftians  that  regard  Sal- 
tation^ might  he  excited^    to  fuch    a  Chrifiian  and  Heroical 
Diligence^   in  minding  Religion^   that  they  might  attain  to 
thd^  firfi  RefurreBiony   ( pronouncings  for  this  end^    a 
fpecial  Bluffing  upon  thofe  that  attain  to  the  fame^  'ver,  6,) 
and  that  fo^  as  not  to  run  the  Risk  of  the  narrow 
Search  of  the  laft  Judgment  3*  feeing,  fas  I  faidbefore,^ 
if  they  were  indeed  to  be  faved  then,  at  all,   yet  it  was 
to  be  only,  with  ^fcarcely^  and  fo  as  by  Fire, 

%,  But  the  DoBor  adds,  that  it  is  not  faid.  That  the 
Martyrs  are  to  reign  with  Chrift  1000  Years  before  the 
general  Refurredion,  but  only  that  they  fliall  reign 
with  him  1000  Years  ^  which,  he  fays,  is  an  odd  Ex- 
preffion,  when  applied  to  them,  that  are  to  reign  for 
ever  with  him.  I  anfwer^  that  it  is  very  odd  to  me, 
that  fo  great  a  Man  fhould  ufe  fuch  a  kind  of  Argu- 
ment. For,  if.  It  is  plain,  that  John  only  marks  out 
this  Period,  in  Contradiftindion  to  "them  that  were  not 
to  be  raifed>  till  the  1000  Years  were  expired,  zdly.  John 
tells  us,  at  ihe  fame  time,  in  Words  equivalent 
to  the  reigning  of  thofe  Saints /i^r  cver^  that  they  were 
fo  hlejledy  x\\'it  xhQ  fecond  Death  fhould  ha've  no  Tower  o'uer 
thew^  but   th<\t  the^^  ^lould  he  Priefs  of  God  and  Chrifi. 

3.  He 


6o  The  Fir  ft  RefuneSiion 

;.  He  might  as  well  have  objeded  againft  Chrift's  be- 
ing faid  foreign  looo  I'^earsy  (  together  with  his  Saints^) 
as  if  it  founded  fo  odd;,  as  if  it  were  not  confiftent 
with  his  being  faid  elfewhere^  to  reign  for  ever. 

As  for  what  the  DoHor  adds^  in  the  laft  Place ^  viz.  that 
it  coTJtradiBs  many  Scriptures^  'which  exprcjlj  teach^  that  the 
T^ime  of  the  PunijJm;ent  of  the  Wicked  (hall  hey  after  the 
Sentence  of  j^bfolution  hath  been  pronounced  on  the  Bleffed^ 
('fuch  as  Matth,  27.  41—46.  John  j.  ^^  28^  29.  Rom,  2. 
8^  9, 16.  2  Cor,  5'.  10.  2  Theff'.  1.6—9.  2 IV.  2.  9.  &  ;. 
j^Jnde  14^  If.  Rev,  i;  7. J  I  fay^  that  this  militates 
only  againft  that  zd  Branch  of  his  worthy  Apocalyptical 
Frtefjd's  Opinion^  That  the  Mnrtherers  of  the  Martyrs  (hall 
arile,  as  well  as  the  Martyrs  themfelves^  before  the  Millen- 
nium. An  Opinion^  I  c©nfefs^  very  odd^  and^  I  think^ 
inconfiftent  with  the  Chriftian  Scheme.  So  that  ha- 
ving nothing  to  do  with  it^  I  take  leave  of  the  Doctor 
at  prefent.  Only  I  hope  I  may  be  allowed  to  fay  ; 
that  feeing  fo  learned  and  judicious  a  Divine^  as  Dr. 
Whithy^  could  produce  no  ftronger  Arguments  againft 
this  Opinion  of  mine  ;  it  confirms  me^  not  a  little^  in 
the  firmer  Belief  thereof. 

But^  tho  I  have  done  with  Dr.  Whitby ^  I  find  my  felf 
oblig'd  to  take  fome  Notice  of  a  very  fingular  Notion^ 
on  this  Head  :  For  tho  it  do  not  direcSHy  militate  againft 
me^  yet  it  is  fo  foreign  to  my  Scheme^  and  indeed^  I 
think,  to  the  fcriptural  Scheme  in  general.  That  it 
were  not  proper  to  pafs  by  it,  in  filence,  in  this  Place. 
Itisafmall  Difcourfe,  publilh'd  by  the  Revernd  Mr. 
Staynoc^  in  the  Year  1700,  as  additional  to  a  Treatife 
intitled.  Salvation  by  Jefus  Chrifi  alone.  The  fniall  DiC- 
courfe  {^vvith  which  I  am  only  concerned  )  bears  this 
Title  :  Aftiort  Inquiry^  Whether  it  does  not  appear  from  the 
Scriptures y  that  the  GoJ pel  of  Chrifi  fijall  be  made  known  to 
thofe  Me?}y  after  their  Rcjurretiiony  to  whom  it  had  never 
been  made  known  before  their  Death,  In  which  Inquiry, 
he  maintains  the  Affirmative. 

I  fhall  not  fpend  time  upon  every  thing  faid  in  this 
Difcourfe.    For,  (ij  When  he  fuppofes,   Th^t   th? 

Con-^ 


of  Chrlftians.  6  i 

Conflagration  of  the  Worlds   together  with  the  General  Re^ 
furretHon  and  Judgment  of  all  Men  that  liv'd  before  the 
Millennium^  is  to  be  Prior  to^  or  rather  to  commence 
wich  that   Millinary  State,  Vage  %GG,    He  feems  to 
have  forgot  the  whole  Tenure  of  the  Context,  Re'v,  20.- 
and  may  fee  his  Notion  fully  refuted  by  Dr.  Whithy^  in 
his  above-mention  d    Treatife.      And    confequently , 
(2.)  Hj^  third  and  laft  Refurredion   mull  fall  to  the 
Ground,  i//^:..  that  of  Gog   and  Magog :    For  of   them 
only  he  explains  what  is  faid.  Rev.  2.0.  11,  c^r.  v/hich 
::11  ExpoCitors,  before  him,  have  underftood  of  the  ge- 
neral, as  well  as  laft  Refurredion  ,-  as  I  believe  later 
Expofitors  will  do,  in  all  time  coming  ;  fot  I  do  not 
think  that  ever  Mr.  Staynoe  will  have  many   Scholars. 
For  he  fays  exprefly,   Vage  ^67.  I  exclude  all  ivhojhallhe 
fav^d^  out  of  this  third  and  laft  Refurreclion,     (^2.)  And 
I  hope,  there  is  no  need  to  refute  that  old  and  obfolete 
Notion,  which  he  revives,  when   he  makes  the  rifen 
Witneffes  ( i;/^:,.  thofe  that  are  to  rife  adually  from  the 
State  of  the  Dead  )  to  live  and  reign^   not  in  Heaven^  but 
m  Earth ;  and   confequently  his  Notion,  as  to  Chrift's 
ferfonal  and  vifthle  Reign  upon  the  fame.     For  befides  that 
I  have  again  and  again  fliewed  the  Falfliood  of  both 
thefe  Notions,  Dr.  PFhithy  has  done  it  largely  and  un- 
anfwerably. 

However,  I  am  oblig'd  to  take  notice  of  his  Three- 
fold  RefurreEHon^  as  he  mentions  them,  P^^e  7^^^  &  ^6^. 

Now,  I  humbly  fuppofe,  that  he  ought  rather  to 
have  fpoken  of  three  Periods  of  the  Refurredion  ,•  and 
then,  in  fpeaking  to  the  Firft^  he  might  have  divided 
it  into  two  forts  of  Refurretlions  xhdt  belong'd  to  that  Pe- 
riod. For  I  am  fure,  tho  he  propofes  three  Refurredi- 
ons  only,  yet  he  adually  treats  of  them,  as  if  they 
wtrcfour.  For  we  are  forced,  in  following  his  Me- 
thod, to  reckon  fo  many. 

i  he  I/?  Refurredion  is  that  of  all  the  Faithful,  Page 
344.  And  this  he  fuppofeth  to  be,  not  only  Prior,  as 
to  its  beginning,  to  the  «exf,  but  fo,  as  that  it  muft  be 
fully  over  before  the  next  begin.  Page  ;48. 

The 


62  The  Firjl  RefuneSiion 

The  id  Refurreftion  is  that  of  the  Wicked  or  (as  he 
calls  them)  Reprobates.  And  his  Opinion  of  them  is 
tliis ;  that  they  Ihall^  all  of  them^  be  deftroyed  by  the 
general  Conflagration,  fome  time  after  that  the  Refur- 
redion  of  the  Saints  is  over.  I  confefs  he  writes  fo 
confufedly^  and  in  the  dark  here^  that  it  is  not  eafie  to 
apprehend  what  he  means :  And  no  wonder,  feeing 
the  Notion  it  felf  is  fo  perplex'd.  But  this  muft  be  his 
Meaning ,  feeing  otherwife  no  Senfe  at  all  can  be 
made  of  his  Words,  Page  ^48,  549.  But  however,  he 
immediately  interweaves  with  this  Refurredion  of  re- 
probate Chriftians,  who  are  to  be  deftroyed  by  the  ge- 
neral Conflagration,  that  other  Refurredion,  (the  2^ 
in  Reality,  tho  he  calls  it  his  zd  Refurredion,  as  we  fee 
by  what  he  fays,  Page  349. ) 

The  5^  Remrredion  therefore,  tho  caird,  by  him, 
the  Second,  he  fuppofes  will  be  juft  after  the  Millennia 
urn  is  run  out  ^  and  he  reckons,  that  this  will  be  of 
thofe,  that  never  heard  of  Chrift  or  the  Gofpel. 

Fcr  we  muft  remember,  that  his  Notion  is  this^ 
That  thofe,  whom  he  calls  Reprobates,  who  were  the 
Subjeds  of  the  former  Refurredion,  (tho  by  him  con- 
founded with  the  firft  Refurredion  of  the  Saints, )  were 
thofe  that  had  the  Knowledge  of  the  Chriftian  Reli- 
gion, but  liv'd  contrary  to  it. 

Now  he  fuppofes,  that  the  Defign  of  God,  in  rai- 
fing  thofe  Heathens  and  Infidels,  who  ftiall  be  raifed 
after  the  Millennium ^  ^  which  is  the  ^d  Refurredion, 
according  to  his  Scheme,  tiio  he  calls  it  the  Second  on- 
ly )  will  be  to  put  them  in  a  falvable  State,  by  revea- 
ling Chrift  and  his  Gofpel  to  them.  For  this  is  the 
great  Spring  of  his  Inquiry,  i/i:^.  to  reconcile  two  op- 
-pofiue  fcriptural  Notion3,  ;as  he  thinks  them  to  be,  un- 
lefs  folv'd  by  this  fuppofsd  Refurredioxi, )  njm.  That 
v,07ie  can  be  fanj\i  by  Chr'ijr^  who  ha-ve  not  the  explicite  Know- 
ledge of  him  •  and  that,  at  the  fame  time,  Chrifi  mufi 
be  the  Sa'viour  of  dl  Men^  fo.as  to  furnifh  them  with  the 
formal  and  diilind  Knowledge  of  his  Gofpel ;  and  fo, 
that  if  they  peiifh,  it  muft  be  thro'  their  own  Per- 

verfenefs. 


of  Chrijiians.  6^ 

verfenefs.  That  both  thefe  are  his  Principks^  is  plain 
from  what  he  ijijs^  Page  ^jo,  ;^i.  as  well  as  from 
his  preceeding  Diicourfe^  to  which  he  refers  his  Readers. 

The  4r/j  and  laft  Refurredion^  (  which  he  calls  the 
%d)  \Sy  (as  I  obferved  before^)  That  oi  Gog  and  AU- 
gog  ;  and  out  of  which  he  excludes  all  good  Men. 

But  here  he  grofly  contradicts  himfelf     For,  in  the 
fameParagraph,  he  fays,  that  fome  of  the  Heathens 
raifed  in  the  former  Refurre<^Hon,    which  is  to  be  after 
the  Millennium y  fhall  be  faved.     And  yet  he  concludes^ 
and  that  with  a  [Therefore]  too,  that  he  excludes  all 
that  {hall  he  fa^ued  from  this  lafi  Refurre5llon^  Page  567. 
fureTy,  he  was  in  a  ftrange  Dream  when  he  -wrote  this. 
For  he  ought  to  have  concluded  the  very  contrary  of 
this,  'viz,.  That  [  Therefore  ]    there  jJmll  he  a  Refurre8ii^ 
on  at  lafly  of  thofe  Gentiles  that  heliev'd  before^  (  unlcfs  he 
will  make  thofe  Heathens,  raifed  before,   to  be,  at 
once,   in  a  State  of  Trial  here  on  Earth,  and  yet  im- 
mortal ;^  as  Tjjell  as  of  the  -wicked  Rabble^  who  are  called 
Gog  and  Magog,    Or  otl  lerwife,  he  ought  to  have  made 
ome  Provifion  for  thofe  Gentiles ^  that  were  raifed  be- 
fore,   in  a  State  of  Probation  j  that    fuch  of  them, 
at  leaft,  might  be  raifed  from  the  Dead  to  Glory,  as 
believed,  during  that  Period,  and  who  died  again  be- 
fore the  laft  Refurredion  of  Gog  and  Magog,     And,  if 
he  had  done  fo,  (as  was  but neceffary  to   have  been 
done,  purfuant   to  his  Scheme )  we  fliould  have  had 
Five  Refurredions  in  all.     Now  my  arguing,   in  this^ 
is  unanfwerable.    For  thofe  Heathens,  who  were  rai- 
fed only  after  the  Millennium^   cannot  be  confounded 
with  the  former  Sorts,  who  were  raifed  before  the  Mil- 
lennium j  both  upon  the  Account  of  the  Diftance  of 
the  Time  of,  at  leaft,  a  thoufand  Years ;  and  upon  the 
Account  of   the  different  Nature  of  this  Refurredion 
from  the  Former  ^  thofe,  before  the  Mlllmnlum^   being 
raifed  to  Glory  or  Mifery  ^  and  thofe,  after  the  Millenni- 
um^ CO  a  new  State  of  Probation  here  on  Earth,  under 
the  Means  of  th3  Gofpel.    Seeing  therefore  thofe  Gentiles ^ 
who  are  to  rife  to  be  in  a  like  State  to  that,  which  we 

in 


64  The  Firfl  KefarrcSiion 

in  Britdln  arid  elfewberey  are  now  in  ;  and  who  there- 
fore mull  die  as  well  as  we,  and  be  rewarded  or  punifli- 
ed  as  they  behave^  in  like  manner  •  and  feeing  he 
reckons  it  certain*  that  fome  of  thofe  Gentiles  will  be-» 
lieve  and  be  faved  ,-  and  yet  does  exclude  them  from 
rifing  at  the  laft  Refurredion :  It  is  certain,  that  ei- 
ther they  muft  rife  by  themfelves,  or  not  at  all.  I 
muft  therefore  ingenuoufly  fay,  that  fo  confufed  a 
Scheme  I  never  yet  met  with,  from  fo  ingenuous  a 
Man,  as  Mr.  Staynoe  is  reckon'd  to  be,  and  appears  to 
be,  by  fome  things  in  the  Difcourfe  preceding  this  In- 
quiry. 

But  the  main  thing  I  have  to  do  withhim^  is  tofliew 
the  Weaknefs  of  that  Foundation,  which  he  builds  up 
that  RefurrecSlion  upon,  (the  5^,  in  order,  tho  called 
the  ^cl  by  him,)  which  is  to  be  of  Gentiles  and  Hea- 
thens that  never  heard  of  Chrift,  in  order  to  their 
beuig  brought  under  a  new  State  of  Trial,  by  having 
the  Gofpel  of  Chrift  to  be  revealed  to  them  ^  and 
which  the  Author  reckons  will  be  after  the  Millennium 
is  over,  and  of   which  he   treats.   Page  :;44,  &c,  and 

Now  the  only  Thing,  upon  which  he  founds  his  No- 
tion of  this  Refurredion,  is   the  Expreffion  of  John^ 
Rev.  20.    5'.  But   the   refi  of  the  Dead  lived  not  until  the 
1000  Tears  were  finijhed.     This  Expreffion,  he  fays,  is 
brought  in,  in  a  fort  of  Varenthcfis :    Which  I  readily 
grant.     But  when  he  adds,  {PageT^^^,  %Afi.  That  this 
Expreffion  is  ProUpical^  and  that  it  ought  to  be  remo- 
ved ( in  explaining  the  Context )  from  the  Place  where- 
in it  ftands,  and  be  placed  betv/een  the   6  and  the  ^th 
Verfe,  I  fay,  that  this  is  gratis  diclum^  a  mere  precari- 
ous Suppofition,   without  any  Authority,    Reafon  or 
Reading  to  back  it.     Belides  that,  were  it  indeed  gran- 
ted, that  the  Text  fliould  run  on,  in  his  Method  ^  he 
were  dill  as  far  from  having  any  Ground  for  this  his 
Refurre6llon,  as  before.     For  there  is,  indeed,  an  Ac- 
count   of   Satan  s  being  let  loofe,  after   the  Millennium^ 
to  deceive  the  Nations  ^  as  well  as  an  Account^  that  the 

refi 


of  Chrijihns.  6  5 

refi  of  the  DeaJy  (  who  were  not  raifed  with  the  Mar- 
tyrs^ before  the  Afilkmtium^)  Ih^ed  not^  until  the  thoufa7td 
Tejrs  n>ere  finijhed,  But^  quid  hoc  ad  Rombum  ?  What  of 
all  this  ?  As  long  as  there  is  no  Account  of  two  Re- 
furredions ;  or  of  any  immediate  Refurrec^ion,  juft  as 
the  MiUerjnium  expires ;  fnr  leG  of  any  fepumte  Refur- 
rec'ticn  then  of  fuch  Gentiles^  as  had  never  heard  of 
Chriit  and  the  Gcfpel.  So  that  no  more  can  be  dedu- 
ced from  thcfo  Words^  even  when  plac'd  in  his  Order, 
than  this ;  that  we  are  given  to  know^  thar^  when  Jo/?» 
fpoke  of  a  Refarrei^lion  of  Chrift's  Martyrs^  he  was 
not  fpeaking  of  the  laft  General  Refttrrettion,  but  of 
afirjir  and  (pedal  one.  And  therefore,  as  foon  as  he  had 
faid.  This  is  the  fir  ft-  Refurretfiony  he  im"mediately  adds  in 
a  ParenthefiSj  But  the  refi  of  the  Dead  lived  not^  until  the 
1000  Tears  were  finifiud :  Which  is  as  much  as  if  he  had 
faid/  But  let  vone  mifiake  me,  for  I  am  not  [peaking  of  the 
lafi  general  RefurreSHon  ^  for  that  is  net  to  be  before ^  hut  af* 
ter  the  Millennium. 

And  indeed  fo  plain  and  obvious  is  this_,  that  thefb 
very  Words  which  ho  founds  upon^  contain  a  Refuta- 
tion of  the  whole  of  what  he  advances  on  this  Head. 
For_,  if  the  refi  of  the  Dead  are  certainly  oppofed  to  the 
Martyrs  that  rofe  again  before  the  Afillennium  ;  and  if^ 
as  he  r^ys,  all  the  Saints ^  that  were  d<iad  before  the 
Millennium,  rofe  at  that  time  :  It  follows,  that  by  \_The 
refi  of  the  Dead^  &:c.  ]  vv^e  are  to  underfland  all  the 
Wicked  that  died  before  the  MiUainim^,  as  well  as  af- 
ter it.  Now  this  over-turns  three  main  Points  of  his 
Scheme,  and  confequently  the  whole  of  it,  in  as  far 
as  he  differs  from  me.  For,  (i.)  It  over-turns  his  fe- 
cond,  or  as  he  calls  it,  firif  Refurredion  of  Chrilliaa 
Reprobates,  whom  he  fuppofes  to  be  raifed  from  theic 
Graves,  before  the  Milknnimn^  tho  after  the  Refur- 
redion  of  Chrift's  Martyrs :  For  not  only  is  there  no 
Account  of  the  rifing  of  any  Reprobates  then -^  but 
fuch  an  Account,  as  is  inconfiftent  with,  and  fubver- 
five  of  any  fuch  Notion.  (2.)  It  over-turns  his  other 
Refurredion  of  fuch  Gentiles,  as  never  heard  of  Chrift, 

F  and 


^6  TheFhji  KefuneSlion 

and  who  died  before  the  Millennium,  tho  not  raifed  till 
after  it :  For  it  is  plain,  that  the  Words  are  general,  in- 
cluding all  that  ever  had  died,  excepting  only  thofe 
eminent  Saints,  who  were  made  Partakers  of  the  firft 
fpecial  Kefurredion.  (;.)  It  over- turns  his  Notion  of 
the  lafl  Rcl'urredion ;  cut  of  which  he  excludes  all 
good  Men,  not  only  without  any  Shadow  of  Reafon, 
but  in  Oppofition  to  the  plain  Current  of  Scripture ; 
for  which  we  need  only  compare,  i  Cor»  ly.  2:^ 
I  TlhJJ'  4.  1 6.  with  Ri  V.  20.  II,  &c. 

But  further,  his  bcheme  involves  thefe  Abfurdities; 
(1.)  That  fomw  Men  are  to  be  raifed,  without  any 
immediate  or  dired:  Reference  to  Judgment  and  an  eter- 
nal Svare,  but  foas  to  be  brought  into  a  falvable  State, 
(  having,  it  feems,  been  no  more  in  a  falvable  State  be- 
fore this,  than  the  very  Devils )  in  order  to  live,  a$ 
we  do  now  j  and  confequently  to  die  again,  in  order 
to  rife  again  j  and  confequently,  in  order  then  C  af- 
ter their  fccond  Refurredicn, )  to  be  judged,  in  order 
to  be  eternally  rewarded  or  punifhed.  Which  is  a  No- 
tion, not  only  unknown  in  Scripture,  but  fo  awkward, 
in  the  very  Fropofai  of  it,  that  it  is  not  a  little  odd  to 
think,  how  it  could  ever  enter  into  any  Man's  Head. 
(2.)  It  is  no  lefsoddand  contradidory  to  Scripture,  to 
fuppofe  the  Conflagration  of  the  W^orld  -v  be  prior  to 
the  MillmniuWj  and  to  the  fecond  Refurredion  alfo, 
'viz,,  that  of  ChriHian  Reprobates,  as  well  as  prior  to 
the  third  and  fourth  Refurredions.  But  it  is  endlefs, 
either  to  confider  or  refute  Wildnefs  and  Confufion, 
■  I  fhall  therefore  only  fay  further  ,• 

(i.)  That  t-wo  ReJurrectmiSy  and  no  more,  arc  plain- 
ly let  down  in  Et^v,  20. 4,  &c.  'viz.  i.  The  fpecial  Re^ 
jurnclion,  not  indeed  of  ali  rood  Men  that  {hall  be  fa- 
ved,  but  of  the  moft  eminent  Saints  and  Martyrs  of 
Chrift  •  which  is  to  commence  with  the  Millenniumy  or 
rather  to  precede  it.  2.  ^ho,  general  Refiirretiicn  of  all 
tU  rtjl  of  the  Head,  whether  good  or  bad ,-  after  the 
M'dlvinium  is  over  ,  together  with  the  Wars  and  De- 
vailatioas  of  Gog  and  Magog  ;  to  whofc  Regnancy,  in 

Con- 


of  Chrijiiarfs.  6j 

Conjundion  with  the  Duration  of  the  World,  an  end 
is  to  be  put,  by  the  general  Conflagration,  Re^,  20.  8^ 
9,  10.  which  is  to  be  followed  by  the  laft  and  general 
Judgment,  ^jer,  11,  12,  6^c,  which  it  feems  Mr.  5f^j«oe 
did  eirher  altogether  over-look,  or  forget,  when  he 
wrote  his  Incjuhy, 

(2.)  That,  at  the  General  RefumBlon^  all  thofe  Men, 
whether  good  or  bad,    that  did  not  rife  before  the  MlU 
hnniurr'^  as  I  have  faid,  are  to  be  raifed,  as  the  Scrip- 
ture afTures  as,  I  To^jf-  4.  I):,  16,  17.  not  to  mention 
other  Places.     Therefore^  i.  Thofe   Men,  who,  tho 
not  fb  eminent  as  to  cbcaia  the  fpecial  Reward,  by  be- 
ing raifed  before  the  Mllknmum^  yet  were   Righteous, 
in  the  main,  fliall  be  then  made  alive  from  the  Dead  j 
together  with  tfeofe  that  liv'd  and  dy'd,  during  the 
Continuance  of  the  Mllle?inium  ^  as  alio  together  with 
thofe  that  liv'dand  dy'd  after  it,  t/ix,.  bitvv^ecn  the  Ex- 
piration  of    the    Millennium^  and   the  General   Confla- 
gration :  I  fay,  all  thofe  are  to  be  raifed  at  the  end  of 
Time,  when   Chriit  comes  as  univerfal  Judge.     And 
together  with  them,  when  raifed,  fliall  all  the  Saints, 
who  fliall  be  then   alive,     admit   an  immortalizing 
Change,  and  fliall  thus  come,  together  with  them,  to 
be  caught  up,  to  meet  Chrift,  and  his  formerly  raifed 
Saints,    (  as  well  as  Angels,)  in  the  Air,  ^uiz,.  both  the 
Old  Tefl:ament  Saints,  raifed  after  Chrifl;'s  Refarre^ti- 
on,  and  the  New  Teftament  ones,  who  were  raifed  he-- 
forQthQ  Millennium.     2.  And  when  all  the  Saints  are 
feated    with    Chrifl:,    in    the    Air,    furrounding    his 
Throne ;  and  when  from  his  Light  and  Fire,    as  the 
Shechinahy  this  lower  World   is  let  on  Fire,  and  the 
combufl:ible  Matter  thereof,  being  kindled  this  way, 
increafes  the   Conflagration,    by  innumerable  Erupti- 
ons, from  vaft  Vulcanos^  facli  as  HecL,  Etna  and  Vc^ 
Junius  :  Then  fliall  the  Wicked  be  raifed  up,  with  Ter- 
ror, as  if  they  were  already  in  Hell.     But  their  being 
rend  red  immortal,  and  their  being  wafted  upwards  in- 
to the  Air,  at  a  vafl:  Difl:ance  from  the  Effeds  of  the 
Conflagration,    tho  within  View  of  it  j    will  render 

F  2  them 


68  The  FirJiRefnrreSiion 

them  capable  of  being  diftindly  heard^    judged  and 
i'entenc'd. 

And  this  is  that  rational  Scheme,  which  I  prefume 
liumbly  to  offer  to  the  World,  aj  the  onl}^  genuine  and 
confiftent  Account  of  this  weighty  SubjecSi:,  which  I 
propcfcd  to  difcufs,  as  far  as  my  Thoughts  can  reach  it^ 
by  way  of  Dedudlion  from  Scripture. 

And  now,  I  queftion  not  but  that  every  one  will 
be  apt  to  ccnckide,  that  I  have  faid  enough  in  anfwer 
to  this  firft  Inquiry-  And  indeed  I  think  that  I  have 
fufficiently  prov'd  it,  as  far  as  the  Nature  of  the  Sub* 
fodi  will  allow.  But,  I  hope  it  will  not  be  tedious  to 
the  Reader,  if  I  proceed  to  one  Step  further  with  him  j 
if  it  were  only,  that  I  may  come  back  to  my  Text^ 
with  new  Advantage.     In  order  therefore  to  this  j 

^thly,  I  defire,  that  the  Text,  in  Fhil.  :;.  ii.  may 
be  further  confidered.  For  I  am  very  much  miftaken, 
if  we  do  not  hnd  fome  conliderable,  tho  fliort  Hint, 
of  the  firil  and  fpecial  Refurredion  therein. 

For  this  End,  let  us  obferve,  that  the  Greek  Word, 
which  the  Apollle  makes  ufe  of  here,  and  which  our 
yerilon  renders,  the  Refurre^ion^  is  not  the  ufual  Word 
made  ufe  of  that  way,  but  a  peculiar  one.  For  Faul 
does  not  fay  ^  if  by  any  weans  I  might;  attain^  as  tmv  avo'-^ 
'SOCffiv,  unto  the  Rejurretiion^  but  ci.  thv  'i£oc\a?otcnv,  (in- 
to the  meaning  whereof  we  muft  therefore  enquire)  of 
the  Dead. 

And  indeed  it  has  hitherto  been  the  Opinion  of  all 
Criticks  and  Interpreters  without  the  Exception  of 
one;  that  this  Word  is  not  to  be  found  again,  in  all  the 
New  Teflair.ent,  Nor  dare  I  venture  poflitively  to  af- 
fert,  that  they  have  been  all  under  an  Error  in  this  Af- 
trtion  of  theirs.  However  I  hope  I  may  be  allowed  to 
fay,  that  it  is  not  improbable,  but  that  the  Apollle  ufes 
thi.  Word,  in  the  like  Scnfe,  viz,,  as  denoting  a  Trior 
gind  fpecial  Re fmreci  ion,  in  one  place  more  ;  tho  theCon- 
cifenefs  of  his  Stile  may  have  occafion'd  After- Scribes, 
to  ufe  the  Word  disjunciivdy^  which  I  am  apt  to  think 
he  himfelf  wrote  conJHnthvdy,  as  here  ia  our  Text. 

The 


of  Chrijiians.  .6  9 

The  Place  I  refer  to^  is  Rom.  i.  4.  where  he  fays,  that 
Cbnjt  wa§  declared  to  be  the  Son  of  GoJy  with  Vo-wery 
(iccord'm^  to  the  Spirit  of  Holivcfs,  'jj  «:;'0csT;:<5iu  s  viv.^a.v  'ii^(tB 
Xf.i-ii'Th  hvpi^ss  H/^aiv,  which  we  render^  /?/  the  RcfurreciioTi 
from  the  Dead.     Where  one,  that  compares  this  and  the 
Original,  isnon-pvuit  to  tind  no  mention  made  at  all  of 
what  foiiowj  in   the  Greek,  ^j'-x.-.  of  the(e^  words,   of 
Jtjm  Chnfi  our  Lcrd.     And  a  Aian  is  no  lets  fijrprized^ 
when  he  findSj    that  our  Interpreters   have  rendered 
them  indeed,    net  as  the  concluding  Words  of  the  A^th 
Verfe,  but  as  the  firlt  Words  of  tne  yl  Vcri'e.     Which 
I  confefs  is  fuch  an  Inverfion,  as  1  know  nothing  paral- 
lel to  it,  in  any  Tranllation  in  the  World.    For,  accor- 
ding to  the  Greek,  the  Context  runs  thus ;  Vf,ul  a  Ser- 
vant of  fefus  Chrifiy  a  called  Apofle^  Jcp.mitid  unto   the 
Gofpel  of  God  ;  {which  he  had  promijiid  before    by  his  Fror- 
phets  in  the  Hly  Scriptures  '^)  concerning  his  own  Sot?^  (i?)'  0 
was  made  of  the  Seed  of  David  according  to  the  Fhjlj »  e-v.  n 
him    that    was  dtclared  the  Son  of  God^  in  the  Fovnr^  (by 
the  Spirit  of  Holinefs)   of  the  Refurrecticn  of  the  Deed   of 
Jefm  Chrifi  our  Lord.     For  if  we  do  but  put  thefe  word^_> 
by  the  Spirit  of  Holinfs^  in   a  Parcnthefi^^  to  anf-er 
the  firft  Parenthefisj  in  ver.  2.   we  fliali  foon  fee  the 
Connexion  clear.      And  what  could  be  more  pro- 
per, than  for  the  Apoftle,    after    he  had   mention'd 
Christ  as  promifed  by  the  Prophets,  to  make  application 
here,  by  adding,  'vcr.  4.  He  was  declared  adually  to  be 
the  Sen  of  Gcd^  ly  the  Spirit  of  Holimfs  ,•  The  reft   cf  the 
Verfe  being  deligned  to  fhew  us,  how  he   was  declared ^ 
by  the  Spirit  cf  HoVmefs  to  be    the  Son   of  God,  viz.  in  or 
by  the  Rower  of  the  Re furreB ion  of  Chrifi' s    D^ad  ^    which 
was  then,  when  he  hiwfcif  rofe  from  the  dead,  and  v/hcn 
he  raised  up  thofe   Saints^  mentioned y  Matth!  27.  5*2.    v/ho 
are  elegantly  faid,  by  way  of  Emphafis  and  Peculiari- 
ty to   be  Chrifi' s  Dead,  or   the  Dead   of  Jtfm   Chrifi  our 
Lord.    And  indeed  this  was  the  exad  Verification  of 
that  eminent  Prophcfy,  which  was  mention'd  before, 
"uiz,.  7/J.26. 19.  Thy  dead  Men  fa  all  li've  :  Together  with  rtty 
dead  Body  Jliall   they  arife^  &c.     Juftly  thv^refore    might 

F  5  Vaitl 


70  The  Firji  RefuneSlion 

Patdhy,  that  what  was  promifed  by  the  Prophets^  was 
now  fulfilled  by  the  fame  Spirit  of  Holincfs^  which  in- 
fpired  them  to  foretell  fuch  things ;    this  Spirit  having 
now  declared  Chriil  to  be  the  Son  of  God  by  that  Pow- 
er, by  which,  not  only  he  himfelfj  but  his  own  Dead 
alfo  were  raifcd  up  to  Life  again.     And  had  not  our 
Interpreters  been  altogether  ignorant  of  my  Notion  of 
this  Ipecial  Refurredion,  I  do  not  think  they   could 
have  been  fo  confounded^,    as  it  is  plain  they  were, 
%vhen  they  tranfla ted  this  Piece  of  Scripture.    And  in- 
deed I  muft  fay  further,  that   the  Ignorance  of  the 
two  fpecial  Refurreclions  (^iz,,  that,  after  Chrifi's  Re- 
furreSiiony  of  the  moft  eminent  Old  Teftament-SaintSj 
and  that,  before  the  Ajillennlum^  of  the  moil:  eminent 
ones  under  the  New  Teftament)  has  been  the  Occafion 
of  the  Confufion  of  all  Interpreters  hitherto,   not  only 
in  their  Interpretations  of  thefe  firit  Verfes  of  the  Epiftle 
to  the  Romans^  but  in  their  Gloffes  upon  abundance  of 
other  Places  of  Scri  pture.    And,  as  I  have  given  a  Speci- 
men of  this  already,  in  feveral  Hints,  in  what  I  have  faid 
above  :  So  I  may  difcover  this  more  fully,  before  I  have 
ended  this  Diffcrtation.    But,  to  return  j  if  my  Inter- 
pretation of  'vcr,  4.  be  received,  which  I  think  is  the 
only  natural  and  plain  one ;  then  my  Conje6lure  muft 
be  true,  that  the  Apoftle  did  at  firft  write,  not  '<^  ava- 
SK7?6l^s  nv.Qo:r:^^c.  but  ^&,xv x^^UT^c^^  vv^^Gcv'im^  xpig-i^yd^c. 
So  that  the  Connexion  of  the  whole  4.tb  Verfe  is  what  I 
reprefcnted  it  to  be.    And  thus  the  Senfe  can  be  this 
only  ;  that  Chriji-  was  declared  to  be  the  Son  of  God^  (viz. 
%y  the  Spirit  of  Holinefs  or  the  Holy  Spirit)  in  the  Tower 
of  the  RefurretHon  of  the  dead  Saints  (as  v/ell  Body)  ofJc'» 
fus  Chr'ifi  cur  Lord.    For  the  Exprcflion  is  no  lefs  ex- 
preffive  than  concife  ^  fweing  every  body  knows  that 
a-'as^cn^vti</:(^v^  is  the  common  Scriptural  Phrafe,  that 
is  ufed  to  denote  the  R'^furreciion   of  dead  Mcn^  vm^ct; 
denoting  literally  a  dead  Pcrfon,  whether  it  be  ufed/w^- 
(ta?ttivel^  or  adjeSHzfelj.    But  now,  if  my  Conjedure 
hold,  (as  I  fee  nothing  that  can  be  faid  of  any  great 
Force  againfb  it)  there  is  foniethijig  very  peculiar  in 

it. 


of  Chrijiians.  7  ^ 

it.  And  as  I  am  now  upon  a  Critical  Survey  of  the 
meaning  of  '^^avaczxa^s ;  fo  I  flvall  only  prcvioufly  fay 
this  here,  that  it  muft,  I  think,  denote  as  much  as  this  a- 
mounts  to,  viz,,  a  Triors  fpecial  and  em'ment  Re  fur  re  tt  ion  - 
For  certainly,  fuch  was  the  Refurredion  of  Chrift  him^^ 
felf,and  fuch  alfo  (in  comparifon  of  the  laft  and  general 
one)  was  that  of  thofe  Saints  who  arofe  out  of  their 
Graves,  after  Chrift  s  Refurreaion  was  over.  And  I 
am  much  miftaken,if  this  TQ\t, Rom. 1.4..  thus  explained, 
be  not  of  great  ufe  to  help  us  to  underftand  fomcthing 
of  the  peculiar  Notion,  which  the  Apoftle  labours  to 
convey  to  our  Minds  by  this  Word '^a'as^ 51s,  m  VhiL 
;.  II.  where  all  Copies  agree,  in  Writing  it  one  way, 
and  all  Interpreters  likewife  in  this  General  Truth  ^ 
that  fomething  very  peculiar  is  meant  by  it-  ^  ^ 

But  to  proceed  ;  let  us  remember,  that  this  is  an  ap- 
proved Rule  of  Criticks  in  the  Greek  Tongue  ;  '<^, 
in  Compcfitione,  non  folum  ornatum  dcnoParey  Jed  etiam  fi^ 
nlficationem  Augere  :  i,  e.  That  the  Greek  Particle  '<S, 
when  it  is  joined  to  a  Word,  fo,as  to  make  it  a  Com- 
pound, is  not  be  look'd  upon  to  be  fo  joined  merely  for 
the  fake  of  Ornament,  but  fo  as  to  increafe  and  inlarge 
the  Meaning  of  that  Word  with  v>/hich  it  is  joined. 
Of  the  Truth  of  this  Rule  we  have  innumerable  la- 
ftances.  But  I  am  not  willing  to  detain  the  Reader, 
by  fuch  kind  of  Speculations  ,•  with  which  thofe  that 
pleafe  may  entertain  themfelves  plentifully,  if  they 
pleafe,  from  what  our  beft  and  largeil  Lexicons  will 
furnifh  them  with  ,•  E.  G.  let  thefe  Verbs  be  confider  d, 
"Jioccpxi^o^atj  *Ji:oi\ocJ-ioiJictiy  '<^oc'.'(XKoAu-uj2-^^,  '^(XTio^eA- 
Aco,  'J5(XVtu^{(j;t^,  *Jioi7vo^o\}ijuxij  ^J^xvi^ixat^  *Jixvcc(piQO- y  &c^ 
together  with  thefe  Nowns,  '^Hk'-'^pQ'-,  '(l<^\f(^-^y  ^^^r 
And  hence  we  have  Reafon  to  conclude,  that  the  Apoft:^ 
did  purpofely  choofe  to  ufe  the  word  '^iai/a«^ci^,  to  put  us 
upon  this  Conclufion  ,*  that  it  was  not  a  bare  '  as^<ns» 
that  he  was  now  fpeaking  of,  which  did  indifferently 
denote  any  fort  of  Refurredion,  in  a  general  Senfe^^ 
and  which  did,  when  applied  to  the  Refurredion  of 

F  4  dead 


yi  The  Fir ji  RefuneSlion 

dead  Mcn^  equally  take  in  both  the  Refurredioti'Of  the 
Wicked  and  of  the  Godly. 

Andj  feeing  the  Apoftle's  Notion  is  fo  very  fmgular, 
and  that  no  Heathen  had  ever  the  leaft  Idea  of  this 
matter;  hence  we  can  exped  little  or  no  lUuftration 
of  his  meanings  by  any  or  all  the  fam'd  Authors  of 
Greece,  And  indeed  I  cannot  find,  that  ever  this  Word 
was  ufed  almoft  at  all  by  the  bell  Grecian  Writers.  I 
find  it  once  indeed  made  ufe  of  by  Poljbius,  Lib.  2.  (nor 
can  I  remember  to  have  read  it  any  where  elfe.)  But 
then  he  means  by  it,  Exfulfion  or  E'verfan ;  in  that 
Senfe,  wherein  a  Man  is  faid,  to  drive  another  out  of 
his  Houfe,  or  Eftate,  or  to  overturn  him,  by  forcing 
him  out  of  his  Pretentions  or  Attempts. 

The  Verbs  i^ocvip-^iu  and  Ijavte  m^',  are,  I  confefs^ 
pretty  often  to  be  met  with  :  But  then  they  are 
ufed  in  fuch  Senfes,  as  afford  little  light,  as  to  this  pe*' 
culiar  Notion,  vhich  we  are  fpeaking  of,  which  is  no 
where  to  be  found  but  in  tJie  New  Teltament.  The 
neareft  Signification,  that  either  of  thefe  Verbs  can  be 
fuppofed  to  have  to  the  Apoftle's  Notion  in  the  Gene- 
ral, is  when  the  Author  denotes  thereby,  to  ^rlfe  out  of 
cnes  former  Seat^  ox  Habit  at  ion  y  ox  out  of  flee f^  and  ones 
Bed  ^  or  when  the  meaning  is,  to  exalt  or  raife  a  Man 
to  an  hightr  Sphere^  and  that  fo  as  fmgularly  to  prefer 
him  above  other  Men  :  or  (which  anl  wers  the  Apoftle's 
Notion  bell  of  all)  v; hen  the  Word  is  ufed  to  fiit  or 
nmo've^  in  the  Senfe  wherein  the  Latins  fay,  caflra, 
fTiO'ime-y  to  remove  from  one  Camp  to  another ^  or  vvhen 
the  Author  fpeaks  by  way  of  Pathetick  Exhortation,  as 
Jfocrates  feems  to  do,  when  he  fays,  tfa*  war  71^0  ^tPM^, 
arife  (i.  e.  arife  quickly)  before  thou  gefjt  drunk  ;  /.  e. 
I: reak-  off  from  thy  Cups,  wichcut  delay,'  by  taking  tliis 
and  the  other  Sip  more. 

Nor  have  we  any  more  Satisfadion  from  the  Septua- 
gint  Vcrficn  of  the  Old  Teftament ;  where  1  find  no  ufe 
made  at  all  of  this  Word  of  the  Apoftle  ,•  nor  indeed 
of  the  Verbs,  which  I  mentioned  juft  now,  excep- 
ting  that  the   former   ccciirs  in    one  Paffage^    but 

in 


of  Chriflians.  yg 

in  fuch  a  Senfe^,  as  is  quire  foreign  to  our  purpofe^  aiid. 
ferves  noc  in  the  leafl,  to  illuilrate  the  Apoitles  Mean- 
ing. Thofe  that  pleafe^  for  Curiofity's  fake,  to  know 
what  I  j^ckr  to,  niiy  compare  the  Hebrew  Text  with 

thQ  Septuagint  Vtrfon^  of  Geji.  i^j,  j^iy  ^4. 

Having  therefore  no  Ailiftance,  this  way,  from  the 
Claflick  Greek  Authors,  nor  from  any  or  all  the  Cri- 
ticks  and  Lexiccgrnpher>,  that  iiave  been  the  moft  in- 
dullrious  and  fuccelsful,  in  reviving  and  cultivating  that 
Language  ;  and  finding  as  little  Satisfiidion  from  the 
Septuagmty  I  betook  my  felf  to  the  Greek  Fathers ; 
moved  by  thisReafon,  that  tho  neither  Jews  nor  Gen- 
tiles could  be  fuppofed  to  have  any  thing  like  a  diflin<5l: 
Notion  of  the  fpecial  Refurredion  which  the  Apoille 
fpeaks  of,  and  that  confequently  it  could  be  no  wonder, 
that  they  had  no  peculiar  Word  or  Phrafe  to  exprefs 
fuch  a  thing  by  ;  yet  it  might  be  rationally  expeded, 
that  the  Chriftian  D odors,  whofe  Native  Language  the 
Greek  Tongue  was,  might  furnifli  us  with  fome  Criti- 
cal Account  of  this  word  ofthe  Apoftle,  in  order  to  ex- 
plain the  Specialty  of  his  Notion.  But  all  my  pains  this 
way  were  in  vain  ;  not  one  of  all  the  Antient  Greek  Fa- 
thers ever  dreaming  of  any  fuch  fpecial  Refurredion, 
but  only  of  the  general  one  at  the  laft  Day.  So  that^ 
tho  I  have  already  proved  the  Truth  of  a  fpecial  Re- 
furredion  from  the  Apoftolical  Writings  ,•  yet  it  feems 
that  the  many  Perfecutions,  that  the  Chriftian  Church 
labour  d  under,  for  the  three  iirlt  Ages,  had  fo  univer^ 
fally  obliterated  the  Notion  of  Paul^  as  to  this  Point, 
from  the  Minds  of  Men,  that  no  Veitage  of  it  remains 
now  in  any  Writing,  fuice  the  Days  of  the  Apoftle 
John.  And  when  afterwards  Chriftianity  prevail'd  un- 
der Cor/jfantim,  we  lind  that  the  Authority  of  the  Great 
Alexander^  Bifliop  of  Jlcxandria^  and  Prefident  of  the 
Nicene  Sjnod^  occafion'd  the  very  Title  of  the  Book  of 
the  Revelation  to  be  call'd  inQueftion.  And,  tho  this 
was  at  laft  decided  •  yet  that  dark  Book  was  little  ftu- 
died  and  lefs  underftood.  So  that  v/e  need  not  won- 
der, that  fubftquexit  Dodors  (of  whom  we  have  hard- 


74  T//^  Firji  IRe furred  ion 

ly  one,  that  can  be  thought  to  have  been  a  judicious  or 
exad  Critick  )  never  were  able  to  revive  the  Apoftoli- 
cal  Notion  of  a  fpecial  Refurredion.  Which  we  have 
die  lefs  Reafon  to  think  ftrange  of^  if  we  are  acquain- 
^  ted  with  Church  Hiftory.  For  there  we  fee^  that  the 
\  exa(^  Knowledge  of  the  Bible,  was  the  leaftPart  of  the 
"S  Study  or  Care  of  their  great  Men  :  For  Prelacy  and 
L  fecular  Titles,  Authority,  Grandeur  and  Riches,  had 
got  fo  into  their  Heads,  that  Learning  and  Religion 
too,  were  no  otherwife  minded  by  moil  of  them,  than 
as  they  might  be  of  ufe,  to  give  them  a  Name  and 
Handle,  to  afpire  higher  in  this  prefent  World. 
Hence  it  came  to  pafs,  that  Chriftianity  loft  Ground 
daily  ^  fo  as  to  fink,  at  length,  into  the  Abyfs  of  Papal 
Errours  and  Superilitions.  No  wonder  then,  if  fo 
confiderable  a  Man  as  TheophylaHy  fhould  give  us  this 
Glofs,  {Page  178.)  upon  MattL  27.  yz.  (where  the 
Account  is  given  of  the  Refurredion  of  many  of  the 
Saints)  H^oVmAov  oti  mA/v  TeevMXAJi,  &c.  It  is  manifejt 
that  they  d'nd  again.  Some  indeed  fay^  that  after  Chrijt 
rofcy  they  r&fe  alfo^  and  that  they  did  not  die  afterwards* 
But  I  do  not  feCy  that  this  Opinion  ought  to  be  imbraced, 
But^  as  I  am  glad,  that  feme  of  old  were  fb  judicious, 
3S  to  have  a  contrary  Notion,  to  that  of  Theofhyla^  : 
So  I  am  more  picas  d  to  find,  that  the  ancient  and  judi* 
Cious  Author  of  the  Book  of  Orthodox  ^efiians,  com- 
monly afcribed  to  Jufiin  Martyr ^  and  indeed  not  un- 
worthy of  fuch  an  Author,  has  given  us  the  genuin 
Senfc  cf  that  Paffage^  when  he  fays,  J^efi,  ^^,Vage 
/^,Ed;t,  Paris,  '01^  tiihivTHTOLV  imKiv^  dhk /mi^ofiv 
cf8a  Aoi  y  &c.  Therefore  thofe  Perfons  (being  raifed  from 
the  State  cf  the  Dead  ).  did  not  die  again ^  but  do  now  re- 
main in  Immortal  ity^  together  with  lEjI\Och  and  "Eli'^s^  with 
whcm  thi:y  are  in  Varadife^  waiting  until  the  lafi  ReJurrcBi^ 
en  be  over^  and  the  univerfal  Reftitution  of  things  he  ac" 
comfUjlidy  whereiny  as  the  Apoftle  fays^  all  Men  jljall  be 
changed.  Adding  this  judicious  Remark;  That^  (tho 
thofe  Saints  be  now  in  Paradife,  both  in  Soul  and  Bo-^ 
dy,  yet)  none  i^  yet  fo  taifej  from  the  Dead^  as  to  partake 


of  ChrifilatJf,  75 

i>f  that  incorruptible  and  immortal  Lifcy  (viz,  ifl  the  fulleft 
and  molt  compleat  Senfe^  iL  as  to  be  in  Heaven  with 
God^  which  is  rcferved  to  the  Confummation  of  all 
things_, )  excepting  Chrifl  only  :  It  being  his  Prerogative  to 
^e  (there,  in  order  to  approve  himfelf)  the  Tr^caToroK^, 
the  Raifer  of  Men  from  the  Dead,  and  the  ciTni^y^ythe  Su-^ 
freme  Ruhr  ( as  I  have  (w)  elfewhere  explained  thefb 
Words )  of  thofe  that  fleeff^  viz,,  in  their  Graves. 
,  But  however,  finding  my  felf  ftill  difappointed,  in 
the  main,  as  to  any  Satisfadion,  from  Chriftian  Anti- 
quity, with  refped  to  the  fpecial  Refurredion,  of 
which  I  am  difcourfing  ,•  I  thought  I  vv'ould  fearch  our 
beft  modern  Criticks  and  Expofitors.  But,  in  doing 
fo,  I  found  my  feif  equally  difappointed  as  before.  I 
confejs,  I  was  not  a  little  pleafed  with  what  Grotlus 
fays,  in  his  fhort,  but  learned  and  judicious  Notes  on 
Thil.  ;.  II.  where  he  obferves,  (i.)  That  u  mc^s  (which 
we  render.  If  by  any  means )  does  denote^  that  the 
Thing,  which  Paul  was  delirous  to  attain,  was  both 
difficult  and  uncertain^  as  to  its  being  reach'd.  (2.)  That 
jcccTDLVTolv  t/s  T/,  denotes  to  attain  to  fuch  or  fuch  a 
Thing  {viz,  fo  as  to  be  pofTelTed  of  it^  )  for  which 
end  he  refers  to  the  Senfe  of  the  fame  Word,  in  i  Cor. 
14.  %6,  &  Eph,  4.  I ;.  (;.)  That  the  Apoftle  chofe  rather 
to  ufe  the  Word  i^avoc^oi*;,  than  d  (x'socoic^  becaufe 
he  would  have  us  to  obferve,  that  he  was  fpeaking  of 
that  full  RifurrecJiony  which  no  fort  of  Death  or  Evil  does^ 
or  can  follow.  Which  Word,  fays  he,  anfwers  to  the 
Hebrew  Word,  M^rn-  (4.)  That  whereas  the  com- 
mon Copies  do  only  fay,  e|ocv«'sz)doiv  o/ic  v£k^6)1'j  hi$ 
Manufcript,  which  he  often  quotes,  reads  fc|(Xvo6swoiif 

Now,  as  I  have  already  materially  confirm'd  his  ijh 
and  ^d  Criticifm  :^  So  I  mall  confider  and  improve  thi^ 
/\.th  Obfei  vation,  joyntly  with  the  ;^,  which  I  am  now 
uppn.     But,  in  the  mean  time,  let  me  obferve,  what 


in)  CbriJlQh  U\  2.  Chap.  (5.  l^age  2x1. 


7  6  The  Firji  KefurreBion 

a  Lofi  that  learned  Man  was  at,  by  reafon  of  his  not 
knowing  the  fpecial  Refurredion.  For,  tho  his  No- 
tion of  the  genuin  Senfe  of  e Java'^ois  be  exadly  true^ 
and,  in  general y  the  fame  with  mine  ^  yet,  by  reafon 
©f  his  Ignorance  of  the  fpecial  RefurrecStion,  he  is 
forc'd  to  affert  an  obvious  Contradiction  ;  when  he 
fuppofes,  in  his  yl  Obfervation,  that  no  more  was 
meant  by  Vatd^  than  a  Concern  to  rife,  at  laft,  to 
Happinefs  and  Glory  ^  at  the  fame  time,  that  he  makes 
him,  in  the  ifi  and  zd  Obfervations  (taken  in  their 
Connexion  )  to  be  uncertain  whether  he  fhould  ever  at- 
tain to  be  thus  happy  ;  which  (  as  I  have  already  de- 
monftrared)  is  altogether  falfe,.  and  refuted  by  the 
Apoftle  himfelf,  even  in  this  very  Epiftle.  For,  as  I 
have  faid  again  and  again,  it  was  not  poffible  for  the 
'Apoftle  fo  much  as  to  call  this  in  queftion.  So  that 
he  muft  mean  a  fpecial  RefurrecStion,  prior  to  the  ge- 
neral one,  and  inclufive  of  a  peculiar  Reward  ,-  which 
v/as  to  him,  indeed,  certain,  as  to  the  thing  in 
general,  as  being  attainable  ;  but  was  not, 
certain,  as  to  his  own  attaining  it  ,♦  tho  he  might 
conditionally  exped  it,  or  hope  for  it  ,•  provided  that 
he  aded  as  he  ought  to  do,  towards  reaching 
it.  Of  this,  therefore,  he  might  be  uncertain, 
at  the  fame  time,  that  he  had  a  Plerophory  of 
Aflurance,  as  to  a  Refurredion  to  Life  eternal,  in  the 
general.  Whence  it  is  plain,  that  this  Notion,  which  I 
fcontcnd  for,  is  the  only  one,  by  which  the  Apo- 
ftle can  be  fuppofed  to'  fpeak  confiftentiy  with  him- 
felf. 

Having  therefore  cxperienc'd,  by  all  my  Inquiries 
into  modern  Expcfitors  of  the  New  Teftament,  as 
well  as  by  my  laborious  Searches  into  ancient  Authors 
of  all  forts :  That  I  was  not  to  exped  any  Light,  this 
way,  from  Men  :  I  turn'd  my  felf,  (  abftradly  from  all 
thefe )  to  the  facred  Oracles  themfelves,  and  particu- 
larly to  this  very  Text.  And  indeed,  I  have  eminent- 
ly found,  by  doing  fo,  that  the  Scripture  is  its  own 
beft  Interpreter  :    efpecially  in  things  of   this  kind. 

'  What 


of  Chnflians.  ^y 

What  therefore  I  have  oblerved,  this  way,  I  prefent 
the  World  with  the  Reililt  of,  in  the  following  Gra- 
dation. 

1 .  That  I  find  that  d,  cc^  n^ ,  the  RefurreBlofty  (i .)  Is  fome- 
t\m^s.wk&  AUtcnymlciilly,  for  the  Author  thereof,  as  in 
John  11,  If.  And,  (2.)  Somct'nnt9>  Alet^p  boric  ally  y  for 
Converfion,  or  a  fpiritual  Vivication  of  the  Soul,  as 
in  Eph,  f.  14.  '(;.)  Sometimes  for  being  vivified  and 
raifed,  to  farther  and  more  eminent  Degrees  of  Sandi- 
ty  y  for  fo  J  underftand,  Rom,  8.  11.  as  1  think  the  Con- 
text will  make  good.  And,  (4.)  Sometimes  Syvecdocbi^ 
cally,  or  by  v/ay  of  Eminency,  for  the  Rtfurredion  of 
good  Men,  in  Oppofition  to  the  Refurredtion  of  the 
Wicked,  as  in  John  6.  40. 

2.  That  ordinarily,  where  (xvoc^occhn  is  ufed  properly 
to  denote  a  Refurredion,  or  the  Refurredion,  and  no- 
thing is  added  to  limit  its  meaning  ^  it  does  iignifte  tha^ 
general  Refurredion  of  all  Men  at  the  Lift  Day;  as  in 
Matth,  zi.  25,  28,  ;i.  Mark  12.  18,  2;.  Luke  20.  27, 
;;.  Mis  17.  18. 

;.  That  when  the  Word  oc\(x.'^ms  is  not  fimply  made  ufe 
of,  but  with  the  AddltiDn  of  v'tK^cov  or  toj"  veK,p^"i/^  I  find 
that  as  it  does  fometimes  denote  the  Refurredion  both 
of  good  and  bad  Men  ,•  fo  it  does  fometimes  denote  the 
Refurredion  of  good  Men  only.  For,  if  in  the 
i/.  Senfe,  it  be  ufed,  Acls  24.  i^,  21.  iCor,  15-.  12, 
i;,  21.  Hek  6.  2.  It  is  certain,  that  this  Phrafe  is 
ufed  in  the  zd,  Senfe  alfo,  in  an  appropriate  manner, 
fo  as  to  denote  the  Refurredion  of  good  Men  only,  in 
Oppofition  to  that  of  the  Wicked,-'  as  is  plain,  i  Cor. 
ly.  42,  &c, 

4.  That  when  we  read  of  the  Refurreclion  of  the  Jufi^ 
Luke  14.  14.  or  of  the  better  Refurre^lion,  Heb.  II.  ;f. 
or  of  the  Re  furred  ion  of  Life,  John  5".  29.  We  are  obli- 
ged to  take  fuch  Expreflions,  not  only  in  an  exclufive 
Senfe,  to  that  of  the  Wicked,  (  which  is  called,  Tbe 
ReffrrecHon  of  Damnation^  or  of  Judgment,  John  ^.  29.  ) 
but  alfo  in  fo  general  a  Senfe,  in  relation  to  good  Men, 
as  that  we  ought  not  to  appropriate  any  of  thefe  Epi- 
thets, 


yS  7he  Firfi  RefurreSiion 

thets^  either  to  the  fpecial  Refurredion  before  the  Mil-' 
lennium^  or  to  that  laft  Refurredion  of  other  good  Men, 
at  the  end  of  Time. 

f.  But  then  I  cannot  but  think  it,  at  leaft,  highly 
probable  ,*  That  where-ever  we  read,  avasaoiv  tmv  c^ 
n^^(^''y  the  Spirit  of  God  defigns  to  give  us  either  a  more 
dirt(5l  or  more  oblique  Hint  of  the  Ipecial  Refurreciion 
of  the  more  eminent  Saints.  To  give  Inftances  of 
this,  let  the  folio  vving  Paffages  be  duly  confidered, 
A"-^:,  (i-)  I  cannot  think,  that  lefs  than  this  is 
meant,  Luke  20.  %<;,  %G,  where,  after  theSadducees  had 
fpoken  of  the  Reiurredion  in  general,  and  therefore 
of  the  laft  Refurre(flion,  inclufive  both  of  good  Men 
and  bad,  (  which  was  the  Notion  of  the  Pharifees,  as 
we  fee  ABs  2:5.  6.  Cow^,  with  Chaf,  24.  if.  and  which 
therefore  the  Sadducees  argue  againft ; )  our  Saviour 
takes  Occafion  here  to  fuppofe  indeed  the  Certainty  of 
the  general  Refurredtion,  but  to  defcribe  the  fpecial 
Refurreciion,  (for  the  Proof  of  this,  was  Demonftra- 
tion  of  the  Reality  of  the  Thing  in  general :  )  which 
he  does,  after  this  manner.  The  Children  of  this  frefent 
Age^  or  (  as  our  Verfion  has  it )  World,  do  indeed  marry, 
and  are  given  in  Alarriage,  But  they  who  fijall  be  acccun^ 
ted  worthy  to  obtain  that  Jjappy  Age^  (  viz,.  tO  obtain  the 
peculiar  Reward  of  the  moft  eminent  Saints,)  ii^  tms 
aV(XSCc'(rt6)S  tms  o/ic  veKf cSv,  and  the  [fecial  Refurreciion^  c- 
*ven  that  which  is  to  be  out  from  the  other  dead  Verfons^  (who 
are  not  yet  to  be  preTileg'd  fo  as  to  be  raifed  up  ^  )  fuch 
Perfons  neither  marry y  nor  are  given  in  Marriage.  Nei^ 
ther  can  they  die  any  more  ^  ( i.  e.  be  liable  tO  the  fecond 
Death,  as  the  far  greateft  part  of  thofe  Men  fhall  be, 
who  fliall  rife  at  the  great  D^y  ;  fo  that  this  is  a  jjaral- 
lelExpreffion  to  that  inRtv,  20.  j.)  For  they  are  lazty^ 
fcKoi  the  Angels  E(judsy  (from  that  time  forth,)  being 
now  become  God's  Sens ^  by  rcafon  of  their  bicoming  the  Chil- 
dren of  the  (firft  and  fpeciaU  RefmreBlon.  (2.)  And  i 
think  it  equally  probable,  that  a  fpecial  Refurrcidion, 
( tho  nor  that  at  the  Mlllmnium  )  is  pointed  at.  Acts  4.  2. 
For  the  Account  is  this,  letcr  and  John  having  miracu- 

icully 


cf  Chriftians.  79 

loufly  cured  the  Man,   that  had  been  feme  from  the 

Womb,  Chnf.  ;.  1,2,  d^-c.  which  they  afcribe  wholly 
to  the  Power  of  Chrift,  ver,  12,  1:5.  take  Occafion,  to 
preach  up  Chrifts  RefurrefUon,  "uer,  14,  15',  &c. 
wherein  it  is  highly  prcbable,  that  they  took  fome  No- 
tice of  his  having  raifcd  many  of  the  Saints  alfo,  men- 
tioned, Mifr/j.  1-7.  ^2.  Now  both  Chrift's  Refurredi- 
on,  and  the  llcfurre^'lion  of  thofc  Saints,  being  recent 
in  Mens  MincL,  and  well  arteftcd  by  £ye  and  Ear 
Witncltcs;  ic  needs  not  appear  ftrange,  that  when  the 
Priefts  and  the  Captain  of  the  Temple  came  upoa 
them.  Chip.  4.  I.  that  xh'z  Sadducees^  who  made  up  a 
great  Pare  of  that  Company,  fliould  he  grhved^  that 
tbefe  Jpofiles  Jhould  teach  the  People^  andfnach^  thro'  Jefus^ 
the  RsJHrretHon^  rh  C/X,  v^np&'y  even  a  fpecial  RefurreBioft 
from  the  Dead ^  thro*  Chrift,  as  the  efficient  Caufe.  For, 
as  I  faid  before,  it  was  the  common  Notion  of  the 
Jews  J  (excepting  only  the  Sedof  the  Sadducees^  )  that 
when  the  Meffiah  came,  there  would  be  an  eminent 
Refurredion  of  many  from  the  Dead.  No  wonder 
then,  if  the  Sadducees  were  allarm^d,  to  hear  both  of 
Chrift's  Refurredion,  and  of  the  Refurredion  of  fo 
many  others  raifed  up,  thro'  his  Power  ;  efpecially 
now  when  this  Dodrine  was  publifhed,  in  fo  publick  a 
Manner,  and  to  fuch  a  Multitude  of  the  common  Peo- 
ple 'y  and  confirmed  by  fa  indifputable  a  Miracle  :  For 
they  knew  very  well,  that  their  Rivals,  the  Pharifees^ 
had  the  faireft  Opportunity  immaginable,  to  eftablifh 
themfelves,  this  way,  upon  their  Ruin.  (:}.)  And,  if 
this  be  admitted,  1  cannot  but  think,  that  good  old  Si- 
meony  who  believed  Chrift  to  be  the  promifed  Meffiah, 
and  was,  no  doubt,  well  acquainted  with  the  true 
Jewijh  Opinion,  taken  from  the  Prophetical  Writings, 
that  his  Coming  would  bring  along  with  it  vaft  Chan- 
ges ;  and  particularly,  that  as  many  would  be  ruin'd  by 
their  Infidelity,  fo  he  would  evidence  his  Charaderand 
Commiilion  by  this  Miracle,  (  as  well  as  others, )  viz*. 
of  his  raifing  many  r^aints  from  the  Dead :  I  (ay,  I 
caiinot  but  think,  from  chcfe  Confiderations,  that  the 

good 


So  The  Firfi  KefuneBion 

good  old  Mail  had  this  very  thing  in  his  Eye^  when 
he  faidj  Luke  2.  %j\.^  Behold ^  this  Child  is  fet  for  the  Fall, 
it}  ocvag'aoiv  irohh&v^  and  for  the  RcfurreHion  of  many 
in  ifraeL  For  we  are  told_,  net  only  that  he  was  a  jufi 
end  devout  Man^  ivho  waited  for  the  Confolation  of  Ifraely 
which  was  to  come  by  the  Mefliah  ,  but  likewife,  that 
the  Holy  Ghoft  was  upon  him,  and  that  it  was  revealed  un^ 
to  him,  that  he  jlwuld  not  fee  Death,  before  he  had  fcen  the 
Lord's  Chrijt,  and  that  he  came  in  the  Sprit,  into  the  Tern- 
fie,  ver.  ^Sy^6,  27.  where^  under  a  fpecial  Propheti- 
cal Spirit,  he  uttered  tliis  memorable  Prophefie.  (4.)  Ic 
Id  alio  highly  probable  to  me,  that  Cluiit  has  his  Eye 
upon  the  two  fpecial  Refurre<5i:ions  which  I  contend 
for^  (t^isc.  that  of  the  Old  Teftament  Saints,  Hiftori- 
cally  related^  Math.  27,  5-2.  and  that  of  the  New  Te- 
ftament ones.  Prophetically  fpoken  of,  Re^u.  20.  :;,  4, 
J.)  tut  more  diredly  upon  the  Firft  of  thefe  ;  when 
he  was  about  to  raife  Laz,arus :  For  it  was  confonant 
to  that  particular  Refurredion,  which  was  to  be  Emble- 
matical of  the  fpecial  Refurredtions,  which  were  to 
Ibilow,  as  well  as  demonftrative  of  Chrilt's  Authority 
and  Power,  to  raife  whom  he  pleafed,  and  when  he 
pleafed  ,•  to  give  fome  Hint,  upon  this  fpecial  Occafi- 
on,  of  what  he  was  further  to  do.  When  therefore 
Martha  fays^  John  11.  ver.  21.  Lord,  if  thou  hadfi  been 
here,  my  Brother  had  not  J.W  .**  Chrift  anfwers,  'ver,  i.T^, 
Thy  Brother  jljall  rife  again,  Martha  having  no  Notion 
of  any  other  Refurred:ion,  but  the  laft  general  one , 
replies,  -ver,  24.  I  know  that  he  jJjall  rife  again  in  the  Re- 
furretrion  of  the  laft  Day.  No,  lays  Chrift,  ver.^^,  z6. 
Some  {hall  rife  fooner,  of  which  I  will  give  a  De- 
monftration  very  quickly.  For  I  am  the  RfarreBion  and 
the  Life,  (as  having  Power  to  raife  whom  I  will,  and 
when  I  will,  without  being  confined  to  raife  none  be- 
fore the  end  of  Time  ;  therefore):  He  that  belle'veth  in 
tne,  (  or,  a  Believer  in,  i.  e.  fo  eminent  an  one  as  La'sc^a- 
T'-^us  was  )  tho  he  vjere  (never  fo  really  )  diiad',  yet  hejhall 
live  again,  (long  before  the  general  Refurredion. ) 
And whofoever  liveth   (or- is  alive  now)  and  beliei/tth 

(eminently. 


of  Chrijiianf.  8  i 

(eminently^,  as  thy  Brother  did)  in  me,  (tho  he  muft 
indeed  die  once^  as  it  is  appointed  for  all  to  do^  yet) 
JJW/  not  continue  dead^  bs  tqv  M&j(x^  for  ever ^  or  to  the 
end  of  Time,  (but  fhall  rife  fooner.)  Bdkvefi  thou  this  ? 
Martha  feems  to  have  been  exceedingly  furpriz'd  ac 
this  new  Dodrine,-  but  not  being  capable^  rightly,  to 
comprehend  his  Meaning,  vents  her  Faith,  in  general, 
thus,  ver.  27.  I  hdie've  that  thou  art  Chrifiy  the  Sen  of 
Gody  7vhich  jljould  come  into  the  World.  Which  is  as  much 
as  to  fay.  Lord,  tho  I  cannot  comprehend  the  Meaning 
of  thy  Words,  in  particular,  as  to  Refurredions,  pre- 
vious to  the  general  one^  yet  J.  believe,  that  thou  art 
the  true  Meffiah,  and  the  Son  of  God  ,•  and  therefore 
capable  to  make  good  thy  Words,  when  and  how  thou 
pleafeft.  . 

Now,  6.  Having  premifed  this  Climax  or  Gradation 
of  thefe  Five  Steps,  is  there  not  juft  Reafon  to  think. 
That  the  4fib  Obfervation,  or  Chriticifm  of  Grotius^  re- 
fpeds  a  fpecial  Refurredion,  previous  to  the  general 
one.  For,  befides  that  his  Manufcript,  which  he  of- 
ten quotes,  reads,  in  P/ji/.;.  II.  The  RefurreBion  tmv 
eit  vi^puvy  i.e.  which  is  out  frojn  the  Dead;  and  there- 
fore a  Refurredion  fpecial  to  fome,  in  Contradiftindion 
to  thofe,  that  are  flill  kept  to  remain  longer  in  the  fe- 
parate  State,  even  until  the  general  Refurredion  ;  we 
find  that  the  Famous  Alexandrian  Manufcript  hath  a'fo 
preferved  to  us  the  fame  reading.  So  that,  if  we  come 
now  to  put  all  the  Force  together,  which  the  Apo- 
ftle's  Words  contain,  in  this  our  Text,  we  Ihall  find  ic 
to  be  fuch,  as  that  there  is  no  Parallel  to  it,  in  the  New 
Teftament;  I  mean  in  reference  to  the  Refurredion  ; 
and  far  lefs  any  thing  to  compare  with  it,  in  any  other 
Writing.     And  therefore,  ^ 

In  the  7ch  and  laft  Place,  having  got  up  to  this  Ex- 
preffion,  as  the  higheft  Step  ^  Let  us  obferve,  as  every 
way  memorable,  how  wonderfully  all  the  other  Steps 
are  included,  as  fo  many  Pleonafms,  additional  one  to 
another,  in  this  one  ExprefTion  ,•  but  with  fuper added 
Energy.     For,   (1,)    Here   is  ocvocroccn^,   a  Refurredi- 

G  on  i 


§2  TbeFirJi  KefurreEiion 

on  I  (2.)  Here  we  read  oc-as^nt'  mv  \<iv.^Q\'^  tut  with 
greater  force  ilill  5  f  v)  For  here  we  read  avofe-atnv  o^ 
itv^^G^'- ;  (4.)  And  that  with  the  additional  Energy^  of 
adding  the  Particle  tmv  before  ck  viMuv^  Nay^  (y.)  By 
ufing  \t  twice,  'ulx^.  by  prefixing  it  alfo  before  (ivasw^is  ^ 
(6.)  And  I  may  add,  that  it  is  not  fimply  faid  vt^^OiVy 
but  Tc5v  vtKf  oil'.  But,  (7.)  The  main  Force  is  chiefly  dif- 
cerned,  in  prefixing  the  Particle ^^fS  before  ocxd^m^  in 
making  thus  a  complex  Word  of  it.    So  that  Vatd^  by 
joyning  all  thefe  things,  when  he  fay^,  that  he  laboured, 
if  h)'  any  r/ieans  he  wight  attain  to  (ov  run  before  others,   as 
the'beft  Racer,  unt;o  the  Mark  and  peculiar  Prize,  as 
he  fpeaks,  ^ver.    12,  i;.  for  indeed  ;jy.7KVTM(jz)  e<s  -rh^ 
€^c.  fignifies  as  much,     and  therefore    Arias   Monta- 
7JH5  has  juftly  rendered  the  firft  Words  thus.  Si  modo  Oc- 
curram  ad^  &c. )  the  peculiar  or  firft  Reftirreciion^  which 
h  that  Ti'bifh   is  to  he  out  from  the  reft  of  the  Dead  ;  as  I 
may  juftly  tranftate  the  Force  of  the  Words,  as  well  as 
underftand  the  Apoftle's  Senfe.     So  that,   if  u  ttcos  and 
^.Tz^vTHcyr,  together  with  the  Particle  el^,  be  confide- 
red,  in  that  Emphafis  which    they  carry  along  with 
them,  as  they  ftand  conneded  with  what  follows,  we 
have  an  Br/?,  a  9^/5,  and  a  loth  Criticifm  to  inforce  the 
Senfe  of  the  whole  Verfe.     But,  if  after  we  have  car- 
ried all  thefe  along  with  us,   in  our  own  Minds  ^  we 
proceed  to  make  a  like  critical  Survey  of  the  izth^  13?^, 
and  following  Yerfes,  both  in  tl^ie  Emphafis  of   each 
Phrafe,   and  in  the  Connexion  and  Scop^  of    the 
whole  j  I  cannot  but  prefume  to  think,  that  every  in-  | 
telligent  and  unprejudic'd  Perfon  muft  own,  that   the 
Apoftle  could  not  defign  to  mean  lefs,  than  what  I  now 
contend  for. 

And  now,  tho  I  think  I  have  faid  enough  upon  this 
He^d,  to  evince  the  Truth  of  the  Senfe  of  'iiy\d^(rx^ 
I  hope  it  may  not  be  unufeful  to  quote  one  PalTage, 
befiovS  that  of  Bjm,  i.  4.  (mentioned  before)  where  it 
f-^ms  very  probable  to  me,  that  the  Apoftle  Paul  ufes 
the  fame  Word.  Ir  is  in  Ach  26.  22,  2:5.  where  Paul 
concludes  iiii  Apology  for  himfelf^  before  A^rippa  and 

Fefttis^ 


of  Chrtfiians.  85 

FefiuSy  thus  ;  Having  therefore   obtained  Help    of  God,  I 
continue  unto  this   Day,  vyitnejfmg  both  to  fmall  and  great, 
faying  no  other   things,  than  thofe   which    Mofes  a7%d  the 
Prophets  did  fay  flwuld  come,  viz.    That  Chrifi  jljoifldfuffer, 
and   that    he  jhould    be    7i^(iJT(G)-  VS<xi'as^cr5a)S    n^^^Ccv,  the 
Firfi  of  the  Special  RefurreBion  of  the  Dead.     For  I  am 
fure  of  this^  that  the  Words  run  much  more  fmoothly 
this  way^  and  that  the  Meaning  flows  hence  more  na- 
turally alfoj  than  according  to  the  vulgar  Reading.     If 
any   objeH,    and  fay  -,  But  Vaul  cannot  mean   any  fpccial 
Refurretlion  •  hecaitfe  he  fays,  that  he  fpoke  nothing,  but 
what  Mofes  and  the  Prophets  had  fpoken  of  before :  I 
anfwer,   i.  That  P.?/// might  have  ufed  thefe  words  very 
juftly,  thothyhad,  indeed,  hinted  nothing  particular 
of   any  fpecial  Refurredion ;    becaufe  the  Prophets 
fpoke  of  Chrift's  Coming,  and  of  his   particular  Re- 
furredion,  as  well  as  of  the  Refurredion  of  others  in 
general.    For  the  Apoftle  might  juftly  explain  fuch  ge- 
neral Words,  by  a  particular  Reference  to  Matters  of 
Fad,    (  as  included  under  the  general  Notion  of  a  Re- 
furredion, )  viz,,  fo  as  to  apply  them  to,  and  illuftrate 
them  by  Chrift's  own  Rifing  from  the  Dead,  and  that 
fpecial  Refurredion  of  others,  mention  d,  Matth.  27. 
52.    Fortho  the  Prophets  themfelves  knew  not  the  full 
Extent  of  their  own  Prophefies,  (  as  it  is  certain  they 
frequently  did  not,)  yet  the  Spirit  of  God  knew  the 
fame  :  And  Fads,  we  know,  are  ever  the  beft  Expolirors 
of  Prophefies.     2.  And  befides  this  general  Anlwer,  I 
might  ihew  that  there  are  feveral  Hints,   in  the   Old 
Teftament  Writings,   that  feem  to   inllnuate  a  fpecial 
Refurredion.     But  I  am  not  willing  to  fwell  this  Dif- 
courfe  fo  much, "  as  fuch  Citations,    when  critically 
confidered,  would  lead  me   unto.     Let  the  two  Pal- 
fages  therefore,  which  I  cited  in  the  beginning  of  this 
Inquiry,  ferve   at  prefent,    as  Inftances  of   this,    viz. 
Ifa.  26.    19.  &  Dan.  12.  2,   ;.    but  efpccially  the  hrll 
of  thefe ;  which  I  think  is  full  and  cogent  this  way ; 
efpecially  if  thatfollid  and  generally  approved  of  Rule 
of  Divines  and  Expofitors  be  followed,  viz.  fh^t  irs 

G  2  ought ' 


§4  T'f-'^  FirJlRefnrreSiion 

ought  never  to  defert  the  literal  Senfe  of  Te\ts^  unlefs  where 
an  Abfurdity^  or  other  necejfary  Reafon  does  occur  to  oblige 
iind  force  us,    to  think  of  another  fort  of  Interpretation, 

ObjeBion,     But,  Sir,  (may  fome  fay^)   Tho  it  is  ge- 
nejaily  true.  That  the  Apoftle  fpeaks,  not  only  in  his 
other  Epiftles,  but  even  in  this  Epiftle  to  the   Philippic 
rtfts,  with  the  utnioft  AiTurance,   as  to  his  own  future 
Happinefs ;  yet  why  may  we  not  fuppofe,  that  fome 
Cloud  might  be  over  the  Apoftle's  Mind,    as  to  this 
Matter,  when  he  writes  what  we  have  in  this  Third 
Chapter  ?  For,  as  he  reprefents  himfelf  as  under  fome 
Cloud,  this  way,  Rom.  7.  24.  O  Tvretched  Man  that  lam, 
7uho  fl}all  deliver  me   from  the  Body  of  this  Death  ?    So  it 
feems  to  be  very  plain,  that  he  doubted  of  his  Salvati- 
on, or  was  at  leaft  uncertain  this  way,  when  he  fays^ 
I  Cor.  9.  27.  I  keep  under  my  Body,   and  fuhdue   it,   leajt 
vrhile  I  preach  to  others,   I  my  felf  pould   be  dc^c^u^Q-',   a 
Reprobate,   or,   (as  our  Verfion  renders  the  Word)  a 
Caft-av^ay. 

yinfvjcr.  I  think  I  have  dcmonilrated,  that  as  the 
Apoftle  was  under  a  conftant  Plerophory  of  Aflurance, 
as  to  Salvation  ;  fo  that  he  was  eminently  fo,  when  he 
wrote  this  Epiftle  to  the  Philippians.  And  feeing  he  ex- 
prefly  tells  us  fo.  Chap.  i.  21,  2;.  It  is  a  very  odd 
Suppofition,  that  he  ihould  be  under  a  Cloud  this  way, 
when  he  comes  to  write  what  we  have  here  in  Chap,  :;. 
Eipecially  feeing  he  fufficiently  infmuates  the  very  con- 
trary of  this,  even  in  this  Chapter  it  felf,  as  we  fee, 
^er.  17,  &  20,  21. 

But,  feeing  the  Strefs  of  this  unreafonable  Suppofi- 
tion is  laid  upon  two  Paffiges  taken  out  of  two  other 
Epiltles,  it  is  fit  that  I  iliould  examine  them.  And 
truly,  the  1/  PalTage  has  nothing  at  all  in  it,  to  the 
Purpofe.  For,  tho  the  Apoftle,  in  his  breathing  after 
a  farther  Conqueft  over  Sin  and  Luft,  fays,  Rom,  7.  24. 
Qyvrctched  Man  that  lain,  CtO  give  fo  much  way  tO 
vain  Thoughts  and  Temptations,)  who  jhall  deliver  me 
(  more  perfedly  )  from  the  Body  of  this  Death  ;  (  i.  e,  the 
Remainder  of  Corruption,  that  is  ft  ill  in  me:)  Yet 

that 


of  Chrijiians.  8  5 

that  the  Apoftle  did  not  there  call  his  Grace  or  Salva- 
tion in  Qiieftion-,  or  fo  much  as  hefitate  this  way^  is 
plain  from  the  Anfwer,  which  he  returns  immediately 
to  his  own  Queftion^  in  i-'er.  25".  I  th^nk  God^  thro'  f/f- 
fus  Chrifi  our  Lord  Which^  as  it  ihcws  his  Affurance, 
fo  the  whole  of  the  8r/^  Chapter  following,  ii  a  Com- 
ment oA  that  fhort  Text.  For  he  begins  it  thus^  ^er,  1, 
2_,  ^.  "There  is  Therefore  no7V  no  Condemnation ^  to  them  jvh9 
are  in  Chrifi  JefuSy  &:c.  For  the  Law  of  the  Spirit  of  Life, 
in  Chrifi  Jeftts^  hath  made  me  free  from  the  Law  of  Sin  and 
Death.  For  what  the  Law  could  not  do,  in  that  it  waf 
weak  thro*  the  Flejhy  God  fending  his  ovm  Son,  hath  done, 
&c.  Whence  it  is  plain,  that  the  main  Scope  of  FjuI, 
in  Chap.  7.  is  to  ftiew,  ( 1;.  :hw  Example  of  himfelf^ 
coniidered  as  a  Jew  and  Fharifee, )  how  impoffible  it 
was  to  obtain  AlTurance  of  Salvation,  by  the  Ceremo^ 
nial  Law,  without  Chrift,  as  it  is  equally  plain,  that  it 
is  his  Scope,  in  Chap.  8.  to  ihew,  (in  the  Example 
likewife  ot  himfelf,  as  he  was  now  a  Chriftian, )  how 
naturally  the  AlTurance  of  Salvation  might  be  attained^ 
by  any  lerious  Perfon,  that  had  a  mind  to  judge  of 
himfelf  by  Gofpel  Rules.  So  that  this  Paffage,  Ro?n.  7. 
24.  infmaates  the  very  contrary  to  that  for  which  it 
was  adduced.  For  the  Apoftle,  as  he  intimates  his  AC- 
furance, even  in  the  7th  Chap,  ver.i^,  17,  20,  22,  &  25'. 
So  he  triumphs  fo  high  this  way,  in  Chap.  8.  ^ver,  5 1, 
;2, :;;,  ^4,  ijj,  ;6,  ^7,  :58,  &  39.  as  to  infmuate,  that 
he  neither  was,  nor  indeed  could  poflibly  be,  under 
the  leaft  Doubt  of  Salvation,  or  under  any  Fear  or 

Cloud  this  way. But   the  2d  Pafliige  docs  look 

more  favourably,  I  confefs,  with  Refpcd  to  the  Suppo- 
fitioif,  which  the  Objedion  runs  upon  :  And,  indeed, 
the  Apoftle's  Words,  i  Cor,  9.  27.  are  the  only  ones  in 
all  Taid's  Writings,  that  feem,  at  hrft  View,  to  militate 
againft  my  Expofition  of  Phil,  ;.  11.  and  to  favour  the 
common  one.  Let  us  therefore  examine  the  Meaning 
of  the  Words  a  little  more  clofely.  For  this  end,  let  us 
remember,   that  the  Apoftle  difcourfes,    in  Chap.  7 

G  ;  chap 


86  7be  Firji  RefuneSlion 

chap,  8.  &  Chaf.  9.  of  the  Prudence  that  Chriftians 
ought  to  ftudy^  in  Relation  to  the  Ufe  of  things  that 
were  i?j^Iiff(rcnt,  tho  Ln^ful.  When  therefore  he  had 
given  his  Advice^  as  to  the  Points  following^  ^viz,.  when 
,  it  was  proper  to  marry^  and  when  to  live  a  Tingle  Life, 
in  Chap.  7.  and  how  far  Chriftians  might  ufe  their  Li- 
berty^ in  eating  things  oiFered  to  Idols^  and  when  and  in 
what  refpeds;,  they  were  oblig'd  to  put  a  Reftraint  up-, 
on  that  Liberty^  in  Chap,  8.  He  proceeds  in  Chap,  9. 
to  make  Application  of  this^  exemplifying  his  former 
Advices^  and  the  Reafons  of  them^  by  his  own  Con- 
du^A  andPradUce  this  way.  Therefore^  ^er,  i.  he  fays^ 
ylm  I  not  an  Jfofile  ?  Arn  I  not  frec^  as  well  as  others  ? 
and  'ver,  4.  Ha've  we  not  Power  to  eat  and  drink  ?  ^iz,': 
what,  when  and  how  we  pleafe  ;  and  'ver.  ^,  Haz>e  we 
not  Tower ^  to  ufe  our  Liberty  to  marrj^  as  Cephas  and  other 
Apoftles  have  done  ?  and  ver,  6.  Or  I  only  and  BarnabaSj 
have  not  ive  Power  to  forbear  working  ?  i.  e,  in  order  to 
get  our  own  Bread  ^  by  demanding  a  Supply  froiii 
you,  this  way,  as  the  other  Apoftles  have  done. 
And  upon  this  Subjed:  he  runs  on,  from  ver,  6.  to  ver. 
1 9.  From  whence  he  proceeds  to  fliew  his  Concern  to 
gain  Men  over  to  Chriftiani^y,  by  a  prudent  compli- 
ance with  innocent  Cuftoms,  of  People  of  all  Sorts 
and  Seds,  not  ftanding  up  rigidly  for  fome  things, 
which  tho  lawful^  wctq  not  expedient ^  in  fome  Compa- 
nies, becaufe  luch  Ufages  and  Practices  were  likely  to 
beget  Prejudices  in  Mens  Minds,  as  to  the  very  main 
Points  of  Religion  it  felf,  the  Promotion  whereof  was 
his  great  End  and  Defign.  Now  as  this  is  plainly  the 
Sum  of  what  he  fays,  1/^^.19,20,21,22,2;.  So 
he  proceeds  to  illuftrate  the  Reafonablenefs  of  this 
Part  of  his  Condud,  in  the  fequel  of  this  Chapterj^ 
by  a  ^militude  drawn  from  the  Ifihr/iian  Solemni- 
ties, that  were  celebrated  once  in.  five  Years  upon 
the  Ifihwus  ot  Corinth y  which,  joins  Peloponefus  toGreece : 
the  particular  Place  ,  of ,  thefe  .Solemnities,  being 
juit    by    the    Tanple    of   Neptims  ;     which    was   ac 

Cen- 


of  Chrijiians^  8  7 

Xo)  Cenchrea  (p)^  a  little  way  from  Corinth.  As  therefore, 
we  fhall  quickly  fee,  when  we  come  to  coniider, 
P.h'il.  ;,  12,  1%^  &<:.  that  the  Apoftle  Paul  does  often 
allude  to  the  0/;w/)/Y??;^  and  other  Solemnities  of  Greece^ 
fo  well  known  unto  and  fo  generally  frequented  by 
l?erfons  of  all  Ranks  and  Sorts,  not  only  from  all  the 
Parts  of  Greece y  but  from  all  Parts  alfo  of  the  Ro- 
man Empire  :  So,  feeing  he  liad  liv'd  long  at  Corinthy 
and  is  writing  here  to  the  Corivthicm^^  it  was  reafona- 
ble  for  him,  to  allude  rather  to  the  I  ft  mi  an  Games> 
than  any  others  for  every  Boy  o^ Corinth  was  acquain^- 
ted  with  thefe.  But,  let  us  further  obferve  here,  (i.J 
That,  of  the  five  Games  ufed  there,  called  the  .^utj" 
quertium^  OV  ^^inquennales  Ludi^  Solin,  Cap,  i:}.  (which 
were,  i.  Runningy  either  jon  Foot,  or  on  fJorfe-back^ovin 
Chariots,  2.  Throwing  the  Dlfcus^  I,  e,  a  round  Stone  madq 
for  that  purpofe.  :;.  Le^^/)/w^  or  Jumping.  4.  F/rcftUng, 
5'.  Fighting  either  at  Handecuffs  or  Fifis,  or  with  Battoons 
iruide  for  that  purpofe,  in  imitation  of  Fighting  with 
Broad-Swords  ,)  the  Apoftle  alludes  only  to  three^  ^l-x,: 
to  RmmingyOv  Racing,  Ter.  24,  26.  to  Wreftllng,  ver.  25', 
and  to  Fighting  or  Cuffing,  'ver,  26,  27.  (2.)  That  he 
that  run,  whether  on  Foot,  or  Horfeback,  or  in  Cha- 
riot, was  oblig'd  to  obferve  the  Laws  of  Racing  or 
Running,  by  keeping  within  the  white  Line,  by  which 
the  Judges  of  the  Games  marked  out  the  Path  or  Com- 
paf^of  Ground  within  which  they  were  to  run;  for 
tho  fuch  a  Man  might  win  the  Race  otherwife,  he  was 
in  hazard  ftill,  by  any  negled:  of  this  kind,  of  falling 
fhort  of  the  Prl'z.e ;  which  illuftrate :  the  Apoftle's  Mean-^ 
ing,  'uer.  26.  1  therefore  fo  run,  not  as  uncertainly  ^  ( I.  e, 
as  thofe  run,  who  regard  not  to  keep  within  the  Lines 
and  MarkSi)  So  that  when  he  adds,  ver.  2,j.  that  ho 
aded,  with  this  Caution,  and  not  as  uncertainly,  left 
otherwife  he  wight  come  to  be  ocf^o^iiJ.Q^  *  it  is  eafy  to 
fee,  in  what  refped  he  means  this,  ^nz..  that  he  aded 

(0)  of  which  Mela  fpenksy  Lib.  2.  Cap.  2.  lin.  75.  In  eo  (v'lrn 
iftrao}  eft  Oppidum,  Cencreae  Luclis,  quos  Tftmicos  vocant,  celebre» 
ip)  F(fr  Cenchjca  rp;t$  vol  dbovs  70  Furhngsfrom  Corinth. 

G  4  with 


88  TheFirJi  RefttrreBion 

with  this  Concern^  left  the  fhpoiihivTdi^  L  e.  the  Judges 
of  che  Solemnities^  fhould  adjudge  him^  Cafi-away^  or 
one  that  had  not  run  foy  as  to  defer^ve  the  Priz»e,  For 
d<Pc7afAQ-'  fignifies  no  more  here^than  to  denote  a  Man's 
being  rejecfcd^  by  having  the  Priz^e  adjudged  from  him, 
by  reafon  either  of  his  not  coming  up^  xhtfirfi^  to  the 
Mark  J  or  becaufe  of  his  tranfgrefling  the  Laws  of  tha 
Race^  andfoby  coming  up^  th^firfi^  to  the  Prw^  on- 
ly thro'  his  taking  a  fhorter  compafs^  than  he  ought  to 
have  done.  (%,)  That  he  that  fought  hy  Cuffing ^  or  other- 
wife,  ufed  to  prepare  himfelf  for  the  Exercife,  by  a 
CKio^^Ciy  i,  e.  by  thrufiing  or  throwing  out  his  Arms 
into  the  An^  as  it  were  to  bid  defiance  to  hisEnemy,  as 
well  as  to  exert  the  Vigour  of  his  Arms,  againft  his 
coming  to  clofe  with  him.  In  allufion  to  which  Cu- 
ftom,  Patd  fays,  i/er.  26.  So  fight  J,  hut  not  as  he  docs 
that  beats  the  Air,  But  when  the  two  Combatants  in- 
gag'd  heartily,  to  maul  one  another  by  Blows;  each  of 
them  ftroveto  beat  the  other  on  the  Face,  and  efpecially 
on  the  Eyes,  as  the  moft  fenfible  and  tender  Parts.  In 
allunon  to  which  the  Apoftle,  'ver.  27.  ufes  the  Phrafe, 
d^j\  \}Tir^'inoclGi^  I  beat  my  own  Body  under  the  Eye^ 
czc.  1.  e.  I  treat  my  Body  f  viz.  the  Body  of  Sin  and 
Death  ;  for  this  muft  be  his  meaning  in  Conformity  to 
his  own  Dialed,  Rom.^.z^.  Col.  2,  n.  efpecially  if 
we  confider,  in  how  oppofite  a  manner  to  this  he  fpeaks 
of  the  natural  Body,  E^h.  f.  29.  and  i  Cor.  6.^19.) 
as  my  Adverfary,  in  order  to  conquer  the  fame,  and 
that  lb,  as  to  level  at  the  tendereft  part  moft,  by  mor- 
tyfying  that  Luft,  that  is  naturally  moft  dear  to  me. 
(4.)  That  it  was  the  Cuftom  of  the  ^thleta^  who  were 
to  combate  together,,  at  the  Exercife  oi  Wr e filing,  to 
obferve  afet  Diet,  both  as  to  the  Quantity  and  Quality 
of  their  iMeat ;  ufing  nothing  but  thofe  things,  that 
had  a  Tendency  to  render  them  light,  nimble  and 
agile,  and  abftaining  from  clogging,  heavy  and  dull 
things.  Unto  this  the  Apoftle  refers,  wr.  27.  when  he 
fays.  That  every  onethatfiriueth  forMafiery  (in  wreftling) 
is  temperate  in  all  things,     (y.)  That  the  Reward  of  all 

thefe 


of  Chrijlians.  89 

thefe  Exercifes,  was  no  greater  matter,  than  that  of 
fome  green  Herb  or  Plant,  or  feme  Branch  of  a  Tree, 
coird  round  and  platted  into  the  Form  of  a  Garland  or 

j    Crown,  with  which  the  Head  of  the  Victor  was  wreath'd. 

[j  And  this  the  Apoftle  juftly  calls  a  corruptible  Crown^  v.  25-. 
(which,  in  the  lfth?nian  Games,was  made  of  the  Branches 
of  a  Pine-tree)  to  which  he  oppofesthe  incorruptible  Crown 
which  true  Chriftians  contend  for.— Now,as  our  beft  Ex- 
pofitors,  fuch  as  Dr.  Hammond^  T>i Whitby^  &c.  are  agreed 
in  thefe  things  with  me  ,•  fo  I  hope,  by  this  time,  the 
Reader  is  fufficiently  apprized  of  the  Senfe  of  this  PaC- 
fage.  And  I  am  fure,  if  he  be  fo,  he  will  readily  own. 
That  the  Words  of  the  Apoftle  in  i  Cffr.9.27.  are  fo  far 
from  making  againft  my  Notion,  that  they  are  a  very  con- 
fiderable  Proof  for  me  :  and  they  will  yet  appear  to  ba 
further  fo,  when  I  come  to  confider  the  Sequel  of  the 
Apoftle's  Difcourfe,  P^;7.  ;.  from  wr.  12.  to  the  End; 
which  is  a  Portion  of  Scripture  exadly  Parallel  to  this. 
So  that  it  is  evident  to  me,  that  the  Apoftle  was  only 
afraid,  that  if  he  did  not  ad  wifely  and  faithfully,  he 
might  come  to  be  a  Cafi-away  fo  far,  as  related  to  the  at- 
taining to  the  [fecial  RefurreBion  andReovard^  which  he  had 
in  view  ^  and  which  he  could  no  otherwife  expect:  than 
by  a  careful  Obfervance  of  Chrift's  Laws,  which  he  has 
in  his  Eye,when  hefpeaks  q(  the  Ifi^mian  i?^r^/,and  other 
Solemnities,  to  the  Corinthians  ^who  knew  them  too  well 
to  need  any  particular  Relation  of  what  related  to  them. 
And  now,  as  I  have  been  led  occafionally  to  clear  up 
the  meaning  of  feveral  Paffages  of  Scripture,  during 
this  my  Inquiry,  which  I  premme  were  not  underftood 
hitherto  by  either  Ancient  or  Modern  Divines :  So  I 
might  take  occafion,  from  what  I  Iiave  faid,  to  illuftrate 
feveral  other  Expreflions.  But  I  fhall  content  my  felf 
with  tjvo  only  j  which  lie  fo  level  to  my  purpofe,  that 
I  cannot  find  in  my  Heart,  to  let  them  pafs,  without 
fome  Obfervation.  The  (i/r.)  is.  That  Expreffion, 
■Rom,  II.  15.  For  if  the  cajfing  away  of  them^  (i.e.  the 
Jews)  be  (the  occafion  of  the  Reconciling  of  the  (Gentile^ 
^''orld :    Jf^h.it  Jhall  tt^oo-Ah-I'S^    fhf  jijfumption  of  them 

agai» 


9  O  The  Firji  Ke/nrrcSlion 

ttgain  k ;  (i.  e.  the  receiving  of  them  into  Grace 
and  Favour  J  fe/  /wh  {6)w  q/k  vv^p&v  ^  Can  it  he  any  thing 
iefs  than  for  accompanied  vi^ith  lefs  than)  Life  from 
the  Dead  (or  a  new  Refurredion  of  the  DeadJ  For 
the  Reafon  which  the  Apoftle  founds  upon^  feems 
plainly  to  be  this ;  if  the  Chriftian  Religion  was  con- 
6rmdj  at  firft,  not  only  by  Chrift's  o»;w  Refmre^ioH^ 
but  tlyc  RefurrecHon  alfo  of  thofe  mentioned,  Matth.  27.  ^2. 
Is  it  not  reafonablc  to  believe,  that  when  the  ock/x^ 
of  Chriftianity  is  brought  in,  at  the  Milknnium^  and 
-ivhen  the  Jews  are  converted  to  the  fame  Religion ; 
there  will  b^2,  ffecial  Refurreciion  then  of  eminent  Saints_, 
who  fliall  rife  fiom  the  Dead ,  by  which  Jews  and  Gen- 
tiles will  be  fo  convinced  of  the  Truth  of  Chriftianity, 
asreadily  fo'imbrace  it.  And  indeed,  were  it  not  for 
the  fake  of  Brevity,  I  might  inlarge  upon  the  Rcafcna* 
bienefsof  this  ConjedruralExpofition  from  feverai  things 
in  the  Context.  And,  tho  Dr.  lVhith\  had  no  fuch  No- 
tion, as  this  of  mine  when  he  wrote  his  Annotations  up- 
on this  11th  Chapter  of  the  Epiftle  to  the  Romans ^  to- 
gether with  his  Difcottvfe  of  the  calling  of  the  Jews  to  the 
Chriftian  Faith^  which  is  appended  thereunto  :  Yet  I  can- 
not refer  my  Readers  to  a  more  Judicious  and  folid  Ac- 
count of  thofe  Matters,  than  is  to  be  found  there.  For 
if,,  together  with  what  he  fays,  both  in  his  Annotations^ 
and  in  his  mofl  elaborate  Appendix-  to  the  feme,  this  Nb^ 
tfon  of  itiine,  and  what  I  have  faid  upon  it,  be  carried 
along,  in  the  Reader's  Mind,  by  a  clofe  and  ftri-t  In- 
quiry into  the  Subjeds  which  he  and  I  treat  of  ^  I  am 
hold  to  fay,  that  thefe  things  will  appear  in  fo  full  and 
clear  a  Light,  as  that  Men  can  hardly  exped  much  more 
before  the  Dawn,  of  the  Millennium  appear  ^  nay,  that 
it  will  be  juft  matter  of  wonder  that  fo  clear  a  Difcove- 
ry  of  fuch  dark  things  jfhould  already  break  forth  upon 
the  Church,  fo  long  before  the  time  of  thit  glorious  Fe^ 
riod  oi  Chrifiocratj. — ^— But  I  proceed,  (i.)  To  illu- 
ilrate  the  other  Paifage  of  Scripture,  which  I  hum- 
:bly  think  has  never  hQQn  fully  under  flood  hitherto.  Th^ 
FaiTagc  I  refer  to^  is 'that  in  i  Coi\j^..Elfe^  ^if/^atfiall 

the^ 


of  Chriflians.  91 

they  do  who  are  haptiz,ed  for  the  Dead,  if  the  Dead  do  not 
rife  dt  dl  ?  ( For^  iu  cafe  this  be  incleed  true^ )  y7hy 
then  are  they  li'aftiz.ed  for  the  Dead,  Thefe  Words  have 
ever  been  look'd  upon  to  be  very  dark  and  obfcure  : 
Which  has  occafion'd  Criticks  to  fuggeft  abundance  of 
Seniesj  not  only  very  different  from,  but  fometimes 
even  oppofite  unto  one  another ;  as  any  one  will  fee, 
that  compares  thcm^  cither  in  the  Biblia  Critica^  or  in 
Toors  Synopfs  of  them  ;  not  to  mention  any  of  the  ma- 
ny Annotations  and  particular  Treatifes  that  have  been 

publiih'dj  with  Defign  to  explain  this  PalT^ige. — 

Now,  in  order  to  give  my  Thoughts  of  this  ExprelU- 
on  of  Faul  ^  I  muft  premife  tvjo  Things,  by  way  of 
Treliminary.  In  the  lit  P/^ce  therefore^  let  us  confider 
the  Senfe  of  the  Tr^pofition  'vj^js^j  which  is  made  ufe  of 
here.  It  is  joyn'd  fometimes  with  the  Genltiue^  and  fome- 
times with  the  ^cc«Arii/^,  but  never  with  any  other  CV/^  ; 
as  every  one  knows,  that  is  acquainted  with  the  Greek 
Language.  With  t\\Q  former  oi  thefe  it  is  ufed  here  :  So 
that  we  have  nothing  to  do  with  the  Ufe  of  it,  the  other 
way.  And  in  this  Ufo  of  it,  as  conneded  with  the  Gene-» 
tive,we  find  that  Authors  do,  (i.)  Sometimes  ntean  by 
it,  what  the  Britijl)  Writers  do  exprefs  by,  iFor  ;  ]  (2.) 
And  fometimes  by ,  [^In  the  Room  of^  or  in  the  Stead  of, 
or  upon  the  Account  of  or  for  the  Sake  of  qr  with  s 
Reference  untOy  fuch  or  fuch  a  Perfon  or  Thing,]  (3.) 
And  fometimes,  they  are  oblig'd  to  tranllate  it  by, 
[  Of,  or  By.  ]  In  this  lafi  Senfe,  it  is  obvious,  that 
this  Prepofition  cannot  be  ufed  here.  For  it  were 
Nonfenfe  to  read.  Of  the  Deady  or  By  the  Dead.  But^ 
in  either  of  th^  former  Senfes^  the  Words  may  be  under^ 
flood.  Now,  I  do  humbly  fuppofe,  that,  the  Apoftle 
ufed  it,  in  its  utmoft  Plenitude,  in  this  Place  ;  and  that 
Mens  confining  it  to  one  Acceptation  only,  from  va- 
rious Hypotheics,  has  been  that  very  thing,  that  has 
hitherto  confounded  Mens  Minds,  in  relation  to  a  Sen- 
tence, other  vvifo  obvious  and  plain.  For  the  Apoftle 
having  feveral  Refurreclions  \n  view,  in  Conjunction 
with  the  Natwe  and  Scope  of  Baptifm^  expreff^s  himfelf 

ia 


9*2  The  Firfl  KefurreSlioH 

inthisgeneral  and  concife  Sentence,  What  jhatl  they  do 
that  are  baft'fz^d  w?r£^  tojv  vc;<.^/ov^  c^c.  without  any  Li- 
mitation whatfoever.  And  now^  let  me  alfo  fremife^ 
in  the  id  Vlace^  that  we  ought  to  confider  the  Scope  of 
the  Context^  in  Conjuncf^ion  with  the  Senfe  of  the  Vrefo- 
fition  ;  for  which  I  refer  the  Reader  to  Dr.  Whlthj. 
Now  when  therefore  we  confider  both  thefe,  ^';c  h"ve 
Reafon;  (i.)  To  think,  that  the  Apoftle  had  his  Eye 
backward,  upon  ChrilVs  Deatli  and  Refurredion ;  and 
therefore  Dr.  Whitby  juftly  renders,  for  the  Deady  by 
adding,  for  a  dead  Jefus,  For  the  Apoftle  argues  for  the 
Refurre^ion  of  the  Dead  in  general,  ( againft  thofe 
that  denied  it )  from  Chrift's  being  raifed  from  the 
Dead.  And,  in  this  Senfe,  the  Apoftle  fays.  What 
fiall  Chrlfllans  do,  ( i;i  Cafe  there  be  no  Refurredion  ; 
for  if  there  be  nonefuch,  they  muft  be  miferably  mifta- 
ken,)  who  are  hapiz^ed  for  a  dead  Man^  as  he  mufi  yet  be, 
in  cafe  there  be  no  RefurreBiom.  For  thus  no  Reafon  can  be 
afjignedy  why  a  Manjhould  be  baptized  at  all.  Now,  Dr. 
Whitby  fays,  that  0/  vtupci,  (tho  ufually  of  a  plural  Sig- 
nification, as  well  as  it  is  a  plural  Phrafe,  confidered 
grammatically  ;  yet )  is  fometimes  ufed  to  denote  one 
fingle  Perfon  :  For  which  he  cites,  zfer,  12,  &:  13.  & 
Luke  7.  i^,  22.  Butlprefume  he  is  very  much  mifta- 
ken,  in  both  Places :  For  tho  both  Chrift  and  Fad 
fpeak  indeed,  upon  the  Occafion  of  the  Refurrecftion 
of  a  fmgle  Perlon,  yet  they  fpeak  of  a  plural  Refur- 
redion  5  each  of  thefe  Inftances  being  made  ufe  of  in 
a  Reference  to  a  Refurre<5lion  of  others.  So  that,  tho 
I  have  mentioned  this  Senfe,  I  am  far  from  thinking 
it  to  be  the  full  Meaning  :  Nay,  if  taken  feparately 
from  other  Senfes,  not  to  be  the  true  Meaning  neither  > 
and  I  know  not,  that  ever  any  Greek  Author  ufed 
this  Phrafe,  after  this  manner.  And  therefore,  (2.) 
I  do  believe,  that  the  Apoftle  look'd  back  upon 
that  Refurredion  of  Eminent  Saints,  mentioned, 
MattL  27.  f  2.  in  Corijunc^on  with  the  RefurreAion 
of  Chrift.  And,  in  this  Senfe,  as  the  View  is  com- 
plex^ fo  is  the  Apoftle's  Meaning i  which  muft  be  this; 

If 


of  ChrtftiarfS,  l^j 

Jf  ythere  he  no  RefurreBion^  whence  is  tt^  that  7ve  Chrtfiians 
ere  haptiz^dy  "Wtth  a  firm  Beliefs  that  as  Chrlft  rofe  from  the 
Deady  fo  many  others  have  been  raifed  by  him  already ^  which 
we  believe y  and  reckon^  as  a  certain  Froof  of  our  own  Refur- 
reBion  afterwards ^  in  God's  Time.     So    that,  by   a  Con- 
Jundiion  of  thefe  two  Sentences_,   we  have  leveral  of 
thofe  Expofitions  of  \^.     For^  in  the  firfi  Senfe,  in 
Relation  to  Chrift^  we  may  render  the  Phrafe,   either 
for  the  Deaiiy  as  Our  Verfion  does^  or  upo7i  the  Account  of 
the  Dead,  or  for  the  Sake  of  the  Dead,     And,  in  the  fecond 
Senfey  in  Relation  to  the  Saints,  who  arofe  after  Chrift's 
Refurredion,  we  may  render  it  thus ;  with  a  Reference 
to  the  Dead.    But  then,   (;.)  We  have  juft  Reafon  to 
think,  that  the  Apoftle  did  not  only  look  backwards, 
when  he  ufed  this  Phrafe,  but  that  he  look'd  forwards 
alfo  ;  both  to  the  fpeeial  Refurredion  before  the  iWl-- 
knniu?ny  and  to  the  Refurre6tion  of  the  r'eft  of  the 
Saints,  at  the  end  of  Time ;  and  confequently  their  own 
Refurredion  to  eternal  Life,  in  one   or  other  of  thefe 
Periods.    And  in  this  refped:,  the  Words  may  be  ren- 
dred,  as  in  the  fecond  Senfe,  viz,,  thus,  with  a    Refe- 
rence to  the  Deady  or  thofe  that  were,   as  yet,  in  the 
State  of    the  Dead,    but  that  were    to  rife    again. 
But,    (4.)    There   is    one    Senfe    ftill   behind,   viz,, 
that  this   Exprellion  bears  a  fpeeial  Relation  to  the 
Nature  and  Scope  of    Baptifm,  as  it  is  plain  it  does 
from  the  Words  themfelves.     Now  it  is  evident,  that 
the  Scriptural  Notion  of  Baptifm,  bears  a  fpeeial  Re- 
ference to  the  Death  and  Burial  of  Men  in  the  general^, 
and    Chrift's   own    Death  and    Burial  in  particular. 
And  the  Rite  of   Baptifm,  then  in  ufe,  (as  all  that 
know  Scripture  and  Antiquity  muft  own,  was  that  of 
Immerfion  or  dipping  of  the  whole  Body,  which  con- 
tinued for   about  j[ 5  Centuries,  tho  afterward?  altered, 
into  that  of  fprinkling,or  wafliingthe  Face,)  was  a  plain 
Emblem  of  this.    For,  when  the  Body  was  plunged 
into  the  Water,  it  was  a  Reprefentation  of  Death  and 
Burial.      And  the  Threefold  Immeruon,  then   ufed, 
vyas    to    denote    Chrift's    being    three    Days     and 

Nighi^s 


j^  The  Firjl  RefuneSlion 

Nights  in  the  Grave.  When  therefore  the  Perfon 
baptized  came  from  under  the  Water^,  and  walked  out 
again^  ic  bore  a  Reference  to  dead  Mens  rifmg  out  of 
their  Graves^  and  particularly  to  Chrift's  RefurrecStion 
on  the  third  Day^  after  his  Death.  So  that  for  Paul  to 
.fpeak  of  thofe  that  were  haptiz.ed  for  the  Dead^  was  as 
much  as  to  fay,  that  Chriftians  then  were  baptized,  ii; 
Faith  of  their  own  Refurredion,  and  the  RefurrecStion 
of  others,  with  the  fiune  Affurance  with  which  they 
believ'd  that  fome  had  rifen  before,  but  more  efpecial- 
ly  their  Lord  and  Mafter.  And  we  have  reafon  to 
think,  that  a  Declaration  to  this  purpofe,  was  requir'd 
of  all  Converts  to  Chriftianity,  cither  from  Judaifm  or 
Gentilifm  ;  and  that  thofe  Converts  did  accordingly 
give  an  explicite  Account  of  their  Faith  this  way. 
Whence  it  came  to  pafs,  that  thofe  Men,  when  they 
O  were  baptized,  were,  by  an  eafie  Figure,  reprefented 
*.  as  dead  and  buried  Men,  for  a  while,  as  afterwards  to 
be  raifed  from  the  Dead.  In  Regard  to  which,  to  be 
kiptiz^edfor  the  Deady  was  as  much  as  to  fay,  that  they 
were  then  haptiz^ed  in  the  Room  of  the  Deady  or  in  their 
Stead  or  VUce  ,•  they,  at  that  time,  being  look'd  upon, 
in  a  figurative  Senfe,  to  fufiain  the  Verfons  of  the  Dead, 
as  being  (  myftically  and  fpiritually  confidered )  real 
Emblems  of  them,  as  well  as  Confeftbrs  of  Chrift's  Re- 
furredion,  and  the  Refurredion  of  others.  And  in- 
deed, I  muft  own,  that,  of  all  particular  Senfes  of  this 
Text,  I  take  this  to  be  the  moft  natural  one.  But  as  I 
faid,  I  cannot  fee,  why  we  ought  to  limit  the  Apoftle's 
unlimited  general  Expreflion,  to  one  particular  Notion 
only.  And  therefore,  as  the  Pharfe  allows  of  all  thefe 
Senfes,  in  Conjundion  one  with  another :  So  I 
think,  that  ^hoi-KTilSfjuivoi  \f^  tg)V  veK^oiv,  denotes  this : 
^^  Thofe,  who  have  been  baptized,  profefling  that 
^^  they  believed,  that  as  Chrift  was  once  dead,  fo  he 
"  was  now  rifcn  from  the  Dead,  as  well  as  many  of 
^^  his  eminent  Saints ;  and  that  they  had  no  greater 
^^  AiTurance  of  thefe  Fads,  than  of  the  certain  Ac- 
^J  complifliment  of   the   Promife  which  Chrift    had 

^J  made. 


of  Chrijlians.  95 

^^  made^  that  there  would  be  a  Refurre(9:ion  of  all 
*^  Men  at  laft^,  both  good  and  bad  ;  as  alfo,  that  they 
^^  hoped  to  be  made  Partakers  of  the  Refurredion  of 
^^  good  Men^  or  of  the  better  Refurredion,  o/iss.  of 
^^  that  which  is  to  Life  eternal ;  with  a  Reference  to 
^^  all  which  things^  they  did  firmly  believe,  that  Bap- 
^^  tifm  was  appointed  ;  and  therefore  with  Relation  to 
*^  all  thefe,  and  in  Obedience  to  the  Commandmenc 
'^  of  Chrift,  ( who  ordered  the  Apoftles  to  difciple 
^^  Men,  by  baptizing  them,  &c.  A/atth.  28.  28.)  they 
*^  readily  came  under  this  Ordinance  of  Baptifm^ 
'^  wherein  they  oi^re  hapriz,ed  for  the  Dead^  in  all  the 
*^  Senfes  and  Acceptations  of  that  Phrafe,  which  I 
^^  mentioned  before.  And  I  think,  this  Account  which 
I  have  given  of  this  Text  and  Subjed,  is  the  very  fame 
which  the  Apoftle  himfelf  gives  us,  Rom.  6.  i,  2,  ;,  4, 
&€.  Which  therefore  I  cannot  but  look  upon  as  a  full 
and  clear  Comment  upon  it,  efpecially  if  the  Strain  of 
the  Context,  in  Chnf,  y.  and  in  the  remaining  Part  of 
Chaf.  6.  and  in  the  following  Chapters,  be  duly  con- 
fidered.  In  a  Connexion  therefore  with  what  the  Apo- 
ftle had  faid,  in  Chap,  f.  he  begins  the  6th  C^^pfer  thus. 
What  jhall  we  fay  then  ?  Shall  we  continue  in  Siny  that 
Grace  may  abound  ?  God  forhid  I  How.  jhall  we^  that  are- 
dead  to  Siny  live  any  longer  therein  ?  Know  ye  noiy  that  fo 
many  of  usy  as  wen  baptized  into  Jefus  Chrlfiy  were  bafti^ 
z,ed  into  his  Death  ?  Therefore  we  are  hurled  with  hiWy  by 
Baptifnty  into  (  a  Conformity  to  his )  Death  ;  That  like  as 
Chrifi  was  raifed  up  from  the  Deady  by  the  Glory  of  the  Fa^ 
ther  -  (  V  :.  by  himfelf,  who  is  the  Glory  or  Shechinah 
of  the  Father,  as  being  the  Brightnefs  of  his  Glory,  or 
his  expreifed  Glory,  and  the  exprefs  Image  of  his  Per- 
fon,.  Hth.  \.  %>  )  Even  fo  we  alfo  (being  dead  with  him 
in  Baptifm  )  jlwuld  (  rife  with  him  and  )  walk  In  New- 
nejs  of  Life.  For  if  we  have  been  planted  together y  in  thi 
Likenefs  of  his  Death  :  JVe  JJiall  be  alfo  in  the  Like?jefs  of 
his  RefurreBion  :  Knowing  thisy  that  our  Old  Man  is  cruci- 
fied with  hiWy  that  the  Body  of  Sin  might  be  dejhoycdy  that 
he?;ceforth  we  jhould  not  fcrve  Sin,     Tor  he  that  is  deady  is 


9^  The  Fir  ft  RefurreSiion 

freed  from  Sin,  Now^  if  we  he  dead,  vj'tth  Chrljl^  we  he- 
ik've  that  we  (hall  alfo  live  with  him.  Knowing  that  Chrift 
being  raifed  from  the  Deady  dieth  no  more  :  For  Death  hath 
Twmore  Dominion  over  him.  For  in  that  he  died^  he  died 
tmto  Sin  once  :  But^  in  that  he  livethy  he  liveth  unto  God. 
Likewife  reckon  ye  alfoy  your  felves^  to  be  dead  indeed  unto 
Sin^  but  alive  unto  God^  thro*  our  Lord  Jefus  Chrifi.  Let 
not  Sin  therefore  reign  in  your  mortal  Body^  d^c.  And  in 
the  fame  Diale<5t  does  the  fame  Apoftle  fay^,  CoL  2.  12. 
That  we  are  buried  with  Chrifi  in  Baptifmy  wherein  alfo 
we  are  arifen  with  him^  thro'  the  Faith  of  the  Operation  of 
Cody  who  raifed  him  from  the  Dead,  See  alfo  his  Words, 
to  the  fame  Purpofe,  Eph.  i.  19, 20.  &  i  Thefl  ^,  14. 
as  alfo  thofe  Words  of  Peter,  1  Eftfir,  Chap,  i.  ^^  4, 
Bleffed  be  the  God  and  Father  of  our  Lord  Jefus  Chrifi ,  who 

hath  begotten  us  again  unto  a  lively  Hope,  by  the  Re- 

furredion  of  Jefus  Chrift /row   the  Dead,  iTc,  which 
compare  with  his  Words,  Chap.  ;.  18,  i9>2o,  21.     For 

Chrifi  hath  once  fuffered  for  SinSy being  put  to  Death 

in  the  Flejhy   but  <juickned  in  the  Spirit  ,• the  like  Fi" 

gurCy  whereuntOy  even  Baptifm  doth  now  alfo  fave  usy    &c. 
Now  it  was  our  Saviour  himfelf,  that  was  the  Author  of 
this  fort  of  Dialed.    For  fpeaking  of  his  Death,  Con- 
tinuance in  the  Grave,  and  Refurredion  from  thence, 
Luh^  12.  f  o.  he  fays,  1  have  a  Baptifm  to  be baptifed  with; 
and  how  am  I firaitned  (or  preffed,    or  pained)  till  it 
he  accomplijhed.     To  which  Expreffion,   Paul  feems  to 
allude,    ^Bs   21.  i;.  as  Chrift  himfelf,    to  his  own 
Words  formerly,  Pfah  40.  6,  7,  8,  &c,    Confider  alfo 
Chrift's  Words  to  his  Difciples,    Matth,  20,  22,25.  & 
Mark  10.  ;8,  :^^,  Are  ye  able  to  be  baptiz,ed  with  the  Bap- 
tifm  that  I  am  baptized  withy  &c.  i.  e,  to  be  immerfed 
in  fuch   Waters  of  Afflidion,  as  to  be  overwhelmed 
with  them,  for  a  Time,  even  fo  far  as  to  die  a  violent 
Death.    For  the  Metaphor  of  Baptifm,  or  Immerfion 
in  Waters,  or  being  put  under  Waves  or  Flood,  was  a 
common  Phrafe  under  the  Old  Teftament,  ufed  to  de- 
note a   Perfon  overwhelmed  with  Afflidion.     Hence 
the  Pfalmifi  cries  out,  PfaL  42.  7,  that  the  Waves  had 


of  Chrijlianf.  97 

gone  over  his  Soul ;  and  PfaL  69.  2.  that  he  was  come  in- 
to deep  IVaters,  And  fo  we  read  the  Phrafe,  Pfal.  88.  7. 
Cant,  8.7.  7<?r.47.  2.  Ez,^^  26.  19.  Dan,  9.  26.  Jo^w  2. 
%,     See  Dr.  Whithy  on  Matth.  20.  22. 

And  noWj  after  all  I  have  faid^  I  hope  I  may  be  al- 
lowed to  think,  that  I  have  demonftrated  the  Verity  of 
this  fpecial  and  prior  RefurreBion^  as  far  as  the  Nature  of 
the  Subje(5t  can  be  fuppofed  to  be  capable  of  Demon- 
ftration,  from  thofe  fcriptural  Proofs  thereof,  which  I 
have  founded  this  my  Opinion  upon. 

And  as  I  have  proved  this  Point  largely,  fo  I  have, 
not  been  deficient  to  interweave  and  interfperfe  what ' 
will  be,  1  think,  fufficient  to  afTift  the  Reader  to  form 
as  clear  an  Idea,  both  of  the  Millennium  and  tYiQ  fpecial 
RefurreBion  then,  as  can  be  reafonable  for  us  to  venture 
upon  our  felves,  or  exped  from  others,  feeing  we  live 
fo  long  before  both  thefe.  For,  as  I  now  write  this, 
December  t\\Q>  lothy  1707.  So  I  hope  quickly  to  fliew 
it  to  be  highly  probable  to  me,  that  the  Millen- 
nium will  not  commence  fooner  than  the  Year 
2000. 

But,  before  I  proceed  to  the  next  Inquiry ^  Let  me  de- 
fire  the  Reader,  in  order  to  his  forming  an  Idea  of  the 
-  Millennium y  and  tYxQ  fpecial  Refurrection,    which  is  to  be 
'then,  to  look  back  upon  what  I  faid,  towards  the  be- 
ginning of  the  2d  5ffp  of  this  Inquiry 'y  and  particularly, 
.  thoi^four  Things^  wherein  Dr.  Whitby  and  I  are  agreed, 
■Page   ;9,    together   with  thot^fezfen additional  Confidera- 
tionsy   which  follow  the  former,    Vage  40.    And  when 
he  has  done  fo,  let  him  proceed  to  confider,  with  fe- 
cond  Thoughts,  my  Paraphraftical  Expofition  of  Rev.  6. 
9,  10,  II.  andC^^;?.  20.  4,  j.  with  which  I  began  the 
;d  Step  of  this  Inquiry ^  Page  42.  not  to  mention  other 
things,  both  in  that  ;d  Step^  and  in  other  Places  of  this 
Inquiry, 

But,  befides  all  this,  let  what  I  faid  in  the  four  Pro- 
poficions,  explanatory  of  John  14.  2,  ;.  be  duly  confi- 
dered,  as  they  are  to  be  found  towards  the  End  of  the 
Sth  Chapter  of  Chriftology^  Page  P7,  &c.    as  well  as 

H  what 


^S  T/?^  Firfi  RefurreSiion 

what  I  fuppofed  might  be  one  of  the  Ends  of  Chrifl's 
continuing  for  40  Days  on  Earth,  <uiz..  that  which  is 
pfopofed  in  the  fame  5:th  Chapter,  in  the  ift  Place^ 
T^ge  ^08. 

tlovvcvci,  let  me  add  thefe  few  things  further,  in 
erder  to  help  us  ftill  to  form,   if  poffible,  a  more  full 
and  genuine  Idea  of  the  Refiirredion  at  the  beginning 
of  the  Millennium.    And,  (i  J  1  think.   That  as  the 
Saints  mentioned,  Mattk  27.  52.  rofe  before  the  Effufi- 
en  of  the  ^olj  Ghofty   on  the  Day  of  ?entecofi^  with 
which  the  l^cw  Tefiawent  Difpenfation  did  moft  properly 
begin  ;    the  time  preceding,   from  Chrift's  Birth,  to  , 
Chrift's  publick  Jfpearance  being  only  Preliminary  to  it  ; 
Sindthcfivf  Tears  2ind  Days y  from  thence  to  the  Effufion 
ef  the  Faraclete,  being  only  taken  up,   in  laying  the 
Foundation  of  the  Gofpel  Dtjfevfation  :  So  I  do  think,  that 
the  Refurredion  of  the  Saints,  at  the  Millennium^  will 
be,  to  fpeak  properly,  fome  time  before  the  beginning 
of  that  Period.    And  thus,  as  the  time  of  Chrift^s  A- 
bode  on  Earth,  from  his  jB;>/i>  to  his  Afcention,  and/eni- 
ding  of  the  Tarackte^  (  and  in  a  farther  Latitude,  to  the 
DefirutHon    of    Jerufalew,)    was   the   central  time  be- 
tween the  Old  and  Ne-w  Tefiament  Time  or  Times  :  So  it 
is  reafonable  to  believe,  that  the  Time  of  the  RefurreBi^ 
en  of  the  eminent  Saints  before  the  Millennium,  together 
with   the  final   Extirpation  of    the  Papacy,    at  the  fame 
time,  and  the  begun  Reign   of  Genuine  Chrifiianity   on 
Earth,  will  be  a  kind  of  Central  Period  oi  the   Ne'wTefia- 
went  Times,     See  my  Apocalyptical   Difcourfe,   Page  ^4. 
and  what  I  faid  above,  in  the   jth  Chapter  of  the  ;d 
Book   of    Chrifiology,    under    the    fecond     Obfer^ation, 
particularly  Page  1^42,  &c.     (2.)  1  do  think,  that  as 
Chriit  did  not  raife  thofe  former  Saints,  until  after 
his  own  Refurrecftion  :  So  like  wife  that  he  went  into 
the  happy    Hades y    fometime    after  his    being    raifed 
from  the  Dead  j  in  order  to   take  Pofleffion  thereof ; 
and  that,  at  that  time,  he  evidenced  his  Power  over  it, 
by  bringing  from  thence  many  eminent  Saints.    And 
therefore,  I  think  it  highly  congruous,  to  fuppofe  alfo, 

that. 


of  Chrifitans.  99 

that^  tho  Ghrift  will  not  go  petfonally  into  Had^Sy  at 
the  Millennium  ^  yet  that  he  will  appear  there,  byfome 
eminent  Manifeftation  of  his  Glory  and  Power  to  fe- 
parate  Souls,  when  he  raifeth  his  moft  eminent  Saints 
from  the  State  of  the  Dead.    (;.)  That,  as  it  is  high- 
ly probable,  that  the  former  Saints,  did  not  only  ap- 
pear to  many y  as  it  is  exprelly  told  us,  but  that  they  ap- 
peared often,  during  the  greateft  Part  of  the  Time  of 
Chrift's  40  Days  Continuance  on  Earth  :    So,  it  is  e- 
qually  probable,  that  the  Saints,  who  are  to  be  raifed 
before  the  Millennium^  will  appear  to  many,   and  that 
often  for  fome  confiderable  Time,  before  the  Millen- 
nium commence.    (4.)  T  hat  as  it  is  more  than  probable^ 
that  the  Appearance  of  the  former  Saints  to  fo  many, 
was  of  eminent  Ufc  to  prepare  Men  for  the  Reception 
of  Chriftianity,    againll  the  Time  of  the  EiFufion  of 
the  Holy  Ghoft,  and  what  followed  it :   So  it  is  equal- 
ly probable  to  me,  that  the  fpecial  Appearance  of  the 
later  Saints,  for  a  confiderable  time,  and  to  many  Wit- 
nefles  of  Note  and  Fame,  will  be  a  very  great  Mean 
towards  the  Propagation  and  Eftablilliing  of  the  Chri- 
ftian  Religion  in  the  World,   for  a  Thoufand  Years. 
(f  J  That,   as  Chriftianity  was  eminently  confirmed 
and  propagated  at  firft,  by  the  Dcfcent  of  the  Holy 
Ghoft,    and  the  Gifts  of  Miracles,  and  of  Tongues, 
together  with   other  eminent  Qualifications  and  En- 
dowments,,  conveyed,  that  way,  to  the  Apoftles,  and 
Apoftolical  Men  of  that  firft  Age:    So  we  havejuft 
Reafon  to  think,  that  an  eminent  EfFufion  of  the  Ho- 
ly Spirit  will  be,  at  the  beginning  of  the  Millennium, 
by  which  abundance  of  excellent  Perfons  will  be  qua- 
lified with  more  than  ordinary  Grace,   Knowledge, 
Parts,  Learning,  Zeal,  Holinels,  Utterance  and  Adi- 
vity^  by  whom   Chrift  will  fo  eminently  appear  and 
ad,  as  that  Antichrlftianifm  {hall  be  univerially  deftroy- 
ed,  and  true  Chriftianity  be  fo  confirmed  and  propa- 
gated, as  to  become,  in  a  little  time,    the  prevailing 
Intereft  of  the  World.     (6.)  But  I  am  far  from  thinking, 
that  the  eminent  Saints,  raifed  at  or  before  the  Milkn- 

H  2  nium 


"fCO  The  FirJiKefurreSfion 

niuMy  are  to  be  rewarded  then  as  highly  as  they  fhall  hi 
after  the  Final  Judgment  is  over :  For  I  do  fuppofe, 
that  what  I  laid  in  the  preceding  Book  of  Chriftology, 
Tage  ^ic}^  &c.  will  be  found  to  contain  a  fuflficient  Re- 
futltion  of  fuch  an  Opinion.    And  therefore,  I  refer 
the  Reader  back  to  what  I  faid  there.     And,   (7.)  I 
am  likewife  far  from  imagining,  that  the  Eminent  rat- 
fed  Sarnts  will  appear  generally  to  Men  then ;   any  far- 
ther than  the  Saints  raifed^  Matth.  27. 5:2.  did  appear 
to  the  Jejvs,    For  Men  muft  ever  be  under  a  State  of 
Tryal  in  this  prefent  World :    With   which,    fuch  an 
univerfal  Appearance  is  inconfiftent.    Nay,  (8.)  I  have 
•  no  higher  Opinion  of  the  MHknnary  State  fas  I  have 
faid  formerly  J  than  this  ^  That  it  will  be  a  State  and 
Time,  wherein  the  Church,    comparatively  with  its 
former  State,    during    Vagamfm   and  u4nttchrlfilanlfnfy 
will  enjoy  great  Peace  and  Profperity  on  Earth.    For 
as  there  will  be  Sin  then,  fo  there  muft  be  Troubles 
too,  fuch  as  Wars,  Quarrels  and  Commotions^  Per- 
fection and  Happinefs  being  appropriated  to  Heaven 
only.     However,  it  will  be  a  happy  State,  when  com- 
pared with  that  of  fcrme**  T^imcs. 

And  now,  as  I  think  thefe  are  rational,  and  there- 
fore juftly  fuppofable  Conjectures,  as  being  not  only 
confiftent  with  Scripture  as  well  as  Reafon  ;  but  con- 
gruous to  a  parellel  Refurredion,    which  is  recorded, 
Matth.  27.  ^2.     So  I  defire  they  may  be  confidered  in 
Conjundion  with,  and  as  additional  unto,    thofe  other 
Confiderations  offered  before  ,•  whether^  in.  my  Afoca- 
■  hptlcal  Dlfcourfcy  or  in  the  ;d  ^(?o/^  of  Chrlpology^  or  in 
thQ  preceding  Fart  o^  this  Dlffertatlon  ;    td^lphe    Pages    of 
call  which!  have  already  refer'd  the  Reader.    For,  by 
laying  thofe  things  together,  we  fhall  be  able  to  form 
to  our  felyes  as  clear  an  Idea,  both  of  thtfpecial  Refur- 
recllony  and  of  the  Mlllenmu?)^^  as  can  be  rationally  ex- 
pelled.    So  that  having  attain'd  both  Ends  of  this  firfi 
Inquiry y  I  proceed  now  to  the  next. 

IL 


of  Chrijiians.  i  o  i 


II.    INQ.UIRY. 

Whetty  or  at  "what  Time,  or  Period  of  T'me^  may  -we  moft 
frobahly  ft^ppofe^  that  Antichrifi  will  fall^  and  the  happy 
Millennium  hegin^  and  corffaqnently  the  fpecial  Refurrdti^ 
on^  which  is  to  h  then  ? 

The  I  cannot  pretend  to  e^nal  Certainty ^  as  to  the 
precife  Time  of  the  Millennium  and  fpecial  RefurreBion, 
as  I  prefume  to  have  attained  unto^  as  to  the  Reality  of 
thefe  Events  themfelvci ,  YUy  I  hope^,  I  may  venture 
to  fay,  that  I  have  the  highefi  Trobabilities,  to  make  me 
conclude,  that  the  Commencement  of  the  Millennium  Will 
coincide  with  the  Year  of  Chrift  2000  ,•  and  that  the 
fpecial  Refurre^ion  will  be  at,  or  about  that  Time^  /.  e. 
a  little  before  the  Millennium  begin^  as  I  humbly  fup- 
pofe. 

In  order  to  clear  up  this  Point,  as  far  as  I  can,  I  de- 
fire  that  my  Apocalyptical  Difcourfe  finifh'd  on  New  Tears 
Dajy  viz.  Jan.  i.  Old  Style.  A.  D.  i7of.  and  publifli'd 
a  few  Days  afterwards,  may  be  confulted.  But,  be- 
caufe  this  Treatife  may  come  into  the  Hands  of  thofe, 
who  cannot  immediately  come  at  that  Difcourfe  ^  and 
bccaufe  I  prefume  to  fay,  that  no  fuch  exad  and  con- 
fiflent  Scheme  of  the  j4pocalyptical  Vifions  was  ever 
yet  given  :  I  fhall  not  grudge  to  give  the  Reader  a 
fhort  View  of  it,  as  far  as  may  ferve  my  Defign,  in 
laying  a  Foundation  for  my  anfwering  the  Scope  of 
t\i\s  fecond  Incjuiry  ^  hoping,  that  if  I  add  any  thing,  to 
clear  up  my  former  meaning,  as  I  go  along^  none  will 
quarrel  with  me  for  amending  what  is  my  own. 

And,  in  doing  this,  I  mud  premife^  what  I  call  into 
a  ToftfcrJpt  to  that  Efijhlary  Difcourfe  ^  feeing  I  did  therq 
give  a  jlwrt  Account  of  the  firfl  Frificiples  of  the  Apoccr 
lyptical  Interpretations  advanced  in  the  Difcourfe  it  felf. 
^ow  my  Tropoptions  and    Corollaries^  which   1    think    I 

have  4emQnftrat^4,  in  that  Place,  are  thefe  following  ^ 


loi  yhe  Firfi  KefurreUion 

referring  the  Reader  to  the  Proof  thereof^  as  well  as  to 
the  Inlargements  of  other  Things^  which  I  may  after- 
wards touch  upon,  to  the  proper  Places  of  the  Dif- 
courfe  it  felf,  where  they  are  to  be  found. 

The/ry?  Principles  of  the  True  Expofition  of 
the  Jpocaljpfcy  proved  in  the  Pojiferipty  to  my 
Apocalyptical  Difcourfe^  P^g^i57>  C^^* 

I.  Propofition.  The  Re^velation  was  written  hy  the  Afofik 
John,,  and  is  a  Sacred  and  Canonical  Book  of  the  New 
Tefiament, 

II.  Prop.  The  Book  of  the  Revelation  was  written  after  the 
Dcfiru5tion  of  Jerufalem. 

1.  Corollary,  The  Vifions  of  the  Apocalypfe,  did 
neither  relate  to  the  Romijh  nor  Jewijh  State,  hefore 
the  Deftrudion  of  Jerufalem  by  Titus, 

2.  CoroL  The  Revelation  relates  to  the  Church  and  Her 
Jdverfaries^  as  to  thofe  things  that  were  to  fall 
out,  after  the  Everfion  of  the  Jewifl)  State. 

;.  CoroL  The  Revelation  contains  the  Series  of  all 
the  remarkable  Events  and  Changes  of  the  State  of 
the  Church  to  the  End  of  the  World. 

III.  Prop.  The  Seven  Epiftles  direBed  to  as  many  Churches 
in  the  leffer  Afia,  do  not  immediately  relate  to  the  Chrifiian 
Church  in  general^  and  therefore  cannot  he  interpreted 
Trophetically^  in  any  proper  Senfe^  as  if  they  did  denote  fa 
many  Periods  of  Time, 

IV.  Prop.  Babylon  thz  Great y  or  the  Apocalyptical  Beafi^ 
taken  in  a  general  Senfe^  as  it  is  reprefented^  with  its  fe- 
ven  Heads  and  ten  Horns ^  is  no  other  than  an  Emblem  of 
the  Roman  Veoplz  and  "Power ,  under  feven  Terms  of  Go- 
vernment, and  ten  Provincial  or  Proconfular  Di- 
ftri<5ls,  afterwards  to  he  alter  d  into  ten  feparate  King- 
doms. 

V;  Prop.  The  fcz' en-headed  Be^ ft- y  more  fpecially  confidered^ 
viz,,  as  reprefmted  to  he  rid  upon ^  (^r  txt  he  under  the  Sub- 

je^ion 


of  Chrijliani.  1 03 

jeBion  of  the  Whore,  doth  reprefetit  to  «/,  Rome,  /w 
it  Is  under  the  Ecdefiajtical  Government  of  the  Papacy, 
or  Afofiate  Church  of  Rome. 
VI.  Prop.  The  feven  Kings,  reprefented  hjf^  the  fevea 
Heads  of  the  Bead,  are  no  other  than  the  ieven  Forms 
of  fupreme  Government,  that  did  fuuejft'velj  obtain  a* 
mong  the  Romans. 

Now  having  premifed  thefe  Voftulata,  in  reference 
to  the  whole  Apocaljpfe  ,-  let  me  proceed  to  give  a  fum» 
mary  Account  of  my  Difcourfe  it  felf,  (  with  fome  additi- 
onal Inlargements )  concerning  the  Rife  ^  and  Fall  of  the 
Tapacjy  &C. 

In  order  to  this,  I  premifed  tTi^o  preliminary  Confide-* 
rations* 

The  i/.  was  this  :  That  the  Three  Grand  Apocalyptical 
Nttmkrs,  viz.  that  of  1260  Daysy  that  of  42  Months y  and 
that  of  Tinfty  Times  and  an  halfy  (or  ;  Tears  and  an  half  ) 
are  mv  only  Synchronipalj  hut  mufi  be  interpreted  Prophetically, 
fa  as  that  we  mnfl  interpret  Days  to  fignifie  Tears.  See 
Page  19,  &c, 

The  id  Preliminary  was  this :  That  in  order  to  under^ 
fiand  the  Prophetical  Years  aright^  ive  mufi  reduce  them 
^0  Julian  Years,  or  fuch  as  are  in  ufe  with  us  now  in  Eu- 
rope. 

And,  as  I  think,  I  have  irrefragably  proved  both 
thefe  Heads :  So,  I  hope,  I  may  be  allowed  to  fay^ 
that,  fo  far  as  I  can  learn,  I  was  the  firft  Man  that 
found  out  xhisfecond  Point  ,•  and  that  adjulled  the  Prophet 
ticai  or  Judaical  Tears y  of  %6o  Days,  with  the  Julian  oc 
Roman  ones  of  ;6y  Days.  For  which,  fee  Pagei^y  zf, 
26. 

Having  premifed  thefe  things,  I  proceeded  to  inquiry 
into  the  true  <L/£ra  of  the  Rife  of  the  Papal  Beafiy  01: 
the  laft  Headfliip  of  Romey  viz,,  that  of  the  Reign 
pf  the  Antichrifiian  Whore  or  Apoftate  Church  of 
Rome. 

And,  in  order  to  adjuft  this,  I  laid  this  Foundation  i 
that  five  Neqds  ox  Formf  of  Government  w^n  aUmll'ffal- 

Ji4  i^^9 


104  TheFirfi  RefuneSlion 

lefty  at  the  time  of  the  Vlfion  :  for  fo  the  Angela  that  was 
lent  to  interpret  the  Apocalypfe  to  the  Apoftle  John^ 
fays^  in  exprefs  Words^,  Re^,  17. 10.  And  he  adds^  as 
exprefly^  that  one  was  then  in  beings  i.e.  th.Q  fixth  Head 
or  fixth  Form  of  Government,  And  we  know,  that  what- 
ever Difpute  there  may  be,  as  to  the  five  former  forts  of 
Government y  that  were  fallen  before  the  time  of  Johns 
being  in  Fatmos  ^  there  can  be  no  Difpute  at  all,  as  to 
that  Form  of  Government  that  then  obtained :  for  every 
one  muft  own,  that  it  could  be  none  but  the  Imperial  ; 
feeing  this  was  introduc'd  long  before  John  was  born, 
and  lafted  long  after  his  Death. 

All  the  Controverfy  therefore,  that  can  be,  in  this 
matter,  I  did  fuppofe  muft  be  in  relation  to  the  other 
Head  or  Heads  of  the.  Roman  Government.  And 
therefore,  I  fet  my  felf  to  examine  the  remaining 
Part  of  the  Angel-Inter freters  Words  ^  which  he  gives 
as  the  Key  cf  the  whole  Apocalypfe -^  when  he  fays.  Chap, 
17.  10.  that  after  the  Fall  of  the  Sixth  or  Imperial  Heady 
there  were  tii^o  in  Name  to  come,  ( tho  one  only  in  Na-- 
ture  and  in  Fropreity  of  Speech, )  His  Words  are,  that 
the  cri?^?-,  ( i.  e.  the  Seventh,  in  Point  of  Succeffion,) 
is  not  yet  comey  and  that  when  he  comethy  he  is  to  continue 
only  for  a  jlwrt  Space:  Adding,  as  to  the  laft  Head  of 
Romcy  ver.  11;  And  the  Beafi  that  was  before,  and  yet 
is  not  now  'y  even  he  is  the  Eighth,  (viz,  in  Point  of 
Number  and  SuccefEon)  and  yet  is  of  the  Seven,  (in 
Point  of  Nature,)  andgoeth  into  Perdition, 

No^^^,  when  I  came  to  fearch  into  Hiftory,  I  could 
not  but  conclude,  that  the  feventh  Head  of  Rome  (  viz, 
in  Point  of  Name  and  Succeffion )  which  fucceeded 
the  Imperial  one,  could  not  poflibly  be  any  other  than 
that  of  the  Ofiro-Goths  under  Theodorick  and  his  Succefforsy 
to  whofe  Government  Odoacer,  the  King  of  the  Htruliy 
prepar'd  the  way,  by  deftroying  Augufiulusy  the  laft 
proper  ( however  weak )  Emperor  of  Romcy  in  the 
Year  475,  or  476.  For,  as  it  is  certain,  that  Odoacer 
firft,  and  Theodorick  and  his  Succeflbrs  afterwards, 
down  to  Tejasy  were  as  abfolute  Mafters  of  Rome,  as 

ever 


of  Chrifiians.  105 

ever  any  of  the  Emperors  had  been  before  ,•  nay,  and 
were  own'd  to  be  fo  by  the  Chriftian  Emperors  of  the 
Eafiy  as  every  one  knows,  that  has  confulted  Caffiodorns, 
in  Lihris  Variarum^  who  was  himfelf  chief  Mini  ft  tr  of 
State  to  two  of  thofe  Gothijlj  Kings :  Sc  it  is  plain,  that 
this  Gothijh  Monarchy,  which  lafted  only  about  SoYears, 
down  from  Odoacer  to  Tejas^  might  juftly  be  faid,  by 
the  Angel,  to  be  of  iljort  Continuance ;  feeing,  com* 
paratively,  it  was  fo,  whether  we  confider  it  in  Relati- 
on to  the  preceding  Iwferial  Head  oi  Rome^  or  the  Fa^ 
fal  one  that  fucceeded. 

And  here  I  muft  fo  far  break  off  the  Thread  of  the 
prefent  Difcourfe,  as  to  call  to  mind,  that  this  Notion 
of  mine  did  fo  confound  the  late  famed  Apocalyptical 
Writer^  Mr.  Beverley ,  as  to  occafion  him  to  write  a 
Pamphlet  againft  me,  intitl'd.  The  Grand  Afocalyftkk 
^eftion^  when  the  Reign  of  Antichriftianifmy  or  the  Papa^ 
cy  began  ?  And  c onfe fluently y  when  it  Jhall  end  ?  In  the  Af~ 
fertion  of  the  Epoch  or  Beginning  thereof ^  at  A.  D.  4^7  • 
and  the  Period  or  End  thereof ^  at  1797^  humbly  debated  with 
Mr,  Fleming,  &c.  To  which,  I  thought  it  enough  to 
-reply,  in  a  Marginal  Note^  in  a  PraBical  Difcourfe^  which 
I  was  then  a  Publifliing,  upon  the  Occafion  of  King 
William's  Death,  which  is  to  be  feen  in  the  40th  Page 
of  that  Difcourfe.  In  which  Marginal  Note  I  obfer- 
ved,  that,  whereas  he  infifted  upon  a  Criticifm,  in  De- 
fence of  his  Notion,  that  the  Chriftian  Empire  of  the 
Eaft,  was  properly  meant.  Rev,  17.  10.  by  the  0  aMos, 
which  he  renders  ocAAo'rpios,  /.  e,  th^.  Alien  or  For^ 
reigner  •  his  own  Obfervation  made  againft  him,  and 
for  me  ,•  feeing  the  Gothiflj  Monarchy  was  indeed  Alien 
and  Forreign  to  the  Romans ^  and  to  all  the  Forms  of 
their  Government,  which  no  Imperial  Government  could 
be  faid  to  be  ,•  feeing,  whatever  Religion  obtained,  the 
Imperial  Form  was  ftill  retained.  And  whereas  he  adds, 
that  the  Regnancy  of  this  feventh  Head  was  to  continue 
.only  for  a  flwrt  Time ;  I  obferved  that  this  did  alfo  make 
for  me,  and  againft  him ;  feeing  the  Empire  of  the 
Eaft  continued  long  after  the  Ruin  of  the  Gothijh  Mo^ 
farchj.  And 


1 06  The  Firji  KefuneBion 

Ax^vl  furcly  there  can  be  no  fuch  natural  Expofition 
of  the  Charader  given  of  that  Form  of  Government ^ 
which  fucceeded  the  Imperial,  as  that  which  I  added 
there,  'vix.,  '^  That  it  was  remarkable,  that  the  Head, 
^  which  is  faid  to  be  the  Seventh  in  Order,  is  not  faid 
*^  to  be  of  the  Seven ^  (this  being  the  Charader  of  the 
*■''  lafi  Heady  which  is  really  the  Seventh^  tho  the  Eighth 
^^  in  order ; )  and  that  for  this  Reafon  ^  becaufe  the 
^  Gathijlj  Kingdom  in  Italy,  tho  it  was  the  feventh  Head 
^  or  Government  of  Rome,  was  not,  for  all  that,  the 
^^  feventh  Roman  Head :  Seeing  it  is  certain,  that  it 
^'  did  not  fpring  orarife  out  of  Italy,  or  Rome,  or  from 
^^  the  Bowels  or  the  Roman  Peofle ;  but  was  a  forreign 
*^  Tower,  that  invaded  and  fubdued  them,  and  ereded 
^^  a  fovereign  Government  there  by  Conqueft.  And 
indeed  there  is  fo  much  Wifdom  vifible  to  me,  in  the 
Contrivance  of  the  Characters  of  thefe  two  laft  Heads 
of  Rome  ^  that  I  am  oot  afham'd  to  fay,  is,  to  me,  no 
fmall  Proof  of  the  Divine  Authority  of  this  whole 
Book. 

And  therefore  I  added  the  Reafon,  why  the  Dialed 
is  quite  altered,  when  the  Angel  fpeaks  of  the  Eighth 
and  lafi  Form  of  the  Roman  Government,  after  this  man- 
ner. ^^  For  feeing  the  Vapal  Government,  which  fuc* 
^'  ceeded  to  the  Gothijh  over  Rome,  did  really  fpring  up 
^^  from  the  Bowels  of  the  Roman  People,  it  was  juft  for 
^^  the  Angel  to  Charaderize  this  lafi  Head  of  Rome,  as 
^^  that  which  was  one  of  thefeven  proper  Forms  of  Roman 
^^  Government^  the  Got hifi Kingdom  hting  ipropQvly  non^ 
^^  of  them,  both  as  being  the  fame,  as  to  Kind,  with 
f ^  the  firfi  Regal  Government  of  Rome,  and  as  being  no 
^*"  proper  Roman  Govemmtnt,  feeing  Goths  and  not  i^o* 
^^  mans  or  Italians,  did  then  rule  and  command  the 
'^  Ancient  Dominions  of  Rome  and  Italy,  which  did 
^^  always  give  Name  to  thQ  fourth  General  or  Univerfal 
'^  Monarchy,  from  its  firfi  Rife  under  Kings,  and  after- 
^^  wards  downwards,  thvo' zU  tliQ  fticcejftve  Forms  tli^vCr 
*'  of  to  this  Day, 

Having 


of  ChrifliUM.  167 

-  ttaving  faid  fo  muchj  I  return  (and,  I  hope,  I  do 
-fo  with  Advantage)  to  pi'ofecute  the  Thread  of  my 
Difcourfe.  For  feeing  I  have  eVinoed^  i.  That  the 
CoPhiflj  Monarchy  was  th^fe'venth  Goveirrifn^t  oi  Italy  and 
Komey  at  the  fame  tinie,  that  it  was  no  Roman  G<n/em^ 
^ffintzt  all :  And,  2.  That  the  Tafal  Government  yN2i$  real- 
ly one  and  the  lafl  of  the  [even  Roman  Forms  of  Govern^ 
Jnent,  at  the  fame  Time  that  it  was  the  Eighth  in  Or- 
ider,  as  being  immediately  fucceffive  to  that  of  thQ  Goths: 
t  cannot  (after the  Probation  of  thefe  two  Points )  but 
fteceffarily  conclude  ;  that,  if  we  can  find  out,  when 
\ht  Gothijh  Monarchy  ended,  we  may  rationally  hope  to 
difcover,  when  the  Reign  of  the  Tapacy  began  to  com* 
itience. 

Now^  feeing  the  Kingdom  of  the  Heruli  firft,  and 
Vfirogoths  afterwards,  began  An,  /\.j6^  upon  the  Death 
bf  Augufitdus^  and  ended.  An.  ff ;,  when  Juftinian 
deftroyed  it^  and  confequently  revived  the  6th  Imferid 
Headlnip  of -Rowf  ^  (by  which  that  Head,  tho  k  had 
received  its  deadly  Wound^  never  to  be  fully  cured,  was 
yet,  for  a  time,  healed,  in  Afjpearance :  )  1  fay,  feeing 
the  Cafe  was  fo,  it  is  certain,  that  a  quite  different 
Form  of  Government  from  the  Imperial,  could  not  b^ 
fuppofed  to  take  Place,  juft  at  that  time.  And  indeed, 
fuch  were  the  Confufions  that  followed  the  Deftrudion 
of  the  Gothijh  Monarchy,  that  there  can  be  no  proper 
Form  of  Government  found  in  Hiftory,  in  Relatioi| 
to  Rome  and  Italy,  for  a  confiderable  time  afterward^ 
For  Narfes  having  brought  in  the  Lombards,  the  Empe^ 
tors  of  the  Eafi  were  glad  to  reft  contented  with  their 
little  and  precarious  Government,  which  was  only  that 
of  the  Exerchate  of  Ravenna, 

So  that  there  is  ;not  the  leaft  Pretence,  that  the  Papat 
Government  came  in  Play,  as  a  proper  Head,  or  Form  of 
Government  ovQr  Rome,  until  the  Year  606,  when  P^o- 
cas  gave  the  Title  of  Univerfal  Bijhop  to  Pope  Boniface 
the  ;i.  But  then  we  muft  remember,  that  the  famous 
Prophecy  of  his  Predeceffor,  Gregory  the  Great,  was  not, 
tbaf  he  jhoftld  he  Antichriji  that  fiwuld  ajfume  that  proud 

Title, 


io8  The  Firji  KefurreEiton 

Title ^  but  that  he  that  fhould  do  fo,  jioouU  be  the  Fore- 
runmr  of  Anticbrift.  So  that,  as  I  faid,  in  my  jipocaljp^ 
tied  Dijcourfe^  Page  ;;.  Vhocas  did  only  proclaim  the 
Tope^  as  one  that  was  about  to  be  the  lafi  Head  of  Rc?:^? : 
I:  being  left  to  Pipin  to  give  him  the  folemn  In^jefiiture^ 
and  to  j eat  him  on  the  Throne ;  as  it  was  left  to  his  Son 
Cbarlemainy  to  confirm  him  in  this  Dignity. 

Nov/^  as  near  as  I  can  trace  the  time  or  this  Donati- 
on of  Vipin^  and  Confirmation  oiCharkmairiy  it  was  in 
or  about  the  Year  7^8  ^  when,  (after  Pope  Zachary  had 
made  Proyifion  for  the  Erecting  the  Roman  Metropolitan 
Church  at  Rome^l^VoTpQ  Stephen  the  ^d  was  made  a  Secular 
Trince^hyPipin,  A,  D.  7fj.  or  three  Years  after  that, 
when  Pope  Paul  the  Firfi  began  to  build  the  Church  of 
St,  Peter  and  St,  Paul,  ^iz.  A,  75 8,  or  7^9. 

If  dwiC.rore  we  make  the  Year  75*8,  to  h^th^  ^/Era 
cf  the  Papal  Kingdom ^  the  1260  Years  of  theDuratioft 
diereofj  cannot  be  fuppofed  to  run  out  before  the  Year 
ZoiSy  if  we  reckon  by  Julian  Tears :  But  if  we  reduce 
them  to  Judaical  or  Prophetical  Years,  they  end  exadly 
in  the  Year  2000,  Or  if  we  begin  the  Papal  Reign^  in 
An,  7S'5',  796,  or  7^5  when  the  Pope  was  firil  own'd 
and  fubmitted  to,  as  the  true  Head  of  Rome^  the  diffe- 
rence of  about  %  Years  is  no  great  matter ;  efpecially 
feeing  Authors  differ  among  thernfelves  as  to  the  pre- 
cife  and  exad  tinje,  when  thefe  things  fell  out. 

However,  upon  the  Suppofition,  that  the  Papacy  be- 
came regnant  in  the  Year  7^8,  we  ^ndi^  that  the  Year 
7^8,  from  the  Birth  of  Chrift,  when  it  is  adjufted  with 
the  Charaderiflical  Number  of  Antichrift  ,  A*  D. 
666.  is  the  Year  72  ^  which  I  take  to  be  the  very  Year 
of  Johns  feeing  the  Vifions,  which  are  recorded  in  the 
Apocalypfe  ;  tho  I  know  others  reckon  it  to  have  been 
the  Year  7  j.  Tho  it  is  alfo  obfervable,  that  as  the  nu- 
merical Letters  of  the  laft  Head  of  Rome  are  to  bej 
found,  not  only  in  the  Greek  Word,  which  fignifie? 
Latine^  but  in  the  Hebrew  Word  alfo  of  the  like  Signi- 
fication, whether  we  read  Romana  fciL  fedes^  or  Roma- 
vHs  vd  Latintts^  (u^  I  jfhew^d,  p^g-  ?{.  of  the  Apocalyp- 
tical 


of  Chrljiiafjs.  109 

tical  Difcourfe  :)  So  it  was  in  the  Year  of  our  Lord 
666y  that  Pope  Vitalian  did  firft  ordain  that  all  Publick 
Worfliip  ihould  be  in  Latitfy  as  if  he  had  delign'd  that 
Italian  and  Vitalian  (hould  chime  one  with  another^  to 
the  Ttme  of  a  canting  Cathedral  Ave  Maria,  But  to  re- 
turn; 

The  Great  Jfocalyptical  ^efiion,  is  therefore  this  ; 
when  the  Pope  came  to  get  himfelf  owned  and  fubmit- 
ted  unto^  as  Prince  and  Head  of  Rorrte  ? 

That  he  did  not  attain  to  this  Grandeur,  fo  much  as 
in  Title,  before  Fhocas  his  time_,  is,  I  think,  too  plain 
to  be  denied.  For  as  Gregory  the  Great ^  in  his  Letter 
to  the  Emperor  Af aur ice y  pronounced  him  to  be  the  Fore* 
runner  of  Antichrifi^  who  ftiould  aflume  the  proud  Title 
of  Univerfal  Bifiopy  as  I  have  faid,  and  as  Baronius  tells 
us  at  large,  ad  Annumy  5*9 5'.  So  his  Succeffor  Boniface 
the  Thirdy  was  no  more  than  Antichrift's  Fore-runner y  by 
affuming  it,  A.  D.  606.  as  I  believe  Phocas  did  only 
defign,  by  giving  it^  to  (hew  his  Refentment  againil 
Cynacusy  Patriarch  oiConftantinopky  who  had  difpleafed 
him,  and  to  ingage  the  Pope  to  ftand  by  him,  in  cafe 
of  need,  as  knowing  how  precarious  his  own  Title 
was,  and  how  hated  hisPerfon  was  by  all  Men. 
^  Eu:  z  bare  Title  and  an  Ecclefiaftical  one  too_,  could 
never  mtke  the  Tofe  Head  of  Romcy  in  any  Propriety  of 
Speech,  whilft  as  yet  he  had  no  Temporal  Dominion 
over  Rome  :  and  therefore  I  am  obliged  to  run  down 
to  the  Donation  of  Pipiny  as  the  only  Period  of  Time, 
from  whence  the  Papacy  can  be  fuppofed  to  mount  the 
Throne  of  JRomey  as  its  laft  Supreme  Form  of  Govern- 
ment. ^ 

Objection.  But  it  feems  oddy  to  date  the  Pope's  Head^ 
^ip  from  htnce  ^  feeing  the  Limbs  of  Anticbrifi  are  ?/tade  up 
only  of  Ecclefiajiicks  ^  and  that  therefor€y  tho  the  Temporal 
Dominiony  ivhieh  Pipin  and  Charlemain  granted  him, 
'wight  ferve  indeed  to  fupport  himy  jet  it  could  not  confiitute 
him^  to  be  the  Supreme  Head  of  Rome  ;  feeing  he  never 
bad  a7iy  juch  Temporal  yurifdiCliony  from  -whence  he  could 
tlaim  an  univerfal  Headship  ^  it  being  plain   that  be  never 

had 


1  lo  The  Firjl  RefuneSiion 

had  any  more  Dominion^  than  what  firv^d  to  make  him  cm 
ef  the  utty  Princes  of  I|:aly. 

Anywer.  ThisObjedion  were  Demonflration  againfl 
me,  had  I  ever  own'd  the  Pope  to  have  been  equally  a 
Temporal  Head,  in  extent  of  Dominion  and  Power^ 
as  an  Ecclefiaftical  one.  But  all  that  I  pretend  to  infer 
from  the  Donation  of  Tifiny  is  this  ^  that  he  had  not, 
before  that  time,  what  was  fufficient  either  to  fupport 
him,  and  to  entitle  him  to  be  Head  oiRome ;  feeing,  evef 
before  this,  the  Popes  were  FaJ]als  to  the  Imperial  Power^ 
whofe  Subjeds  they  were,  and  owned  themfelves  to  be  : 
Rome  it  felf  being  annexed  to  Rawnna;  which  was  then 
the  Capital  City  of  that  Diftrid  or  Province  of  Italy,  be^ 
longing  unto  the  Greek  Emperors,  where  they  kept  an 
Exarch  or  Governour  to  rule  and  manage  all  their  Affairs. 
£c  tha*:  it  was  Pipin  that  advanced  the  Pope  from  being 
9  Subject:  to  be  a  Prince,  by  giving  him  the  whole  £x- 
€rcbate  of  Ravenna ;  by  which  Rome  became  the  bead  Ci- 
ty of  that  Territory^  and  the  Pope  confequently  Head  qf 
Rome^  independent  of  all  others. 

The  Hiftory  of  this  Tranfaftion  we  have  in  Baror- 
ntHs,  ad  Annum  yyf  ,•  who  tells  us.  That  when  Pifi^ 
had  undertaken  an  Expedition  into  Italy ^  upon  the 
Pope's  humble  and  carneft  Requeft,  he  found  the  Pope's 
Circumftances  very  low.  For  Jifiulph  King  of  the 
Lombards  had  conquered  Ravenna^  and  the  whole  Ex^r- 
fhate^  excepting  Rome  only  ^  to  which  he  was  then 
laying  clofe  Siege.  But  Pipin,  as  the  Pope's  Champion, 
fell  upon  Aifiulph,  and  entirely  routed  his  Army,  and 
conquered  the  whole  Country ;  refufmg  to  make  any 
Peace  with  that  Prince,  until  he  had  quietly  yielded  up 
the  whole  Exerchate  to  Pope  Stephen  and "  his  Succeffors 
for  ever. 

Now  Baronius  tells  us,  that  while  thefe  things  were 
in  difpute,  and  that  Aifiulph  had  agreed  to  do  as  Pipin 
defired  ;  the  Emperor  Confiantine  Capronymus  fent  Am- 
bafladors  to  Pipin,  demanding  the  Reftitution  of  the 
Lands  and  Cities  of  the  Exerchate,  as  belonging  of 
Right  neither  to  Pipin  nor  Aifiulph,   which  therefore 

neither 


of  Chrijlians.  1 1 1 

neither  of  them  feparately,  npr  both  jointly,  had  any 
pretence  to  give  away^  either  to  the  Pope  or  any  Body 
elfe  •  But  Power  overcame  Rights  and  the  poor  Em* 
peror  protefted  in  vaia ;  for  the  Pope  was  not  only  in- 
vefted  in  the  Supreme  Headfhip  of  that  Dominion,  but 
had  fome  other  Cities  and  \illages  given  him  like- 
wife  :  All  which  do  now  conftitute  the  Ecckfiafticd 
territory  of  the  Roman  See^  as  it  is  ufually  called. 

And,  a:  a  Monument  of  this  memorable  Tranfadion, 
Baron'iHs  tells  us,  that  there  is  extant,  (u)  at  Ravenna^ 
itn  Infcrlption  •  where  a  fummary  Account  of  this  Dona-- 
tim  of  fifin  is  yet  to  be  feen,  and  which  runs  thus : 
PIPINUS,  PRIMUS  AMPLIFICANDiE 
ECCLESIiE  VIAM  APERIENS,  R  A- 
VENNAM,  CUM  UNIVERSO  EXAR- 
CHATU,  ALIASQUE  OMNES  CIVI- 
TAXES,  IN  PRIORE  FOEDERE  CON- 
TENTAS,  ROMANIS  PONTIFICIBUS 
PERPETUO  POSSIDENDAS,  SUIS  DI- 
PLOMATIBUS  CONCESSIT^ETIAMSI 
IMP.  CAPRONYMI  AD  EUNDEM  RE- 
GEM  MISSI  LEGATI  ACRIUS  INSTI- 
TISSENT,  UT  EAS  IMPERIALI  RESTI- 
TUERET  DITIONI.  Which  Infcription  we 
may  render  thus,  in  the  Britifh.  Tipn^  being  the  firfi 
Per] on  that  opened  the  way  of  the  Inlargement  of  the  Churchy 
did  gi've  and  grant ^  by  his  Letters  Patents^  to  the  Popes  of 
Rome,  not  only  Ravenna,  ovith  its  whole  Exerchate  ^  but 
fill  the  other  Cities  mentioned  in  his  former  Treaty ^  ('viz,,  in 
that  which  he  had  made  before  with  Aifiulfh  the  Lorn- 
bard)  to  be  pojjefs'd  by  the  Bijloops  of  Rome  in  all  time 
coming  •  notwithftanding  that  the  Ambajfadors  of  the  Em^ 
feror  Capronymus,  who  were  fent^  upon  this  uery  Account 
to  the  fame  King  Pipin,  had^  with  the  greatejt  Vehemence 
infilled y  that  the  [aid  Exerchate  and  thofe  other  Cities  jhonld 
be  refiored  to  the  Imperial  Government, 

(u)  Mt'zcray,  p.  99,  fajs  the  f Ami}  uni  ulU  usy  tkit  the  hfcriptim 
is  on  (s  Marble  iiton^^ 

Of 


1 1 1  The  Firji  RefurrcSiion 

Of  this  Tranfadion  other  Hiftorians  of  the  Roman 
Church  take  notice  alfo^  particularly  Anafiafiusy  Leo 
Ofiie-fis^  Baleus  and  Plat ina.  Only  there  is  fome  Diffe- 
rence between  thefe  Authors.  "For,  whereas  Platina 
fays,  that  this  happened  in  the  Days  of  Pope  Stephen 
the  id  ;  BaroTiius  a{ferts_,  that  that  Pope  liv'd  but  three 
Days,  and  that  this  happened  in  the  Days  of  Pope 
Stephe?i  the  ^d.  And,  whereas  Platina  placeth  Pope 
Taul  the  iH  between  thefe  two  Stephens ^  making  him 
the  Brother  of  the  firft  of  them,  Earo7tim  placeth  him 
after  both  the  Stephens ^  making  him  to  be  the  Brother 
of  the  latter.  So  that  we  fee  how  uncertain  the  Chro- 
nology of  that  Age  is,  as  to  precife  Years  j  and  that  there- 
fore we  ought  not  to  be  pofitive.  However  the  Diffe- 
rence of  :;  or  4  Years  being  allowed  for,  (which  is  no 
great  thing  in  calculating  the  Period  of  1260  Years,/ 
we  find  an  Agreement  as  to  this  ^  that  Pipin\  Donation 
of  the  Exerchate,  was  to  one  of  thefe  Stephens ^  (  excep- 
ting that  Platina  in  Vita  Hadriani  primi  fays,  that  the 
Exerchate  was  firft  given  by  Pipin  to  Gregory  the  ;^,  Pre- 
deceffor  to  Zachary^'Sindi  afterwards  confirmed  and  ratifi- 
ed to  Hadrian  by  a  folemn  Oath,  and  with  new  Privi- 
leges by  Charlemain)  at  or  about  the  Year  775*,  or 
798.  and  I  think  it  was  moft  probable,  to  Pope  Stephen 
the  ;^,  th2it  Pipin  gave  this  Gift,  towards  the  end  of  his 
Life,  and  therefore  in  the  Year  7T  J^  or  7)^  j  ^s  it  was 
in  the  zd  Year  of  the  Papacy  of  Paul  the  li?,  and 
therefore  in  the  Year  7^8,  that  the  Palace  of  the  Papa- 
cy, ^iz..  the  Church  oi  St.  Peter  and  5r.Paul,  was  begun 
to  be  ereded. 

However  memorable  is  the  Character  which  Platina 
gives  us  of  that  Age,m  vitaStephani  tertii :  Nunc  vero  adeo 
refrixit  Pletas,  &c.  ''  At  this  time  Piety  and  Religion 
'"^  were  fo  far  funk,  that  Men  did  not  only  not^  wor- 
^'  fiiip  God,  as  formerly,  bare-footed,  but  refus'd  any 
^^  Proftration,  with  Shoes  and  Stockings  on.  They  did 
*^  not  cry  and  weep  in  the  time  of  Worfliip,  but  ftood 
^'  ridiculing  it,  in  the  moft  impudent  Manner,  laugh- 
l'  ing  and  telling  Stories  one  to  another,  all  the  while. 


« 


ofChrijliant.  IT^ 

I  fpeak  not  of  the  meaner  Sort,  fays  he,  but  the 
'*  higheft,  even  the  mod  eminent  of  the  Clergy.  And 
^*  what  fhall  I  fay  further  ?  feeing  the  more  wicked 
*^  and  impudent  any  Man  was  then,  the  more  he  was 
^^  honour'd  and  praifed,  fo  litde  of  Virtue  was  then 
^*  left  in  the  World.  And  from  henceforth  the  Chri- 
*^  ftian  Religion  did  decline  more  and  more  every  Day. 
A  true  and  memorable  Account  of  the  Period  of  Anti- 
chrift  s  being  born  into  the  World. 

But,  10  come  further  to  anfwer  the  Objedion^  I  fay, 
that  tho  I  am  far  from  thinking  that  the  Pope's 
Temporal  Dominion  was  ever  equally  co-extended,  in 
a  proper  Senfe,  with  his  Ecclefialtical  Headfhip  :  Yet  I 
reckon  he  neither  was,  nor  indeed  could  pombly  be, 
the  proper  Lord  of  Rome^  until  he  waspoffefs'dof  this 
Dominion  as  well  as  of  the  Ecclefiaftical  Title  ^  nay 
that  he  never  was  univerfally  owned  to  be  Supreme 
Head  of  Rome  even  in  an  Ecclefiaftical  Senfe,  until  he 
had  a  Civil  Sandion  given  him,  to  exempt  him  from 
any  Subjedion  to  fecular  Princes. 

For,  feeing  the  Denomination  of  Supreme  Head  of 
the  Lity  of  Rome^  was  ever,  in  all  Ages,  and  by  all 
Men,  agreed  upon  to  be  the  Fundamental  Title  of  the 
Headlhip  of  the  Roman  Dominion :  The  Pope  may 
be  reafonably  looked  upon,  upon  thi3  very  Account,  to 
be  the  Head  of  the  Roman  Government ;  tho  he  had 
even  a  fmaller  Share  of  Italy ^  annex'd  to  the  Poffeflion 
of  the  City  of  Rcme^  than  he  has  been  poflefs'd  of, 
ever  fmce  the  Days  of  Ripi?},  For  the  Pope,  poffeffes  as 
much  of  Italy ^  at  this  Day,  and  ever  fince  the  Donati-^ 
on  of  Pipin^  (tho  not  before)  as  ever  was  poifefs'd  by  all 
the  old  Kings  of  Rome^  down  from  Romulus  to  Tar  fain 
the  Vroud  ^  nay  and  for  fome  confiderable  time  after 
the  Expulfion  of  the  Kings,  and  the  Succeffion  of  the 
Confular  Pov^er,  And  why  then  Ihould  this  lafi  Form 
of  Go'vernment  be  denied  the  .7l^/e  of  Supreme^  any 
more  than  the  ///,  during  its  whole  E)uration  ^  or 
the  fecond  for  a  confiderable  time  afterwards  ?  For 
all  tlie  Komim  Authors  are  agreed  that  the  Regal  Go- 

I  VQrmnmt 


1  14  The  Fir jl  RefurreSuon 

'uernment  was  as  much  the  Supreme  Government  as  the 
Imperial  ;  and  that  the  heginnhjg  of  the  Confular  P072/- 
er  was  alfo  as  much  the  Supreme  For?n  of  Government ^ 
as  it  was  afterward  when  the  Dominion  of  Feme 
was  ten  or  twenty  times  larger  than  ^^fcie.  .  For 
the  Dominion  pf  JRome  it  felf  was  the  elTential  Chara- 
der  which  they  went  upon  this  Way:  Infomuch  as  that 
Ecmulusy  vvho  had  hardly  a  Foot  of  Ground  beyond  the 
poor  and  weak  Walls  of  his  Infant-City,  was  ever 
look'd  upon  to  be  as  really  Supreme  Lord  of  the  Romans^ 
as  ever  S^ugujius  was  afterwards^  when  the  Em.pire  had 
ftretch'd  it  felf  over  the  greateft  Part  of  Europe^  and 
a  vail  Part  of  the  Continents  of  Jfia  and  Africa. 

Hence  it  is  that  (jv)  Florus^  comparing  the  Increafe 
of  the  Roman  Power^,  to  the  Age  of  a  Man^  fpeaks 
thus:  Brima  £i'tas  Jub  Regihts fuity  prope  25*0  per  annos^ 
&c.  That  is ;;  The  fnf  Jge  (/",  e,  of  the  Government 
of  Rcme)  v^as  under  Kings ^  for  2  JO  Tears ^  during  which  it 
Dvas  exercis'd^rcund  its  Mother  (viz^.  Rome)  with  Confiith 
with  its  Neighbours,  This  niay  he  faid  to  he  its  Childhood. 
The  next  Age  begins  with  Brutus  and  Collatinus  the 
Confulsy  and  runs  down  to  Jppius^  Claudius  and  j^in^Jl- 
m  Fulvius  the  CGjifuls,  then  taking  in  the  Period  of 
200  Years^within  which  time  Rcme  conquer'd  Italy ^  &c. 

And  thus  Tacitus  alio  reckons  the  Fundamental  Confti- 
tution  ci  the  Roman  Governfjunt  to  fland  in  the  FoJJ'effi- 
cn  of  Rome  ^  when  he  (x)  fiiys^  Urhem  Romam  ah  initio 
Reges  tenuerCj  d^c.  i.  e.  Rojne  was  at  firf  under  Regal  Go- 
vermnent^  &c.  So  that  the  EiTential  Pointy  that  was 
ever  agreed  upon^  as  that  which  gave  Denomination  a 
true  Supreme  Form  of  a  Roman  Government^  was  this  ^ 
that  it  was  own'd  and  iubmitted  unto  as  Supreme  over 
the  City  oi  Rcme^  and  confequently  was  Head  of  the  Re- 
man  Teopk.  And  this  the  Angel  himfelf^  who  was  fent 
to  John^  to  give  him  the  Key  of  the  Apocalypfe^  doth 
plainly  fuppofe^  Chap,  ij.  ver,  18.     So  that  Romulus^ 


(w)  Vb,  I,  cap.  I.    (x)  Annal.  Lib.  i.  in  Exordio. 

as 


of  Chrtjiians.  1 1  5 

as  I  have  faid,  was  ever  look'd  upon^  to  be  as  much  the 
Supreme  Lord  of  the  Romans^  tho  (at  firft  be  had  not 
one  Village  or  Cottage^  beyond  the  narrow  Compafs 
of  his  iirlt  Walls  and  Pom^cria  '^)  as  Augufius  was  after- 
wardsj  when^  in  a  comparative  Senfe^  it  might  be  faid, 
at£ji  tidem  fines  Orhis  &  Urbis  eraiit^  i.  e,  that  the  Limits 
of  Rome  and  the  World  were  the  fame. 

Andj  befides  what  was  of  old  ;  if  we  defcend  lower^ 
how  confin'd  was  the  Roman  Empire,  under  Gdknm^ 
upon  the  Ufurpation  of  the  50  Tyrants^  that  rofe  up 
in  feveral  Parts  of  the  Enipire  ?  How  weak  was  it  un- 
der Falentinian  the  o^d  ?  And  how  much  lower  and  more 
narrow'd  under  Augufiulus  ?  And  yet  the  PolTeffion  of 
the  City  of  Rome  entitl'd  them  to  the  PolTeffion  of 
t\\Q  Roman  People.  So  that,  in  this  Cafe,  Imayjuftly 
make  ufe  of  the  old  and  certain  Logical  Maxim,  that 
Majus  d^'  minus  non  "vartajit  fpeciemy  i.  e,  that  Degrees 
alter  not  the  ElTential  Nature  and  Properties  of  Things ; 
even  as  it  mull  be  faid,  in  all  Propriety  of  Language, 
that  he  that  were  Doge  of  the  City  of  Venice  upon  a  De- 
clenfion  of  that  Republick,  (even  upon  the  Suppofiti- 
on,  that  all  its  Lands,  not  only  in  the  Adoreay  but  in 
Italy  it  felfj  were  intirely  loft,)  that,  I  fay,  he  would 
ftill  be  Doge^  as  much  as  he  that  now  poiTeifes  that 
Title. 

Therefore,  rho  I  fhould  yield  to  thofe  that  make  the 
OhjeBion  even  to  the  fulleft  Extent  o^  their  own  main 
Propofal  ,•  that  the  Fundamental  Conftitution  of  Anti- 
chrift  is  this,  that  he  claims  an  Univerfal  Ecclefiaitick 
Headfhip  over  Chriftians :  Yet  I  mud  ftill  be  allowed  to 
add,  that  1  cannot  poffibly  date  his  full  and  proper  Ps.ife 
to  this,  fooner  than  the  Donation  of  P/pin-iind  his  Son 
Charlemains  Ratification  of  the  fame j  by  v.hich  thofe 
Princes  did  intirely  yield  the  Dominion  of  Rome  to  the 
Popes  for  ever  ;  and,  in  order  to  this,  gave  him  the 
Precedency,  even  over  themfelve:;  infomuch,  that 
they  refufed  to  be  owned  Kings  or  Emperors  at  al!. 
Until  the  Pope  had  greas'd  them  with  his  anointing  Oil, 
and  fet  the  Crown  actually  on  their  Heads.    For  tho 

1  2  Tipin 


1 1 6  The  Firji  RefnrreSfion 

Tipin  had  been  made  King;,  b)^  the  Blefling  and  Decla- 
ration of  Pope  Zacharjy  who  jovn'd  with  him  in  depo- 
sing Chllderick ;  yet^,  upon  Pope  Stcfhms  coming  to 
Taris^  to  demand  Affiftance  againft  the  Lombards^  he 
not  only  met  him^,  and  walk'd  before  him^  leading  hit 
Horfe  3  but  would  be  crowned  by  him  again^  together 
with  his  Sons.  And  we  are  equally  allured^  by  Hifto- 
tians,  that^  after  his  Deaths  his  Son  Charkmain^  from 
his  Zeal  for  the  Pope^,  went  to  Rome  it  felf^  in  order 
again  to  receive  his  Crown  from  the  Holy  Father,  and 
there vvith  the  Title  of  Emp^'or  of  the  Romans. 

And  furely,  this  was  the  Time^,  when  the  laft  Head 
of  the  Eijman  Beall^  after  his  having  united  the  Secular 
to  the  Ecclefiaflical  Headftiip,  did  (as the  (7)  Two  hor- 
tied  Beafty  by  his  double  Claim^  of  being  the  Succeflbr 
of  Veter^  as  to  Ecclefiaflical  Matters  over  Priclb^,  and 
of  his  being  the  Succeflbr  of  the  Emperors^  as  to 
Temporal  Matters  over  Princes )  make  an  Image  of 
the  old  Reman  Empire  ^  which  was  eminently  verified 
in  the  Coronation  of  Charkmain  and  his  Succeflbrs^  by 
the  Title  of  Emperors  of  Rome^  and  in  that  of  their  ap- 
parent Heirs,  by  the  Title  of  Kings  of  the  Romans. 
For  It  is  evident  to  any  that  underftand  Hiftory,  that 
both  thefe  Titles,  as  v/ell  as  their  Authority  and  Pow- 
er, amounted  to  no  more  than  v/hat  the  Charader 
of  an  Image  does  amount  unto,  in  Relation  to  the  Ori- 
ginal thereof.  lor  every  one  muft  own,  that,  as  the. 
J^oman  Fopifij  TForpip  is  an  Image  of  the  old  Pagan  Ko^ 
tnijh  Religion  :  So  that  Charlemalns  Dominion  and  Ti- 
tle alfo,  (  pref^rved  iince,  in  feme  Meafure,  in  the 
German  Empire')  was  never  any  greater  Matter,  than  a 
bare  Image  or  Sbadovj  of  the  Old  Roman  Empire, 

New,  ever  after  this  Time,  we  find,  that  the  Popes 
laid  Claim  to  a  fupreme  Power,  both  over  the  Weftern 
and  E'litern  Emperors,  as  well  as  over  all  Kings  and 
Princes,  whofe  Terricorieshad  ever  been  foiTneriy  fub- 


(j)  iee  Rev.  13.  ii,  14. 

jed 


of  ChrifiicWS.  1 1  7 

leA  to  the  old  Romans  •  nay^  and  over  the  whole 
World  too^  under  Pretence  of  their  being  Chrift's 
Vicegerents,  and  the  Succeffbrs  of  Peter^  as  Prince  of 
the  Apoftles  j  and  that  therefore  they  are  invefted  with 
the  fupreme  Regal  Office,  as  well  as  with  the  fupreme 
Priefthood. 

Did  they  not,  ever  after  the  Days  of  Plpin  2nd  Char- 
lemaifty  openly  twift  Univerfal,  Secular,  and  Eccle- 
fiaftical  Power  together  ?  And  have  they  ever  gone 
back,  at  any  time,  in  the  leaft,  from  thi^  Claim  ?  Do 
they  not,  at  this  very  Day,  openly  declare,  that  their 
Cardinals  2rQ  QqnA  in  Honour  to  Sovereign  Princes  ? 
Ar.d  do  not  their  Nuncio's,  upon  this  very  Score,  take 
Place  of  the  Ambaffadors  of  all  crowned  Heads,  the 
Emperors  not  excepted  ?  Are  not  fevcrai  of  their  Ec* 
clefiafticks  Independent  Princes  upon  all  but  the  Pope 
only,  and  particularly  fuch  as  are  Ekciors  of  Gamanjy 
'viz,,  thofe  of  Mentz-^  Trier  and  Collogn  ? 

ri:iy,  did  not  the  Popes,  for  many  Centuries,  de- 
mand Tax  and  Tribute,  both  ordinary  and  annual,  and 
extraordinary  upon  fpecial  Occafions,  not  only  from 
Italy ^  but  from  all  Chrifiian  Nations ,  and  therefore  from 
all  Countries^  formerly  fubjec^  to  the  Roman  Empire  ? 
And  did  not  almoft  all  thefe  Nations  own  the  Popes  to 
be  Superior  to  their  own  natural  Princes,  and  that 
with  their  own  Confent  too,  paying  them  Homage  ac- 
cordingly, as  well  as  Tribute  ?  The  old  Tax,  famous  in 
this  Nation,  by  the  Name  of  Peter'' s-Pence^  is  a  Han- 
ding Monument  of  this,  as  well  as  innumerable  other 
things,  obferv'd  in  our  Annals  ?  As  particularly,  that 
famous  or  rather  infamous  Inilance  of  a  noted  King, 
that  was  forc'd  to  fubmit  to  be  openly  whip'd  by  the 
Monks  and  Priefts,  in  a  very  odd  manner,  to  Cive  him- 
felf  from  being  deposed  or  put  to  Death  ?  Was  it  not 
a  Maxim  of  the  Cannon  Law,  owned  then  both  by 
Princes  and  People,  that  it  was  in  the  Pope's  Power  to 
depofe  all  Princes,  at  his  Pleafure,  by  his  Excommuni- 
cations ?  And  are  there  not  Inflances  of  his  doing  To  ; 
and  of  his  being  fubmitccd  unto  accordingly,  both  by 

I  5  '  Princes 


1 18  7he  Firjl  KefurreBion 

Princes  and  Subjects.  And  when,  at  length,  fome 
Princes  declar'd  againfl;  this  ,*  was  not  the  Notion  P 
ftrong  and  univerflil,  that  the  Bulk  of  the  People  de- 
clar'd themfelves  freed  from  their  Allegiance  to  their 
natural  Princes,  and  took  up  Arms  againft  them  ac- 
cordingly ?  He  that  has  ever  read  the  Hiftory  of  pail 
Ages,  and  particularly  the  terrible  and  bloody  Wars 
of  the  Emperors  and  Popes  Parties,  under  the  Names 
of  Gibhdins  and  G^jelts  or  Welphs^  cannot  difpute  how 
great  the  Papal  Authority  and  Power  were  at  that 
Time  ,*  efpecially  if  the  memorable  Hiftory  of  the 
Great  Emperor  Henry  the  /\.th  be  confider'd,  whom  the 
Pope  depos'd,  and  fet  up  Rudolph  Duke  of  Sjve^via  in 
his  Stead,  fending  him  an  Imperial  Crown,  wkh  this 
Motto  upon  it. 

Tetra  dedit  Petro^  Tetrus  Dladema  Rudolpbo, 

That  is, 

Chrifl:  mto  Peter  gave  the  CroTvn^ 
Which  he  to  Rudolph  fends  from  Rome. 

Upon  whofe  Death  Pope  Gregory  the  jthy  firnamed 
Jillehrand^  ( in  whofe  Time  the  Papacy  was  at  its 
heighth, )  was  fo  far  from  yielding  to  the  Emperor, 
that  he  found  Means  to  influence  his  own  Son,  Henry 
the  ^thy  to  rife  againlt  his  Father.  This,  with  innu- 
merable more  Stories  of  this  kind,  the  Hiftories  of 
thofe  Times  are  full  of.  One  of  which  is  fo  memora- 
ble, as  ought  never  to  be  forgotten,  viz,,  that  the  Brave 
and  Heroical  Emperor,  Frederick  BarharoJJa  was  forc'd, 
thro'  this  Paflive-Obedience-Principle  of  his  Prieil-rid- 
den  Subje6i:5,  to  yield  himfelf  to  the  Pope,  at  length, 
where,  after  he  had  been  treated  as  a  Beaft,  as  parti- 
cularly to  lie  all  Night  abroad  in  the  Street,  before 
St.  Afark's  Palace,  was,  at  length,  trampled  upon  by 
the  Pc  pe,  who  kick'd  him  with  his  own  Feet,  faying, 
it  is  written.  Upon  fk  Viper  and  Bafdisk  thou  f^ah  walk^ 

and 


of  Chrijlians.  1 1 9 

and  the  Lmt  and  Dragon  thou  jlialt  tread  tmder  thy  Feet. 
To  vvhich^  when  the  Empercr^  remcmbring  his  Dig- 
nity, had  faidj  Non  Alexandra  fed  Petro^  I  do  not  this 
Hojiour  to  thee.  Pope  Jhxander  the  o^d^  but  to  Fetcr  ; 
the  Pope  impudently  anfwered,  Et  mlhi  &  Fetro^  thou 
doft  it  to  Me,  and  confcqucntly  to  Vcter, 

From  all  theie  things,  (and  many  more  might  be  ad- 
ded )  it  is  plain,  that  tho  the  Pope  be  properly  an  Ec- 
clefiaftical  Head  ,•  yet  he  is  really  the  only  Head  of 
Komc^  in  a  fccular  Senle  alio,  down  from  Pipin  to  this 
Day  :  And  that  confequently  his  being  made  Tempo- 
ral Head  of  the  fe-veh  hilN  City^  ( which  is  as  well 
known,  to  denote  the  ancient  Seat  of  the  Roman  Mo- 
narchy, in  Roman  Authors,  as  that  of  Romeitkli)  that 
rtdes  ouer  the  Kings  of  the  Earthy  was  that  which  laid  the 
Foundation,  at  leaft  in  a  full  Senfe,  of  his  exercifing 
'  all  the  Power  of  the  former  Roman  Head^  or  Romijh 
Beajl^y  under  the  Imperial  Form  of  Go'uernment  ^  but  not 
under  the  Formal  Authority  or  Title  of  Emperor ;  but 
( as  the  Revelation  elegantly  words  it.  Chap.  i'].  12.) 
before  h'rm^  u  f .  under  his  View,  by  his  Papal  Authority^ 
as  a  Power  fuperior  to  him.  So  that,  tho  the  Pope 
made  an  Image  of  the  former  Imperial  Authority^  and 
guird  Charlemain  and  his  Succejfors  witli  this  fine  Feather 
in  their  Caps ;  yet  he  referv'd  the  real  Authority  and 
Power,  both  over  them  and  their  Subjects,  to  himfelf, 
and  oblig'd  them  accordingly,  to  pay  Homage  ulti- 
mately to  himfelf.  Witnels  the  infamous  Vaffilage, 
which  Pope  Hadrian  obliged  the  Emperor  to,  A.  D.  1 15*7. 
when  he  forc'd  him  to  hold  his  Stirrup,  &c,  and  his 
fetting  up  a  Pitture  of  this  in  the  Vatican,  Nay,  the 
fame  Pope  enaded  aifo,  in  EdiBs^  as  well  as  impudent 
Letters  to  the  Emperor  ;  i.  That  all  the  Kingdoms  of  th&  ^ 
World  ivere  jubjett  to  him  ;  and  that  he  7Pas  fit  up  by  God^ 
to  dejlroy  Countries  and  Nations ^  as  he  pleafed.  2.  Th;.It 
he  IV as  the  fupreme  Head  of  the  Roman  Empire ;  and  that 
the  7vhole  Roman  Empire  was  therefore  held  now  of 
bim^  as  being  a  Fief  of  ^bs  Frpacy, 

1 4  Novy 


lao  The  Fir fl  KefuneBion 

Now,  after  this  Dedudion  of  things,  I  could  not 
but  conclude,  that  the  e^V^  of  the  P(?p^ 7,  as  the  lafi 
Head  or  Form  of  Go'vernmcnt  of  Rome^  was,  as  near  as  I 
could  calculate  it,  in  or  about  the  Year  7f  8  ,  and  that 
confequently,  the  Conclufion  of  the  1260  Years  of  the 
Papal  Regnancy,  mull  be  about  the  Y'ear  20i8_,  which, 
according  to  Prophetical  or  Judaical  Reckoning,  is  the 
Year  2000. 

And,  having  laid  this  Foundation,  in  my  Afocalyf- 
thai  DifcGurfe  j  I  proceeded  to  adjuft  the  Three  Grand  Fe* 
riods  of  the  Apocalyptical  Reckoning  of  the  Time,  that 
was  to  be  between  the  Gofpel-Times,  from  the  EfFufi- 
pn  of  the  Spirit,  on  the  Day  of  Pentecofi^  mentiou'd 
Ath  2.  to  the  Millennium, 

The  (i.)  Period  therefore,  confifting  of  the  [even 
Seals ^  I  fuppofedto  begin  at  A.  D.  :5:5,  or  54,  and  to 
end  with  Co7jfiantine  the  Great ^   A.  D.  :;;7. 

The  (2.)  Great  Period  of  the  Trumpets^  I  did  think, 
moll  probably,  to  begin  about  two  Years  after  Confian- 
tine's  Death,  ruiz,.  A.  D.  ;^9,  and  to  run  down  to  the 
beginning  of  the  Reformation. 

KcWj  under  this  Grand  Period,  I  did  fuppofe,  that 
the  1  ft  Trump n  ended  with  Theodojtus^  An.  ^9^  ^  the  2^ 
with  the  Ruin  of  the  Weftem  Empire  of  Rome^  under 
AAiguftulus^  An.  476  ;  the  '^^d  Trumpet  with  the  Ruin  of 
the  Gcthi^o  Kingdom^  An.  5-5-;  ,•  The  /^th^  fir  ft  with 
the  Donation  of  the  Er^erchate^  to  the  Vope^  by  Tipin^ 
A.  D.  7f  8,  and  then  with  the  Confirmation  of  this 
Gift,  hy  Charkmaln^  confirmed  by  the  Total  Deftrudi- 
on  of  the  Kingdom  of  the  Lombards ^  An.  773,  or  there- 
abouts j  The  ^ih  Trumpet^  interwoven  in  Part  with  the 
former,  and  relating  to  the  Saracen  Empire^  and  the 
State  of  the  Church  then,  from  An,  622,  the  Year  of 
the  Elegjra^  to  An.  772 ,  and  from  thence  to  1067, 
whzn  Tmgrcllpix  deftroyedthe  Saracen  Emplrs  ;  The  6th ^ 
relating  to  the  Turks ^  as  their  Hiilory  is  interwoven 
with  that  of  the  Church,  from  A.  D.  1067,  to  An. 
1 4  5:5,  Vv/hen  Mahomet  the  Great  took  Conftantlnople  ^  du- 
ring  which  time  the /Fir;^#i  were  (lain,   and  lay  un- 

buried. 


of  Chrijiianf.  ill 

buried^  afterwards^  until  the  Year  1^16;  The  ytbTrum- 
pety  comprehending  the  fe'ven  Vials^  beginning  that 
fame  Year. 

Therefore  the  (;.)  Grand  Period  of  thQViahy  begins 
An,  ifi6,-  The  ifi-  Vial  running  down  to  i^6/\.  ^  The 
id  to  1616^  or  1617;  The  %d  to  1648  ^  The  4r^3  from 
thence  to  -^.  I).   171 6^    or   17 1?:,   as  to  the  heighth 

thereof  5-  but  to  expire  fully,   An.  1794. And,  to 

pafs  other  things,  which  1  have  conjedur'd  in  R elation 
to  the  other  Vials,  I  only  add,  that  the  Coiiclufion  of 
the  Papacy  is  to  be  a  little  before  the  Year  2000  ;  at 
which  Time,  I  do  fuppofe  the  MilUnmum  will  be- 
gin. 

In  all  thefe  things  I  am  obliged  to  be  very  fliort ; 
leaving  the  Reader,  for  further  Light,  to  my  Apoca- 
lyptical Difcourfe,  fo  often  refer'd  to  already. 

However,  I  cannot  difmifs  this  Inquiry_,  without  ob- 
ferving  how  many  things  concur  to  make  me  believe, 
that  Antichriftianifm  was  never  fully  fix'd  in  its  Chair, 
before  the  Days  of  Pope  Tml  the  ifi^  Pope  Stephen  the 
^dy  Pope  Hadrian  the  ifi-y  and  Pope  Leo  the  :^d  ;  who 
were  Contemporaries  with  King  Pipin^  and  his  Son 
Charles  the  Great.  For,  (i.)  Tho  feveral  Popes,  that 
preceded  them,  had  ftiffly  contended  for  Image- Wor- 
ship, to  the  EfFufion  ot  much  Bloody  efpecially  in 
their  Squabbles  on  this  Score,  with  the  Grecian  Empe- 
rors ,•  yet  they  never  attained  to  get  Idolatry  fully  efta- 
blifhed,  before  Stephen  the  ^d  his  Time.  For  his  Pre- 
deceffor  Co^/Jrantine^  ( the  I3rother  of  Defiderlus  King  of 
the  Lombards y)  during  his  being  Pope,  for  a  Year  and 
a  Month,  was  a  great  Enemy  to  Idolatry,  and  beat 
down  all  Images  out  of  Rome  and  its  Dominions  every 
where  j  and  had  the  Concurrence  of  a  Synod  too, 
held  purpofely  on  this  Subjed;.  For  which  Reafon 
Pope  Stephen  the  T^d^  or  Stephen  the  4^/7,  according  to  Ba- 
roniusy  was  fet  up  againft  him  j  tho  under  Pretence,  at 
firft,  that  he  came  unjuftly  to  the  Popedom,  8s  being 
only  a  bare  Laick,  until  his  Party  fet  him  up,  and  that 
the  Biihop  of  Ravenna  had  (poafecrated  him  Biftiop  of 

Rojne^ 


12  2  The  Firji  RefurreSfion 

Romcy  which  was  indeed  owned  by  Confiajitine.  But  he 
told  his  Enemies^  that  he  had  done  no  new  thing :  For 
that  Sergius  theArchbifhop  of  Ravenna ^'Mid  Stephen  Arch- 
bifliop  of  Naplesy  had  been  thus  made  Bilhops^  per  faU 
tuwy  from  being  Laicks.  This  inraged  Stephen  the  ;^_, 
and  his  Idolatrous  Latcran  Symd^  which  he  had  got  to- 
gether upon  this  occafion  j  to  that  degree  that  they 
puU'd  out  his  eyesj  thro'  Rage.  So  that  this  Confian- 
tine  leems  to  have  been  the  laft  Chriftian  Bijiwp  of  Rome, 
Upon  whofe  Death  Antichriftlanifm^  in  point  of  U^or- 
jhipy  came  to  be  entirely  fix'd.  And  together  with  his 
Ruin  J  the  Pope  did  a  little  while  after  obtain,  by  means 
of  Charlemainy  to  deftr.oy  the  whole  Kingdom  of  the 
fjomhardsy  who  had  been  the  eminent  Oppofers  of  Ido- 
latry all  along.  And  yet  as  mad  as  the  Pope  and  his 
Synod  were  againfl;  Conftantiney  in  nulling  his  Adis,  and 
in  eftablifhing  Error  and  Idolatry  ^  they  agreed  that  all 
Baptifms  and  Extreme  Un^lions^  performed  either  by  him- 
felf  or  any  others  during  his  time_,  fhould  be  owned  to 
be  valid.  For  it  feems  the  Church  of  Rome  was  not  quite 
fo  nonfenfical  as  fome  pretended  Proteftants  amongft 
us ;  who  do  not  only  dainn  Ecclefiaftical  Mens  Ads, 
becaufe  not  Jufl  of  their  way,  but  likewife  do  condemn, 
as  null  and  void,  the  very  KSis  of  Bifhops,  who,  as 
they  pretend,  are  no  Bifhops,  becaufe  of  their  invading 
the  Sees  of  others,  and  thus  breaking  their  Chimerical 
Notion  of  an  uninterrupted  Succeflion.  (2. J  As  An- 
tichriftianifm,  came  both  into  the  Creed  and  JVorflnp 
of  the  Romifti  Churchy  in  Pope  Stephens  Time^ 
(in  whofe  Days,  fays  Onuphrim  Van-vinus^  in  his  Chro- 
nology of  the  Popes,  added  to  Platinas  Hiftory,  the 
nth  Gra?id  Schifm  happened ^  the  great efi  of  all  others  that 
had  been  before')  lb,  as  Vlatinn  tells  us,  the  Morals  of  Men 
bore  Proportion  to  both  ^  fuch  univerfal  Wickednefs 
having  come  in  with  both,  as  never  was  known  before. 
Cv)  And,  whereas  the  Popes  had  only  an  empty  Title 
formerly  of  being  univerfal  Bifliops  j  they  were  then  in- 
veftcd  with  Supreme  and  Independent  Authority,  Do- 
minion and  Power,  Civil  as  well  asEcclcfiaftical,  both 

over 


of  Chrijlian^^  la:^ 

over  Rome  and   Chriftians.      (4.)  And^    befides  thefe 
things^  it  was  not  till  then^  that  the  Princes  of  Europe 
agreed^  to  fubmit  their  Faith  and  Confciences  impli- 
citely^  to  the  Determinations  of  the  Pope  and  his  Cler- 
gy.    (5-.)  Nay  the  Pope  did  then  firft  get  the  ^'ower  to 
excommunicate  Princes  and  People^  as  he  pieafcd^  nay 
and  to  punifh  them   with  Death  or  otherwife^  as  he 
thought  good^  where  he  could  attain  to  put  his  Laws 
in  Execution.     (6.)  And  as  the  Greek  Emperors  of  the 
Eafi  never  had  one  Foot  of  Ground  in  Italy ^  after  this^ 
nor  the  leaft  Shadow  of  Power  ^  fo  there  was  no  Em- 
peror  of  the  JVeJi-y  fo  much  as  in  Name^    from  J,  D. 
7 5' 5-.  until  J,  D.  800  ;  when  Charles  the  Great  got  the 
Title  of  fj&)  Emperor  of  Rome.     (7.)  But  then,  as  I  have 
faid^  the  Weftern  Emperors  were  no  better  than  Ima- 
ges of  Empire :    the  whole  Crowned  Heads  of  Europe^ 
ever  after  that^  being  no  better^  in  relation  to  the  Pope, 
than  what  the  Eledors  are  now  in  Germany ^  in  refped: 
to  the  Emperor.    Nay  they  were  vaftly  more  Tribu- 
tary than  they^  and  every  way  inferiour.    For^  tho  the 
Popes  often  made  Emperors,   the  Emperors  had  no 
Power  to  make  Popes  ^  or,  if  they  attempted  it,  they 
were  fure  to  be  excommunicated,  in  order  to  be  depo- 

fed. Now,  in  Cafe  any  Man  can  fliew  me  a 

Con- 


(z)  of  this  Inauguration  and  Coronation  Platina  gives  us  a  twofold 
Account.  The  ift  is^  in  vita  Hadriani,  rvhere  hefajs,  that  Charles  the 
Great,  having  rvaged  War  agairji  the  Lombards,  upon  the  ropers  Requeft^ 
having  jubduU  tkm,  and  pit  an  End  to  that  Kj^ngdom^  A.  D.  778, 
v^hich  was  the  Tsar  204,  from  its  frfl  EreBion  ;  he  went  to  Rome,  where^ 
after  Salutations,  he  and  the  Pope  went  to  St.  Peter'i  Church,  where  they 
did  mutually  and  fohrnnly  fwear  perpetual  Eriendjhip^  in  all  time  comi>ig. 
And  therc-t  as  the  Pope  confirmed  him  I^ng,  fo  Charles  did  confirm  him 
in  the  Pcjpjfton  of  the  Exerchatc,  beflowed  upon  him.  by  his  Father.  But, 
feeing  no  mention  is  made  of  ary  fokmn  Coronation  of  Charles  then,  nor 
of  the  Title  of  Emp<^ror ;  this  is  not  the  principal  Thing  to  be  refer  d  to  ; 
as  being  that  only  that  anfivers  to  the  Proclamation  of  a  Kjing,  that  is 
afterwards  to  be  foiemnly  Invefted  and  Crowned.  Therefore  Platina  r^/Zf 
us,  2dly.  in  vita  Leoiiis  tcrtUi  that  Fope  Leo,  being  dejirous  to  return 
fome  eminevt  Favour  to  Kjng  Charles,  who  hud  dcferved  fo  well  of  the 

Church 


1^4.  The  Firji  Refune^ion 

Concurrence  of  thefe  Circumftances,  before  the  Dav$ 
of  Pipm    I  fliall  own  my  felf  miftaken,  as  to  the  ^la 
of  the  Reign  of  the  Papacy.    But,  as  I  defpairof  this. 
fo  I  hope  none  will  be  fo  filly,  as,  for  the  future,  to  date 
Antichnit  s  Reign  from  Prefararions  to  its  Reio-n    rather 
than  from  its  aiiual  Mounting  the  Throne  :  Which  is  iuft 
as  good  Senfe   as  to  date  King,  millam's  Reign,  not 
froni  his  being  ProcLin^ed  King  or  from    his  Coronation, 
but  trom  his  Landing  at  TorUj,  or  even  from  the  Birth 
ot  mt-rmce  of  Wales  ■  which  feems  to  have  been  the 
main  Spring  of  the  Revolution.     And  indeed,  at  this 
Rate,  wemight  as  juftly  conclude,  that  the  Papacy  be- 
gan foreign,  in  the  Apoftolical  Age,  feeing  the  Scrip, 
.   ture  tells  us    that  that  Myftery   of  Iniquity  began 
then  to  work    as  that  it  began  its  Reign  either  in  the 
iJays  ot  Conftanttus,  Jufiinian,   Vakntinian  the   id     or 
„^   -Phocas     Howftrange  then  is  it,  that  no  Writer,  before 
me,  did  ever  think  of  the  time  of  Vifm  and  CharUmain, 
as  the  ^^ra  of  the  Papacy  j  which  has  all  the  Cha- 
^    rafters  and  Properties  of  the  begun  Regnamy  of  the  Pa- 
-  fal  Antichrifi,  as  the  lafi  Supreme   Head  of  the   Romi(h 
Bef  ■  or  of  the  Romijh  Beajt  as  rid  upon  by  the  Scarlet 
Whore  ,»  or  of  the  Beafi  with   m.  Horns,  that  made  an 
Image  ot  the  Old  Roman  Imperial  Government,  at  the  fame 


aunb  a>,d  ro»fider,„g  how  weal  the  Empf  rors  of  Conftantinople  were 
tofupportthatlitgmf,  mtttat  tipm  Ms  yicmm  Kome  u,,d  Itlw  were 
exp,:fid  to  erdlejscaamtu,  ;  fe  Hd  therefore,  et  the  d:fire  and  Pr^en 

tin  i"^Y^"'fT'  ^'f'^  '"  ''"  ^"'"^  "/  ''  P^t".  ^'He 
If        J  f  ?,'■•'?  '"  H  ■^''''''''"'■<"''  P'-<>'""i>"'>'g  it  with  a  loud 

Voice,  avd  pUcmg  a  Dudcm  on  his  Heai  ;  all  th  Pc^.ple  (homink  aH 
^^^-^-^p^r.  CaroioAugufto,  a  Deo  Coronato,  Magno&  P.cificS  Im- 
peraion,  Vita  &  V>aona  ;  that  U,  May  Charles  the  Au?uft,  Crown- 
ed  by  Ood,  the  Great  and.Flourifliing  Emperor,  be  ble^ft  with  Life 
andVi&ory.  A'on-.yi^j  Piaiina,  at  the  fame  Krae  , to  Charles  wa, 
Crowned  Ewp.'ror  of  thf  Komam,  his  Son  Pipin  was  declared  at>d  anoint- 
ed  \jKg  of  Jtjily,  nkich  was  to  anfwer  the  Old  liile  of  Cafar,  which  af- 
ter Domitian  s  urne  was  never  ufed  to  f,gniff  Emperor,  {for  the  Se- 
vau.  ly^Utv  haaordtfdthe  comrary}  but  was  a  Vtle  liven  to  the 
anaremsuccefr  cvdwhch  w  r.owcommUin  Q.ztwmv.intU  Jiile 
pf  King  of  the  Roir.aiis.  " 


time 


of  Chrijlians.  125 

time  that  he  exercifed  the  Supreme  Government^  he-^ 
fore  that  Shadow  of  the  old  Roman  Imperial  Gcvernmenty 
or  above  ify  as  the  Sovereign  of  all  Emperors  as  well 
as  Kings. 

So  thatj  as  the  little  Horn^  that  came  up  lafiy  Dan,  7. 8, 
24.  is  faidj  I.  Not  only  to  have  been  di'vers  from  all 
other  Kings  ,•  and^  2.  To  have  been  raifed  to  his  Supreme 
Power  at  the  time  of  his  having  fubdued  Three  of  the 
ten  Kingdoms^  or^  as  the  Words  are,  by  getting  thres 
Horns  plucked  up  by  the  Roots  before  him :  So  I  may  con- 
fidently apply  this  to  the  Vapacy  in  Pipins  time.  For, 
by  his  Means,  the  Papacy,  i.  Conquer  d  the  Exer- 
chate  of  Ra^venna^^nd  confequently  was  made  Supreme 
Head  of  Rome,  the  Emperors  of  the  Eaft  being  thus 
depofed  ,•  2.  By  his  means  alfo  the  Papacy  conquered 
the  Kingdom  of  the  Lombards ^  which,  next  to  the  Ea- 
ftern  Empire,  had  been  the  greateft  Enemy  of  Idol- 
worfhip's  prevailing,  and  confequently  of  the  Pope's 
arriving  to  fupreme  Power  and  Empire  ,•  and,  ;.  By 
the  means  of  Vipin  alfo,  the  Kingdom  of  the  Franks 
(which  was  afterwards,  under  Charkmaine^  intitl'd  the 
Wejttrn  Empire ^^  was  abridg'd  of  any  Power  over  Rome 
or  Italy ^  and  was  yielded,  in  fome  Senfe,  to  be  fub- 
jed  to  xb.^  V^^^i>,  But  I  have  faid  fo  much  on  this 
Subjed:  already,  that  it  is  high  time  to  come  to  flop 
now. 

And  indeed  I  had  added  no  more  to  what  I  have  faid 
upon  this  Inquiry,  if  I  had  not  been  defired  to  confider 
a  Book,  that  I  was  told  was  come  out  about  a  Year  ago, 
with  great  Applaufe,  on  the  Apocalypfe  ;  viz,,  that  of 
Mr.  Whifion  :  Which  I  confefs  I  was  willing  to  confi- 
der, as  being  not  only  the  Work  of  a  Celebrated  Au- 
thor, but  becaufe  I  uriderftood  that  he  had  publifhed, 
not  only  his  own  Thoughts  therein,  but  thofe  alfo,  fa 
long  and  fo  generally  talk'd  of,  which  the  BiJJwp  of  Ti^or^ 
cejhr  has  been  equally  famous  for,asfor  his  Skill  in  Chro- 
nology. And  indeed  I  find  by  Mr.  Whlftons own  ac- 
count, that  his  Book  is  nothing  elfe,  but  an  Illuftration 
and  Improvement  of    that  Learned  Prelates  Scheme: 

Which, 


Jl6  The  Firji  KefiirreSiion 

Which,  having,  as  it  were,  efpoufed  for  his  own, 
and  written  out  from  the  Bifliop's  Didates  or  Notes, 
he  has  now,  by  agreement  with  him,  fent  forth 
with  his  own  Improvements. 

Great  Names  ufually  bear  a  great  Sway  in  the  World, 
and  I  confefs  it  was  fo  with  me,  in  this  Cafe,  upon 
my  firft  View  of  this  Famous  Book.  What  I  thought 
I,  may  we  not  expert  from  fuch  a  Taul,  when  re- 
ceiving and  writing  fuch  Truths  at  the  Feet  of  fuch 
a  Gamaliel  ?  But  I  was  extremely  furprized,  when  I  came 
to  confider  the  Book  more  clofely.  For  tho  I  found 
Learning  enough  in  it,  as  well  as  Mathematical  Me- 
thod: Yet,  I  muft  fay,  that  I  found  in  the  whole  ve- 
ry little  either  new  or  folid,  unlefs  old  Jofe^h  Medes's 
Scheme  new-vamp'd  be  reckon  d  a  .  New  Interpretation 
of  the  Jpocaljpfe, 

But,  as  Dr.  j^llix  has  lately  told  Mr.  Whifton^  in  his 
Letter  to  him,  that  he  has  run  into  many  Miftakes,  by 
founding  fo  much  upon  that  Author's  Scheme :  So  I 
think  every  one  will  fay  the  fame  thing,  that  is  ac- 
quainted equally  with  Mr.  Mcdes  and  Mr.  Whifions 
Notions. 

However,  I  was  glad  to  find  Mr.  Whifion  to  have 
efcap'd  one  of  Mr.  Mede's  Grand  Errors,  viz..  that  of 
intermixing  fome  of  the  Trumpets  with  the  Seals ^  and 
moft  of  the  Vials  with  the  Trumpets  ^  of  which  Error 
I  took  Notice  formerly  in  my  Apocalyptical  Difcourfe^ 
Page  ;6.  And  my  Surprize,  this  way,  was  the  grea- 
ter, becaufe  this  Miftake  was  the  Native  Refult  of  Mr. 
Medes  Grand  Notion  of  the  Twofold  Parallel  Propbefie^ 
*viz,»  of  the  fealed  Booky  and  ope?i  Codecil.  For  feeing 
Mr.  Whifion  magnifies  this  fo  much,  I  could  not  but  fup- 
pofe,  that  his  avoiding  the  Conclufion,  tho  he  had  ef- 
pouled  the  Premifes,  was  owing  to  fome  other  Perfons 
Scheme  than  Mr.  Medes, 

I  have  neither  Room  here,  (confidering  Circum- 
ftances,)  nor  Leifure,  nor  Inclination,  nor  indeed 
Health,  to  run  cut  largely  upon  that  Author's  Scheme. 
However,  I  cannot  forbear  to  mention  a  few  Things 

h(?re;» 


of  Chriftians.  11 7 

here^  tho  very  curforily ,  which  I  look  upon  as  MU 
flakes  in  themfelveS;,  as  well  as  inconfiftenc  with  my 
Thoughts,  upon  the  prefent  Subjed:. 

Andj  (i.)  I  muft  lay,  that  I  fee  no  Reafon  for  his 
fixing  upon  A.  C.  96,  which  was  the  Year  of  Domiti^ 
arts  Death,  as  the  Year  of  Johns  feeing  the  Apocalyptic 
cal  Vlfions  in  PaTmos^  as  he  does Leww.?  4.  Page  7,2,  For 
Dio  C^iljius  fays,  that  Domltian  was  kilFd  after  he  had 
rdgn'd  1 5*  Years  and  ^  Days  ^  and  Suetonius  tells  us, 
that  he  was  flain  the  i4?/->  of  the  Calends  of  October. 
When  therefore  Jerow  fays,  that  John  wrote  the  Apo-- 
calypfem  Fatmos^  in  the  i^th  Year  of  Domltian  ,•  Lear- 
ned Men  have  hitherto  agreed,  that  it  was  A,  0.95', 
that  the  Apocalypfe  ought  to  be  dated  from.  But  I  am 
apt  to  think,  that  Jerom  was  miftaken,  when  he  makes 
Johns  Relegation  to  Vatmos  fo  late.  For,  by  what  John 
fays  to  the  Church  of  Smyrna^  Chap.  2.  ver.  9,  10.  It 
is  plain  to  me,  that  Dormtians  Perfecution  was  of  ten 
7ears  Duration  in  all  ;  Days  being  put  for  Tears.  Now 
it  had  been  very  odd  for  John  to  advife  the  Chriftians  of 
Smyrna  to  hold  out  in  Patience  for  thefe  ten  Tears ^  while, 
at  the  time  of  the  writing  of  this,  by  John,  all  the  ten 
Tears  were  expir'd,  or  juft  expiring ;  if,  as  Mr.  JVhifion 
fays,  John  faw  the  Apocalyptical  Vifions  the  fame  Year 
wherein  Domitian  died.  And  yet  I  am  far  from  faying 
that  John  wrote  this  at  the  very  beginning  of  Domiti- 
ans  Perfecution  :  For  I  am  moved  by  the  Authority  of 
Irenmis  to  think  other  wife,-  who  tells  us.  Lib.  f.  Cap.  1^0. 
as  his  Words  are  preferv'd  by  Eufebius,    Hifi,  Lib,  5'. 

Cap.  8.  that  John  faw  the  Apocalyptical  Vifions, — 

TT^os  T6)  TeAa  tb;  Aoa(T6jvS  dpx^'3  towards  the  end  of  Do- 
mi  tian'i  Reign  ^  which  I  think  Mr.  Whijton  ftrains  too 
much  to  his  Hypothefis^  when  he  renders  his  Words,  at 
the  end  of  the  Reign  of  Domitian.  Now,  upon  the  Sup- 
pofition  that  John  faw  his  Vifions  while  that  Perfecuti- 
on was  yet  raging,  and  was  yet  to  continue  to  do  fo 
for  fome  Years ;  it  was  very  confonant  for  John  to  tell 
the  Church  of  Smyrna^  how  long  the  Perfecution,  they 
were  then  under,  was  to  continue  in  all  ^  as  it  was  al~ 

fo 


I  a  8  The  Firjl  RefurreSlion 

lb  congruous  for  Irenaus  to  ufe  an  indefinite  way  of 
expreffing  the  Time  of  Johns  being  in  Patmos^  to  fup- 
ply  the  DefeA  of  his  not  knowing,  certainly,  the  par- 
ticular Year  of  his  feeing  his  Vifions.  And  perhaps  he 
had  jufl  Reafon  to  write  indefinitely  after  this  manner 
iikewife ,  becaufe,  if  John  was  feveral  Years  in  Patmosy 
as  it  is  highly  probable  he  was  ^  it  is  equally  probable, 
that  he  might  fee  fome  of  the  Vifions  of  the  Revelati- 
on one  Year,  and  fome  another.  So  that,  by  laying 
all  thefe  things  together,  I  conclude,  that,  tho  no 
Man  ought  to  be  pofitive,  as  to  a  certain  Year,  in  fuch 
Cafes  ;  yet  that  it  is  highly  probable,  that  at,  or  about 
the  Year  92,  the  Dateof  7^0/jw's  being  in  Patmos^  and  of 
his  feeing  his  Vifions  there,  mull  be  plac'd.  And  this 
was  the  Reafon  of  my  fuppofing  formerly,  that  the 
Year  92  was  probably  the  Year  wherein  John  firil  had 
the  Vifions,  contained  in  the  Revelation,  communica- 
ted to  him. 

(i.)  I  wonder  how  Mr.  Whlfion  comes  to  lay  it 
down,  as  his  qd  Hypothefis^  that  St.  John  fhould  ufe  Ro- 
man Years  in  his  Calculations.  For  as  I  have  demonftra- 
ted  in  my  Afocalypkal  Difconrfe^  Page  19,  &c.  he  ufes 
no  other  Years  than  Daniel  ufed  before  him,  viz^.  Years 
of  360  Days  apiece. 

But  however,  I  am  glad  to  hear  from  him.  Page  85', 
that  the  Bijlwf  of  JVorceJhr^  has,  by  the  help  of  diftin- 
guifliing  between  Prophetical  and  Julian  Years,  attained 
to  an  exad  Calculation  of  Dnniel's  Weeks :  Which  I 
hope  we  ihall  fee  in  due  time.  ^However,  as  I  have 
made  an  Effay  this  way  already,  in  the  4th  Ch.pter  of 
the  preceding  Book;  fo  1  hope  it  is  no  Injuftice  either  to 
him  or  Mr.  Whljlon^  to  fay,  that  near  7  Years  ago,  I 
publifli'd  that  Diftindion,  which  I  had  difcovered  ma- 
ny Years  before.  When  therefore  Mr.  PFhifion  fays, 
that  this  was  not  known  for  Jo  many  Ages^  till  cur  excel- 
lent Chronologer  a?ul  Script  ur  iff- ^  the  Lord  BijlwpofWoict^Qry 
made  this  Ohftrvation,  and  fo  laid  a  firm  Foundation  for  the 
clearing  of  it :  I  fuppofe  Mr.  JVhifton  meant  only  to  fay, 
that  the  ^i/Zj^p,  fo  far  as  he  knew,  was  the  iirft  Difco- 

Yerer 


of  Chrifiianf.  119 

verer  of  it  ^  for  I  prefume^  he  will  not  fty  he  was  the 
firft  Publifher  thereof.  And^  tho  I  fhall  not  queftion, 
but  that  he  might  have  made  this  Obfervation  long  be- 
fore I  was  born;;  he  being  a  much  elder  Man  than  I 
am  5*  yet^  as  I  never  (aw  him^  fo  I  cannot  be  fuppofed 
to  have  received  any  Lights  either  in  this,  or  in  (/) 
any  other  refped,  from  him  ,•  as  indeed,  I  never  had 
tlie  leaft  Information,  this  way,  from  any  Man  what- 
•  foever. 

But  to  proceed,  (i.)  It  is  plain.  That  the  three  Grand 
Apocalyptical  Numbers  of  1260  Dajs,  42  Months ^  and 
Timey  Times  and  an  Half,  are  not  only  Synchronical,  hut  mufi 
he  interpreted  Prophetically y  fo  as  Tears  mufr  he  underfiood  by 


{J)  Wert  it  not,  thit  the  B.  »/  W.  is  fo  highly  Celebnted,  as  the  only 
Oedipus  of  the  Revelation  in  our  yige,  I  might  have  J^afon  to  fufpeii 
th:tt  he  might  hive  been  orww^  to  A  very  obfcure  Author^  for  fome  Bints 
ofthisUnd'^  efpeciaJJy,  if  I  have  had  ]^afo^  to  know ^  that  he  has  conde- 
fcended  fo  fir^  ds  to  perufe  even  a  fmall  Vifcourfe,  comaimvgy  A  New 
Account  of  the  Rife  and  Fall  of  the  Papacy.  E,  G.  Wkreas  I  had 
formerly,  near  fevn  Tears  ago,  in  my  Apocalyptical  Difcourle,  viz.  in 
ribff  PoftfcripL  w /f,  Page  171,  drarvn  a  memorable  Obfervation,  from 
Rev.  Chap.  I.  ver.  19.  compared  with  Chap.  4.  ver.  i.  It  cannot 
hut  he  fuppofed  to  be  pretty  odd,  at  leaflto  me  \  to  find  the  fame  Paffage, 
with  no  Alteration},  excepting  that  of  Words,  introduced  by  Mr,  Whifton, 

with  this  pompous?  re  amble,  Page  31.    And  befides  this. there 

is  another  Argument,— and  which,  as  I  own,  was  firft  obfer- 
ved  to  me,  by  our  great  Chronologer,  and  moft  accurate  Enquirer 
into  thefc  Matters,  the  prefent  Lord  Biihop  of  if'orcejier.  And  tl^n  he 
froceeds  to  tell  the  World,  as  Newt,  what  I  had  publijhed  long  before  ;  nay, 
and  to  draw  from  it  the  very  fame  ConcJufhn  I  did,  in  Illation  to  the  7 
Epiftles  to  the  Afiatick  Churches ;  which  looks  the  more  likely  to  have 
been  taken  from  me,  becaufe  it  is  altogether  Forreign  to  Mr,  Mede'j 
Scheme,  (of  which,  that  of  the  Bifhop  and  Mr.  Whifton,  is  a  pre 
fefs'd  Improvement,  as  Mr,  Whifton  tells  ut  in  his  Latin  Dedication,) 
to  difcard  ihdfe  7  Epifiles  from  being  Prophetical,  And  I  believe  it  mil 
^ot  be  eafy  to  find  any  Apocalyptical  Authors  before  mf,  that  made  this  Obfer- 
vation  :  At  leafl,  1  know  of  none.  Perhaps  fome  Perfons  may  think  it  too 
mean  to  own  themfehes  to  be  obliged,  in  any  thing,  to  the  Writir'gs  ofone^ 
that  is  called  a  Presbyterian.  However,  let  the  I^eader  compare  what 
Air.  VVhifton /4>j,  Page  31,  32.  with  what  I  f aid  formerly,  Page  171, 
172,  1 7  J,  and  then  let  him  jwlge  it  as  he  pleafeth, 

K.  Days ; 


150  The  Firft  KefurreSlion 

Days ;  as  I  have  proved  in  my  Afocalyftic4  Difcourfe^ 
Page  19.  And  therefore^  (2.)  It  is  impoffible  to  un- 
derftand  thefe  Years  to  be  Roman  ones.  For  \then  the 
1260  Days^  v/hen  reduced  to  fuch  Years^  mult  be  im- 
perfed  by  18  Years,  For  which  Reafon^  I  fhjlill  be  at 
the  Pains  again  to  write  out  that  Scheme^  which  I  gave 
iformerly  in  my  Jpoc.Dif,  p.  26. 


The  Prophetical  Year. 

Tears.                   Days, 

I.                          0,60 
;6o 

The  Ju/iari  Year. 

Tears.                    Days, 

r.                         ;6^ 
;6r 

2.                        7^0 

2.                 7;o 

;.                      1080 

3.               ^09^ 

Half  Tear.              180 

Half  Tear,  ahout    18; 

Three  Tears  and  1    ^^^ 
a  Half           r^^^ 

1278 

But3  (;.)  Imuft  add,  that  I' cannot  think  of  any 
thing  ofFer'd,  that  looks  like  a  Reafon,  why  the  Reve- 
lation fhould  run  upon  any  other  Years,  than  thole 
ufed  conftantly  before,  in  the  Prophetical  Writings. 
For  John  was  not  at  Liberty  in  this  Cafe.  He  wrote 
only  what  he  faw  and  heard  i  and  pronounceth  a  dread- 
ful Curfe,  upon  any  that  fhould  add  or  take  from  his 
Text,  Chaf.  22.  18,  19.  Seeing  therefore  the  fame 
Spirit  dilated  to  John,  what  he  was  to  wrice^  that  had 

done 


of  Chrijlians.  i^l 

done  the  fame  before  to  Dmiel  j  and  feeing,  as  DanieV^ 
Prophefy  fills  up  the  Hiatus^  or  void  Time^  between 
the  end  of  the  Old  Teftament-Hiftory,  unto  the  end 
of  the  Jeoi^ijl)  Gonjernment  •  Johns  Prophefies  beginning 
where  Daniers  end,  and  running  down  to  the  Mil- 
lennium, in  a  diftinci  Order ;  and  from  thence  in  a 
few  Generals^  to  the  end  of  Time,  filling  up  thus, 
the  Want  of  the  Hiftory  of  the  New  Teftament: 
And  laftly,  feeing  the  fame  Fhrafeologj,  the  like  Figures ^ 
and  the  very  fame  kind  of  Numbers,  are  made  ufe  of : 
It  is  aftoniming  to  me,  that  all  Interpreters  before 
me,  (hould  have  remained  ignorant  of  this  Point  fo 
long. 

When  therefore  Mr.  Whifion  calculates  Daniel's 
1290,  and  i^^s*  Days,  hy  Roman  Years,  I  think  he 
goes  fipon  a  very  precarious  Bottom.  And  as  for 
the  other  Number  of  Daniel,  the  new  Invention  of  Cal- 
culating which,  by  Prophetical  Years,  he  attributes 
to  the  Great  Chronologer  and  Interpreter,  the  B.  of  W.  (tho 
I  think  he  might  have  found  the  fame  materially, 
and  that  again  and  again,  in.  Mr.  Beverle/s  Wri- 
tings :  )  I  prefume  to  ask  him.  What  other  Reafon, 
either  the  Bilhop  or  He  can  aflign,  why  the  Spirit 
of  God  calls  the  Days  of  this  Number,  not  fimply 
D^j/,but  Evenings-Mornings  ;  unlefs  it  was  with  De- 
fign,  to  let  us  know  that  he  meant  not  2^00  Prophe- 
tical  Days  to  be  interpreted  Tears,  but  that  he  meant  iV/z- 
tural  Days,  that  were  ufually  diftinguifh'd  into  Evenings 
and  Mornings,  I  forefee,  that  Mr.  Whifion  may  remit 
us  to  his  Theory,  for  an  Anfwer  j  where  he  fuppofes, 
that  the  fx  Evenings  and  Mornings  of  the  World's  Creati- 
on were  Tears,  and  not  common  Days,  But  when  he 
gives  us  his  Reafons,  over  and  above  his  bare  Word, 
for  this  i  and  when  likewife  he  will  let  us  know,  whe- 
ther tlie  Day  of  Refl  was  a  natural  Day  or  a  Tear  ^  I  fhall 
then  readily  fubmit  to  his  Opinion.  But,  in  the  mean 
time,  I  muft  be  allowed  to  thiniv  that  no  more  was 
literally  intended  by  the  2:^00  Evhiings-Mornings^thzn 

K  z  thofe 


1^2  The  FirJiRefurreSiion 

thofe  2; 00  Natural  Days  of  the  Prophanation  o^  the 
Sanduary,,  by  Antiochus  Epphanes ;  which  therefore 
feems  to  have  continued  exadly  6  Judaical  Years^  4 
Months^  and  20  Days. 

And  here,  before  I  proceed  to  other  things,  I  hum- 
bly beg  the  Favour  to  know,  how  he  can  reconcile 
what  he  lays,  in  the  ;d  Corollary  of  Lemma ^  or  Vrcpo- 
fiticn  14.  Page  8:5.  where  he  approves  the  Bi^cp  of 
^orcefie/s  Opinion,  (  which  I  own  to  be  mine  alfo, ) 
that  ^  Ti'/f^es^  and  a  Section  or  Party  is  equivalent  to  three 
Tears  and  an  half:  I  fay,  I  defire  him  to  reconcile  this 
with  that  Part  of  his  qth  and  la^t  Hjpcthefis^  where  he 
fays,  that  ^  Times y  and  a  Di'vijton  or  Part  of  Time^  does 
iignifie  J,  Tears  and  a  Month, 

And  i  beg  the  like  Favour,  as  to  the  frfi  Part  of  the 
fame  qth  Hypothtfis^  to  let  us  know,  upon  what  Ground 
he  pretends  that  the  to  rptiov  tm;  ^h^,  the  Third  Part  of 
the  Earthy  is  to  be  underftood  of  the  mofi  eminent  and  re- 
Tnark^^hle  Toird  Party  which  can  he  fuppofed.  For,  by 
theie  Words,  I  am  oblig'd  to  fuppofe,  not  only,  that 
we  muft  underftand,,  by  the  Three  Parts  of  the  Earthy 
the  Three  Parts  of  the  then  known  World,  viz.  Afiay 
^Africa  ^nd  Europe^  but  that  we  muft  underftand  likewife. 
That  either  Jfia  muft  conftantly  be  meant  by  this 
^d  Party  (feeing  it  is  certainly  the moft  ew/w^wr,  as  to 
Bignefs,)  or  Europe y  becaufe,  ( in  fome  Refpeds,  efpe- 
cially  in  later  Ages, )  it  has  been  the  moft  remarkahky 
upon  the  Account  of  peculiar  Providences.  I  leave 
Mr.  Whifion  to  chufe  which  he  pleafeth  to  adhere  un- 
to. Only  I  crave  leave  to  think,  that  the  Spirit  of 
Prophefy,  v^here-ever  he  ufeth  thisPhrafe,  alludes,  not 
to  tiie  Three  Parts  of  the  Univerfal  World,  as  it  was 
l^nown  of  old^  but  to  the  Three  Parts  of  the  Roman 
Empire,  (to  which  only  the  Chriftian  Church  had  the 
moft  dired  Relation,  down  from  John's  Days,  to 
the  Difcovery  of  America)  as  it  was  divided,  by  Con- 
fiantine  the  Great y  between  his  Three  Sons,  viz.  Con- 
^antiney  Confiantius  and  Conftans,     And  perhaps,  I  can 

pro- 


of  Chrijlians.  I  ^  ^ 

produce  fuch  Probabilities  for  this^  as  Mr.  TVMfion  can 
never  pretend  to  parallel.  In  the  meantime^  I  am 
bold  to  fay_,  that  his  ^jth  H)potbeJis  is  equally  precarious 
as  his  ;i  and  ^tb. 

'    And  here  I  fhall  take  Notice  of   one  thing  further, 
wherein^  as  I  humbly  think,  Mr.  TVhifion  is  miftaken, 
in  Point  of  Calculation.     And  I  do,  at  the  fame  time 
own,  that  I  was  miftaken,  this  way,   my  felf,  in  fome 
Meafure,  when  I  wrote  my  Jpocaljptical  Dijcomj'e,     In 
is  that  PalTage  mention  d,  i^ci/.  9.  15-,  &c.  in  Relation 
to  the  Fourfold  Turkifli    Go'vemment^  which   afterwards 
united  under  one  Head.     Concerning  whom  it  Is  fa  id, 
I.  That  the  Four  .Angels  IV ere  loofed^  'viz,,  from  their  for- 
mer Confinement ;    and,   2.  That,  thej  were  prep.ir'd  to 
Jlay  the  ^d  Part  of  Men.     And,  3.  That  the  Period  of 
their  Conquefts  over  the  3^/ P.'zrr  0/  Men^    was  to  be 
that  of  an  Hour^  a  Day,  a  Month  and  a  Tear,     Now,  in 
order   to   underiland  this    Period,     we  muft  know, 
(i.)  That  tht  Turks  were  at  firft  divided  mto  four  fole 
Tribes  J  or  Sultanies^  who  were  confederated  together 
for  mutual  Defence.     Of  which,  Mr.  IVhifion  has  given 
us  a  Scheme,  p.  178.  tho  whether  it  be  exad  or  nor, 
the  Obfcurity  of  Hiftory  allow^s  us  not  to  know.    How- 
ever,   that   there  were  four  confederated  Tribes  of  that 
People,    all  are   agreed.    (^2.)   It  is  equally  agreed, 
that  one  of  thefe  Sultanies  or  Tribes,  with  the  Ailiftance 
of  the  reft,  did,  under  the  Command  of  their  Prince 
Tangrolipix,  ( otherwlfc   called  TogroH-Beg  or   Togrul-be^ 
cusy  for  which  confult  Abul-Vbarag,    p.  226.  &  Elmacin^ 
p.  271,  &c.)    did  invade  the  Saracene  Empire   in  Perfia^ 
and  fubdued  it,  deftroying  the  Caliph,  and  reigning  in 
his  Stead.     Which  memorable  TranfaAion,  was  in  or 
about  the  Year  1067,  or  1068,  which  Kir.Hljijfon  fays, 
^.i^^Aswell  knovjn  m  Hljlory,  (:;.)  Let  it  be  remembred, 
that  the  Text  gives  us  a  Threefold  R^k  of    Calculating 
the  Number  affigned.     The*  1/ is  this ^  That  v/e   mult 
calculate  the   zy£ra  thereof  before  their  four  Sultanies 
were   united  in  one  Empire,  under  07js   Sultan,     And 
feeing  wc  know  that  this  was  not  until  Ottoman  reign'd^ 

K  ?  ■  vvhigh 


r. 


1^4  The  Firji  Kefnrre^ion 

which  was  a  confiderable  time  after  their  Faffing  E«- 
fhrates^  as  Mr.  Whifion  owns  ,•  we  cannot  but  know 
likewife^  that  the  very  Foundation  of  his  Calculation^ 
founded  on  this  Paffage^  falls  to  the  Ground.  The 
7.d  Rule  is  thiSj  That  it  is  not  faid^  that  they  jhall  reign 
for  an  Hour^  &c,  but  it  is  faid_,  That  they  were  prepared  for 
an  Hour,  &c.  u  e.  for  fuch  a  Period  of  Time^  as  is  after- 
wards defcribed.  Kcw,  feeing  the  Preterite  is  ufed 
here,  and  a  Preparation  fpoken  of,  which  is  a  very  pe- 
culiar Word^  in  fuch  a  Cafe  as  this,-  I  cannot  but  think, 
that  we  aredireded  to  look  back  upon  their  Conqueft 
of  th6  Empire  of  Per/ta^  under  TangroUpix^  as  the  9y£ra 
of  the  Turkifh  Preparations  for  invading  the  Chrifiians, 
For^  ever  after  that,  they  became  formidable,  and  were 
ftill  Invading  fome  Place  or  another.  Now^  as  I  take 
this  to  be  the  true  Turkifh  ^/Era  ^  fo  we  have  a  %d  Rule 
given,  by  which  we  are  direded  to  underftand,  when 
the  Preparation  was  to  end,  by  their  full  Accomplilli- 
ment  of  the  Work  they  were  fent  to  do.  And  this,  as 
the  Event  has  made  good,  was  their  entire  Conqueft  of 
the  Greek  Empire,  And  this  is  exprefs'd,  by  their  flay- 
ing the  i^d  Part  of  Mm^  i.  e.  their  fubduing  the  i^d  Part 
of  the  old  Roman  Empire^  -viz..  that  Part,  which  Con- 
fiantine  gave  to  Ccnftantiusy  when  he  divided  it  among 
his  three  Sons.  So  that  the  Turks^  from  the  Time  of 
their  Conqueft  of  the  Empire  of  Perfta^  were  gradual- 
ly j^r^/^jr^^  for,  and  made  gradual  Advances  againft  the 
Grecian  Empire,  until  they  intirely  fwallow'd  it  up  at 
laft.  And  of  this  the  Spirit  of  God  thought  fit  to 
give  Warning  in  this  Place,  by  defuing  us  to  take  no- 
tice of  this  Enemy  then,  when  they  fhould  pafs  the 
River  Euphrates^  which  they  did  under  four  Sultans  or 
Gcneralsy  viz.  Soliwan  Shahum  and  his  three  Sons,  which 
was  towards  the  end  of  tho,  thirteenth  Century ^  as  is  fup- 
pofed  by  the  beft  Authors,  {a)  And  when  SoUman 
Shahum  happened  tobe  drowned,  by  a  Miftake  of  the 


{4)  Sec  Pocod.'^  Suppkm.ad  Abul-phar.  F^Jgs  41 ,42.  &  ic6,io8. 

Foard 


of  Chrijiians^  1^5 

Foard  he  ought  to  have  palTed  over  at^two  of  his  Sons^ 
viz.  Sankur-z,engi  and  Cun-Tugcli^   v^^erc  fo  frightned  ac 
this  Omen^  in  the  beginning  of  their  Enterprize^  as  to 
defiftfrom  proceeding,  and  to  return  with  their  Foi- 
lowers^  to  their  old  Habitations   in  Perfia :    Ortogrules 
alone,  or  as  others  write  it,  Oftrogules^  or  Otroguks^  the 
third  Son-  continuing  on  this  Side  Euphrates ^  becoming 
thus,  together  with  his  three  Sons^  the  Head  of   thole 
Turks^  that  were  refolv*d  to  pufti  their  Conqueft  Weft- 
ward  ;  the  Names  of  whofe  three  Sons  were  Condoz.^ 
Sarubam^  and  Othman  or  Ottoman,     So   that   the  Turki 
retain  ftill  their  ancient  Form  of  a  Fourfcld  united  Go-- 
^ernment,  a  confiderable  time  after  their  pafling  Euphra- 
tes,    And  this  remain  d  until  fuch  time,  as  that  Ottoman 
the  youngeft  Son  did,    by  Degrees,   and  with  abun- 
dance of  Artifice,  lay  the  Foundation  of  making  him- 
feif  fole  Monarch :  Which  at  length  he  attain'd  to,  but 
not  fooner  than  feveral  Years  after  his  Father's  Death, 
tho    not  without   confiderable  Struggles  j  which  was 
at,  or  about   the   beginning  of  the  fourteenth  Century, 
which  fome  think  was  in  the  Year  i  ;oo,  or  i  ;oi.  Now, 
if  after  thefe  Confiderations,  we  come  to  calculate  the 
Number  here  affign'd  in  the  Text,  we  fiiall  find  they 
reach  down  exadly  from  their  Conqueft  of  the  Perfian 
Empire  under  Tangrolipix^    to  their  Conqueft  of   the 
Greek  Empire^  under  Mahomet  the  Great,     But  here,  as  I 
formerly  obferved  in  my  Apocalyptical  Difcourfe^  Page  fo. 
an  Hour^  in  the  prophetick  Stile,   does  always  denote, 
by  an  indefinite  way  of  fpeaking,  a  Seafon  or  Period  of 
Time^  be  it  longer  or  fhorter.     So  that  when  it  is  faid, 
that  the  Turks  were  prepared  for  an  Hour^  &c.  I  take 
the  Meaning  to  be  this  ;    that  they  -were  prepared  for  an 
Hour  or  Seafon^  even  for  a  Day^    a   Month^  and  a  Tear, 
But  if  Mr.  V/hifion   will  infift  upon,  bringing  an  Hour 
into  the  Account,  not  as  a  General,  inclufive  of   the   c- 
iher  Numbers,  as  Particulars,  ( tho    I  think  he  can  find 
noparellel  Place,  where  an  Hour  is  othervvife  ufed,  ) 
the  Matter  is  fo  fmall,  as  is  not  worth  contending  for  > 
feeing^  when  he  has  made  the  moft  of  it,    it  amounts 

K  4  only 


156  The  Firfi  RefnneSlion 
only  to  If  Days.  So  th^t,  let  us  reckon  an  Hour  as  we 
pleafe,  the  Period  confifts  of  a  Day^  a  Month  and  a  Tear  • 
which  according  to  Prophetical  Calculation,  rec- 
koning by  Caldean  or  Judaical  Days^  Months,  and  Tears, 
make  up  exadly  ^91  Years.  A.. J  .cc:..  Jingly,  they 
reach  down  from  the  Year  1067,  that  is,  1062  of  Pro- 
phetical Reckoning  ;  at  which  time  Tangroliplx  ereded 
the  TurkijJj  Empire  in  ?er/ia,  upon  the  Ruins  of  that  of 
the  Saracens,  and  To  conclude  with  that  memorable 
"  Year^  14^^,  whm  Mahomet  the  Great  took  Conftantino- 
ple,  and  confequently  conquered  the  third  Part  of  Men, 
or  the  third  Part  of  the  Old  Roman  Empire,  and  ereded 
his  own  Empire  upon  the  Ruins  of  the  Grecian  one. 
But  in  cafe  that  we  think  proper  to  reckon  by  common 
Years  here,  (I  mean  as  to  the  Year  of  Commencement 
and  Conclufion  of  the  ^91  Years,  the  Reader  will  find^ 
that  It  took  up  about  five  Years  from  the  taking  of  Con- 
ftantinople,  before  the  Turks  attained  to  have  all  Trou- 
bles in  the  Eaftem  Empire  compofed,  and  all  things 
relatmg  to  its  Security  fully  fettled  and  adjufted.  So 
that,  according  to  this  Reckoning,  the  ^91  Years  lead 
us  down  from  the  vulgar  Year  1067,  to  the  Year  147  8. 
And  indeed,  upon  fecond  Thoughts,  I  mufl:  own  that 
this  is  the  truer  Reckoning.  For  asHiftorians  reckon 
by  Vulgar  Years,  2indJohn  by  Prophetical  ones  ,•  and 
as  thefe  ^91  Years  muft  be  Prophetical,  becaufe 
they  are  part  of  the  1260  Years :  So  they  do  exadly 
fill  up  the  Space  between  the  Year  1067,  and  the  Year 
145-8  ^  a  Year  as  memorable,  in  fome  refpeds,  as  the 
former,  ion  t\\Q  viking  o^Peloponefus,wh:ic\\  was  followed 
by  the  Conqueft  of  the  ILingdom  oirrehiz.ond,  and  con- 
fequently of  the  whole  Grecian  Empire Now,  had 

Mr.  V/bifion  confidered  this,he  needed  not  to  have  taken 
liich  vail  Pains,  as  I  find  he  has  done,  to  begin  the 
ty£ra  of  the  Turkljh  Preparations  with  Ottoman,  in  order 
to  conclude  it  wich  the  Year  1697.  when  Prince  Eugene 
ot  6.wo;obtamd  his  memorable  Vidory  over  the  Turks 
in  Hui^ary.  For,  in  the  ifi  Place,  the  time  of  Otto^ 
n.cin  s.#jginning  to  reign  is  fo  obfcure/hat  it  is  fuprizing 

to 


of  Chrijiianf.  i^j 

to  me  that  Mr.  Whlfton  Ihould  not  only  fix  upon   the 
Tear  of  the  beginning  of  the  Ottoman  Empire ^^is  if  he  were 
certain  that  it  was  the  Year  1:501,  but  condefccnd  alfo 
upon  t\vQ  Month  and  Day  thereof,  as  if  he  were  next  to 
certain  that  it  was  May  19,    that  Year.     2^//.  Why 
fliou^d  the  Vidory  of  Prince  Eugene  over  the  Turks^ 
Sept,  1.  1697.  be  reckon  d  the  conclufive  Year  and  Day 
of  the  Turkijh  fVody  any  more  than  the  time  of  their  be- 
ing defeated^  when  they  befeiged  Vienna^  when  they 
were  fo  near  taking  it,  fome  Years  before.     For  either 
Mr.  Whifion  meant  to  fay,  that  the  Vidory  in  1697, 
was  the  end  of  the  Turkfjh  Preparations^  by  their  intire 
Conqueft  of  the  third   Part  of  Men^  or  the  Inhabi- 
tants  of  the  Grecian  Empire  •  or  that  it  was  the  end  of 
all  Turkish  Hoftilities  againft  the  Chriftians  ^  or  laftly 
that  it   was  the  fnal  end  of  their  Government  as  an  Em-^ 
fire.    The  lafi  he  cannot  fay.    Tho  fecond  he  can  as  lit- 
tle fay,  unlefs  he  pretend  to  an  infallible  Spirit  of  Pro- 
phecy.    And,  as  for  the  /r/,  it  is  as  contradidory  to 
bis  Scheme,  as  it  is  agreeable  to  mine,  and  I  think  to 
the  Text  it  felf.    And  it  deferves  ferious  Confideration, 
that  after  the  Conqueft  of  Confiantimpky  Pdoponefus^  and 
Trebizjond,  the  Turks  were  fo  difpofed  of  in  Providence, 
almoft  in  the  fame  manner,  as  they  had  formerly  been 
on  the  other  fide  of  Euphrates ^2is  never  to  be  able  to  car- 
ry on  their  Conquefts   further  Weflwards^  than  the 
Limits  of  the  old  Grecian  Empire^  to  which   they  have 
been  confined  fmce,  notwithftanding  their  formidable 
Attempts,  this  way,  under  feveral  Sultans^  particularly 
Solyman    the  Magnificent ^  and  Mahomet  the  Third.      And, 
%dly^.  Seeing  I  have  fhewed  before  that  all  the  Numbers 
which  John  ufes,  ought  to  be  interpreted  by  Prophetical 
Tears ^  Months ,  and  Days^  I  muft  fay,  that  were  his  Cal- 
culation never  fo  right,  as  to  thQ^/£ra  of  its  beginning, 
the  Conclufion  muft  ftill  be  falfe,   feeing  he  reckons 
here  after  the  Roman  manner  of  Calculation,  making 
the  Sum  Total  to  be   %<)6  Tears,  and  106  Days.     ^thly. 
I  defire  him  once  more  to  confider,  as  I  hinted  above, 
that  he  goes  dixe^^ly  oppofite  to  the  Words  of  the  Text^ 

when 


1 5  8  71:^  Fir  ft  RefuneSlion 

when  he  dates  the  <iy£ra  of  the  Turkijh-  Treparatlms, 
from  the  time  that  their  ancient  ^adropanite  Govern- 
went  was  deftroyed^  by  being  reduced  to  one  (Ingle  SuU 
tany  under  Ottoman  ;  whereas  the  Text  plainly  direds 
tis  to  fiyi  the  zy£ra  fooner^  viz,,  when  they  were  un- 
der the  Government  of  four  Sultans  (called  by  John 
four  Angels)  both  before  and  after  their  paffing  over 
the  River  Euphrates,  And  feeing  the  Cafe  is  fo^ 
and  that  we  have  no  account  of  any  one  memo- 
rable Adion  of  that  People,  before  that  time,  ex- 
cepting only  that  under  TangroUpix^  in,  or  about 
the  Year  1067,  it  feems  to  me  to  have  been  the 
deilgn  of  Providence  to  neceffitate  us,  as  it  were,  to 
fix  upon  no  other  Year  as  the  End  of  the  Tarkijh 
Treparationsj,  for  the  entire  Conqueft  of  the  Grecian 
Empire^  than  the  Tear  1498,  or  about  that  time,  of 
Trophetical  Reckonings  when  Mahomet  the  Great  took 
TeloponefuSy  and  invaded  Trehiz^ond^  and  fo  gave  the 
finifiing  Stroke  tO  his  Conqueft  of  the  Greek  Empire.  For 
tho  Confiantinople  it  felf  was  reduced  from  being 
the  ;i  Tart  of  the  old  Roman  Empire ^  when  Mahomet 
took  it :  Yet  his  Additional  Dominions ^  conquer'd  by 
him,  did  juftly  intitle  him  to  be  Head  of  the  old  Greek 
Empire,  Thus  ended  the  Turkifi  Freparations^  by  a  full 
Completion  of  that  PTork^  for  which  they  had  been 
gradually  prepared  before,  and  for  the  performance  of 
which,  upon  that  degenerate  and  apoftate  Set  of  Chri- 
ftians,  they  were  commiffioned  and  fent  forth  by  God. 
Kow  I  fhail  fay  no  more  here,  being  willing  to  be 
fliort ;  only  I  leave  Mr.  Whifion  himfelf,  and  whofoe- 
ver  fhall  read  this,  to  compare  it,  with  what  he  fays  in 
his  Ejfaj^  pag,  176,  &c, 

(;.)  But,  as  I  humbly  think,  Mr.  Whifion  is  mifta- 
ken,  in  his  calculating  fome  of  Johns  Numbers  by  Ro- 
man Years,  and  conlequently  in  thofe  things  that  de- 
pend on  that  Calculation ;  So,  I  think,  he  is  no  lefs, 
if  not  much  more,  miftaken  in  fixing  the  ^^ALra  of  the 
Tapal  Antichrift's  mounting  the  Throne  in  A,  D.  4$'6. 
I  fliall  therefore  proceed  to  fliew  how  precarious  an 

Hjpothefis 


of  Chrifltanf.  139 

Hypothecs  he  runs  upon,  when  he  dates  the  Reign  of 
the  Papcy  from  the  Year  40. 

And  indeed,  I  may  juftly  fay,  that  I  have  done  this 
fufficiently  already ;  having,  if  I  miftake  not  greatly, 
fufficiently,  nay  unanfwerably,  proved,  i.  Th^Ltamji^ 
Head  or  Government  of  Rome  could  never  be  faid  to  ob- 
tain otherwife,  than  by  its  being  Sovereign  Lord  of  the 
City  of  Rome  ^  which,  according  to  the  general  Idea 
and  Sentiment  of  all  Roman  Authors^  was  then  (and 
not  till  then)  when  it  attained  to  be  own'd,  asfuch,  by 
the  Senate  and  Teo^le  of  Rome^  arid  confequently  till  it 
was  agreed  unto,  to  be  fuchy  by  the  Confederates  of  the 
Romans.  2.  And,  I  think,  I  have  equally  proved, 
that  the  Tafacy  never  obtained  this,  until  Tipn  firft,  and 
his  Son  Charlemain  afterwards,  fet  it  up  as  fuch^  and 
gave  an  Example  to  all  others  to  do  fo,  enforcing  this 
upon  all  Men,  by  Solemn  Edids,  and  by  Penal  and 
Sanguinary  Laws. 

And  therefore,  I  need  to  be  the  fiiorter  upon  this 
Head.  I  fhall  therefore  only  defire  Mr.  PFbifiony  ( i .)  To 
let  the  World  know,  by  what  Philofophy,  or  upon 
what  Reafon,  he  makes  a  dijtant  Treparation  w  reign  the 
aEtual  Time  of  a  Frince  or  Government's  beginning  to 
reign.  For,  according  to  this  Method,  Antichriftianifm 
began  its  Reign  in  the  ApofeoUcal  Age^  feeing  Raul  tells 
us,  that  the  Myftery  of  lni(]uity  began  then  to  work. 
And,  at  this  rate,  every  gradual  Step  that  Antichrifii^ 
anifm  took  towards  its  Headjhip  over  Chriftians,  may, 
with  equal  Reafon,  be  reckoned  the  <L^ra  of  the  Popes 
becoming  the  laft  fupreme  Head  of  Rome.  And,  (2.)  I 
defire  he  would  let  us  know,  why  4^,  is  pitch'd  upon, 
rather  than  any  other  Year,  as  the  z^^ra  of  the  Pope's 
Exaltation.  For,I  am  fure,  Mr.Beverly  had  much  more 
Reafon  to  date  the  Regnancy  of  the  Papacy  from  the 
Year  476,  when  the  Wejhrn  Empire  was  deftroyed  by 
the  OJho-Gotbsy  than  Mr.  IVblflon  can  pretend  to  have, 
for  fixing  this  at  the  Year  45- '^j  meerly  becaufe  the  Goths ^ 
Vandals^  c\nd  Hims  did,  for  feme  Years  before  and  af- 
ter, pillage,  over-run  and  ruin  Rome,  for  a  Time,  to- 
gether 


74^  The  Fir  ft  RefuneSiion 

gether  with  feveral  of  the  Roman  Provinces^  but  with- 
out fixing  any  ne7i^  Government  over  them.  For^  at  this- 
rate  of  Reafoning  he  might  as  rationally  conclude, 
that  the  beginning  of  the  Fagan-Conciuefi  of  the  Jtwijh 
Nation^  of  old,  ought  not  to  be  dated,  neither  from  the 
Captivity  of  the  ten  Tribes  of  Ifrael^  or  that  of  the 
two  Tribes  afterwards,  but  from  Sbijhak^  call'd,  in  the 
Gentile  Hiftory,  Sefofiris  ^  becaufe  he  conquered  the 
Land  of  Ifrael^  for  a  Time,  in  the  Days  of  Reboboamy 
and  took  Jerujakm^  and  the  golden  Sheilds  of  Solomon 
out  of  the  Tempky  together  with  both  the  Sacred  and 
Civil  Treafures,  doi :ig  whatever  Conquerors  ufe  to  do 
in  the  like  Cafe.  And  indeed,  if  we  compare  the 
Account  of  that  King's  Conqueft  of  JuJea  and  Jeru* 
fakmy  I  Kings  14.  25,  26.  2  Chron,  ii.  2,  15,  4,  9,  with 
the  Account  given  by  Hiftorians  of  the  Inroads  of  the 
barbarous  Nations  into  th^Roman  Empire ;  we  (hall  find  'em 
pretty  much  alike.  For^  ii  ^laricus  took  Rome^  ^.410, 
and  if  Athaulfhus  the  Goth  pillaged  that  City,  A^  414, 
yet  they  left  it  foon  after.  And  if  Genfericus  the  Van^ 
ddy  and  Attila  the  Hm^  made  dreadful  Devaftations 
in  the  Roman  Provinces^  from  about  the  Years  4.^^,  and 
4  j6  ;  and  afterwards,  tho  with  feveral  Intermiffions, 
down  to  the  Year  476  :  Yet  thefe  foon  expir'd.  Now, 
for  a  Man  to  think,  that  Popery  was  then  got  upon  the 
Throne  of  Rome,  when  the  Pope  himfelf  durft  not  ap- 
pear there ;  and  when  both  the  State  and  Church  of 
Rome  were,  in  a  manner,  fwallowed  up,  during  that 
Time,  and  for  feveral  Years  after  ;  is^  to  me,  one  of 
the  oddeft  Fancies  that  ever  entredinto  the  Head  of  any 
wife  or  learned  Man. 

And  yet,  according  to  his  Scheme,  that  is  and  muft 
be  the  Year  of  the  Rife  of  the  Papacy,  And  confe- 
queptly  wonderful  Things  are  to  be  expeded  in  the 
conclufory  Year,  'viz,,  1716.  What  thefe  are,  he 
gives  us  an  Account  of  in  6  Particulars^  p.  270,  'viz.. 

1.  That  Tyranny  and  Idolatry  will  then  end ;    And, 

2.  The  Ecclefiaftical  Hierarchy  of  Rome  •    :>.  And  the 
42  Months  pf  the  defiling  the  Sajjduary ;  4.  And  the 

iz6q 


of  Chrijiians.  1 41 

1260  Years  of  the  Churches  being  in  the  Wildernefs; 
^,  And  of  the  afflicted  State  of  the  VauJois;  6.  And 
that  the  tenth  Part  of  the  great  City  will  fall  at  the 
fame,  and  the  7000  Names  of  Men,  rnention'dj  Rev. 
II.  12,  i^.  Who  were  to  be  jlaln  then  ^  and  that,  foon 
after  this,  the  jth  Angel  '}vlll  found  the  Great  Trumpet, 
for  the  Reftauration  of  the  Jeivs,  and  the  pouring  out 
the  7  Vials y  or  laft  Plagues,  upon  the  Beaft's  King- 
dom, in  order  to  its  utter  Ruin  and  Deftrudion  for 
ever. 

Now,  as  for  -the  five  firft  Particulars,  they  are  all 
one  and  the  fame ;  and  therefore,  as  I  have  only  con- 
tracted them  to  keep  up  his  Number  j  fo  he  needed 
only  to  have  faid ,  that  Popery  would  ceafe  to  reign 
after  the  Year  17 16,  becaufe  that  was  the  iaft 
Year  of  the  1260.  But  the  laft  Head  of  the  great 
Events,  which  he  then  expe6ts,  is,  I  think  of  a  He- 
terogenious  Nature  from  all  the  former,  and  contains 
feveral  Things,  relating  to  very  different  Periods,  in 
my  humble  Opinion  ^  fo  that  I  am  oblig'd  to  let  him 
know,  thiit  I  find  fome  pretty  grofs  Miftakes  vvrap'd  up 
in  this  fmall  Bundle  ;  the  difproving  of  which,  will 
carry  along  with  it  alfo  a  full  Refutation  of  his  Fancy, 
that  all  the  other  Events  he  fpeaks  of,  will  come  to 
pafs  in  the  Year  171 6.    To  proceed  therefore,  I  fay, 

I.  That  the  70  TpiTcv^  the  third  Fart  of  the  Earth, 
or  the  third  Fartoi  Men,  denoting,  as  I  faid,  the  thiri 
Part  of  the  Roman  Empire,  when  it  was  in  its  Glory  ; 
we  have  juft  Reafon  to  fuppofe,that,  when  afterwards 
the  Roman  Empire  was  fplit  into  10  Kingdoms  ov  Parts, 
the  d'i^c^ToVy  or  tenth  Part  of  the  City  or  Empire  of 
Rome,  muft  be  fuppofed  to  denote  one  or  other  of  thefe 
10  Kingdoms,  and  probably  one  of  the  moil:  confpicu- 
ous  and  eminent  of  them.  Now  Mr.  Whifion  ■  himfelf, 
when  he  gives  an  Account  of  thefe  10  Kingdoms, p.  228. 
(which  he  reckons  to  be,  i.  That  of  the  Greeks, 
2..  Romans,  7,,  Suevi,  ^,  Burgundians,  ^.Vifigoths,  6»Van^ 
dais,  7.  Britains,  8.  Ofirogoths,  9.  Saxons,  10.  Franks,) 
plainly  owns,  t\i2iX,i\iQ  Grecian  Empire  Ciidi^  at  laft,  ceafe 

to 


14^  T^f^^  Firjl  KefuneSiion 

to  be  the  third  Tart  of  the  Roman  Empire^  fb  far  as  to 
become  the  loth  Part  only.  And  tho  it  be  certainly  in- 
confiftent  with  this  Divifion  of  his^  to  make  Conflantius^ 
Julian^  &c.  to  be  no  more  than  Emperors  of  the 
joth  Tart  of  the  Roman  Empire  ;  yet  there  is  all  Reafon 
to  think,  that  it  was  high  enough  to  call  it  the  tenth 
Tart^  in  the  Days  of  the  laft  Emperor  Confiant'me  Taleo- 
logus ;  tho  even  then  it  might  be  juftly  called  To  ^>(^^ 
Tov,  the  tenth  Tart  (  viz.  by  way  of  Eminency  )  of  the 
Roman  Empire^  or  of  the  Great  City^  becaufe  of  its  an- 
cient Title  and  Dignity,  notwithftanding  of  its  nar- 
row Limits  and  Weaknefs  at  that  Time.  Sc  that  all 
Characters  and  Circumftances  make  me  believe,  that  the 
1,0th  Tarto{  the  City,  that  fell  when  thQWitnejJes  were 
flain,  as  it  is  mention  d,  j^gi/.ii.i;.  was  that  Tart  of 
the  Grecian  Empire^  that  remained  to  the  lafi  Emperor 
thereof,  when  Mahomet  the  Great  took  Confiantinople^ 
A.  D.  i4n'  Whereas,  when  Mahomet  had  intirely 
conquer'd  the  whole  Dominions  of  Confiantiusy  he 
might  juftly  be  faid  to  flay  or  conquer  the  7,d  Tart  of 
the  Subjects  or  Territories  of  Old  Rome^  or  the  Great 
City,  Whence  we  fee,  how  confiftent  it  is  to  fup- 
pole,  that  the  Grecian  Empire  may  equally,  tho  in  dif- 
ferent Refpeds,  be  called  both  the  ;i  and  loth  Tart  of 
the  Roman  Empire,  So  that  I  humbly  conceive,  this 
Event  is  over  long  ago.  But  it  is  very  common  for 
Men  to  forget  or  flight  paft  Things,  and  to  magnifie 
what  happens  in  their  own  Times,  tho  vaftly  fmaller 
than  the  former,  and  to  be  alfo  too  big  with  expecting 
things,  and,  to  be  fure,  in  a  little  time  too,  which 
are  yet  perhaps  long  ago  paft  over.  And  I  prefume  to 
fay,  that  I  can  allign  no  other  Reafon  than  this,  for 
Mr.  Whiftons  overlooking,  in  his  Scheme ^  not  only  this 
wonderful  Event^  but  the  Reformation  alfo  brought  in 
by  Luther^  ZuingUus  and  Calvin  ^  and  indeed  almoft  all 
the  moft  memorable  Providences  fince.  But  of  this 
more  afterwards. 

2.  Whereas,  111  the  fame  Earthquake  that  deftroyed 
the  loth  Part  of  the  Great  City,  it  is  faid,  that  [even 

thou- 


of  Chrijlians.  lij.^ 

Thoufand  Names  of  A/<?w  perifhed.    Rev.  li.  i;.     I  ani 
ftill  of  the  fame  Mind  I  was  in  before,  when  I  wrote 
my  Difcourfe  concernmg  the  Rife  and  Fall  of  the  Papacy. 
that  this  Metaphorical  Phrafe  denotes  this  only,  that 
thofe  Eaflern   Chrifiians^    whom    Mahomet  conquer'd, 
were,  generally  fpeaking,  fo  degenerated,  in  all  Re- 
fpeds,  as  to  deferve  no  greater  Chara<fter  than  that  of 
the  Names  or  Shadows  of  Chrifiians^    as  being  only  Nb- 
minal  Chrijlians :  And  every  one  that  knows  any  thing 
of  the  latter  Times  of  the  Grecian  Empire^  (for  which  we 
need  only  to  look  into  the  By  famine  Hiftorians )  muft 
own  this  to  be  as  true  an  Account,    as  a  fad  one ;  fee- 
ing neither  the  Vandals ^    'Saracens ^  nor  Turks  did   ever 
exceed  them,  or,  I  think,  equal  them,   in  all  manner 
of  Impieties.    And  indeed,  it  is  memorable,  that  as  the 
Turks  are  faid  to  flay  or  deftroy  the  Names  of  fo  many- 
Men,  or  fo  many  Nominal  Chrifiians,  (and  we  know 
that  the  Number  7,  whether  alone,  or  with  the  Addi-r 
tion  of   fo  many  hundreds  or  thoulands,   is  a  perfect 
Number  of  its  Kind  j )  fo  the  Popijh  Party  are  reprefen- 
ted  as  Triumphing  over  the  dead  Bodies  or  Carcajjes  of 
the  fain  Witneffes^    i.  e.  as  I  formerly  explain'd  the 
Phrafe,  over  the  Calixtlnes  in  Bohemia^    who  fubmitted 
to  the  Papacy y  with  the  Allowance  of  a  fmall  Mark  of 
Diflindion,  Rev,  11.  9, 10.    And  it  is  memorable,  that 
both  thefe  Conquefts,  viz.,  of  thQ  JVeftern  Chrijlians ^  by 
the  Papijlsy  and  of   the  Eajlern  ones^  by  the  Turks,  are 
faid  to  h\\  out  the  fame  Hour,  Rev,  11.  1:5.  that  is  in 
the  f une  Seafon  or  Period  of  Time,  (  viz.  toward  the 
Conclufion  of   the  6th  Trumpet,    a  little  before  the 
founding  of  the  yth )  as  they  certainly  did,  according 
to  my  Interpretation. 

:;.  And  now,  feeing  I  am  infenfibly  led  to  the  me- 
morable Account  of  the  Prophefying,  Martyrdom,  unhu^ 
ried  State,  RefurreBion  and  u4fcention  of  the  TVitmffes, 
fpoken  of.  Rev,  Chap.u.  Let  me  humbly  beg  Mr. 
Whijton,  to  condefcend  fo  far,  as  to  perufe  what  I  for- 
merly wrote  of  this  Subjed  -,  as  he  will  find  it,  p.  fi, 
of  my  ApQca-lyptical  Difcourfe-^  where,  if  I  miftake  nor, 

1 


144  "^^^  ^^^fi  RefurrcSiion 

I  have  fet  this  Matter  in  a  clearer  Light,  than  ever  it 
was  in  before,  and  demonftrated,  as  far  as  fuch  a  Sub- 
ject will  allow  of  fuch  a  Proof,   that  the  Great  and  Ge- 
neral Slaughter  of   the  Witneffesy  was  then,    when  the 
WaldenfeSy    Alhigen[eSy  Fiemomisy    TViclifitesy    Hujfites  or 
Taboritesy    were  fo   intirely    deftroyed,    as  that  the 
whole  World  believed,  there  was  not  one  of  them  re- 
maining alive.     And  indeed,  if  fome  few   of   them 
were  alive,  unknown  to  the  World,  they  were  only  a- 
live  as  Alen^  but  not  alive  as  TVitneffes ;  feeing,   as  Jucb, 
none  but  themfelves  knew  any  thing  of  them.    So  that 
none  of  all  thofe  that  had  witneffed  before,  againfl:  Po- 
pery, were  known  at  laft  to  be  alive,  excepting  the  Bo- 
hemian Calixtinesy  who  had  apoftatized  to  Rome^  and  who 
had  been,  for  fome  time,  the  moft  imbitter'd  and  cruel 
Perfecutors  of  their  old  Brethren  the  Tahoritesy  becaufe 
they  would  not  defert  the  old  Dodrine  of  Hufsy  as  they 
had  done.    Mciy^  fo  exad  is  my  Calculation  here,  that 
I  ftiew,  that  from  the  Deatjh  of  the  lafi  and  famous  Mar- 
tyr of  Bohemia^  Andreas  Toliwkay   to  the   firft   Appea- 
rance of  Andreas  Carolafiadius  and  Zuinglius  ,•  and  confe- 
quently  to  the  beginning  of  the  Reformation^  when,  as  I 
think,  the  PTitneJfes  aroky  there  was,  (as  near  as  we 
can  find  it  out,  from  Hiftory,  )  juft  ;  Tears  and  an  half. 
Which,  as  it  anfwers  exadly  to  the  :;  Days  and  an  half 
of  their  unburied  State y  which  was  to  be  between  the 
Death  of  their  lafi  Martyr y  and  the  firfi  Re'uival  of  the 
new  infpired  ones,   or  thofe  into  whom  the  old  Sprit 
cf  Life  from  God y  (  which  was  in  the  old  Witnefles, )  is 
faidf<?  enter  y  Rev.  ii.  ii.     So  is  a  Circumftance  of  that 
Confequence,  as  was  never  obferved  before,  nor  can 
be  in  Relation  to  any  other  Scheme^   as  I  am  apt  to 
think  every  Impartial  Reader  will  judge,  that  will  com- 
pare the  Difcourfe  I  refer  to,  either  with  Mr.  Whifions 
Scheme,  or  any  other. 

I  know  Mr.  IVhifton  will,  at  firft,  think,  that  had  I 
read  what  he  has  faid,  p.  20,  &c.  I  had  not  been  to 
confident.  And  therefore,  to  prevent  his  thinking  fo 
long,  I  come  now  to  coufider  what  he  fays.    And  here. 


ofChrijlianf.  1 4. 5 

I  find^  he  tells  us  this  Story.     '^  That  the  Duh  of  Sa^ 
'^^  'voy    publifh'd  iin   E^i'd  aguinft  the  VaudoU^    dated 
^^  Jan.  %i,  16^;,  N".  5.  and  another  following,    dated 
^^  Aj>ril  the  <^th^  which  was  publifh'd  in  the  V allies  the 
^^  nth  ,•  and  that  his  Army  attack'd  them  on  the  zzd^ 
^^  andflaughter'dmany  of  them,  imprifoning,  abufing^ 
*"*"  and  dilperfing  the  reit ;    and  that  afcerwards^  they 
^^  that  were  forced^  in  December^   An.  1686^  to  leave 
^^  their  Country,  were  kindly  entertain'd  by  the  Protc- 
*"^  ftantSy  until,  at  lengthy  they  refolv'd  to  march  home 
^^  again  j    which  they  accompliflied  in  A^ril^  16^0; 
^^  and  that,  after  this,  the  Duke  of  Sa^voy  re-eftablifhed 
^'^  them,  byanEdid,  datedj«;?e4.  1690^  which  was, 
^^  fays  he,  juil  ;  Years  and  an  half  after  their  total  Dif- 
*^'  perfion.    And  he  adds,  p,  208,  that  it  was  from  the 
Prophecy,  Rez'.  ii.'ver,  11.  ^^  That  the moft  Learned, 
^^  the  Lord  Bifliop  of   Worcefter  exprefly  foretold  this, 
^^  before  it  happened,  as  is  well  known  to  many,  and 
^*"  exadly  came   to  pafs  accordingly.     And  thus  far, 
(  fays  Mr.  IVhiflon  )  of  this  Prophecy,  feems  to  me  to 
have  been  already  fulfilled,  and  that  very  remarkably. 
And  has  not  he  juft  Reafon  to  lay  all  this  ?•  Is  not  here 

uncontroverted  Matter  of  Fad:  to  found  upon  ? 

However,  I  hope,  I  may  be  allowed  to  make  a  few 
Remarks  upon  this  Story,  and  the  Interpretation  founded   . 
upon  it.     And  therefore,  let  me  obierve,  (i.)  Thar_, 
had  the  Bi\\wp  and  Mr.  IVhifion  had  the  Number  of  4 
Tears  to  unriddle,  as  an  Afocalyplcal  Number^  inilead  of 
5  Tears  and  an  Half  ^  with  a  t)Q{\gn.  to   ferve  a  beloved 
Hypothefis^    this  Story  had  fuiced  their  T>(^^\g^  much 
better  than  it  does  now  ,•  feeing  it  is  much  more  natu- 
ral to  reckon  the  Period  of  the  ilaying  thefe  Witnelfes, 
from  the  Edict  againft  them  of  Jan,  :;i.  or  at  leaft 
that  of  y^/jnV  9,  1 636,  than  from   their  Dlfperfion  in 
Dece?nber  following.     (2.)  It  is  very  odd  to  reckon,  that 
a  particular  Pcrfccution  of  about  three  Thoufand  Prote^ 
ftants  ( for  they  were  not  much  above  that  Number, 
Men,  Women  and  Children ;  I  mean,  thofe  that  were 
difperfed  firft,  and  returned  a.2;ain,  as  I  was  told  from 

L  one 


1a6  The  Firji  RefiineSiion 

one  of  their  moft  famous  Minifters^ )  fliould  be  look'd 
upon   to  be  the  gc7tcral   and  great    Martyrdom   of    the 
Cathollck  Church  ^   'At  the   fame  time^  that  the  Bulk  of 
all  the   refcrmed   Churches    was    left   untouch'd.       But 
Credit  is  concerned    here:     And^    for  this^    all  the 
foreign    Churches    muft  be  reckoned  to    be  none    of 
the  Witnejjes  againit   Voperj  ;    and^   becaufe  the  Mat- 
ter cannot  be   otherwife  falv'd^    even  the  Church   of 
Ej^gland  muft  be  debarr'd  from  this   Character  and  Ho- 
nour :  For  the  Vauduis  muft  be  the  only  Witnefles^    as 
feeing  the  only  Defcendents  of  the  WaLdenfes  and  Albi- 
genfes.     To  prove  which^    we  are  referrd^   p.  204.  to     | 
the  moft  learned  Dr.  Allix  ;   to  whom  therefore^    I 
leave  the  Probation^    in  Cafe  he  will  undertake  it. 
Only^  in  the  mean  time,  as  Mr.  Whifion  hys^  That  he 
'wcndtrs  at  thofe  Exfofitcrs^  'ivho  ap-ply   this  Prophecy  to  any    ■ 
ethers y  and  efpecially  to  thofe^  li^ho  apply  it  to  any^  or  all  of  ^ 
the  lately  reforr/Jed  Churches ^  agai7ijl  juch  direct  and  exprefs 
Evidence  to  the  cG7itraryy  (which  we  fliall  believe  when 
given  : )  So,  I  fiiy,  that  I  wonder  at  the  Bijlwp  and  him^ 
how  they  can  call  fuch  a  Paffage  as  this,  the  Slaying 
and  Revival  of  all  the  Witneffcs  of  Chrift,   during  the 
1260  Years  of  Antichrift's  Reign,  as  if  the  Perfecution 
and  Re-eftablifhment  of  .:;  ^r  4  Thoufand  Vaudois  was 
the  All  of  this  Prophecy,    exclufive  of  the  many  Milli- 
ons of  TVitnejJes  for  Chrift,  and  againft  Popery,  equally 
reformed  as  they  ,•  efpecially  feeing,  if   we  confult  Sir 
Samuel  Mcrla?id's  Hiftory,  (  not  to  mention  other  Au- 
thors,) we  fhall  fmd  abundance  of  other  Perfecutions 
which  that  People  were  under ;    wherein  they  were 
as  eminently    preferv'd,    and    deliver' d-   from    ( nay, 
and  much  more  eminently  too, )    than  they  were  in 
this.     Nay,  we  ought  not  to  forget,  that  the   Bulk  of 
that  People,  and  efpecially  thofe  that  fuiffered  moft  at 
firft,  and  adted  moft  afterwards  againft  the  French  Khig^ 
are  now  again  forced  to  live  as  Exiles  in  Germany;  as 
MoTifieiir  Jrftcldy  ( the  late  famous  Captain,  as  well  as 
Minifter,  of  that   People,    in  the  Reign  of   theiate 
KingO  ^^^^  1^^  ^^^^^  ii^  London^  about  five  Years  ago, 

being 


of  Chrijiians.  14.7 

being  then  their  Commiffioner  and  Agent^  to  obtain 
Charity   for  them^  to  buy  themielves  NecelTaries,  in 
order  to  their  fetthng  the  more  comfortably  in  their 
new  Habitations.     (5.)  I  defire  to  know   how  this  is 
confiftent  with  the  ^r/j.  of  Mr.  IVh Ifi on  sgvimd  Expecta- 
tions mention'd  before^  which  are  not  yet  come,   but 
niufl:  fall  out,  X  D,  1716.  ^iz,.  That   the  Vaudois,    as 
the  Jlain  IVitneJJesy  are  then  to  be  railed  up.     It  feems 
there  are  nuo  SLiyings  of  thefe  Witneffes,  and  tvj'o  Refur-^ 
rcBions  of  them  ?  But  why  two?  Seeing  the  Prophecy 
fpeaks  but  of  one  :  For  there  can  be  no  more   but  one 
ultima  CLults  Martyrum.     And  I  would  hope  he  does  not 
fix  upon  a  f  articular  Slaughter^  (tho  one  would  be  afraid 
that  particular  and  general  are  confounded  here  :)  For, 
if  he  do  this,  I  can   tell  him  of  Scores  of  Perfecuti- 
ons  that  bid  fairer  towards  the  Charader  of  the  laft  and 
univerfal  Slaughter  of  the  Witnefles,  than  that  of  the 
Vaudois-^    in  1686,  can  ever  be  fuppofed  to  have  been. 
(4.)  It  is  pretty  comical  to  obferve  to  what  a  Shift  the 
Bijlwp  and  Mr.  IVhifio?^  are  reduc'd,  when  they  are  forc'd 
to  confound  the  oppofite  Chara-iters  of  the  li-ving  fplt- 
7y.!J]eSy  and  the  dead  a7id  lifekfs  Carcaffs  of  V/itneJjes,     For 
it  is  plain  that  they  do  fo,  when  they  reprefent  the 
living  Vaudois   to    be  flam    and    dead  Corps,     And  then, 
having  laid  down  this  admirable  Hjpothcflsy  they  con- 
clude, as  admirably,  that  it   was   out  of  great  love  to 
them,  that  their  dead  Corps  were  not  buried,  and  that 
therefore  it  was  not  their  Perfecators  that  kept  them  un- 
hurled^  in  order   to  triumph  over  them,  but  their  Prute- 
fl-ant  Friends  j  tho  it  feems  their  ?opijh  Enemies  vt'cre  ne- 
ver fo  well  pl(5afed  with  any  Viclorv  they  ever  obtained, 
as  with  tins  AH  of  the  Prottflants,  in  keeping  thcje  Corps 
above  Ground^  as  Trophies  of  their  intire  Conquefl:  over 
them.     Now,  until  this  rare  Invention  came  forth,  all 
Interpreters  before   were  fo  thick-sk-ull'd,  as  to  under- 
ihmd  the  Text,  Rev,  n.  8,  9,  10.  as  denoting  the  very 
oppofite  Account  to  this   of  the  BljliDp  and  his  Scholar, 
And  I  will  for   once  venture  to  give  my  felf  forth  as  a 
Prophet^  (with  as  much  Ailurance,  as  Mr.  M'hiHon  gives 

L  2  forth 


148  The  FirftKefurreSiion 

forth  the  Bijlwp  for  onc^)  ^jiz,.  m  this^  thufuttire  Inter- 
pntersy  If  they   be  not  byafsd  agalnsi  Reafon^  by   fome   odd 
fort  of  Infinitationsy  will  be  of  the  oppo/ite  mind  to  that  of  the 
&jljopy  in  all  time  ^  coming.     (5*.)  And  whereas  Mr.  VVhi- 
Hon  gives  u^  a  new  Criticifm  here;  1;;^,  ''  That  the  dead 
^^  ^o^/iej  of  the  WitnelTes  are   to  Ue^    tTri    Tvi.  -kKoltuols 
*'^  TToAfcCos  Tvi^  //.'•;/a\vs^  /.  f.    fays  hCj  in    that    broad  and 
*^  great  City^  for  fo  the  Words   are  beft  rendred,  as  I 
^^  cannot  but  agree  with  a  Learned  Friend  :  He  muil 
pardon  ma^   if  1  fay^  that  he  and  his  learned  Friend^ 
tho    they     were    the     moft    Learned   Men    in    the 
"V^^orld^    in   all  other  refpeds^,  are    yet    exceedingly 
iniftakenj    *as    to   this   Text.      For,     i.    I   muft   let 
them  know^j    that  no  true  Critick  would  eafily  have 
interpreted    irXcx.reioc  as  an  AdjeBi^e^    equally  as  M^- 
ycLl\v]y   as    it  Hands    conneded  here  in  this    Phrafe. 
-z.    Tho    fome   Copies  read  <7Co,u^tzz^    and  tho  our 
Verfion^   I  know    not  why  ^    renders  it    fo ;   yet  I 
fuppofe  Mr.  Wbifton  knows^  that  not  only  our  Com- 
mon Copies  J    but  all  famous  ones^    read   -n^oi^aTa^ 
Cadi-.'vtray    i,  f.    dead   Corps    (excepting    that  the  Alex, 
Ma7mfc,  rea^s  it^  in  the  Singular^  7:7^/^^^  which  every 
one  may  fee  was    an  Error    of  the  Scribe  J     :;.  I 
would  have  him  know,  that  the  Words  [f^jall  Ue~\  are 
only  a  fort  of  Faraphrafe,  as  well  as  Supplement  of 
our  Englifh  Verfion^  and  are  found  in  no  Greek  Copy 
in  the  World,  that  I  ever  heard  of :  and^,  as  I  faid  for- 
merly, I  do  think  they  are  of  no  ufe,  but  to  mar  the 
Senfe  ;    which,  without  this  Addition,    runs  fmooth 
and  plain.     For  the 'Words  run  thus,   njer,  7,8.  And 
nvbtn  they  r^K O'Cbrtha^^e  fi77ifl:ed  their  Ttflimony  (N.  B.  this 
deftroys  a  v/eighty  part  of  Mr,  IV's  Scheme,  who  ren- 
ders, it  ii'hen  they  are  about  to  finijlj  it)  the  Beafi,  that  afcen- 
deth  out  of  the  Bottomlefs-Vit^  fliall  make  War  upon  them y 
ajjd  fiall  o'vercome  them^  li,  rtTTOKTei'etocbT^S  ;t;  7  a  Til^a^xrToc 
(y]uT6)v^    and  fhall   kill   them    and  their  Bodies  (alfo,)  in 
t be  Street  of  the  Great  Citj^  (Rome,)  &c.     Now  I  pray 
Mr.  JVhifton  to  think,  what  the  Spirit  of  God  means, 
by  this  double  Killing :  For  here  it  is  faid^  that  the  Beafi 

first 


of  Chrijlians.  Izj.p 

firFl:   kilPd    the  Verfc7is    of  the  Witncjfts^  and  thcn^  after 
they  were  dead^  that  he  Z'.i//V  their  I'cry  Corps.     My  Ex- 
pclition   indeed  will  explain   '^     '^'^v^,  I   have    prov'd 
from  Hiftoryj    that    when   the   Bohemian  Tuhoritt::^  the 
lafl  Remains  of  the  U\ildc7jjcs  and  yjl!j/ge?/fcs^  (I  mean 
the  lafl:^  that  then  remain'd  openly  to  wicneii  and  fuf- 
fer  Martyrdom  for  Chrift)  were  llain  ;  their  Apellate 
Brethren  the  Calixtims^  who  were  [in  a  fcriptural  and 
fpiritual  Senfe)  no   better  than  the  dead  Corps  of  tiie 
old  lVhmj]eSj  were  kept    up^  by  -the   Paplfs^  as  Trophies 
of  their  intire  Vidory  over  the   Church.     And  great 
indeed  was  their  Triumph  then_,  the  FopIJh  Clergy  re- 
joycing  and  making  merry  5*    as  reckoning   that  they 
fliould  never  be  tormented  any  more^  by  Prophets  and 
Reformers.     I?"*:  :-'?y  were  ilrangely  furprized^  when  ^ 
bout  ;  Years  and  an  half  after^  they  heard  of  a  Care- 
lofiadius  and  ZuirjgliiiSy  and  after  them  of  a  Daher^  Ale- 
lantlon^  OEcolompadlus^  &c.    who  laid  open  thcir   Er- 
rors and  Viccs^  with  as  much  Freedom  and  Boldnefs^ 
as  ever  Johi.  Hufs^  and  Jerom  of  Prague  had  done.     And 
it  wa^  not  long  after^  that  the  Reformation  kindled  again 
thro'  all  Bohtmia.     1  might  fay  much  more.     However 
I  fh^ll  only  obferve  further  under  this  Elead^  that  the 
Empire  of  Qermany   (of  which  the  Kingdom   of  Bohemid 
was  a  Province^  as  Sivitz.erland  was  ot  old,  nay   Pied- 
mont too^  feeing   it  belonged  to  the  Kingdom  of  the 
Franksy  which  wa^  afterwards  intitfd  the  ^Vcjhrn  E?.^p.'.re 
under  Charlemain  ^)  was  that*  eminent   Street   or    wide 
Place   of  the  Great  Citj^     or   the    old   Roman  Dumi-iions^ 
wherein  the  JVitnefjes  were  jlain^  and  71^' herein   r/?^/?*  link- 
ing Corps y  the  Calixti77eSy  were  flain  alfo^  tho  in  another 
manner^  ^jiz,.  by  their  being  defpifedj  abufedand  ridi  • 
cul'd.  And,  it  wasin  the/^w^^mzr  Street  of  the  Rn?na7t 
and  Popijh  Dominions ^  that  the  Pvophets  or  IVitntfcs  reviv'd 
and  liv'd  again,  until  they  were  at  length  raifed  up  to 
great  Glory,  to  the  Terror  of  their  Enemies,  by  ha- 
ving their  Religion  incorporated  with  the  Laws  of  the 
Empire^    and  efpous'd,    profefs'd    and   cftablifli'd,   by 
many  Prince s^  Republicks 2.n<^  Free  Cities  of  Eurnoc,     But 

3L  5  *  ic 


I  5c  The  Firjl  KefurreSiiofi 

it^feems  all  thefe  Events  are  inconfiderable  things^  to  be 
brought  into  this  Nnv  Scheme ^  as  being  nothing  to  the 
purpofe^  when  compared  with  my  Lord  Bifliop  of  IVor- 
cefttr's  Interpretation  mention'd  above.  But^  (6.)  I 
would  fain  have  the  Bi^wf  to  folve  this  plain  ^efiion 
here  ^  'vit^.  how  it  comes  to  pafs^  that^  according  to 
this  Scheme^  Antkhrifi  fliould  be  fuppofed  to  fall^  A,  D, 
1716^  at  the  fame  time  that  the  jth  Trumpet-Angel  is 
only  to  begin  to  found  then  ?  For  until  he^  or  his 
Scholar  fliali  fitisfy  the  Worlds  as  to  this  Point ;  I  muft 
be  allovvcd  to  fay^  that  I  think^  i.  That  it  is  equal- 
ly ridiculous  to  reckon  a  Government  to  end  then^ 
when  a  previous  Decleniion  (that  only  tends  to  bring 
en  its  final  Ruin^  at  lait)  begins  j  as  it  is  to  date 
its  Reign^  from  a  Preparation  to  reign ;  efpecially 
if  this  Declenfionj  and  Preparation^  be  long  before  the 
aduai  Beginning  and  Conclufion  of  the  faid  Govern- 
ment. 2.  That  it  is  likewife  equally  odd^  to  reckon 
Chrifl's  Kingdom  to  begin  punctually  at  the  founding 
of  the  je'-jc?nh  Trpimpety  (v/hich  cpcns  with  the  pouring 
out  of  the  firB  Vial)  before  that  Trumpet  has  gone  on  fo 
much  as  for  one  or  two  Years ;  at  the  fame  timc^  that  he 
mufl  own  that  the  Papacy  cannot  be  fuppofed  to  be  in- 
tirely  dcftroyedj  nor  confcquently  the  Kingdom  of 
Chrift  to  be  ereded^  in  its  ilead^  until  the  ^th  andlafi 
Vial  has  run  out,  fo  far,  as  to  lay  a  Foundation  for  the 
latter  of  thcfe^  by  the  Accomplifhment  of  its  Defign 
as  to  the  former,  if  I  miftake  in  this  plain  Reafoning, 
I  fhall  think  it^very  ftrange.  But^  (7.)  Seeing  the 
Bipop's  Vrcphecy  will  be  ftill  objected  againfl;  me^  as  cer- 
tain matter  of  Fad^  I  find  my  felf  obligd  to  fay  fome- 
thing  of  it  5  and  therefore  I  obferve^  i.That  Mr. fVhifion 
words  himfelf  here  very  cautioufly^  ufing  a  general 
way  of  fpeaking^  by  which  I  cannot  fay^  whether  he 
meant  to  tell  us,  that  the  Bifiiop  prophefied  of  the 
exad  time  of  the  Begim7i?ig  of  the  Terfecution  of  the 
Vaudois^  as  well  as  of  their  Reflauration  ^  or  of  the 
Litter  only ^  after  the  Ferfecuiion  was  begun.  2.  If  he 
prcphefy  d  of  tiie  fnfi^  as  well  as  of  the  latter,  I  think 

he 


of  Chriflians.  I  5  t 

he  Ihould  have  fccured  Witnefll^  to  atteft  it,  feeing  it 
was  in  the  Days  of  King  James  It   gut^  I  think,  I  have 
ground  to  believe,  that  it  was  not  till  fome  coniidera- 
ble  time  after  King  IViUiam  and  Queen  Ahrfs  coming 
to  the  Crown,  that  he  gave  forth  his  Opinion  this  way. 
;,  I   do  therefore  think,  (and  1  reckon  I  had  pretty 
good  Information  of    this   matter,     almoft  as  f'-:on 
as  it  was  tirft   talk'd  of,  )    that  it  was    not    fooner 
than  the  begun  Return   of  that  People   to  their  owri 
Country,  that  the  Bijlwfs  Proj>hecj  began  to  be  taik'd 
of,  concerning  the  fudden  Refurredion  of  the  l^^udois^ 
as  the  Remains  of  the  ancient  Witnefles.     And  1  know 
alfo,    that    at    the  fame  time,    the  Treaty  between 
the  Co7ifederates  and  the  Duke  of  Sa'uoy  was  fo  far  advan- 
ced,   that  any  Man,   that  was  acquainted   with  the 
fccret  Tranfadions  of  State  then,  might  have  Prophe- 
fy^d   of  the  Re-eftablifliment  of   that   People,   about 
the  time  mentioned,    without  ever  looking  into  the 
Revelf>uo7i  :  For,  tho  I  had  never  any  immediate  Accefs 
to   know   fuch   things,    yet  I  could   then   have  told 
that  the  Vrotefinnts  infifted  upon  this^  as  an  Article,  and 
that  the  Duke  of  Savoj  was  not  the  Man  to  ftick  upon 
it,  confidering  his  Circumftances  at  that  time,  and  the 
Conceffions  made  him  in  other  refpeds,  as  well  as  the 
Advantages   he  had  in  view,  even  in  this  very  Point. 
4.  But  let  us  fuppofe  the  utmoft,  that  Mr.  JVhidon  can 
demand  of  us,  this  way  ^    yet,  feeing  I  have  proved^ 
that  the  Prophecy  was  accomplifli'd  near  two  Ages  ago ; 
the  Co7Klufio7i  can  amount  to  no  more  than  this,  that  the 
.Bipop  happen'd  to  guefs  luckily. 

^ieftiojt.  But  fome  will  fay.  What !  Is  it  pofTible 
that  two  Men,  fo  eminently  Learned,  and  fuch  clofe 
Students  of  the  Apoc^iljpfe  for  fo  many  Years,  as  Mr. 
IVLlsfof?,  but  cfpecially  the  Bifliop  of  P/orccfhr  are_, 
fhould  be  guilty  of  fuch  Miftakes  ?  Nay,  did  not  the 
moft  Learned  Dr.  Alllx  publifh  a  Difcourfe,  a  few  Years 
ago,  wherein  he  did  materially  agree  with  them,  at 
leaft  in  his  calculating  the  time  of  the  Fall  of  Anti- 
clarifl;  ?  Sure  fuch  Judicious  and  Great  Divines  mufl 

L  4  havp- 


J  5 1  T^he  Firji  RefurreSlion 

have  very  ftrong,  or  at  leaft  highly  probable  Grounds^ 
for  what  they  fay  and  publifh^  with  fuch  Affurance  ? 

Anfwcr.  As  for  Dr.  AlUx^  it  is  indeed  certain,  that 
he  publifli'd  fuch  a  Treatife  as  is  mention'd  ^  wherein^ 
to  my  great  Aftonifhment,  he  fpecified  not  only  the 
Je^rof  theR^/?/ of  the  P^p^cj^  but  the  Day  thereof 
likewife ;  fuppofing,  it  feenis_,  that  the  Tapal  Gouern- 
ment  vi^as  rot  to  f^U  gradually,  as  other  Governments 
ufe  to  do,  but  all  at  once,  or  in  a  few  Hours,  as  a  Houfe 
or  Tree  fometimes  does,  that  is  blown  down  by  a  vio- 
lent Tempeft.  But  I  think  that  he  has  changed  his 
Opinion  fince.  For,  in  his  Eplftdary  Appendix  to  his 
two  Tremfesj  (lately  publifli'd  )  which  is  direded  to  Mr. 
Whifton  ;  after  he  had  fhewcd  fome  of  Mr.  Medcs  Mi- 
Itakes,  he  adds  thefe  Words,  p.  71.  5;r,  This  is  the  Rea- 
fen  why  I  have  altogether  renounc'd  thefe  Principles  of 
Mr.  Mede,  which  I  had  before  follcwed  hut  too  clofely^  being 
frcvaikd  upon  by  the  Authority  and  Example  of  fome 
Great  Men,  vjho  adhere    to   them    but  too  much.     And    I 

hope,  if  ycuconfider  with  Attention^  what  I  have  f aid ^ • 

that  you  jvlll  follow  my  Example, 

However,  hence  we  fee,  that  very  learned  Men 
may  be  very  grofly  miftaken,  by  founding  upon  wrong 
Principles  at  firft  :  Tho  I  muft  fay,  that  it  is  a  rare 
Inftance  to  fee  any  renounce  them  again,  and  openly 
tell  the  World  fo,  even  tho  they  are  never  fo  much 
convinc"d,  that  they  were  formerly  in  an  Error.  For 
the  miftaken  Notion  of  Credit  ( which  made  Luther 
refufe  openly  to  own  his  Error  of  Confuhftantiation^  the 
convinced,  this  way,  before  his  Death ),  is  a  Thing 
that  fways  even  the  moft  learned  Men,  in  fuch  a  Cafe 
as  this,  and  frequently  more  than  others.  And  there- 
fore this  honeft  and  generous  Confeffion  of  Dr.  AlUx^ 
raifeth  his  Charader  much  higher,  every  way,  with 
me,  than  it  was  before  ;  and  will,  I  queftion  not, 
raife  his  Credit  higher  alfo,  with  all  ingenuous  Men. 
And  I  fiiould  heartily  wif>T^  that  both  the  other  great, 
and  learned  Men  would  follow  his  Exampre^  that  the 
Dod:or  may  not  be  miftaken  in  his  Ho^,    - 

How- 


of  Chriflians.  i  5  ^ 

However,  I  come  now  to  make  one  Effort  more, 
towards  convincing  them.  Whereas  therefore  the  ^e- 
fiion  propofed,  does  principally  require  to  know,  upon 
what  Grounds  the  i?/j/jopand  Mr.  Whifton  go,  when  they 
feem  to  be  io  pofitive,  that  in,  or  near  the  Year  of 
Chrift,  171 6,  fuch  wonderful  things  will  fall  out^  as  I 
took  notice  of  before. 

And  indeed  Mr.  IVhifion  is  not  defedive,  as  to  the 
JSfumber  of  his  Arguments :  For  he  gives  us  no  fewer  than 
Nine,  as  they  are  ta  be  found  in  the  271//^,  and  272^ 
Pages  of  his  Book.  But  how  ftrong  they  are,  we  are 
now  to  inquire. 

His  1/  Argument  is  taken  from  his  own  Calculation  of 
Daniel's  2;oo  Evenings-Mornings.  Which,  feeing  he 
never  proved,  but  only  afferted,  and  feeing  I  propofed 
a  material  oljetlion  againft  it,  can  be  no  Argument, 
until  he  produce  Reafon  for  it,  as  well  as  the  Authori- 
ty of  the  B.  of  JV. 

2.  Arg.  This  Year  {viz..  171 6.)  is  determined,  fays 
he,  by  Daniel's  Time^  Times  and  a  Tart^  or  three  Tears 
and  a  Month ^  i.  e.  iiio  Years.    For  from  A.  D.  606, 

iiWA.D,  1716,  arejuftiiio  Years.- Now,  ,  i.  I 

had  thought  he  had  reckon'd  before,  ( as  fure  he  does 
exprefly,  p.  84, )  that  he  had  interpreted  that  Number ^ 
as  I  and  all  others  have  done,  to  be  Time^  Times  and  an 
Half.  But  it  feems  he  did  not  find,  that  half  a  Year 
would  agree  with  this  other  Epocha  of  606,  and  there- 
fore it  muft  be  called  diminutively  a  Part,  and  that 
Part  muft  be  juft  a  nth  Part,  alias,  a  Month,  Q.  E.  D. 
But,  2.  I  have  already  proved,  that  Antichrif}  did  no 
more  begin  his  Reign  then,  in  any  Propriety  of  Speech, 
than  he  did  in  the  Year  496  ,•  tho  I  confefs  it  is  the 
leaft  abfurd  of  the  two  Opinions. 

7,.  Arg.  This  Year,  fays  he,  is  determin'd  by  St.  Johns 
Vifion  of  the  two  Courts  of  the  Temple  ,•  the  inner  Court 
reprefenting  a  fure  State  of  the  Church,  jfor.;6o  Years  ^ 
and  the  Outer  a  corrupt  State,  for  1260  Years  fucceedini^ 
it.  For  from^.  D.  96,  till  A.  D.  4^6,  when  the  cor- 
rupt State  began,  are  juft  ;6o  Years:  And  from  thence, 

till 


1 5  4  The  Fir  ft  RefnrreSfion 

till  iji^y  are  juft  1260  Years. To  which  I  need 

only  fay^  i.  That  thefe  two  Periods  of  his^  are  the 
Relult  of  meer  Imagination,  without  any  Pretence  of 
Argument  for  it ;  and  that,  2.  I  have  already  proved 
the  whole  Calculation  to  be  falfe,  by  fliewing  that  it 
is  no  way  probable,  that  John  faw  his  Vifions  fo  late, 
as  the  Year  96. 

4.  Jrg.  This  Year  is  determined,  fays  our  Author, 

by  the  Vifion  of  the  two  Witnejjes^  &c. But  this 

Reckoning  of  his,  I  have  but  jufl:  now  refuted. 

5'.  Arg,  And  this  very  Year,  fays  he,  is  alfo  found, 
by  the  Afialogy  thefe  Wlhjeffes  have  all  along  with  our 
Saviour.  For,  as  1700  Days^  the  Time  of  our  Saviour's 
whole  Miniftry,  are  to  40  half  Days^  the  Time  be- 
tween his  Death  and  Afcention  ;  fo  are  1260,  the 
Years  of  the  r^Woi/s  whole  Teftimony  in  Sackcloth, 
to  ;o  Years,  the  Time  between  the  Vaudois's  Death,  or 
Expullion,  1686,    and  their  Afcention  into  Heaven, 

^.  D.   17 1 6. ■ — So  far   our  Author.      And  now. 

Reader,  I  leave  thee  to  judge  of  this  Mathematical  De- 
moitfiration  ;  for  I  pretend  not  to  underitand  it,  even 
tho  his  Calculations  were  all  infallibly  irue.  But,  be- 
fides  what  1  have  fiid  already,  to  ftiew  the  contrary  of 
this,  both  as  to  the  Point  of  the  Vaudois^  and  as  to  the 
Year  1716^  Imuftfay,  that  \iv.  WhlfiG7i\  Suppofiti- 
on,  that  Chrift's  publick  Miniftry  lafted  1700  Days^ 
or  four  Years  and  an  half]  is  falfe  ;  and  if  he  will  confider 
what  I  have  faid  againft  this,  in  the  4,th  Chapter  of  the 
yl  Book  of  Chrlfinlogy^  p.  594,  &c.  I  think  he  will  find 
this  Notion  refuted,  and  that  of  Dr.  Rkhardfon  and  Dr. 
Ujlier  confirm'd,  that  Chrift's  publick  Miniftry  was  only 
for  Ti7my  Times  and  an  half]  or  for  ;  Tatars  ajid  an  half^ 
i.  e.  for  1260  Days,  And,  if  any  Argument  therefore 
can  be  founded  upon  Analogies  and  Congruities ;  certain- 
ly my  Notion  is  much  more  rational  than  Mr.  Whifto72S^ 
feeing  nothing  can  be  fuppofed  to  harmoniz^e  more  na- 
turally, than  the  time  of  the  TVitneffes  being  ^  in 
Sackcloth^  for  1260  Days  of  Tears,  does  with  Chrift's 
nntrjclTing  before  j   in  a  State  of  Humiliation  and  Suffe-- 

ring 


of  Chrijitaiis.  I  5  5 

rlng^ov  ii6o  natural  Days  -y  efpecially,  if  we  confidcr, 
that  from  the  time  of  the  S%  tym^  of  the  IVitnejJcs  to  their 
Rejurreciion^  there  were  to  bejuft  1260  natural  Days 2[fo, 

And  here  let  me  take  Occafion  to  tell  Mr.  IVloi- 

ftony  that  if  he  will  look  into  that  /\.th  Chapter  of  the 
preceding  Booky  he  will  find  a  Refutation  of  fome  very- 
material  Points  of  his /orwfr  Bouky  intitl'd^  AflwrtViev^ 
of  Chroftology^  &c.  and  particularly  his  Notion  of  Chrifih 
being  bom  a  Month,  and  no  longer,  before  Herod\ 
Death  ;  as  he  may  fee.,  p.  ^87,  &c. 

6.  Arg.  Is  taken  from  an  odd  Calculation.  For, 
fays  he,  Chrifi's  Kingdom  began  J.  D.  ;  5,  and  lafted 
till  y^.  D.  ;i;,  when  Conftantine  became  Chriftian ; 
which  makes  juft  280  Years.  From  thence,  till  the 
ceafmg  of  the  Weftem  Ewplre.^  are  142  or  14:;  Years  ^ 
and  from  thence  till  A.  D.  171 9^  or  1716,  are  juft  1260 

Years.' Now,  for  my  Part,    I  know   not  what 

Argument  is  to  be  found  in  all  this  Dedudion.  But  I 
would  fun  know,  whence  it  comes  to  pafs,  that  the 
Author  fliould  contradid  his  %d  pretended  Argument, 
to  ad  juft  things  to  his  Purpofe  here.  For  he  had  told 
us  there,  that  the  fure  State  of  the  Church,  (  which  I 
think  is  equivalent  to  the  Phrafe,  Chrlfi's  Kingdom,  at 
leaft  as  ufcd  herej  did  not  endfooner  than  the  Year  47  6 : 
But  now  he  tells  us,  that  it  ended,  A.  D.  %i%, 

7.  Arg,  This  Year  alfo  is  confirm'd,  fays  he,  from 
the  Epocha  of  the  Ten-horned  Beafi,  beginning,   A.  45*6, 

and  ending,    17 16. — But  this  is  fo  ftiameful  a  beg- 

ing  the  Queftion,  as  defeiTes  no  Confideration.  And, 
I  believe,  he  himfelf  will  fee  the  Truth  of  this  fuffici- 
entl)',  if  he  will  read  what  I  have  faid  above. 

8.  Arg.  Is  taken  from  his  Notion  of  the  Continuance 
of  the  furkijl)  Vl^ar:  Which  (feeing  I  have  refuted  it 
already )  I  need  fay  no  more  of.  When  therefore  he 
tells  me  of  Air.  Brightman's  Prophefie,  and  Dr.  Cref- 
fencrs,  I  need  only  fay,  as  I  did  before  of  that  of 
the  B.  of  VV,  that  they  were  lucky  Gueffes,  tho  drawn 
from  no  certain  Premifes ;  and  juft  fuch  as  I  have 
known  fome  Ajh-olcgical  ones  happen  to  be  true  by 

Chance. 


ic^G  The   TirjlKefurreBion 

Chance.  But  the  Nature  of  Man  is  fuch^  as  that  mofj: 
Men  are  more  taken  with  Affirmati'ves  than  Ncgati'ves : 
Which  we  may  obferve  almoft  every  Year^  in  our  AU 
manack- Makers.  For^  if  a  Thoufand  of  their  Predidi- 
ons  prove  falfe^  it  is  not  minded.  But  if,  by  Chance, 
any  thing  fall  out  like  a  fulfilling  of  what  they  hadfaid, 
tho  in  dubious  Words ,  immediately  they  are  admired 
as  Frophets,  I  might  mention  feveral  things  of  this 
Sort^  which  I  know  to  be  true^  and  particularly  with 
refpe<f^  to  the  famous  Predidions  of  No'trcdame  and  Lilly  ^ 
but  I  muft  not  expatiate  now  :  Only  I  fhall  fay  this. 
That  feeing  the  Strefs,  both  of  Mr.  Brightmari's  and 
Dr.  CreJJener's  Conclufions  are  deduced  from  a  like  No- 
tion of  the  Years  of  the  Tmkifi  PreparatlojUy  as  Mr. 
VFhifions^  they  muft  be  equally  falfe  as  his  are. 

His  ()th  and  laft  Argu7ncnt  is  taken  from  the  Bifhop  of 
VVorcefiers  famous  Prophecy^  concerning  the  Vaudois, 
But  I  have  ccnfidered  this  fufficiently  already. 

And  thus  I  have  done  with  all  Mr.  FFhiJhiis  Argu- 
ments :  Of  the  Strength  of  which^  let  the  Reader  be 
Judge  ;  for  I  am  not  willing  to  fay  any  thing  further 
of  them. 

And  indeed_,  I  am  willing  to  have  done  with  this 
odd  Scheme^  tho  otherwife  I  have  a  great  many  other 
things  to  take  notice  of^  which  are  equally  unaccoun- 
table as  the  former.  For,  i.  I  might  fhew  feveral 
Miftakes  in  his  Lemmuta^  or  Preparatory  Propofitions, 
2.  I  could  alfo  fliew  Miftakes  in  his  Account  of  the 
Seals,  :;.  And  more  in  his  Expofidon  of  the  Trumpets, 
And,  4.  As  for  his  Interpretation  of  the  fealed  Booky 
and  open  Codicil,  it  were  eafy  to  fliew,  how  precarious 
his  Notion  i§,  as  well  as  Mr.  Mede's,  upon  whom  he 
founds.  5-.  And,  as  for  his  Opinion  of  the  qthTrum-- 
pet,  and  the  [euen  Vids,  that  none  of  them  is  yet  pou- 
red cut,  it  is  altogether  precarious  j  {h)  efpecially^  fee- 
ing 

r^j  h  is  e^ous^h  to  rerder  this  Scheme  very  much  fufpclkd,  that  the 
General  SlauRJ^-tef  of  ths  old  Wimefles,  avd  t^^  P jlii  uction  of  th 

whole 


of  Chrtjiians.  157 

ing  he  fuppofeth^  that  the  Millenniumy  or  the  Kingdom 
of  Chrifiy  in  its  higheft  Glory^  as  to  this  World,  is  not 
to  commence  before  the  Year  2000.  But,  feeing  I 
have  materially  refuted  thefe  Miftakes  already,  by  what 

I 


whole  Greek  Empire,  together  xvith  tJ^e  Reformation,  avi  all  the  erni* 
nenc  Difpenfationsyincd,  jlwuli  have  been  in  a  mxnner,  vfhoUy  forgot* 
ten  in  it^  as  if  thej  were  of  no  ConfiderAtion^  in  comparifon  of  Jome 
other  hjj'gr  Occurrevcss.  ^'J,  /^c.'//^  ly,  Whifton  Up  fuch  flrefs 
on  the  Prophecy  of  the  S.ofW.  I  defire  he  tvould  cafl  open  the  Annals 
of  Scultctus,  p.  5.  and  there  he  rviU  find  this  Accoioit ;  that  one  John  Hil- 
ten  gave  forth  this  Frcphecy^  {long  before  the  Reformation,  feeing  he 
was  dead  before  if,)  That  the  Year  1516,  (hould  be  the  firft  Year  of 
the  Beginning  of  the  Dedenfion  of  the  Papal  Power.  Of  the 
Truth  whereof  rvc  cannot  doubt,  feeing  Scultetus  cites  Melan£ton,  as  at- 
tefiing  it,  in  the  Second  Book  of  his  Epiflles,  p.  81.  where  he  writes^ 
that  he  himfelf  hadfeen  and  read  this  very  Prophecy  under  Hilten'j  own 
hand,  in  a  Manufcript  of  his ^  being  a,  Comment  on  the  Book  of  Daniel.  But 
there  is  another  Frofh:cy  much  more  fumous,  viz.  that  double  one  of  Hufs 
and  Prague ;  (to  rvhofepnblick  Trial  and  Martyrdom  I  dofuppjfe  the  Spirit 
of  God  does  principally  allude,  where  mention  is  made  of  two  Witneffes, 
and  of  their  being  publickly  llain  in  the  broad  Street  or  Place  of  the 
Great  City,  and  afterwards  of  the  Jlafing  of  their  rotten  Corps,  viz. 
their  rlpoflate  Vifciples,  the  CaiixtinesO  f:"  J"hn  Hufs,  {as  the  fame 
Author  tells  us,  p.  6.)  cried  out  of  themidfl  of  the  Flames,  July  the  6th, 
i4i<;.  in  the  Frt fence  of  aU  the  Popifh  Counoil  and  other  Spectators  then 
ajjembledat  Conftance  :  Haffum  crematis ;  poft  centum  annos  Cygnus 
veniret,  qiiem  combuiere  non  poteritis.  That  is,  Ye  burn  a  Goofe, 
^ /or  Hufs //^»/^ci  ^  Goole  in  t/)e  Bohemian  Tongue,)  but  after  a  ico 
Years  are  elapfed  a  Swan  (for  Luther  in  the  German  Language,  denotes 
a  Swan,)  will  come,  which  ye  cannot  burn.  And  Jirj.ri  of  Prague 
being  to  bs  mirtyr'd  the  30th  Day  of  May,  1416,  told  his  Murderers, 
in  a  calm  and  compofed  manner,  that,  ioo  Years  after,  th:y  fhould  an- 
fwer,  for  what  they  did,  to  God  and  him  ;  the  meanivg  of  which  mufi 
be  this,  that  thofe  of  their  Party  (hould  fmart  for  this.  Alt,  by  other  Wis- 
nejfes,  of  his  Opinion  and  l^ay.  From  whence  it  is  plain,  that  the  R^for- 
tmrs  vere  denoted,  as  the  ^'itvejfs  to  be  ruifed,  tbit  were  tofucceed  the 
old  flain  ones  ',  and  thit  therefore  they  are  cjUed  by  the  fame  Namet  in 
the  fame  Sevfe,  that  Elijah  is  prophejied  of  to  live  again,  whm  John 
the  Bap:ift  was  meavt^  as  Cbrifi  ujjurcs  us.  The  words  of  Jerom  of 
Prague,  (as  cited  ^y  Scultctus,  ayidoihcr  Authors)  are  thefe-,  Poft  Cen- 
tum Annos  refpondebitis  Oto  t^  nnhi.  And  fo  nn controverted  were 
thefe  thir^gs,  that  the  Bohemians  did,  in  Comrner/ioration  of  them,  fiauip 
a  Coin,  with  this  Infcri^tion  upn  it :  and  I  have  bec\told^  that  fo>n:  of 

them 


15S  The  Firji  RefurreBion 

I  have  fjidj  I  am  willing^  at  prefentj  to  reft  fatisfy'd^ 
vvichoiic  going  further. 

In  the  mean  time^  if  either  Mr.  Whifion^  or  any  Bo- 
dy elfe^   is  defirous  to  have  a  full  Account  of  my 

Thoughts 


thsm  ar^yet  extxm,  amon^Ji  the  Curhflties  of  fame  covfid:r.''f^i''  '^Ln,  A-^.i 
t^i::i  nevcy  was  there  fuch  a  wonitrfid  Concurrence  of  ProvidemeSy 
down  from  the  Jprfiolicd  Jge^  as  happened  about  the  Tear  151*;,  1516, 
I S 1 7,  &c.  For  as,  i.  A  little  before^  Priming  was  invented,  about  144.0. 
So,  in  a  very  little  time  afttr,  the  Prefs  veas  plied  hard  by  many,  and  Learn- 
i>rg  propagated  far  and  near,  2.  Md  the  Learned  Men  that  fled  from 
Greece  after  the  talivg  of  Conftantinople,  revivd  the  Greek  Learn- 
ing, and  particularly  made  both  the  IQiowledge  of  the  Greek  Tejf  amen  ty  and 
the  Greek  Fathers  to  be  inciuir'd  after.  3.  And^  to  allude  to  the  Scrip' 
tural  Phrafe,  it  was  eminently  feen  then.  That  as  God  himfelf  gave  the 
Word,  lb  innumerable  was  the  Company  of  them  that  publifhed  the 
fame  :  New  WitJieJfes  arifmg  in  every  Country,  almoj}  every  Month  ;  fome 
to  revive  one  fort  of  Learning,  and  fome  another  ;  but  all  of  their  Labours 
tendirg  to  promote  r/;:?  Reformation.  Such,  in  an  eniincm  maimer,  (for 
it  is  not  pcjftble  to  number  all)  were  Eralmus,  as  to  the  L^zin ,  with  in* 
numerable  mere-,  Rodolphas  Agricula,  Budeus,  ^c,  as  to  the  Greek  ^ 
Reuchlinus,  6:c.  as  to  the  Hebrew  ;  Carololladius,  Fabritius  Capito, 
Zuinglius,  Luther,  Melan£^on,  Oecolompadius,  Calvin,  &c.  as  to  Di- 
vinity. This  is  that  Year,  fays  Scultetus,  p.  10.  of  the  renewed 
Birth  of  the  I  rue  Church,  which  was  the  3561/)  Year  from  the  begin- 
ning of  the  former  Reformation,  brought  in  by  u\tValdenfes\  The 
\^6th  Year  from  the  appearing  of  ^ohnWicliff-^  The  ii6thhom  the 
beginnmgof  the  Miniftry  of //7</i;  The  36//;  from  the  Condemna- 
tion  of  John  Weffch  of  Gronifigen^  who  formerly  taught  pubhckly  the 
fame  Doftrine  that  Luther  did  afterwards ;  The  6otb  Year  from  the 
begmning  of  the  Defe^ion  of  the  Culixtine  Bohemians  from  the 
Dodiineot  Hufs -^  who,  as  the  Author  truly  fays,  retain'd  only  the 
Name  of  Bufs,  and  the  Cup  in  the  Euchariit,  as  a  Badge  of  Di- 
iiindion  ;  but  (as  he  telU  us  again  )  were  now  begun  to  return  again 
to  their  rid  Religion,  and  werefpread,  not  only  thro'  Bohemia,  hut 
thro'  Moravia,  Poland,  &c.  Being  patronized  by  many  Great  Men, 
and  havmg  moft  eminent  Divines  among  them,  fome  of  whom  he 
nan:e^,  and  fays  that  their  Increafe  was  wonderful  that  very  Y^ear, 
Uhilft,  fuyhe,  I  am  now  writing  this ;  which  was  A.  D.  1617.  But 
alas!  IVe  Iriow  fince,  that  things  brgan  to  tale  a  new  Turn  for  the  worfe, 
from  thit  vtry  Tear.  J^':r.'jv.r,  :  am.  very  hopeful,  thit  about  the  fame 
T'a^  of  this  Century,  viz.  1716,  and  1717,  there  will  be  aft  eminent 
1  urn  of  the  i^zh  Vial,  (under  whih,  J  reckoned,  in  my  Apoc.  Difc. 
J?.  67,  that  we  are  mw)  in  favour  of  the   Proteftants,    ^Avd  againfi  the 

mofi 


of  Chrijlians.  159 

Thoughts  of  the  true  Scheme  of  the  Revelatmjy  as  far  as 
I  have  publiflied  my  Mind  this  way  ;  I  defire,  that  be- 
fides  what  I  haye  faid  in  this  Differtatlon^  and  in  my  A- 
pocalyptical  Dlfcourfe,  which  I  have  ib  often  referr'd  to  ; 
the  Reader  would  be  pleasM  to  confuit  what  I  faid^ 
when  I  explained  thQComcxt  of  the  Words^  in  Re^.  14, 
1:5.  from  whence  I  difcourfed^  when  I  preached  upon 
the  Occafion  of  K.  VVilUaTns  Deaths  as  he  will  find 
it,  Tc:ge  ;59,  &c.  of  that  Book,  And  perhaps  it  may 
likewiic  be  of  ufe,  to  confuit  what  I  have  faid,  in  the 
4f/j  Chapter  of  the  preceding  Booky  concerning  the  Logan* 
throposy  particularly  what  I  faid  there,  as  to  the  MUlen-^ 
nlum,  p.  544,  &c. 

And  now,  that  I  have  mentioned  this  Period  once 
more,  I  ihall  take  my  leave  of  it,  at  prefent,  after  I  have 
added  one  thing  ;  viz,,  that  it  is  my  humble  Opinion, 
that,  when  that  glorious  State  of  the  Militant  Church 
comes,  there  will  be  fome  very  eminent  Difcoveries  of  the 
Truths  of  God,  and  fome  peculiar  prophetical  Mani- 
feftations  of  what  is  to  follow.  Which  is  the  more 
probable  to "  me,  becaufe,  tho   the  Spirit  of  God  has 


mofl  Eminent  Princes  and  Powers  tl-atfupport  the  Papacy.  For  tho  I 
am  far  from  Mr,  Wh'i^on'' s  Notiofiy  yet  J  a-mjlill  of  thd  fame  OpbiioTjy 
thh  ivay^  that  I  was  formerly  of,  I  might  add  mariy  other  things  here,  but 
that  I  am  afraid  of  bting  tedious.  Only  1  camwt  forbear  to  take  Notice  of 
one  Thing  further  J  viz.  That  A.  C.  1530.  the  Remains  0/  the  Walden- 
fes  in  Piedmont,  fent  trxo  of  their  moft  emi^ient  Teachers  to  Switzerland, 
to  k-vovj  ihe  Doiiring  of  the  I(('jorr/iers^  and  to  give  an  Account  of  thiir 
orvn.  They  prefcntedy  for  this  end,  a  Summary  both  of  thdir  Faith 
and  Government,  to  Oecolompudius  ax  Bafil  :  rvherein  they  fay, 
"  Ihat  their  p/incipal  Cb]e[lions  agairfi  the  Dotlrine  of  Lu- 
"  ther  and  the  other  Rfformers,  roere  againfi  Mr  Opinions,  as 
*'  r^  Free-will  iiwi/ Predeftination  ;  df.diririgfhit  their  yincietit  Faith 
*'  wjis  the  quite  contrary  of  thiirs  ;  hut  that,  from  a  Senfe  of  their 
**  Want  of  Learning,  they  were  ready  to  alter  their  Opinion,  upon  better 
*'  Jnjormation,  Ar.d^  it  feems,  they' did  fo  foon  after,  movd  by  the  Au- 
thority of  Occolompadius,  Bucer  a^'d  Capiro.  The  Account  of  this 
Iravfaiiion  we  may  fee  in  Scultetus,  ad  Annum  I'J^C' ;  who  hn  given  us 
a  Copy,  both  the  Paper  of  the  Vaiidois,  ardof  the  Anfwer  d>/Oecolompa* 
(}\i\^,from  the  Originals^  as  thry  were  found  in  the -Library  of  that  great 
Man* 

given 


1 6  O  The  Firji  KefurreSiion 

given  the  Church  an  exact  Series  of  all  the  Periods^" 
preceding  that  eminent  one  ;  yet  he  has  thought  fit^ 
as  it  were,  to  huddle  up,  in  a  very  little  Compafs,  all 
that  relates  both  to  that  Period,  and  what  follows  it  ^ 
as  if  he  did  defign,  on  fet  purpofe,  to  give  us  a  tacit 
Hint,  that  he  did  adjourn  the  Particulars,  relating  to 
thofe  future  Ages,  until  the  Times  of  proper  Prophecy 
fliould  elapfe,  and  run  into  that  Fullnefs  of  the  Gofpel- 
Difpenfation,  which  is  to  begin /r/  with  the  Refurrecl'u 
on  of  the  more  eminent  Saints  of  the  Neiif  Tefiamejtt 
and  then  with  the  Revival  of  the  Gentile  Churchy  inlarg'd 
by  the  General  Converfton  of  the  Jews  to  the  ChriHian 
Riith, 

I  fliall  only  add  one  thing  further,  by  way  of  Coro- 
^^^j,  to  my  Apocalyptical  Speculations  ;  That,  It  tends,  I 
think,  to  illuftratemy  Expofition  of  the  1260  Tears ^  nay 
and  to  render  it  ftill  more  probable  ,•  if  we  confider  the 
remarkable  Things,  that  "the  feveral  Periods,  accord- 
ing to  my  Calculation,  terminate  in.     For  I  do  think, 
(i.)  That  Tirz/Cj^    or    560  Prophetical  Years,  is  that  Pe- 
riod, that  reaches  from  the   Papacy's  firfi  Exaltation  to 
be  Head  of  Rome^  ^.75-8,  to  his  obtaining  to  reach  the 
highesf  Pitch  of  his  Authority  and  Power  over  the  K/^e- 
fiern  Empire  ;  which  was  then  certainly,  when  the  Em- 
peror Henry  the  ^th^  being  expeU'd  from  Rome^  A,  iiiS, 
was  forc'd  a  little  after  to  give  up  the  Power  of  Invefii- 
tures  to  the  Pope :  which  was  the  laft  Jewel  remaining  to 
the  Imperial  Crown  ,•  which  the  Popes  had  been  conten- 
ding to  obtain,  for  ;6o  Years  before.     And  indeed  if 
any  Pcrfon    will   confiilt    Ujlur  de   Succej]',  Ecclef,   He 
will  own  that  Antkhrifiiamfm  was  at  its  height,  about 
the  beginning  of  the  12^,6  Century.    For  from  the  Days   . 
of  Pope  Gregory  the  'jthy   called  Hllderbrand^    and  Henry 
the  ^thj  to  the  Time  of  Pope  Alexaiider  the  ;^,  culled  Ro- 
I  ind -dnd  Frederick  Barharajjlr^  the  Popes  exercifed  a  con- 
ftant  Tyranny  oyqy  Europe^  inllilting  all  Princes,   and 
p.irticularly  the  Emperors,  in  fach  barbarous  ways,  as 
were  never  known  before.     Nor  do  I  think,  that  either 
Ignorance,  Wickedncfs  or  Oppr^liion,    did  ever  pre- 
vail 


ofChriJlianr.  i6l 

vail  fo  much  under  any  Pagan  Government,  as  during 
the  lotby  iithy  and  iztb  Centuries ;  infomuch  that  even 
Baroniifs  reckons  that  the  Abomination  that  maketh  defolate, 
began  about  A.  D.  900.    And,  (2.)  If  to  the  Year 
1 1 18,   or  thereabouts,  we  add  the  double  Period  of 
Times y  ov  twice  :;6o  Tears ^  we  fhall  find  fome  things  e- 
qually  remarkable.  For,  as  I  reckon,  that  Times ^  or  720 
Years,   do  denote  the  whole  Duration  of  the  Kegnancy 
of  the  Vafacy  :  So  we  fhall  fee  how  naturally  thefe  cor- 
refpond  with  my   Scheme.     For,  i/.  :;6o  Years  of 
Prophetical  Reckoning,  being  added  to  the  Year  iii:^,' 
(which    is    the  Year   1118,  of   the  "Julian   Reckon- 
ing) where  the  former  360  Years  end,-  we  are  led 
down  to    A.D,    1478.  i.  e,    to  the   Year   147;,    of 
Prophetical  Account  ^  about  which  XAm^xSxtTaborites 
of  Bohemia  were  generally  ruin'd,  deftroyed  and  diC 
perfed  by  their  Apoftate  Brethren  the  Calixtines^  who, 
having  complied  with  the  Council  of  Bafil^  A,  14:56. 
were  afterwards  the  Vofi^  Tools  to  deftroy  the  Saints.- 
So  that  this  Period  reaches  from  the  highest  Fitch   of 
Fapal  Authority  to  its*  intire  Conqueil  of  Chrlfi's  Wit- 
ness ^  containing  the  Period  of  Antichrifiianifm's  Conti^ 
nuance  in  full  Power  and  Authority.     But  then,  ±dlj. 
If  we  join  the  third  Time^  or  the  third  Period  of  :56o 
Years  with  the  preceding,  fo  as  to  reckon  the  two  Times 
conjunctly,  we  find  that  twice  360  Tears ^  i.  e,  720  Fro-- 
phetical  Tears ^  lead  US  down  to  A,D,  185;^  about  which 
time,  as  I  conjedur'd  (c)  formerly,  the  ^th  Vial^  which 
is   to   be  upon   the  Seat  of  the  Beafi^    will  be  poured 
out.    For,  as  I  conjedur  d,  that  that  Hal  would  begin  a- 
bout  17943  and  expire  about  1848  ;    fo  it  is  probable, 
that  the  heighth  of  that  Vial  may  be  about  1 5-  Years  be- 
fore  its  Conclufion.     As  therefore  7/>?^^,  or  :;  60  7e«rj, 
may  probably  denote  the  Period   of  the  Fafal  Increaje 
from   its  Inauguration  to  its  Meridian  Glory  :  So  Times  or 
720  Tears  denote  his  Continuance  from  thence  to  his  De- 


CO  Apoc.  Difv.  p.  77. 

M  firuBicn, 


1 6 1  TZ;^  Firji  l^efnr/eSiipn 

fi-yuHloTiy  as  to  the  S.eat  of  his  (^o-vernmevt.     And  feeing 
this  Period  of  his  Continuance   \sd\\\diZdimtQ  two  Times ^ 
or  t'wo  equal  Parts  of   :56o  Tears  a-piecc  ;  it  feenis  highly 
probable  to  ine,  that  the  firfi  denotes  the  Period  of  his 
Continuance  in  the  Extrctjt  of  hh/ull  Vower  and  Authority  '^ 
and  that  the  latter  of  thefe  Times  denotes  the  Period  of 
the  Pope's  ^^^/^»  DecUnfion^  from  about  the  latter  end  of 
tiie  1  ^r/j  Century^  when  Learning  began  to  revive  again^ 
until  about  the  Year  181:5,  when  Rome^  the  Seat  of  his 
Gcverhment,  will  be  deftroyed.    But  then,  we  muft  re- 
iTiember,  that  tho  the  Seat^  and  indeed  the  Form  too, 
of  the  'Pa^al  Go'vernmefn  is  to  be  deftroyed  by  the  EfFu- 
jfion    of  the   f^th   Vial  j     yet   Antichriftianifm   or    Popery 
it  felf,  as  Mahometanifm  alfo,  will  ftill  be  kept  up,  and 
bave  formidable  Parties  to   abet  and  maintain  them,  as 
-we  fee,   Kc'V.  12,  1:5,  14,  is",  16, 17.      Nay,    we  find 
tliere,  that  the  Popijh  MiJfio?iaries  will  find  means  to  ce- 
liient  Pagan   and  Mahometan  Princes  with  themfelves,  in 
order  to  extirpate  the  true  Chriitian  Church  out  of  the 
World.     So  that  the  total  Ruin  of  Antichrifiianifm  will 
jiot  be  fooner  than  the  ^th  Vial  ^  which  runs  in  to  the 
Millennium,    And  therefore,  (:;.)  I  conclude  that  the 
Half-time y  or  180  Prophetical  Tears ^  denotes  the  lajt  Period, 
that  begins  juft  after  the  Dellru<5tion  of  Ro^ne^  asiti^ 
the  Seat  cf  the  Beafh^  and   ends  with   the  laft  Defiru-- 
ffion  of  the  united  Papal ^  Mahometan^  and  Pagan  Inter efis, 
and  coniequently  with  the  beginning  oithQ  Millennium, 
about  J.  D.  2000. 

But  now,  after  all  I  have  faid,  I  can  honeftly  fay 
further,  that  as  ;o  Years  are  as  likely  to  put  an  end  to 
'my  Life,  as  500,  (upon  which  account  I  cannot  be 
fuppofcd  to  have  had  any  regard  to  the  Fear  of  being 
refuted  whilft  I  liv'd  ;)  So  I  iLould  rejoice  as  much  a^ 
Mr.  JVhifion  or  any  Man  elfe,  to  fee  the  Fall  of  Popery. 
fo  Icon  as  17 16.  But,  in  the  meantime,  I  reckoned 
my  felf  obligYl  to  fearch  after  Truth,  in  this  refpe6^, 
as  well  as  in  all  others,  without  regard  either  to  Hoje 
or  Dcfire* 

And 


of  Chrtfiians.  i6g 

And  thus  I  come,  at  length,  to  the  Conclufion  of 
what  I  had  t6  fay  at  prefent,  with  refped  to  xh^Theon- 
tied  fart  of  this  Difcourfe. 

I  proceed  therefore,  (2.)  To  the  Tragical  Part.  In 
doing  which  I  fhall  with  all  neceflary  Brevity,  i/.  Pre- 
mife  a  general  Hint  of  its  Importance  this  way  ,•  and 
then,  2.dl)'.  I  fhall  confider  the  Impro'vement  which 
the  Apoitle  makes  thereof,  irt  the  fequel  of  this  Chap- 
ter. 

i/.  I  iliall  premife  fomething,  in  General^  in  relati- 
on to  the  Importance  and  Ufefulnefs  of  this  Truth.     And, 
(i.)  This  will  help  us  to  fee,  as  thro'  a  Ray  of  Divine 
Light,  not  only  how  harmonious  the  Providence  of 
Chrift  is,  in  all  the  Steps  and  Adjuftments  thereof  j  but 
likewife  how  exadly  the  lower  and  higher  Rewards 
are  adjudged  to  good  Men,  in  proportion  to  lower 
and  higher  Degrees  of  Holinefs  and  Ufefulnefs.     (2.) 
We  may  obferve  hence,  that  there  is  a  nearer  and  clo- 
fer  Harmony  and  Relation  between  that  Part  of  Chrifi's 
Family  which  is  ahove^  and  that  which  is  helow^  than  we 
can  now  diftin6tly  apprehend  ;  feeing  we  fee  here  that 
eminent  Rewards  andRefurrecSlions  are  difpens'd  to  emi- 
nent Chriftians  departed,   in   fome  Proportion  to  the 
Revivals  of  the  Church  on  Earth  ^  as   is  feen  both  in 
the  RefurreAion  of  the  eminent  Old  Teftament-Saints, 
and  the  New  Teftament  ones.    C:^.)  It  is  not  therefore 
enough,  to  feek  to  get  to  Heaven,    but  to  reach, 
as  far  as  we  can,  the  higher  Degrees  of  Glory.    World- 
ly^  are  not  only  concerned  to  get  fuch  Eftates,  as 
t^^  may  juft  live  upon,  but  fuch  vaft  ones,  as  that 
they  may  live  in  Grandeur  and  Pleafure.    And  fure 
Chriftians  ought  to  ad  thus,  as  to  heavenly  Concerns. 
And  it  is   plain,  that  this   was  the  Apoftle's  laudible 
and  noble  Ambition.     Nay,    tho   I  am  far  from  the 
whimfical  Metaphyfical   Stretches  of    fome  Pradical 
Divines,  that  tell  us,.^  that  a  Man  that  would  be  feved, 
muft  abftrad:  wholly  from  his  own  Salvation,  and  love 
God  for  himfelf  only,  without  any  dired  regard  to 

M  2  Reward, 


1^4  ^^^  FirJiKefurreSiion 

Reward  ;  yet  I  am  bold  tofay^  that  that  Man  can  never 
juftly  hope  to  get  to  Heaven^  who  feeks  after  fo  much 
Religion  only^  as^  he  thinks,  may  be  juit  enough  to 
carry  him  to  Heaven,  without  any  Regard  to  the  Good 
of  others.     For,  as  Chrift  truly  fays,  we  can  then  only 
be  faid  to  honour  God  properly,  when   we  h-ing  forth 
much  Fruit.     Whereas  therefore  a  General  Notion  of  Glo- 
ry and  Havpinefs^  tends  to  incite  Men  to  mind  Religi- 
on   in  general  :    This  Dockrine   of  a  [fecial  Refurrection 
and  peculiar  Reward^  (which  none  fhall  partake  of  but 
the  Chriftians  of  the  higheil  Denomination)  is  pecu^ 
Uarly  calculated^  to  Incite  Chriftians,  to  conftant,  univer- 
fal  and  extraordinary  Diligence,  Care  and  Concern,  to 
reach  higher  and  higherDegrees  of  fpiritual  Knowledge, 
Holinefs  and  Serviceableneis  in  the  World.    And  there- 
fore this  Notion  is  of  great  ufe  to  revive  Practical 
Religion  among  Men  ^  which  is   now  fo  univerfally 
dwindled  away  into  dry  Forms,  lifelefs  Rites,  and  a 
felfifli  Narrownefs  both  of  Mind  and  Pradice.    And  I 
am  fure,  until  fuch  a  noble  Ambition  revive  in  our 
Minds,  as  intiuenc'd  this  Apoille,  Religion  mull   ftill 
decay  further  !  But  vv^hen-ever  this  Spirit  comes  to  re- 
vive, in  the  World,    Religion   will  alfo  revive  with 
it,  and  no  fooner.     But  now,  that  I  have  again  men- 
tioned the  Apofile  Vauly    I  fliall  proceed  to  the  next 
Point.     Therefore, 

2.dly.  I  come  to  confider  the  Apoftle's  Improvement 
of  this  Notion  of  the  peculiar  Refurrection.  For 
which  end  we  muft  confider  what  he  adds  in  the  fequel 
of  this  Chapter,  from  i'.  12.  to  the  end. 

Now  this  urlfplicatory  or  Conclufory  Part  of  the  Dif- 
courfe  of  the  Apoftle  here  may  be,  I  think,  very  na- 
turally taken  up  under  ^/:??TeGe?^£T^/HWj.  For,  I.  He 
fhews  how  he  applied  this  to  himfelf,  and  what  the  Ufe 
was,  which  this  way  he  made  thereof,  'u.  12,  i;,  14. 
Then,  2.  Fie  proceeds  to  apply  this  Dodrine  to  the 
Thikpfums^  by  advifmg  and  exhomng  them  to  make 
the  like  ufe  of  this  Dodrine,  as  ne  did,  'ver,  i^,  16, 
17,  18,  19.     And,  ;.  He  adds  the  Rationale  of  both 

thefe. 


of  CbriJliaiJS.  1 6  5 

thefe^fromlbme  weighty  ConfiderationSj wherein  he  and 
they,  and  all  true  Chrillians,  were  agreed-^  -v.  20,  21. 

( I.) r  Paul  tc\h  us,  in  ^er..  12,  i^^i4'  What  the  Im- 
provement was,  which  he  himfelf  made  of  this  Do- 
ctrine.  And  here  I  find  there  are  three  Things 

which  he  fays  of  himfelf,  in  reference  to  this  Truth. 

The  I/.  Thing  is  this ;  'viz.,  A  fair  and  honeff: 
ConfeJJiony  that  he  had  not,  as  yet,  attained  to  a  Cer- 
tainty and  Affurance,  that  he  fhould  be  one  of  thofe 
eminent  Saints,  that  fliould  be  fo  fpecialiy  honoured, 
as  to  be  rais'd  from  the  Dead  at  the  beginning  of  the 
MiiUmnumy  and  made  Partakers  of  the  high  and  glorious 
Reward^  that  was  then  to  be  difpenfed  to  fuch  Perlbns. 

In  a  reference  to  this,  after  he  had  faid,  'v.r.  lu  If 
hy  any  means  I  might  attain  to  the  fpecial  Rt fur  region  of 
the  Dead  J  he  immediately  adds,  wr,  12.  Not  as  if  I  had 
already  attained  this,  or  were  already  thus  perfect,  And^ 
to  the  famepurpofe,  he  fays  again,  i;er.  15,  Brethren^ 
I  count  not  my  J  elf  to  haz^e  apprehended. 

Now,  as  hence  we  fee  the  Apoftle's  Humility,  in 
making  fo  fair  an,d  open  a  Confeffion ;  fo  likewiie  we 
have  Satisfaction  given  us,  as  to  a  Great  ^lefilon^  that 
naturally  arifeth  hence,  ^Iz,,  Whether  it  is  poffihle  for  any 
Chrifiian  to  attain  to  an  Affuraitce  ^  that  he  fhall  be  07te  of 
thofe  that  flail  be  thus  raifed  and  rewarded  at  the  beginning 
of  the  Millennium,  For,  in  Anfwer  to  this,  I  fiy^  (i.) 
That  no  Chriftian  can  doubt,  but  that  it  is  poffible  for 
God  to  render  a  Man  certain  of  thi^,  if  he  pleafe  to 
impart  it  to  him  by  a  fpecial  Revelation.  But,  (2.) 
Tho  nothing  be  impoilible  for  God  to  do,  yet  it  is 
highly  improbable,  that  ever  God  did  fo,  or  ever  will 
dofo.  For,  I.  Tho  a  General  Affurance  of  Salvation 
be  well  confiftent  with  a  fcudious  Concern  to  grow  in 
Holinefs  and  Ufefulnefs,  as  we  fee,  in  the  Inllance  of 
this  Apoftle  ^  yet  it  docs  not  feem  confident  Vv^ith  the 
End  and  Defign  of  the  Revelation  of  this  Dodrine, 
to  attain  to  an  equal  Affurance,  this  way,  that  a  parti- 
cular Chriftian  fliould  certainly  know  this  as  to  him- 

M  5  felt  . 


,  1 6  6  7he  Firji  K  efuneSlion 

felf^  at  leaft  I  think^  that  it  is  not  rational  to  think 
that  ever  God  did_,  or  over  will^  reveal  this  to  any 
Man.  For  indeed  the  very  Deflgn  of  letting  us 
know  of  this  Dodrine^  is  to  incite  Chriftians  to  the 
utmoft  Diligence^  upon  this  very  account,  that  Men 
may  labour  fo  to  exceed  themfelves  every  Day^  and 
continue  doing  thus  to  the  Death,  if  (as  the  Apo- 
ftle  fays)  l?j  any  means ^  they  may  attain  to  this  Refurreftion 
from  the  Dead,  2.  And  feeing  the  Apoftle  Taul  had 
not  attained  to  any  AiTurance  this  way,  I  know  not 
who  can  now  pretend  to  have  reached  it.  ;.  Nor  can 
I  find  any  thing  in  Scripture,  that  can  give  us  any 
ground  to  think,  that  ever  any  Perfon  fhall  attain  fuch 
an  AiTurance.  (^.)  But  yet,  tho  I  deny,  that  any  full 
AiTurance  is  attainable  this  way  ^  I  think  it  not  im- 
probable, but  that  very  eminently  Holy  and  uieful  Chri- 
ftians, may  attain  to  a  very  fair  Hope  and  Expedation 
thereof,  efpecially  towards  their  Death  and  Removal 
into  the  invifible  World,  or  the  Hades  or  Taradife  of  fe^ 
farate  Souls,  And  indeed  I  think  this  is  plainly  infinua- 
ted  here  by  the  Apoftle,  when  he  (ays.  If  by  any  means 
I  might  attain  to  this. Not  as  if  I  had  already  at- 
tained  /  count  not  my  felf  to  ha've  apprehended.     For 

what  News  had  it  been,  for  Paul  to  have  meant  and 
faid,  that  he  was  not  yet  raifed  from  the  Dead,  or  made 
an  adlual  Partaker  of  the  moft  fpecial  Reward.  See- 
ing therefore  neither  Paul^  nor  indeed  any  Man,  in  his 
Senfes,  was  capable  to  fpeak  after  this  mianner;  he  muft 
neceifarily  fuppofe,  that  a  Rational  Expectation  tliis  way 
is  attainable.  But  then,  if  it  be  ask'd,  how  this  is  at- 
tainable, the  Apoftle  infmuates  this  plainly  in  this  fame 
place,  as  we  fhall  further  fee,  when  we  come  to  confi- 
der,  1'.  13,  and  14.  If  any  ask,  whether  it  be  proba- 
ble that  he  himfelf  attained  to  fuch  a  rational  and  well- 
grounded  Hope,  as  this,  afterwards,  before  his  Depar- 
ture hence  .''  I  can  only  fiy,  that  it  is  highly  probable 
to  me,  that  fuch  a  Man,  as  he  was,  could  not  fail  at 
length  to  obtain  this  Satisfaction,  efpecially  confi- 
dering  the  Method  he  took,    as  to  tliis  Point,  'vir. 


cfChrijiicWf.  1 67 

15, 14.  And  here,  let  me  obferve  three  things,  i.  That 
the  Notion  that  obtain  d^  as  to  this  Point,  at  ftrft,  fcems 
to  have  been  this^  that  this  fpecial  Reiurrer^ion  was  to 
be  the  appropriate  Portion,  if  not  only,  yet  principally, 
of  thofe  that  fuffer^d  to  Death  for  Chritt.  And  this 
fe^s  to  have  been  at  the  bottom  with  the  Apoille: 
here,  'ver.  to.  as  well  as  in  other  Exprelfions,  in  other. 
Epiftles ;  which  therefore  I  tell  the  Reader,  by  the 
bye,  will  receive  new  Light  from  this  Hint  j  as  I  might 
fhev/  at  lengthj  were  it  proper  :  But  I  muft  forbear 
now.  Nay  1  do  believe  this  might  be  the  iirft  Spring 
of  that  General  Thirft  after  Martyrdom^  which  was  in 
the  firft  Chrillians,  and  which  incited  them  to  run  in 
and  cry.  We  are  Chriftians,  defiring  to  be  put  to  Death 
for  Chrift.  2.  1  believe  the  Apoftle  doth^  allude  to 
this  Notion  and  Principle,  as  well  as  inlinuate  the: 
Attainablenefs  of  a  well-grounded  Hope  this  way  when 
he  fays,  i^ow.S.;  j,;56,57.  That  Perfecutions,  MiferieS;, 
and  violent  Deaths  were  fo  far  from  hurting  the  Saints, 
that  they  tended  to  make  them  more  than  Conquerors^ 
Now  tho  all  Saints  fhall  be  Conquerors^  yet  I  think  no 
Notion  can  give  us  a  clear  Idea  of  what  Paul  means  by 
more  than  Conquerors ^  excepting  this  only,,  of  V^hich  Paul- 
difcourfes  here  in  this  Chapter.  5.  I  am  of  Opinion, 
that  the  Apoftle  did  adually  attain  to  a  rational  and  fa- 
tisfadory  Hope  and  Expectation  this  way  before  his 
Deaths  and  even  fo  eminent  a  one,  as  was  next  to  at 
full  Affurance  and  Plerophory.  .  For  fo  much,  I  think, 
he  himfelf  infinuates,  when  he  (d)  fiys,  2  Tim.  4.6,7,8. 
For  I  am  ready  to  be  offered ^  and  the  time  of  my  Departure  is. 
at  band,  I  ha^ve  fought  a  good  Fight ^  I  have  finijWd  my 
Courfcy   I  have  kept   the  Faith.      Henceforth  there  is  laid  up 


(d)  Thai  this  Eftflk  was  vorhun  vear  the  E;:i  of  the  Apoflk's  Lifct 
this  Text  iv firms  us.  j*^i  I  agree  vcith  Dr.  Pea'fonV  avi  Dr,  Whit- 
by's Chronology  r/;fa/jr«  that  I  thi'nk  it  rmr£  tb.in  proh.ibk^  That  as 
the  Eplftle  to  the  Philippians  ruis  roritte?!  in  or  ahovt  A.  D.  63,  fo  that 
both  his  Epiftles  ro  Timothy  were  written  about  A.  66.  i.  e.  a  little 
before  Paur^  Deaths  who  is  fuppofed  to  havefujfered,  A.  67. 

M  4  .  fi^' 


J  68  TheFirJi  KefurreBion 

for  tne  a  Crovmof  Righteoufnefs^which  the  Lord  the  righteous 
Judge  jhall gi've  me  at4hat  Day  :  and  not  only  to  me^huttoall 
them  alfo^  that  love  t^v  eTncpocvetav  ocutv^  the  Appearing  of 
him.  For  the  P article  here  feems  to  denote  fome  peculiar 
Appearing  of  Chrift  :  As  the  CW^^er  of  thofe  that  fhall 
be  thus  rewarded^  feems  alfo  to  denote  fomething  tkat 
few  good  Men  attain  to  ;  feeing^  there  have  been  but 
few  comparatively  on  Earth,  (as  there  are  few  alfo  re- 
corded in  Scripture)  thatlong'd  either  to  be  diffolvcd^and 
to  be  with  Chrift^,  or  that  defired  Chrift's  hallning  his 
coming  to  Judgment  j  both  which  are  included  in  this 
Charader  of  having  the  Appearing  of  Chrift.    Now 
the    word  tTncpocve'.oc- is  never  ufed  in  the  New  Tefta- 
ment,  but  with  reference  to  Chrift,  as    I  *C0  proved 
'  formerly.     But  then  it  is  ufed  varioufly  in  reference  to 
him     For^  i.  It  is  ufed,  to  denote  Chrift's /r/ Co wiw^, 
or  his  appearing  on  Earth,  in  the  Days  of  his  Humi- 
liation,   2  Tim,  I.  lo.     And,  2.    It  denotes   alfo,   the 
lafi  coming  of  Chrift,  viz..  at  the  Gre'at  Day,  i  Tim.  6. 
14.  2  Tim.  4.  I.    Tit.  1.  i;,  14.     But  then,    ;.  I  take 
the  words  I  have  quoted,  2  Tim.  4.  6,  7,  8.  to  have  the 
moft  dired  Look  towards  Chrift's  appearing^    at  the  be- 
ginning of   the  Millennium^    tho  not  in  an  exclufive 
S.enfe  to  his  laft  Coming :  For  the  Firfi  Re  furred  ion 
bears  a  Reference  to  the  /^/,  and  is  to  be  a  Pledge  of 
it  •    even,  as  the  happy  Milknnary  State  will  be  a  Re- 
femblance  and  Pledge,    of  the  glorified  State  of  the 
Saints,  after  the  laft  Judgment  is  over  j  efpecially  as  is 
reprefented,  under  the  Embkm  of  the  Nov  Jerufakm. 
And,  tho  I  exped:  no   Tcrfcnal  Appearance  of    Chrifi    at 
the  Millennium  ,•  yet  there  will  be  fuch  Eminent  Mam- 
fefiaticn  of  him  then,  (  as  of  old,  at  Mount  Sinai^  where 
the  People  faw  nothing  Uke  a  vifible  Reprefentation  of 
him  that  fpoke  to  them, )  as  may  juftly   be  caird.    The 
Appearing  of  Chrifi.     And,  in  this  Senfe,  (if  not  only, 
yet  principally  J   we  are  oblig'd   to   underftand  this 


'Cl)  ChriHol.  Lib.  2.  Cap.  5,  p.  203. 

Word, 


of  Chrijiians.  169 

\Vord,  as  it  is  ufed,  2  Theff.  2.  8.  where  the  Apoftle  af- 
fures  us,  that  Antlchrifl  is  not  to  be  fully  defiroyed^  un- 
til Chrijt  do  it  himfelfy  7vith  the  Brightnefs  of  his  Appearing. 
'For,  tho  he  has  confumed  hi?n  already ^  by  the  preaching 
of  his  Word^  ever  fince  the  ^th  Trumpet  founded^  and 
the  IVitnejJes  arofe,  in  the  beginning  of  the  Reformation  • 
and  will  confume  him  further,  during  the  fucceeding  Vi- 
als 5  yet  he  and  his  Kingdom,  fhall  not  cometo  be  fully 
defiroyedy  as  I  have  fhewn,  until  the  M'lllmnium  come. 
But,  tho  the  Formal  Kingdom  of  the  Tafal  Antichrift  is 
to  end  then,  when  that  Eminent  Appearing  of  CbrijFs 
Kingdom  fhall  come  to  pafs,  in  or  about  A.  D.  2000  : 
Yet,  feeing  we  are  toldy  that  after  the  Expiration  of 
the  Millennium y  or  rather  towards  the  Conclufion  there- 
of, Antichrift ianifm  is  to  revive  again,  and  be  more 
formidable  than  ever^  under  the  new  Name  of  Gog  and 
Magog,  (by  whom  I  underftand  a  general  Confederacy  of 
Fagan,  Mahometan  and  Chriftian  Atheifts  and  wicked 
Menj )  and  feeing  thefe  are  only  finally  to  be  de- 
ftroyed,  by  the  laft  general  Conflagration  of  the  World  : 
I  do  not  fo  confine  this  Word  i-7t<px\iuQi^  even  in  this 
Text,  to  Chrift^'s  Metaphorical  Appearing,  in  erecting 
his  Kingdom  fo  illuftrioufly,  during  the  Millennium,  as 
wholly  to  exclude  the  laft  Appearing  of  Chrift  ;  tho  I 
think  that  the  Apoftle  does  moft  immediately  fpeak  of 
the  firft  here. 

The  lid  Thing  the  Apoftle  fays,  in  Relation  to  him- 

felf,  is  this,  ^iz..  That- he  was  both  incited  and  iwm/- 
raged  to  ipMv^UQthQfpecial  Friz.e  he  had  been  fpeaking 
of,  and  to  feek  to  have  Satisfat'Hon  this  way  ,•  becaule 
he  was  apprehended  and  laid  hold  on  by  Chrift,  for  this  'very 
End,  that  he  might  purfue  thefe,  in  order  to  obtain 
them. 

Now  to  underftand  this,  let  me  obferve  to  you,  that 
the  Apoftle  feems  plainly  to  '  look  back  here  to  two 
things,  which  he  leaves  us  to  fuppofe^  and  to  refer  to^ 
as  fo  many  known  Foftulata, 

The 


1 70  The  Firjl  KefmreSlion 

The  1/  is^  The  End  for  which  Chrift  came  ihto  the 
Worlds  which  was  to  lay  hold  upon  Sinners^  in  order  to 
lave  them. 

The  zdiSj  The  particular  and  eminent  Expreffioh  of 
Chrift's  Love  to  Taul^  in  his  Converfion.  In  which 
he  did  catch  hold  of  him^  when  he  was  journeying  to 
Hell,  and  fighting  againft  Chrift. 

And,  befides  thefe  things  fuppofed^  we  muft  take 
Notice  of  this  alfo,  that  the  Apoftle  fpeaks  fo,  as  it  is 
plain  he  alludes  to  the  Games  fo  much  renowned  at  that 
Time  in  Greece ,  mentioned  before. 

Now  tho  many  run,  yet  one  only  at  each  Match^ 
could  receive  the  Prize,  as  Paul  fays  himfelf,  i  Cor,  9. 
14.  One  receiveth  the  Friz,e,  But  I  fhall  be  obliged  to" 
confider  this  Agonlfikal  Matter,  and  the  Apoftle's  allu- 
ding to  it,  when  I  come  to  the  i%th  and  14^^  Ferfes ; 
and  therefore  I  fhall  pafs  it  now. 

However,  from  thefe  Hints  we  may  the  better  un- 
derftand  what  we  are  now  to  confider. 

And,  i/.  Chrift's  apprebendi?ig  us^  may  denote  what  I 
hinted  befofe,  w^.  his  laying  hold  oh  us,  i.  InefFedtual 
Callings  And,  2.  Afterwards  by  his  Spirit  and  Sup- 
ports. 

But  this  may  run  higher,*  i.  Backward,  to  his  ta^ 
king  upon  him  our  Nature,  for  thereby  he  apprehen- 
ded Man  ;  And,  2.  Forward,  to  his  Defign  of  per- 
feding  our  Nature.  And  this  I  take  to  be  the  princi- 
pal Meaning  of  the  Word  here.  For  it  is  not  faid  ab- 
ftradily,  that  he  apprehends  us,  but  relatively,  with 
refped  to  the  Prize,  that  we  are  called  to  contend  and 
wreftle  for. 

2dlj.  The  End,  for  Which  he  apprehends  us,  is^  T^at 
we  may  be  happy,  by  reaching  the  Prize  fully. 

But3  5////.  It  may  be  a.ked.  How  do  thefe  ir^cire  and 
tncourage  us  to  follow*  after  Chrift,  in  order  to  reach 
forwards,  towards  the  attaining  the  Prize.    Anfwer, 

(i.)  Thefe  are  an  Incitement;  this  way,  if  we  confider, 
I.  What  an  Example  Chrift  is  this  way,  who  did  fo 
ijiuch  for  us,    when   he  had  no  particular  ^nd  of  his 

own 


of  Chrrfllaffs.  171 

own  to  ferve ;  and  when  we  neither  defired^  nor  de- 
ferved  fuch  Favour.  And  confequently,  2.  What  Obli- 
gations Men  are  under  this  way. 

(2.)  Thefe  are  an  Encouragement  this  way.  i.  Ee^ 
caufe  this  way  we'  fee  Chrift  is  interefted  in  our  Pre- 
fervation.  See  Heh.  12.  i,  2.  If^-  s^-  ^^^  ^^*  fFhert 
thoujhah  make  his  Soul,  8zc.  2.  Becaule  he  has  made 
fuch  rich  Provifion  for  our  Security^  &c. 

The  llld  Thing  is^  The  /F^/ which  the  Apoftle  took, 
to  reach  this  End,  i/iz,*  by  following  after  his  Mafter*s 
Example,  and  treading  in  his  Steps,  as  nearly  as  he 
could. 

But  this  leads  me  forward,  to  confider,  what  the 
Apoftle  fays  of  this,  in  the  iph  &  14?^  Verfes. 

In  which  Verfes^,  there  are  two  Things  to  be  confi- 
dered,  'viz,.  i.  What  he  run  for?  An(w.  Towards  the 
Mark,  for  the  jPrix,e  of  the  high  Calling  of  God  in  Jcfus 
Chrifi,  2.  The  Method  he  took  to  reach  this  End. 
This  one  Thing  Ido^  &C, 

The  1/ Thing,  is  the  Endy    or  the   Thing  he  run  for,  ^ 
This  is  fpoken  of,  under  the  Notion  of   a  Prize  hung 
upon  a  Mark.    And  here  there  is  a  Gradation  of  no 
Icfs  than  fi^ve  Steps.     And, 

(i.)  In  the  general,  the  Apoftle  tells  us  what  he  had 
in  his  Eye.  This  he  calleth  ckotiQ-  the  Mark,  the  Me^ 
ta.  For,  in  Racing,  there  was  fome  Poft  or  Pillar,  or 
Arch,  eredied  ,•  and  he  that  firft  reached  that,  was  rec- 
koned to  have  perfeded  his  Race,  and  to  deferve  the 

Prize  that  hung  upon  it. ^  By  the  ff  motvk^,  or  Mark 

then,  Perfedion  in  the  general  Notion  of  it,  is  de-r^ 
fcribed  :  Let  us  therefore  fet  this  Mark  before  us.  For 
we  muft  never  ceafe  running,  till  we  reach  Perfe- 
diion. 

^(2.)  More  particularly  the  Apoftle  has,  in  his  Eye, 
TO  ^^cl^Hqv^  the  Prix,e  that  hung  upon  this  Met  a  or  Mark. 
This  was  fome  Crown  or  Garland  ;  which  the  beft 
Racer,  or  Conqueror,  in  the  Exercifesj  wore.     Which, 

in 


17^  T^he  Firji  KefurreSiion 

in  the  Olywpkk  G^mcs^  was  of  the  Olive-Tree^  in  the 
Tythean  of  Laurel ;  in  the  Nemean  of  a  Green  Herb^ 
like  to  Parfley  j  and  the  Ifthmian  Garland  was  a  Branch 
of  the  Pine-Tree. 

Nowj  by  the  ^^cl^^lov^  the  Apoftle  means^  that  pe- 
culiar and  appropriated  Share  of  Perfedion  and  Hap- 
pinefsj  which  he  hoped  to  receive^  in  a  Proportion  to 
his  Services  ^  and  particularly,  his-  being  raifed  again 
at  the  Milknnitim. 

Let  us  therefore  fet  our  Hearts  thus  on  things  above, 
and  run  for  the  Prize  that  is  fet  before  us,  enduring  the 
Crofs,  and  defpifing  the  Shame.  And  furely,  the  Vifi- 
on  and  Fruition  of  God,  the  Company  of  Chrift 
for  ever,  the  happy  Society  of  the  Angels  and  Saints 
above,  in  a  State  free  from  Sin,  with  the  Satisfadion 
and  Joy  that  refult  from  all  thefe,  are  -a  Prize  worth 
contending  and  running  for. 

(5.)  This  Vriz,e  is  faid  to  be  the  j^pajJeiiov  tvIs  av6i  nAii- 

eiCd%    of  the  fuperior  or  heavenly  Callings  or  as  we  render 

it,  high  XHalling  :  That  is,  it  is  the  Prize,   which  our 

fuperior  Calling  or  Vocation  both  Tets  before  us,  and 

^encourages  us  to  exped. 

Our  very  Chriftianity  is  wholly  occupied  about  this, 
Tjiz..  to  ripen  and  pj;epare  us  for  this  Prize,  as  well  as 
to  incite  us  to  it. Now,  in  all  Callings  and  Oc- 
cupations, fome  End  is  defigned.  And  every  Science 
or  Art  is  denominated  more  or  lefs  excellent,  as  its  End 
15  more  or  lefs  noble.-^  But  there  is  none  to  compare 
with  Religion,  in  this  refpecSt,  which  is  therefore  juftly 
called  V)  avsi  kAkV/s^  the  higheft  and  nobleft  Calling. 
For,  I.  It  is  from  above,  as  to  its  Original  and  Difco- 
very ;  And,  2.  Its  Tendency  is  upwards,  from 
whence  it  defcended  j  and  .to  which  it  is  defigned  to 
bring  us. 

What  we  call  therefore,  the  outward  Calling,  or 
our  Profeflion  of  Chriftianity,  is  altogether  heaven- 
ly. And  if  we  be  called  inwardly  alfo,  we  are  the 
more  obligd  to  mind  this,  as  well  as  ftrengchen'd 
and  encourag^d  this .  way.    For  then,  as  it  is,  2  Cor. 

'4' 


of  Chrijiians.  175 

4:6.  Gody  who  commanded  the  Light  to  Jlj'me  out  of  Darkr 
nefs^  &c.  ^ 

(4.)  This  high  Calling  is  faid  to  be  the  Galling  of  God. 
It  is  highj,  becaufe  Divine.  And  it  is  Divine^  becaufe 
it  is  revealed  and  difcovered  by  him^  from  rvhom  every 
good  and  perfeB  Gift  defcendetb,  2.  Becaufe  it  tends  ulti- 
mately to  bring  us  to  him,  and  to  manifeft  the-  Riches 
of  his  Glory.  :;.  Becaufe  it  is  EBjpal  3  for  all  that  is  re- 
vealed is  copied,  as  it  were,  from  the  Nature  of  God, 
and  is  indeed  a  Difcovery  and  Copy  of  him,  as  far 
as  is  fit  for  us  to  know  of  him  here. 

(j*.)  But  it  is  further  added,  that  all  this  is  injefus 
Chrifi^  1.  e.  by  him,  and  thro'  him.  For,  to  go  back, 
by  a  retrograde  Motion,  what  we  have  gone  thro* ;  all 
we  have  been  faying  centers  in  Chrift.  For,  (i.)  God 
is  no  otherwife  feen  or  known,  than  in  and  by  Jefus 
Chrift.  For  the  Father  hath  no  Man  feen^  neither  can  any 
fee  him  irnpediately  :  But  he  is  feen  as  a  Saviour  in  Je- 
fus ,•  and  as  the  Father  of  Mercies,  Grace  and  Com- 
fort in  Chrift.  (2.)  This  Calling  of  God,  is,  1/  Brought 
and  ofFer'd  to  us  by  Chrift  ,•  2^/7,  Purchas'd  for  us  by 
him  ^  and,  ;  J//,  Apply 'd  to  us,  by  the  Spirit  fent  from 
him.  (:}.)  The  Prize  of  this  high  Calling  is  fecur  d  in 
his  Hands  for  us,  who  is  gone  to  Heaven  to  prepare  it 
for  us.  And,  ^thlj^  Perfection  it  felf,  in  which  the 
particular  Reward  of  eveiy  one  is  included,  is  wholly 
in  Chrift 's  Hands ;  out  of  whofe  Fidnefs  all  recci^ve  Salva^ 
tion.  For  he  is  the  Head  of  all  Things ^  and  the  Repo- 
fitory  of  all  Good.  And,  in  him^  the  Fulnefs  of  the 
Godhead  divtlls  bodily  or  really. 

The  lid  Thing,  is  the  Method  he  took  in  runnings  fo  as 
to  reach  his  End  ^  in  which  there  are  five  things  likewife, 
which  are  obfervable,  four  of  which  are  exprefs'd,  and 
one  fuppofed,  with  which  ^erefore  it  is  proper  to  begin. 

The  (i.)  Thing  therefore  which  is  obfervable  here, 
and  which  the  Apoftlenecefllirily  fuppofeth,  is  this  ,•  77:?^:^ 
he  refol-vd  to  bring  his  whole  Life^  and  all  his  Actions^  in 
a  Refcre?jce  and  Relation  to  a  future  State  of  Hjppi?jcfs^  as 

the 


174  '^^^  P^^fi  RefurreBion 

the  only  worthy  End  of  Having,     For  he  confidered;,  that 
Converfion  and  Glory  are  only  conneded   mediately^ 

thro'  the  Intervention  of  Holinefs  as  the  Medium. 

Now,  what  has  no  Relation  to  an  End,  is  the  A(9:ion 
of  a  Mad-man  ;  what  is  done  for  a  filly  End  is  difho- 
nourable ;  and  what  is  done  for  a  wicked  End,  is  finfuL 
Our  End  therefore  mufl  be  righteous  and  good,  that 
the  Albion  may  be  fo  ;  and  great  and  noble,  that  the 
Adion  may  be  honourable.  But  that  which  is  the  ul- 
timate end  of  all  Adions,  and  a  Man's  whole  Life, 
ought  certainly  to  be  great  and  noble.  And  it  is  not 
poffible  that  a  Man  can  ad  as  a  wife  Man,  a  good 
Man,  and  a  Man  of  Honour,  ( in  the  true  Senfe  of 
Honour)  unlefs  he  ad  for  the  Honour  of  God,  and 
the  attaining  the  Perfedion  of  his  own  Nature,  and 
the  Happinefs  thereof^  which  is  the  fame  with  what  our 
Confeffion  defines  to  be,  to  glorifie  God,  and  to  in  joy 
him  for  ever.  Therefore  thefe  eafy  Rules  and  Maxims  of 
Life  do  refult  hencel  i.  That  we  ought  to  do  nothing, 
but  what  has  fome  Tendency,  more  diredly^  or  more 
indiredly,  to  promote  the  Glory  of  God,  or  at  leaft 
what  is  confiftent  with  it,  and  the  Honour  of  our  Pro- 
feffion.  2.  Nothing  but  what  tends  fome  way  or  o- 
ther  to  promote  our  own  Happinefs,  at  leaft  nothing  ^ 
derogatory  to  the  Dignity  of  human  Nature.  ;.  No- 
thing but  what  we  can  holdup  our  Faces  to  the  fupreme" 
Judge  upon  the  Account  of,  without  Shame  at  the  great 
Day. 

'  Let  this  therefore  be  the  firft  and  great  Maxim  of 
Life :  And  let  us  fay,  is  this  for  God's  Honour?  Is  it 
for  my  true  Intereft  ?  Shall  I  be  approved  for  this  at  ths 
great  Day. 

(2.)  This  being  fuppofed,  as  neceffarily  premifed. 
the  next  thing  obfervable,  is  the  Intenfenefs  and  Con- 
cern of  the  Apoftle's  Soul  in  the  Matter  ;  This  one  Thing 
I  do.  To  reach  Happinefs  in  the  beft  and  moft  com- 
pendious way,  was  his  hoc  age^  his  main  Bufmefs  ^ 
and  every  thing  elfe  was  but  a  Tarergon  to  him,  a  by- 
Bufinefs,  not  worth  his  Obfervatioa  And  this  there- 
fore 


cf  Chrijiians.  175 

fore  is  another  Maxim  of  Chriftian  Wifdom  to  be  du- 
ly and  feriouHy  conlidered;,  laid  down,  and  aded  from. 

For  that  which  is  of  greatefi  Moment  ought  to  he  minded 
in  the  firfi  PlacCy  and  opith  the greatefi  Diligence  and,  In^ 
tenfenefs.  Hence  our  Lord,  Matth,  6.  :;;.  exhorts  and 
commands  us,  Firfi  to  feek  the  Kingdom  of  God^  &c. 
And  hence  we  are  fo  often  prefs'd,  tqfeek  true  JVifdom, 
as  the  firfi  and  prirtcipal  Thing  •  and  with  all  our  gettingSy 
to  get  U?iderfijnding  ;  the  Priz,e  of  which  is  infinitely  before 
all  things  in  this  IVorld,  Job  and  his  Friends  concluded 
of  old.  Job  28.  28.  That  to  fear  God^  and  depart  from 
E^ily  7vas  Aians  only  true  Wifdom,  And  Solomon  could 
add  nothing  to  this  Difcovery,  by  all  his  Searches,  as 
we  fee,  £a7.  12,  15,  14.  Nor  did  our  Lord  add 
any  thing  to  this  Truth  init  felf.  Only  he  fet  it  in  a 
clearer  Light,  and  made  the  way  plainer  towards  the 
Attainment  of  it.  For  what  faith  the  Gofpel  but  this 
fame  things  as  the  Apoftle  excellently  fums  it  up^ 
Tit,  2.  11^  12,  i:;,  14.  For  the  Grace  of  God  which 
h/mgeth  Salvation  to    all  JWen^  hath  appeared^   teaching  us, 

that    denying, Looking  for    that   bleficd    Hope^    and 

the  glorious  Ap fearing, IVho  ga've  himfelf  for  us^  &c. 

Let  us  therefore  ad  in  this  alfo,  as  the  Apoftle  did. 

(:;.)  The  Apoftle  lays  down  a  third  Rule  and  Maxim 
of  Chriftian  Wifdom,  which  is  to  forget  the  things  be- 
hind y  and  only  to  mind  the  Things  before. ■         This  For- 

getfulnefs  is  not  to  be  taken  in  a  narrow  or  rigid  lite-^ 
ral  Senfe.  For  as  it  is  irapofible  to  forget  wholly  what 
%ve  have  run  thro'  ;;  fo  were  it  podible  to  forget  thus, 
it  were  both  fmful  and  foolifli.  What  I  Shall  we  rec- 
kon it  Duty  to  lofe  all  Remembrance  of  God's  Bene- 
fits to  our  Souls  ?  Would  not  an  Attempt  this  way  hin- 
der our  future  Advances  in  Holinefs?  — The  Meaning 
therefore,  i",  to  be  taken  only  comparatively,  and  Si- 
cimdum  cjuid.  As  if  he  fhould  fay,  I  do  not  fatisfie 
my  felf,  and  fit  down  contented  with  what  I  have  at- 
tained. No,  no,  I  look  upon  thefe  things,  as  com- 
paratively fmall  in  Relation  to  v/hat  I  may  further  at- 
tain to.     Therefore,  I  do  not  think  fo  on  thefe  things 


176  The  Firjl  RefHneSiion 

as  to  retard  my  felf  in  the  reft  of  my  heavenly  Race 
and  Journey.  The  Expreflion  is  agonifiical  therefore, 
as  well  as  the  reft.  For  thofe  that  are  upon  the  Stretch 
in  a  Race^  contending  to  come  up  the  firft  with  the 
Markj  muft  not  (/)  look  behind  them,  but  forwards 
upon  what  is  before.  Let  us,  in  this  Senfe,  forget 
the  Things  behind,  and  prefs  on  to  the  Things  be- 
fore. 

But,  (4.)  The  Apoftle  fliews  us  what  he  did  further, 
to  reach  the  Prize,  'viz..  that  he  reached  forth  to  theThlngs 
hefore. 

The  Original  Word,  tTTEMreivo//-^/,    which  we  ren- 
der to  reach  forth  ^  denotes  Contention  or  Emulation,  in 
thofe  that  run  in  a  Race  ,•  and  fo  (mnieivoiJiivQ-'  is  he 
that  runs  with  the  greateft  Emulation,  to  out-run  all 
others,  in  order  to  come  firft  to  the  Mark,  in  order  to 
reach  the  Prize.     Now  what  Care  there  is  in  this  Exer- 
cife,  at  this  Day,  is  fufficiently  known  to  many  ,•    as 
in  preparing  both  ManandHorfe,  adjufting  the  Weight 
of  the  one,  to  the  Strength  and  Make  of  the  others 
and  what  Concern  a  good  Rider  has  to  fit  right  and 
eafy  to  his  Beaft,  to  lean  forward,   to  keep  the  Reins 
right,  neither  too  flack   nor  ftreight,  to  husband  the 
Horfe's  Strength,  fo  as  not  to  run  him  too  foon  to  the 
utmoft,  and  yet  not  to  truft  all  to  the  laft  Pufh.     With 
Refpej^  then  to  fach  things,    does  the  Apoftle  ufe  this 
Ago}2iftu:al  Word  ;   which  does  denote  therefore,   that 
he  did  ail  that  poffibly  he  could  to  get  before  all  others, 
if  pollible,    in   Chriftian    Services  and  Attainments. 
And  as  this  Word  therefore  does  properly  denote  the 
utmoft  Concern  and  Precaution  j   and  may  therefore 
be  rendred  more  properly  and  emphatically,   /  contend 
to  get  up  -with  the  Thinga  th  J  are  hfore^  i.  e.  fo  as  I    may, 
alios  ante'vcrtere,  pafs  by  all  Others,  and  get  before  them  : 


(f)  This  Horace   exprjf:s  cxceikntly,  Serm.   Lib.  I.  §.  I. 
U:  CI. ill  cjrceribus  mitlu-.  rapit  im^aula  cimus, 
Inlbc  cquis  Amiga  fuos  vinc-ntibu  ,  ilium 
f  rcc^ricum  temnens,  cxcremob  inter  cuncem. 

So 


of  Chrifiianf.  177 

So  the  next  Word  feems  more  properly  to  take  in  th^ 
Senfe  of  the  former^  to  re^ch  forth,  as  we  render  it. 

For^  (j.)  The  Verb  (Pic-i<'y,  which  we  render  to 
p'ejsy  or  prefs  forward^  fignifies  not  only  perfequere  &  in^ 
fecfuere,  to  follow  after  the  Things  before,  or  to  prefs 
on  towards  them  ;  but  alfo  it  may  be  rendered  percutioy 
ferioy  I  beat  or  ftrike  ^  as  alfo  fugo,  I  put  to  flight. 
—  Now  this  fuperadds  another  Notion  to  that  which 
the  former  Word  fuggefts,  'viz..  that  he  did  not  only 
ad  the  Part  of  a  wife  and  cautious  Runner,  emula- 
ting all  others,  and  contending  to  out-run  them  ,•  but 
that  he  ufed  all  lawful  and  allowable  Force,  Strength^ 
and  Adivity  in  his  running.  He  imitated  the  excel- 
lent Horfeman  that  comes  in  firfl  to  the  Mark,  with 
Whip  and  Spur,  with  that  Force,  that  every  one,  in  the 
Way,  is  oblig'd  to  let  him  pafs  them,  for  fear  of  be- 
ing run  over,    or  run  dowiv Now  thefe  things 

being  duly  confidered,  will  be  found  to  take  in  every 
thing  momentous  in  the  Wordi. And  therefore  ha- 
ving made  the  Senfe  plain,  and  fet  the  Apoftle's  Exam- 
ple before  you  ^  all  the  Application  I  need  to  make 
further,  from  hence,  is  this ,  Let  us  labour  to  ad  the 
fame  Part  that  he  aded  ^  and  therefore  let  us  go  and 
do  in  like  manner.    Amen. 

(2.)  The  Apoftle  having  told  us,  how  he  applied 
this  Truth  to  himfelf,  proceeds,  in  the  next  place,  to 
dired  his  Difcourfe  to  the  Vhiltppiam  •  wherein  he  lets 
them  know,  what  Improvement  he  thought  they  ought 
to  make  of  the  fame.     And  this  he  infifts  upon,  in  the 

If,  16,  17,  18  &  ic)th  Verfes. Where  we  find  a 

Threefold  Exhortation  or  Ad^jice^  viz.  I.  To  them,  whom 
he  calls,  comparatively,  by  the  Defignation  of  perfB" 
ones  ^  2.  To  others  that  dijftrd,  in  this  Point,  from 
him  and  them  ^  And,  5.  To  both  Sorts  joyncly. 

I/.  He  exhorts  thofe  whom  he  calls  Perfed,  ver.  15', 
in  thefe  few,  but  comprehenfive  Words;  Let  us  therefore^ 
(fs  many  as  are  thus  perfect^  ht  alfo  thus  minded, 

N  I 


1^8  The  Fir Ji  Refjurre^ion 

I  hope  there  is  no  need  to  infift  upon  the  federal 
Senfes  of  riMicc^  PerfecL  And  therefore^  I  need  only 
fay,  that,  when  it  is  fpoken  of,  in  a  reUgious  Senfe, 
and  in  Relation  to  Men,  it  fignines,  i.  A  lincere  and 
^rpright  Perfon,  as  PfaL  ;7.  ^y.  Pfal,  119.  i.  in  Oppo- 
firion  to  an  unfincere  Perfon.  But,  2.  Tho  in  the  Old 
Tefiament^  this  Word  feems  to  have  been  thus  ufed,  at  leaft^ 
in  fome  Places ;  yc:  I  .ind  not  that  it  is  ufed  thus  in  all 
the  Nevj  Tefia?nent ;  either  when  it  is  applied  to  Per- 
ibns  or  Things.  For,  (i.)  Where-ever  it  is  applied  to 
Perfons,  I  obferve,  that  it  is  conftantly  ufed  to  denote 
Chriilians  of  an  higher  Form,  and  who  have  attained 
to  higher  Degrees  of  Knowledge,  Grace  orUfefulnefs,in 
a  Contradiiiindion  to  others,  who  are  of  a  lower  Form, 
tho  otherwife  fmcere.  So  that  it  is  ufed  to  denote  an  -^- 
Juh  Chriitian,  in  Contradiftindion  to  a  Ti^eak  Chriftian, 
who  is  comparatively  buti  as  it  were,  a  Bak  in  Chrifi, 
Thus,  of  Neceffity,  we  mufl  underftand  this  Word, 
Heb.  <;,  14.  And,  I  cannot  think,  that  it  is  other- 
wife  ufed  in  any  other  Place  ;  and  I  know  not,  that  it 
is  ever  ufed  in  Relation  to  Men^  but  in  thefe  Places  fot 
lowing,  "viz^.  Matth,  S".  48.  Chaj),  19-21.  i  Cor,  2.  6. 
Chap.  14.  20.  £jp/^.  4.  I?.  CoL  1.28.  Chap./i^.iz.  Jam.i. 
4.  Jam.  ;.  2.  And  again,  (2.)  I  obferve  like  wife, 
that  where-ever  it  denotes  Things,  it  denotes,  at  leaft, 
moftdiredly.  Things  more  perfect,  not  fo  much  in 
Oppofition  to  bad  Things,  as  in  Contradiftindion  to 
Things  that  are  lefs-  perfed  in  tlieir  Kind  ;  as  in 
Rom.  12.  2.    I  Ccr.  13.  10.    Htb.  9.  ii.    Jam.   i.   4,   ij, 

2^.  Job.  4.  18. And  certainly  in  this  Senfe  only  can 

the  Apoftle  be  fuppofed  to  ufe  this  Word  here.  But 
thenit  defcrves  Obfervation^  that  when  the  Apoftle 
fiiyS;,.  'ver.  12.  Not  as  tho  I  had-  already  attained^  (^viz,.  not 
as  tho  I  were  certain  of  my  attaining  to  the  fr-/!-  and 
fpecial  RefurreHio7/y  mention'd,  'ucr.  11.)  it  is  added, 
both  naturally  and  emphatically,^  m  %^n  imKiic^/rioci^ 
which,  I  think,  is,  as  if  he  had  faid,  or  jvere  ahxady 
come  to  fitch  Ferfi^ion^  as  this  amomrts  to :  But  T  follow 
after,  &c.— —  But,  tho  the  Apoftle  was  not  fetfecl^ 

in 


I 


of  Chnjiians.  \n^ 

in  this  peculiar  RefpeA  ,•  yet  he  calls  himfelf,  in  Con- 
jundion  with  others,  by  this  Charadler,  ver.  ij-.  fo 
that  he  muft  mean  this  here,  'vix^.  that  he,  and  fuch  of 
the  Vhtltfpans^  as  believed  the  [fecial  Refurretlion  at  the 
Millennhim^  were  prfett  in  Knowledge,  as  to  this 
Point,  when  comfared  with  thole  that  either  could  not, 
or  would  not,  comprehend  and  receive  the  Notion ; 
tho  at  the  fame  time,  neither  they  nor  he  were  yet  fo 
perfed,  as  to  any  like  AJfurancey  as  to  their  attaining 
to  be  thus  raifed. 

Now  his  Exhortation  to  thofe  ferfeB:  Chriftians, 
wherein  he  comprehends  himfelf,  is,  I  think,  twofold  ; 
I.  That,  feeing  he  had  now  told  them,  that  he  was 
ftill  of  the  fame  Opinion,  as  to  the  fpecial  Refurredi- 
on,  which  he  had  formerly  told  them  of,-  he  defired 
that  they,  who  had  efpoufed  the  fame  Opinion,  this 
way,  would  not  quit  it,  upon  little  Objections  to  the 
contrary,  how  fpecioufly  foever  propofed.  2.  And 
that,  as  they  believed  this  Truth,  as  well  as  he,  they 
would  improve  it  alfo,  in  the  fame  manner  he  had  jull 

now  told  them,  that  he  did. For,  I  think,  both 

thefe  are  equally  included  in  the  Latitude  of  the  Ex- 
hortation ^  L€t  Hs  therefore^  as  many  as  are  thus  psrfe^^  bs 
alfo  thus  minded.    For,  feeing  he  had  told  them,  both 
what  his  Theory  and  PraBiJe  was,  in  Relation  to  this 
Point :  It  is  equally  plain,  that,    as  he  exprejly  exhorts 
them  to  the  like  PraBiJe  with  himfelf,    in  Reference  to 
his  Opinion,  this  way ;  fo  he  does  neceffarilyfuppcfe^  that 
they  and  he  were  of  the  fame  Mind,  in  Point  of  The^ 
ory  •  feeing  he  does  not  only  exhort  them  to  be  thus 
minded^  as  he  was,    but  puts  them  and  himfelf  in  the 
fame  Clafs^  when  he  fays.    Let  us  ,•    and  when  he  calls 
himfelf  joyntly   with  them,    andin  Contradiftindion 
to  others,  by  the  Epithet  of  being  perfdt  Chriilians. 

11^.  The  Apoftle  proceeds  to  give  his  Advice,  in 
Relation  to  others,  that  differ'd  from  him,  and  thofe 
who  were  of  his  Opinion,  with  Rtfpedt  to  this  pecu- 
liar Notion.    Now,  in  Reference  to  them,  he  fays, 

N  2  ^er. 


iSd  the  FirpKefuneSiion 

'ver.  If.  And  if^  in  iwy  things  ye  he  other  wife  mindedy   God 
\hall  rtveal  ci'en  the  fame  thing  unto  you. 

In  which  Words  we  may  obferve  a  great  deal  of  Wif- 
dom  :  Which  will  obvioully  appear  from  rhe  following 
Confiderations.     i.  That  he  plainly,  tho  tacitly^  in- 
finuatesj  that  the  Phllipplans  were  of  different   Senti- 
ments as  to  zhtfiecial  Refurretlion  :  For   he  diftinguifhes 
them  thus ;    when  he  fays  of  the  firfi  Sort^  w  ho  held 
the  JJfrwatlvey  Let  us,  &e.  and  of  the  other  Sort^    And 
if  ye  he  otherwife  winded,  &c.  /.  e.  any  Party  of    you. 
For,  as  he  includes  hlmfelf  in  the  Number  of  the  firfi, 
fo  he  does  plainly  diftinguifh  himfelf  and  thofe  of  his 
Opinion,  from  thofe  that  held  the  Negative,     2.  But 
yet,  to  avoid  any  thing  that  might  irritate  thofe  that 
diiFer'd  from  him,   he  fpeaks  as  if  he  made  no  diffe- 
rence at  all,  between  thofe  of  the  two  Opinions.    For 
he  does  not  here,  in  this  Clauf^,  fpeat  to  thofe  that 
differ  d  from  him,  as  a  Party,  but  in  Conjundion  with 
the  other ;  and  as  thus  compcfing  one  Church,  when 
he  fays,  Af>d,  If  In  any  thing  ye  he  otherwife  mindid,  &C. 
i.  e.  if  any  of  your  Isiumber  be  fo.     ;.  And,    for  this 
End,  he  does  not  fay,  that  any  Perfon  was  of  a  dif- 
ferent Opinion,  but  goes  wholly  upon   a  Suppcfition, 
that  fuch  a  Thing  might  be.     4.  But  yet,  heiniinuates 
fufticiently,  how   firmly  he  himfelf  believed  this  Opi- 
nion of  the  f pedal  RefurreBlon  -,    feeing  he  plainly  af- 
ferts,  that  God  would  re'v,eal  this  Point  to  the  Churchy 
in  fuch  a  manner,  as  that  even  this  Opinion  fhould  be 
believed  by  them,  as  well  as  others,-  as  he  did  indeed^ 
fome  time  after,  by  the  Jpofile  John,    Rev.  20.  4,  &c. 
But,  feeing  this  plain  and  pcfitive  Account  has  been 
fmce  obfcur'd,  by  Perfecution  firil,  want  of  Learning 
after  wards,    and  weak   Glcifes  fmce  ;    I  cannot  but 
thank  Gcd,  that  he  has    been   pleas'd  to   revive  this 
Truth,  after  its  being,  as  it  were,  buried  in Obfcurity, 
for  about  1^  or  16  Centuries:    Which  is  one  Verifica- 
tion of  Chrift^s  faying,  That  Gcd  Is pleafed,  fometimes,  ta 
rfveal  his  Truths   to  Babes,  when  he  hides  them  from  the 
Wife  and  Prudent. 

But^ 


of  Chrijiiafjs.  1 8  r 

But,  llhL  The  Apoftle  direds  his  Exhortation, 
more  dirediy  and  plainly,  to  thofe  of  bptli  Opinions, 
in  thele  Words,  ver.  16,  Ne^vertheUfs^  whercunto  vje  ha^s 
alnudy  attalm:!^  (i.  e,  to  be  of  the  fume  Opinion,^  let 
us  ivalk  by  thz  (iiwe  Rule^   and  mind  the  famt  Th'myj. 

Where  we  foe,  i.  How  chriftianiy  and  wifely,  the 
ApoPuo  obviates  any  Umbrage  of  Divifion  or  Difaf^ 
fedion,  that  might  happen  to  arife  in  the  Church,  up- 
on the  Occaiion  of  different  Sentiments,  either  upon 
this  Head,  or  any  other  Article  of  the  Uke  Nature  and 
Confequence.  2.  How  prudently  he  joynsin  himfelf, 
in  this  KcfpeA,  equally  with  thole  that  difrer'd  froni 
him,  as  v.  ith  thofe  that  agreed  with  him  ,•  when  he 
fays,  Whereunto  we  ha've  already  attainedy  let  us  lualk^  &G- 
By  which,  as  he  avoids  all  Appearance  of  Partiality, 
fo  he  cafts  in  himfelf,  between  the  one  and  the  other 
Party,  as  a  Center  of  mutual  Love  and  Union,,  to  keep 
them  united,  to  cement  them  further  j  and,  in  cafe  of 
any  Breach,  to  re-unite  them. 

I  fuppofc,  I  need  not  fay  more  here.  For  every  one 
muft  be  apprized,  what  the  Apoftle  means  by  the  Se^ 
quel  of  the  Verfe ;  feeing  it  is  plain,  i.That  by  the  Rule^ 
by  which  Chriftians  Tvalk^  we  mull  underftand  the? 
Chriilian  Dodrrine  ^  2.  That  all  Chriftians  attain  not 
to  an  equal  Meafure  of  Knowledge  this  way  ;  ^5.  Thac 
yet  all  are  obiig'd  to  live  up,  as  tar  as  they  can,  to 
their  Degrees  of  Knowledge,  this  way  ,•  without  qua;:^ 
relling  with  one  another,  as  has  been,  alas!  too 
common  in  all  Ages.^  the  Wife  defpifmg  their  Inferi- 
ours  as  Fools  and  Blockheads ,  and  they  again  crying 
out  againft  all  the  Learning  of  vv'ife  Alen,  as  danger 
rous  Notions,  and  erroneous  Speculation,^. 

But  now,  that  I  have  touch'd  upon  this  Subje<5t^ 
which  indeed  is  the  main  thing  that  the  Apoftle  infifts 
upon,  both  in  the  i<^th  and  16th  V  erfcs ;  I  cannot  forbear 
to  fay  fomething  further  upon  it  ,•  efpecialiy  confider-r 
ing,  how  neceffary  it  is  to  be  inCifted  upon,  in  thio  Age^ 
where  Tricky  Cenfui*e,  Envy  and  Malice,  do  fo  muc^i 

N  ^  abound. 


1 8  a  7he  Firji  R  efurreSlion 

abound.  In  doing  which^  I  (liall  gradually  propofe 
thefe  things  following^  to  be  inlarged  upon  by  Mens 
own  Thought  j  feeing  I  am  oblig'd,  at  prefent^  barely 
to  propofe  them^  by  way  of  fliort  Hints. 

And^  i/r.  We  are  to  take  notice  oi  three  things^  fup- 
pofed  here  by  the  Apoftle.  ( i .)  Suppojition,  That  very 
learned^  wile^  and  good  Men  may  have  very  different^ 
and  even  oppofite  Sentiments^  in  feveral  things^  even  of 
confiderable  Moment.  — Nay^  as  this  ever  was^  fo  we 
muft  exped  that  it  will  always  be  fo^  more  or  lefs^  here 
in  this  World  ;  feeing  it  was  fo  in  the  Apoftolical  Age 
it  felf ;  For  the  wifeft  Men  fee  but  in  part,  even  in  re- 
gard of  Points  that  we  are  apt  to  t-hink  are  in  them- 
felves  pretty  obvious.  (2.)  Suppof.  That  good  Men  may 
differ^  not  only  in  Circumflantials  and  lefler  Points  ; 
but  in  reference  to  thefe  Points  alfo^  that  are  agreed 
on  all  hands  to  be  effential  Articles  of  the  Chriftian 
Religion. For  we  muft  remember,  that  every  Diffe- 
rence, as  to  Effential  Points,  is  not  an  Effential  Diffe- 
rence. It  was  a  Difpute,  that  related  to  Effentials^ 
when  the  Apoftles  and  Elders  differ'd  whether  the 
Gofpel  was  to  be  preach'd  to  the  Gentiles ;  and  had  not 
Peter  had  a  Divine  Commiffion  this  way,  in  his  Preach- 
ing to,  and  baptizing  Cornelius  and  his  Family,  he  had 
incurr'd  the  Cenfure  of  the  Synod  of  Jerufakm.  And 
it  was  equally  a  Difpute  then,  (even  after  that  the  Apo- 
illes  had  freed  the  Gentiles  from  the  Ceremonial  Law) 
whether  the  Apoftles  had  Power  or  Right  to  vacate  the 
law  of  Mofesy  fo  far  as  they  did.  Some  Chriftians 
therefore  preach'd,  that  unkfs  Men  were  circamcifed  and 
obeyed  t  be  Law  of  Mofes,  they  cculd  not  be  faved.  And 
I  durft  venture  to  fay,  they  had  more  to  fiy  for  this 
Opinion,  than  ever  was  yet  alledged,  tor  fome  later 
Ceremonies  and  Models  of  Government,  as  neceffary 
to  Salvation.  But  in  oppofition  to  thofe  Jewifh  Chri- 
ftians, Paul  afferts,  that  if  the  Gentile  Chriftians  were 

€lrcumcifed,  Chrifi  would  profit  them  nothing, Hence 

we  may  fee,  how  juftly  it  has  been  faid,  of  late,  by 
eminent  Divines  ,♦  I?)  Neccffaviis  Vnitas^    in  /idiaphons  Li- 

bertas^ 


of  Chrijiians.  iH:^ 

hertas^  in  Umpj;  Cbaritasy  i.  e.  That  wc  ought  to  unite, 
as  far  as  we  can,  in  things  neccflliry,  to  allow  mutual 
Liberty  in  things  indiffeient,  and  to  be  charitable  to- 
wards one  another,  in  both  thefc  refpcds.     (v)  Suppf. 
That,  tho  there  may  be  very  confiderable  Differences, 
as  to  Opinion,  between  good  Men,  in  both  the  above- 
mention'd  Refpeds  ,•  yet,  if  mutual  Love  and  AfFedi- 
on  be  kept  up,  it  will  be  a  great  Means  gradually  to 
leiTen  thefc  Differences,  and  in  due  time  to  remove 
them.    And  for  this  Reafon  the  Apoftle  doesfo  earneft- 
ly  recommend  Love  and  Union  here,  as  alfoelfe where; 
as  we  fee  in  thofe  Places,  where  he  labours  to  com- 
pofe  Differences,  as  to  the  eating  of  things  offered  tp 
Idols^  and  as  to  the  Point  of  ohfervmg  of  Holy  Days^ 
— Hence  therefore  we  may  naturally  infer,  i.  That  for  a- 
ny  Man  or  Parry  to  make  Creeds^  in  cider  to  impofe  dif- 
putabic  Notions  upon  others,  is  unfcriptural  and  barba- 
rous. 2.   That  it  is  Antkhrift^ian^  to  c'xco?fimu7ncate  ovpcfe^ 
cute  any,  for  not  believing  and  pradillng  juft  as  fuch  or 
fuch  a  Community  does.     ;.  That  dlffermt  Sentiments, 
(where  Men  do  not  own  themfelves  Athetfts^  or  of  fuch 
Principles   as  are    inconfiftent  with   the  Co?ifiitution   of   a 
Civil  Society y  2iS  fttch)  ought  to  be  tolerated y  even  ivUbin 
the  Church,  by  all  Chriitian  Nations,  who  have  any  re- 
gard, either  to  the  Apoille's  Authority,    or  to   their 
own  Peace.    4.  That   the  Differences  of  Opinions  af- 
ford an  Opportunity  for  the  Exercife  of  Charity  and 
Forbearance  i  without  which  that  eminent  Virtue  would 
want  frequent  occafions  of  evidencing,  who  they  are^ 
in   whofe  Breails  this  Grace  docs  eminently  refide. 
f .  That  Differences  as  to  Judgment,  ought  to  make  no 
Difference  in  point  of  Aifedion  ;   and  that  therefore, 
where  there  are  Differences  this  way,  they  proceed  ei- 
ther from  Ignorance  and  Prejudice,  or  froni  worldly 
Ends,  or  from  both. 

-zdly,  Thefe  things  being  fuppofed,  the  Apoftle  pro- 
ceeds to  lay  down  this  Propofition  :  That  all  Chriflians 
ought,  as  tar  as  they  have  attained,  to  walk  by  the  fame 
Rule,  and  to  mind  the  fame  thijigs  ^  in  order  thus  to 

N  4  evidence^ 


J  84  The  Firji  KefurreBion 

evidence  and  to  promote,  as  far  as  they  can,  true  Ca- 
tholick  Love  and  Charity. See  the  Commenda- 
tion of  Love,    Rom.  13.  10.    Gal,  ^.  22,  2;.   i  Cor,  i;. 

1,2,  and  ^cr,  ult. And  confider  withal,  i.  That 

as  God  is  Love,  fo  the  Image  of  God  mull  principally 
ftand  in  Love  j  2.  That  the  Excellency  of  the  Heaven- 
ly Angels,  above  Apoftate  ones,  is  chiefly  difcernable 
in  this,  that  the  one  fcrt  are  aded  by  Love,  and  the 
other  by  Malice,  ;.  That  the  moil  Effential  Diffe- 
rence between  good  and  bad  Men,  is  feen  the  fame 
way  j  4.  That  Love  is  the  Effential  Bond  and  Tye^ 
by  which  the  Church  and  good  Men  are  kept  united^ 
and  is  therefore  commanded  by  Chrifl  as  his  new  Com- 
mandment, and  as  the  Badge  by  which  his  true  Difci- 
pies  are  diftinguifhable  from  others  j  f.  That  Love  tends . 
to  recommend  Chriilianity  to  Strangers  ^  6.  That  the 
higher  Degrees  we  attain  to  of  Love,  the  fitter  v\e  are 
for  Heaven  ^  feeing  the  Perfection  of  Love  is  but  ano- 
ther Name  for  the  Celellial  Felicity  it  felf. 

;^/7.  Therefore,  from  all  thefe  Confiderations,  the 
following  Ccnclufive  Maxims  do  naturally  refult.  i. 
That  the  Ankles  of  Opinion  are  many,  but  the  Articles 
of  Faith  few.  For  which  fee,  Hcb,  11.  6.  John  17.  6. 
Horn.  10. 9.  2.  That  no  Man  is  juilly  chargeable  with 
any  Opinion,  but  what  he  owns  to  be  his  in  Tk(t,  i,  e, 
info  man)  Words j  nor  with  any  Pradice,  but  what  is 
legally  and  clearly  proved.  5.  That  therefore  confe- 
quential  Abfurditics,  which  a  Man  difowns  and  abhors, 
the  drawn  never  fo  evidently  from  his  Opinion,  are 
unjuftiy  fixed  upon  him,  who  declares  that  he  difowns 
thefe  Inferences,  and  that  he  is  not  fatisfied  that  they 
are  necelfarv  Confequents  of  his  Opinion.  Thus  Lu- 
ikr  could  never  be  brought  to  own  the  Abfurdities  of 
Confubftayttiation^  nor  Cal'uin  of  his  Latitude  as  tO  the  Sah- 
bathy  nor  A^rmiinus  as  to  his  Notion  of  the  Decrees,  And 
thus  thofe,  among  us  called  Anabamfts  or  Boptlfis^ 
have  been  unjullly  charged  with  denying  Baptifm, 
when  they  only  deny  the  immediate  Ule  of  it  to  In- 
fants and  Children,  before  they  come  to  the  Ufe  of 

Rea^ 


cf  Chriftians.  i8^ 

Reafon.    4.  That  Love  is  not  only  a  Part,  but  an  Emi- 
nent  Part    of  Religion  ;    but    that    moft    Opinions 
and  Notions,    for    which    Men    ufually   lofe  Chari- 
ty,   are  not  fo.     Whence  ic  follows,  th.^t  Chridian 
Love  and  Charity  are  indeed  neceffary  ;    but  that  A- 
greement  in  Articles  of  Opinion,  is  neither  nccelfniy, 
nor  poffible,  as  the  World  is  now  conftituted.     And 
hence  the  Folly  and  Madnefs  of  the  common  Wifh  of 
unthinking  pretended  Zealots,  for  their  various  Ortho- 
doxies, is  eafily  feen,  when  they  gra'vely  or  rather  dully 
(for  the  original  Word  Grafts  figniftes  both  thefe)  cry 
out  j  Oh  I  that  all  Men  were  of  one  Mind,  that  is  to  fay, 
of  their  Mind,    But  pray  Reader  be  Judge,  if  the  Senfe 
(or  rather  Nonfenfe  of  this,)  amounts  to  any  more  than 
this  ;  Oh  !  if  dl  Men  would  fuhmit  to  my  Opinion,  as  the 
only  true  one.     And  then  let  it  beconfidered,  if  this  be 
not  as  much  as  to  fay  ^  Oh  l  if  God  would  make  all  Men 
of  one  and  the  fame  ^ge.  Complexion y  Humour,  Degree   of 
Capacity,  Method  of  Education,  ^Q,      y.  Errors,  ofthem- 
felves,  tho  radically  they  flow  from  Sin,  are  not  for- 
mally, and  therefore  not  properly,  to  be  reckoned  Sins, 
as   being  only  Infirmities  of  the  Underftanding,  but 
not  of  the  Will :  For  no  Man  wills  or  chufes  to  err,  if 
he  can  help  it.    As  therefore  we  hate  no  Man  for  being 
poor,  blind,  lame,   or  for  being  a  Fool  or  Ideot :  I  fee 
not  why  we  fhould  hate  thofe  that  err,  in  Matters  of 
Religion,    for  want  of  due  Information  :  this  being  no 
more  than  the  Confcquent   of  the  Poverty,  Blindnefs, 
Lamenefi  and  Weaknefs  of  fuch  Mens  Intelledrs.     See- 
ing therefore  we  all  profefs  to  be  travelling  for  Blifs ; 
fhail  we  fall  violently  upon  them,that  cannot  be  perfwa- 
ded  juft  to  follow  our  Trad  and  Way,  as  judging  their 
own  Path  the  beft.     6.  That  a  Party-fpirit  is  diredly 
contrary  to  a  Catholick  Chriftian  Spirit,  and  is  therefore 
inconfiltent  with  Chriftianity  it  felf.     7.  That  we  ought 
to  avoid  needlefs  Difputes,  and  to  avoid  Quarrels  with 
others  about  little  dilputable  Points ;  unlefs  where  Self- 
defence  obliges  us  to  it,  or  fome  weighty  Confequents 
depend  upon  our  doing  fo.    8.  That  we  ought  to  have 

a 


1 86  7he  Fir  ft  KefurreSiion 

a  Care  of  loading  Men  with  opprobrious  Names,  or 
fuch  Defignationsj  as  go  under  a  bad  Charader  in  the 
World  with  different  Parties^  whether  they  be  io  in 
theiTlfelves  or  not  ;  fuch  as  Cahinifi^  Arm'miany  Anth- 
nomian,  &c.  But  let  us  imitate  Chrift  who  only  rea- 
fon'd  againft  thQ  Saducees  without  calling  them  by  hard 
Names,  Mat,  22.  29.  9.  That  we  ought  to  beware  of 
an  indifcreet  Zeal,  fuch  as  that  of  the  Jews,  who  had  a 
great  Zeal  for  God ^  but  not  according  to  Knowledge ^  or  fuch 
a  Zeal  as  that  of  the  Apoftles,  when  they  defired  their 
Mailer  to  defiroy  the  Samaritans  with  Fire  from  Heaven. 
JO.  That  we  ought  to  acSt  from  calm,  moderate  and  pa- 
cifick  Principles ;  giving  due  allowances  to  all  Sorts  of 
Men,  from  the  Confideration  of  different  Education, 
Circumftances,  Ideas  and  fpecious  Authorities  and  Rea- 
fons.  Had  we  been  educated  and  brought  up  with  Sod" 
nians  at  Cracow ^  with  Papifis  at  Rome^  with  Mahometans 
at  Mecca^  with  Jews  in  Vortugal^  or  with  Heathms  in  Ja» 
fan^  or  elfe where  ^  we  muft  have  been  of  their  Opinion, 

I      unlefs  God  had  wrought  a  Miracle  to  the  contrary. 

"""  And  therefore  let  us  do  as  we  would  be  done  by,  11.  That 
we  ought  to  acknowledge  Worth,where-ever  we  fee  it, 
tho  in  an  Enemy  ;  for  whatever  is  good  is  from  God,, 
l^et  us  therefore  carefully  avoid  that  oppofite  Satanical 
Temper,  of  reprefenting  even  the  belt  things,  in  the 
worll  Drefs  imaginable.  If  a  Man  be  frugal  and  tent^ 
perate^  he  is  often  reprefented  as  a  Mifer  :  or  ifgenerofts, 
as  if  he  were  an  extravagant  Fellow.  If  a  Man  be  fiber 
and  virtuous :  Oh,  fay  fome,  he  is  but  a  dull  Moralifi, 
Or  if  another  be  ftridly  Religious^  fome  will  cry  out^ 
Hay  all  is  Hypocrify,  But,  upon  the  other  hand,  if  a 
Man  be  over-taken  in  a  Faulty  inllead  of  reficring  him  in 
the  Spirit  of  Meeknefs^  as  the  Apollle's  Command  is ; 
all  things  too  commonly  are  rak'd  up  againft  him,  that 
a  wicked  Imagination  can  invent,  without  any  regard 
to  the  Rules  of  Chriftianity  or  Charity,  or  even  com- 
mon Humanity.  But  let  us  a<^  the  Counter-part  to 
this ;  without  aggravating  things.  And  let  Mens  Er- 
rors of  Judgment  or  Life  be  what  they  will  ,•  let  us 

^^alue 


1 


of  Chrijiians.  187 

value  any  good  Thing  that  we  fee  in  them.  For  if  we 
value  Flowers^  that  we  fee  growing  in  the  open 
Fields,  rather  more,  than  when  we  fee  them  in  the 
Garden  :  Should  we  not  rather  admire  Virtue,  when 
thriving  under  innumerable  Difadvantages  ,*  than  ^^  hen 
we  fee  it  flourilh  under  peculiar  and  conftant  Care  ^adi 
Cultivation.  12.  That  we  ought  ever  to  remember, 
that  in  many  things  we  miftake  and  err  our  Hives ; 
and  do  therefore  ftand  in  need,  not  only  of  the  Divine 
Forgivenefs,  but  even  of  the  favourable  Conflruccion 
of  Men.  And  thus  I  have  done  with  the  Apoitie*$ 
tbnefcld  Exhortation, 

But  feeing  he  adds  to  this,  by  way  of  Coronts^  his 
Advice y  to  follow  good  Examples y  as  vveli  as  good  Rules, 
in  'ver.  17.  We  muft  not  wholly  omit  to  take  notice 
thereof  ,•  when  he  fays.  Brethren^  be  Followers  together  of 
rne ;  by  which  he  does  not  only  exhort  to  Holinefs  in 
general,  but,  as  I  think,  does  alfo  modeftly  infinuate 
his  Defire,  that  thofe  of  the  Phillppiansy  that  differed 
from  him,  as  to  the  Truth  he  had  infifted  upon,  might 
come  equally  to  fee  and  own  it  as  others  did.  And,  I 
think,  that  this  is  further  infinuated  by  him,  in  the  fol- 
lowing part  of  the  Verfe  ,•  when  he  adds.  And  mark 
themy  v^ho  walkfoy  as  ye  hat'e  us  for  an  Example, 

However,  in  order  to  inforce  this  Advice,  he  pro- 
ceeds to  dehort  and  deter  them,  from  falling  in  with 
the  Example  and  Pradice  of  fpurious  Chriftians,  ^er. 
18,  19.  Fur  many  walky  fays  he,  of  whom  I  have  told  you 
ofteny  and  now  tell  youy  even  weepingy  that  they  are  Enemies 
of  the  Crofs  of  Chrlfi  :  JVhofe  End  is  DeprruBiony  whofe 
God  is  their  Belly y  and  whofe  Glory    is  their  Shamey  who 

mnd  earthly  Things, 1  fhali  not  confider   thefe 

words  narrowly,  at  this  time^  nor  fhall  I  fo  much  as 
inquire,  whether  he  means  all  fpurious  Chriftians  in 
the  general,  or  whether  he  means  the  Sed  of  the  G«o- 
fiicks  in  particular.  Only  we  cannot  but  obferve,  how 
early  Satan  had  fowed  his  Tares,  in  the  Field  of  the 
Chriftian  Church  j  nay  how  great  and  general  a  Defe- 
^ion  there  was  even  then,  both  in  Point  of  Do(ftrine 

and 


iS8  The  Firfl  RefurreSimi 

and  Morals ;  for  they  vere  not  a  few,  but  ma7ijy  that 

walkfd  at  this  wicked  rate  defcribed  here. And  I 

would  add  this  Obfervation  further.  That  thefe  two 
Verfes  feem  naturally  to  fall  into  a  Parentk'fli ,  feeing, 
if  we  omit  them,  and  read  the  zoth  Verfeimmediiteiy 
after  the  iqth^  we  fee  a  clofe  Connexion  of  the  Thread 
of  thg  Apoftle's  Difcourfe.  For  thus  thcfc  \  erfes  run. 
Brethren,  be  Follcivers  together  of  me,  and  mark  them^  who 
walkfoy  as  ye  ha^ve  us  for  an  Example  :  For  our  Ccnvtrfati^ 
on  is  in  Heaven^  &c.  But  this  Obfervation  leads  me  for- 
ward to  the  laft  Head  of  the  Apoftle's  Improvement  of 
the  Dodrine,  which  he  had  infifted  upon.  There- 
fore, 

(3.)  The  Apoftle proceeds  to  tht  Rationale pv  the  Rca- 
fons  of  his  Exhortation  to  both  Parts  of  the  Philippian 
Church  ;  to  fatisfy  them  all,  how  reafonable  and  ////  it 
wasj  that  they  fhould  unite  and  agree  as  Brethren  ;  and 
that  for  this  weighty  Confideration  ^  that  both  he  and 
they,  and  all  true  Chriftians  were  agreed,  in  all  the 
Fundamental  and  Eifential  Points  of  Religion  ,  and 
even  in  thofe  things  that  related  to  the  Rejurrecticn  of 
the  Dead,  ..  ■  Now  his  Confideration  here  is  twofold^  ver. 
20,  21. 

The  I/,  is  this.  That  they  were  ail  united  fo,  as 
equally  to  belong  to  the  Celeftial  World.  For,  fays  he, 
our  Converfation  is  in  Hea^uen,  Which  is  as  much  as  to 
fay  :  Shall  we  fall  out  about  different  Notions  and  Ap- 
prehenfions,  when  we  do  all  equally  belong  to  the  So- 
ciety above,  and  are  travelling  thitherwards. 

There  is  nothing  that  needs  any  Explication  here, 
excepting  the  Greek  Word  ^TD^h■tu/.i^,  which  is  of  the 
like  Import  as  TroXiTe/a,  as  both  are  derived  from  ttcA/^, 
a  City.  Andl  muft  confefs,  our  Interpreters  have  ren- 
dered this  Word  very  impcrfedly,  by  the  Word  Conver- 
fation 3  when  this  does,  at  leaft,  denote  our  Citiz^en- 
Converfation^  as  bearing  a  Reference  to  thd  Converfa- 
tion of  Joynt-Citizens,  who  are  of  the  fame  Society, 
and  intid'd  to  the  fame  Privileges,   and  aft  for  th^ 

fame 


of  Chrijiians.  i8^ 

fame  Ends^  in  Relation  to  the  Honour  and  Advantage 
of  the  Community  they  belong  unto.  Hence,  as  this 
Word  is  rendred  Citj^  Heb.  ii.  lo.  fo  it  is  rendred 
Freeborn,  A6is  22.  28.  and  CoKWonvjeaUh,  Eph-  2.  12. 
but  may  better  be  rendred,  in  all  thefe  Places,  a  City-like 
Governments  and  Mens  being  inritUd  thereunto.  So  that 
7io\iT€L'<>ux  denotes  properly,  the  Conftitution  of  a 
City,  or  the  Form  and  Privileges  of  fuch  or  fuch  a 
Community.  It  denotes  Jus  Civitatis,  the  Burgherfhip 
and  Franchizes  of  a  C/>/,  Nation  or  Empire. 

And  now,    that  I  have  mention  d  Nation  or  Empire y 
in  Conjunction  with  City  •    I  muft  obferve,   that  thsi 
Notion  of  all  thefe  Three  is  the  fame  ufually,  accor- 
ding to  both  the  Old  Roman  DialeB^    and  that  of   the 
New  Tcfiament.     As  for  the  Romans ^  it  is  evident,  that 
Urbs,  i.  e.  Tou^n^  was  the  ufualName  of  Rome^  which 
is  hardly  ever  call'd  Civitas^  i.  e.  City^   by  any  good 
Author.     Civitas  Romana,  i.  e.  the  Roman  City^  was  as 
much  as  to  fay,  the  Roman  Republick^  during  the   Con- 
tinuance of  the  Commonwealth^    or  to  fay,  the  Roman 
Empire s  after  the  Days  of   Julius  Cafar.    Thence  it 
was,  that  Cives^  a  Citiz^en  of  Rome^  denoted  any  Man, 
that  was  born  in  any  Town^  Village  or  Cottage^  that  be- 
longed to  any  free  Province  of  the  Ro?nan  Dominion :  So 
that  it  was  equivalent  to  chat  of  a  Free-horn  Native  with 
us.     When  therefore  any  Nation  or  Country  came  to 
obtain  their  Freedom,  the  Inhabitants  were  faid  to  be 
Civitate  Donatio  i.  e.  to  be  intitl'd  to  the  Privileges  of 
Roman  Citiz^ens^  as  much  as  if  they  had  been  born  at  Rome 
it  felf  ^  whereas  others  were  obliged  to  buy  this.    An 
Inftance  of  both  thefe  ways  of  being  Roman  Citizens 
we  have  in  Faul^  and  the  Captain  of  the  Cafile  of  Jeru-- 
falem.  Ads  22.  25*,  27,  28.     And  in  this  Dialedt  Ju- 
lius Cafar,  when  fpeaking  of  the  Helvetick  Nation,  or 
ancient   Switz^ers^   {g)  fays,    Omnis  Civitas   in   quatuor 


(i)  Lib.  I.  Comment,  de  Bdlo  Gall. 


190  The  Firji  KefmreSlion 

Tazos  di'vifn  tft^  i.  e.  Every  City  is  divided  int6  four 
Villages.  Now  our  bed  Criticks  on  this  Author  are  a- 
gfeed,  that  by  Pagus^  a  Village,  Cafar  meant  a  certain 
Difirich  of  the  Province  ,•  which  therefore  he  meant  al- 
io to  exprefs^  by  the  Name  of  Civitas^  a.  City.  So 
that  a  jHelvetick  City  was  of  the  fame  Import  then,  as  a 
Canton  of  Switz.erland  is  now. 

Whence  it  is  plain,  that  the  Apoftle  does  not  fpeak, 
according  to  our  Modern  Idea  of  City,  but  according 
to  the  Roman  Notion  thereof:  With  which  he  was  well 
acquainted,  feeing  he  himfelf,  tho  born  at  Tarfus^  and 
at  a  vaft  Diftance  from  Rome^  was  yet  a  free-born  Roman 
Citizen  ^  Tarfus  being  a  Part  of  Rome  confider'd  as  an 
Emph-e,  — ■ —  So  that  by  toA/s,  Paul  means  an  Empire^ 
and  by  TrnAi'Tti'^,  the  Confiitution  of  that  Empire. 
And,  that  this  was  his  Idea,  appears  from  hence,  that 
we  find  him  elfewhere  ufing  the  Words,  Place^  Courts 
try  and  City^  as  equivalent  Terms,  as  particularly, 
Heh,  II.  8,  9,  compared  with  ver.  lo,  as  alfo  vet.  14, 
If,  16. 

Whence  it  is  apparent,  that  Taul  fpeaks  here  of 
Chrift's  Empire  in  general,  tho  with  a  fpecial  Reference 
to  the  higher  Regions  thereof  ^  and  that  accordingly, 
he  intimates  ^  that,  as  it  was  with  him  and  others, 
that  WQTQ  Roman  Citizjensy  'viz..  to  belong  to  Rome^  and  to 
be  under  its  Laws,  tho  they  had  never  feen  Rome ;  fo 
it  was  alfo  with  Chriftians  here  below,  who,  tho  they 
had  never  feen  Heaven,  did  yet  belong  to  the  heavenly 
Jerufakm^  and  its  Empire  above,  which  is  the  Mother  of 
dll  true  Chriftians ;  our  Lord  Jefus  being  He  of  whom 
the  one  Family^  which  is  partly  in  Heaven^  and  partly  07i 
Earthy  is  named, 

Phtlo  did  therefore  hit  the  Truth  exadly,  when  he 
divides  Men  into  two  Polities  or  Communities ;  (h)  cal^ 
ling  the  one  01  ^Iv  yJI;,  thofe  of  this  earthly  Empire^   and 


, ->-^— p.. ^._..^^: 


ib)  P.  405.  c 

the 


of  dmjiianf.  1 9 1 

the  other,  0/  cAt  ^fapS,  thofe  that  belong d  to  the  heavenly 
Em  fire.  And  indeed,  the  Scripture  fpeaks  in  the  fame 
Dialed,  when  it  fays.  That  the  firfi  Adam  was  of  the 
Earth  earthly  ^  hut  that  the  fecond  Adam  -was  the  Lord  from 
Heaven  ;  as  alfovvhen  it  fays.  That  good  Men  are  born 
oc\CdSiv  from  abooJCy  or  fro?rj  Hcaifen ;  and  that  thus  they 
are  born  not  of  the  TVdl  of  Man^    nor  of  the   Fiejh^  but    of 

God. And  this  Ihall  now  fuffice,    as  tothe/rj^^ 

Reafon  of  the  Apoftle. 

The  11^.  is  this.  That  He,  and  all  the  FhiUpplan 
Chrifiiansy  were  agreed_,  as  to  what  related  to  the  Lafi 
Judgment^  and  General  RefurrtCtion^  and  the  Future  and 
Eternal  Glory  of  all  Saints,  after  both  thefe  were  over. 
All  which  weighty  Points,  he  reprefents  thus.  From 
whence  alfo,  (  i.  e.  from  Heaven, )  we  look  for  the  Savi" 
our,  the  Lord  Jefus  Chrifi  ^  whojhall  change  our  'vile  Body^ 
that  it  may  be  fajliiond  according  to  his  glorious  Body^  accor^ 
ding  to  the  ivorking^  whereby  he  is  able  to  fubduc  all  things 
unto  himfelf 

The  Reader  will  fee,  by  the  bare  Citation  of  thelc 
emphatical  and  comprehenfive  Words,  how  vaft  a  Sub- 
Jed  I  might  have  to  run  out  and  expatiate  upon  here.' 
But  I  forbear,  fo  maich  as  to  touch  upon  it ;  not  only 
becaufe  it  has  been  fo  much  treated  of  already,  by  in- 
numerable Authors :  But  becaufe,  befides,  that  I  am 
obliged,  not  to  run  out  too  far  beyond  the  due  Limits 
of  this  Differtation^  additional  to  the  preceeding  Book  j 
I  think  it  highly  proper,  to  refer  my  Thoughts,  this 
way,  until  1  come  (if  it  may  fo  pleafe  God)  to 
difcourfe  of  the  lafi  Things^  in  their  proper  Place. 

I  fliall  therefore  only  obferve.  That  the  Apoftle 
brings  this  in,  to  fatisfie  the  FhiUppians^  that  his  Notion 
of  the  firfi  and  fpecial  Refurreciion^    was  very  well  COn- 

fiftent  with  that  of  the  laft  and  general  One. -And 

indeed  his  Declaration  of  his  tVant  of  ^Jjurafjce^  as  to 
the  Former,  and  of  his  Full  Ajfurance  as  to  the  Latter  ; 
is  a/////  and  undeniable  Proofs  that  he  fpoke  of  a  double 
Refurre^ion,  in  this  Chapter, 

lla. 


If 7  IheFirJlKefuncEiion^    &c. 

Having  therefore,  I  hope^  fufficiently  proved  what 
1  propofed  to  prove,  at  f[v%lend  here^  and  bid  the  Reader 
heartily  Farewel. 


From  my  Study, 

This  gotibDay 

of  December^ 

1707. 


FINIS. 


CONTENTS 

OF   THE 

Third  fiooK  of  Chriftohgy. 

T/^? Dedication,  ^c 

the  Epiftle  tothe  KEM^EK. 

INthvs  the  Author  premifes  fame  few  things^  byway  of  Ad^ 
vertiftmentj   viz.  xv 

(i.)  Js  to  Dr.AWx's  Booh^  de  Chrifli  Anno  &  Menfe 
Natali,  Ibid. 

(2.)  As  to  Mr,  Whillon'j  EiTay  oa  the  Revelation  -,  where 
the  Author  apologizes  for  hlmfelf  in  cafe  any  Word^  that 
founds  hard^  has  drop^d  from  him^  (is  to  my  of  the  four 
Learned  Men^  whofe  Notions  he  reafoneth  againfi^  viz. 
the  B.  0/ Worceiter,  Dr.  Whitby,  Mr.  ZtaynoQ^  and 
Mr.  Whifton,  ;-^^'  xvi 

(3.)  As  to  hvs  Sermons ^^  Mr,  Boyle'5  Ledure,  Ibid. 

(4')  As  to  the  Authof  s  recollecting  hvs  former  Thoughts  upon 
Chrifl's  Afcention^  on  the  Occafton-of  feeing  thefe  Sermons. 
Which  Thoughts  he  inferts  hcre^  xvii 

(sO  The  Author"* s  Diffcrtation  and  ApocalypticalThoughts^  as 
oppoftte  to  the  Scheme  of  the  pretended  New  Prophets, 
06  the  Scheme  0/ tfoe  Biftiop  c/Worceller  and  Mr.  Whi- 
{ton  makes  for  them^  as  being  materially  the  fame,    xxii 

(6.)  Some  Thoughts  concerning  the pretendedly  Infpind'^  and 
fome  material  ^eries^  in  reference  to  one  PalTage,  pro- 
pofed  to  them^  to  anfwer  if  they  can^  xxiv 

AHintasto  onePdffage  in  the  following  Book,  xxviii 

O  77;e 


Tlie  Contents. 

The  INTRODUCTION. 

r  A  Hecaptulatton  ofthefirfi  Defign  of  the  j^utbor^  as  to  the 
jt\,  different  Method,  wherein  he  propofcd  to  fend  forth 
this  and  the  remaining  Books,  from  that  wherein  he  had  fent 
forth  the  two  former.  Page  3 

Jjts  Apology /or  the  Prolixnefs  o/tbi;  Third  ^odk^and  ofhis 

being  oblig'd^  upon  th'vs  Ac£Qunt^  to  alter  his  former  Purpofe  of 

emitting  the  4th  Book^  together  with  the  3d,  in  oneFolume^^ 
Jii6  Difcouragements  and  Jncouragements^  as  to  proceeding  fur* 

ther  in  this  Work  ^  and  his  Opinion  of  Poflhumous  Books,  5 
ji  few  things  hinted  herc^  as   a  fmaU  Tafte  of  the  great 

Suhjed:  handled  in  the  following  Book^  7 

The  Author's  Meditations  in  this  Book  adapted  to  no  Human 

Schemes,  tmlefs  £b  far  as  thefe  agree  with  Scripture,  1 1 
'JJi5  Requeft:  to  the  Reader ^  1 2 

C  H  A  l^    I. 

What  tliofe  Things  are,  that  ought  to  be  premi- 
fed,  by  him  that  would  render  the  World 
happy,  by  a  full  and  compleat  Treatife  con- 
cerning Chrift,  confider'd  as  Loganthrofos  ; 
where  three  Sorts  of  Wtfdom^  conlpicuous  in 
the  iGbfpel,  are  propofed  to  be  treated  of: 
Concerning  the  Firfl  of  which,  the  Author 
diicourfeth  diftinftly  here  ;  viz.  That  Divine 
Wifdom  that  is  to  be  feen  in  the  Contrivance  of 
Chrift's  Appearing  in  the  World,  with  refpeft 
to  tlie  peculiar  Circumftances  of  his  Lot  and 
Acting  among  Men,  i } 

WHy  the  Author  ufes  f/;e  1^(?k^  Loganthropos,  and  how 
he  intends  to  difcourfe  of  this  and  other  Heads   of 
Chriftology,  Ibid. 

A  Breviate  of  FaBs  proper  to  he  premifed  here^  by  him  that 
would  fully  treat  of  Chrifi  as  Loganthrppos  ;  together  with 
the  Pro'.f  of  their  Ferity^  14 

The 


The  Contents. 

The  Divine  Wifdom  conf^icuous  here^  Ibid; 

This  threefold,  .     j  1 

The  I  ft  Sort  of  Wifdom  treated  of  in  this  Chapter^         Ibid. 
The  Great  Maxim  of  this  Wifdom-^  viz.  Its  being  theRe- 
vcrfe  of  Human  Policy,  Ibid. 

A  Friend  of  the  Author's  named ^  rvhom  he  fuppofes  to  be  fit- 
ted above  mofl  Men^  to  render  the  World  happy,  by  a  com- 
fie  at  Treatife  of  this  kind^  1 5 

Two  Qucftions  concerning  this  firfl  Sort  of  Wifdom  •,  viz., 
(1.)  Did  Chriftail  that  Part^  that  was  the  Reverfe  of  Human 
Policy  f  ,  - 

(2  J  What  was  the  Reafon  of  his  a^ing  after  fuch  a  manner  as 
this?  25 

In  order  to  underftand  the  Reafon  of  thi/s  the  more  clearly  the 
Author  brings  in  a  fuppofed  Dialogue,  at  Corinth,  \pon 
the  Occafion  of  the  Tumult  that  happened  there^  as  it  is 
mentioned^  Chap.  18.  oftheA^s:  Where  Junius  Gallio, 
and  his  Brother  Annxus  Seneca,  are  introduc'd^  as  difcour- 
fing^  upon  this  Subjeif^  with  Softhenes  the  Jew,  and  the 
Apojlle  Paul,  25 

Which  Dialogue  runs  thus  : 
Gall  io  propofes  the  Subje&  and  Method  of  the  Difpute^         2  9 
Seneca  j  oins  in  the  fame  Propofal^  3  o 

Softhenes  argues  warmly  a^ainfi  Chrifi  and  Chriflianity^      3  2 
Paul  defends  Chrift  and  Chrijlianity^  3y 

And  concludes   with  this  Propofal  ^   What  was  moft  likely 
to  be  the  Way  and  Method,  that  Divine  Wifdom  would, 
fall  upon»  in  order  to  redify  the  World,  and  reclaim 
Men  ',  upon  Suppofition,  That  after  other  Methods,  he 
had  refolv'd  to  try  one,  that  was  to  be  every  way  wor- 
thy of  himfelf,  and  at  the  fame  time  every  way  adapt- 
ed to  our  Capacities  and  Circumltances,  40 
Seneca'5  Commendation  of  this  Propofition^                      Ibid. 
Uis  lllujiration  of  the  fmie^  from  the  general  Expc&ation  of 
a  Divine  Hero  •,  and  particularly  front  Plato,                41 
Gallio  takes  up  the  Argument  ^  in  order  to  'give  the  CharaUer 
of  aptrfeCi  Political  Hero,                                         .4^ 
Hi  does  three  things  ; 
(i.)  i^"^  ^^^^^  ^^-^^  ^^-^^'^^^'' 0/ Alcibiades,                     46 

O2  (2,)//, 


The  Contents. 

.(2.)  Me  (hews  what  was  only  wanting  in  him^  to  make  hint 
juch  a  Hero,  '  49 

(3.)   He  draws  the  Pi&ure  of  a    perfcC^   Political   Kero : 
Which  conftfts  of  twenty  Particulars^  50 

J^is  conclufive  application  of  this  SiAbje^i^^  5  3 

Softhtnes  ndifies  Gallio'^  Charafier^  in  two  things,  57 
Seneca  approves  SoUhenes  his  Re&ifications  .*  u4dmires  the 
Jewifh  Fhilofophy^  in  this  Pointy  that  none  lut  a  Hero  tru- 
ly Divine  was  capable  to  reform  the  World  \  and  confirms  the 
^eafonablenefs  of  expeding  fuch  a  Divine  Hero,  by  fome 
memorable  Citations  out  of  Plato  .*  But  yet  concludes  with 
a  Concern  this  way ;  and  with  a  Requeft  to  Paul,  to  anfwer 
his  own  Queflion^  fo  as  to  fatisfy  him  as  to  the  Rationale 
0/  two  weighty  things^  61 

Paul'^  Jnfwer^  68 

In  which  he  proceeds  in  the  following  Method  *, 

'He  repeats  the  things^  that  they  mutually  agreed  in^  which  he 

digejls  in  nine  Suppofitions^  Ibid# 

Then  he  proceeds  to  conftder  Seneca'j  two  weighty  Queftions  ^ 

I.  He  begins  with  the  abftradt  Queflion,   concerning  the 

Charader  of  a  Divine  Hero :  Which  he  ftates  exa^ly,    69 

Then  he  proceeds  (in  order  to  anfwer  this  Queflion  diftinCtly) 

to  confider  a  Preliminary  one  \  viz.  How  many  Methods 

are  fuppofable  in  this  Cafe,      ,     ^  Ibid, 

Which  he  conftder s  fo^  as  to  lay  down  three  Poftulata  ^ 

Tofful.  I .  God  mult  ad  to  Men,  as  the  Human  Nature  can 

bear,  70 

.  Poftul.  2.  Hemufl:  a(!t  agreeably  to  his  own  Nature,      71 

Cod's  Method  mufl  therefore  be  a  mixed  one^  tho  not  in  a  grofs 

Senfe  of  Mixture,  Ibid". 

Cod  confideredy  in  a  twofold  Rcfpe&-^   viz.   abfolutely  and 

relatively,  Ibid. 

Images  or  Ideas  of  God  arife  from  the  laft  Conftderation  of 

him.     From  which  ideas  we  are  hd  to  conclude  a  Trinity 

of  Perfons  in  the  Unity  of  the  Deity,  72 

Prom  the  Conftderation  of  thefe^  and  God^s  a(iing  accordingly^ 

Paul  proceeds  to  raife  the 
3d  PoUul.  viz,  Thaty  in  order  to  God's  governing  and 
fa V ins  ^'l^n,  it  is  neceflary,  that  his  Method  be  fuch,  as 

plainly 


The  Contents. 

plainly  and  evidently  to  demonftrate  it  felf  to  be  Di- 
vine, in  Older  to  its  being  believ'd,  receiv'd  and 
comply'd  with  by  Men  as  fnch  ;  at  the  fame  time  that 
he  condefcends  to  deal  with  Men,  as  the  Human  Na- 
ture will  bear,  jS 

The  Great  Principle  therefore^  which  is  laid  down^  after  ally 
as  ^^eonly  immediate  Foundation,  froyn  whence  we  ar a  to 
argue^  in  tht5  Cafe^  is  this  ^  That  it  mull  be  feen  to  be  of 
God,  becaufe  it  has  nothing  like  Human  Contrivance 
or  Policy  in  it,  Ibi'd. 

From  whence  it  is  argued^  that  the  Charadler  of  a  Divine 
Hero,  is  the  very  Reverfe  of  that  of  the  Political  Hero, 
whith  Gallic  gave  before^  Which  is  therefore  accordingly 
drawn^  in  twenty  Particulars  j  exa&ly  o^po/ite  to  thoJ(^  of 
Gallio,  77 

Gallio  ohje&s  againfi  this  ^  from  the  Vnaccountablenefs 
of  fuppo/ing^  that  {uch  a  Divine  Hero  rnufi  be  run  up^ 
on  by  Heaven  and  Earthy  fo  as  to  be  expofed  to  Contempt 
and  Sufferings  8  5 

Paul  improves  GaWio's  SuppoJJtion^ .  and/hews^  That^  in  or^ 
der  to  ballarwe  things  of  this  kind^  fo  as  Men  7nay  clearly 
apprehend^  notwithftanding  all  this^  that  he  is  a  Divine  He- 
ro, Divine  Wifdcm  muft  give  full  Eviaence  to  us^  that  he 
is  indeed  a  Hero  of  his  own  fending^  Sj 

lloe  Qjieftion  which  refults  hence  is^  How,  or  in  what  way 
Divine  Wifdoni  mud  be  fuppofcd  to  proceed  in  gi- 
ving fuch  a  full  Evidence  of  this  Perfon's  being  a  Divine 
Hero,  .  S8 

Two  Methods,  and  no  more ^  fuppofable  in  this  Cafe  - 

1.  That  God  change  Men,  'b'c.  Which  is  demonfirated  to 
be  impra^icable  in  this  Cafe,  1  bid* 

2.  That  God  give  plenary  Evidences  of  the  Divine  MilTi- 
on  and  Commiffion  of  this  Hero  •,  this  being  the  only  way 
to  be  taken  in  this  Cafe,  8  p 

u4n  Enquiry  into  the  Evidences  neceffary  to  be  given,  for  this 
End,  Where  an  Abftradt-Scheme  of  them  is  givcn^  un- 
<ier  fix  Heads  ^  which  are  ^\\  exatliy  confideredy  andi^on\z 
of  them  J^anch'd  out  into  feveral  Particulars^  J  bid. 

IL   Paul  proceeds  from  the  Abftrad  Character  of  a  Divine 

O   3  Hero, 


The  Contents. 

Hero,  by  rvhich  he  had  anfweredSentca's  firfl  great  Que- 
flion  ^  and  males  Application  thereof  to  Jefus  Ghrift,  in 
order  to  anfwcr  Seneca'^  fecond  Queftion  or  Demand^  103 
jind  hcre^ 
(ij  He  applies  tfe^  ahftrad  fuppofed  Charader  of  a  Di- 
vine Hero  to  Jefus  •,  as  to  the  Grand  Maxim  propofed  in 
this  Cafe^  viz.  That  he  muft  adt  the  oppofite  Part,  to 
that  of  a  Political  Hero,  104 

Jft  order  to  make  this  out^  he  gives  us  tfceHiftoricalCharafter 
of  Jefus  in  twQaty  Particulars^  lojT 

(2.)  He  applies  alfo  to  Jefus,  what  hefaid^  in  the  fecond  Part 
of  his  abftracl  Scheme  •,  when  he  fuppofed  it  to  be  neceffary^ 
that  God  fhould  give  plenary  Evidences  of  the  Divinity 
of  fuch  a  Hero's  MilTion  and  Commifllon,  in  order 
to  afcertain  Men  of  this  Grand  Truth,  1 20 

In  order  to  fhew  us^  that  this  was  aCiually  done^  with  refpe^ 
to  Chrifi  •  he  gives  us  an  Hiftorical  Relation  of  what  God 
did^  to  afcertain  Men^  this  way^  demonftrating  thus^ 
that  all  thofe  fix  fuppofed  Ways  of  attefling  this  Truthj 
which  he  mention'' d^  in  his  Abftrad  Scheme,  were  follow- 
ed  by  God^  in  his  hearing  Witnefs  to  Chrift^s  being  the 
truly  Divine  Hero  and  BenefaCior  of  Men^  1 21 

'j^fter  this  Drama  or  Dialogue,  inflead  of  any  Epilogue,  the 
uiuthor  prbpofes  two  things  to  Conftderation\  vi2»  How 
great  the  importance  of  the  SubjeB  is^  which  is  treated  of 
here  ;  and  how  much  it  is  yet  capable  of  being  farther  in^ 
largd  and  improv^d^  1 29 

i 

CHAP.     II. 

Concerning  the  fecond  Sort  of  Divine  Wifdom  ob- 
fervable  in  C/^r//?,  viz,  Thdit , Prudential  WiJ^ 
dom,  by  which  he  manag'd  himfelf,  as  a  Man, 
in  relation  to  Men,  whilft  he  liv'd  and  con- 
versed among  them,  IJ2 

THis  Suhjeci  never  treated  of  by  any^  fo  far  as  the  Au* 
thor  knows^  excepting  one  only  j  who  has  ""done  it  indeed 
tut  imperfeilly^  J  bid, 

The 


The  Contents* 

Tibf  Grand  Maxim  laid  down^  as  fo  tk  former  Wifdom,  is 
alfo  applicable  to  this  Wifdom,  xthen  duly  accommoda- 
ted to  it;  for  which  end  the  j^uthor  exaEily  ftates  the  Grand 
Prudential  Rule  of  our  Saviour'' s  ConduCl^  as  Man,  with 
reffe^  to  Men ;  abft  racking  from  the  Conff  deration  of  him^ 
z%tht  Logos^  33. 

Hi^Condudo/  hitnfelf\  purfuant  to  this  grand  prudential 
Rule,  dijiyittly  and  particularly  conjidercd^  with  refpei^ 
to  a  Fourfold  St\  of  Men^  134 

I  ft.  Witbr-fpeMtQ  ViUt-z  and  the  Roman  Government,  as 
it  obtain  d  i't  Judsea  at  that  time^  13$ 

idly.  IVitl' refpeB  to  t/jt- Jewifh  Rulers,  141J 

Whe^-e  an  JccouHt  is  given  of  fuch  Jewifli  Phrafes^  as  were, 
then  ufidj  and  by  which  the  Mejfiah  and  his  Kingdom  were 
mea-%  147 

And  particularly^  of  onePhrafe^  viz.  the  Kingdom  of  God, 

149 

3dly.  With  YcfpeCi  to  the  Populace  or  Bulk  of  the  Jcwifh  Na- 
tion, where  ¥ouv  weighty  Confiderations  are  offered^  as  to 
the  Reafons  of  Chrifi^s  converftng^  principally,  with  the 
Common  People,  .  .    *Si' 

4thly.  With  refpe^  to  his  Difciples  or  Followers,  efpecially 
the  Twelve  Apoftles,  165 

What  the  Perfonal  Charaders  of  the  Apoftles  w:re^         1 66 

Where  the  Four  fcriptural  Catalogues  of  their  Names  are  com- 
pared^ 168 

And  Eight  Obfctv^tlons  are  fet  down^  concerning  the  Order 
and  Names  of  the  Apoftles^  J6g 

After  which  the  Author  proceeds  to  inquire  more  daftly  into  their 
Perfonal  Charaders,  ^  1 8-1. 

Jn  order  towhich,  he  fir G:premifeth  Two  material  Obferva- 
tions.  Ibid. 

And  then  he  proceeds  to  give  the  Charader  of  all  the  Apoftles^ 
whom  be  con/iders  by  Pairs,  as  they  were  coupled  or  joy  ned  by 
Chrifl^  whcnhc  fent  them  forth ;  where  the  Reader  will  find 
a  great  many  new  and  important  Obfervations,  ( too  long  to 
he  enumerated  here  j )  all  of  them  tending  to  bring  in  further 
Light  into  the  Gofpel,  and  being  peculiarly  Illuftrative  of 
Chrift'sWifdom^;zJCondud,  in  the  Choice  of  his  Mini- 
O  4  fters 


The  Contents. 

Hers,  withrefpeBtowhathehadinP^iew^  i88 

An  apflicatory  Jlluftration  of  what  was  f aid ^  with  Reference  to 
Chijl's  Wifdom^  In  the  Choke  and  A^anage?nent  of  a  Col- 
lege or  Council  of  Men^  of  fuch  different  Charad:ers  and 
Tempers,  ^5  the  Apoftles  were^  217 

'Jn  Account  of  the  Tvjo  Apoftles  0/  the  Gentiles,  Barnabas 
^w J  Paul.  Where  fever al  memorable  Obfervations  are  of- 
fefdy  relating  to  thtir  Perfons^  CharaBer  and  Office :  all  of 
them  tending  p)  illuflrate  the  Divine  Wifdom,  and  to  give 
us  a  clearer  Fiew  of  tk  Primitive  Plan  of  tkGofpel  Dif- 
penfation,  and  of  its  Progrefs  in  the  Apoftolical  Age, 

111 
To  all  xvhich^  is  added  a  Threefold  Conjeftural  Catalogue; 
I.  Of  the  Names  of  thofe  Men^  which  are  recorded  in 
Scripture y  and  which  the  Author  fuppofes  to  have  been  of  the 
Number  of  the  70  Elders  or  Evangelifts ;  2.  Of  fuch  Men^ 
^sfcem  afterwards  to  have  been  made  Church-Officers,  by 
^eing  admitted  to  he  either  Evangelifts,  or  Paftors,  or 
Teachers;  3.  0//ticfe private  Ghriftians,  whether  Men 
or  Women,  as  were  emimm  and  ufeful  in  that  firft  Age^ 

*  *      236 

C  H  A  P.    III. 

Concerning  the  third  Sort  of  Wifdom^  confpicuous 
in  Chriftj  viz,.  That  [firitud  or  heavenly  Wif- 
dom^  by  which  he  managed  himfelf  in  relation  to 
Invifible  Intelle^ud Agents^  viz.  God^  Angels  and 
Devils;  in  the  Difcharge  of  his  Trufl:,  with  re- 
fpefl:  to  Mankind  and  Human  Affairs,  in  order 
to  his  obtaining,  as  Lcgmthrofos^  th^xfupreme 
,and  univerfd  Headjhip  and  Empire ^  for  the  ob- 
taining  whereof  he  became  Man,  and  fuffered 
in  the  World,  241 

THE  Grand  Maxim,  which  was  laid  down  in  the  firft-  Chap- 
ter^  as  the  Fundamental  Rule  cf  the  firft  Sort  ofDl- 
vintVJii'dom  treated  of  thtrctn  'y  and  xthich  was  alfo  applied 
in  tk  fecond  Chapter ,'f 0  fk  fecond  fort  cf  Wifdom -./^ 

propofcd 


The  Contents. 

pro^ofed  lihervife  here^  in  this  Chapter,  tho  with  another  Ac- 
commodation, as  the  Fundamental  Rnle  of  Ch^ift'^s 
fpiritual  Condud,  with  refpe^  to  invifible,  intelkdual 
Agents,  Ibid. 

Chrift  confidered  here^  not  as  the  Eternal  Logos,  but  as  the 
fecond  Adam,    intrufied  with  the  Affairs  of  Mankind 

Ibid! 

Chrifi^  thus  confidered^  had  to  do  with  three  Sorts  of  invifible 
intelledual  Beings,  viz.  God^  Angels  and  Devils^     24^ 

III.  Chrift  is  confidered^  as  to  his  Condu^^  in  Relation  to  God 

Ibid. 

God  confideredhere^  not  rchtivcly^  hut effentially^         Ibid. 

But  yet  fo^  as  that  ChrWs  Relation  to  the  Logos  leads  us  to 
conceive  that  God  the  Father  did^  in  this  Cafe^  fultain  the 
Dignity  of  the  Deity,  in  a  peculiar  manner j  244 

In  order  to  underftand  this  glorious  Myftery^  the  Author  finds 
it  neceffary^  to  run  backwards^  as  far  as  to  the  Formation  of 
Man,  And^  in  doing  this^  he  proceeds  to  propofe  feveral 
Things^  by  way  of  Obfervation^  and  in  furh  a  Gradation^ 
as  to  lead  hi^nfelf  and  Readers  forwards^  with  Advantage^ 
as  to  th  it  which  he  principally  propofes  to  explain.  Now  the 
Ohfervations^  which  he propofes^  are  the fe  following, 

Adam  was  not  madefo^  as  to  he  the  very  Image  or  Pidure  of 
God,  abfolutely  or  efTentially  confidered^  244 

The  Image  of  God  mufi  therefore  relate  to  him  perfonally 
confidered^  Ibid. 

Adam  was  not  made  after  the  Image  of  the  firll  Perfon,  but 
of  the  Logos^  245 

Tet  not  after  the  Image  of  the  Perfon  of  the  Logos,  hut  af- 
ter the  Imager)/  that  glorious  created  Form,  which  the 
Logos  affumed^  and  by  which  he  manifefted  himfelf  to 
the  Angels  of  Heaven  ^  whtrb  mr.s  that  created  and 
aifumed  Form  which  the  Jews  afterwards  caWd  the  She- 
chinah,  24^ 

u^ great  deal  of  Light  is  brought  in  here^  in  order  to  our  under ^ 
ftanding  the  pnmeval  State  of  our  firft  Parents^  &c.  where 
their  Luminous  Garment  is  parti^iiltrly  confidtred^       247 

The  Inteipofition  of  the  Logos,  between  kdzm  and  total 
Ruin,  itnmediately  after  the  Lapfe,  2^1 

The 


The  Contents. 

The  Covenant  of  Redemption  confidered,  as  to  the  Certainty 
of  fuchaTYanfadion^  252 

iiint  gradual  Suppofitions,  in  order  to  the  right  Vtiderftan- 
ding  of  this  Covenant  propofed^  255 

j^n  Account  of  the  Articles  of  Agreement/ t^/we^w  God 
and  the  Logos,  in  which  this  Covenant  isfuppofedtofiand^ 

Cautionary  Conclufions,  with  Reference  to  this  Suh]e[fy    260 

j4ll  Chrift's  Adions  on  Earthy  (miraculous  ones  excepted)  were 
formally  his  ABions^  as  he  was  Man ;  together  with  an 
Anfwer  to  the  only  rational  Objedion  that  can  he  made  a- 
gainft  this  Propofition,  i52 

The  Propofition  proved  from  two  fcriptural  PafTages,  viz.. 
(i.)  From  Heb.  5.  7,  8,  9.  And^  (i,)From  Heb.  2. 9, 10, 
&c.  263 

The  Propofition /«>tkK  cleared  and  proved  from  Three  Hifto- 
rical  Paflages,  which  contain  plain  matter  of  Fact  this 
way.  The  ifi.of  which  is  Chrifi^s  Declaration^  Mark  13. 
32,  266 

The  id.  is  the  whole  Hiftory  of  Chrilii's  Sufferings,  Where  a 
critical  Account  is  given  of  Chrift^s  lafl  Words,  And 
where  the  vulgar  Error  of  Divines  is  lahn  notice  of  in 
their  fuppo/ing  ChviR:^  as  God  Man,  to  be  the  Object  of 
his  Father's  Wrath,  when  he  fuffer'd,  by  reafon  ^as 
they  ufe  to  fay  )  of  our  Sins  being  imputed  to  him, 

269 

lloe  3  J.  Pajfage^  is  that  which  is  recorded^  Luke  22.  4/3,     274 

An  Objedion  agatnfi  this  Scheme^  as  if  it  feem'd  to  be  fub- 
verfiveo/  Chrifl's  Merits  and  Satisfaction  •,  fully  anfwe- 
red^wi  retorted,  277 

A  grand  Point  treated  of^  viz.  whether  Chrifl,  as  Man, 
wns  a  proper  Human  Perfon^  or  a  bare  Human  Nature, 
without  a  Human  Perfonality.  Where  the  Author  clears  up 
the  Truth  diflinftly  and  I'^rgely^  which  has  never  been  under ^ 
flood  before^  fince  the  Days  of  Neftorius  ^  and  dcmon'^ 
firatesthe   Erroncoufnefs  of  the  common    Opinion^     279 

Anew  and diflind^  thofhort,  Account  of  Chrift's  Satisfadi- 
on  to  Divine  juftice,  for  the  Sins  of  Men,  as  he  was 
Man,  hyFinueof  the  Union  of  the  Perfon  of  the   Man 

Chrill, 


The  Contents. 

ChriH,  with  the  Per  Jon  of  the  Logos  ^  given  in  Six  Con- 
fiderations,  29 1 

Ildly.  Chrift  conftdered^  as  to  his  Management  of  himfelf 
in  Reference  to  the  Angels,  3q^ 

Jijhort  Hint  concerning  thofe  Beings^  I  bid . 

How  far  the  jingeUfeem  to  have  been  acquainted  with  the  In- 
carnation of  Chriji^  and  the  Delign  thereof-^  and  how  far 
it  was  a  My  fiery  to  thm,  3  04 

What  their  great  Strait  and  Difficulty  was^  as  to  God's 
Defign  in  this  Matter^  diftin&ly  fropofed  and  conftdered^ 

Chriji^s  Views ^  with  refpeG^  to  them,  and  according  to  which  he 
managed  himfelf  in  Relation  to  them,  briefly  propofed,    407 

Illdly.  Chrifi  conftdered,  as  to  his  Management  of  himfelf^ 
with  Re fpe^  to  his  grand  invifible  Enemies^  */:?e  Apoftate 
Angels,  309 

Some  preliminary  Conftderations,  in  order  to  underfland,  how 
the  Logos  wagd  War  with  Satan,  before  the  Incarnation, 
in  order  to  reclaim  Men  from  his  Dominion,  Ibid. 

Chrifi's  coming  into  the  World,  was  to  be  the  la(i  eminent  Me^ 
thod  to  be  taken  for  this  End,  3 1 2 

Satan  dubious,  forfome  time,  what  Judgment  he  was  to  make 
of  Chrift,  as  the  MeJJiah,  31^ 

7^e  Fight  between  Chrift  and  Satan  in  the  Wildernefs,  (  which 
continued  above  40  Days )  inquired  into;  Where  Seven 
Obfervations,  together  with  fever al  Confiderations,  arepro' 
pofed,  in  order  to  a  critical  Vnderftanding  of  this  Piece  of 
Scripture  Hiftory,  3  j^ 

two  other  Paffages  of  Scripture  that  feem  to  infmuate  diftinCt 
Struggles  between  Chrift  and  Satan,  3  22 

Ten  Rational  Suppofitions  concerning  the  Manner  o/Chrift's 
Management  of  himfelf,  in  Ofpofition  to  Devils,  andcon-m 
cerning  the  Metliod  of  Satan's  waging  War  againft  Chrift, 
which  are  of  great  Importance,  in  order  to  our  conceiving 
rightly  of  this  Subjeff,  '         323 

^owx  Practical  Deduhions  from  the  Ten  preceding  Confiderati- 
ons, 228 

CHAP. 


The  Contents. 


C  H  A  P.   IV. 

The  Time,  wherein  our  Saviour  was  born  into 
the  World  ,  confidered,  as  it  was  the  Fulmfs  of 
Time.  Together  with  a  Abort  Hint  concerning 
tht  I ajl  Daysy  329 

TWO  ExpreJJions  of  Scripture  propofed  to  be  conftdered, 
and  founded  upon^  yiz.  Gal,  4,  4.  &  Eph.  I.  10. 

330 
Several  Ohfervatians  propofed  from  thence^  in  relation  to  Chrift's 

coming  mfo  the  World^  in  the  Fulnefsof  Time. 

I  ft  Obferv.  That  the  ExpreJJion  alludes  to  a  Woman  with 

Child,  that  goes  out  her  full  Time^  and  then  is  happily 

delivered.  Ibid. 

id,   Obferv.    That  our   Saviour^s  coming  into  the  Wond^ 

was^  at  I  ift^  become  a  Matter  of  i  eal  NccelRty,  331 

Here  it  isfhewed^ 

{1.)  That  it  was  not  fity  that  Chrift  fhould  have  come  fooner^ 

332 

(2.)  Thai  it  was  no  lefs  incongruous^  for  Chrifi  to  have  come 

later,  3^8 

3^.  Obferv.  That  Chrift'' s  Birth  anfxvers  exaBly  to  the  Time 

that  was  marVd  out  for  it,  in  the  ancient  Prophedes,   that 

foretold  it  ^  350 

Three  eminent  ^^ophciics  con/ldered  and  cleared  up,  in  order 

to  demonftrate  the  Truth  of  this  Ohftrvation, 
(i.)  Jacob'5  Frophifte^  Gen. 49-  10.  cricically  confider'd, 

(2.)  Haggai'j  Trophefte,  Chap.  2.  6,  7.  fully  expounded, 

(3.)Daniel'5  Prif &e/i^,  Chap.  9.  24,  25, 25,  27.  exaBly  and 
largely  cleared  vp^  57 1 

ji  Synopfis  of  the  feveral  Opinions  of  the  moft  Eminent 
Chronologcrs,  as  to  the  Year  of  the  World,  wherein  Chrift 
v?.isborn^  381 

The 


The  Contents.. 

7^e  hmtnon  Mljlake  of  rechmng  the  Tears  of  the  World ^  from 
the  Creation  to  Chriji^  by  Julian  Years,  and  according  to 
rfce  Julian  Period,  385 

'An  Account  of  the  Julian  Calendar,  and  tk  Rectifications 
thereof^  iPhJch  have  been  made  hitherto^  jJ  .  -'*384 

The  Opinions  of  feme  of  the  tnoft  Eminent  Chronologers,' 
as  to  the  Month  and  Day  of  Chrifi's  Birth^  385 

The  Author's  Opinion  of  this  \  wherein  he  propofes  feveral 
rveighty  Confiderations^  tohich  demonfirate^  that  Mr, 
Whifton  is  mijlahn^  in  his  Suppofition,  that  Chrift  was 
born  only  one  Month  before  the  Death  of  Herod  the  Great^ 

,387 
A  farther  Inquiry  into  the  Time  of  the  Tear^  wherein  Chri^ 
was  horn  ^  where  Dr.  Richardfon  and  Dr.  Ufher'i  Opinio. 
on^  that  Chrtft  faw  Four  PafTovers,  is  confirmed ;  and  that 
of  Alftedius  ^^;^  Mr.  Whifton,  on  the  or.e  Side^  that 
Chriji  wasprefcnt  at  Five,  and  that  other  of  Monfieur  La- 
my,  that  he  faw  ThrcQ  only  J  arerqeShd^       ^  393 

A  Commendation  of  Mr,  Lamy'i   Altronomical  Calcula- 
tion of  feveral  iSlew  Moori^,  reduced  to  the  Mmdian  of 
Jerufalem  ^  by  which  it  appears^  that  the  i  5th  of  Nifan,  or 
.    3d  of  April,  A,D.  33,  tp^j^  Friday,  395 

A  Table,  wherein  the  Author  gives  an  Adjuftment  of  the 
Jewifh  ^M^  Julian  Months,  for  the  laft  half  Year  ofchrijl's^ 
Life,  39S 

.^  Continuation  of  this  Adjuftment,  down  to  the  Day  of 
Pentecoft,  ^  40^ 

An  Obje<5tion  againjl  calculating  the  Jewifh  Months,  as  if 
they conftfled,  ah  of  them^  of  30  Days'^  anfwered,  Ibid.' 
A  Qpeftion,   concerning  Leap-Year,  anfwered:;   where  a 
Rule  is  given  to  know  this  for  ever ;  which  is  exemplified  in 
^  Column  0/ 40  2>^rj,  403 

An  Account  of  the  ?noft  memorable  Days  relating  to  Chrift ; 
together  with  the  Reafon,  why  Sunday  or  Lord's-day  was 
appointed  inflead  of  all  other  Holy  Days ;  'poewing  that  all 
annual  and  monthly  Holy  Days  are  nulfd  by  the  Jnftitution 
of  this  NeW'Teftament  Hebdomodal  Holy  Day ;  and 
that  the  Annual  Courfe  of  the  Sun  is  not  a  perfed  Mea- 
furc  of  the  Fkix  of  Time,  4o5 

A 


The  Contents. 

^A  Coronis  Xo  Ms  3d  Gbfervation ;  rvkrem  two  things  are 
conftdered.  x.  The  Appeafance  of  that  extraordinary 
Bird,  mentioned  to  have  beenfeen  in  Egypt,  (  and^  as  the 
Author  fuppofds J  that  very  Year  wherein  Cbrift  fuffered^} 
by  Tsicitus  and  Dio  C^iJUns^  which  they  call  the  Phasnix. 
a.  The  extraordinary  and  fupernatural  Eclipfe  or  Dark- 
nefs,  together  with  th  ftrange  and  pr<tter natural  Earth- 
quake, which  accompanied  the  Death  of  Chriji^  409 . 

The  4th  and  laji  Obfervation,  viz.  That  the  Time  of 
Chriib's  coming  TP/iJtk  Fulnefs  of  Time,  withrefpeB  to 
the  concurring  Circumftances  thereof^  both  as  to  Men 
and  Things  ^  which  were  fuch^  all  things  being  conjider'd^ 
as  never  occur fd  before^  nor/ince^  414 

Where  thefe  following  weighty  Confiderations  are  inquiid  in* 
to  and  demonjirated. 

.1.  That  the  Time,  voherein  Chriji  appeared  in  the  Wotld^ 
was  the  fitteft  that  ever  wasy  if  we  confider  the  State  and 
Circumftances  of  the  Jewifli  Church  and  Nation.  This 
proved  in%ix  Particulars^  •  '414 

2,' That  the  TimQ  wherein  Chriji  appeared  in  the  World^  was 
^ibe  Fulnefs  of  Time  likewife^  as  it  was  the  fittefl  Time, 
for  the  Gentile  World,  as  well  as  for  f^e  Jewifli  Nation. 
This  /hewed  in  Six  Particulars^  4.1 6 

i*  That  there  was  a  peculiar  Omaxvxtnc^  of  Circumftances, 
that  never  met  together^  at  kaji  in  fuch  a  manner^  in  any 
Age  before  or  fince ;  that  were  advantageous  to  the  fpread-' 
ing  of  the  Gofpel^  and  marked  out  this  Time^  as  every  way 
the  fittefl^  for  Chrifl  to  make  his  Appearance  in^  and  confe* 
quently^  in  this  Senfe^  the  Fulnefs  of  Time.  This  de^ 
monjirated  in  ten  Particulars^  -      421 

A  Coronis  to  this  Chapter^  wherein  the  Scriptural  Meaning 
of  the  firfl  and  laft  Days  or  Time,  is  fully ^  tho  briefly 
cleared  up^  435 


The 


I 


The  COl^TENTS  of  the  Four  Remain^ 
ing  Chapters  of  the  ':^dBoo\  of  Chrijio^ 
logy  :  Which  make  up  the  Second  Part 
thereof. 

■        —  — ^— — — — ^^— ^-^ 

CHAP.    V. 

Concerning  the  Loganthrofos^  ferfonally  confider- 
ed :  Wherein  a  New  Account  is  given  of  his 
Incarnation  ;  together  with  feveral  important 
Tlioughts,  and  feme  of  them  very  peculiar 
ones,  in  relation  to  his  Sufferings  firft,  and  his 
Exaltation  afterwards,  4J7 

THE  TYanfition  from  the  former  Tart  to  this  Part^   Ibid. 
I.  Concerning  the  Incarnation  of  the  Logos^   43  8 
Tmo  Inquiries  here^  with  the  Improvement^  Ibid. 

1/  Inquiry,  into  the  Congruity  of  the  Incarnation  of  the 
Son,  rather  than  of  the  Father  and  Holy  Spirit,  anfwered^ 
in  two  Particulars. 

(i  J   That  whofoever  was  to  be  our  Saviour,    muft  be 
both  God  and  Man,  in  a  true  and  proper  Senfe.  ■■■■ 
Which  is  demonftrated  in  thvQQ  particular  Parts^  439 

(2.)  That  it  was  altogether  congruous  that  the  Second 
Perfon  of  the  Trinity  (hould  undertake  this  Work, 
rather  than  the  firft  or  third.  Which  is  alfo  fhewed 
in  three  Particulars^  440 

'P'je  RaciiDnale  of  the  Incarnation  of  the  Logos,  raiher  than 
of  the  Father  (j;7(i  Spirit,  fhewed  further^  upon  'fame  other 
peculiar  Confider'ations^  443 

2d  Inquiry,  viz,.  How  far  the  Holy  Scriptures  do  lay  a 
Foundation  of  our  conceiving  and  up^derflanding  this 

great 


The  Contents. 

great  and  Myftcrious  Truth  of  the  Incarnation  of  the 

<    Logos^  447 

Here  the  Author  propofes  to  looJt  bad  upon  two  Things^  which 
he  formerly  treated  of ^  viz.  i.  His  Expqfition  of  the  Paf- 
fage^  Luke  i.  35.  Ibid. 

'^nd^  2.  Of  the  ExpreJJion^  Gen.  5.  1.  450 

^fter  which  Preliminaiies^  the  Author  propofes  to  prefmt 
the  Worlds  with  the  Refult  of  his  Thoughts  upon  this 
Great  SubjeB^  Ibid. 

\And  accordingly  heprefents  us  with  the  Refult  of  his  Thoughts 
gradually  in  eight  Particulars,  451 

The  laft  of  which  is  con/idered  in  three  more,  453 

jindthe  lall  of  thefe,  in  fix  other  Confiderations,       454 
l^/hich  Gonfiderations  leads  the  jiuthor  to  difcourfe  of  the 
Pre-exiftcnce  0/  the  Soul  of  Chrift  :  Which  he  clears  up 
from  fever al  Places  of  Scripture^  456 

The  valb  Importance  of  which  Notion  is  fhewed^         .45:9 
The  eminent  Advantage  of  the  preceding   Scheme,   with 
refpeB  to  our  Knowledge  and  Improvement  of  the  Gofpel^ 
demonjirated^  in  fome  weighty  Particulars^  465 

3dly.  A  Praftical  Improvement  of  the  tvfo. preceding  In- 
quiries, 457 
Which  is  given  under  the  following  Heads; 
(i.)  The  wonderfuUCondefcention  of  the  Logos   and   the 
Shechinah,                                                             Ibid. 
(2.)  The  ajioni/hing  Exaltation  of  Human  Nature,  473 
(3.)  Our  Saviours  Faithfulnefs  to  the  Inter ejls  of  Human 
Nature,                                                                   Ibid. 
(4  J  Our  Duty,  in  a  four-fold  Reference, 

1 .  To  God  and  Chrifl,  474 

2.  To  Angels,  Ibid. 

3.  To  Men,  47S 

4.  To  our  felves,  476 

IL  Concerning .  thofe  other  memorable  Articles  that 
relate  to  the  Perfon  of  Chrifi,  viz.,  fuch  as  have  not 
been  dire^ly  difcourfed  of  in  the  preceding  Chap-- 
ters,  478 

'      ;.  -  ^        Viz. 


The  Contents. 

Viz.  The fe  following. 

I.  C/jn7^'5  Crucifixion,  I^^^- 

II.  Cksfy^'i  Death,  4^4 

III.  ChYifl'sYSm-h\  488 

IV.  C/;ri/?V  Defcent  into  Hades,  4^9 

V.  Chr'tft's  Refurrcaion,  and  his  40  Days  Continuance 
before  his  Afcention,  49^ 

The  Neceff.ty  of  Chrift's  Refurre^ion^  492 

The  Neccjfity  of  our  being  afjured  of  this  Truth ^  beyond  the 
Pojfihility  of  doubting  thereof^  493 

jin  Objection  drawn  from  Chrijl's  not  appearing  to  the  Jervs^  &c. 
Anfwer'd,  494 

j4  Qpeflion,  PFhy  Chrijl^s  DifciplesjJjould  be  ^l  e  only  Eviden- 
ces to  us  of  this  Truth^  Anfwered,  498 

j^nother  Que  ft  ion.  What  Chrijl  did^  or  how  he  imployed  hint' 

felf^    during  the  40  Days,  that  paft  between  his  Refur* 

redion  and  Afcention,  confider^d :  Where feveral  new  and 

curious  Thoughts  are  f^ggejled^  501 

VI.  Chrijl's  Afcention  to  Heaven^  Glorification  in 
Heaven^  and  Miflion  of  the  Paraclete  from  Hea-^ 
ven^         *  511 

VII.  Cki/^'x  Prefent  W/ork  in  Heaven^  and  the  Ai^M^ 
rancQ  he  has  given  us  of  his  coming  from  thence 
at   lajl^   as    the   Great  and   Vniverjal   Judge^ 

A  New  Expofition  of  Chris's  Words ^  John  14.  2, 3.  given 

in  four  Propofitions,     "  ^  i  ^ 

Chrifi's  I  nterceflion  in  Heavm  conftdered^  532 


CHAP. 


The  Contents. 


CHAP.    VL 

The  Office  of  Chrift  the  Loganthropos,  confiderM  ; 
wherein,  befides  a  General  Idea  of  it,  a  new 
Accotmt  is  given  of  the  Vnrts  thereof:  Which 
is  wholly  Scriptural^  and  by  which  the  Imper- 
fe^ion  of  all  Syftems^  in  explaining  this  Head 
of  Divinity,  is  difcoverM,  5^8 

THE  Names  of  Chrijl^  cxprcffive  of  his  Office^   conft- 
derdj  Ibid. 

Chr:Jl  confidered^  i .  j^s  the  Son  of  Gad,  -     542 

y^iid^  2.  Js  our  Uord  and  Mafter/rom  Heaven^        545 
Our  Lord  Jefns  dtmor^ftrated  to  be  a  Lord,  and  our  Lord, 
in  all  manner  of  Rcfpe(is  whatfcevcr^  547 

^ftcr  thefethinos  fk  Author  proceeds  to  the  main  and  great 
Tbhig^  which  he  propofed  to  do  in  this  Chapter^  viz.  to  give 
a  new  Account  of  the  Parts  of  Chr ill's  .Office,  as  Media- 
tor,  or  Loganthropos,  549 
The  Prophetical,  Priefliy,  and  Kingly  Office  of  Chrift^  as 
they  are  Farts  of  his  Gey.eralOffce^  as  Mediator,  no  full 
or  perfed  Lijlrihution  of  the  Office  of  Chrifk^             Ibid. 
Two  Off.ces  of  Chrijl-  never  treated  of  hitherto  in  any  Syjiem  •, 
viz.  I.  /://5 /;fm^  ik  Second  Adam,                          550 
2.  His  being  the  True  and  Grand  Legillator,                    551 
The  true  Dijlribution  of  Cmft's  Mediatorial  Office,  is  pro^ 
pos'^d  to  be  th'vs^    viz.    th.tt    of    his   being    the  Supreme 
Patiiarch,  Legiflator  ^wJ  Executor  of  Cods  Willy    with 
r elation  to  Mankind  and  the  Churchy                           553 

I.  Chrijl  crnf;der'd  05  Patriarch. 

Trdim'rn/v'ies  to  t'e  Vnderjiaytding  of  this  Subject ^  Ibid. 

ChrijVs  \lridcvr^k]n^to  redcefn  A'l.m^       \  555 

^further  u4cccunt  of  the  Covenant  of  Redemption,       556 
The  Comprehcyfivencfs  of  Chrifl^s  Patriarchate,  559 

,All 


The  Contents. 

y^ll  the  old  Patriarchs  Types  of  Chrift,  this  way^  more  or  lefs 

560' 
Buty  of  all  others^  Melchifedeck  was  the  moft  Illujlricus  Type^ 

Ibid. 
j4n  j4ccount  of  the  fljort  Hijlory  of  Melchifedeck  and  Abra- 
ham, and  of  the  War  between  the  Four  Kings  and  the  Five 
Kings,  wr/;^  1 4th  C/;^prer  0/ Genelis,  5(^3 

Where  it  is  proved^   that  Melchifedeck  was  no  other  than 
Shem,  565 

II.  Chrijl  conftdered  as  Legiflator,  575 

The  foolijh  Heats  that   have  been  between  Calvinifls  and 
Arminians,  in  relation  to  God's  fecret  Will^  576 

ji  memorable  Cenfure  pafi  by  a  Perfon  of  Quality  upon  a 
famous  Scholaflieal  Book  on  that  Subjei^^  5^77 

-^  remarkable  Story  of  two  eminent  Perfons^  the  one  a  Calvi- 
nid,  the  other  an  Arminian,  who  liv'd  in  perftCi  Friend^ 
/hip  tothelaft  ;  together  with  the  Sum  of  one  of  their  Con^ 
ferences^  in  the  Pre  fence  of  one^  whom  they  agreed  to  have 
with  themy  to  give  his  Opinion  of  their  Arguments  on  both 
Sides  ^  578 

Chrift  eminently  typified^  as  to  his  Legiflative  Office,  by  Mo- 
fes  the  LegiQator  of  the  Jews.  Where  a  Comparifon  is 
run  betweenMo^ts and CMnf\:^  in  \i  Particulars,  In  the 
6lh.  and  7th  of  which  the  very  Foundation  of  Prelacy  is 
over-turned^  as  to  its  Pretences  to  any  thing  of  a  Jus  Divi- 
num,  5'83 

Four  weighty  Particulars^  of  another  Nature  from  the  for- 
mer:^ as  being  fo  peculiar  ^0  Chrift,  as  that  Mofes  neither 
was^  nor  indeed  could  be  any  Type  or  Adumbration  of 
him^  %93 

III.  Chrift  con/ider^d  as  the  Grand  Executor  of  his  Fa- 
thefsWill^  598 

Some  Confiderations  tending  to  clear  up  this  Pointy        Ibid. 

A  Parallel  run  between  Chrift  and  Jofhua  the  Son  of  Nun, 

in  order  to  illujlrate  the  Executive  Office  and  Power. 

P  2  m^ere 


The  Contents. 

TVherc  tl:e  Author^  i ,  ConftdcYs  their  heiyig parallel,  06  to  the 
Name  Jolliivaor  Jefiis  %  where ^  by  the  by e^  he  thinh  itmre 
improper  for  Tarcnts  now  to  call  a  Child  by  that  Name^  6oq 

'^nd  then^  2.  He  proceeds  to  compare  them^  in  point  of  Of' 
fice^  in  6  Paniculars^  604 

To  which  he  adds  4  other  Particulars  -^  wherein  Jolhua  neither 
was  nor  could  be  Typical  of  Chrift,  606 

Joiliua  the  Son  of  Jofedeck  was  likewife  a  Type  of  Chrill, 
in  fix  Particulirs^  Ibid . 

The  Patriarchal  Office  of  Chrin:  fhewed  to  be  the  proper 
Genus  of  his  Prophet  leal, PrieRly  and  Kingly  Offices,  607 

\And  the  Mediatorial  Office  jkewed  likewife  to  be  the  proper 
Genus  of  Cfcri/^'j  Patriarchal,  Legillative,  ^W(i  Execu- 
tive Offices,  609 

The  true  Notion  of  a  Mcdhtov  flat ed^  610 

ji  fJjort  Account  of  the  Improvablenefs  of  the  three  Parts 
cf  Chrifl's  Mediatorial  Office,  'zz/'x,  hk  Patriarchate, 
Legiiliture,  ^w^f  Executive  Power,  614 

CHAP.     VII. 

Concerning  the  ReUtion  which  Chrift  is  repre- 
fented  to  ftand  in  to  us,  in  the  New  Telta- 
ment.  V^^\\id\\s  threefold^  viz.  That  of  his  be- 
ing Conftituted  and  Appointed  the  Great  Re^o- 
Cuory  of  all  Good  for  us  ;  the  Great  Medium, 
in  and  thro'  w^hom  God  and  Men  can  only 
meet,  in  order  to  Intcrcourfe  and  Communion  ; 
and  the  Great  Organ  or  Mimfier  of  State,  by 
whom  God  carries  on  all  his  Grand  Purpo- 
fes,  619 

He  Tranfttion  frcm  the  Subject  treated  of  in  the  preceding 
Ch.ipter^  to  the  Subjc^  treated  of  here.  Ibid. 

I.  Chrijl  confideri'd  as  the  Great  Trcafury  or  Repofito- 
ry  of  all  Good,  611 

ift. 


The  Contents. 

I  ft.     hrijl  proved  to  be  thus  conflituted^  Ih'id, 

For  T^hich  Purpofc^  CoK  i.  ip.  ^  explained ^^  622 

Which  vs^  m  three  Particulars,  included  in  that  Gencrd 
ExpietTion,  viz, 

1.  The  hW-^uXnzkoi  Go^  dwells  in  Chrlji^  Col.  2.9.   525 

2.  Tfc^  All-Fill nefs  of  Angels,  Col.  2.  10.  61$ 

3.  T/?^  AIl-Fulnefs  of  Men,  Col  2,  10.  <^29 
2dly.   HnxvChrifi  hears  a  Relation  to  us,  as  he  is  the  Com- 
mon Repofitory,   wherein  all   thefe  three  forts  of  Ful- 
nefs  do  meet^  cus  in  a  Common  Centre,    and  are  hid  up 
as  in  a  common  Treafury  ? 

Two  ExpreJJions  cleared  up  here  ^ 
I.  The  PaJJage^  John  i.  16.  6" 51 

y^nd^  2.  ThePaJfage^  i  Cor.  i.  30,      ^  635 

II.  Chrifl  conftdered^    as  the  Grand  Medium,  in  and 

thro"  whom  God  and  Men  do  meet* 

The  Scriptural  Pajfage^  1  Cor.  5.  21,  22,  23.  conftdefd  and 
explained  to  prove  this  Pointy  638 

III.  Chrijl  confider'd  as  the  Grand  Organ,  or  Inflru- 
ment,  orMinifler  of  State,  hy  whom  God  carries 
on  all  his  Grand  Purpofcs ,  ^54 

PFhich  is  proved  from  an  Expofition  of  Heb-  1 2.  2.  65  jf 

CHAP.    VIII. 

The  Obligation  which  Chrifl:  has  brought  us 
under,  to  honour  and  ferve  him  (upon  the 
Account  of  what  he  has  done  and  fuffered  for 
us)  Confidered  and  Improved,  66^ 


T 


HE  Apojlle's  Words^    i  Cor.  6.  1 9,  20.  inftjicd  upon 

forthi^end^  Ibid. 
Where  thra  Heads  are  difcoursdof: 

P  5  I.  The 


The  Concents. 

I.  The  Apples  Aflertion  of  a  Great  GofpeWtrmh^  viz.  That 
we  are  not  our  own,  but  the  Lord's,  656 

II.  The  Reafon  of  the  preceding  Affertion^  viz.  We  are 
bought  with  a  Price,  672 

III.  TheConfeBary  or  Liference^vix.  That  we  ought  therefore 
to  Glorify  God  in  our  Souls  and  Bodies,  which  are  the 
Lord's,  673 

The  Application  of  the  whole  of  this  Scriptural  Taffage^  and 
the  SubjeBs  treated  of  therein^  686 

The  Conclufton^  6^6 


The  ORDER  and   Principal  HEADS 
of  the  Preceding 

DISSERTATION. 


The  DEDICATION,  &c. 

r^^HE  Introduction,  Page  i 

f     T?ofe  that  divided  the  Bible  into  Chapters  and  Ferfes^ 

miftook  themfelves  in  the  fir fi  IVords  of  thw  Chapter^         2 

Two  Preliymnary  Obfervations,  viz  i .  Paul's  Caution  againfi 

Oral  Tradition.      2.  T^e  Reafon  of  bis  Obfcurity,   in 

the  3d  Chapt.  of  tlb^Epillie  to  the  Philippics,       Ibid. 

The  Senfti  of  Paul  in  the  i'l^ifirfp  ^erfts  of  this  Chapter,    5 

J-IisScnje  in  tbejth  P^erfe^  6 

/Jis  Meaning  in  Ferfe  8.  7 

Bis  Gradation  of  three  Things  con/idered   in  general^   in 

ver.9,  io,  &:  II.  ^ 

Ia  particular  Expo/It  ion  of  each  of  thefe  1 

h  Of 


The  Contents. 

I.  Of  ver.  9.  9 

II.  O/"  ver.  10.  16 
III   O/ver.  II.  19 

This  Eleventh  Verfe  of  the  llnrd  Chapter  of 
the  Epijlle  to  the  Phillppmsy  largely  treated 
of,  20 

The  Difficulty  that  the  Author  was  under ^  at  firj}^  as  to  the 
AfoftU's  Meamyig  in  t  hi^  l^crfe^  2 1 

Thrte  Stnfesgivtn  of  this  Text  ^  which  the  Author fhews  to  be 
inconftftmt^  22 

Therefo'c  he  vois  led  to  think  of  this  Notion  of  a  Special  Re- 
fuiiedion  at  the  Millennium,  24 

His  imparting  P^if  Notion  to  fome  Learned  Friends :  and  how 
far  it  was  approved  of  by  them.  Where  a  veryftngular  No'*^ 
tion  of  Oae  of  the  Company  is  taken  Notice  of^         Ibid. 

The  Author's  Notion  ftated,  and  propofed  as  the  only  Key 
of  the  3d  Chapter,  and  particulacly  of  ver.  u,  i2,  &:c. 

26 

Whi.h  was  only  an  Article  of  Opinion /;^  Paul'5  Days^  Ibil. 

But  is  won?,  fmce  John'5  Days^  an  Article  of  Faith,  tho  a 
fecondary  one  only^  and  not  abfoluteiy  neceffary  ti 
Salvation,  28 

7«  treating  0/ t^ij  Subjeft  f fee  Author  propofes  to  proceed  in 
this  Method,  viz.  (i.)  To  treat  of  it  Dodrinally  and 
largely,  andthen^  (2.)  ?rs6tic2i\\y  and  fnore  briefly^    29 

(i.)  Ti^is  Sxih]^^ propofed  to  be DoCtvinaWy  treated  of^  in  a 
twofold  Inquiry. 

I-  Inquiry, ^  What  are  the  Grounds  or  Reafons  from 
whence  it  can  be  colle(^ed,  that  there  will  be  a  fpecial 
Refarreclion  of  the  moit  Eminent  Sahits,  antece- 
dent to  the  General  One  ^  fo  as  to  lay  a  juft  Founda-- 
tion  of  our  believing  it,  and  of  our  forming  a  ge- 
nuine Conception  of  it,  as  a  Scriptural  and  Reveal- 
ed Truth  ?  J  bid. 


P  4  '      T^is 


The  Contents. 

ThU  In(iuiYy  anfwered  in  a  Gradation  of  four  Steps. 

The  Firft  Step. 

Where  the  Refurredion  of  the  Eminent  Saints  of  the  Old 
Teflament,  mentioned  Matth.  27.  51,  52,  53.  is  cleared 
up^  and  explained  and  vindicated^  Ibid. 

Tiie  Second  Step. 

Where  the  Reafonahlcnefs  of  the  Refurredion  of  the  eminent 
Saints  at  the  Millennium,  vsjhewed^  3S 

The  Third  Step. 

Where  the  Truth  of  this  Point  is  demonflrated  from  Rev.  5.  9, 

10,  u  .  and  Rev.  20.  ^,4,  5,  &c.        ^  41 
j4n  Anfwer   to  Dr.V\!\\\l\)fs  Arguments' againfi  tU  Au- 
thor's Interpretation  of  the  fecond  of  thefe  Paflages,   and 
confcquently  again]}  the  Opinion  it  felf^  52 

Mr.  Stay  not' sfmgular  Notion  of  the  Firft  Refurrection  re- 
futedy  60 

The  Fourth  Step. 

Where  the  Text^  Philip.  3.  1 1.  is  particularly  and  critically 
inquired  into^  and  proved  to  denote  the  fpecial  Refur- 
redion, 68 

A  fcvo  additional  Thoughts  concerning  the  Millennium  and 
the  fpecial  Refurredion^  9  8 

11.  Inquiry.  VVhen,or  at  what  Time,  or  period  of  Time, 
may  we  moll  probably  fuppofe,  tYvdt  An uichrifl  will 
fall,  and  the  happy  ASllennium  begin,  and confequent- 
ly  the  Special  RcftirrecJiony  v:?hich  is  to  be  then?        lol 

Some  things  premifed  out  of  the  Authois  forfner  Apocalyp- 
tical Difcourle,  d\\  Ibid. 

"The  JExciof  the  Papal  Ktig^n  ftated^  and /Jjcwcd  to  have  been 
at  or  about  the  Tear ^  758.  107 

This  weighty  ?oint  further  cleared  up^  and  the  Grand  Objedi- 
on  agiiir:ft  it  fully  an  (were  d^  1 09 

A 


The  Contents. 

A  Refutation  {if  tk  Apocalvptical  Scheme  of  f/:?f  Blfliop  of 
Worcefter  and  y^r.  Whilton,  (VS  it  has  been  publifhed  by 
the  latter  of  thcfe  Famous  and  Learned  Perfons,  Wherein 
is/hewed^  (i.)  That  John  fawthe  Apocalyptical  Vifions 
before  the  Tear  p6.  (2.)  That  Joim  Jtcver  reckon  d  by  any 
other  Tears  fW  Jndaical  or  Prophetical  ones.  (3.)  That; 
it  is  a  grofs  A^iftaie  to  date  Antichrift'^s  Rife^  from  A.  D. 

455 Vnder  the  two  lad  of  which  Heads ^  fever al  of  the 

mojl  material  Points  of  this  Scheme,  are  difproved  ^  and 
the  Author's  Sch^mo:^ formerly  publi/h'dy  confirm' d^       1 27 

Tlje  Pradical  Part  of  the  ^pojlk's  Difcourfe  - — Where  wo 
have^ 

I.  ^  General  Improvement,  1^3 

II.  The  Special  Improvement  which  theApoftle  makes  there^ 
of,  164 

This  Applicatory  ^j?^  Conclu for y  Part  of  the  A^oftle's  Di- 

fcourfe^  confidcr^d  under  three  General  Heads^ 
(i.)  His  Improvement  of  thvs^    in  refer mce  to  Hirafelf, 

165 
Which  he  does  in  three  Things  •, 

I.  By  conh^Ting  that  he  had  not  attained,  as  yet  ^  to  any  Oct" 
tainty  or  Proper  AfTurance,  of  being  raifed  at  the  Special 
Refurredtion,  at  the  Beginning  0/ tk  Millennium,  where 
ver.  12,  and  i'^^  are^   in  part^  explained^  Ibid. 

II.  By  declaring  that  he  was  incited  and  incouraged  to  pur^ 
fue  tfce  Special  Prize  ^mJ Special  Refurredion,  by  reafon 
of  this^  that  he  was  apprehended  and  laid  hold  of  by  Chrifi^ 
for  this  very  end^  where  the  fame  1  2th  and  i  3th  Verfcsare 
further  confidercd^  1 59 

III-  By  fhewing  us  the  way,  which  he  took  to  reach  this  End. 
Where  he  does  ivoo  things : 

I.  Hcfhewsushis  End,  or  the  Thing  he  run  for,         171 

XL  He /hews  us  the  Method  he  took  in  Running,  fo  as  to 
reach  his  End,  173 

(2- j  The  Jpojlle^s  Improvement  of  the  Suhjcfi^  of  the  Speci- 
al Rcfurrcdion,  in  reference  to  tkChriftian  Church  of 
Fhilippi,  177 

Which  is  Threefold', 

I  To 


The  Contents. 

I.  7b  thofe  that  were  of  the  fame  Opinion  with  him  in  this 
refpea.  Ibid. 

II.  To  thofe  that  difFer'd  from  him^  as  to  this  Opinion, 

HI.  To  thofe  of  both  Opinions,  1 8 1 

(3.)  The  j4poftle^s  Reafons  for  his  preceding  Improve- 
ment of  this  Subject  of  the  Peculiar  Refurreftion  at  the 
Millennium,  in  reference  to  both  Parts  of  the  Philippian 
Churchy  18S 


A  N 


A  N 

INDEX 

O  F    S  U  C  H 

Places  of  Scripture  as  are  not  barely  cited,  but 
more  or  lefs  Explained,  Illuftrated  or  Vindica- 
ted, in  the  Book. 

Mark,  That  the  Places  that  have  an  Afterisk  pre* 
fix'd,  are  remarkable^  either  becaufe  more  larger 
ly  treated,  of^  or  upon  the  Account  of  fome  Nerv 
Expofitio^j  llluftratton  or  Vtnduation  of  them, 
or  at  lead  by  reafon  of  fome  peculiar  2  urn  given 
to  them. 


GE  NESIS,  -^  Chap.  i.  ver.  26,  27.  chap.  S»  »•  chap. 

9.  6.  chap.  3.  7,  gfr.  v.  22.  ^44 

Ch-;.  2.  7.  59 

Chap.  5.  21,  22,  £f  V.  7,  8.  248 

Chap.  9.  25,  26,  ^^.  575 

■5<^Chap.  14.  I,  2,  (S't.  V.  17,  iB,  fiff.  565 

v^Chap.  49.  10.  3  51 
Kumhrs,         Chap,  i^  8,  16.   Comp.  with  ilf^w/;.  r.  21.         601 

VeuUronomy^  Chap.  18.    15,  ^c.   Comp.  with  A&,s  5.  22. 

eychap.  7.37.  591 

*  Chap.  32.  8,  9,  Gf<:.  Comp.  with  Gen,  10,  15, 

16/5^.  567 

Chap.  32.  15.  gi' 33.  5,26.  C^'ICai.  44.  2.  59? 

^tt^^ffj,            Chap.  9.  8.  53? 

jr^iwi,            Pfal.  76.  2.  S6t 


The  INDEX. 

Pfal.  no.  4.  56i 

^Pfal.  72.  17.  540 

Proverh,     -^^^Chap.  8.  iz,  t^c.  468 

Jfaiah,  Chap.  $3.    2.  .     ^5 

^Chap.  S5.  8.  Comp.  with  ^c?f  8.  B3)34'  ^^^ 

Ezekiel^        *Chap.  43.  w/^  118 

Vaniely        ^ Chap.  9.  24,   25,26,27.  371 

Haggaj,       ^  Chap.  2.  6,  7.  ip^  &  362 

Zechariah,      Chap.  3,  i,  2,  CS'f.  607 

Matthew i     *  Chap.  2.  2.  389 

Chap.  10.  14.  160 

^Chap.  14.   22,  23.  325 

Chap.  26.   S3i  S4»  2,77 

•^  Chap.  27.  3,  4,  5.  325 

^— .V.  19.  3i6 

*, V.  52.  508,  Si<5 

—V.  38,  39,  41,  45.  270 
-   "■  ■V,  46, 50.  Comp.  \f\u\  Luke  11,  46.  & 

John  19,  30.  271 

Marli^          -^Chap.  1.  12,  C?f.  315 

^ V.  35.  322 

*Chap.  3.  17.  191 

^Chap.  13.  32,  266 

Chap.  1$.  H*  2.70 

Jjukey              Chap.  1. 35.  447 

*-Chap.  4.  I,  C?r.  514,  5  54 

* ^-V.  35.  314 

*  Chap.  10.  I,  2,  g5*t.  157 

^-— V.  10,  II.  160 

Chap.  22.  24.  270 

^——.-¥.29,  30.  Si4 

^ — ^— V.  43.  275 

Jo7;«,              Chap.  1. 14.  470 

^  V.  16,  631 

Chap.  2.  21.  366 

Chap.  5.  43.  599 

«  Chap.  6.  62.  458 

•><-Chap,  10. 17,  18.  48$ 

•^Chap.  14.2,  3,  517 

Chc^p.  16.  28.  458 

Chap,  17.  5.  457 

Chap.  20.  17.                                 '  502 

Ms,            ^Chap.  8.  33,34,  Comp.  with  Jfa,  53.  8,  130 

^Chap.  15.  1,2,3,4.  231 

Chap.  17.  19,  ^""'^.  4^7 

ICoilnlhiani,  Ch^^,  iS.  per  to  turn.  z6 


*(- 


The  INDEX. 

Page 

Chap.  5.  21,  ii,  25.  658 

*  Chap.  6.  19,  20.  66s 

Chap.  15-  1 4-  49* 

-V.  19.  510 

V.  24,  25,  28.  s^i 

G.tUitians,    "^Chap.  4.  4.  350 

E^hefuws,     -^"Chap.  2.  10.  35Q 

^  .^_cV.  20.  694 

Thllippiam^    Chap.  2.  <5,  7,  ^c.  460 

ColoJjianSy    ^  Chap.  1.19.  622- 

■^'Chap.  2.  9.  62  S 

*Chap.  2.  I  a  626,  629 

Hiihrews,       Chap.  i.  2.  349 

Chap.  2.  I7»  471 

V.  9, 10,  II,  e^f.  26J 

4t  .^ V.  16.  284 

Chap.  5.7,  8,  9.    ^  265 

^Chap.  7.  per  totum.  574 

■^Chap.  9.  26.  24a 

V.  28.  {ox 

^Chap.  12.  2.  .      6SS 

— —V.  25,  C5'r.  ipi 

I  7o7;«,         ^ Chap.  4.  2,  5.  461 

IIJo/jw,          . V.  I.  195 

III  John,         -v.  I.  Ibid. 

Revelationy     Chap,  i.  v.  i.  269 


An  INDEX  of  fuch  Places  of  Scripture  as 
are  interpreted  in  the  preceding  DISSER- 
TATION; many  of  which  were  never 
clearly  or  fully  underftood  before  ;  efpecial- 
ly  fuch  as  are  mark'd  here  with  an  JJle- 
risk, 

•^"^IhtText.  PhiLl.il.  Together  with  the  whole  Context  o^ 
that  Cbaper.  if,  to  Page  idt* 

ISAI  AH,z6,i^,  32 

DankU  7-8.  io5 

* Chap.  12.  I,  5,4.  36 

^  Matthew^     Chap.  27.  so,  51,  5 i,  ) 5*  30,  &  55 

*  Luke^         Chap,  13.  29.  Be  M.ittb.  8,  11.  75 

a-.ap. 


The  IMDEX^ 

chap.  20.  g4.  79 

' V.  3  5,  36.  78 

3^o/;w,               Chap.  $.25.  52 

^  Chap.  II.  II,  24,  25,  26.  80 

uf.^j.                Chap.  4.  2.  .     78 

*  Chap.  16.  22,  23.  82 

Romans,       -^Chap.  i.  4.  69 

Chap.  3.  21.  12 

Chap.  6.  I,  CS*^.  9$ 

. V.  6.  5.  chap.  8.    17,  ^c,  2  Tim,  11, 12. 

Matth.  10.  23,    &  I  P(?^  2. 12,  13,  14.                 18 

^  Chap.  7.  24.  84 

Chap.  10. 1,  2.  15 

^Chap.  II.  1$.  89 

I  Corhth     -^Chap.  3.  11,  12.  CS'c.  44 

Chap.  7.  25,40.  27 

^  Chap.  9.  27.  8 J 

^Chap.  15.  29.  90 

WCoYmthiansyCcvs.}^'  12.  4,  ^c,  26 

Gaiatiansy      Chap.  3. 24.  ii 

Chap.  5.  2,  3«  6 

PhJlippianSf      Chap.  2.  5.  7 

Colojjiansy        Chap.  2. 12.  together  with  i  Pet,  i.  34.  &3.  18, 

&c.  Luke  12. 20.  and  fome  more  parallel  Places.  96 

Revelation^   "^Chap.  1. 19.  compared  with  chap.  4.  i,  129 

■^Chap.  2.  9,  10.  127 

^Chap.  6.  9,  10,  II.  42,  46,  48 

^Chap.  9.  15,  ^c,  135 

^Chap.  II.  II,  12,  13,  iSc,  141 

•5^ Chap.  17.  10,  CS'c.  los 

*Chap.  20.  3,  4,  5,  ^c.  41,  45,  49,  56,  60 

FINIS. 


ERRATA. 

PAG  E  39.  Line  31.  ahetfiould  read  k  ^  p.  58.  1.  7.  dele  can  ; 
p.  169.  1.  3.  for  too  T,fo'^  p.  369. 1.  19.  for  .  r.  ,  after  afide-^ 
p.  397. 1.  14.  for  threcj  r.  thirty  three  ^  p.  402.  1.  ult,  r.  Ifcigogic  ; 
l^.  403.  1.  30.  after  and,  x^viay  ;  p.  412. 1.  5»  fo'  ^^  t.  at  ^  p,  438. 
1.  I.  r.  Rdation-^  p.  449.  1.  fennU,  r.  Grahii'^  p.  $29.  1.  i.of  Marg; 
Note,  for  I.  r.  in  ;  p.  530. 1.  3.  dele  whaf^  p.  619.  1.  7.  after  /(?, 

In  the  D I S  S  E  R  TA  T  I  O  N,Page9o.  after C/Ai5.addr^y.  29 : 
p.  105. 1.20.  for  1797.  r,  1697,  p.  X28,l.  19.  for  (i.)  r,  (2.) 


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I 


THE 


Eo0ant|)?opos : 

DISCOURSE 

CONCERNING 

CHRIST' 

As  He  is 

The  LOGOS,  made  Man. 


BEING   THE 
Third  Book  of  CHRISTOLOCr. 

Heb.  I.  1,2.  CK^,  vpho^  at  Jundry  times,  and  hi  diver fe  man- 
nersy  /pake  Jn\i7fies  fafi  unto  the  Fathers  hy  the  Prophets , 
hath,  in  thefe  lajkdays,  fpoken  unto  us  hy  his  So72y  &c. 

Juguftin.  Epiji.  Volu]h;no.     Venit  Chriflus  ;    complentur   in 

ejus  Ortu,  Vita,  E^.'dis,  Fadis,  Paflionibus,    iViorte,    Re- 

furrediione,  Afcenfidye,  omnia  preconia  Prophetaruin. 

\ 

^ — ' 


LONDON, 

Printed  by  J.  Huinfreys^  for  Andrew  Bell  at  the  Crofs- 
Keys  and  Bible  in  ComhilL     1707, 


[?] 


A 

DISCOURSE 

CONCERNING 

CHRIST' 


A  S 


Eo8an%opO0. 


The  Introduction. 


^•■w*"^  H  E  Reader  may  remember^  that  in  the  Gcm^ 
■  ral  Introducihn  to   the    Fir/  Volume  of     this 

H  Workj  I  gave  him  fome  Account  of  my 
JL  Scheme^  as  to  the  Defign  and  Frincipal  Heads  of 
this  Difcourfe ;  and  that  I  added  fomething  re- 
lating to  the  different  Method  I  propos'd  to  proceed  in^in  this 
and  the  following  Books^  from  what  I  us'd  in  the  two  firlt. 
But  in  the  Introduction  to  the  Second  Booky  I  fpoke  more 
plainly  as  to  this  lalt  And  indeed^  when  I  confider 
both  the  Vaftnefs  of  this  Work  it  fclf,  and  how  much 
my  time  is  taken  up  with  other  things^   befides  the 

B  z  neceflary 


4  T^he  Loganthropos,        Book  IIL 

neceffary  and  important  Duties  of  my  Fundion  •  but 
elpecially^  when  I  call  to  mind  the  uncertainty  of  Life^ 
and  how  many  Warnings  I  have  had  of  late^  as  to  Death^ 
I  have  refolved^  (as  I  laid  before^  in  the  Places  refcrr'd 
to)  rather  to  give  the  World  a  few  Materials  towards 
the  Building  of  this  Fabrick  of  Chriftology,  than  delay 
until  I  be  in  cafe  to  finifli  it  in  all  its  Parts,  to  the  fame 
Proportion  that  I  have  brought  the  two  firft  Books  un- 
to ,•  lell,  by  thisDela}^,  I  cut  my  felf  fhort  of  offering 
thofe  few,  but  valuable  Things,  that  I  have  already^ 
through  Grace,  attained  to,  and  which  I  hope  will  not 
bedeipifed,  tho  not  fo  perfedas  I  could  willi  they  were. 

Tis  true,  fhould  the  Reader  judge  of  my  Subjed  and 
Performance  here,  by  the  Bulk  of  this  prefent  Book 
and  Volume,  he  might. well  thijik  that  I  have  reafonto 
Apologize  rather  for  my  Prolixnefs  than  Brevity.  And 
I  readily  confefs,  that  1  have  juft  Reafon  to  do  fo  in 
one  feiife  j  feeing  I  have  been  forc'd  to  alter  my  Refo- 
iution  of  fending  forth  this  ;^  Book,  together  with  the 
4tb  in  a  2^  Volume,  as  I  propofed  to  do  in  the  Intro- 
dudion  to  tlie  Firft,  >.  5-.  For  I  did  not  then  imagine_, 
that  my  Thoughts  upon  Chrift  as  Loganthroposy  as  being 
for  the  moft  part  Hints  only,  would  have  arifen  to  that 
Bulk,  that  I  find  they  do  now  amount  to :  But,  as  the  old 
faying  is,  Manj  Littles  arife  to  a  large  Sum  at  length.  And 
indeed  this  is  the  eiJC-ad  ftate  of  my  Cafe^^  as  to  this 
matter :  For  it  is  not,  becaufe  I  have  treated  largely  of 
this  Subjed,  that  I  find  this  one  Book  is  fwelfd  to  fuch 
a  Bulk,  as  to  make  fo  large  a  Volume  by  it  felf  alone  ; 
but  it  is,  becaufe  the  Subjed  is  fo  large  and  vaft,  that 
the  bare  mentioning  of  fo  many  things  as  relate  tp  it^ 
have  oblig'd  me  to  inlarge  fo  much  upon  the  whole,  (tho 
without  any  great  Enlargement  upon  any  one  particular 
Head)  as  that  I  find  my  felf  neceffitated  to  lend  forth 
this  o^d  Book,  in  this  Volume  apart,  confidering  what 
Proportion  it  alone  doth  bear  to  the  two  former  Books. 

And  yet,  how  bulky  foever  this  Book  may  appear  to 
be,  the  judicious  and  learned  Reader  will  foon  fee,  that 
IhavQ  been  fo  careful  to  avoid  tedioufnefs^  that  I  have  ei- 
ther 


Introd.  the  Loganthropos,  5 

ther  wholly  paflby^  in  Silcncc^nicUiy  of  thofe  Points  that 
our  common  Syftems  treat  of  in  reference  to  Chrid^  or 
fpoken  of  them  very  tranfiently^  which  I  did  onpurpofc 
that  I  might  leave  the  more  room  to  treat  of  thofe  new 
Points^,  that  I  never  met  with  in  any  Author  before, 
at  leaft  as  to  fuch  a  Cultivation  and  Improvement  of' 
them^  as  I  have  been  inabled  to  make  herCj  thro'  the 
good  band  of  my  God  upn  me.  For^  as  the  Subject  of  the 
three  firft  Chapters^  is^  in  amanner^  intirely  ncw^  and 
(properly  fpeaking)  never  treated  of  before  (tho  in- 
tirely Scriptural  :)  So  the  Materials^  in  many  of  the 
other  Chapters,,  and  the  Method  obferv'd  in  all  of 
them  are  luch^  as  that  I  may  without  Vanity  pro- 
mife  the  iReader,  that  he  will  find  the  Scriptural  Di- 
vinity {^x.  in  a  further  Light  here^  than  it  has  ever 
yet  been  fet  in^  by  any  Divine  whatfoever.  And 
yet;,  I  believe  no  Perfon  that  has  perufed  the  fir/  Vo- 
lume^ together  with  ThU^  will  think^  but  thatj  had  I  not 
prefer 'd  the  Satisf;idion  of  others^  before  my  own  Re- 
putation^ I  mighty  by  a  further  Delay^  have  fent  this 
Book  forth  more  polifli'd  than  it  now  is. 

For  indeed^  I  muft  needs  acquaint  my  Readers^  that 
I  have  for  fome  time  hung  in  fufpenfe  in  this  Matter^  be- 
tween Publifhing  any  more  on  this  Subjed  whilft  alive^ 
and  leaving  my  Thoughts  to  be  publifii'd  after  my  Death, 
upon  the  account  of  theDifingenuity  I  have  already  met 
with  from  fome :  For^,  if  thofe  things^  that  are  fo  general- 
ly unexceptionable^  which  I  have  already  publifh'd^  have 
had  no  better  Reception  in  the  World  ,  Whatcan  1  ex- 
pert, as  to  thofe  other  things^  that^  at  firft  view^  mull 
be  fuppofed  to  appear  as  Novelties  and  Singularities  to 
the  Generality  of  Men  ?  Error^  Conceitednefs^  nay 
perhaps  Hcrely  it  felf,  are  the  Brands  that  I  muft  expert 
will  be  aifixed  to  them,  by  many  of  all  Denominations. 
So,  that  they  ad:  certainly  the  moft  cautious  and  poli- 
tick Part,  who  either  keep  on  in  the  common  Track^ 
(according  to  the  oW  Saying,  Via  trlta^  Via  tut  a  ^  the 
Way  nioft  frequented,  or  the  Broad  High  Way  is  the 
fafeft  j  )    or,   who,    if  they  think  freely^   keep   their 

B   5  Thoughts 


6  The  Logantliropos         Book  III. 

Thoughts  to  themfelves ;  or^  in  cafe  they  think  of  pub- 
lifhing  any  of  their  Notions^  referve  them  unto  their 
Deaths  to  be  made  publick  by  their  Executors^  when 
they  themfelves  are  out  of  the  reach  of  Oppofition  and 
.  Reproach.     But  then^  upon  the  other  hand^  it  look'd  to 
me^  to  be  a  mean^  cowardly^  and  degenerous  things  to 
be  afraid  of  expofmg  Truth  in  its  naked  View  to  the 
World.     And  I  muft  own,  that  I  have  been  much  in- 
courag'd  to  proceed  upon  this  Subjed,  from  the  Ap- 
probation that  fome  of  the  moil  Learned  Men  of  the 
Age   have  given  of  it ;    efpecially  Foreign  Divines. 
Befides,  that  I  think  meanly  my  felf  of  moft  Pofthumous 
Trads  5  which  can  hardly  be   reckon'd  the  Genuine 
Produdion  of  thofe  Men,  whofe  Name  they  Sear,  unlefs 
they  themfelves,  in  their  Life,  had  not  only  left  fuch 
Pieces  finifh'd,  but  given  order  likewife  for  their  Publi- 
cation.   For  there  is  no  true  Student,  but  muft  be  fup- 
pofed  to  grow  in  Knowledge,  and  confequently  to 
have  had  reafon  to  alter  his  Thoughts  frequently,  efpe- 
cially in  more  Nice  and  controverted  Points.    For  I  my 
felf  have  now  by  me  feveral  Trads,  that  might  appear 
to  be  finifli'd  for  the  Prefs ;  which  yet  I  could  not  pub- 
lifh  as  my  prefent  Thoughts,  tho  they  were  mine  fome 
Years  ago.    As  therefore,  none  can  put  the  laft  hand 
to  any  thing  of  mine,  but  my  felf,  becaufe  none  knows 
how  far  I  have  had  reafon  to  alter,  or  rather  to  better 
my  Mind,    fmce  I  began  to  ftudy  in  good  Earneft: 
So  I  reckon  it  my  Duty  to  publifh,  if  poffible,  in  my 
own  time,  thofe  things  that  I  think  may  be  of  ufe  to 
Men. 

And  as  I  have  reafon  to  thank  God,  that  I  have  feen 
further  into  the  Receffes  of  Divine  Truths,  than  I  did 
fome  Years  ago  :  So,  I  proceed  to  offer  my  Speculati- 
ons to  be  canvaffed,  by  all  that  love  the  Study  of  Divi- 
nity 'y  with  a  fincere  Refolution  to  retract  any  thing, 
wherein  I  have  been  miftaken,  when  fairly  convinc'd 
of  it ;  according  to  what  I  have  already  told  the  World 
in  the  Clofe  of  the  General  Freface, 

As 


Introd.  The  Loganthropos.  j 

As  therefore  I  can  honcftly  fay.  That  I  defign  no- 
thing, by  all  my  Studies,  but  a  farther  Propagation  of 
the  Knowledge  of  the  Truths  of  God :  So  I  hope  all  fo- 
ber  and  ferious  Chriftians  will  reckon  themfelves  obliged 
to  confider  what  I  lay,  before  they  allow  themfelves  the 
liberty  to  pafs  any  definitive  Sentence,  efpecially  of  a 
cenforious  Sort. 

For,  let  me  be  fo  bold,  as  to  tell  the  Reader  this  be- 
fore-hand ;  That  he  will  find,  if  he  think  over  this  Vo- 
lume with  Candour  and  Impartiality,  what  I  do  hum- 
bly fuppofe,  he  never  met  with  before  in  all  the  Books 
of  Divinity  that  ever  he  read. 

I  fhall  not  either  prevent  my  felf  or  preoccupy  the 
Thoughts  of  others,  by  giving  any  account  here  of  the 
Heads  treated  of  in  the  following  Chapters.  Only  I 
fliall  hint  a  few  things,  by  way  of  Preliminary,  as  a 
tafte  of  that  great  Subjed:,  that  I  am  defignedly  to 
treat  of,  in  this  Part  of  my  Work. 

Now  I  am  fure,  that  our  Minds  will  be  infenfibly  led 
in,  to  fee  fome  thing  both  of  that  Wifdom  and  Love 
that  paffeth  all  created  Underftanding,  as  to  the  full 
Extent  and  Dimenfions  thereof ;  if  we  allow  our  felves 
liberty  and  clofenefs  of  Thought,  in  an  equal  Propor- 
tion, as  to  thefe  things  following,  ^iz-.  That  Human 
Nature  did  fitly  and  therefore  ma fi  fuffev^  and  that  to  Death , 
according  to  the  firfi  Threatnlng  and  Se?ite?ice :  That,   the 
Woman  halving  been  lirft  In  the  Tranfgrejjion^  Chrift  began 
to  Ho7tour  Human  Nature ^  (that  where  Sin  began,  Grace 
might  firft  take  place  and  abound)  by  honou/mg  the  Fe- 
male SeXy  in  being  born  of  a  Woman  :  That  Aian^  being  the 
nobler  Sex^  Chrift  mufi  become  a  Man^  and  thus  honour  that 
Sex  llkeivife  :  That   Human  Nature  could  not    atone  for  its 
own  Guilty  becauje  'vitiated  and    corrupted  :  That  ChrtH's 
Huma?i  Nature  muH  therefore  be  if/corrupted^  a?id  without  all 
Taint  :  That    yet,  ChrlH's  Human  Nature^  as  fart  of  the 
Commo?i  Nature  of  Mankind^  came   in   courfe  to  be  liable  to 
Death  :  But  that.  He  receiving   it  purified^  and  offering  it 
up  incorruptedy  it  beca?ne  a  proper  Ato'neme7%t  for  Sin  ;  efpe- 
cially If  we  confider y  that  it  was  offered  up  (if  1  may  fay  lb) 

B  4  ufon 


8  Ihe  Loganthropos.        Book  III. 

upon  the' Altar  of  his  Di'uinUy^  as  he  was  the  Logos_,  'which 
fant^ifi.d  rhe  Gifty  (^nd  therefore  fure  the  Crojs  was  not 
this  Altar y  in  any  Propriety  of  Speech^  feeing  our  Savi- 
our affures  us  that  the  Altar  (a)  was  greater  than  the  Gift 
ofFer'd  upon  it)  and  fo  made  it  a  full  Ecjuivalent  for  the 
Human  Nature  in  General,  Seeing  therefore  mere  Men 
could  merit  nothing  at  the  hands  of  God^  both  becaufe 
finite  and  corrupted^  Chrift  both  could  and  did  merit  ^ 
becaufe  without  Sin  as  Man^  and  Infinite  as  God.  He 
died  therefore^  that  he  might  have  both  Authority  and 
Power  to  govern  Men  as  Loganthropos ^  and  to  fave  fuch 
as  fhould  come  under  his  Government  fincerely  and 
univerfally  :  whence  he  is  faid  to  be  (b)  the  Saviour  of 
all  Men^  but  efpecially  of  thofe  that  helie-ve.  He  exerted 
this  Power^  I  readily  grants  as  the  Logos^  before  he 
actually  aflumed  our  Nature ;  but  then  it  was  by  vir- 
tue of  the  previous  Contrad  and  Agreement^  that  was 
between  God  and  him^  of  which  I  'fhall  afterwards 
difcourfe.  But  when  he  became  the  Log-^;^r^r<?poj3  it  was 
fit  that  he  fhould  give  forth  a  new  Law  r  which  he  has 
accordingly  done^  owning  it^  by  a  Specialty-,  to  be  his 
own.  Ey  v/hich  hints  it  does  appear,  that  a  mighty 
Controverfy^  agitated  with  great  heat  on  all  Sidcs^  has 
not  yet  been  duly  ftated^  when  put  after  this  manner  ; 
'VIZ,.  Whether  Chrifi  died  equally  for  all  Men^  or  com- 
paratively/or /«j^7/^  o//-^^^;^  o?///.,  OV  for  all  fuffcientlyy  and 
for  fome  onlyeffeflually.  For  I  iliould  chcofe  to  put  the 
Queftion  thus  ^  Whether  Chrift  did  d'le^  in  order  to  procure 
to  Himfelfy  as  Mediator  or  Loganthropos^  a  Hcadfhip 
ever  fome  Men  only^  X3r  oi/er  all  Men^  in  order  to  fi've  thofe 
that  Jhould  belie'ue  in  him^  and  obey  his  In-^itutions.  Which  I 
fhall^at  this  time  anfwer  nootherwife^  than  in  the  Words 
of  the  Apoftle^  That  (c-)  Re  is  able  to  fave  them  to  the  utter- 
mofty  that  come  unto  God  by  him^  &c.  Which^  as  to  what 
it  fuppofethj  1  leave  to  all  Men  of  Candor  and  Senfe. 


(4)  Matth.  23.  ip.      (b)  I  Tiir.  4,  ic.     (0  Heb.  7.  25. 

And 


Introd.  The  Loganthropos.  p 

And  I  do^  in  like  manner^  defire  all  my  Readers  to  con- 
fider,,  Whether  our  Lord  Jefus  does  not  rather  fup- 
pofe  this  Queftion^  as  it  is  ftated  by  me^  than  as  it  is 
llated  after  the  Method  of  the  feveral  contending  Par- 
tiesj  (whofe  Notions  are  fumm'd  up  in  the  firft  com- 
plex Queftion)  when  he  fumms  up  the  Gofpel  in  this 
Ihort  Propofition ;  (d)  That  God  did  fo  love  the  World^ 
as  to  gi've  his  only  begotten  Son  for  the  fame^  that  who- 
foever  helie'veth  in  him  (hould  not  perifl}^  but  have  everlafl" 
ing  Life,  For  we  need  no  other  Comment  upon  thefe 
WordSj  but  what  he  himfelf  gives  us  in  the  follow- 
ing Verfc:.  If  any  Man  defire  a  more  formal  and 
explicite  Anfwer  to  the  Queftion^  let  him  confider  the 
following  Places  of  Scripture^  and  then  think^  whether 
he  has  not  a  fufficient  Anfwer^  again  and  again^  Rom, 
14.  9.  A^i  2.  ;o.  A^s  5'.  ;i.  Matth,  28.  18.  Joh.  17.2. 
ThtL  2. 6 — 9j  10.  Rev.  5*.  12.  But  I  mull  not  now  ex- 
patiate upon  Controverfies. 

Only  what  I  have  faid  will  help  us  to  conceive  of  the 
Ends  of  Chrift's  Incarnation  and  Death^,  which  were^ 
to  Atone  for  Sin ;  To  give  out  a  miv  Edition  of  the  Divine 
Lavj ;  or^,  (if  that  word  difpleafe  any)  to  give  us  a  plena- 
ry Account  of  God's  Will;  as  far  as  was  neceflary  for  us  in 
this  ftate  of  Trial ;  and  to  Jhoi^  us  all  this  livd  over  in  a 
perfe^  Example,  As  therefore,  the  Perfection  of  Hu- 
man Nature  was  only  feen  in  him  ;  fo  we  are  exhorted 
(e)  to  look  unto  Jejus^  as  the  Author  and  F/nifier  of 
our  Chriftian  Faith  and  Holy  Religion ;  to  the  end  that 
we  may  raife  and  elevate  our  Natures,  in  imitation  of 
him,  as  high  towards  God  and  Heaven,  and  as  far 
above  the  degenerate  Herd  of  Mortals  as  poffibly 
we  can  ,•  feeing  it  was  one  end  of  his  Death  to  render 
Sin  odious,  (which  colt  him  fo  dear)  and  to  recommend 
Goodnefs  and  Virtue  to  our  Study  and  Pradice,  which 
was  his  great  Concern  to  promote,  and  which  flione  fo 


(<f)  John  3.  16,      CO  Heb.  12. 1,  2. 

illuftrioufly 


lo  T^he  Logan thropos.         Book  IIL 

illuftrioufly  in  his  whole  Management.    For  it  was  one 
great  End   of  Chrift's  Miflion^  that  we  fhould  be  con- 
formed to  the  Image  of  the  Son  of  God,  Rom.  8. 29.     And^ 
wherein  this  Image  of  Chrift  does  lland^  we  may  eafily 
fee,  if  we  compare  Ce?/.  3.  10.  &c,  with  Epk^,  24.  not 
by  piecing  thefe  together,  C^s  has  been  commonly  done 
hitheito  by  Expofitors)  as  if  the  Apoftle  had  given  a 
defective  Account  in  either  place,  or  rather  in  both  ; 
but  by  explaining  the  firfl;  Place  by  the  fecond,  and  the 
fecond  again  by  the  ftrft.    For  the  Image  of  God  ftands 
in  a  fpiritual  and  faving  Knowledge,  fuch  as  is  pro- 
du6live  of  Righteoufhefs  and  true  Holinefs ;  or  in  thefe, 
as  flowing  from  fuch  a  Knowledge,  as  the  diredive  and 
regulative  Principle  of  fuch  a  Life,  of  which  Righte- 
oufnefs  and  true  Holinefs  are  the  main  Ingredients. 
And  feeing  Faith  works  by  Lo-ve  in  all  this,  and  Lo've  is 
the  fulfilling  of  the  Law^   and  is    given    by  our  Sa- 
viour as  the   Sum  thereof ;    we  may  well  fay,    that 
Love  is  the  effential  Thing,  wherein  the  Image  of 
Gody    who    is    Love^    doth  confift,  and   confequently 
of   Chrift  who  is  all  Love,    and  who  is  therefore, 
in  this,    as  in  every   ftiing  elfe,  the   exprefs  Image 
of  his  Father.    Whence  we  may  eafily  attain  to  fee, 
how  remarkably  Chrift,   who  is  the  Wifdom  of  God  j 
and  who,  of  God^  is  made  unto  us  Wifdom^  and  is  there- 
fore our  Wifdom  J  COmes  to  be  jufiified  of  his  Children  ;  for 
we  may  very  reafonably  interpret  Chrift  to  be  meant  by 
thisEpithetorDefignation,  M-^^  II.  19.  Lukej.';^.  tho 
I  would  not  wholly  reject  the  ufual  Interpretation, which 
is  every  way   confiftent  with  that  which  I  have  given. 
But  how  wonderful  is  it  to  think,  how  great  the  Love 
of  God  the  Father,  and  God  the  Son  was,  in  condefcend- 
ing  fo  low,  in  order  to  lay  a  Foundation  for  our  being 
brought  back  from  the  Image  of  Satan  to  the  Image  of 
God.    What  a  ftrange  Metamorphofs  was  here,  if  I  may 
fo  fpeak,  that  the  Original  fliould,  as  it  were,  change 
its  own  Form,  and  defcend  fo  far  as  to  become  the  Copy  of 
its  own  Copy^  in  order  thus  to  efface  all  blurs  from  it,  that 
it  might  be  again  reftored  to  what  it  was  at  firft.    But 


Introd.         The  Loganthropos.  1 1 

I  fiiall  have  occafion  to  fpeak  to  this  further  afterwards : 
Nor  fhall  I  prevent  the  Reader's  Thoughts^  by  faying 
any  thing  more  here^  as  to  any  part  of  the  Subject 
treated  of  in  this  Volume. 

However^  let  me  tell  him  this^  that  if  he  be  a  Bigot 
either  to  the  Lutherauy  Caluinifiy  Arminian^  or  Am'iraU 
dian  Sc/jeme^  or  any  other^,  fo  as  to  think  it  a  Sin  to  offer 
any  further  fcriptural  Light,,  he  may  let  this  Book  alone; 
For  I  affure  him  that  mine  is  not  adapted  to  any  of  them 
all ;  excepting  fo  far  as  I  could  find  ground  from  Scrip- 
ture to  be  of  their  Opinion.  For  I  have  (f)  learned  to 
call  no  Man  the  Mafier  or  Teacher  of  my  Faith  and  jRe- 
Ugiony  but  God  and  ChrlH  •  according  to  the  old  Saying, 
Amicus  FlatOy  Amicus  Arlfiotelesy  fed  magts  Arnica  Veritas^ 
Luther  and  CaWtriy  and  all  Learned  and  Good  Men, 
I  honour,-  butP^«/,  Per^r and  John  I  honour  more;  and 
yet  none  of  them  dare  I  put  in  the  room  of  ChriH^  tho 
I  own  their  Writings  to  be  Canonical^  and  found  upon 
them  as  fuch ;  which  I  do  upon  no  Writings  befides^ 
fince  their  Days. 

It  was  perhaps  as  juft  a  Charader,  as  Great^  which 
was  given  of  Calvins  Infiitutions^  when  they  firft  came 
out. 

Prater  Afofiolicas  poff  Chrifii  tempera  Chartas^ 
Huic  feperere  Lihro  fecula  nulla  parem. 

But  it  is  very  ftrange,  if  no  Additional-Light  has  been 
added  to  Divinity  fince  his  time.  I  hope  none  will 
Deify  that  Great  Man,  or  make  him  Chrift*s  Equal. 
If  they  do,  they  have  reafon  to  renounce  the 
Chriftian  Name,  as  well  as  they  have  done  the  Thing. 
There  is  a  Divine  Curfe  pronounced  upon  all  them  that 
trufl  in  Man  :  and  I  am  fure  it  holds  in  this  cafe,  as 
well  as  in  others.  But  it  is  time  to  go  forward  to  the 
Work  I  am  to  treat  of. 


(/;  Matth.  23.9,  10. 

With 


17  The  Loganthfopos.         Book  III. 

With  refped  to  which^  let  me  beg  the  Chriftian 
Reader^  that  dares  allow  himfelf  to  think  clofely  and 
freely^  to  accept  of  thefe  my  Meditations  in  good  part ; 
and,  if  he  receive  any  benefit  by  them^  to  return  thanks 
to  Godj  the  Father  of  Light,  Mercy  and  Confolation, 
to  whom  alone  all  Praife  is  due.  But,  in  Cafe  I  have 
fallen  fhort  of  Truth,  or  milt  it  in  this  or  the  other 
Particular,  I  hope  he  will  not  fuffer  himfelf  to  tranf- 
grefs  the  Common  Rule  of  Juftice  in  this  cafe,  but  that 
he  will  do  to  me,  as  Reafon,  Equity,  and  Confcience 
will  tell  him,  I  ought  to  do  to  him,  were  he  the  Au- 
thor of  thefe  Papers,  and  I  his  Reader. 

And  I  hope  I  may  demand  this  Juftice  from  him 
the  rather,  becaufe  a  lincere  Concern  to  be  ufeful  to 
him,  has  prevailed  with  me,  above  that  regard  which 
otherwife  I  ought  to  have  had  to  my  own  Quiet  and 
Reputation,  by  either  delaying  the  Publication  of  thefe 
things,  until  I  could  have  lent  them  forth  in  a  more  po- 
lite Drefs,  or  by  fufFering  them  to  lie  by  me  in  the  dark, 
until  I  my  felf  had  been  called  away  from  this  aiRidive 
and  miferable  World. 

For,  as  I  have  already  faid,  the  Reader  cannot  but 
fee  that  the  uncertainty  of  all  things  in  this  World,  efpe- 
cially  of  what  is  future  (which,  as  the  Poet  fays,  Caligi- 
nofa  nocle  f  remit  Deus^  and  which  is,  according  to  the 
Scripture,  wholly  unknown  to  us,  as  being  (g)  refers' d 
by  God  in  his  own  hands)  has  incited  me  to  luggeft  fome 
things,  material  in  themfelves,  and  ufeful  to  the  Church  ; 
tho  with  difadvantage  to  my  felf,  not  only  as  many  of 
them  may  appear  new,  and  therefore  obnoxious  to 
Cenfure,  but  as  all  of  them  are  fent  forth,  without  that 
Accuracy,  either  as  to  Stile  or  Method,  or  as  to  that 
large  and  ftudied  Hluitration,  which  moft  of  them  feem 
to  require,  in  order  to  their  better  acceptance  with 
Men,  efpecially  vulgar  Readers,  and  fuch  as  are  inured 
to  the  ordinary  Syftems  and  Schemes  that  have  obtained 


(g)  ^€^s  1.7. 

fo 


Chap.  I.         Tfce  Loganthropos,  ij 

fo  long  in  the  Worlds  rather  for  the  fake  of  the  Fame 
of  Great  Names,  and  Prefcription  and  Authority  that 
way,  than  upon  any  other  Account. 

But,  to  leave  Pretadng  here,  I  proceed  to  give  fome 
Specimen  of  the  remaining  Heads  of  Chrifiology, 

And,  feeing  I  have  largely  treated  of  Chrift,  as 
Logos y  I  now  proceed  to  give  fome  Account  of  him  as 
Loganthropos, 


CHAP.     I. 

JVhat  thofe  Things  are^  that  ought  to  be  premifedy  by 
him  that  would  render  the  World  Haffy^  by  a  full 
and  compleat  Treatife  concerning  ChriH^  confider'*d 
as  Loganthropos  ;  rvhere  three  Sorts  of  Wifdom, 
confficuous  in  the  Gofpely  are  propofed  as  necejfary 
to  be  treated  of:  Concerning  the  Firft  of  rvhichj  the 
Author  difcourfeth  dijlinctly  here^  viz.  That  Divine 
Wifdom  that  is  to  be  feen  in  the  Contrivance  of 
ChriJPs  Appearing  in  the  World^  mth  refpe^  to  the 
peculiar  Ctrcumflances  of  his  Lot  and  Aiding  among 
Men, 

IN  the  Introdudion  to  the  id  Book  of  Chrifiology ^  I 
told  the  Reader  that  I  found  my  felf  oblig'd  to 
naturalize  fome  Greek  Words  into  the  Englifh 
Language,  and  gave  an  Account  of  my  Reafon  for  fo 
doing.  And  there  I  fhewed  that  Theanthropos^  or  God^ 
Man^  tho  fo  generally  ufed  by  Divines,  was  both  an  un- 
fhllofophical  and  unfcripturalWay  of  Speaking,*  and  that 
therefore  I  thought  it  neceffary  to  fubftitute  this  in  its 
Head  j  and  to  fpeak  of  Chrift  incarnate  under  the  pro- 
per Defignation  of  Loga?ithroposy  that  is,  the  Logos  made 
Man^  or,as  John  fpeaks,w^ie  Flejh^i.e.  the  Logos ^  as  clothed 
with,  or  appearing  and  ading  in  and  by  Human  Nature. 

Now 


1  /^  The  Loganthropo5.        Book  III. 

Now  feeing  I  propofe  not  fo  much  to  treat  of  this  and 
the  remaining  Heads  of  Chriftology  (as  I  have  already- 
told  the  Reader  again  and  again)  as  to  afford  fome  things^ 
a^  Hints  or  Materials  to  him^  that  fhall  be  fo  happy  as  to 
blefs  Mankind^  with  a  full  and  ufeful  Treatife  this  v^ray^ 
(which  my  uncertain  Life^  various  Bufinefs^  and  irmu- 
merable  Avocatious,  make  me  defpair  of  accomplifli- 
ing)  I  proceed  in  the  firfi  place,  to  fuggeft  thofe  things 
that  I  look  upon  as  abfolutely  necelTary  to  be  premifcd 
here^  in  order  to  introduce  the  Reader's  Thoughts  to  the 
Scriptural  Idea  of  Chrift^  as  Loganthropos, 

And  here  ;  Firft^  Were  I  to  treat  of  this  Subjed^  ac- 
cording as  its  Greatnefs  and  Ufefuhiefs  do  require^  I 
muft  premife  an  exad  Breviate  of  Matters  of  FaBy  re- 
lating to  our  Saviour's  Birth^  Life^  Miracles^  Parables, 
Dodrinesj  SufFeringSj  Death,  Refarreclion,  Converle 
afterwards  for  forty  Days,  and  Afcenfion. 

And,  in  doing  this,  I  muft  be  fuppofed  to  prove  the 
Verity  of  thefe  FaBs,  at  leaft  as  to  the  main  of  the 
Hiftory  it  felf  that  thefe  relate  to ;  feeing  thefe  are  the 
Great  Foundation  of  all  our  Religion. 

But  in  both  thefe,  inz>,  t\iQ  Narration  2Ln.d  Probation ,  I 
fhould  think  my  felf  oblig'd,  in  a  peculiar  manner,  to 
ftudy  Bre'vitjy  as  far  as  that  were  confiftent  with  Per- 
fpicuity  :  Becaufe  fomuch  has  been  faid  this  way  already 
both  by  Ancients  ^nd  Moderns  •  that  nothing  feems  to  be 
fo  much  wanting  now,  as  an  Exad  and  fuccind  Sjnop- 
Jis  or  Abridgment,  of  what  is  already  extant  at  large, 
but  with  vaft  and  almoft  confounding  Variety  of 
Thoughts  and  Methods,  in  innumerable  Treatifes^ 
which,  without  fuch  an  Abridg?97e?it,  are  enough  to  tire 
out  the  Thoughts  and  Inquiries,  ev'n  of  moft  Scholars, 
tho  otherwife  both  Judicious  and  Laborious. 

But,  2lj,  It  will  be  convenient,  if  not  neceifary  alfo, 
to  infift  longer,  as  well  as  with  the  greateft  Exadnefsy^- 
in  fhewing  the  Divine  Wifdom,  that  is  fo  con^fpicuous-  • 
in  this  Great  and  Main  Foundation  of  the  Chriftian. 
Faith.  .       ;  .  — 

And[f 


Chap.  I.         The  Loganthropos.  1 5 

And  here^  there  is  a  threefold  Wifdom  eonfpicuous  ; 
tho  neither  of  them  has  ever  been  fo  cleared  up  to  this 
day^  by  any  Writer,  either  Ancient  or  Modern,  as  they 
ought  to  have  been,  fo  fiir  as  I  can  learn.  The  ifi 
is,  that  Divine  Wifdom^  that  is  obfervable  in  the  Con- 
trivance of  Chrift's  Appearing  in  the  World,  under  fuch 
and  fuch  peculiar  Circumftances.  The  xd  is,  TheFr«- 
dential  JViJdom,  that  appeared  in  our  Saviour,  when  he 
was  in  the  World,  in  his  Condud  and  JBehaviour,  with 
refped  to  thofe  he  had  to  do  with.  And  the  ;^  is.  That 
Spiritual  and  Heavenly  TVifdom^  by  which  he  managed 
himfelf  during  his  State  of  Trial,  both  with  refped  to 
God,  and  Angels  Good  and  Bad,  in  the  Difcharge  of  his 
Truft  of  the  Affairs  of  Mankind,  in  order  to  obtain 
that  Supream  and  Univerfel  Empire,  as  Loganthropos^  for 
which  he  came  into  the  World,  and  fuffered  therein. 

To  treat  of  any  of  thefe  fully  and  exadly ;  but 
efpecially  of  all  three  (feeing  they  have  fo  near  a 
Relation  the  one  to  the  other,  and  tend  fo  much  to 
illuftrate  each  other)  would  be  one  of  the  greateft  Ser- 
vices that  ever  was  done  by  any  Man  to  the  Chriftian 
Church.  But  as  this  mult  befuppofed  to  take  up  a  great 
deal  of  time,  and  afford  Matter  for  a  vaft  Volume  of  it 
felf :  fo  it  will  require  the  molt  elevated  Genius  in  the 
World  to  attempt  it. 

However,  that  my  Readers  may  underltand  what  I 
mean  by  thefe  three  Sorts  of  fVifdom^  and  what  it  is  that 
I  am  fo  concerned  to  have  cleared  up,  upon  all  thefe 
Heads ;  I  fhall  venture  to  give  the  World  a  few  Hints 
in  relation  to  each  of  them,  in  hope  that  they  may  be 
as  fo  many  Sparks,  in  order  to  kindle  many  more  in 
the  mind  of  fome  fit  Perfon,  who  may  be  fo  happy 
as  to  profecute  and  improve  them  further,  than  I  have 
leifure  for,  or  perhaps  capacity. 

Now,  as  for  the  Firlt  of  thefe,  viz,,  the  Divine  Wlf- 
dom^  to  be  obfcrv'd  in  the  Contrivance  of  Chrift's  Ap- 
pearing in  the  World,  under  the  Circumftances  that 
we  have  an  Account  of  in  the  Evangelical  Hiftory  ;  I 
do  think,  that  the  principal  Thing  obfervable  here,  and 

that 


1 6  The  Loganthropos.        Book  III. 

that  which  this  runs  upon^  is  ^  That  it  is  the  perfaB  Re* 
'verfe  of  Human  Policy .  Or_,  to  exprefs  this  more  intelli- 
gibly and  fully^  I  lay  it  down  thus  :  That  TVifdom  that 
-was  manlfejhd  in  Chrifi's  Jppearingy  and  the  Circumfiances 
thereof y  and  in  the  Thilofophy  or  Do^rine  which  he  taught^ 
•ivas  wholly  ahftraBed  from  any  thing  like  vjorldly  Policy, 

And  now  that  I  have  mention'd  this^  I  cannot  but  ac- 
quaint the  Reader^,  that  there  is  (h)  a  Learned  and  In- 
genious Gentleman^  and  a  worthy  Friend  of  mincj  with 
whom  I  have  fometimes  had  the  Happinefs  to  difcourfe 
upon  this  Firfl;  Sort  of  Wifdom^  (for  'of  the  other  Sorts 
I  never  knew  any  Man  that  had  any  fuch  Idea^  as  I 
have  been  directed  to)  whofe  Thoughts  have  been  long 
and  deeply  taken  up  this  way^  and  who  feems  to  be  fit- 
tedj  above  moil  Men^  to  render  the  World  happy,  by 
a  Compleat  Treatife  of  this  kind  ;  if  his  Health  and 
other  Studies  will  allow  him  to  give  us  a  full  Scheme 
of  his  Meditations ;  which  I  could  heartily  wifli  to  fee 
finifli'd  and  madepublick,  and  for  which  I  have  waited 
for  feveral  years  paft ;  fupprefling  my  own  Meditations 
onthisHeadj  all  that  time,  in  hope  that  he  would  pub- 
lifli  his.  For  I  muft  confefs,  that  in  the  hope  of  this,  I 
have  long  hung  infufpence,  whether  I  had  beft  publifh 
any  thing  of  this  kind.  But  at  length  I  was  determined 
to  treat  of  this  Subjed,  mov'd  by  thefe  Confiderations : 
I.  Becaufe  I  knew  not  how  to  treat  of  Chrift  as  Lo^^w- 
throposy  at  all,  if  I  did  wholly  omit  this  firft  and  eminent 
Confideration  of  him.  2.  Becaufe  that  worthy  Gentle- 
man and  I  did  differ  in  one  weighty  Point,  in  relation 
to  this,  tho  we  agreed  materially  in  all  other  refpeds. 
For,  whereas  he  propofed  his  Scheme  in  fuch  a  manner, 
as  if  God  could  not  have  aded  in  any  other  Method,  than 
that  wherein  Revelation  tells  us  he  has  aded  ,•  afferting,if 
I  underftcod  his  Meaning  aright,  that  it  was  Ahfolutely 
impcl^ble  that  any  thing,  or  fo  much  as  circumftance, 
could  have  fallen  out  otherwife,  than  they  have  done,-  I 


(h)  Mr.  AleKciader  Cunningam. 

was 


chap.  It         The  LogSiDthropos.  ij 

was  of  the  mind,  that  this  was  to  carry  the  Point  too 
high.  And  therefore  I  thought,  that  it  was  enough  to 
fhevv  the  Rationale  ajid  Wifdom  of  the  Scheme  and 
Method,  that  Divine  Wifdom  has  thought  fit  to  proceed 
in,-  as  fuppofingno  other  neceflity  this  way,  than  a  Hj- 
'pother /cal  one  only  ,*  feeing  I  durlt  not  venture  to  deter- 
mine, but  that  Divine  Wifdom  might  have  proceeded 
according  to  a  Scheme  different  trom  this,  at  leaft  in 
circumftantial  Refpecfts,  if  God  had  feen  fit  to  do  fo.  I 
thought  therefore,  that  in  cafe  my  Friend  did  publifh 
his  Scheme,  it  might  not  be  amifs  to  publilh  mine ; 
which,  tho  in  other  refpeds  inferiour  to  his,  might  yet^ 
in  this  refpe<5t,  as  I  humbly  fuppofed,  be  lefs  liable  to 
Mifconftrudion.  And,  ^^/y,  Befidesthefe  Confiderati- 
ons,  I  could  not  fee  any  Inconvenience  could  arife  to 
the  Truth  it  felf  (whatever  might  happen  to  my  felf, 
to  be  out-done  by  a  greater  Genius  and  better  Pen)  if  he 
and  I  both,  and  a  hundred  more  fliould  emulate  one  ano- 
ther in  a  friendly  Difpute,  which  of  us  could  do  moft 
for  the  Defence  and  lUuftration  of  our  Holy  Religion. 
And  I  confider'd  withal,  that  I  never  knew  any  two  Au- 
thors that  v/rote  without  CoUufion,  that  ever  proceeded 
exadly  in  the  fame  Method  or  Way,  tho  they  treated 
never  fo  clofely  of  the  fame  Subjed  :  So  that,  whatever 
I  may  attain  to  do,  on  this  part  of  my  Subjed,  I  leave- 
room  enough  for  my  Friend  to  treat  of  it  ftilL  But  to 
proceed  ; 

Concerning  this  Wifdom  there  are  two  Queries,  that 
naturally  arife  in  our  Minds,  'uiz,.  (i.)  Is  this  really 
trite  ?  or  how  do  /,  or  can  I  proTje  that  it  was  fo  ?  And, 
(2.)  If  it  was  fo.  What  was  the .  Rcafon  of  God's  ABing 
thus  ? 

In  Anfvvcr  to  the  Firft,  I  need  only  defire,  that  eve- 
ry Man  would  confider  the  Fads  recorded  in  Scripture, 
and  judge  if  it  was  not  fo.  For  had  God  aded  in  this 
matter,  according  to  Vv^hat  Human  Policy  would  have 
fuggefted,  Chriil  muft  have  come  into  the  World,  and 
aded  in  it,  with  all  the  Grandeur,  external  State,  Mag- 
nificence, Authority,  Power  and  Glory,  that  ever  was 

C  affcdcd 


1 8  7 he  Logan  thropos.         Book  III. 

afFeded  by  the  grcateft  earthly  Monarchs.  He  muft  ha^^ 
liv'd  long,  made  a  pompous  Show  of  Wifdom,  Learn- 
ing, &c,  in  order  to  render  his  New  Philofophy  accep- 
table and  taking  with  all  Men.  And  this  too  muft  have 
been  attempcr'd  to  Mens  fcnfual  Inchriations,  and  have 
given  Promifes  or  Encouragements,  as  to  Riches,  Ho- 
nour and  Power,  to  thofe  that  fhould  diftinguifh 
themfelves  by  their  Proficiency  in  this  Do6l:rine,  and 
their  Zeal  for  its  Honour  and  Propagation :  And  be- 
fides,Chrift  muft  have  pick'd  out  the  moft  nobly  Defcen- 
ded,  and  the  moft  Learned  and  Wife  Men  of  the  whole 
World,  to  have  carried  on  the  Defign  thereof,  after  his 
Departure  out  of  this  World.  And  then  he  muft  have 
left  the  World,  as  he  liv'd  in  it,  in  the  greateft  Glory 
imaginable.  In  a  word,  he  muft  have  aded  the  quite 
contrary  Part,  to  that  which  we  fee  he  Aded,  whilft 
here  ii"^<^nff  Me:i. 

So,  that"  had  God  follow'd  the  Methods  of  Human 
Policy ,  to  have  made  the  World  fall  in  with 
Chrift,  and  imbrace  his  Gofpel  ^  our  Lord  muft 
have  come  into  the  World  and  A6led  in  it,  after  feme 
fuch  Method  as  that,  which  the  Jefuits  in  Chi?ta  re- 
piefented  him  to  have  acted  in,  in  order  the  better  to 
profelyte  that  People.  A  worthy  Gentleman,  who 
liv'd  a  confiderable  time  in  that  Country,  told  me.  That 
this  was  certainly  their  Way,  ^'iz,,  to  reprefent  Chrift, 
as  if  he  had  come  into  the  World  vv^ith  the  moft  wonder- 
ful Glory  that  ever  was  known.  And  this  is  fo  certain, 
that  it  is  univerfally  known,  that  they  have  been  openly 
accufed  before  the  Pope  upon  this  Account,  and  that 
great  Contefts  have  arifcn  upon  it :  Tho  what  the  Deci- 
lion  is,  the  Popifh  Church  is  fo  Politick,  as  to  keep  a 
Secret  from  us.  However,  I  was  credibly  inform'd,  that 
one  of  their  Miflionaries  was  heard  to  Harangue  after 
this  Manner  publickly  to  a  confiderable  Auditory  of  the 
Chimfe :  '"^  Ye  have  had  many  very  Great,  Wife  and 
*^  Excellent  Emperors  here  in  China  ;  and  no  Nation 
'^  can  boaft  of  the  like  :  But  yet  none  of  thefc,  nor  in- 
^*  deed  all  of  them,  can  be  compared  to  the  Eternal 

''  Em- 


Chap.  1 .        The  Loganthropos.  1 9 

'^  Emperor,  Jefus  Chrift.  That  ye  may  know  this,  I 
'^  will  now  give  a  (horr,  but  true  and  cxad  Account  of 
^'  him.  The  World  being  very  wicked,  and  Men  very 
'^  miierable,  by  reafon  of  the  Tyranny  of  thofe  Kings 
''  and  Princes  that  Rul'd  before  his  Coming  ;  efpecial- 
^^  ly  the  Head  of  all  chcfe,  the  Emperor  of  Ro?y!e^  who 
^^  Reign  d  over  the  greatcil  Part  of  the  World  at  that 
^^  time,  with  terrible  lligour  and  Cruelty  :  God  took 
^^  pity  upon  Mankind  at  laft,  as  finding  their  btate 
^^.  grow  worfe  and  worfe.  To  rectify  this,^  he  refolves 
'^  to  fend  his  own  Son  from  Heaven  to  iubdue  thefe 
^^  Tyrants,  and  reduce  things  to  Order  again.  Well  I 
^^  at  length  the  Heavens  appear  more  Glorious  than 
^^  ever  before.  A  wonderful  Light,  bright  and  glori- 
^^  ous,  that  out-fhone  the  Sun  by  ten  thoufand  Degrees, 
'^  breaks  forth.  Great  Noifcs  are  heard  in  the  Air, 
^^  with  moft  wonderful  and  delightful  Mufick  :  And  at 
^^  length  a  prodigious  Army  of  more  than  a  thoufand 
thoufand  Millions  of  Angels  appears  in  fight.  Before 
whom  marches  a  Chariot,  of  a  prodigious  Bignefs, 
all  of  folid  Gold,  moft  curioufly  wrought,  but  fo 
thick  fet  with  precious  Stones,  that  the  Gold  could 
hardly  be  feen  for  their  fparklingand  dazling  Splcnd6r. 
^^  This  Chariot  was  drawn  by  ten  thoufand  bright  and 
[[  nimble  Spirits,  and  a  hundred  thoufand  of  a  nobler 
"  Rank  guarded  this  Chariot  before  and  on  either  Side, 
being  commanded  and  led  by  Raphael  the  Arch-An- 
gel ;  as  the  reft  of  the  Army  that  followed  the  Cha- 
^^  riot,  was  by  the  Great  ylf;>W/,  the  Firft  of  all  the 
^'  Arch-Angels,  and  Lieutenani:- General  to  Chrift 
"^  himfelf,  who  rode  in  this  Golden  Chariot,  and  com- 
'^  manded  all.  Now,  fays  the  Jeiiiit,  here  all  Language 
'^  fails  me,  in  fetting  forth  the  Glory  of  this  Great 
^^  General.  He  was  of  a  moft  prodigious  Stature,  as 
''  big  as  a  thoufmd  Men,  but  moft  wonderfully  Beauti- 
^^  ful  andexadly  f^'hiimetr/^.  His  Face  out-lhone  the 
*''"  Sun  fo  far  in  Splendour/  as  is- beyond  allConceptiorJ 
^  He  had  a, prodigious  Bamftrg  Sword  in  his  left  Hand^ 
.    the  very- Slgiit  of  which  Wa^  terrible.     But  in  his 

C  7  "  right 


a 


2Q  The  Loganthropos.        Book  IIL 

^^  right  Hand  he  had  the  Enfign  of  the  Crofs,  which 
"^^  had  a  lanative  Vertue  in  it^  to  remove  Diilempers^ 
"  to  chear  the  Hearty  to  recover  the  Frenzical  and  Di- 
^'^  ftradred,  to  raife  the  Dead  •  and  in  a  word^  to  work 
^^  all  manner  of  A4iracles,  to^  remove  Mountains^  dry 
*"^  upSeas^  6^c.  Nov/ J  fays  he,  all  Tyrants  and  wicked 
*^^  Men  were  convi<acd  and  punifli'd  by  him^  and  the 
^'^  Roman  Empire  deilroyVl.  in  the  flead  of  which, 
^^  he  raised  up  one  Feter^  a  moft  Eminently  Holy  and 
^^  Excellent  Perfbn,  to  rule  the  whole  World  for  him_, 
^^  as  his  Vicegerent.  Ele  deftroy'd  not  only  the  Empire 
^^  of  Rome  ^hiit  theNameof  Emperor,  and  the  very  Form- 
^'^  of  that  Government.  And,  in  its  ftead  he  ereded  a 
^^  Holy  Conftitution,  over  which  he  fet  this  Wife  and 
^^  Holy  Man  Peter ;  ordering.  That  when  he  fticuld 
^^  be  called  out  of  the  World  into  Heaven,  that  his  Chief 
*^^  Priefts  fliouid  come  together  and  pray  to  him  j  and 
*^'  that  upon  their  fo  doing,  he  would  fend  them  an  An- 
['^  gel  to  tell  them  what  Perfon  he  had  pitch'd  upon  to 
'■"^  fucceed  in  this  Sacred  and  Univerfal  Headihip  over 
"^•^  the  World.  And,  when  he  had  done'  this,  he  took 
^^  his  leave  of  Feter  and  his  Bifhops,  and  went  to  Hea- 
*^'^  ven  with  all  his  Army^  in  the  fame  Glorious  and  Tri- 
""  um.phant  Manner,  in  which  he  came.  But  he  affu- 
""^  red  his  Vice-Roy -P^r^r,  that  as  often  as  he  defired, 
''  he  fhould  hear  from  him  by  a  fpecial  Melienger, 
''  wholhould  affiftbimin  all  dark  Cafes  and  Aitairs 
''  of  Confequence,  And  he  never  fail'd  to  do  fo 
^'toP^r^r,  and  all  his,  Succeffors  th^  Popes.  So  that, 
''  fays  the  Prleft,  t\\Q  Pope  that  now  is,  has  had  fre- 
''  quent  Meifages  from  Chrill  in  Heaven,  command- 
''  inp-  him  to  lend  9olv  Men  to  the  Great  Empire 
''■  of  China,  out  of  the  Great  Eove  he  has  for  that 
"  Learned,  Wife  and  Excellent  People,  to  invite 
'^'  them  to  leave   their  Idolatrous    Priefts   ajid    falie 

^^  Worfliip,  and  Awn' Imp  ''^'-'^  ^}'  }'f^^'f^}^  ^^^ 
''  Pope,  I^ow  I  am.  one,; -of  thofe  Holy  Miffiona- 
'f  TiL  (cominue^  he)  w^l  aiTure  you,  that:  whofo- 
^W  of  ^-ou,willdo:as  I  ftiall  dired,  fhall,  when 


Chap.  I.         The  Loganthropos.  n 

^*"  he  dies,  go  into  that  Glorious  Paradife  where 
'*^  Chrift  is.  And  that  I  may  know  who  have  a  mind 
^"^  to  be  thus  Happy  ;  1  o,  I  have  here  a  Book^  given 
^^  me  by  the  Pope,  by  Order  of  Chrift  himfclf ; 
^^  that  1  may  mark  down  in  it  the  Names  of  all  thole 
"  that  defire  his  Favour  :  Which  I  muft  from  time 
^*^  to  time  fcnd  an  Account  of  to  the  Pope^  that  he 
f ^  may  fend  it  to  Chrift  in  Heaven ;  and  I  affure 
^^  you^  that  all  thofe  that  refufe  to  have  their  Names 
'^  thus  recorded^  fliall  be  deftroy'd  at  laft  in  a  moft  ter- 
^*"  rible  Manner.  Come  therefore,  and  let  me  have  all 
^'^  your  Names  :  But  know,  that  every  one  that  expeds 
^'^  thisFavour_,  muft  give  me  his  Offerhig  in  Money,  ac- 
^^  cording  to  his  Ability^  that  the  Sincerity  of  his  Heart 
"'^  may  be  known.  Thus  far  the  Prieft  and  his  Ro- 
mance :  Which,  as  I  am  told,  wrought  upon  a  great 
many,  to  his  Kc:»'''-s  Conreiic.  But  my  Defign  in  rela- 
ting this  Story,  is  this  only  ;  to  let  us  Tee,  that  Chrift's 
Appearing,  and  his  Religion,  muft  have  had  fomething 
in  it,  likethat  which  the  cunning  Jefuitinfinuates;  had 
it  been  any  way  calculated  to  ferve  fecular  Ends,  or 
been  framed  according  to  worldly  or  Popifli  Politicks : 
For^  be  the  Story  true  or  tlilfe,  it  ferves  my  End  at  pre- 
fent. 

Bur,  becaule  what  aorivate  Proteftant  faw  and  heard 
may  be  objeded  againtt,  as  an  invidious  Refledion  up- 
on the  Romifh  Church,  in  cafe  any  of  that  Com- 
munion fliall  condefcend  fo  far  as  to  perufe  thefe  Papers ; 
I  (hall  tell  the  Reader,  that  this  needs  net  appear  incre- 
dible to  any,  that  is  acquainted  with  the  Genius  either 
of  the  Court  or  Church  of  Ro^e^  as  I  might  prove  at 
length  from  their  own  Authentick  Authors.  But^  be- 
caufe  I  would  not  detain  the  Reader  needleQy,  I  fhall 
only  defire  him  to  confult,  amongft  m^ny  other  Books 
that  might  be  named.  Dr.  Patrick'/  Rcflcdions  upoji  the 
Devotions  of  the  Romajz  Churchy  &c.  Where  he  will  find 
this  memorable  Story,  to  this  purpofe  (taken  out  of  the 
FepvaL  de  Inueni,  San5U  Crucis)  p.  '3^^'j,  not  to  mention 
JScores  of  more  j  and  which  I  fliall  copy  out  in  the 

C  5  fame 


a  2  The  Loganthropos.         Book  HI » 

fame  Dialed^  and  way  of  Writings  in  which  he  found 
it ;  it  being  part  of  one  of  their  old  HoniiiieSj  that  was 
ufed  to  theVeople  on  the  Day^  that  v/:\s  kept  facred  up- 
on the  Account  of  the  pretended  finding  of  the  Crofs. 
<DooD  jfccnDcd,  fucrjaoav'C  y>t  Ojall  tjatoe  tfic  mt^enc^en  of 
t^e  Ijoli?  ttcffe  5  vc  ^Wi  not  fall  tl)e  eUen,  but  come  to 
dE^cD,  anD  to  l}ol^  CD [judj,  as  Ct)?pftcn  people  (l&olDc  uoe, 
tjiU)o;(!):pcf  Wm  that  Dpeo  ciitljeCccire.  Cljan  ?e  fljall 
unuecflanoe,  tuljv  it  is  calico  Inventio  Sanaa;  Crucis^  t^e 
fpno^ncc  of  tlje  liol^  CtoCTe  •,  t^c  Iwljtcl)  luas  fcuntJ  in  t^is 
Ijorfc,  as  3  ftall  tell  i^ou.  Mfjcn  Adam  out  fp;:ac  faoci:  toas 
feUc  fcjacp,  auDtooloe  fa^ne  Ijabcbcn  out  of  tljis  luojloe  ^ 
Adam  Cent  Seth  l)is  fon  to  tlje  ^ungcl  i^cepec  of  pacaO^fe, 
p.:areing  tlic  2ungcl  Co  feuo  fjim  tlje  o^le  of  niecci?  to  anoint 
1)13  boop  thcccioit^  b:5i)cn  6e  toece  oecD.  2Lljan  toent  Seth 
topataDi^rc,  nnofaiD  Ijis  ^cffage  to tfjc 3ungel.  SLIjan 
anflpeteo  tlje  ^iungel,  ano  fa^D  tliat  l;c  migljt  not  ^abe  it 
till tlje retoo  toeix  fulf^UcD.  ISut  batjc  tljtj;  b;taun£!)2  of  t^e 
SLrce,  tljat  tl)^  faoec  frnncD  in,  and  fct  it  on  [}t6  ^SJ^aUe, 
anD  lBl)an  it  bcictl)  fcu^tc,  t^ian  idjall  l;c  fjalie  nxtrp  anD  not 
ecfte.  SDljan  tche  Seth  tt^iB  b^auncFjc  ^nD  came  l^ome  anD 
fcnnoe  \\iB  facer  DeeD.  Cfian  f)e  fet  tljis  fa^auncfje  on  tiis 
facers  gtaDc,  ai  tfjc  3ungel  baDDe  Ijim  Do;  tlje  tnljicl^ 
bjauncSje  gcotocD  ttjete  t^\  Salomon  Inno  t:pngc,  anD  [je  maDe 
to  fc  I  It  Doton,  fc;  it  loas  fa^ie  fo,i  tlje  iuoik  of  Ijijs  ILcm- 
p[0 ;  but  it  toolDe  not  scco.:De  loit^  tlje  ^o^!ie  of  i^is  Xcm- 
pie.  Salomon  tljen  maoe  to  cade  it  Dotune  ir.to  tte  Cctfj, 
anD  it  iDas  !)iCDc  tl)ere  to  tlje  t^nie  tibat  fljc  BrC^op  of  tlje 
SCemplelct  inalie  a  toarjc  in  tfje  fame  place  tljete  ast^a 
aDrec  la^e,  to  tual^e  m  G^m  tljat  icerc  offcicD  to  tije  tem- 
ple. 2D!}an  ItJiju'n  tljis  toar^e  luas  maDe,  ttjei?  called  it  in 
tljeic  llAnsuai?.c  Probatica  Pifciana.  Slo  tljC  teljiclj  toatec 
came  an  aungci  certain  ti?mcefi:omi^eticn,anD  ov^delooj- 
d^ipe  to  ti;e  scree  tljat  la^  in  t  esronndccf  tjje  toapje,  and 
inoWo  tfic  Itjatcc  •,  and  tjoljat  man  o^  UJoman  tljat  came  to 
tfjs  Uiaterncrteaftec  tbe  Suna.el,  feas  made  Ijole,  ioljat 
^e^^cncs  tf;at  ctcc  ^e  Ijad,  bp  Uctue  of  tlje  tieej  anDfo 
endured  inani)  topnteca,  to  tljc  tigme  tljat  Chryfte  toafi  ta- 
Un  aud  Qolde  tje  done  upon  tje  cicttc*    STljan  t^i0  %ttt  bij 

ttje 


chap.  I  •  T/^e  Loganthropos.  a  5 

i^e  oDi^naunceof  (iSoDrcDammc  upontl^etoacct:,  anDlD^an 
t^eBle^  \)i\^  none  ott^er  ttec  rcDv  to  ma^e  tt)c  crofs  of,  fo) 
gceatc  tjaftc  ttiat  tlje^?  fja^J,  t\^t\>  tofei'  tl)c  fame  tcec  ano  maoc 
tljeccof  a  Ccoffe,  mn  fo  DpcD  cue  iic:d  tfjetcon,  ano  tl)cn  tlje 
tree  bate  t^at  blelTcD  fiu^tc  Oyftes  boD^,  of  tfte  iDljic^c 
tDcllet^  tfteo^Ie  of  i^ci:p  fc  Adamantj  Eve  nnry  all  otftcc 
of  tt)e<c  offspring.    ii5ut  loljen  Cryltc  teas  iJccD,  anD  tDai5 
tahenDotott  of  tbc  croac,  foj  cnbp  cljat  tt»c  ^cUies  l)atJ  to 
Ijim,  tljc^  tohc  tl)c  ccoiTe,  ano  ttuo  cthcc  eroded,  tljat  tljc 
Sf)et)cs  lucre  f)anoeD  on  citl;ci:  f^Dc  of  Ciyftc,  anD  budeo 
tbcm  cccpc  in  t))t  <Btt\)  ^  fo:  C lyjacn  peopic  HjoIdc  not  lurte 
iDjlcce  tt):i?  luccc  tjonc,  fo.z  to  Do  it  luoiiljrp,  antj  tijrce  it  la^ 
a  r^cc  anD  nio:c  unto  tl)c  t^ntc  of  Eleyna^  &c.    Now  as 
for  the  red  of  the  Story^  how  ELyn^i  (i.  e.  Helena^  the 
Mother  of  Confiantine)  found  the  Crofs,  it  is  rather  more 
Romantick^  than  what  I  have  copied  out ;  but  I  leave 
it  to  the  Reader  to  confider^  as  he  will  hnd  it  in  the 
above-cited  Book  o^  Dr.  Fatrick^  pa^e  i>^:^,  c^c.    Fori 
profefs  my  Self  to  be  fufficiently  tired^  with  a  little  fcrap, 
that  I  have  copied  out.    Which  fufficiently  Ihews^  how 
ingenious  the  Romifti  Clergy  have  ever  been,  in  invent- 
ing Stories  of  this  Kind.     For^  tho  this  Story  is  not 
exadly  parallel  to  the  former^  yet  it  equally  fhews  what 
Latitude  th^it  let  of  Men  have  ufed  in  all  Ages,  in  order 
toaccoinmodateChriftianity  to  their  felfifli  ends.  And  as 
their  Invention  is  vail,  fo  their  Reafoning  is  ftrong. 
Of  which  take  a  taile  out  of  the  fame  Author ^  p.  ;8i. 
cited  Oi\t  oi  Fefiival.  in  FejL  Omnium  SanH.  f.  148.     jSDtl 

All-Hallowen-Day,  cue  ^^aigecs  (l^all  be  fconei:  IjccDe  t^aw 
an\>  ot[)cc  2Dar  ••  jfoj  X\^i  SDa^  all  tl;e  faints  in  ^ct3en  come 
toijt^ecto  p;a^  to  <CoD  fo;^  uv,  anDifjeicfoKiDeniav^toell 
fenoUs  ttjat  all  coming  tog t'Def,  lljallbefooncr  ^jeiDe,  tljam 
tf  tljc^  come  butb]?  one  0;  tluo  b?  tl)emftlfe* 

Now,  pj.ay  Render,  were  not  ail  things  that  related 
to  Chriil  and  his  Religion  quite  contrary  to  this  fort  of 
Proceeding  ?  For  as  the  Prophet  fays,  l[.u  5-3.  2.  when 
Chrhl:  came,  there  was  neither  the  Ancient  Fcr;^  of  the 
Shechinah  to  be  feen  in  him,  nor  any  other  Sort  of  Ma^ 
jefij!  or  Grandeur,  which  our  Traiiilation  renders  Come- 

C,  4  H??efr, 


^4  7^e  Loganthropos.         Book  IIL 

Unefs.     His  fuppofed  Father  was  but  a   poor  Country 
Carpenter :  In  which  Trade  Chrift  hijufelf  feems  to 
have  been  Educated.    And^  as  if  Jofeflfs  Cottage,  and 
the  mean  Furniture  of  his  Chamber  and  Bed  had  been 
too  magnificent,  and  lavour'd  too  much  of  this  World, 
our  Lord  muft  be  born  in  a  Country  Barn  or  Stable,  and 
have  no  richer  Cradle  than  a  Manger.     His  firft  Vifi- 
tants  mull  be  poor  Shepherds,    and  his  Eftate  no  more 
than  the  Charity  of  fome  poor  Women,  Luke  8.  ;.     No 
He  Life  he  ever  had,  and  often  no  other  Bed  than  the 
bare  Ground,  nor  any  other  Canopy  than  the  Sky  and 
Clouds.    He  had  lefs  this  way  than  the  very  Foxes  and 
other  wild  Creatures  of  the  Earth,  or  the  Fowls  and 
Birds  of  the  Air,  Matth,  8.  20.  Lnke  9.  ^3.     Nor  did  he 
ever  difcoverthe  leaft  defire  that  way.    He  was  fo  poor, 
that  he  cculd  not  pay  a  Penny  towards  the  Tax  or 
Poll-Mony,  that  was  then  exaded,  without  working  a 
Miracle  to  procure  it,  Matth,  17.  24,  &c.  which  is  fo 
much  the  more  remarkable,  as  to  the  Humility  of  the 
Aaion,  that  this  fell  out  a  little  after  his  being  fo  emi- 
nently own^d  and  honour'd  by  God,  at  the  Transfigu- 
ration.    But  to  return  ^  as  he  was  poor  and  mean  all 
his  Life,  lo  he  chcfc  no  other  Difciples,  than  a  few 
peer  Illiterate  Men.     And  not  only  fo,  but  he  was  ar- 
raign'dand  condemned  in  fo  ignominious  a  manner,  that 
even  Barrahas  the  notorious  Robber,   was  reckoned  by 
the  Jews  the  better  Man  of  the  two.     He  died  the  ig- 
nominious Death  of  a  Slave,  in  the  Company  of  two 
Thieves,  and.  had  a  Grave  beitow'd  upon  him  out  of 
Charity. 

Were  thefe  things  the  Refult  of  worldly  Policy  }  or 
had  they  any  thing  in  tliem  that  favour 'd  this  way  ? 
Was  this  the  Politick  Method  to  make  all  Men  fall  in 
love  with  him  and  his  Ways  >  What  Madnefs  then  is  it 
for  fome  Men  to  reprefent  our  Religion,  as  if  it  had 
been  contrived  by  crafty  Politicians  ?  Do  not  thofe  that 
taik  this  way  want  the  Difcipline  of  a  Bedlam  ? 

And  pray,  does  Chrift's  Dodrine  favour  any  more 
01  Human  Policy,    than  his  Perfonal  Circumftances 

did  ? 


chap.  I.  T^he  Loganthropos.  25 

did?  Are  Self-denial^  Poverty^  Calumn}^  and  Perfe- 
cutionin  this  World,  fo  lovely^  and  fuch  infmuating 
things  to  Men,  that  Politicians  could  fall  upon  no  finer 
Arguments  of  ^^^riw-^Cicu  ? 

Let  this  therefore  fuftice  as  an  Anfwer  to  the  firft 
Ouer>' :   ^.t.Cl  kc  us  now  proceed  to  the  Confideration 

The  zd  Queftion ;  viz,.  What  may  we  fuppofe  was 
the  Reafon  why  God  a6ted  at  this  rate  ?  In  anfwer  to 
which^  I  fhall  wave  all  thofe  collateral  or  fecondary 
Confiderations  fo  often  touch'd  upon  by  our  Pradical 
Divines ;  viz..  that  God  defigned  this  way  to  teach  us 
to  defpife  Honour,  Riches,  Grandeur,  fenfual  Plea- 
fures,  &c,  and  to  teach  us  Humility^  Contentment 
with  a  mean  Lot,  Patience  under  Sufferings,  Heavenly- 
Mindednefs,  &c. 

For,  let  thefe  things  be  as  Men  would  have  them,  it 
is  plain  to  me,  that  the  Great,  Principal  and  Immedi- 
ate, if  not  only  Foundation  of  this  Procedure  was,  to 
give  us  full  Satisfaction,  as  to  the  Divinity  of  Chrift 
and  Chriftianity.      For  I  lay  down  this  as  a  certain 
Maxim  in  this  Cafe  j*  That  that  Religion  which  was 
to  be  given  forth  by  God,  as  worthy  of  him,  and  in 
its  beft  Edition,  and  that  muft  accordingly  bear  its  own 
Evidence  along  with  it,  as  truely  Divine,  mull  not    --) 
only  be  Diametrically  oppofite  to  every  thing  that  is     / 
properly  wicked,  but  muft  have  nothing  in  it  in  com-     i 
mon  with  the  Policy  of  this  World.     For  it  muft  appear     ^ 
to  be  from  God,  for  this  very  Reafon,  That  it  was  not 
from  Men,  nor  had  any  thing  in  its  Contrivance  or 
Frame  that  look'd  like  this  World. 

Hence  it  was  necelfary,  not  only  that  the  Founder 
and  Inftituter  of  fuch  a  Religion,  fliould  appear  and 
ac^  in  the  World,  in  a  poor  and  mean  Lot  and  Condi- 
tion, without  Noife,  Pomp,  Honour,  Riches,  Autho- 
rity, Power^  the  AfTiftance  of  Great  Men,  or  any 
Earthly  Advantage  to  recommend  his  DoArine,  Infti- 
tutions  and  Government :  But  that  he  muft  never  be 
taught  by  Men,  nor  be  initiated  into  either  the  Learn- 
ing 


a  6  The  Loganthropos.         Book  IIL 

ing  of  the  Jews,  by  any  of  their  Rabhi's^  jjor  into  the 
Philofophies  or  Learning  of  the  Gentiles^  by  any  of 
their  Doctors.  That,  by  all  thefe  things,  it  might  fa- 
tisfa(5lorily  appear  at  length,  that  both  his  Dodrine  and 
its  Succels  in  the  World  were  from  God,  and  not  from 
Men,  far  lefs  from  the  Enemy  of  both,  who  loft  fo 
much  ground  in  the  VVorVI  thk  ^^^?.y . 

In  order  to  underftand  this  the  more  clearly  ;  if  we 
fliould  here,  by  way  of  Apologue  or  Parable^  fuppofe  a 
Dialogue  upon  this  Head,  between  three  or  four  of  the 
moft  eminent  Perfons  of  the  Three  Religions,  ^Iz,.  the 
Gentile^  Jc-a^ip  and  Cbrifiian;  What  can  we  imagine  the 
Chriftian  Dodor  to  run  upon  to  better  purpofe,  than 
that  which  I  have  hinted  ?  In  order  therefore  to  bring 
in  things  the  better,  I  hope  the  Reader  will  not  be  of- 
fended, if  I  affume  the  Liberty  to  make  this  Suppofiti- 
on  y  That  Paul  and  Seneca^  who  were  Contemporaries^ 
(and  who  are  feigned  by  fome  of  the  Ancients  to  have 
written  Epiftles  one  to  the  other,  concerning  Religion) 
had  once  the  Opportunity  to  Difcourfe  together  upon 
this  Subjed,  in  the  Company  of  a  zealous  Jew.    And 
to  lay  the  Scene  of  this  the  better,    as  is  ufual  in  all 
Drama  Sy  let  us  fuppofe  this  Interview  to  have  been  at 
Cor'mthy  upon  the  occafion  of  what  happened  there, 
when  Gallic  the  Elder  Brother  of  Seneca  was  Proconful 
or  Deputy  of  Achaia, 

The  Hiftory  of  what  happened  then  at  Corinth ^'Sis  it  is 
recorded  in  the  i^th  Chapter  of  the  Acls^  mayfervefor 
a  Foundation  of  fuch  a  luppofed  Meeting.  The  Sum 
of  which  Hiftory  is  this:  The  Emperor  Claudius  fij  ha- 
ving banifh'd  all  thofe  of  the  Jewifh  Nation  from  Rome  ; 

or. 


(i)  There  is  a  Va^ige  in  Dio  Caflius  fo  very  memorable^  in  reUtiovto 
fHi  Command  0/ Claudius,  mentioned,  v.2,  that  J  cannot  forbear  to  taU 
notice  of  it  here  •,  as  it  is  to  be  founds  Lib.^6o,pag.768.  Edit.  Henr. Step. 
1C91.  Tkf  Ti'U^ai\i{,  '^K^.oydifAvraf  Av^if,  i^c  TheSenfe  is  this  :^ 
J  he  J^evps  Abouniing  fo  at  Rome,  that  it  voas  not  edfy  to  drive  them  out  of 
ibc  Citji  vithout  a  furault^  by  reafon  of  thars  bmg  fo  gveat  s  Multitude 


CMiap*  I.         The  Loganthropos.  37 

or,  as  Luke's  Words  are^  Having  commanded  all  yews  to 
depart  from  Rome  :    This  obliged  Aefuila  and  his  Wife 
Trlfdlla^  who  were  of  the  Jewifli  Nation^  tho  Chrifti- 
ans  as  to  Religion,  to  leave  Italy.     They  came  to  Co- 
rintby  and  fet  up  their  Trade  of  Tent-making  in  that 
City.     Paul  comes  thither  not  long  after  from  Athens  ^ 
and,  being  of  the  fame  Occupation  originall)^,  he  lod- 
ges and  works  with  them.     Where^  being  join'd  by 
Silas  and  Timothy y  he  makes  it  his  Bufinefs  not  only  to 
frequent  the  Jewifli  Synagogue  every  Sabbath  Day^  but 
to  reafon  there  with  the  Jews  concerning  Chrift  and  his 
Religion^  which,  notwithftanding  the  great  Oppofiti- 
on  he  met  with^  had  fuch  Succefs,  as  to  convert  Crlfpus 
with  all  his  Family,  and  many  more.    Encouraged  this 
way,  ?.s  alfo  by  a  Revelation  from  Chrift,  that  he  fliould 
convert  many  others  in  that  City,  and  having  taken  up 
his  Lodging  with  Jufius^  a  Holy  Perfon,  whofe  Houfe 
adjoined  to  the  Synagogue,  and  was  therefore  the  moft 
convenient  for  his  Purpofe,  he  laid  hold  on  all  Oppor- 
tunities to  reafon  the  People  into  the  Chriftian  Faith. 
There  he  continued  for  a  Year  and  ixyi  Months,  teach- 
ing in  the  Houfe  of  Jufius^  being  excluded  the  Syna- 
gogue.   And,  feeing  we  read  but  of  one  Synagogue,  we 
have  no  ground  of  fancying  that  there  were  two,  as 
Grorif// and  others  have  done.    For  the  Cafe  was  cer- 
tainly this :  CrifptiSy  upon  his  turning  Chriftian,  being 


«/  them ;  //-  did  not  indeed  properly  drive  thim  out,  but  he  prokihitei 
them  to  meet  together  (i.e-  to  worfhip  God)  accordi-:g  tothe  Ltiws  of 
their  N'atiO'J,  Now,  as  Suetonius  fays,  lh.it  Clzud'ms  drove  the  Jems  out 
of  Rome  ;  and  Luke,  ver.  2.  That  he  co-nmintUd  thinito  dcpirt  fiom 
Kome  :  6b  Dio  Uts  us  kvow  in  what  minner  he  did  foy  viz.  rot  by  a>Ty 
Edi^^  fdr  kfs  covcurrsm  Decree  of  the  Se>ute^  but  by  prohibimg  them  to 
meet  to^etlyfr  to  rvorjhip  God.  This  I  covfefs  ivxs  rnaterijUy  an  expelling 
thertiy  rtho  were  fo  ^e^.'ous  for  their  own  Cu/ioms.  However  I  take  notice 
of  ity  in  order  to  covfinn  what  I  fuid  formerly^  when  I  refuted  the  isfoti- 
onof  Grotius  and  Hammond,  ds  (f  Claudius  htd  formally  perjecuted  the 
Chrijiiant ;  whereas  this  is  aU  thj  Perfecutioyj  that  he  wxs  ever  Author  of^ 
either  agairfl  them  or  the  Jews.  See  the  Poftfcript  of  my  Difcourfe  con- 
cerning the  Rife  and  FjiU  of  the  Papacy,  prop.  2.  page  140. 

turned 


a 8  The  Loganthropos.  Book  IIL 

turned  out  from  being  Chief  Ruler^  and  Paul  confe- 
quently  denied  Entrance  into  the  Synagogue^  by  Sofik- 
nesy  a  zealous  Jew  that  came  into  the  Office  of  Crijpus  ; 
Faul  keeps  a  Meeting  at  the  Houfe  of  J^fius^  next  Door 
to  the  Synagogue.  This  inrages  Sofihenes  and  the  Jews^ 
efpecially  when  they  find  that  P.t«/'s  Auditory  in- 
creafedj  and  that  abundance  both  of  Jews  and  Gentiles 
were  profelyted  to  TauVs  Do(5lrLne.  Therefore  at  laft 
they  make  an  open  Infurre6lion^  and  feize  upon  Vml^ 
whom  they  carry  before  GalUo  the  Deputy  of  Achaia. 
GalUo  tells  the  Jews^  that  if  they  could  prove  that  Vatd 
or  any  other  Man  was  guilty  of  any  wicked  or  lewd 
Ac^ion^,  inconfiftent  with  the  Peace,  Safety  or  Laws  of 
the  Roman  Government^  he  was  oblig'd  to  bear  with 
them,  tho  they  brought  Vaul  there  in  a  tumultuous  and 
diforderly  way.  But^  if  they  accufed  Vaul  only,  upon 
the  account  of  a  different  way  of  fpeaking,  or  becaufe 
he  had  different  Sentiments ,  as  to  Religion,  and 
worfhip'd  God  in  another  manner,  than  they  did  j  he 
had  nothing  to  do  either  with  him  or  them  :  For  that 
he  was  a  Civil  Magiftrate,  to  whofe  Judicature  and  Pro- 
vince fuch  fort  of  Matters  did  no  way  belong.  And  there- 
fore he  left  them  to  difpute  fuch  things  out  among  them- 
felves.  An  excellent  Anfwer,  and  iuch  as  became  Gal- 
Uo and  his  Charader  •  the  fomx  Pradical  Divines  have 
very  injudicioufly  fix'd  it  as  a  Mark  of  Infamy  upon 
him  j  when  he  does,  upon  this  very  Account,  deferve 
to  be  fet  up  by  all  Magiftrates  and  Judges,  as  a  moft 
Excellent  Pattern.  However,  the  Jews,  as  it  would 
feem,  infifting  to  rail  at  Taul^  in  a  tumultuous  manner, 
Galllo  orders  diem  to  be  driven  from  the  Court  and 
Judgment-feat  by  force.  Upon  this  Order  the  Greeks 
fall  upon  Softhmes^  the  Chief  Author  of  this  Tumult,  and 
beat  him  before  the  Judgment-feat :  which  G^///o  thought 
fit  to  connive  at,  either  becaufe  he  judged  that  he  de- 
ferved  to  be  fo  treated,  or  becaufe  he  fuppofed  that  this 
might  prevent  the  Jews  from  ading  after  this  fadipus 
and  tumultuous  way  for  the  future. 

Now, 


Chap.  I.         T/;^  Logamhropos,  19 

Now^  this  Piece  of  Hiftory  being  fo  memorable, 
what  if  we  build  upon  it  that  which  may  ferve  to  in- 
troduce the  fuppofed  Dialogue,  which  I  hope  may  not 
be  unufeful  to  illuftrate  what  we  are  upon?  Let  us  there- 
fore fuppofe^  that  Saieca  was  with  his  Brother  at  this 
time,  upon  fome  Meffage  from  the  New  Emperor  Nero^ 
(in  the  firllYear  of  whofe  Reign  this  Tumult  happened, 
which  was  A.  D.  ^  5-.)  as,  fuppoie,  to  confirm  his  Brother 
in  that  Proconfular  Government,  wherein  Claudius  had 
placed  him,  by  carrying  a  new  Commiflion  from  Nero^ 
whofe  Governour  Seme  a  was  at  that  time.  Now  this  be- 
ing fuppofed,  we  may  juftly  think,  that  Seneca ^  tho  he 
approved  of  Gallios  Condud  in  this  Affair,  might  yet  be 
ftirr'd  up,  out  of  a  Philofophical  and  Rational  Curiofi- 
ty,  to  lay  hold  on  this  Opportunity,  to  know  what 
lay  at  bottom  with  the  two  Contending  Parties,  'viz,. 
the  Jews  and  Chriftians.  For  which  purpofe,  we  may 
fuppofe  him  to  engage  his  Brother  GalUo^  to  fend  for 
Vaul  and  Scfihencs^  the  two  Heads,  and  moft  Learned 
DoAors  of  the  two  Parties  and  Religions :  Which  no 
doubt  Gallio  would  readily  yield  to,  not  only  out  of  Re- 
fped:  to  his  Brother,  but  in  order  to  be  fatisfied  himfelf. 
For,  tho  as  a  Judge,  he  had  nothing  to  do  with  fuclj 
Matters  ^  yet,  as  a  Wife  and  Learned  Man,  (for  fuch  a 
Charader  he  bears  in  the  Roman  Hiftory)  as  well  as  a 
Perfon  of  Eminent  Quality,  he  might  have  the  like 
Curiofity  this  way  v/ith  his^Brothcr. 

Well  5  thefe  things  being  thus  adjufted,  and  Vaul  and 
Sofihe?:es  being  come,  let  us  fuppofe  fuch  a  ibrt  of  Dia- 
logue, as  I  fhall  here  propofe  to  the  Reader,  merely 
with  a  Defign  the  better  to  convey  what  I  think  cannot 
be  propofed  in  another  Method,  with  equal  Advan- 
tage. 

Thefe  Preliminaries,  I  fay,  being  thus  adjufted,  and 
all^the  four  being  together,  and  after  ufual  Ceremonies, 
featiid-as— G^//;o  thought  moft  proper  ;  let  us  fuppofe 
him  to  accoft  Paul  and  Sofihenes  after  this  Manner  ; 
which  allow  me.  Good  Reader,  to  exprefs  more  after 
the  Modern  Way  of  Speaking,  than  that  which  obtained 

at 


go  The  Ldeanthropog.        Book  IIL 

at  Rome  or  Corinth,  when  thefe  four  were  alive.  Gen- 
tlemen^  tho  as  a  Magiftrate  and  Judge,  I  had  nothing  to 
do  to  meddle  with  the  Controverfies  between  you  ;  yet^ 
as  a  Man  that  loves  to  know  Men  and  Things,  I  thought 
it  proper  to  fend  for  you  both.  I  hope  you  are  fenlible 
that  I  treated  you  both  as  became  my  Character,  and 
with  Civility.  For,  if  you  Softhe?jes  met  Vv^ith  the  rude 
Infults  of  the  Mob,  it  was  by  no  Order  of  mine  ;  and 
it  was,  to  be  plain  with  you,  no  other  than  you  did 
deferve.  For  I  cannot  imagine  by  what  Authority  you 
took  upon  you  to  drag  Vaul  along  with  you  to  my 
Tribunal,  in  that  rude  and  unmannerly  Way  you  did. 
And  you  cannot  but  think,  that  had  I  been  of  that  vio- 
lent Temper  that  fome  Men  are  of,  I  might  have  pu- 
nifti'd  you  and  your  AlTcciates,  according  to  the  Ri- 
gour of  the  Roman  Laws  made  againft  Riots,  and  thofe 
that  lead  the  Dance  in  them  ,•  clpecially  now  when  the 
late  Emperor  him.felf  was  oblig'd  upon  fuch  like  Com- 
plaints of  the  Infolence  of  your  Countrymen,  to  do 
that,  which  was,  in  efFc6t,  a  Eanifhment  of  you  from 
the  Seat  of  the  Empire.  But  I  love  to  forget  and  forgive 
Injuries^  as  being  none  of  thofe  that  take  pleafure  ei- 
ther in  Blood  or  Perfecution.  Therefore  I  fliall  not 
infift  upon  any  thing  relating  to  the  late  Tumult :  but 
defire  that  both  Ton  and  Vaul  may  forgive  one  another, 
in  cafe  of  any  Injury  real  or  fuppofed,  that  one  or  both 
of  you  may  infill  upon.  Let  me  hear  nothing  of  this : 
But  let  both  of  you  remember  who  I  am,  and  what  re- 
lation I  ftand  in  to  the  Emperor  and  Senate  of  Rcme^ 
and  that  you  your  felves  are  fubje6t  both  to  them  and 
me,  as  you  are  now  Inhabitants  of  this  City.  Having 
told  you  of  thefe  things,  let  me  inform  you  that  the 
Gentleman  prefent  here,  is  my  Learned  Brother  Seneca^ 
of  whom  no  doubt  ycu  have  heard  oftner  than  once. 
And  if  }nou  have  heard  his  right  Character,  you  cannot 
but  know  that  he  is  one  of  the  greateft  Philofophefs  of 
the  Age,  as  well  as  one  cf  the  mcft  Eminent  Pe;foils^ 
now  in  the  World  j  for  1  do  fuppcfe  ye  know  Xvhat  re- 
lation he  Hands  in  to  the  preilnt  Emperor/  as  his' Go- 

vernour. 


Chap.  f.         Tfce  Loganthropos.  qi 

vernour,  and  what  his  Authority  is  with  him,  as  his  Fa- 
vourite. But  he  is  no  ordinary  fort  of  Courtier^  to  va- 
lue himfclf  upon  External  Circumftances.  He  is  dell- 
rous  to  difcourfe  with  you  as  a  true  Philofopher :  For 
he  is  none  of  the  captious  or  fophiftical  Sort^  who  love 
to  argue,  for  Arguing  fake,  or  to  fhow  his  Acutenefe 
or  Eloquence.  His  Concern  is  to  know  God,  Nature, 
and  true  Philofophy  and  Morals,  and  to  live  according- 
ly, in  order  to  be  uleful  to  others.  And  tho  I  am  better 
acquainted  with  the  Ce>«rf  and  C^w/>,  than  with  the  ^r^o- 
pcjgus  or  Forttm^  yet  I  am  too  much  his  Brother  to  be 
wholly  a  ftranger  to  thefe.  Now  a  Man  of  his  Learn- 
ing, Penetration,  and  Inquifitive  Temper,  cannot  but 
be  fuppofed  to  defire  to  be  further  apprized  of  the  Con- 
ilitution.  Laws  and  Rites  of  the  two  Religions,  that 
you  do  fo  zealouily  efpoufe :  Nor  am  I  without  a  Con- 
cern the  fame  Vv^ay.  1  have  therefore  readily  conciirr'd 
with  his  Defire,  to  learn  from  you,  who  are  the  Heads 
of  the  two  Parties  of  Jews  and  Chriftians  in  this  City, 
what  the  things  are  that  occafion  fuch  fierce  and  hot 
Contention  between  you. 

Smeca.  Gentlemen,  my  Brother  Gallio  has  fuccind- 
ly  and  fully  told  you  the  Reafon  of  your  being  fent  for 
here.  Nor  fhall  I  detain  him  or  my  felf  from  receiving 
from  you,  the  Satisfaction  we  exped:  from  you  both. 
Only  allow  me  to  tell  you,  that  as  we  hope  we  ihall  be 
Witneffes  to  no  undecenr  Heats  or  mutual  Recriminations, 
but  of  your  Reafoning  clofely  and  calmly  j  fo  we  defire 
not  any  long  Narrative  of  Stories  and  Fads,  relating 
to  either  Mo[qs  or  Cbriyf-'^  or  to  their  Philofophies  and 
Laws  j  but  only  a  fuccind  and  nervous  Account  of  what 
the  moft  Judicious  of  both  Sides  do  advance  and  infift 
upon,  for  the  Verity  and  Excellency  of  your  feveral 
Dodrines  or  Religions,  in  oppofition  to,  and  as  exclufive 
of,  one  another  :  For,  fmce  the  Jewifh  Writings  have 
appeared  in  the  Greek  Language,  we  have  diligently 
perufed  them,  and  informed  our  ielves  of  your  Laws  and 
Cuftoms  with  the  greateft  Care,  efpccially  fince  the 
tim&  that  Judaa  was  made  a  Province  of  the  Empire, 

And. 


5  a  The  Loganthropos.         Book  IIL 

And;,  as  for  Chrift  and  his  New  Model  of  Religion^  the 
Fads  that  relate  to  thefe  are  forecent^  that  we^  whofe 
Education^  High  Station  and  Correfpondence^  have  af- 
forded us  peculiar  Opportunities  to  inquire  into  them^ 
and  to  inform  our  fclves  this  way^  cannot  be  fuppofed 
to  be  Strangers  or  unacquainted  with  them.  Thefe  things 
I  thought  fit  to  premife^  that  I  might  prevent  you  from 
running  out  tedioufly  upon  things^  and  from  rendring 
this  Converfation  uneafy  either  to  your  felves  or  us. 

Softhenes.  Moil  Illultrious  and  Honourable  Lords  j 
Tho  I  have  the  greateft  Reafon  to  be  incenfed  againft 
this  Man,  yet  the  Refped  I  bear  to  fuch  Great  and  Emi- 
nent Perfonagesj  obliges  me  pundually,  or  at  leafl:  as 
far  as  my  Duty  to  God,  my  Religion  and  Country  will 
allow  me,  to  obferve  all  that  Decorum  at  this  time^ 
which  you  have  laid  me  under  fuch  ftrid  Orders  to  keep 
to.  And,  feeing  I  have  to  do  with  Perfons  fo  well  ac- 
quainted with  our  Sacred  Writings,  and  Laws,  I  fhall 
come  immediately  to  the  Foundation  of  our  Controver- 
fy  with,and  juft  Indignation  againft  this  Man,and  the  reft 
of  this  peftilent  Se6t.  You  tell  me,  that  yoia  have  care- 
fully perufed  our  Sacred  Writings.  And  therefore  you 
know  how  Antient  our  Nation  and  Religion  has  been  ; 
The  Excellency  of  which  has  been  fo  confpicuous,  that 
it  has  attraded  many  of  other  Nations,  in  all  Ages,  to 
abandon  their  Country's  Worfhip  and  Rites,  and  yield 
themfelves  Profelytes  to  our  Religion,  at  leaft  with  re- 
fped  to  the  firft  and  great  Principles  thereof.  And  I 
perfwade  my  felf,  that  fuch  Wife  Men  as  you  are,  muft 
lee  that  our  Religion  is  by  fi^r  the  moft  excellent  in  the 
World.  I  knew  our  Rites  are  many,  and  feem  to  be 
irktollerablo.  Eut  they  are  no  more,  as  to  Number  or 
Severity,  than  tend  to  evidence  our  Obedience  towards 
God,  and  to  keep  us  in  from  thofe  Irregularities,  that 
Men  are  fo  apt  to  run  into,  if  exempted  frcm  fuchlmpo- 
fitions.  However  one  thing  you  cannot  but  grant,  that 
the  Idolatry  of  other  Nations  is  fuch,  as  is  inconfiftent 
with  true  Reafon  and  Philofophy.  We  own  but  one  Su- 
preme Being  as  God,  whom  we  adore  as  infinitely  Per- 
fect : 


Chap.  I.        The  Loganthropos.  39 

fed :  Infinite  Perfedion  being  the  only  Idea  of  God, 
that  Reafon  as  well  as  our  Revelation  leads  us  unto. 
And  upon  this  Suppofition^  it  is  impoflible  that  there 
ihould  be  more  Gods  than  one,  feeing  there  cannot  be 
two  Infinitely  Perfed  Beings.  Therefore  I  am  per- 
fwaded,  that  tho  you  may  fpeak,  as  the  Vulgar 
do,  when  you  fpeak  of  a  Multiplicity  of  Gods, 
you  cannot  allow  your  felves  to  think  that  there  are 
more  than  one.  And  far  lefs  can  you  believe  that 
fuch  Men  as  Jufiter^  Bacchus  or  Hercules  of  old,  or 
Cafar^  Augufius  and  Claudius  of  late,  were  exalted  to 
be  Gods  in  any  Propriety  of  Speech,  after  their  Death. 
This  I  am  the  more  bold  to  mention  to  you,  becaufe 
we  Jews  are  oblig'd  to  fuffer  the  greateft  of  Miferies 
here,  rather  than  allow  any  Man,  or  other  Creature,  to 
be  the  Rival  of  God,  in  any  refped  ^  far  lefs  in  point  of 
Godhead.  And  it  is  not  long,  iince  Vhilo  and  fome  other 
eminent  Jews  durft  look  (k)  Caius  in  the  Face,  upon  this 
very  head,  as  ye  may  remember :  whom  our  God  did 
preferve  almoft  miraculoufly,  for  fo  brave  a  Defence 
as  they  made  for  his  Honour. 

Eur,  if  the  Deifying  of  a  Cafar  or  Augufius  be  fo 
abominable  in  our  Eyes,  you  may  eafily  imagine  how 
jultly  we  are  inrag'd,  that  a  mean  Man,  a  Servant,  a 
Carpenter,  a  Cheat,  an  Impoftor,  fliould  be  thus  Cha- 
raderized.  I  can  hardly  think  of  it  without  the  ut- 
moft  Fury.  But  your  Prefence  and  Commands,  moft 
Noble  Lords,  put  a  Force  upon  me,  in  this  relped. 
Only  allow  me  to  fhew  you  the  Aggravations  of  the 
Sin  of  this  Vaul  and  his  wicked  AfTociates,  in  Deifying 
their  Jefm^  above  that  of  you  Romans^  in  reckoning 
your  Emperors  Gods  after  their  Death.  For,  whereas 
i/.  YourEniperors,  by  the  Providence  of  God,  were  II- 
luftrious  above  other  Men,either  as  to  Birth  and  Family, 
or  Bravery  and  Courage,  or  Policy  and  Wifdom,  or 
Virtue  and  Goodnefs,  or  at  lead:  as  to  State  and  Gran- 


(i)  Sit  Philon.  Leg,  ad  Caium. 

D  deuri 


^4  T^fj^  Logarithropos.         Bdok  l\h 

cleur  ;  it  is  no  ftrange  thing.,  if  you  Should  think  that 
thofe  whom  the  Providence  of  God  made  Gods  on  Earthy 
fliould  be  relatl  in  niimerum  Deorum^mroWtd.  into  the  Num- 
ber of  the  Godsj  after  Death.     But  this  Jefus  was  nei- 
ther Emperor  nor  Prince  ^   nay^  had  not  one  Foot  of 
Ground  that  he  could  call  his  own.     He  was  the  S6n 
of  a  poor  Cbuntry-Cai'pehter.     Nay^  as  you  know,  and 
P^«/himfelf  cannot  deny^  was  Crucified  the  other  day, 
as  an  Impoftor  and  Blafphemer^  by  the  joint  Concur- 
rence both  of  the  Kcmans  and  Jt-^v:.     So  that  I  cannot 
imagine  how  you  can  tolerate  fuch  a  Peftilent^  Enthu- 
fiaftick,  and  Frenzical  Sed:^    as  this  of  Chriftians  is^ 
who  continue  to  Blafpheme  God^  by  calling  this  ^t[m 
\i\%Son  and  Equals  and  by  this  Dodrine  diilurb  the  Com- 
mon Peace  ^  at  the  fame  time  that  they  do  thus  moil  no- 
torioufiy  arraign  the  Authority^  Law  and  Juftice  of  the 
Roman  Empire  and  Nation  of  the  Jews.  J*"  the  ^d  place^ 
You  are  not  To  mad  as  to  think^  that  either  C^pr^  or  Au- 
^ufius.,  or  ClauJiusy^TC  fo  Deify'd^as  to  be  equal  with  the 
Supream  Beings  (for  that  were  Contradidion  and  Ab- 
furdity^)  but  only  that^  if  they  may  be  faid  to  be  Gods 
at  all^they  areDii  Medioxumi  or  Ad'm or iim  Gentium yinicxi- 
our  Deities  ^  i.  e.  as  we  Jews  word  it^  agreeably  to  our 
Theology _,  ylngeU,     And  indeed,    if  they  were  truly 
Vertuous,  we  make  no  queftion  but  they  may  be  ad- 
vanced into  that  Number,*  and  not  only  they,  but  all 
good  Men,  even  tho  mean  in  this  prefent  World.     But 
here  lies  the  Abfurdity  of  this  new  upftart  Religion,  or 
Herefy  rather,  that  they  are  not  afliam'd  to  hold  forth, 
that  their  Impoftor  is  indeed  the  Son  of  God,  and  E- 
qual  with  his  Father.     ;'A^.   V/hereas  you  Remain,  tho 
you  Deify  your  Eminent  Hero's,  when  Dead,  were 
never  fo  mad  as  to  reckon  them  fuch,  while  alive ;  this 
'Paul  and  his  AffCciates  are  not  afliam'd  to  aiTert,  that 
their  Jefus  was  God  whilft  he  liv'd  ^  nay  would  have  us 
believe  that  he  exifted  from  Eternity,  and  alTum'd  a 
human  Body  on  purpofe  to  fufFer,  in  order  to    atone 
for  the  Sins  of  Human  Nature,  and  thus  to  bring  about 
ftrange  Advantages  and  Bleffings  to  all  thofe^  that'll  11 


CJlaj)*:! , ;        V^^  Loganthropos,  3  5 

lift  themfclves  into  their  Nuii^ber^and  under  his  Banner. 
And  then  4/i/j^/rhat  which  aggravates  their  Wickcdnefs 
furthery  is^  That,  whereas  you  are  born  and  educated 
Stran2;ers  to'the  Jcwiih  Religion  and  Nation^  the  Ring- 
Leaders  of  this  Peftiient  Seel:  are  Jews  by  Nation  and  Edu- 
cation. But.tho  all  of  them  be  to  be  hated^astheRefufe 
of  uMankind  j  yet  this  fameP^«//  is  thegreateft  Apoftate, 
and  confequently  Villain  of  them  all.  For  whereas  the 
Reft  of  them  were  originally  poor  Fifliermen^  or  other 
Mechanicksj  and  confequently  ignorant  of  the  Jewifli 
Law  and  Learning,  or  indeed  of  any^  and  therefore  the 
more  eafily  imposed  upon  by  the  Impoftor^  (being  no 
doubt  choien  by  him  for  this  very  purpcfs  ;)  this  Man, 
upon  the  other  hand^was  educated  a  Scholar,  under  the 
beft  and  nioft  famous  Dehors  of  our  Nation^  and^^  to 
give  him  his  due^  is  a  Man  of  very  extraordinary  Gifts^ 
and  was  likely  once  to  makean  Excellent D odor  among 
us^being  as  zealous  againft  the  Chriftians,  as  I  now  am. 
But  all  this  tends  to  blacken  him  now  the  more,  as  ten- 
ding to  aggravate  his  Crime,  in  turning  E^enegado 
and  Apoftate  from  his  Nation  and  Religion^  and  be- 
coming the  moft  mortal  and  inveterate  Enemy  of  both. 
Judge. then^  if  I  and  my  Countrymen  have  not  all  the 
reafon  in  the  World  to  hate  and  abhor  this  Ring-leader 
of  Herefy  and  Sedition. 

I  have  but  one  thing  to  add  ;  'viz..  That  we  Jews  do 
exped,  before  it  be  long,  that  our  Great  Mejfiah  will 
come^  and  put  all  things  to  right.  And  becaufe  this 
Man  and  his  Aflbciates  are  fo  infatuated^  as  to  miftake 
Jefus  for  him,  it  is  fit  I  fhould  give  you  fome  Account 
of  him.  Our  Sacred  Authors  have  affured  us^  that 
there  would  be  four  Great  Gentil  Monarchies,  that 
fhould  fucceflively  conquer  the  Worlds  'viz.,  the  Bahy- 
Ionian^  Terfian^  Grecian  and  Roman  ^  and  that^  after 
thefe,  there  would  arife  another,  whofe  Head  v/ould 
be  the  MeJJiah^  i.  e.  one  Anointed  ov  impovi^ered  by  God 
to  govern  the  whole  World.  Now  this  fliev/s  you  the 
Reafon  of  the  Name  Mejjiah^  or  Chrid  (as  the  Word 
founds  in  the  Greek  :)  For  our  Kings^  and  High-Priefts, 

D  2  *"  and 


3  6  The  Logantkopos.       Book  IIL 

and  moil  Eminent  Prophets,  were  anointed  with  Oil, 
to  flievv  that  they  were  Authorized  by  God,  (who,  in 
the  moil  proper  and  eminent  Senfe,  was  our  King)  to  be 
our  Rulers,  in  their  refpedive  Offices.  And  the  No- 
tion that  we  have  of  this  Great  Monarch,  is  this ;  That 
as  Nebnchadnez^z^ar  fubdued  all  Kingdom,  and  fo  ereded 
the  Babykiiljij  Monarchj  ;  Cyrus  the  MeJo-Perftan^  by  de- 
ilroying  the  Babjlojiijli  *  Akxa?idir  the  Gncia?j^  by  de- 
ilroying  that  ^  and  C^far  the  Roman,  by  dellroying 
that  which  Ahxaijicr  laid  the  Foundation  of :  So  our 
Mejfiah  will  deftroy  the  Roman  at  lait,  by  conquering 
that  Empire,  and  ereding  the  Jewi{h  Nation  to  be  the 
Top  and  Supreiim  above  all  Nations  in  the  World,  over 
which  this  Aleffiab  will  Reign  for  Eternity,  without: 
Succeffion,  and  much  more  without  fufFering  any  other 
Nation  to  conquer  the  Jews  for  ever. 

Ncv/  pray  confider,  what  an  odd  and  unaccountable 
Paradox  is  advanced  by  this  Apoftate  Jew,and  the  reft  of 
his  villainous  Tribe,  -L'k..  that  the  Impoftor  Jefiis^  (who 
was  no  greater  Man,  than  what  I  told  you  of,)  was 
this  Mejphy  this  Divinely  impowered  Emperor.  Againfl 
whom  therefore,  is  it  proper  to  argue  at  all  ?  Is  it  not 
enough  to  ask  them,  what  Countries  and  Nations  this 
Jefi^s  has  fubdued  ?  Where  are  his  Trophies  ?  Where  his 
ViHories  ?  And  where  and  when  his  folemn  Triumphs  ? 
Upon  the  Crofs  1  Ay,  to  be  fure,  there  or  no  where  ! 
Ah  !  rare  T'hinfph  !  But,  into  what  City  ?  into  what 
Capitol^ Ha,  ha 1  am  inrag'd 1  can- 
not contain  mv  fblf. But  my  Engagement  to  you, 

and  the  Refpca:  I  pay  you,  feals  up  my  Lips -I 

prefume  therefore    to  Fay   no  more Let    the- 

Apoilate    anfwer,    if    he    can. --But  pray,  my 

Lords,  take  care  that  he  do  not  blafpheme  the  Su- 
pream  Being  :  and  that  the  ilime  Fafcination  with 
which  he  has  bewitched  others,  particulariy  Crijpus  my 
PredecelTor  in  the  Jcwlih  Synagogue  of  Corinth,  do  not 
intoxicate  and  bev/itch  even  you.  n  xt  ui    c    ..^ 

Vaul  Moll  Excellent  €^//ic.  and  moft  Nob  e  5^»^c^, 
it  is  with  the  greatcft  Pleadire  and  Satisfaction  that  1  tmd 


Chap.  I.        Tfcr  Logantiiropos.  57 

my  felf  in  your  Prefence,  and  under  your  Protedion  ; 
and  I  cannot  but  adore  the  Goodncls  of  Heaven,  in 
allowing  me  the  Company  of  liich  Eminent  ]^eribn^, 
and  llich  Admirable  Judges,  upon  the.occalion  of  dil- 
puting  upon  the  greatcll  and  moll  important  of  Subjeds. 
And  feeing  it  is  fuch^  and  that  I'ruth  delights  not  in 
Shade  or  Cover,  but  in  the  openeft  Sun-fliine  ,  I  fhall 
make  it  my  Buflnefs  to  fet  the  Matter  in  Controverfy 
between  Sofihenes  and  Me^  in  the  cleareft  Light  I  pofli- 
bly  can.  And  in  doing  fo,  I  hope  you  are  in  hazard 
of  no  Fafcijiation  or  Witchcraft  ^  unlefsfoberand  impar- 
tial Ratiocination  be  loil:  in  the  dark,  under  that  invidi- 
ous ISiickname.  .  But  I  can  hardly  think,  that  even  So- 
fijjenes  himfelf  will  reflect  upon  me  this  Way,  if  he  allow 
himfelf  to  reafon  at  all.  For,  by  the  way  of  Reafoning 
he  has  led  me  into,  I  find  my  felf  oblig'd  to  proceed 
in  fuch  a  Method,  as  I  am  apt  to  think  will  at  firfl; 
View,  feem  to  confirm  all  he  has  Hiidagainft  me.  And 
therefore  I  muft  humbly  beg  your  Patience,  in  al- 
lowing me  a  full,  as  well  as  fair  Hearing,  before  ye  al- 
low your  felves  to  pafs  Sentence  upon  what  I  am  to  fay 
for  my  Lord  and  Mafter  Jefjis^znd  his.  Religion.  For, 
if  I  can  prove  him  to  be  the  true  Mcjfiah  or  Chrlsf^  all  the 
invidious  Reflexions  caft  upon  me  and  my  fcllow-Chri- 
ftians,  will  fall  to  the  Ground  of  courfe. 

Sofiljenes  owns,  that  a  Great  and  Mighty  Prince  has 
been  univerfally  expeded  by  the  Jews.  And  he  cannot 
deny,  but  that  this  was  univcrially  expeclred  about  the 
time  when  our  Jefus  was  born  into  the  World.  For  when 
the  Eajhr7i  Sages yjtvQ  divinely  dircded  to  come  to  Jerii- 
[alem^  and  inquire  alter  him  that  was  born  King  of  the 
Jews,  Herod  was  extremely  frighted  at  the  News.  What 
the  Determination  of  tlie  Chief  Priefts  and  Scribes  was, 
as  to  the  Place  where  the  Mefliah  was  to  be  born.  Soft  be- 
ne s  \s  not  i^nor^m  oi.  Nor  can  you  be  Strangers  to 
Herod's  inhumane  Murder  of  the  poor  Children  of  Beth- 
lehem, and  the  neighbouring  Country,  to  prevent,  if 
poflible,  the  Accompliflimejit  of  the  Propheiics  that  re- 
lated to  ar;/7v  Birth.     I  might  take  occafion  hereto 

D  5  fhew 


5^  The  LogantKrbj)os.  Book  IIL 

fhcw  you^  th?t  Danleh  Prophetical  Calculation  of 
Years  to  Chriil's  Birth  and  De^th^  is  now  run  out. 
So  that  Chrill  mull  be  the  Aieffiah  he  propheiied  of 
or  none.  I  might  Ifkewiie  flicw  you^  that  the 
Prophets  do  plainly  defcrib'e  the  MeJJuih'y  as  on,e 
that  was  really  God^  but  one  affo  that  'was  to  af- 
fume  Human  Nature^  and  that  under  the  Vail  or 
Difguife  of  a  mean  Man  j  and  that  he  whs  to  fuf- 
fer^  and  that  to  the  Death  for .  Men.  It  is  true 
they  fpeak  of  him^  in  other  Places/.-iii. a; mighty 
Conqueror^  and  reprefent  his  Kingd^chi'-in~^the  moll 
lofty  manner.  Which  things  are"  nd  'Ways  iftconfi- 
ftent.  For  Chrifi  was  not  to  fubdue  tKd"  World  by 
force  of  Arms^  as  other  Hero's^  but  by  force  of  R.eafon_, 
by  the  Light  of  Truths  and  by  a  Divine  Energy  ac- 
companying both.  He  Was  "hot  to  dep6p*dla're.  Cities  and 
Countries^  or  to  wade  to  Eiiipire  thro*  Biuod.  N  q^  "n'o^ 
he  was  to  ered  a  SpirltuaJ^  Rational  and  Philofophical 
Empire  in  the  World,  that  Aould  allu're  and  ingiige  all 
that  lov'd  Truth,  "Vii-tue  and  Gpodnefs,  to  become  his 
SLLbje6T:s.  ';':    ■    ^r    :     '      ,    • 

And  here  therefore  allow  me  to  reafon  with  you  as 
Men  and  Phiiofojohers.  For,  thc,'AX^h'0h  3['have  to  -do 
vv4thjews  only,  I  make  it  my  Bufmefs  to  deal' with  theitl 
at  their  own  W'eapon^,  by  proving  from  rhdr  own  fa^ 
cred  Writings,  th^it  our  Jejus  is  their  promifcd  >/#.^^^ : 
Yet,  having  to  do  with  thofe  that  are  neither  Jews  noi* 
Chrifti?Ji5,"but  Romans  and Philofophers,  Lam  oblig'd 
to  reafon,  in  a  manner  and  way  abftraded  from  all  the 
Religions  that  obtain  now  in  the  World.  And  here  let 
me  b^:g  two  Things  from  you,  as  neceffaiy  and  rational 
Fofttilata  or  Stippofitm:s ;  i.  That  ye  would  abftrad  from 
all  the  Ideas  and"  Notions,  that  ye  have  imbib'd,  either 
from  the  Prieiis  of  your  Country's  Religion,  or  from 
the  Founders. of  the  feveralSeds  of  Philofaphers,  and 
thofe  whopurfoe  and  defend  their  feveral  Schemes. 
And,  2.  Thatyew^culdabftrad,  from  all  the  Prejudices 
that  arife  from  Grandeur,  Honour,  Riches",  worldly 
Succefs  and  Power,  which  vulgar  Souls  place  their  Hap- 

pmels 


Chap.  I.  The  Loganthropos.  59 

pinefs  in  ;  but  which  true  Philofophy  teaches  us  to  de- 
fpife. 

Thefe  things  being  premifed^  let  us  bethink  our  felves 
of  three  things j  ( i.)  That  the  true  Notion  of  God  is, 
as  Sofihenes  has  truely  obferv'd,  that  of  Terfe^ion  it  [elf. 
If  God  be  infinitely  Perfed,  then   he  is  the  Supream 
Good  of  Men.     And  if  fo,  as  he  muft  defign  our  real 
Good  5*  fo  that  can  only  be  the  truely  Divine  Philofo- 
phy^ that  leads  us  to  God,  in  a  way  congruous  both  to 
the  Divine  Nature  and  our  own.     Eut  thcn,  (2.)  Let 
us  conlidcr,  that  human  Nature  is  now  vitiated.     How 
it  came  to  be  fo,  I  fliall  not  now  fay.     But  that  it  is  fo, 
the  Knowledge  we  have  both  of  the  World  and  of  our 
felves,   puts  it  beyond   all  Controverfy.     A  good  God 
therefore  muft  be  fuppofed  to  have  left  fomething  in  the 
World,  to  aflift  us  to  counter-ad  this  Vitiofity  that  is  in 
Human  Nature,  and  that  has  over-fpread  the  World,  as 
an  univerfal  Contagion.     And  truly  God  never  left 
himfelf  without  Witnefs,  or  Men  without  fome  Affi- 
ftance  this  way.     He  has  given  to  all  of  us  Reafon, 
in  fome  degree  or  other.     He  has  opened  the  Books  of 
Creation    and    Providence    to    be    meditated    upon. 
He  has  fpread  the  Notices  of  fome  weighty  Truths,  by 
a  Traditional  Conveyance,  from  Father  to  Son.     He 
has  raifed  up  wife  Men  and  Philofophers,  in  all  Ages 
and  Nations,  to  teach  and  inftrud  others.     And  I  muft: 
add,  he  lias  kept  up  the  Jewifh  Nation  for  many  Ages^ 
for  this  very  end,  that  the  Knowledge  of  the  true  God 
and  his  Worfhip,    might  not   be    loft  in  the  World. 
And   of  late,   he  has  ordered  Matters  fo,  that  their 
infpired  Writings  fhould  tranllated  into  che  elegant  and 
almoft  Univerfal  Language   of  the  Learned  Greeks. 
But  I  muft  add,   ;.  That  tho  the  Philofophy  and   the 
Study  of  Wifdom  has  fo  long  taken  place,   in  Fhanicia^ 
E2,ypt^  ajid  other  Countries  firft,    and  fuice  in  Greece^ 
efpecially  at  Athenr^  from  whence  it   has  been  propa- 

fated  almoft  into  all  Countries  fubjed  to  the  Roman 
Empire  ;  yet  the  World  feems  rather  to  be  confounded 
than  edified  this  way  ;  fo  that  the  Study  of  Wifdom  is 

D  4  turned^ 


\o  The  Loganthropos.        Book  III. 

turned^  for  the  moil  part^  into  airy  Speculations^  Lo- 
gomachies,  Sophiftical  Controverfies^  and  trifling  Sub- 
tleties. Se<St  is  oppofed  to  Sed,  and  one  Scheme  to 
another^  with  fuch  Heat  and  Paflion,  fuch  invidious 
RefledionSj  and  fuch  endlefs  Difputations ;  that  e- 
very  one  wants  an  Oedipus  to  unriddle  Matters,, 
and  to  reprefent  Truth  in  its  Native  Plainnefs  and 
Simplicity^  fo  as  to  make  it  an  eafy  Guide  to  Human 
Reafon^  with  refped  to  the  Condud  of  Mens  Lives^ 
both  apart  and  in  relation  to  Community  and  So- 
ciety. 

]^>:GVv-  upon  the  Suppofition  of  allthefe  things^  which 
I  believe  fuch  equitable^  as  well  as  capable  Judges^  will 
readily  yield  to  be  certain  and  indifputable  Truths^  let 
me  beg  you  to  fuppofe  one  thing  more  5-  ^iz,.  That  the 
Great  and  Good  God  having  tryed  all  other  Methods 
to  reclaim  Men  from  Sin^  Vanity  and  Mifery^  had  de- 
figned  to  try  one  more^  that  ftiould  be  fo  attemper'd 
as  to  be  moft  Glorious  and  Worthy  of  himfelf,  and  at 
the  fame  time  moft  rational  and  plain^  adapted  to  our 
Capacities  and  Circumftances  j    in  order  this  way^  if 
poffible^  to  turn  Men  from  Darknefs  to  Lights  and  from 
the  Power  of  Satan  and  Wickednefs^  to  God  and  Vir- 
tue ;  I  fay^  fuppofmg  this^  as  highly  rational  in  it  felf : 
Let  me  make  bold  to  ask  you^  Gentlemen^  what  way 
were  the  moft  likely  to  be  that  which  Divine  Wifdom 
would  fall  upon^  in  this  Cafe^  purfuant  to  fo  noble  a 
Defign  ? 

Seneca,  Sir^  feeing  others  are  filent,  and  that  you 
and  they  feem  to  put  it  upon  me^  to  fpeak  upon  this 
weighty  Queftion^  I  Ihall  not  fruftrate  your  Expeda- 
tions^  even  tho  I  fhall  perhaps  run  the  Risk  of  forfeit- 
ing my  Reputation;,  upon  a  Subjed:  that  is  fo  much  out 
of  the  road  of  Common  Philofophy. 

That  fuch  a  Suppofition  is  highly  rational^  none  can 
deny.  For  it  is  not  only  a  natural^  but  neceflary  Con- 
clufion  from  the  Fofiulatay  which  Paul  has  moft  judici- 
pufly  laid  down.  For^  feeing  Mankind  has  funk  fo 
jiniverfaily  into  Sin  and  Mifery  ^  afid  feeing  God  is  the 

Supreme 


Chap.  I.         Tfe(?  Loganthropos,  41 

Supreme  Good^  and  therefore^  as  (I)  Plato  fays,  the 
only  Catife  or  Author  of  whate^uer  is  Good  ;  whereas  we  are 
rather  to  make  any  thing  whatfoe^ver  the  Caufe  of  Evil^  than 
to  afcribe  it  to  God :  We  cannot  but  conclude,  that  all 
thofe  means  of  Bettering  the  World,  which  Taul  has 
mentioned,  have  been  uled  on  purpofc  to  do  us  good. 
But,  tho  we  have  juftly  provok'd  him  by  turning  his 
Medicines  into  Poifon,  yet  we  cannot  but  think  that  he 
who  is  Goodnefs  it  felt  has  referved  fome  better  thing, 
as  a  more  happy  and  fovereign  Salve  and  Remedy  at 
lad,  to  bring  us  back,  if  poffible,  to  purfue  the  true 
Intereft  of- our  own  Natures,  and  confequently  tliat  of 
our  Fellow-Creatures.  And  it  is  certain,  that  as  the 
Jews  have  been  big  with  the  Expectation  of  their  Mejfiah, 
of  whom,  if  I  miftake  not,  even  Mofes  himfelf  Prophe- 
fied,  as  one  that  was  to  be  a  new  and  divine  Legijlator, 
7iot  only  to  that  Nation ^  hut  to  the  whole  Worhl .  So  we 
Romans y  and  I  think  all  or  moft  other  Nations,  feem  to 
have  been  under  an  Inftind  or  Impreffion,  derived  from 
Age  to  Age,  tho  I  know  not  whence  ^  that  God  would 
raife  up  fuch  a  Perfon  as  jhonld  bring  a  truely  Rational 
and  Di'vine  Philofcphy  into  the  World^  and  with  it  a  peacea- 
ble and  happy  Empire  ^  even  fuch  a  State,  as  the  Poets  re- 
prefent  that  of  the  Golden  Age  to  have  been,  under  Old 
Saturn,  the  Firft  King  and  Father  of  the  World.  Nay, 
{m)  zz  this  very  time,I  know  not  how  nor  whence,but  cer- 
tain it  is,  that  almoft  all  Men  feem  to  be  big  with  fuch 
an  ExpecSiration.  And  we  know,  that  it  is  not  long  fince 
there  was  a  Prophefy  of  the  Sibyls,  'viz,.  (n)  That  Na- 


il) Plato,  Lib.  2.  de  Repub.  pag.  430.  E.  Edit.  Marfiiii  Ficlni, 
Lugd.  A.  D.  1590.  (m)  See  Virgil  Eclog.  Corn.  Tacit.  Hift.  lib.  ^. 
&  Suet,  in  Vita  Vefp.  The  Words  of  this  Uft  Author  are  thefe :  Per- 
crebuerat  Oriente  roto  vetus  &  conftans  Opinio,  effe  in  fatis,  ut  eo 
tempore,  Juda?a  profefti  rerum  potirentur.  ^lad  Jofcph^s  deBeUo 
Jud.  Lib  6.  tells  us.  That  the  great  thing  that  indue' d  the  Jews  to  hold 
out  the  IVar  againji  the  Kgmim,  vith  fuch  Obfiimcyy  roas  the  expectation 
they  had  of  the  coming  of  the  Mejftah :  Whom  he  flatteringly  Jays  voas 
Vfpa  fian^  a^ing  in  this,  like  a  J^man  Court i^F,  or  rather  Sycopham^ 
itn  not    Ijks  a  Jew,    (»;  See  5uet.  in  Vita  Augufti. 

ture 


4  a  The  Loganthfopos.        Bopk  Iff. 

ture  VJas  about  to  f  reduce  an  TJni'verfal  Monarchy  that  fliould 
conquer  the  Romans ;  or  to  this  Purpofe  :  A  Prophefy  fo 
frightful  then  to  the  Roman  Senate^  that  they  made  a 
Decree,  that  none  horn  that  Tear,  flwuld  have  Liberal  Edn- 
cation.  I  confefs  we  generally  think^  that  that  Prophe- 
fy has  been  fince  accoraplifhed^  in  C^fars  being  decla- 
red perpetual  Dictator/  and  in  his  Succeffor  Augufius^ 
and  thofe  that  have  Reigned  fince.  But  when  I  con- 
iider^,  that  the  Year  when  this  Prophefy  was  publifh'd, 
was  that  wherein  Tompey  took  Jerufalem^  and  therefore 
feem'd  to  denote  that  Country  as  the  Place  where  this 
Monarch  was  to  be  born  ,*  but  efpecially  when  I  consi- 
der how  univerfal  the  ImprefEon  ftill  is^  that  fuch  a 
Perfon  is  about  to  appear  ;  I  cannot  but  fay^that  it  is  not 
improbable^  but  that  this  Prophefy  may  have  yet  a  fur- 
ther Accomplifliment.  But  let  that  be  as  it  will^  tho  I 
fliould  be  very  forry  if  ever  the  Roman  Empire  fliould 
be  deftroyed^  yet  I  could  not  but  rejoice^  if  it  fhould 
pleafe  God^  to  fend  a  Divine  LegiQator  and  Philofopher 
into  theWorld^  to  teach  us  Wifdom  and  Virtue  in  a  new 
and  more  perfed:  manner.  I  air:  perfectly  of  the  mind 
of  the  Great  '?Uto^  whom  I  cannot  enough  admire^ 
upon  the  Account  of  this  Rational  Wifli  (tho  in  other 
RefpecSls  I  am  not  fo  much  his  Dlfciple^  as  I  am  the 
Scholar  of  the  Great  Zeno?)  For^  when  in  one  of  his 
Dialogues^  he  introduces  Alcibiades  confuking  Socrates^ 
as  to  the  beft  Method  of  praying  to  the  Deity^  and  of 
offering  up  Sacrifices  to  him,  he  reprefents  Socrates  at  a 
mighty  lofs^  what  to  advife  him  ic.  But  at  lengthy 
Vhen.  he  had.  fufliciently  fliew'd  him^  the  Superftition 
of  the  Jlthenlans^  as  to  their  many  and  coftly  Sacrifices^ 
and  how  unfuitablc  and  little  pleafing  thefe  were  to  a 
pure  and  infinitely  Perfect  and  Good  God ,  he  (o)  pro- 
(Ceeds  to  tellhim^  that  the  beft  Way  for  both  Alcibiades 
'■■and  himfelfj  was  j  -nipifAnHV  ecos  kv  tIs/xaOh,  6:^  cr\«7rpos 
^-fetisi^jTr-gos  Dcv6p(i7r.^'^</^i<xiieia9afj  to  wait  until  fome  Greater 


(0   Plato  in  Aldbiade,  pag.  ^.  £.  45 . 

Perfin^ 


Cliap.  T.        The  Loganthropoe.  /^^ 

TerfoHy   than  they y  jlwuld  arifcy  v^ho  fljould  he  able  io  teach 
them  exaBlj   hmi^  they  were  to  behave  both  towards  God  and 
towards  Men.    It  feems  the  Greateil  Men  then  were  at 
a  lofs  in  both  thefe  Refpe(5l:s^  and  that  they  had  the 
Modefty  to  own  this^^  and  that  all  their  Knowledge  of 
Divinity  confifted  in  Ibme  rational  or  probable  Guefles 
only  ;  as  indeed  it  is  no  more  with  us  to  this  day,  if 
we  allow  our  felves  to  fpeak  out.    But  it  is  no  lefs  plain    — 
that  it  was  a  current  Opinion  in  th^  Days  of  PlaPi)^  that        \ 
a  Divine  or  Extraordinary  Perfon    would  come    at 
length  into  the  Worldj   who  fhould  blefs   Mankind 
with  a  fullj  plain,  univerfal,    perfect  Philofophy,    as 
to  both  the  EiTential  Parts  thereof,  ^ix..  our  Duty  and 
Interefl  in  Relation  both  to  God  and  Men ;  and  eon(e- 
quently  fuch  a   one   as   would   determine  all  things 
relating  to  Religion   and  its  Principles,    Laws   and 
Rites,.'  as  well  as  Relating  to  Ethicks  and  Moral  Virtue, 
to   Polity,    Government,    and  Relative  Duties,  with 
refpec5t  both  to  Families  or  private  Societies  and  to 
Kingdoms,  Republicks  and  Empires,   or  Publick  and 
General  Communities.    Now,  thcrr  fuch  an   Expedra- 
t ion  obtained  in  the  days  of  Vlato^  appears  from  what 
follows.     For,  he  does  not  introduce  Akibiades^  as  fol- 
licitious  to  know  what  Socrates  meant,  when  he  talk'd 
of  the  Coming  of  fuch  a  Philofopher,  as  otherwife  he 
muft  have  done.     But,  as  if  this  had  been  an  Opinion 
too  well  known  and  two  univerfally  receiv'd,  to  be  fo 
much  as  c.ilFd  in  queftion  ;  he  brings  in  Ahibiades,  al- 
lowing of  this  as  certain,  and  therefore  fatisfying  him- 
felf  to  ask  two  important  Queftions  about  it  •  ^Ix..  Firft, 
ivhen  this  Perfon  would  come,  and  then  what  fort  of 
Perfon  he  was  to  be ;  adding  a  moft  pathetical  Account 
of  his  Defire  to  fee  this  Excellent  Perfon.     His  Words 
are  fo  Emphatical  this  way,    and  have  left  fuch  an 
ImprefTion  upon  my  Mind,  that  I  think  I  can  repeat 
them  verbatim,     ndrt  iv  vm^i^i^o  xpo^v(^  it©\  ^"Zd^ 

^    Av^pcoTro.  r*-  ^:r.\     When  jhall  that  Time  come^    O  So- 
crates  ?  And  i^h  fiiall  that  Teacher  be  f  For  I  long  exceed- 

vtgly 


44-  "The  Loganthropos,         Book  III. 

ingly  to  fee  fuch  a  Man,  -ivho  he  is.  But,  tho  this  be  the  Com- 
mon Interpretation,  I  have  been  apt  to  think  that  xqovc^ 
might  have  been  written  k^ov©^  at  fir  ft  by  Flato,  For  the 
dafh  of  a  Pen  might  have  made  the  k  look  like  x  either 
in  the  Autograph,  or  in  fome  Copy  afterwards,  there  be- 
ing fo  very  minute  a  Difference  both  between  the  Form 
of  thefe  two  Letters  and  the  Sound  of  them,  and  confe- 
quently  of  the  Words  alfo.  For  the  Greeks  make  no 
other  Difference  between  Cronm^  whom  we  Romans 
C2SS.  Saturn^  and  C/:>ro«»i  Time,  Age  or  Antiquity,  when 
they  pronounce  thefe  words,  than  this  j  that  they  fpeak 
the  latter  fomething  more  gutturally  than  the  other. 
And  certain  it  is,  that  the  one  of  thefe  is  derived  from 
the  other,  tho  I  leave  it  to  Grammarians  to  fquabble 
about  this  critical  Controverfy  of  Words,  which  of  thefe 
is  the  Primitive,  and  which  the  Derivative.  Whether 
therefore  Saturn  was  called  Cronus  'zjn^'  -t  xpov^^v^  becaufe 
he  was  the  firft  Man  and  Cov^ous  with  Time  it  felf,  i.e, 
with  the  beginning  of  it,  as  fome  think  ^  or,  whether 
Time  got  its  Name  Chronus  from  Crojjus  or  Saturn^  be- 
caufe his  Reign  was  the  firft  Epocha^  from  whence  Men 
began  to  calculate  the  Flux  of  Time,  as  others  conje- 
(fture :  I  fay,  whether  the  one  or  other  of  thefe  Gueffes 
be  trueft,  it  is  all  one  to  me.  Only  I  think  it  not  im- 
probable, that  Tlato  may  mean  Saturn  here.  And  if  fo_, 
the  two  Queftions  are  reduc'd  to  one,  and  the  Sentence 
all  of  a  Piece.  For  then  the  Senfe  is :  When  JJoall  ibis 
New  Saturn  appear^  O  Socrates,  and  hrin^  hack  the  Golden 
Age  to  the  World  ?  Vray^  what  fort  of  Perjcn  will  this  Tea-* 
cher  hy  when  he  comes  ?  or,  in  what  way  will  he  appear 
^nd  att  ?  For  my  part  I  long  to  fee  hirriy  and  that  happy  Change 
that  he  will  bring  along  7vith  him^  when  he  fiall  ap^ 
pear.  But  let  this  be  interpreted  as  Men  pleafe,  yet  ftill 
it  is  plain  from  hence,  that  fuch  an  Expedation  Plato 
had,  when  he  wrote  this  Dialogue.  And  that  the  fame 
Expedation  did  obtain  in  the  World  long  before  him^ 
and  has  continued  ever  fince,feems  to  be  highly  proba- 
ble, becaufe  the  Reafons  that  induc'd  him  to  defire  fuch 
a  Divide  Philofopher.  have  been  the  fame  in  all  Ages. 

And 


Chap.  I.  T^he  Loganthropos.  45 

And  we  are  all  agreed  now  in  the  Rationale  of  this  De- 
fire  ;  with  this  Difference  only^  that  Paul  aflerts  that 
this  Perfon  is  come  already  ;  whereas  Sofihenes  and  we 
are  of  the  Opinion  that  He  is  yet  to  come. 

However^feeing  we  are  all  agreed  in  the  Suppofitioni 
in  General^  let  us  now  come  diredly  to  the  Important 
Qiiery^  which  Faul  has  made  us,  ^iz,.  What  is  moft 
likely  to  be  the  Method^that  Divine  Wifdom  would  take, 
in  cafe  God  fhould  defign  to  fend  a  Divine  Perfon  into 
the  World,  in  order  to  propagate  anUniverfal  and  Per- 
fed:  Philofophy,  and,  in  conjunction  with  it,  a  Go- 
vernment every  way  Rational  and  Excellent ;  in  order 
thus  to  reclaim  Men,  and  render  them,^  in  all  refpeds, 
happy  ?  This  is,  I  think,  TauFs  Queftion,  in  another 
fet  of  Words.  And  a  noble  one  it  is,  that  deferves  the 
utmoft  Stretch  of  our  Nerves  and  Thoughts,  in  order 
to  our  being  fatisfied  about  it.  But  I  confefs  that  I  am 
no  ways  pcir  mgotioy  capable  of  fuch  an  Undertaking. 
For,  tho  I  may  pretend  to  be  a  Philofopher,  yet  I  con- 
fefs that  this  Queftion  has  never  occurr'd  to  me  before  ; 
tho  now,  that  it  is  propounded,  I  am  convinc'd,  that  it 
is  the  moft  momentous  of  all  others,  and  fhall  reckon 
that  time  to  be  moft  nobly  imploy'd  that  is  (pent  in 
Difcuffing  of  it.  And  I  am  apt  to  think,  that  we  muft 
be  oblig'd  to  Paul  to  anfwer  his  own  Queftion,  tho  if 
either  Sofihenes  or  my  Brother  will  undertake  it,  I  fhall 
be  very  well  pleas'd  to  hear  their  Thoughts. 

Gallio.  For  my  Part,  Gentlemen,  tho  I  cannot  but 
own  that  the  World  would  be  very  happy  under  the 
Reign  of  fuch  a  Divine  Philofophical  Emperor  as  ye  talk 
of,  yet  I  muft  needs  fay,  that  this  may  be  rather  wifli'd 
for  than  expeded.  Nor  do  I  think  it  poflible  to  deter- 
mine how  God  would  accomplifh  fuch  a  Grand  AiFair, 
upon  the  Suppofition  that  he  had  any  fuch  Defign.  All 
I  can  fay  is,  that  I  have  an  Idea  of  Political  Manage- 
ment. And  I  have  often  thought,  that  an  Elevated 
Genius,  well  educated,  and  under  profperous  and  ad- 
vantageous Circumftances,  might  do  much  to  reclaim 
the  World,  and  render  it  happy^  if  truely  virtuous  him- 

felf. 


46  The  Logandiropos.        Book  IIL 

felf,  and  of  a  Publick  Spirit  to  defign  tke  Publick  Gccd. 
Andy  if  God  have  a  mind  to  bring  back  the  Golden 
Age^  which  the  Poets  talk  of  ^  'no  raore  feems  to  be 
needful^  but  to  raife  up  another  Alexander  or  C^far^  but 
one  vaftl}'  more  virtuous  than  they^  viz.  fuch  a  one  as 
fhall  defign  the  Good  of  Mankind^  as  much  as  they  did 
their  own  Glory  ;  and  having  done  fo^  let  but  God  (or 
as  we  fpeak  the  Gods)  fall  in  with  his  Ht^ro^  and  make 
the  whole  World  yield  to  liim  ^  and  then  the  Work  is 
dofie.  And  feeing  my  Brother  has  made  mention  of  a 
Dialogue  of  Tlato^  which  bears  the  Name  of  Ahihjadesy 
I  cannot^  I  think^  make  ufe  of  a  more  fit  Name  or 
Man  than  the  fame  Alcihiades^  to  convey  the  Idea 
of  fuch  a  Perfon^  as  I  think  were  proper^  if  Vir- 
tuous and  Fortunate^  to  Reform  the  World.  And  here 
then  allow  me  to  do  three  things  ^  i.  To  give  you 
the  Character  of  Akihiades;  and  then,  2.  To  ihewyou 
what  I  think  was  only  wanting  in  him,  to  make  him 
fuch  a  Hero,  as  I  think  were  enough  to  reform  the 
whole  World ;  and  having  done  thefe,  I  fliall  in  the  ;^ 
place.  Draw  the  Picture  of  fuch  a  Glorious  Perfon,  as, 
I  do  think,  were  proper  to  carry  on  and  manage  (at 
leaft  better  than  any  has  ever  yet  been  feen  to  do)  all 
that  is  necelTary  to  be  reform'd,  both  in  Civil  Govern- 
ment, Religious  Rites,  and  the  Philofophy  and  Morals 
of  Men. 

And  i/.  As  to  the  CharacSter  of  Akihiades^  I  fhall 
take  it  for  granted,  that  an  Elegant  P.oman  Author 
has  done  him  no  more  than  Juftice,  in  what  he  has  faid 
of  hinij  I  mean  Comelim  Nepos^  die  Contemporary 
and  Friend  oiCicero2.ndPowpomus  Atticus^  (p)  Alcihiades 
ClinU  Filiusy  Athejiienfis.  In  hoc  Natura^  quid  ejpcere  pojjity 
'videtur  experira.  Conftateiiim  inter  omneisy  qui  de  eo  memo- 
ri^  prodiderunty  nihil  illo  fuijje  excellent iusy  W  in'vitiis  iiel 
in  'virtutihusy  &c.  ^^  Alcihiadesy  fays  he,  the  Son  of 
"  Cliniasy  t\iQ  Athenian y  was  fuch  a  Man,  that  Nature 
^^  feems  to  have  exerted  her  felf  to  the  utmoft  in  pro- 


{p)  Corn.  Nep.  Alcibiade,  cap.  i. 

l[  ducing 


Chap.  1 .        The  Loganthtx>^os.  47 

''  ducing  and  framing  him  ;  as  if  fhe  had  meant  to  try 
"  all  her  Power  arid  Skilly  to  give  a  Proof  of  what  fhe 
^'  could  do.    For  it  is  agreed  by  all^  that  have  written 
^'  any  thing  concerning  him,  that  there  was  never  any 
''^  thing  known  more  adniirable  than  He,  whether  in 
^^  Vices  or  Viitues.    He  was  born  in  the  moft  noble 
''  City  then  ih  the  World,  defcended  from  the  higheft 
'^  Family,  and  was  by  far  the  moil  comely  Perfon  of 
^'^  his  Age,  capable  ot  every  thing  that  requir'd  Adi- 
"^"^  on,  and  at  the  fame  time,  the  moft  eminent  Statef- 
^'^  man  and  Politician.     He   was  the  Greateft  General 
"  in  the  World,  and  equally  skilled  to  command  by  Sea 
""^  and  Land.     And   he  was  the  Firft  Orator,  without 
^^  Competition  :  for  fuchwas  the  Opinion  all  Men  had 
''  of  his  Addrefs  and  Eloquence,  that  there  was  none 
^^  that  durft  prefume  to  oppofe  what  he  faid.     Such  a 
""^  Man   he   v/as,    that   when   Affairs  requir'd  it,  ht 
'^   was  the  moft   indefatigable  in  Labours,   the  mofl 
^'^  patient  under  Hardfhip's,  the  moft  Generous  and  Li- 
^'^  beral,  and  the  moft  fplendid  and   fumptuous  in  his 
'''  way  of  Living,  and  particularly  in  his  Table  ;  adding 
"  the  moft  affable  and  infmuating  Part,  and  never  fail- 
"  ing  to  nick  Opportunities,  fo  as  to  make  them  ferve 
""^  his  Purpofes,  and  that  in  the  moft  cunning  manner. 
^'^  And  yet  this  fame  Man,  when  he  allowed  himfelf  to 
^^  unbend,  and  nothing  important  ftood  in  the  way  of 
^^  his  doing  fo,  could  inftantly  diffolve  in  Luxury,  Ef- 
^^  feminacy.  Debauchery  and  Litemperance,    to  that 
^'^  degree,  that  all  Men  ftood  amaz'd,  that  one  and  the 
^"^  fame  Man  could  be  fo  different  from  himfelf,  and  a6t 
'^^^  as  if  he  were  composed  of  oppofite  Natures.     But, 
as  the  fime  Hiftorian  obferves,  this  Diverfity  tended  to 
greatcn  him,  rather  than  detra6l  from  him  ;  for  that  his 
Debauchery   was  rather  the  Effed  of  Neceflity  than 
Choice.    For  the  Athe7jians  having  us'd  him  moft  un- 
gratefully firft,    he  was  forced  to  comply  with   the 
Cuftoms  and  even  Vices  of  other  Places  and  Nations 
who  proteded  him.     And  yet,  tho  he  faithfully  ferv'd 
the  Lacsdamoniansy  the  Thracians  and  Farjianf  fucceflive- 


2J.8  The  Loganthropos.         Book  IIL 

ly  ;  yet  three  things  were  equally  confpicuous  in  this 
Man  ;  Flrlfy  that  he  was  ever  faithful  to  the  State  that 
protected  him^and  true  to  their  Caufe  and  Service ;  and 
yet^  Secondly y  Th'At  his  noble  Soul  was  ever  fraughted 
with  new  Projects  to  ferve  his  Native  Country^  where 
he  might  do  it  fairly  and  honourably^  notwithftanding 
all  the  repeated  Affronts  and  Sufferings  he  met  with 
from  them.     But  then^  Thirdly,  Notwithftanding  all  his 
•Virtue  and  Gallantry^  he  was  ftill  unfortunate  from  firft 
to  laft.     It  may  not  therefore  be  improper  to  repeat 
what  the  Hiftorian  fays  further  of  him^  as  to  the  Rea- 
fon  of  his  being  obliged  to  ad  fuch  very  different  Parts. 
^^  (q)  This  Man^  fays  he^  tho  refleded  upon  by  feveral, 
^^  has  been  fo  happy  as  to  be  Celebrated  with  the  highell 
"  Praifes  by  three  moft  eminent  Hiftorians^  ^uiz.,  Tbu- 
^^  cydidesj  who  was  his  Contemporary  ^  Tbeofowpus,  who 
^^  was  born  a  little  after   his  daj^s^  and  Timms  of  the 
^*^  fame  Age.    Which  two  laft^  feeing  they  are  noted 
^^  to  (peak  ill  of  every  body^  I  know  not  how  they 
'^  have  agreed  to  praife  him  only.     For  all  that  I  have 
^^  faid  of  him^  they  have  agreed  ^in  to  be  true.    And 
they  add  this  further  ^   ^^  That  being  born  in  Athens y 
^'  the  moft  Famous  City  in  the  World^  he  had  theHap- 
^^  pinefs  to  exceed  all  that  that  City  had  ever  to  boaft 
*^  of,    as  to  the  Glory    and  Dignity  of   Life^    (he 
^^  means ,    as   to  thofe  things  chiefly   valu'd    there, 
^^  i'/2^.   Wifdom^    Policy^  Philofophy^  Eloquence  and 
^^  Morals.)    But  when  he  was  banifh'd  thence,  and 
^^  came  to  live  at  Theks^  where  none  of  thefe  things 
^^  were    valu'd,    but    only   Strength  of    Body,    and 
^^  Exercifes  that  difcover'd  the  Vigour  and    Agility 
'^  thereof,    he  fo  approv'd  himfelf  to  them  in  thefe, 
*^  that  there  was  no  Man  could  pretend   to  equal- or 
^^  come  near  him,  in  any  refped.     When,  from  thence, 
^^  he  came  to  Lacedamon,  whofe  Citizens  valu'd  nothing 
^^  fo  much  as  Patience,  Temperance,  and  the  induring 


(i)  Cap.  II,  ^ 


Chap-  I.         The  Loganthropos.  49 

^*^  of  Hardfhips  and  Fatigues,  in  which  they  reckon  d 
^^  Virtue  principally,  or  oniy  to  confift ;  he  comply'd 
^^  fo  readily  and  naturally  with  their  Maxims,  that  he 
^^  was  juftly  look  d  upon  to  exceed  all  the  Lacedemonians^ 
^^  in  Parfimony,  both  as  to  Diet  and  Apparel.    When 
^^  he  was  oblig'd  to  live  aniongft  the  Thracians^  a  fort 
^^  of  People  that  were  wholly  given  to  Wine  and  Ve- 
^^  nery,  he  outilrip'd  them  all  in  every  fort  of  Debau- 
^^  chery.     And  when  he  came  to  live  amongft  the  Per- 
^^  fians,  who  admir  d  nothing  fo  much  as  conftant  and 
"  bold  Hunting,  and  fumptuous  and  high  Feeding,  he 
^^  fell  fo  in  with  their  Methods,  that  no  Man  was  fo 
^"^  much  celebrated  that  way  as  he.     So  that  where-ever 
^^  he  came,  he  had  the  Fortune  to  be  the  Principal  and 
^^  Firll  Man,  in  the  Efteem  and  Love  of  all  People,  fo 
^'^  as  to   be  the  very  Darling  of  all  Nations.    What  a 
mighty   Genius  then  muft   we  fuppofe  this  Alcibiades 
to   have  been,    (r)  who  yet  died   a  young  Man   of 
about  forty  Years  of  Age  ?    Let  me  only  add  what  the 
fame  Hiftorian   fays  of  him,    in  relation  to  his  Edu- 
cation.   (/)  ^"^  He  was,  fays  he,  educated  in  the  Houfe 
^^  of  Vcricles^  whofe  Step-Son  he  is  faid  to  have  been. 
'^'^  His  Teacher  and  Inftruder  was  Socrates,     And  he 
^^  had  for  his  Father  in  Law  Hlppo?ncus^  who  was  the 
^'^  Greateft  Mailer  of  the  Greek  Language  then  in  the 
^^  World.     So  that,  it  cannot  be  conceived,  that  better 
^^  or  greater  Advantages  could  have  met  together,  in 
^^  one  Man.     For  both  Fortune  and  Nature  feem'd  to 
^^  contend,  which  fhould  ferve  him   moft^  in  order  to 
"  buoy  him  up  for  the  greateft  and  moft  eminent  Ser- 
^^  vices.     And  now,  my  Friends,  I  have   given  you  a 
Summary  Account,  of  what  all  Hiftorians  have  agreed 
in^  to  have  been  the  juft   Charader  of  this  Greci-An 
Hero. 

I  come  now,  idlp  To  confider,  what   I  think  was 
only  wanting,  to   make  him  fuch  a  Perfon,  as  is  fit 


(r;  Cap.  10,    (i)  Cap.  2. 


both 


50  7h^  Loganthrcpos.         Book  III. 

both  to  CoJaqucFj  Rule^  and  Reform  the  World.  And^ 
I.  This  was  his  Misfortune^  that  he  was  not  born  the 
Heir  of  a  Sovereign  and  puiffiint  Monarch.  Had  he 
been  the  Son  oi  AHgufitt^s^Qafar-^  and;  fucceeded  to  him, 
w4ien  fifteen  Years  old^  or  thereabouts^  what  could  he 
not  ha^ve  done^  efpeciafiy  had  he  liv'd  as  long  as  Augu- 
fius  did  ?'  But  it  was  his  Misfortune  to  be  born  in  a  Re- 
publi-ck^  the  mofl:  jealous  of  great  and  popular  Spirits 
in  the  World  ?  His  Spirit  was  too  great  for  the  narrow 
Orb  in- which- he  mov'd.  And  his  Circumftances  were 
fuch^  as  it  was  not  poflible  to  rid  his  hands  of  the  ma- 
ny Difftcu'kies'  he  ftruggl'd  -with.  '  And  then^  2.  His 
Compliance  with  the  Vices  of  all  Countries^  tho  his 
Misforti^ne  rather  than  Faulty  was  too  unbounded.  And^ 
tho  I  cannot- wholly  quarrel  with  him  in  his  doing  af- 
ter this  manner3  in  the  General  ^  yet  he  ought  to  have 
a(^ed  foj  that'  it  might  have  appeared  that  it  was  mere 
Civility  and  GomplaiCmcej  that  oblig'd  him  tO"  it.  And, 
by  this  Method;,  as  lie  would  haye  oblig'd  all  Men^  as 
much  as  he  did  by  his  Exceffes^  or  rather  moi-e^  M^hen 
they  had  perceived  that  wha.t  he  did  was  wholly  from 
Condefcention,  and  not  from  Inciinatioi-i:  So  he  would 
have  this  way  kept  a  handle  to  have  drawn-  Men  back 
infenfibly  ta  the  Gonfideration  of  the  contrary  A^irtues, 
and  been  capiible  to  reafon  Men  from  Vice^  with  the 
better  Grace  ^nd greater  Authority.  Had  but  thefe  two 
things  concurred  in  this  Man^  I  cannot  but  think^  that 
he  niight  have  been  fit  to  have  accompiifli'd  ail  that  is 
wanting  to  render  Mankind  happy. 

And  tlicit^rcre^  in  the  ^5^  Place^  t  fuppofe  every  one 
of  you  may  eafily  form  the  fame  Idea3  with  me^  of  a  true 
Kero,  fUch  as  Reafon  feeins  tacitly  to  defire.  Let  us 
therefore  fiippofe,  that  God  does  defign  to  bring  the 
Golden  Age  into  the  World  in  our  ov/n  time^  under  the 
Reign  of  a  Ne'iv  Sawm  ;  I  think  we  cannot  but  agree 
as  to  his  Idea.  For -thefe  things- muft  of  neceffity  con- 
cur in  his  Compofition.  (i.)  He  muft.bj..  ddj^gnded 
from  the' moft  Honourable  and  Noble  Family  in  the 
whole  Worlds  at  leaft  that  which  is  generally  efteem'd 

"i  and 


Chap.  I.         The  Loganthropos.  51 

and  own  d  to  be  fuch  at  the  time  of  his  Birth.    (2.)  He 
iTiuft  be  born  the  undoubted  Sovereign  of  the  Greateft 
Monarchy  in  the  Worlds  and  that  an  Abfolute  one^  to  do 
what  he  pleafes  without  Controle.  (;.)  He  muft  have  all 
the  Education^  that  is  podible  to  be  given^  to  form  his 
Mind  both  for  Univerfal  Empire^  and  the  perfed  Know- 
ledge of  all  Sciences  that  are  valuable  to  Human  Society. 
(4.)  He  mufl:  be  a  moft  extraordinary  Genius^  in  order 
to  improve  his   Education  to  the  higheft  Pitch.     He 
muftj    if  poffible  exceed  Alcibiades^  as   a  Philofopher, 
Orator^  Statefman  and  Politician,  and  as  a  General  both 
by  Sea  and  Land.     In  ihort,  he  muft  be  capable  of  eve- 
ry things  to  fuch  a  degree  as  to  exceed  all  the  reft   of 
Man  kind  J  as  far  in  all  the  Excellencies  of  Soul^  as  he 
exceeds  them  in  Grandeur  and  Power,     (j.)  He  muft 
have  all  the  Treafures  of  the  World,  at  his  Command, 
fo  far  at  leaft,  as  that  none  may  be  able  to  refift  him. 
(6.)  Ele  muft  keep  an  even  hand  between  Profufenefs 
and  Parcimony  ;  that  he  may  never  want  to  lay  out, 
when  Affairs  require  it,    nor  mifs  an  Opportuuity  of 
doing  fo  ;    efpecially  in  rewarding  Fidelity,  Bravery 
and  Virtue.    In  a  word^  he  muft  fo  ad:,  as  to  be  rather 
lov'd  than  fear'd,  and  yet  fear'd  more  than  all  things  in 
the  World  bcfides.     (7.)  lie  muft  be  a  thorow  Mafter 
in  the  Art  of  Infmuation  and   Diffimulation,  and  fo 
compliant  with  Cuftom,  as  never  to  require  or  expe6t 
any  thing  that  fo  much  as  feems  to  thwart  with  Mens 
Inclinations  and  innocent  Follies :  I  call  thofc  fuch,  as 
are   no   way  hurtful  to  Society  or  Government.     For 
whatever  is  inconfiftent  with   thefe,  muft  be  ftridly 
guarded  againft^  and  moft  feverely  puniflied.     (8.)  But 
in  his  Compliance  with  innocent  Vices,  fuch  as  Luxu- 
ry, Excefs  of  Wine  and  Women,  he  muft  fo  a(5t^  that 
Men  may  believe,  that  his  Condefcention  this  way,  is 
rather  the  effcd^  of  a  pleafant,  affable  and  debonair 
Temper,  than  of  a  fenfual  and  unbridled  Appetite  or 
Paffion.     (9.)  He  muft  exceed  all  Men,  as  much  in 
Beauty,  Symmetr)^  and  a  Majeftick  Afped:  and  Car- 
riage,   as  in  Wifdom,  Power,  or  Riclies.     (10,)  He 

E  2  muft 


/*> 


51  The  Loganthropos.        Book  Hi 

muft  approve  himfelf  to  be  the  true  Friend  and  Father 
of  his  Country^  and  the  inveterate  Enemy  of  all  the 
Enemies  of  himfelf  or  it,     (ii.)  He  mull  beexceffive- 
ly  ambitious  of  Glory  and  Fame^   ajid  refolve  accord- 
ingly to   exceed  all  the  Hero's  of  Antiquity^  as  far  as 
Ca/ar  exceeded  Romulus.     (12.)  And  in  order   to  this 
end^  he   muft  be  indefatigably   vigilant  and  diligent^ 
and  matchlefsly  Brave  in  time  of  A6tion.     (15.)  He 
muft  come  early  to  the  Throne^  at  leaft  as  foon  as  ^«- 
gufius  C^efar,  and   reign,    if  poffible,    both  longer  and 
more  happily  than  he  }  who  was  fo  fortunate,  as  to 
reign  as  many  Years  as  his  Predeceffor  C^f<^r  liv'd. 
(14.)  He  muft  not  be  imbroird  with  any  fort  of  Cares 
or  Troubles,  far  lefs  foreign  Wars,  or  inteftine  Seditions 
or  Confpiracies.     (i^.)  And  when  he  has  liv'd  to  the 
utmoft  Extent  of  natural  Life,  he  muft  die  an  eafy  and 
quiet  Death,  and  be  rational,  and  fenfible,  and  pleafant 
to  the  laft.     (16.)  He  muft  be  buried  with  the  greateft 
Pomp  and  Solemnity,  all  People  lamenting  him.     A 
greater  Monument,  than  that  ereded  for  Maufolus^  and 
more  lafling  than  the  greateft  Egyptian  PjmmiJy  muft 
be  ereded  to  perpetuate  his  Memoiy  j    and  all  Wits 
and  Pens  muft  be  at  work  to  tranfmit  the  fame,  as 
juftly  and  fairly,  as  poffibly  can  be  contrive,  to  Pofte- 
rity.     (17.)  He  muft  leave  all  Affairs  in  the  beft  order 
imaginable,  that  his  excellent  Laws  and  Rules  may  be 
obferv^d  in  all  time  coming.     And  in  order  to  this  end, 
he  muft,  in   his  own  time,  have  had  a  CoUedion  ot 
the  moft  eminent  Genius's  in  the  World  ;  Men  of  no- 
ble Birth,  eminent  Learning,    and  all  other  valuable 
Qualiftcat-ions.     And  thefe  he  muft  have  model'd  into 
diftina  Colleges,   Courts  or  Societies  ^  lome  tor  Go- 
vernment, Counfel  and  Polity  ;  fome  for  Commerce 
and  Trade  ;  fome  for  War  and  Military  AflFairs  ^  fome 
for  Philofophy  and  the  noble  Sciences ;  lome  tor  Keli- 
cion  and  its  P^ites ;  and  fome  for  Mechanical  Arts  and 
for  Husbandry.     And  ail  his  Difciples,  inthefe  leveral 
Refpeas,  muft  have  been  fully  inftruaed  by  himlelf, 
whilft  he  liv  d,  and  brought  under  the  moft  Itridt  and 


chap.  I.         The  Loganthropos.  53 

folemn  Bonds  and  Ties  to  obferve  his  Orders^  and 
obliged  theilime  way^  to  hand  down  his  Laws  and  Con- 
ftitutions  from  Age  to  Age,  by  adopting  into  their 
Number  fuch  as  were  fully  indruded  to  fill  theirPlaces^ 
as  they  fliould  liicceffivel)^  drop  off  by  Death.  ( 1 8  J  He 
mufi:  be  fucceeded  by  fuch  a  Race  of  Hero  s^  as  jQiall 
tred  in  his  Steps,  and  follow  his  Mcafures^  as  near  as 
poflibly  they  can.  (19.)  But  in  cafe  of  any  Degene- 
racy this  way,  and  confequently  hazard  of  altering  this 
noble  Conftirution,  he  mull  be  fuppofcd  to  ered  i  Se- 
nate, confiiling  of  fuch  or  fuch  a  Number  of  Dele- 
gates from  all  the  feveral  Colleges  I  have  mentioned 
and  refponfible  to  them  ,  which  Senate  fiiould  be  veiled 
with  a  Sovereign  Power,  to  oppofe  all  Innovations  that 
Great  Men,  or  even  the  Monarch  himfelf  fliould  at- 
tempt to  bring  in ;  that  thus  the  Laws  may  be  kept  up 
in  full  Force,  ambitious  Spirits  curb'd  and  over-a^v'd, 
and  the  Conititution  thus  fecur'd.  (20.)  And  to  pre- 
ferve  all  the  more  facred  and  inviolable,  the  Birth-Day 
of  this  Great  Prince  muil  be  kept  facred  to  all  Pofterity, 
as  the  greateft  Anniverfary  of  all  others ;  wherein  the 
Government  mull  Regale  the  whole  People,  and  divert 
them  with  Sports  and  Plays  of  all  forts :  And  upon  this 
Day,  at  or  about  Noon,  all  jMen  muil  be  obliged  to  join 
in  a  folemn  Hymn  to  the  Memory  of  this  Prince,  under 
the  Charader  of  the  Refcorer  and  Saviour  of  Mankind : 
and  having  done  this,  they  mufb  (all  without  exception, 
if  come  to  the  Years  of  DifcretionJ  enter  into  a  moft 
folemn  Oath,  to  continue  Faithful  to  the  Conilitution, 
Laws  and  Orders  of  this  Great  Prince  ;  vowing,  in  the 
moft  facred  and  awful  manner,  to  hold  thofe  Accurfed, 
that  (hall  attempt  to  alter  any  of  thefe,  and  to  oppofe 
allfuch  Innovators  as  the  woril  of  Enemies,  until  they 
bring  them  to  Punifliment,  in  the  moft  fevere  manner^ 
as  Terrors  lc  others. 

And  now.  Gentlemen,  I  have  given  you  my  Thoughts 

concerning  fuch  a  Hero,  as  ye  feemftill  to  expec^l,  tho 

I  muft  profefs  my  felf  a  Sceptick  this  Way.     Flad  Julius 

Cafar  had  all  thefe  Virtues,  equally  with  that  of  Am- 

.  E  ;  bition. 


54-  ''^^  Loganthropos.  Book  HI. 

bition  and  Defire  of  Power^  and  Fame^  yet  he  had  ne- 
ver been  capable  to  eflfed  what  you  dcfire  ;  becaufe  he 
waded  thro'  fo  much  Blood  to  Empire,  and  left  Mens 
Minds  full  of  Horrour  and  Revenge  for  the  Lofs  of 
their  Friends  and  Country's  Liberty  :  W'hich^  tho  fup- 
prefs'd  for  a  time^  prov'd  his  ruine  at  length.  Attguifius 
had  a  much  fairer  Game  this  way.  But  his  tirit  Begin- 
nings were  clouded  with  Wars  and  Cruelties.  And, 
tho  he  conquer 'd  all  his  Enemies  at  laft_,  and  laboured 
to  regain  Mens  good  Opinion  by  Clemency  and  Mild- 
nefs :  (t)  Yet  the  Memory  of  old  P^oman  Liberty  was 
not  forgotten  ,•  tho  Men  chofe  rather  to  fit  dov/n  quiet^ 
after  fo  many  defolating  Wars,  than  to  hazard  them- 
felves  and  Families  by  beginning  new  Broils.  So  that 
a  great  part  of  his  Reign  was  fpent  in  feciu-ing  the 
Power  he  had  acquired,  and  in  making  all  Men 
depend  upon  him.  Bv,t  hi:  long^  peaceable  and  glo- 
rious Reign  did  fo  inure  Men  to  an  Abfolute  Monar- 
chy^  that  {u)  at  length  they  fell  even  in  love  with  it, 
efpecially  after  all  the  old  Generation  were  gone  off 
the  Stager,  and  none  remain  d  that  could  remember  any 
thing  of  the  old  Republick  and  Liberty  of  the  Ro- 
mans ,•  all  thofe  who  were  alive  having  been  born,  ei- 
ther during  the  former  Civil  Wars  or  afterwards.  And 
both  thefe  concurred,  not  only  to  make  all  Men  fub- 
mit  peaceably  to  Augufius^  but  to  magnify  his  Govern- 
ment above  all  others.  For  the  older  Men  remembered 
the  Confuficn,  Mifery  and  Cruelties  that  the  World 
was  fiird  with,  firft  by  reafon  of  the  Convulfions  occa- 
fion  d  by  Mar'ms^  Cinna  -and  Sulla^  and  then  by  the 
Tmm^irate  of  For/7pejj  C afar  2nd  Crajj us ^  but  efpecially 


(t)  Cum  fercciCfimi  per  acies  aut  pr^fcriptione  cecidident,  caeteri 
nobillum,  quanto  quis  fervitio  promptior,  opibus  &  Honoribus  tolle- 
rcntur,  ac  novis  ex  rebus  aiifti,  tuca  &  prxlentia,  quam  Vetera  &  pe- 
riculofa  mallent.  Tacit.  Annal.  Lib.  i.  Cap.  2.  Edit.  Rykii.  Lugd. 
"iJat.  1687.  («)  Oomirestranqiiilla.  Eadem  Magiftratuum  vocabula. 
Juniores  poft  A£\iacam  Viftoriam,  etiam  fenes  plerique  inter  beUa 
Civiiim  nati.  Quaturq.uirci5  reliciuus,  q.ui  Rempub.  vidiffet  ?  Tacic 
Annal.  L.  i.  c.  2- 

the 


Chaf).  f .  The  Log^nthropos.  5  5 

tht>  Civil  Wars   of  the  two  firft.    Others^  that  could 
remember  little  of  that  time^  could  yet  diftindiy  call  to 
mind   the  Second  Triumvirate  of  Anton'mSj   Lepid/./s  and 
Augnfim^  and  their  Wars  with  E'rutus  and  £rjjjusy  and 
the  Wars  that  enfued  afterwards  between  Antonlus  and 
Augiiftus^  and  the  Severities  cxercifed  by  them^  both 
during  their  Union  and  Contention  for  Sovereignty. 
And  the  younger  Men  that  heard  of  thefc  fonnerTrage- 
dieSj  and  faw  the  prefent  Splendor  and  Glory  of  Augu- 
ftusy  and  felt  the  Advantages  of  Peace  and  Plenty  un- 
der hinij  could  not  but  reckon  themfelves  very  happy^ 
above  what  their  PredecelTors  ever  were.     For  an  uni- 
verfal  Calm  was  then  in  the  Worlds    the  Temple  of 
Janus  (hut  up^  ev^ry  Man  at  eafe  and  quiet^  Le.irning 
and  Virtue  encourag'd^  all  Princes  and  Nations  courting 
the  Roman  Emperor_,   and  emulating  one  another  in 
complaifance  to  his  Will,  and  in  an  Ambitition  to  flieW 
themfelves  faithful  Allies  to  our   State      So  that  had 
Heaven  defign'd  to  have  lent  fuch  a  Hero  into  the  World^ 
-  then  feems  to  have  been  the  only  proper  time.     And 
truly  had  ALircelkis  liv'd  to  have  fucceeded  Aniufius^  or, 
upon  his  Deaths  had  we  had  German icus  in  the  room  of 
Tiheriusy  perhaps  it  might  have  gone  very  happily  with 
us*     But  a  Tiberius  ruin'd  all.     And  things  lince  have 
ftill  turn'd  worfe  and  worfe.     For  after  we  were  rid  of 
that  cimning  Tyrant^  we  faw  our  felves  governed  firft 
by  a  Mad-Man  •  and  after  thatj  to  fpeak  plain,  by  a 
FogJ.     I  confefs  now  we  have  a  very  happy  Change. 
And,  Brother  Seneca^  the  Gods  feem  to  have  put  it  into 
your  Power  to  render  the  World  as  happy  this  way  as 
we  am  reafonably  defire,  efpecially  when  you  have  fo 
excellent  and  brave  a  Man  as  Burr  us  to  go  hand  in  hand 
with  you  in  fo  noble  a  Dellgn.  Let  him  form  the  Mind 
of  young  Nero  for  War  and  Enipire^and  let  it  be  your  bu- 
finefs  to  render  him  thorowiy  wife  and  virtuous,  I  know 
how  difficult  a  Task  this  is,  confidering  his   Youth, 
Temptations,  and  too  natural  Difpofition  to  Pride  and 
Cruelty  ^  and  I  can  eafily  fee  what  a  hindrance  Agrif- 
fma  will  be  to  you.     However  I  hope  all  thefe  are  don- 

E  4  querable. 


56  The  Loganthropos.        Book  III. 

querable.  But  perhaps  I  have  fa  id  too  much^  efpe- 
ciaily  to  one  that  knows  the  prcfent  Circumftances 
of  our  Court,  and  the  Great  City  fo  much  better  than 
my  felf  Haften  thither^  and  aifure  the  Emperor^  that 
as  I  do  heartily  thank  him^  for  his  continuing  me  in  this 
Government^  fo  i  fhall  to  my  utmoft  promote  his  Glo- 
ry and  Intereil.  And  as  I  do  moil  particularly  render 
him  thanks  for  allowing  my  dear  Brother  to  make  fuch 
an  Excurfion^  as  to  come  fo  far  as  Corinth^  that  we  may 
injoy  one  another  for  fome  days ,  fo  I  defire  you  may 
return  with  the  greater  Expedition^  left  your  abfence 
prove  difadvantageous  to  the  true  Friends  of  the  Em- 
peror. For^  tho  you  may  fafely  truft  in  the  Virtue  of 
Burrusy  yet  Jgrippinas  Power  may  render  it  a  Task  hard 
enough  for  both  of  you  to  prevent  Nero's  being  infnar'd 
by  Temptations^  that  few  young  Men^  efpecially  in 
his  Circumftances^  can  be  fuppofed  to  have  the  Wif- 
dom^  Temperance  and  Steddinefs  to  refift. 

Gentlemen,  I  hope  you  are  of  that  Virtue,  as  not  to 
expofc  any  thing  that  is  faid  in  this  private  Conference. 
But^  my  Brother^  only  knows  the  grounds  of  my  Fear^ 
that  fuch  a  HerOj  as  I  have  defcrib'd,  is  not  yet  like  to 
appear.  And  truely  my  long  experience  of  Men  and 
Things  makes  m.e  diffident  wholly  this  way.  For^  as  I 
have  hinted  already^  there  never  certainly  was  any  time 
fo  proper  for  the  Appearing  of  fuch  a  Hero^  as  that 
wherein  Tiher'ms  began  his  Reign.  For  had  Heaven 
blefs'd  Auguftus  with  fuch  a  Son^  or  at  leaft  Succeflbr, 
as  I  have  given  a  Defcription  of^  how  happy  had  Man- 
kind been !  Good  Gods^  how  would  the  World  have 
been  mended  by  this  time  I  which  now^  alas !  grows 
worfe  and  worfe.  Had  fuch  a  Prince  been  born  about 
I  y  Years  before  the  Death  of  Auguftus ^  and  declared 
Succeflbr  to  the  Empire^  at  the  fame  time  {if^)  that  he 
gave  forth  that  great  and  remarkable  Edid  for  defcri- 
bing  the  whole  Worlds  as  far  as  was  poffible  to  do  it^  as 

fyo^  Tacit. Annal.  Lib.  i,  c  lu  Sii€lA\\t2,  i. 

to 


Chap.  1.  The  Loganthropos,  57 

to  number  of  Countries^  Towns^  Men^  Revenue^  &c^ 
I  fay^had  fuch  a  Prince  been  then  born  and  thusown'd 
to  the  Worlds  and  accordingly  Educated^  we  might 
have  been  at  this  very  time  happy  under  his  flouriihing 
Government.  But  feeing  Heaven  has  fufFer'd  things  to 
run  on  in  the  quite  cojitrary  Courfe^  1  think  I  have 
very  good  Reafon  to  continue  an  Infidel  as  to  the  Ap- 
pearing of  any  fuch  Prince  for  the  future. 

Sofihenes,  1  know  not  how  Vaul  may  relifli  your  ad- 
mirable Difcourfes^  moft  Noble  Lords.  But  I  am  fure_, 
I  have  juft  Reafon  to  thank  you  both.  For  you  have 
fpoken^  as  if  you  had  been  divinely  infpired^  to  con- 
firm our  Notions  of  the  Meffiah  and  his  Kingdom.  Se- 
neca has  learnedly  fiiown^  that  the  Appearing  of  fuch 
a  Prince  has  been  the  Expedation  of  all  the  thinking 
Part^f  Men^  in  all  Ages.  And  Gallio  has  difcover'd 
what  fort  of  Prince  he  muft  be  ,  what  his  Qualificati- 
ons j  what  his  Government  ^  and  what  the  Happinels 
of  the  World  under  it.  And  both  of  you  are  agreed 
with  me^  that  fuch  a  Hero  never  yet  appeared  in  the 
World  'y  and  confequently  that  the  crucified  Jefus  could 
not  poffibly  be  he.  Howv^vcr  I  muft  be  fobold,  as  to 
tell  youj  that  there  are  two  things^  wherein  I  think  the 
moft  noble  Gallio  has  mifs'd  that  which  is  proper  to 
compleat  the  Character  of  fuch  a  Divine  Hero^  as  he 
has  moft  admirably  defcrib'd  in  all  other  refpeds.  For^ 
I.  He  has  allow'd  him  to  temporize  in  point  of  Virtue 
and  Vice,  to  give  way  to  Intemperance  in  fome  refpedis^ 
and  to  give  allowance  by  Law^  as  well  as  Example  this 
way  to  others^  as  to  thole  Evils  that  he  fiys  do  not  hurt 
Communities  as  fuch ,  and  he  has  mentioned  Excefs  as  to 
Eating  and  Drinking  and  Venery.  Now^  tho  fome  Vi- 
ces do  more  diredly  tend  to  hurt  the  Commonwealth 
than  othersj  yet  it  is  our  fixed  Opinion^,  that  every  Sin 
tends  fome  way  to  the  detriment  thereof.  Let  usbutconfi- 
der  thefeEvils^that  ought^according  to  him/o  be  tolerated. 
Are  not  Luxury  as  to  Eating  and  Drinkmg  pernicious 
things^  efpecially  the  latter  .^  For  what  Secret  can  be 
trufted  to  a  Man^  that  ufes  to  be  overcome  by  Drink  ? 

And 


58  The  Logantliropo5.        Book  lit 

And  who  is  fafe  from  him,  who  has  thus  loft  hisRea- 
fon  ?  And  as  for  Venery,  I  hope  he  excepts  the  Allow- 
ance of  Adultery.  For  who  can  endure  to  have  his 
Wife^  who  is  his  Property^  abus'd  ?  As  for  fimple  For- 
nication,  I  confefs  the  Cale  is  more  tolerable.  But 
Limits  muft  be  fet  to  Great  Men  in  this :  otherwife^who 
can  can  fecure  the  Chaility  of  his  Children  ^  I  do  not 
much  difpute  other  Points  with  him  :  For  even  our 
Great  Prophet  permitted  Di'vo7'cey  upon  certain  Occa- 
fions ;  and  our  moft  eminent  Patriarchs  and  Princes  al- 
lowed of  Polygamy^  by  their  Example.  Only  I  fay,  in 
the  General,  that  fuch  a  Divine  Hero,  as  we  are  in  queft 
of,  muft  be  fmlefs  himfelf,  and  allow  of  nothing  that 
is  finful  to  be  tolerated  ;  let  the  Reafon  or  Pretence  to 
the  contrary  be  what  it  will.  And  this  is  the  Notion 
we  have  of  our  Meffiab,  But  then,  zMj.  I  muft  tM  you 
fomething  more,  that  will  perhaps  furprize  you,  -viz,. 
that  we  do  exped:  our  MeJJiah  will  be  more  than  a  mere 
Man.  Nay  our  Prophets  carry  the  matter  fo  high,  as 
to  affure  us,  that  He  will  be  fuch  a  one,  as  ftiall  be 
truly  God,  or  the  Son  of  God,  as  partaking  of  his 
Nature.  How  this  can  be,  I  confefs  is  a  Myftery  to 
us.  But  feeing  our  Divinely  Infpired  Writers  do 
agree  this  way ,  and  that  the  conftant  Tradition 
we  have  of  this  Alatter  confirms  u&  in  this  Notion, 
it  is  not  lawful  for  us  to  doubt  of  it.  You  may  per- 
haps fmile  at  this  Opinion  of  ours :  But  when  ye  allow 
your  felves  to  confider,  that  all  your  own  Theology 
runs  upon  this  Suppofition,  I  hope  you  will  ridi- 
cule oui-s  the  lefs.  Yours  indeed  is  ftuff  d  with  innu- 
merable Fables  about  Gods  and  Goddeifes,  and  their 
Progeny,  and  their  ridiculous,  and  even  obfcene  and 
wicked  AAions  ,•  which  I  queftion  not  but  you 
laugh  at  within  your  felves.  But  yet  I  believe, 
that  Mankind  had  never  run  fo  v/ild  in  their  Sto- 
ries this  way,  had  they  not  from  the  firft  Age  of 
the  World  been  poiTeft  of  fomething  that  laid  the 
Foundation  of  fuch  odd  Ideas.  Now  our  moft  An- 
cient Writings  tell  us,  that  the  Firft  Man  (whom  we 

call 


Chap.  I  •        T^e  Loganthropo5.  59 

call  Adam  {x)j  from  the  Excellency  of  his  firft  For- 
mation, and  you  call  Saturn)  having  Apoftatized  from 
God  to  Sin,  by  the  Infmuation  of  the  Prince  of  evil  De- 
mons, God  •  condefcended  to  take  pity  upon  him  not- 
withitanding,  and  promised  that  his  own  Son  fhould  ap- 
pear, in  due  time,  to  ad  yUla?ns  Part  over  again,  fo  as 
to  regain  all  that  he  had  loft.  This  is,  I  confefs,  darkly 
infinutatcd  by  Mofes  ^  but  our  Cabbala  fupplies  this  De- 
fect. Now  this  Son  of  God,  when  he  becomes  Man, 
is  to  partake  of  both  Natures  ,•  of  the  Divine,  that  he 
may  be  capable  to  do  whatever  he  pleafeth,  and  of  the 
Human,  that  he  may  be  a  proper  Prince  for  Mankind. 
And  feeing  he  is  to  be  God,  as  well  as  Man,  we  believe 
that  he    himfelf  will  be  our  Governour  perpetually^ 


(x)  Adam  is  gerjenlly  fuppofed  to  have  had  his  N'ame  given  him^  front 
A  Word,  of  thg  fame  Letters  atid  Souvd  in  the  Hebrew,  that  fig^ifies  Red, 
becauje^  fay  our  old  Commentators.,  he  was  made  of  a  Red  Earth  orQay. 
But  th  Mofesp^i  indeed.  Gen.  2.  7.  7hat  Adam  was  made  of  the  Earth, 
and  that  the  Hebrew  Word  there  vfedfi^mfies  Red^  yet  he  fays  not  that  he 
had  his  Name  from  thence,  Avd  therefore  it  may  be  as  reafonable  to  fuppofi 
that  that  N'drne  was  given  to  ihe  Earth  or  Ground  from  Adam.  So  that  we 
ire  /iill  left  to  enquire  rohy  God  called  the  Firft  }/lan,  Adam.  Jonathan 
B  Uz.  tells  nSy  That  the  Dufl  of  which  Adam  was  made,  was  jy/incipally 
taken  from  the  Ground  whereon  the  Santluary  afterwards  flood,  but  with  a. 
Mixture  of  other  Dufl  brought  from,  the  four  Quarters  of  the  World,  und 
that  all  this  was  moiflen'd  with  a  Mixture  of  all  the  Sorts  of  Water  in  ths 
JForld  ;  and  that  Adam  was  equally  i^i,  Black  and  White.  7-''^-';—^ 
c^rr-Jnly  Man,  when  firfl  created,  was  a  moft  Noble  Creature,  and  tljerc 
fore  the  Name  that  God  gave  him  mufl  have  exprefs'^d  fomething  of  bis 
Nature  and  Excellency,  He  appear'' d  at  firj}  like  the  rofy  Morning,  and 
was  710  doubt  called  Adam,  to  denote  his  Excellency .  And  fome  Foorfteps  of 
this  feem  jiill  to  remain  in  the  Oriental  Ungues,  In  the  Hebrew  Aden 
Jfgnifies  a  Foundation,  and  Adon  Lord  or  Prince,  whence  God  himfelf  takes 
the  Name  Adonai,  and  it  may  not  be  improbable,  that  Adam,  who  was 
conflituted  Lord  of  this  World,  might  have  his  Name  at  firft  from  hence, 
with  afmaU  Variation  of  Sound.  Ludclp^.'.:c  i^  his  Erhiopick  Hiftory, 
Lib.i.  cap.  15.  as  alfo  in  his  Lexkon  of  the  Ethiopick  Language,  fuppofes. 
That  the  true  Original  of  the  firfl  Man's  being  Nam'd  Adam^  ispre/ervei 
there,  and  that  it  fignifies^  not  only  Delightful,  or  God's  Delight,  but 
Brightnefs  and  Excdlency.  A'^i  perhaps  the  SyriacL  Word  Adamas, 
a  Diamond,  may  be  derived  from  heme,  as  denoting  both  its  fparkling 
Brightnefs,  aind  its  Vahe  and  Excelleiuy, 

with- 


6o  The  Loganthropos.         Book  III. 

without  any  Succeflion,  as  long  as  the  World  lafts.  But 
when  the  Race  of  Mankind  comes  to  an  end^  we  do 
fuppofe,  that  this  fame  Glorious  Prince  willprefent  us 
to  his  Father^  that  his  Faithful  Subjeds  may  be  eternal- 
ly rewarded  by  him  in  the  Supream  Manfions  of  Hea- 
ven^  and  live  there  in  inconceivable  Pleafure  under 
him^  above  any  thing  that  this  World  can  admit  of. 
But  now  when  we  fpeak  of  God's  having  a  Son^,  we 
muft  not  conceive  of  this  from  common  Ideas.  Our  God 
Is  infinitely  glorious  above  Matter^  and  has  no  Body. 
We  fpeak  therefore  Figuratively^  when  we  exprefs  our 
felves  in  Vulgar  Terms^  of  this  Kind.  If  I  ihould  call 
Reafon  or  Judgment  the  Father  of  Rational  Volition^ 
and  confequently^  Will  the  Son  of  Reafon,  no  Body 
would  think^that  I  fpake  of  thefe,  in  the  fame  Senfe  that 
is  ufed  to  exprefs  Mens  Relation  to  one  another.  And^ 
in  like  manner,  you  muft  not  fuppofe  that  we  under- 
ftand  that  the  Pure  and  Infinite  Being  is  multiplied  in- 
to fuch  Perfons,  as  two  or  more  Men,  defcending  one 
from  another.  However  we  pretend  not  to  be  capable 
to  explain  how  this  is :  but  reckon  it  enough  to  believe, 
that  there  is  fome  real  Foundation  this  way,  known  to 
the  Deity  Himfcif,  tho  not  to  us ;  feeing  the  Prophets 
have  been  infpired  to  fpeak  to  us  in  this  Strain,  when 
they  reprefent  our  M^Jfinh  to  be  truely  God,  and  yet  de- 
fcribe  him  as  a  real  Man,  when  they  fpeak  of  his  com- 
ing into  the  World.  And  indeed  how  can  a  God  be 
vifible,  and  ad  among  Men  as  their  Prince  and  Judge, 
unlefs  he  aflume  the  Nature  of  Man,  and  ad  in  and  by 
it  ?  For  unlefs  this  be,  how  were  it  poflible  for  Men  to 
converfe  with  fuch  a  Ruler,  as  were  infinitely  diftant 
from  us  in  Nature,  Attributes  and  Operations  ?  And 
confequently,  hov^/-  were  it  poffible  for  us  to  be  go- 
vern'd  by  him,  in  any  Political  or  Social  Way,  as  a  King 
governs  Subjeds  ?  I  thought  fit,  my  Lords,  to  give  you 
this  Tafte  of  our  Theology,  And  I  am  perfwaded  that  the 
more  you  confider  it,  the  better  you  will  like  it  ,•  tho 
at  firft  View,  it  may  perhaps  appear  to  h^  ve'-y  odd. 
But,  excepting  theie  two  Particulars,  I  do  intirely  a- 

gtee 


Chap.  I.  T^he  Loganthropos.  6i 

gree  with  Gallio^  that  the  Mejfiah  will  be  juft  fuch  a  He- 
ro^ as  he  has  defcrib'd.  And  you  may  remember  that 
I  did  before  give  you  an  account  of  the  Jewifli  Notion 
of  him  to  the  fome  purpofe^  tho  more  generally  and 
briefly. 

Seneca,  My  Propofal  was^  my  Friends^  that  Paul 
might  be  allowed  to  anfwer  his  own  Queftion.  But  I 
believe  he  is  not  difpleafed  that  he  has  been  fo  happily 
prevented  hitherto.  And  I  hope  it  will  be  both  to  your 
and  his  Satisfadion^  to  confider  what  I  have  to  add^ 
to  what  has  been  aheady  faid  upon  this  Great  Head. 
My  Brother  has  drawn  the  Character  of  fuch  a  Hero, 
as  we  are  in  queft  of^  in  fuch  natural^  bright^  and 
noble  Colours^  that  I  concluded  that  it  was  impoflible 
to  find  any  real  flaw  in  the  Defcription  he  gave.'  But 
Soft  hems  has^with  great  Judgment^  difcover'd  its  Defed 
in  two  Particulars.  I  confefs^  that  when  he  mentioned 
the  Firft  Thing  that  he  thought  was  deficient^  I  did 
thinic  he  was  very  much  miftaken.  For  I  could  not 
conceive  how  a  Hero  could  reform  the  Worlds  without 
fome  Compliance  with^  and  Allowance  for^  fuch  Vices, 
as  are  fo  natural  to  Men^  and  that  it  were  impoflible  for 
him  otherwife  to  get  their  Love  and  Approbation. 
And  I  Hill  think,  that  this  was  as  neceffary,  as  any  of 
the  other  Qualifications  of  fuch  a  Hero,  as  my  Bro- 
ther defcrib'd,  that  is,  ^  Political  One.  Eut  v/hen  5o//&e- 
nes  came  to  his  fecond  Particular,  and  told  us  that  the 
Hero  that  he  and  his  Countrymen  exped:,  muft  be  not 
only  Divine,  in  the  Senfe  that  we  reckon  all  elevated 
Genius's  to  be,  but  really  God,  or  one  that  partakes  of 
the  Divine  Nature,  in  the  molt  proper  Senfe  of  the 
Word,  aswellastruely  and  really  Man,*  Iconfefslwas 
not  a  little  furpriz'd.  For  1  mull  own,  that  by  this  the 
Jewifli  Nation  feems  to  have  a  Stretch  of  Thought, 
that  equalS;,or  rather  exceeds  an^  thing  that  any  Philofo- 
pher  ever  fell  upon.  lIov/-ver  Ibrr.ething  like  this  feems 
to  be  infilled  upon  by  Plato ;  which  the  Difcourfe  of 
Sofrhenes  has  made  me  think  upon,  and,  if  I  miftake  not, 
help'd  me  to  underftand  further  than  I  ever  did :  For 

I 


$S  Ti6e  Loganthropos.        Book  lit 

I  remember,  that  in  the  Dialogue  mentioned  by  me  be- 
fore, and  immediately  after  the  Queftion  of  jilcihiades^ 
■which  I  giive  you  my  Thoughts  of,  he  feems  to  infmu- 
ate  fomething  not  unlike  this  Jewiih  Notion,  if  indeed 
it  be  not  the  fame.  Fcr^  v/hen  Alcibiades  had  faid, 
HGTe  §y  vra^is^i  6  X^ov(G)  _,  Sec.  When  fjall  pbr/t  Thm 
come  ?  &c.  or  as  v/e  may  otherwife  render  the  Words ; 
WJotn  ^mll  this  Saturu  appear  ?  viz.  to  bring  back  the 
Golden  Age.  ylr;d  7vhat  fort  of  Man  wlU  this  Teacher 
he^  when  he  comes  ?  For  I  do  exceed'mgly  long  to  fee  fuch  a 
Ferfon^  and  to  knojv  who  he  I:,  I  iiiy^  to  this  Queftion 
Tlatom:2ikts  Socrates  to  return  this  (j)  A nfwer.  otSros 
VfiV  a/  /AeAe<  -TVK^t  c^,  &c.  This  is  m  other  than  he  under 
'ivhofe  Care  thou  art,  But^  as  Homer  reprefents  Miner- 
va^ to  have  flrft^  remo'ved  the  Cloud  from  Diomedes  his  Ejes^ 
hefore  he  could  b3  capable  to  fee  the  Goddefs  that  /pake  to  him^ 
and  htojv  that  he  was  not  a  Human  Verfon^  hut  a  Deity  : 
S'olmvft  tell  thec^  that  it  is  neceffarj^  that  the  Da^hmfs 
that  is  now  o'ver  thy  Mind  he  firfi  removed  hy  this  God^  and 
then  thy  7nind  mufi  he  drawn  ftearer  to  him  ^  and  fo  thou 
(halt .  he  made  capable  to  difcern  7vhat  is  Good  ajvd  what  is 
Evil 'y  ivhich  at  prefent  thou  ferns  incapable  of  To  which 
Al'cihiades  is  made  to  reply  after  this  manner.  Let  him 
therefore  either  remove  this  Cloud  from  me^  if  he  think  fit ^  or 
otheryvife  difpofe  of  me.  Fcr  I  am '  ready  to  A^l  as  he  would 
ha've  mCy  and  fo^  as  to  omit  nothing  that  he  fiall  require  of 
me^  whoever  he  be  ^  provided  that  this  tend  To  render  me 
better.  To  which  Socrates  Anfwers.  Jjfure  thy  felf  that 
he  takes  care  of  thee^  even  in  a  mofi  wonderful  way,  Now^ 
that  we  may  underftand  the  meaning  of  P/^/-^  further, 
I  fhall  give  you  an  Account  of  another  Paffage  of  his 
to  the  fame  Purpofe^  which  I  have  mark'd  in  another 
Part  of  his  Works :  Where,  after  he  had  difcourfed 
uponfeveral  Points,  in  relation  to  the  founding  a  rightly 
conftituted  Government,  and  particularly  its  Metropolis 
cr  Capital  City,  that  was  to  be  the  Head  and  Cement 

-    Cjj')  Plat.Alcibiad.2,  pag;4^k*  "^^^'^^^'^ 

thereof : 


Cfcap.  1 .        Ti&e  Loganthropos.  65 

thereof :  Ho  comes  at  length  to  difcourfe  after  this 
manner  :  ( z,)  It  were  neceffarjy  ifwejliould  name  fuch  a  City 
thiiSy  ( /-  e, '  from  the  true  Governour^  for  he  had  faid 
immediately  before^  that  it  was  ufual  to  give  Names 
to  Cities  and  Countries^  from  the  Founders  of  them)^ 
To  dtri'ue  its  Defignatlon  from  G^d  himfdf\  -who  is  the  true 
and  proper  Ki?ig  and  Lord  of  thofe  who  are  endued  with 
thinking  Souls.  But  who  is  this  Gody  you'll  fay  ?  Tray  allow 
frU  to  make  ufe  of  a  Story ^  the  better  to  fet  forth  and  illuftratt 
'n)hat  I  ha've  to  fay  to  this  Incjuiry,  We  are  told^  that  long 
before  there  were  any  Cities  built  and  inhabited^  the  Gozrern- 
ment  of  the  whole  World  was  in  the  hands  of  old  King 
Saturn^  with  univerfal  Happinefs  to  Men  ^  and  that  the  bejt 
Go'vernments  that  ha^e  ever  obtain  d  fince^  do  hut  faintly 
fet  forth  the  'Excellency  of  that  fir fi  One,  And  therefore 
I  thought  it  was  worthy  of  our  Thoughts ^  to  confider  that 
Ancient  Governm^ent^  with  the  clofefi  Intention  of  Mind, 
For  which  end^I  have  made  mention  of  it  to  you ^  at  this  time. 
Noiv  the  Accouitiy  that  has  been  traditionally  con^efd  to  uSy 
of  that  Ancient  Government ^  is  this  ^  that  all  things  did  then 
naturally  and  copioufly  fpring  upi  of  themfelvesy  without  the 
Toil  and  Care  of  Men^  and  that  fi  plentifully ^  that  nothing 
was  wanting  that  they  could  def  re y  either  as  to  JsFeceJJity  or 
Tleafure.  The  Rcafc?i  of  which  Happinefs  is  faid  to  be  this  : 
Saturn  underfi-anding  that  the  Nature  of  no  Man  was  capa- 
ble to  manage  Human  Affairs  fo^  but  that  his  Weakneffes  ancL 
Folly  would  difcover  it  felf  to  the  Detriment  of  the  Publlcky 
either  by  his  being  Arbitrary  and  Tyrannical^  or  by  his  Wan-- 
tcnnefsyTride  (Z?id  partial  Admintfhation  ofjufice:  Under- 
fi-andingy  I  fay^  phis  Fvint  thorojidy^  he  took  this  Met^odl 
He  did  order  and  manage  things  fiy  that  Cities  and  Countries, 
fljould  not  be  ruled  by  l^/Ltriy  but  by  Brings  of  2,  Divine 
and'  more  Noble  Nature  than  they^  even  by  Spirits  :  To 
thefe  he  committed  the.  Government  of  the  fever al  Communi- 
ties of  Meny  as  to  fo  many  ^ings  or  Rulers  fet  over  thent. 
Which  Method  or  Rule  is  fiill  follbv/d  by  us  in  all  our  Inferi^ 


CO.  Plato  de  Legibus,  Lib.  4.  p<ig«  5pp.  E.  F.G, 

dur 


64.  T^b^  Loganthropos.         Book  IIL 

cur  Government Sy  as  is  feen  in  our  care  of  our  Flocks  of  Sheep ^ 
and  Herds  of  other  Creatures,  For  ive  do  not  fet  Oxe?i  to  rule 
Oxeny  or  Goats  to  manage  Goats,  But  -ive  fet  Men-over  thsm^ 
as  only  fit  to  rule  them  j  hecanfe  they  are  of  a  Kind  and  Na- 
ture J  uper  lour  to  thefcy  and  therefore  capable  to  command  them. 
In  like  manner  God  (who  goes  under  the  Name  of  Saturn) 
being  the  Friend  of  AlefT^  Jet  over  them  at  firfi  certain  Spirits^ 
of  a  much  more  noble  Order  and  Nature^  than  that  of  Man. 
ji;;d  thcf  excellent  Spirits  didy  with  the  great efi  cafe  both  to 
themfelves  and  to  Mankind^  Jo  carefully  rule  Human  Affairs y 
as  intirely  to  preferve  Teace^  Chafiity^  Liberty  and  JuftlcCy 
to  all  Men  equally  ^  by  which  means  no  J^arrels  or  Seditions 
•were  heard  of  but  all  things  remain  d  in  perfetl  Tranquility 
and  Hafpinejs.  Now  the  Truth  of  this  Story ^  and  the  Ufe  I 
?nake  of  it^  is  this  ^  That  no  City^  that  is  only  under  the  Go- 
vernment of  mere  mortal  Men  like  our  felves^and  7iot  alfo  under 
the' Rule  and  Sway  of  Gody  can  ever  be  really  happy y  but  muft 
continually  labour  under  Evils  and  FexatlonSy  &C.  To  this 
Purpofe  does  the  Great  Plato  difcourfe^  in  a  moft  Di- 
vine and  wonderful  Manner.  And  I  am  fure  I  have 
given  you  his  Senfe^  tho  perhaps  I  have  not  given  you 
his  Words  verbatim. 

And  now^  my  Friends^  what  difference  is  there  be- 
tween the  Notion  of  Plato  and  that  of  the  Jewijlj  Nat  ion  y 
in  this  Point.  It  is  credibly  reported^  that  Plato  did 
converfe  very  much  with  the  Jewsy  when  he  was  in 
Egypty  (where  there  were  always  a  Multitude  of  that 
Nation^)  and  perhaps  he  might  there  imbibe  this  No- 
tion of  theirs^  as  it  is  (a)  certain  that  he  leems  to  have 
incorporated  a  great  deal  of  their  Theology  into  his 
Philofophy^with  this  difference  only^That  he  adapts  both 
his  Notions  and  Words^as  near  as  he  can^to  the  Religion 
and  Opinions  of  his  own  Country.  However^  I  think 
we  may  obfervethefe  Things  here  ;  (i.)  That  no  mere 
Man  can  ever  have  all  thofe  Qualifications,  that  are  fit 
to  render  him  capable  to  fubdue  and  govern  the  whole 


(A)  See  Eufeb.  Prsp.  Evang.  Lib.  11,  &  12. 

World 


Chap.  i.         T^he  Loganthropos.  6  5 

World,  lit  leaft  fo  as  we  could  wifh  it  were  Governed. 
(2.)  That  therefore  fuch  a  Hero,  as  we  are  in  queft  of, 
muft  be  more  than  a  Man,  and  be  of  a  Nature  infinite- 
ly   more  noble  and  capacious  than  the  Human  Na- 
ture is.     (5.)  That  therefore  he  muft  be  God  himfelf, 
or   one  that  partakes   of  the  Divine  Nature,  which 
I' think    fignities   the    fome  thing.      (4-)    This  Hero 
then  muft  be  both  God  and  Man,  or  have  both  thefe 
Natures  united,  as  Scfihems  has  reafoned  very  juftly- 
For  he  muft  be  God,   to  have   Wifdom  and  Power 
enough,  to  govern  the  whole  World  ;    and  he  muft 
be  Man,  to  be  a  proper  Head  and  King  to  Men.     And 
indeed,  if  ever  a  fecond  Sanim  come  into  the  World_, 
I  fee  not  how  it  is  poffible  for  him  to  bring  in  a  truely 
Golden  Age,  confidering  how  the  World  is  now  con- 
ftituted,  unlefs  he  be  both  God  and  Man.     And  I  can- 
not conceive  what  P/^fo's  Meaning  fhould  be,  unlels  this 
was  his  Notion.    For  there  are  two  Things,  that  I  think 
are  plainly  infmuated  by  him,  in  the  two  PaiFages  I 
have  quoted  from  him.      i.  That  the  Being  that  he 
fpeaks  of  was  not  only  then  exifting,  but  the  Supreme 
Ruler,  under  whofe  Care  both  he  and  Jllcibladesy^^nd  all 
Men  were,  and  therefore  he  would  have  his  Philofophi- 
cal  Republick  and  City  to  be  called  by  his  Name.    And 
here  it  is  memorable,  that  Plato  fpeaks  of  one,  that  he 
calls  fomewhere  the  Son  of  the  Goody  as  So(i-henes  calls  him 
the  So7t  of  God,     Him  he  fometimes  diftinguiflies  from 
the  Supreme  Be'mg^  whom  he  calls  The  Beings  in  a  peculiar 
manner  ;  and  yet  at  other  times  he  fpeaks  of  him  as 
one  and  the  fame  with  him.     Now  if  from  this  Hero, 
The  Son  of  The  Beings  or  Son  of  The  Good^  or  as  Sofihe?jes 
fpeaks,  the  Son  of  God,  Plato  were  to  give  name  to  his 
Commonwealth  and  City,  it   muft  either   be  derived 
from  that  of  Tt  at^Tov^'-^o",  the  Self-Gcod,    or  to  cpas^ 
the  Brlghtnefs,   by  way  of  Eminency,    or  6   vous,  the 
Mind,  or  K  (Tocpia  the  Wifdom,  or  the  Logos,    Eidos  or 
Idea,  (which  I  take  to  fignify  the  fame  thing  with  the 
two  former,)  or  elfe  ^£on,  by  which  he  denotes  him  as 
Eternal :  For  I  think  thefe  are  all  the  Names,  that  Plata 

F  de- 


] 


o6  The  Loganthropos.        Book  Ilf. 

d^fcribes  this  Glorious  Being   by.      But  to  proceed  : 
2.:  As  Plato  fpeaks  of  fuch  a  Being,  as  was  then  exift- 
ing  arid  properly  God/fo  it  is  plain,  that  heexpreffeth 
his  Expe^aatioA,  that  this  God  will  come  into  the  World, 
become  a  Mijn^  or'.at  leall  appear  and  acl:  as  fuch,  and 
that  he  VviU  take  upon  him  the  Government  and  Coiv 
dudof  Meii,  andhring  in  a  Isjew  Golden  Age  into 
the  Worlds  as/^  Stco^d  Safum,-   ]sjay  he  tells  us  this 
furthey,  that  when  he  comes  he  will  teach  us  how  to 
\yorfiiip  God,  "and  perfedly  fct  Limits  to  things,   fo  as 
\ye  fliall  know  what  is  Good,  and  what  is  Evil,  and 
cbnfequently  what   makes .  for  our  Welfare,  and  what 
for  our. Hurt.     But^  ().)  There  is  one  thing  further  ob- 
fervable  here  ^    and  th^t   is  a  vpy   confiderable  Hint^ 
how  this  Hero  or  Saturn  will  govern  Men,  and  what  the 
Fundamental  Rule  of  his  Government  will  be  ^  i/i^,.  that 
he  will  place  Glorious  and  Excellent  Spirits,  or  Beings 
of  a  Superiour  Nature,  Excellency  and  Power,  to  that 
of  'Man,  as  fo  many  Vicegerents,  or  Fr^fides  Pro^mda- 
runiy  Proconfuls,  or  Deputies,  to  govern  the  World  by. 
Not,  that  we  are  to  imagine  that  there  will  then  be 
Xio  Political  Government,  fuch  as  now  obtains,  in  the 
Roman  Empire  and   its  Provinces :  But  that  the  Em- 
perors, Senators,  and  other  Officers,  Superiour  or  In- 
feripur,  will  be  "all  under  the  Superintendency  of  high- 
er Beings.     So,  that  here  will  be   an  Excellent  Order 
and   Gradation.      For,   as  Inferiour  Officers  are  now 
fubjed  to,  andrefponfible  for  their  Actions,  to  the  Supe- 
riour Rulers ;  fo,  according  to  this  Notion,  even  thefe 
mull  be  to  the  Vice-Roy  or  Guardian-Spirits,  and  thefe 
again  to  ^^^  Logos  o^Eidos  ^  who,beinga  Partaker  of  the 
Divine  Nature,  cannot  be  fuppofed  to  do  any  thing  a- 
mifs  j  tho  as  to  the  order  of  things,  he  be  fuppofed  to 
have  one  above  him^  who  is  figuratively  called  Father,  ac- 
cording to  the  Account  Softhenes  has  given  of  the  Jewilh 
Notion,  which  feems  to  be  the  fame  with  thai  of  Plato, 
And  thus  I  have  given  you  an  Account  of  Plato  s 
Thoughts  of  this  Subjed,  as  exactly  as  was  neceffary. 
Arid  muft  profefsmy  ielf  to  be  of  the  Opinion^  that 
^  no 


Chap,  r;         The  Loganthropos,  67 

no  other  Hero,  but  fuch  an  one,  can  be  the  proper  Deli- 
verer and  Benefador  of  the  World.  And  this  being 
fuppofed,  Sofihenes  h\s  hv&:  Parcicular  will  neceilarily 
follow,  as  a  Conclufion  from  thence.  For  he  that  is 
God  as  well  as  Man,  cannot  be  fuppofed  to  be  capable 
of  Evil,  or  to  countenance  it,  in  the  leaft,  in  any  other. 
And  his  Power  is  fuch,  to  command  both  Love  and  Re- 
verence, that  there  is  no  need  to  comply  with  Men  in 
any  thing  mean  or  little,  in  order  to  iecure  their  Obe- 
dience, in  other  refpedis. 

•  But  alas,  my  Friends,  after  all  thele  fine  and  curious 
Speculations,  can  we  be  certain  that,  ever  fuch  a  one 
will  come.^  For  my  own  part,  tho  I  cannot  defpair, 
yet  I  am  afraid  this  is  too  great  and  too  good  to  be  ex- 
peded,  at  leall  in  our  Days.  Oh  I  Sofihenes,  when  will 
your  MeJJiah  come  ?  How  do  I  long,  with  Alcihiades], 
to  fee  and  converfe  with  fuch  a  Glorious  Hero  I  Oh  I 
when  will  that  time  come,  if  indeed  it  will  ever  come  ? 
Lu.  yicij.  Paid,  let  me  now  renew  my  Requeit,  that  you 
would  fpeak  to  your  own  Queftion.  For  I  find  you  a 
rational  and  wife  Man,  by  what  you  have  faid  And 
therefore  I  am  perfectly  furpriz'd  to  find  that  you  are 
one  of  thofe  Men,  that  have  fallen  off  from  the  Bulk 
of  your  own  Countrymen,  by  afferting.  That  a  Cruci- 
fied Man  is  the  very  McJJinh,  that  they  have  been  ex- 
pelling. It  feems  to  me  to  be  the  wildeft  Fancy,  that 
ever  entred  into  Mens  Heads.  But  I  have  learn  d,  as  v/ell 
as  my  Brother,  to  condemn  no  Man,  until  I  have  heard 
what  he  has  to  lay  for  himfelf.  And  therefore  tho  this 
Conference  has  lailed  fo  long  already,  yet  I  am  curious 
to  know,  i/.  What  you  have  to  fiy  in  Anfwer  to  your 
own  Queftion,  by  giving  us  your  Thoughts  of  the  Cha- 
racter of  fuch  a  Divine  Hero,  as  we  have  been  talking 
of,-  and  then,  xdly.  I  beg  you  would  inform  us,  upon 
what  Grounds  you  come  fo. confidently  to  alfert  that 
this  Hero  Is  come  already,  and  that  your  Jefus  Is  the 
Perfon.  And  I  dare  fay  that  my  Brother  and  Sofihenes 
join  with  me  in  this  Defire,  and  will  likewife  concur  in 
giving  you  a  fair  and  impartial  Hearing.    For  tho  Sojlbe- 

F  2  n-^ 


68  The  Loganthropos.        Book  III. 

^es  began  with  too  great  Warmcli  iigalnft  you,  yet  I 
hope  I  may  proniilc  for  him,  that  he  will  not  interrupt 
you  now,  even  the  the  weight  of  the  Subjcd:  fhould 
obhge  you  to  be  lojiger.than  we  could  othcrwife  delire. 

Paul.  Moil  Noble  Lords,  I  cannot  but  exceedingly 
rejoice,  upon  the  account  of  this  happy  Meeting.  And, 
as  I  do  heartily  thank  you  both,  for  your  Polite  and 
Learned  Difcourfes,  and  Sofihenes  likewife  for  what  he 
has  faid  :  So  1  mull  tell  you,  that  there  appears  fome- 
thing,  more  than  Human,  in  what  has  drop'd  from  all 
your  Lips  at  this  time.  Foi  I  ai-::^  fure  that  the  things 
yc  feemto  be  agreed  in,  take  in  all  thofe  Particulars,that 
I  defire  to  have  granted  me,  as  fo  many  Suppor}tions  or 
Poftulata,  in  order  to  lay  a  Foundation  for  all  that  Su- 
perftrudure,  that  I  intend  to  raife  at  prefent. 

And  here,  feeing  you  have  allowed  me  the  Freedom 
to  inlarge,  I  beg  the  Favour  briefly  to  Recapitulate 
thofe  things  that  we  feem  to  be  all  agreed  in  :  Which  I 
ihaU  call  into  that  order,  that  appears  to  me  to  be  moil 
natural  and  eafy.  And  I  think  you  will  not  be  difpleaf- 
ed  with  me,  if  I  repeat  them  thus  : 

Supj)ojirlon  i.  God  is  Perfection  it  felf,  or  infinitely 
Perfed:,  and  th^rcfore  the  Supreme  and  Beatifying 
Good  of  Men. 

Siippof.  2.  Fluman  Nature  is  now  e-xtremely  vitiated, 
and  therefore  Hands  in  need  of  a  Divine  Cure. 

Suppof.  1,.  All  Methods  hitherto  m.ade  ufc  of^  have 
not  been  fufficient  to  reach  this  Great  End, 

Snppof.  4.  No  Method  can  be  fuppofed  fo  proper  thi$/ 
way,  orfo  efFeaual,  as  Gods  fending  a  Divine  Hero- 
and  Philofopher  into  the  World. 

Suppof.  7.  It  feems  to  be  highly  probable,  that  fuch  a 
Method  of  Cure  fhould  be  the  Defign  of  God  ,•  The 
Goodnefsof  God,  'and  the  Mifery  of  Man  arguing  its 
Neccffity  ^  and  the  General  Expedation  of  the  thinking 
Part  of  Mankind  this  way,  efpecially  of  the  Jews, 
confirming  us,  that  this  is  not  the  Fffedl  of  a  mere  fub- 
tilty  of  Reafoning.       '  .......  ^ 

Suppof.  6.-  No  mere  Man  is  capable  to  be  theuniverlal 
Saviour  or  Ruler  of  all  Mankind.  S'^'??^!^ 


chap.  I.        T^hc  Logantliropps.  69 

Stippof.  7.  Such  a  Hero  therefore,  as  vvc  arc  now  uj 
queft  of,  mull  of  neceflity  be  more  than  a  Mortal. 

Stfppol'.  8.  And  it  leems  to  be  altogether  neceffary, 
that 'he  partake  of  the  Divme  Nature^  or  be  God^  in 
the  moil  proper  Senie.  ^  y,  -  rl j 

SuppoJ'.  9.  And  no  lefs  neceflary,  that  he  be  tfuely 
and  properly  Man ;  lb  as  to  partake  of  both  thefe  Na- 
tures ;  that  he  may  equally  ad:  God  s  Part  to  Man,  and 
Mans  r.iiT  rn  Oca. 

Thelc  Things,  being  fuppofed,  I  proceed  now  di- 
rectly to  the  Performance  of  that  Task,  that  is  fo  ex- 
prelly  enjoin'd  me_,  by  the  moil.  Excc\[Qi\t.Sdneca.  And 
both  Parts  1  fliall  labour  to  perform,  thro' Divine  Affi- 
ftance,  with  all  the  Plainnels  and  Brevity,  that  the  Sub- 
jecl  is  capable  of,  or  at  lead  as  f'U-  as  my  rhcughts^and 
thp  Brevity  of  Time  will  pernjit  me.  to  do. 

And,  1/.  I  begin  with  the  Qiiellion,  which  I  ftart- 
ed  to  you,  and  which  the  Learned  Seneca  has  judici- 
oufly  repeaLed,fo  as  to  make  it  more  plain.  And  therefore 
I  fliall  lludy  to  keep  to  his  Form  of  Words  as  nearly  as 
I  can.     The  State  then  of  the  Queftion  in  hand  is  this. 

Suppofmg,  That  God  jhould  really  Defign  to  fend  fuch  a 
Divine  Perl  on  into  the  IVorLJy  as  ive  ha-ve  been  difcourfing 
ofy  and  as  the  Jews  expect  their  Meffiah  to  be^  in  order 
to  propagate  an  Univerjal  and  'Perfect  Philofoph}',  and^  in 
Conjunction  therewith^  a  Government  every  way  Rational 
and  Excellent^  in  order  thus  to  reclaim  Aien^  and  render  them^ 
'in  all  rcfpeds^  ^^'^ppj  :  What  is  mojt  likely ^  in  rcafon^  to  be 
•  the  Method,  that  Divine  Wifdom  would  take^  in  this  Re- 
markable Difpenfatipn  ? 

Now,  to  anfwer  this  Queftion  diftindly,  it  will  be 
neceiUny  to  confider  this  Preliminary  one  ,•  How  many 
Methods  are  fuppoiible  in  this  Cafe.''  I  very  well  know, 
that  the  Methods  that  the  Infinite  Being  may  contrive, 
niay  be  infinitely  divcrlitied,  as  to  Particulars.  But,  fo 
tar  as  we  are  capable  to  reafon  from  the  Nature  of. 
Things,  there  can  be  two  general  Methods  onl)'  •  that 
is  a  Divine  and  Human  One.  For,  feeing  the  Parties 
concerned  are  but  two^  God  and  Man,  God  cannot 

F  3  be 


70  T/?^  Logan thropos.         Book  III. 

be  fuppofed  to  acSfc  to  Men^  otherwife  than  agreeably 
to  his  pvvn  Nature   or  to  ours.     And,  I  believe^  you 
will  eafily  grant^  that  neither  of  thefe  can  be  exadly 
followed^  fo  as  that  one  be  ftuck  to  in  oppofition  to 
the  other.     For  a  Method  intircly  Divine^    would  be 
too  great  and  confounding  for  Men  to  bear  up  with. 
And  therefore  if  God  intend  the  Reformation  and  Cure 
of  Mankind^  he  muft  necelTarily  do  one  of  thefe  two 
Things  ;  i'i2S.  ehha-  wholly  alter  and  change  the  Na- 
ture of  Man  into  his  own^  or  condefcend  to  deal  with 
uSj  as  our  Nature  and  Circumftances  will  allow.     The 
frfi  of  thefe  you  cannot  but  fee  to  be  a  Contradidion  : 
For^  were  it  luppolible^  that  Man  could  be  thus  alter- 
ed, God  would  no  more  have  to  do  with  Man  but  with 
God  •  feeing  Man  were  then  no  more.     But  the  Grofs- 
nefs   of  this  Abfurdity  is  fo  palpable^  that  every  one 
niuft  inftantly  fee  the  Impoffibiiity  of  fuch  a  Suppofi- 
tion.     And  therefore^,    it  follows  of  neceflity^    that 
God  mull  condefcend  to  deal  with  Man^  as  Man^  i.  e. 
as  hisNature  and  Circumftances  will  allow  j  if  he  mean 
really  to  cure  and  fave  us.  Let  this  therefore  be  diflind- 
ly  laid  down  as  another  Suppofition  or  Vofiiilatum.     And 
becaufe  I  have  one  or  two  more  to  add   to  thls^  and 
would  caft  them  all  ir^to  a  Chjfis  diftind:  from  the  for- 
mer ^  allow  me  to  mention  them  here^  according  as  I 
Ihall  gradually   deduce  them  by  way   of  Inference   or 
Conclufion  from  what  I  have  to  fay  further.     And  fee- 
ing^ I  take  this  I  have  juft  now  mentioned^  to  be  what 
you  cannot  controvert  vv^ith  me^,  let  it  be  mark  d  in  the  ' 
iiril  place^  as  that  which  is  felf-evident. 

p^f-Ir^-.r^  I.  God;,  in  order  to  govern  and  fave  Men, 
mufi:"^cf  neceffity  be  fuppofed  to  condefcend  fo  far^  as 
ro  deal  with  them^  as  the  Human  Nature^  and  our  Cir- 
cumilances,  will  allow. 

But,  in  Gcas condefcending  thus  to  deal  with  us^  we 
mull  not  think  that  it  is  poffible  for  him,  to  ad:  any 
mean  or  un^  coming  Part.  But^  he  muft  be  fo  fuppo- 
ftd  to  cidz,  fo  as  ilill  to  preferve  all  that  Decorum  that 
becomes  the  Supreme  Being.    For^  it  is^  atleaft  as  ne- 

ceiTary^ 


Cha^PJl  The  Logatithropbs.  7 1 

ceffary^  that  he  a<9:  according  to  his  own  Nature^  as  in 
condeicention  to  ours.  And  indeed  this  i^  fo  certain^that 
were  it  poflible  for  him  to  do  otherwife;,  he  mull  ceafe 
to  be  inftnitcl}^  Perfed^  i.e,  to  be  the  Chief  Good.  But^, 
this  is  as  pa^pable  a  Contradiction^  as  that  other  whiqli 
I  juft  now  mentioned;  and  therefore  is  equally  asim- 
poflible  a  Suppofition^  as  the  former.  Hence  thereforetiiis 
further  Pojhdatum  does  naturally  and  neceffarily  refult. 

Vcf-y.l.  z-  In  order  to  God's  Ruling  and  Saving  Man- 
kind^ he  muil  be  fuppofed^  of  neceflity^  to  proceed  in 
a  Method  intirely  agreeably  to  his  own  Nature  and  Ef- 
fential  Properties.  /      -         V 

And  this  being  laid  down  as  certain^  you  fee  that  it 
confirms  and  makes  good  what  was  faid  before^  in  Sup- 

poj:  6, 7, 8,  &  9. 

Both  thefe  Tcfiulaia  being  therefore  equally  certain 
and  felf-evident^  we  muft  neceffarily  conclude^  that  the 
Method^  that  Divine  Wifdom  muft  take  in  this  Cale^ 
mufi:  be  a  mixed  or  compounded  Method  :  not  in  any 
grofs  Senfe  of  Mixture  or  Compoiition^ which  the  Purity 
and  unchangeable  Perfedion  of  God  makes  impoffible 
to  be  conceived  :  but  in  fuch  a-pure  and  holy  Senfe^  as 
is  confiftent  with  the  Dignity  and  Grandeur  of  the  In- 
finite Being. 

To  undci-lland  this^  I  defire  you  to  remember^  that 
God  can  only  be  confidered^in^a  two-fold  RefpecSfc^  ihz,-. 
Ahfoluteljy  as  to  what  he  is  in  himfelf,  and  Kelati^jely^  a$ 
he  bears  a  Reference  to  his  Creatures ;  particularly  thofe 
that  are  endued  with  fuch  thinking  Souls  or  Minds^  as 
to  be  capable  of  a  Moral  Government^  ivA  fo  to  be 
dealt- with  as  his  Subjeds  and  Servants. 

Gcdj  Ahfolutely  confidered^  comes  under  the  Notion 
of  Beings  in  the  moft  Perfed  and  Elevated  Senfe.  So 
that  whatever  tends  to  Greaten  the  Notion  of  Being, 
to  the  Degrees  of  unlimited  Perfedion^  ought  to  be 
afcribed  to  God^  as  neceffary  to  him.  And  whatever 
fpeaks  Meannefs  or  Confinement^either  as  to  Gapacity^^ 
Power^  Exiftence  or  Duration^  ought  to  be  abftraded 
from  him.    All  the  Notion  therefore  that  we   have  of 

F  4  him. 


7  a  T^he  Loganthropos.        Book  IIL 

him:,  under  this  Confideration^  is  this,  that,  in  the  Ge- 
neral, we  know  that  he  is  The  Being  that  is  Infinitely  Ter- 
fe^  and  H^pp)'- 

And,  feeing  Infinity  excludes  all  Limits,  we  are  fure, 
that  he  is  one  only  and  no  more  :  for  two  or  more  Infi- 
nites involve  the  greatell  Conrradidion  ;  feeing  to  fup- 
pofe  two  that  are  Infinite,  is  to  fuppofe  that  neither  of 
them  is  fo.  For  that  were  all  one,  as  to  fay,  that  there 
were  two  Q)  All's  ^  each  of  which  were  Jll.  So  that  God 
effentially  confidered  is  one  only.  And  therefore  to  talk 
of  a  Plurality  of  Gods,  is  flat  Contradiction  and  Nonfenfe. 

But  then,  we  muft  remember,  that  God,  Ejjentially 
confidered,  cannot  be  fappofed  to  Act  at  all.  For  no 
Being  whatfoever  can  be  conceived  of,  as  ading,  in 
this  Abftraded  Notion.  For  all  A^ion  denotes  a  Rela- 
tion of  one  Sort  or  other  :  Whereas  we  are  now  talking 
of  an  Ahfolute  and  AhfiraB  Confideration  of  God,  as  to 
his  Being,  Effence,  Nature  or  Subfiftence. 

And  yet,  to  conceive  of  God  thus  only  were  merely 
confounding  to  us,  unlefs  we  did  alfo  conceive  cf  him, 
as  Ading  and  Operative.  And  therefore  we  are  oblig'd 
to  think  of  him  Relatively ^  with  reference  both  to  him- 
felf  and  other  Ectings. 

How  God  ads  Relati^^ely  to  himfclf,  or  tov/ards  him- 
felf,  is  a  Secret  too  great  for  us  to  pretend  to  inquire 
into,  with  Ex'adnefs.  Only,  fo  much  we  may  be  allow- 
ed to  fay,  that  God,  being  the  only  Perfed  Being,  he 
muft  of  necefEty  alfo  be  the  only  perfed  Objed  to  be 
contemplated,  and  when  contemplated  to  be  belov'd  by 
himfelf  For  being  Perfed,  he  muft  know  himfelf  per- 
fed, and  confcquently  love  himfelf  pcrfedly  alfo.  So 
thi^t  he  muft  be  his  own  Felicity  ;  becaufc  nothing  im- 
perfed  can  make  him  happy.  And  therefore,  were  he 
not  happy  in  himfelf  ,•  he  could  not  be  happy  at  all,^ 
which  were  the  groifeft  Abfardity. 

Novv,  in  fiei^g  and  liking  himl'df  perfedly,  he  muft 
of  neceffity  beget  Images  or  Ideas  of  himfelf.     And  thefp 

{b)  S^e  Dr.  prew'^  Cofmol.  B.  I.  c,  I. 

muft 


Chap.  ! .  The  Loganthropos,  7  ^ 

mufl  be  Infinitely  Perfetft^  becaufe  produc'd  by  hinl_,. 
as  the  Perfect  Reprefentations  of  him^  that  is  fo.  They 
mull  be  Co-eternal  with  him^  and  therefore  altogether 
neceffary^  becaufe  he  muft  be  fuppofcd  ever  to  be  Ener- 
getical in  producing  thenij,  and  ever  Happy^  this  way, 
in  this  Relative  Fruition  of  himfelf. 

Thefe  Images  or  iJeas  muft  be  conceived  of,  as  one  and 
the  fame  both  with  God  and  one  another^  ejjentially 
confidered,  and  yet  difiinB  and  different  from  him^  con- 
fider'd  relatl-veljL 

The  firH  of  thefe  is  neceflarily  concluded  from  hence  j 
that  God  being  Infinite,  and  therefore  One^  whatever 
is  in  him,  muft  be  himfelf. 

The  feco7til  is  no  lefs  neceffarily  concluded  from  this ; 
that  it  is  impoflible  for  any  thing  to  be  its  own  Image. 

And  feeing  Underftanding  and  Will,  are  really  di- 
flinH  Things,  and  different  one  from  another^  (according 
to  our  Conception)  as  well  as  hoth  of  them  from  the 
Effence  or  Being  that  underftands  and  wills :  Hence 
God,  relatively  confidered,  comes  to  be  conceived,  to 
be  Three  as  well  as  One, 

This,  my  Friends,  is  that  which  lays  the  Foundation 
of  that  Great  Myftery  of  our  Revealed  Religion,  which 
we  call  the  Trinity.  For  God  has  taught  us,  that,  as  he 
is  One  in  Nature^  fo  he  is  Three  alfo,  as  we  fpeak  (for 
want  of  a  better  word)  in  regard  of  T:-fcr,,:lliy^. 

And,  fc  much  I  thought  fit  to  Itint  to  you  of  this  Re- 
Lni've  Confideration  of  God,  with  refpeA  to  himfelf; 
becaufe  it  is  the  Foundation  of  his  Relation  to  his  Crea- 
tures. For  God,  qua  Ensy  as  Being,  cannot  be  fuppo- 
fed  to  a6l,  in  reference  to  us,  feeing  this  Confideratiorx 
pf  him  abftra(5ls  from  the  Notion  both  of  Adrion  and 
all  manner  of  Relation.  Eut,  when  once  we  come  to 
conceive  of  God  as  ading  in  reference  to  himfelf, we  are 
led  to  think  of  him  likewife  as  ading  in  relation  to  us. 

Ncvv"  ihof:  three  Relations  that  we  have  fuppofed  in 
God,  and  which  we  Chriftians  call  Pcr/c?;^,  bear  thefe 
Charaders.  God  conceived  of  as  a  Being  airing  in  Him- 
felf  and  towards  Himfelf^  we  call  by  the  General  Name 

of 


] 


74  'Tiye  Logandii'opds.        Boolt  IFL 

^of  The  One  God y  or  the  Infinitely  Perfect:  Being.  But 
when  we  conceive  of  Him  as  Co?uemplatlng  Himfelf^  fo 
as  to  Beget  the  FerfeH  and  Suhfiantial  Jviage  of  H'nnfelf  we 
call  Him  77-?^  Jv^/^/:)^r ;  While^  at  the  fame  time^  this  Sub^ 
fiantial  Image  or  Idea  that  is  Begotten? ^  is  called  The  Son  of 
God.  NoWj  feeing  from  the  Conjundiion  of  thefe  two^ 
we  are  oblig'd  to  conceive  that  a  Terfect  l/oUtion^  which 
is  inclufive  of  an  Energetical  Operation^  doth  refult  ^  this 
we  call  by  the  Name  of  the  Holy  Spirit ^  that  proceeds 
from  the  Father  and  the  Son.  We  do  readily  confefs^ 
that  this  is  but  a  faint  Adumbration  of  this  Myftery  : 
but  feeing  we  do  not  believe  this  ^s  a  Fo^nt  of  Science'^ 
but  as  an  jirticle  of  cur  Revealed  Religio^t  ^  it  may  ferve 
my  Defign^  to  have  thus  far  fhown  you^  that  there  is 
fuch  a  Foundation  for  what  we  believe^  m  the  Idea  we 
have, of  the  Deity3  that  indeed  we  cannot  conceive  of 
God  without  allowing  of  fome  fuch  things  as^is  thus 
fiecdTariiy  fuppo:'d  ^n.  GcJ.  •  '        -  '' 

'  A_nu  till: 'will  appeaf  further  from'hehce^that;we  can- 
not conceive  otherwife  of  God*s  A6ling  in  relation  to 
Men  than  in  this  way  :  For^  feeing  we  are  lapfed  Crea- 
fureSj,  how^  I  pray  you^  fhould  God  ad:  towards  us,  in 
orfer  to  reclaim  and  fave  usy  if  thefe  Perfonal  Relations 
Of  Perfons  be  not  :firft  fuppofed  ? 

■^^  Por^  feeing  in  this  Gafe^  God  rftufl:  ftand  upph  a  Sa- 
tisfadion  to  his  Juftice^  ^and  demand  a  Reparation  to 
his  Honour^  at  the  fame  time  that  he  defires  our  Salva- 
tion j  we  muft  fuppofe  that  there  are  in  the  Plenitude 
of  the  Divine  Nature^  one  to  demand  this  Satisfadion^ 
and  one  to  undertake  to  give.it.  And  it  is  hence^  that 
we  are  led  to  conceive  ot  God  the  Father ^  as  fufiaining  the 
Dignity  of  the  Deity ^  and  of  God  the  Son^  as  engaging  to 
gi've  him  SatisfaBion^  in  recovering  Mail  from  his  loft 
and  funk  Condition.  ,  ; 

NoWj  when  we  have  conceived  of  the  Sons  XJnder^ 
takings  we  are  led  t6  confider  two  Things  to  be  done^* 
Firfiy  That  a  Foundation  be  laid^  by  fome  eminent  Ap- 
pearing of  fuch  a  HerOj  as  we  have  been  talking  of, 
and  by'' his  giving  forth  a  perfed  Scheme  of  Philofophy 

and 


,Cha^.  !•        Tfee  Loganthrbpos.  ^5 

and  Government.  And  then^  it  will  be  neceffary  tliiai 
the  Superftrudure  be  gradually  rais'd  and  carried  on, 
by  promoting  the  End  of  this  Hero's  coming  into  the 
Worldj  and  keeping  up  the  Vigour  of  his  Laws^  for 
the  Good  of  Men.  Now  our  Notion  is^  that^  as  the 
Son  of  God  has  done  the  firfl  of  thefe^  immediately  ^hd 
by  himfelf  j  fo  the  other  is  promoted  and  carried  on  by 
the  Holy  Spirit ;  who  ads  as  the  Sons  Vicegerent  in  this  j 
even  as  the  Son  ads  as  the  Vicegerent  of  the  Father  : 
and  thus  the  Order  of  Ading  is  made  to  run  on^  in  the 
fame  manner  with  that  wherein  thefe  Divine  Perfonsare 
fuppoild  to  flibfirc. 

I  hope  you  will  pardon  me^  that  I  have  thus  far  di- 
grefTed^  in  order  to  give  you  a  Tafte  of  the  Foundati- 
on of  our  Divine  Philofophy^  efpecially  feeing  it  is,  in 
-fome  refped^  neceifary,  to  introduce  your  Minds  into 
the  more  diftind  Underftanding  of  that  Great  Subjed: 
which  I  am  now  about  to  trea:  of  more  diredly.  ; 
■^fr^L  ihe  meantime,  let  me  beg  you  to  look  back  fo 
far^  upon  what  we  havefaid,  as  to  remember,  that  the 
Relative  Confideration  of  God  is  the  proper  Foundation 
of  our  Firsi-  Pofiulatum^  and  the  abfolute  Confideratioix 
of  him  the  Foundation  of  the  Second, 

But  then,let  us  remember,that  feeingGod  cannot  dther- 
wife  ad,  than  according  to  his  own  Nature  and  Effehtial 
Properties  5*  therefore  our  FirfiTojflul  at  urn  mull  be  explain- 
ed by  the  Second^  rather  than  the  Second  by  the  Firj^L 

And  hence  it  follows,  that  in  all  God's  Condefcenti- 
ons  to  the  Weakneifes  of  Human  Nature,  he  muft  ever 
be  fuppofed  to  ad  fo  ;  that  it  may  be  naturally  and  ea- 
fily  concluded  by  all  Men,  that  it  is  he  himfelf  that 
ads,  and  not  mere  Men  ,•  even  at  the  fame  time,  that 
he  makes  ufe  of  fuch  to  be  his  Agents  and  Inftruments 
in  carrying  on  his  Purpofes.  For^  if  his  Method  be 
not  fuch,  as  to  bear  full  Evidence  with  it,  that  it  is  not 
Human  but  Divine,  he  muft  be  fuppofed  to  lofe  the  main 
end  of  his  ading,  which  is  to  bring  Men  back  to  hini- 
felf,  fo  as  to  be  poffefs'd  of  Wifdom,  in  order  to  live 
yirtuoufly,  and  attain  thus  to  Happinefs.     So  that,  of 

•        ^  ne- 


7  6  The  Loganthropos.         Book  IIL 

necefEty,  he  muft  be  fuppofed  to  ad  in  fuch  a  Method, 
that  all  Men  that  confider  it^  may  be  forced  to  own  and 
acknowledge,  that  this  is  God's  on;:  Polag,  And  there- 
fore let  this  further  Vofiulatum  be  laid  down  here. 
''Tofi'J, ':;,  In  order  to  God's  Governing  and  faving 
Men^  it  is  neceflary^  that  his  Method  be  fuch^  as  plain- 
ly and  evidently  to  demonftrate  it  felf  to  be  Divine^  in 
order  to  its  being  believ'dj  receiv'd  and  comply 'd  with 
by  Men^  as  fuch. 

For  J  tho  God  mull  condefcend  to  deal  with  Men_,  as 
the  Human  Nature  will  bear  ;  yet  it  is  abfolutely  ne- 
ceffary  that  the  Method  of  his  doing  fo  be  Divine  and 
not  Human,  in  the  Senfe  wherein  we  take  the  Word 
Human^  when  we  fpeak  of  the  Methods  of  the  Legi- 
llators  and  Rulers  of  this  World. 

And  thus  I  come  back,  and  I  hope  with  a  great  deal 
of  Advantage^  to  the  Queftion  propofed.  And  there- 
fore,  let  me  put  you  in  Mind  of  the  Diftindion  I.  mad^ 
before,'  between  a  Divine ^^nd  Falitkal  Method  of  Admi- 
hiftration  or  Government. 

For  whatever  Method  Divine  Wifdom  be  fuppofed  to 
make  ufe  of,  in  order  to  fave  and  govern  Men,  certain 
it  is,  that  it  muft  not  be  fuch,  as  thatv/hich  we  call  by 
the  Name  of  Human  PoUcy.  But  upon  the  contrary, 
it  .  muft  be  the  very  Reverfe  of  this.  For  the  Great 
Maxim  it  muft  run  upon,  muft  be  this :  Jr  mufi  befcen  to 
he  of  Gody  hecaufe  it  hat  nothing  like  humcTn  Contrivance  or 
Policy  in  it. 

This,  this.  Honourable  Lords,  and  you  my  Coun- 
tryman, is  that  Rule  that  I  beg  you  to  confider  :  For, 
as  it  is  felf-evident,  efpecially  confidering  the  Premifes 
kid  do\yn,  fo  it  is  the  Great  Tr Incivle  t\i'^tl  defire  to 
lay  down,  as  the  only  immediate  Foundation  of  what  I- 
have  now  to  propofe,  in  anfwer  to  the  Queftion  I  am 
aXifwering. 

Fcr,  LUIS  bclxig  once  fixed,  I  have  nothing  to  do, 
but  to  give  you  an  Account  of  the  Idea  I  haveof  a  Di- 
vine Hero,  and  the  Divine  Method  tiiat  I  think  he 
muft  be  fuppofed  to  follow,  in  his  taking  upon  him  the 
Care  and  Cura  of  Men.  And, 


Ch^p.  I.  "T^^  Loganthropos.  77 

Andj  in  doing  this^  I  need  only  follow  the  Method 
that  the  moft  Noble  Gallio  has  laid  down.  For  I  verily 
believe^  that  were  Ljcurgus^  Numa^  Solon  and  Plato  a- 
live^  and  had  the  fame  Opportunity  of  Difcourfing  to- 
gether that  we  have^  and  upon  the  fame  Subje<5fc ;  they 
could  not  have  painted  forth  a  Political  Hero^  with  great- 
er Exa(5lnefs^  or  to  more  Perfedion  than  he  has  done. 
And  therefore  J  I  think  I  cannot  have  a  more  even 
Thred  to  follow^  than  this^  which  he  has  laid  down. 
Tho^  in  following  it^  I  mull  be  obliged  to  make  my 
Hero  the  exad:  Reverfe  of  his. 

Whereas  therefore  ,the  Noble  Gallio  truely  fays, 
(i.)  That  a  Political  Hero  muft  be  Defcended  of  the 
moft  Noble  Family  in  the  whole  World,  at  Icaft  that, 
which  is  generally  efteem'd  and  own'd  to  be  fuch,  at 
the  time  of  his  Birth  :  I  muft  fay,  that  a  Dh'ine  Hero 
muft  be  the  very  Oppofite  to  this.  It  is  indeed  very 
proper,  and  even  necelTary  that  he  come  from  an  Ho- 
nourable and  Nobie  Race,  at  leaft  fuch  an  one,  whole 
Genealogy  is  exad:]y  preferv'd^  that  it  may  be  feen  that 
he  is  the  proper  Defcendant  of  Men,  who  have  been 
Honourable  in  their  Generation.  But  then,  it  is  ne- 
ceffary,  that  this  Family,  at  leaft  then  when  he  is  born, 
be  reduced  from  the  Height  of  Grandeur  to  the  loweft 
Degree  of  Plebeanifm  ,•  upon  Suppofition,  that  his  Pa- 
rents be  of  honeft  and  good  Report,  for  real  Worth 
and  Virtue.  And  the  Reafon^  why  it  is  necelfary, 
that  his  Parents  be  low  and  mean,  at  the  time  of  his 
Birth,  is  this ;  that  there  may  be  no  Umbrage  given  of 
his  being  educated  by  them  in  the  Rules  of  Human 
Policy ;  that  his  Wifdom  and  Condud  may  difcover  it 
felf  to  be  wholly  from  God.  And.  therefore  his  Parents 
muft  be  under  fuch  mean  Circumftances,  as  to  be  re- 
duced to  the  ncceflity  of  getting  their  Bread,  with  hard 
Labour,  in  fome  honeft,  but  mean  Employment,  and 
that  fo  as  to  have  no  time  to  harbour  great  or  afpiring^ 
Thoughts  (had  they  other  wife  never  fo  great  a  Capa- 
city this  way)  after  Grandeur,  Riches  and  Empire.  I 
have  infifted  upon  this  Particular  the  mors  cliftinctly, 

bccaufe 


jSs^  7he  Loganthropos.         Book  IIL 

biecRufe  if  you  apprehend  the  reafon  of  my  oppofingmy 
Hero  to  GdllioSy  in  this^  you  will  eafily  difcern  it  in  all 
the  reft.  Therefore  to  proceed  :  If,  (2.)  It  be  necef- 
fary/thata  Political  Hero  be  born  thb  undoubted  Heir 
of  the  Greateft  Empire  in  the  World,  and  that  an  Ab- 
folute  One,  that  he  may  do  what  he  pleafeth  without 
Controk  •  it  is  equally  neceflary^  from  my  Principle^ 
that  the  D^'i^/^e  Hero^  be  born  one  of  the  nieaneft  Sub- 
jects of  fuch  an  Empire,  without  any  Help  or  Affiftance 
in  the  World,  to  carry  on  any,  even  the  leait.  Political 
Defi^n.  For,  if  notwithftanding  his  being  oppofed 
arnd  born  down  by  all  things  on  Earth,  he  be  able  not 
only  to  bear  up  himfelf,  but  capacitated  allb  to  carry 
on  the  general  Good  of  Men  ,•  it  will  then  be  feen^. 
that  the  Work  v/as  God's,  becaufe  nothing  Human  was 
made  ufe  of  to  promote  it.  (5.)  It  is  indeed  neceffary^r 
that  Gallios  Hero  have  all  the  Education,  that  Rome^ 
Atie7i5  and  the  whole  World  can  give  him.  But  the 
Htro  I  fpeak  of,  muft,  for  the  Reafon  aflign'd,  have 
nothing  either  of  a  Polite,  Eearned,  Political  or  No- 
ble Education,  or  fo  much  as  Converfation.  (4.)  That 
11  HerOy  whether  he  be  Political  or  Di^ine^  be  a  Great 
GcTiiusy  is  certain.  But  ftill  the  Di^vine  Hero  muft  be  the 
Reverfe  cf  x\\q  Political  0;it:.  For,  the.  Political  vcm^ 
e:5|:cel,  or  feeni  to  do  fo,  in  thcfe  things,  that  are  gene- 
rally vakrd  and  efteem'd  in  the  Age,  wherein  he  lives  r 
E.  G.  as  things  go  now,  he  muft  excel  others  in  Philo-' 
fophy.  Eloquence,  Policy,  Military  Skill  and  a  Court- 
ly Behaviour.  But  the  Di'uim-  Hero  muft  defpife  all  thefe^ 
and  ftudy  none  of  them.  He  muft  think  freely,  with- 
out any  Addid:ednefs  to  Human  Rules  or  Great  Names. 
He  muft  thwart  all  the  Philcfophies  of  Men,  and  fhew 
their  Weaknefs,  by  laying  down  a  better  Scheme.  He 
muft  fpeak  without  Artifice  or  Aifedration.  He  muft 
ad:  an  undifguifed  and  impolitick  Part ;  particularly  in 
oppofing  the  Great  Men  and  the  W  ife  Men  of  the 
Wc^nd.  He  muft  knovi^  no  more  of  War  than  of  Po^ 
licy,  nor  give  the  leaft  Umbrage  of  his  knowing  the 
ufe  of  any  Military  Weapon^  or  of  his  loving  fuch  an 

Art 


Ghap.  I  •         The  Loganthropos.  79 

Art  or  Pradice-     And  he  mult.be  fo  far  from  Ceremo- 
ny and  Courtftiip^  that  he  muft  reprove  and  condemn 
the  Great  Men^  for  their  Vices^  without  any  weak  Re- 
gard to  their  Pov/er  or  Glory,     (f.)  The  Political  Hero 
muft  be   rich^  I  confefs.     But  the  Divine  Hero  muft  be 
one  of  the  pooreft  Men  in  the  World.     He  muft  have 
neither  Houlc  nor  Land^  nor  Eftate  nor  Credit  of  that 
Sort^  no  not  to  defray  his  neceflary  Expences :   but 
muft  be  maintained  by  the  Charity  of  others^  and  thofe 
too  of  the  meaner  fort.     For  he  muft  have  neither  Place 
nor  Penfion,  nor  Gratuity^  from  any  of  the  Great  or 
Rich  Men  of  the  World.  "  But,  what  he  receives^  muft 
be,  as  we  ufe  to  fay -,  from  hand  to  mouthy  and  that 
from  thofe  that  are  but  of  mean  Circumftances  them- 
feives,  who  are  known  to  be  fo  poor,  as  to  be  in  no  ca- 
pacity to  afford  him  any  richPrefent.     (6.)  Therefore, 
howQYCT  the  Political  Hero  ad,  in  rewarding  his  Friends, 
the  Htrc  I  fpeak  of  muft  be  in  no  capacity  to  incourage 
any  by  Gifts,  or  fo  much  as  the  Promife  or  Expedati- 
on  of  great  things  in  this  World.     Nay,  that  the  Op- 
pofition  may  be  the  more  full,   he  muft  aif  jre  thole 
that  lliall  follow  his  Rules,  that  they  muft  exped  Oppo- 
fition.   Hatred,  Reproach,   Contempt,  and  cruel  and 
barbarous  Oppreflion,  from  their  Fellow-Creatures,  for 
efpoufmg  the   ftrid  Ways  of  Virtue.      (7.)  He  muft 
tlierefore  be  fo  far  fron\  complying  with  any  evil  Cu- 
ftom  himfelf,    or  Diffimulation  this  way,  that  he  muft 
not  allow,  nor  fo  much  as  connive  at  any  Vice  or  Wic- 
kednefs,    of  any  Sort,  in   others ;;  let  the  Pretence  be 
never  fo  fpecious  for  fuch  an  Indulgence.     (8.)  And  if 
he  is  to  connive  lU  no  Sin  or  Evil,  be  it  what  it  will, 
there  is  no  need  of  what  Gallio  added,  as  to  his  Hero's 
ading  fo,  that  it   might  appear  that  his  Compliance 
with  cuftomary  Evils,  was  chiefly  or  only  the  Refult  of 
a  debonair  or  complaifant  Temper,     (9.)  That  he  be 
a  comely  Perfon,    well  fymmetry'd,    and   of  a  noble 
Prefcnce,  is  not  amifs  I  confefs  to  be  fuppofed  in  the 
Divine  Hero ;  feeing  he  muft  have  Human  Nature,  in 
the  utmoftPerfedion.     But  then  it  is  asnecelTary,  that 

he 


8o  The  Loganthropo^.  Book  IIL 

he  be  fo  flir  from  making  Oilentation  of  his  Beauty, 
that  he  do  act  fo  under  a  Yail  of  Modcfty,  and  in  fo 
plain  and  unafFeded  a  Garb  and  Habit ;  that   it  may 
not  attrac^t  the  Obfervation  of  Men^  or   be  generally 
taken  notice  of.     (lo.)  And  whereas  GcjIHo  laysj  that 
the  Volitkal  Hero  muft  love  his  Country  and  Friends, 
and  hate  his  and  their  Enemies  :  The  Divhie  Hero  mull 
hate  none,  but  love  ail.     He  muft  flievv  his  Love  to  be 
impartial;  and  therefore,  tho  he  may  well  be  allowed - 
to  Ihew  a  peculiar  refpedl:  to  his  Countrymen,  in  ma- 
kmg  them  the  ftrft  Offers  of  his  Friendly  Concern  for 
Men  ;  yet  he  muft  make  no  realDiftin(5lion  in  the  main 
between  his  Countrymen  and  others.      For  all  Men 
muft  be  his  Friends,  and  the  whole  World  his  Country- 
Nay,  which  is  more,  he  muft  love  his  Enemies,  as  well 
as  his  Friends,  and  ad  at  fuch  a  rate  of  Generofity,  as 
to  do  Good  for  Evil^  and  be  concerned  to  fave  Men, 
whether  they  will  or  not.     (ii.)  His  Character  there- 
fore muft  be,  to  be  equally  Ambitious  to  do  good,  and 
to  defpife  the  em.pty  Praife  of  being   known  to  have 
done  fo.     So  that  he  muft  juft  be  the  Reverfe  of  C^cfir 
and  fuch  like  Hero's,    For  he  muft  defpife  that  Glory 
and  Fame,  that  they  courted  fo  much,     (ii-)  There- 
fore he  muft  never  meddle  neither  with  Court  nor 
Camp,  fo  as  to  feek  Applaufe  cither  way.     But  he  muft 
be  as  afliduous,  (and  much  more)  to  fave  Men,  as  they 
were  to  humble  or  deftroy  all  thofe  that  ftood   in  ths 
way  of  their  Exaltation.     (13.)  He  muft  give  Eviden- 
ces of  his  early  Ripenefs  for  Counfel  and  Bufmefs.     And 
yet  he  muft  not  openly  enter  upon  his  Great  Work,  un- 
til he  come  to  have  liv'd  to  that  Age,  wherein  all  are 
agreed  a  Man  is  come  to  his  full  Maturity  and  Ripe- 
nefs :  Which  I  think  we  may  juftly  reckon  to  be  about 
;o  Years  of  Age.     And  when  he  has  then  made  his 
firft  Publick  Appearance  upon  the  Stage  of  the  Worlds 
He  muft  not  continue   any  longer,  than  juft  fo  long, 
as  that  his  Fame  may  fpread  it  felf  thro'  the  World.  And 
I  fuppofe  "]  Years,  or  a  litiie  longer,  may  ferve  for  this. 
AVhich,  when  ended,  he  muft  leave  the  World.     For 

according 


chap.  1.         The  Loganthropos*  Si 

according  to  the  Maxim  laid  down,  he  muft  not  conti- 
nue fo  long  in  the  World,  as  to  make  Men  apprehen- 
five  of  his  being  imploycd  in  forming  any  Manner  of 
Political  Schemes  or  Plots,  in  order  to  overturn  the  Go- 
vernments that  are  already  fixed  ,•  vi^ith  which  he  muft 
not  in  the    leaft    concern   himfelf,  at  leaft  diredly. 
(14.)  But,  tho  he  muft  not  meddle  either  with  Civil  or 
Military  Affairs,  but  lead  a  private  Life  ,*  yet  he  muft 
be  hated  by  fome,and  feared  by  others,  and  oppofed  by 
all  Men,  even  in  his  Offers  of  Peace  and  Happinefs  to 
the  World.     C^S"-)  And  when  he  has  liv'd  out  his  few 
Years,  in  ftruggling  with  a  wicked  World,  in  order  to 
do  them  good,  he  muft  be  at  length  purfued  by  them^ 
even  to  Death.     So  that  it  will  be  neceflary,  that  this 
Hero  be  put  to  death,  for  doing  good,  by  thofe  very 
Perfons  that  he  firft  made  his  kind  Offers  unto,-  and  that 
the  Kind  of  his  Death  be  fuch,  as  may  bear  Evidence  of 
the  Rage  of  his  Perfccutors,  and  of  a  Defign  to  rub 
Contempt  on  him  and  his  Dodrine  for  ever.     He  muft 
therefore  be  put  to  Death,  not  only  in  a  cruel  manner^ 
but  in  the  moft  contemptible  way  that  can  be  thought 
of.    For,  if  after  all  this,  he  carry  on  his  Heroical  De- 
figns,  and  accompliih  the  Good  of  Men,iL  will  be  clears 
ly  feen,  that  his  Defign  and  Work  is  of  God  ;   feeing 
nothing  but  his  own  hand  is  left  to  favour  this  Caufe  : 
efpecially  if  the  Cafe  be  brought  to  fuch  a  pafs,  as  that 
all  Mankind,  without  the  Exception  of  fo  much  as  one> 
be  feen  to  have  either  oppofed,  or  at  leaft  deferted,  this 
Hero.     (16.)  And  his  Funeral  muft  be  as  contemptible 
as  his  Death.     Only,  facing  it  will  be  neceflary  that  he 
conquer  Death  by  Dying,  as  well  as  Wickednefs  and 
Violence  by  fuffering^  and  therefore  muft  rife  again, 
becaufe  he  muft  be  a  perpetual  Saviour,  and  demon- 
ftrate  himfelf  to  be  more  than  a  Mortal,  according  to 
Suppc/irio7i  6  :    We  muft  fuppofe  that  it  will  be  necefla- 
ry alfo,  that  Divine  Providence  do  fo  order  the  Circum- 
ftances  of  hisBurial,that  he  be  laid  in  a  ftrong  Sepulchre, 
and  fuch  a  one,  as  never  any  Perfon  was  laid  in  before  j 
and  that,  over  and  above  all  this,  a  ftrict  Guard  be  fet 

G  over 


8  a  7he  Loganthropos.  Book  HI" 

over  it,  and  all  manner  of  Precaution  ufed,  that  none 
Ileal  his  Body  away.  For^,  if  after  all  this,  he  rife  again 
and  force  his  way  out,  fo  as  to  give  as  evident  Proofs 
of  his  being  alive,  as  Men  had  before  of  his  being  deady 
and  of  his  having  continued  fome  confiderable  time 
in  the  Grave,  as  we  may  well  fuppofe  that  of  a- 
bout  ^6  Hours  to  be  :  What  elfe  can  we  fuppofe,  but 
that  this  muft  be  the  immediate  Power  of  God  ?  It 
is^  true,  that  it  will  be  neceifary,  that  fome  Account 
of  this  wonderful  Perfon  be  given,  that  the  Hifto- 
ry  thereof  may  not  be  loft,  becaufe  this  muft  be  the 
Ground- Work  and  Plan  of  all  his  Government  and 
Laws  afterwards :  Nay,  it  will  be  necelTary  that 
more  than  one  Account  of  this  be  preferved  to  Pofte- 
rity.  But  then,  it  will  be  equally  neceifary,  that  the 
Hiftorians  be  Men  of  mean  Figure  and  low  Circum- 
ftances,  and  of  no  Learning  :  For  rheymuft  write  with^ 
out  Artifice  or  Eloquence,  or  any  fliew  of  thefe  or  the 
like  Qualifications,  for  which  Authors  are  generally 
efteemed.  They  muft  add  no  Comments  of  their  own^ 
but  only  write  bare  matter  of  Fad,  in  the  moft  plain, 
and,  as  it  were*  ruftical  and  impolifti'd  Drefs.  And  it 
muft  appear  likewife,  that  they  wrote  their  Accounts, 
without  know^ing  of  one  anothers  Defigns,  or  at  leaft 
collating  Matters,  that  their  Agreement  in  Facts  ma)r 
be  an  Evidence  of  their  Verity  ;  not  only  becaufe  of 
the  Difference  of  their  Stiles  and  Methods,  but  upon 
the  account  of  the  feemingDiifonancy  of  the  things  re- 
lated, at  leaft  as  to  fome  Circumftances.  (^17.)  The 
Divine  Hero  muft  not  only  die  and  be  buried,  as  I  have 
faid,  but  muft  leave  the  World,  to  appearance,  juft  as 
he  found  it.  It  is  true,  he  muft  be  fuppofed  to  have 
had  fome  Difciples.  But  thefe  muft  be  a  few  only,  and 
Perfons  of  Mean  Fortunes  and  Circumftances,  of  no 
extraordinary  Parts,  and  of  no  Breeding  or  Learning  at 
all.  And  all  the  ufe  he  muft  make  of  thefe,  while  he 
lives  and  converfes  with  them,  muft  be  to  make  them 
Witneffes  of  what  he  did  and  what  he  faid.  And,  tho 
he  may  let  them  into  the  knowledge  of  fome  part  of 

his 


Cliap.  I .  The  Loganthropos-  8  j 

his  Mind  :  Yet  he  muft  keep  himfelf  and  hi^  Defign  hidj, 
even  from  them,  and  much  more  from  all  the  reft  ot 
Mankind  ,*  in  fo  much/as  to  leave  even  his  moft  eminent 
,  Scholars  almoft  as  ignorant  as  v^hen   he  found  them. 
I  For  thus,  he  muft  not  only  ad  an  oppofite  Part  to  all 
'  other  Lcgiflators  and  Founders  of  Seds :  but  he  muft 
j  leave  room  for  God,  after  his  Death,  to  atteft  the  Ye* 
'  rity  of  his  Miflion,  and  the  Divinity  of  his  Dodrine, 
;  by  infpiring  thofe  Men  to  underftand  thofc  things  fully, 
I  which  he  himfelf,  whilft  alive,  kept  fecret  from  them : 
I  on  purpofe,  that  it  may  afterwards  be  fcen,  that  his 
j   Religion  had  nothing  of  Human  Policy  in  it,  to  re- 
commend or  promote  the  ends  thereof.     (i8.)  And, 
I  feeing  he  muft  Live  and  Reign  Eternally,  after  his  Re- 
;   furredion,  he  can  have  no  Succeftbr.     Only  he  muft 
1   inftitute  fuch  Orders  of  Men,  as  ftiall  have  it  for  their 
(    Bufinefs,  to  explain  and  prove  the  Verity  ^nd  Truths  of 
his  Religion  or  Philofophy^  and  excite  Men  to  fall  in 
with  the  fame,  and  to  live  accordingly.     Which  Ser- 
vants of  his  muft  not  exped  or  feek   after  Honour, 
Riches  and  Grandeur  in  the  World  ^  but  muft  embrace 
his  Service  for  the  Works  fake.    For  thus  Men  muft 
be  brought  over  to  the  Inftitutions  of  this  Divine  Le- 
giflator,  by  feeing  his  Votaries  ad  fo,  as  to  follow  their 
Mafter,  by  living  according  to  the  Rules  of  a  Divins 
and  not  Worldly  Policy.     (i<^.)  All  therefore,  that  fuch, 
as  are  his  devoted  Servants,  muft  do,  in  order  to  pro- 
mote the  Inftitutions  of  their  Mafter,  and  the  Good  of 
Men,  is  to  ftrengthcn  themfelvcs  mutually  in  this  Work, 
by   exciting  and   encouraging  one  another.     And,  in 
cafe  of  any  more  formidable  Attack  agaiuft  them  and 
their  Scholars,  or  in  cafe  any  extraordinary  Difficulties 
be  ftarted  ;  it  will  be  needful  for  them  to  meet  together, 
that  they  may  be  the  better  direded  and  affifted  in  their 
W^ork,  and  in  the  Management  of  themfelves  therein, 
under   whatever  Circumttances  they   may   be  ftated- 
(20.)  And,  tho  it  be  necelTary  that  lame  Day,  like  an 
^?7i'i;fr/zr7,bekeptup,in  Memory  of  this  Divine  Prince, 
together  with  fome  Solemn  Infiitution  to  be  celebrated  in 

G  2  aU 


8+  The  Loganthropo.^.        Book  III. 

al!  time  coming:  Yet,  that  he  may  be  the  exac^^  Reverfe 
ot  the  Vol aical  Hero,  in  this,  as  well  as  in  all  other  re- 
lpec5ls,  hemiift  neither  inftituteAnniverfary  Day,  nor 
any  AAion,  by  which  his  Birth  may  be  celebrated.  But, 
inllcad  of  this,  the  Memorial  of  his  Death  mull  be  fo- 
Icmjilykept,  byaHolyFeaft,  where  his  Followers  muft 
renew  their  Allegiance  to  him,  and  folemnly  fwear  or 
declare,  that  they  will  ever  be  faithful  to  him  and  to 
one  another,  in  keeping  up  the  Hononr  and  right  Ob- 
fervance  of  all  his  Inftitutions.  Andfeeing  he  muft  rifc 
again,  his  Refurreclion-Day  muft  be  the  Grand  and  only 
Holy  Day,  to  be  rcligioully  obferved  ftatedly  by  his  Vo- 
taries and  Followers.  And,  bccaufe  it  will  be  neceiTa- 
ry  that  he  be  look'd  upon  to  be  the  only  Hero,  that  ever 
appeared  in  the  World,  in  a  Divine  Senfe,  I  mean  pro- 
perly fo  j  and  feeing  he  muft  be  fuppofed  to  null  and 
vacate  all  other  Religions,  and  confequcntly  Holy  Days: 
it  will  be  necelTary,  that  his  RefurrtHion-Dciy  be  obfer- 
ved not  once  in  the  Year^,  but  frequently,  as  being  that 
which  is  to  take  place  inftead  of  all  others.  As  there- 
fore, the  Seventh  Part  of  time,  or  Se-ve?ith  Day,  is  rcli- 
gioully obferved  by  the  Jews ;  fo  nothijig  can  be  more 
proper,  than  that  that  Day  of  the  Seven,  upon  which  he 
lliall  rife,  be  held  Sacred.  And  feeing  this  feptenary 
Revolution  of  Days  has  been  not  only  obfervYlby  almoft 
all  Nations,  tho  in  different  Methods,  but  is  mark'd  out 
now,  by  the  N'dmQs  ol  the  fe^e7tFlanetSy  or,  fuppofed' 
Deities  that  prcfide  over  the  World  :  It  will  be  even  ne- 
ceffary,  upon  this  account,  tliat  the  Refurrecfim/-Daj  of 
Him,  who  is  the  Lord  of  the  Planets  and  all  Natun, 
and  who  muft  put  an  end  to  all  Idolatry,  be  oblorv'd^ 
Tifcekly.  Suppofe  then,  that  the  Refurredion-Day  of 
this  Divine  Prince  Ihould  happen  to  be  on  the  FirH 
Day  of  the  Week,  as  the  Jews  and  many  others  reckon 
that  Day  to  be,  which  is  facred  to  the  Sun,  amongll 
you  Romans  ;  it  might  juftly  be  look'd  upon  to  bear  Evi- 
dence of  Divine  WifJom  in  it ;  that  he,who  gave  Light 
to  that  great  Luminary,  and  who  may  not  unfitly  be 
fhadowed  forth  by  it,  fhould  be  celebrated  on  that  Day. 

And 


pliap.  I.        T&(?  Loganthropos.  85 

And  if  the  Sun's  Day  be  thm  difpofed  of,  fo  as  to  be 
obferved  weekly^  we  may  eafily  conclude,  that  we  are 
divinely  admoniftied  to  keep  no  Day  in  Memory  of  the 
/MooTjy  or  oi  Mtrcnrj^  J Hphery  Vcit.;:  ^r-  ^^tf/.n. 

And  liAti:  I  have  given  you  a  fummary  Account 
of  the  Chara^er  of  a  Divhic  H.ro^  as  he  mull  be  the 
Reverie  of  the  Toliticd  One.  But,  feeing  the  Gene- 
rality of  Men  cannot  be  fuppofed  to  follow  fuch^  on 
-abftrad  Way  of  Reafoning,  as  I  havj  now  ufcd; 
allow  me  to  pre-occupy  the  only  Objcdion,  that  can 
be  ufed,  as  I  think,  with  any  fliew  of  Reafon,  ayraiaft 
what  I  have  laid.  For  I  forefee,  that  you  may  readily 
tell  me  j  Here  is  indeed  a  veiy  fpecious  -^nA  piaufible 
Scheme.  But  all  Men  are  not  Ptiiicibphers,  to  fee  the 
Force  of  this  Reafoning  ;  and  far  lefs  can  it  be  ilip- 
pofed,  that  one  of  a  thoufmd  fliould  difcern  the  Divine 
Hero  under  all  this  Difguife. 

Gail'io.  Aye,  truely.  Sir,  you  now  come  at  length  to 
that  Obje(5lion  againft  your  Scheme,  which  my  Mind 
has  been  full  of,  ever  fmce  you  ftrft  ftarted  your  Noti- 
on, in  oppofition  to  mine.  And  feeing  I  am  big  with 
it,  allow  me  to  eafe  my  (elf  by  giving  a  Vent  to  that 
which  lies  fo  heavy  upon  my  Thoughts.  I  readily  own, 
that  you  have  given  us  an  evident  Proof  of  your  being 
a  wife  and  accute  Philcfopher :  and  I  amfo  tar  from  be- 
ing difpleafed  upon  the  account  of  what  you  havefaid, 
that  I  affure  you  I  was  never  fo  fatisfied  with  any  Dif- 
courfe  as  with  yours  ^  as  giving  me  a  new  Scheme  of 
Philofophy.  I  am  fenfible  now^that  no  V oUt ic rd  Htro  cjii 
ever  uiUy  reform  the  World  or  render  it  happy.  And 
I  pray  Heaven  therefore  that  we  may  be  blcfs  d  at 
length  with  a  Divine  One,  And  I  confefs,  you  have 
drawn  a  very  fine  Philcfcphical  Scheme  of  fuch  a 
one  and  his  Management.  But  pray,  Sir,  feeing  you 
v/ere  juft  about  llarring  an  Objcdion^againll  it,  let  me 
give  it  you,  in  all  its  Strength,  according  as  it  does  at 
l^refent  occur  to  my  Thoughts.  I  lliail,  for  this  end, 
fuppofe,  that  your  Divine  Hero  were  jull  now  in  the 
World,  ae'ting  that  part  you  fuppofe  he  will  ad  when 

G  ;  he 


^6  The  Logan thropos.        Book  tIL 

he  comes.  Now  pray  let  me  ask  you^  how  it  were  fup^ 
polable^  that  he  coul'd  reach  his  end^  which  is  the  Ge- 
neral Good  of  Mankind.  I  fee  you  have  forcfeen  the 
Objedion.  But^  for  my  own  part^  I  cannot  fee  what 
Anfwer  can  be  given  to  it.  I  think  I  underftand  as 
much  of  the  Generality  of  Men  as  you  do^  and  that  I 
am  as  impartial  to  my  LiHit  and  Reafon  as  almofl:  any 
Man  can  be.  Now  fliouid  I  fee  and  converfe  with  your 
Hero^  and  fee  him  fo  barbaroufly  treated  by  Men^  as 
you  fay  he  muft  be  j  I  think^  tho  I  fliould  hate  to  have 
any  hand  in  his  Perfccution^  yet  I  fhould  be  ready  to 
conclude^,  that  he  muft  fecretly  be  a  very  wicked  Perfon_^ 
whatever  his  Pretences  might  be.  For^  by  your  Scheme, 
Heaven  and  Earth  muft  jointly  oppofe  him^  even  to 
the  laft ;  at  leaft  the  Gods  are  reprefented  as  looking 
on  and  fuffering  Men  to  hound  down  their  own  Hero, 
I  confefsj  Sir^  upon  the  Suppofition  of  this  Marts  Ad- 
iig^asyou  have  faid_,  his  Generofity  muft  be  furprizingly 
fereat,  even  above  all  Thought.  For  what  can  there 
be  imagin'd  fo  Noble^  fo  Brave^  fo  Heroical  and  fo  Di- 
vine^ as  for  one  to  defign  and  carry  on  the  Good  of  thofe 
that  hate  and  perfecute  them^in  fpite  of  their  Malice  and 
Ignorance,  and  whether  they  will  or  no  ?  But  then,  as 
Mankind  is  reprefented  thus  to  be  univerfally  degenerate, 
fo  the  Deity  feemstobe  propofed  as  ading  a  very  odd 
/  part.  For  you  fuppofe  God  to  fend  this  Hero  (whom 
\  you  make  to  be  no  lefs  than  his  own  Son)  and  yet  to 
/  defert  him.  I  confefs  this  is  the  true  Notion  of  a  He- 
ro in  the  general.  But  then  we  always  make  our  He- 
ro's to  come  off  bravely  at  laft.  I  confefs  this  was 
proper  for  your  Scheme,  feeing  you  make  him  the  Re- 
verfe  of  ours.  And  I  own  alfo,  that  you  have  falv'd 
the  Cafe  admirably,  by  making  your  Hero  rife  from  the 
Dead,  and  fo  receive  his  Glory  and  Reward  afterwards. 
So,  that  I  can  readily  yield  you  all  you  defire  to  be  gran- 
ted, in  thefe  refpeds  But  then  I  infift  upon  this,  that 
'Divine  Wifdom  muft  give  full  Evidence  to  Men,  that 
this  Hero  is  of  God's  ov/n  fending,  and  fuch  Evidence 
as  may  balance  or  over-balance  the  apparent  Difadvan- 

tages 


Chap.  I .         Tfee  Loganthropos.  8 7 

tages  that  Men  are  laid  under  who  judge  of  things 
from  the  outward  appearance,  and  muft  therefore  tlunk 
it  impoffible  that  a  Deity  fhould,  in  aff^^f  ^^[  Ma- 
ture for  our  Good,  be  expofed  naked  anddefencelels  in 
the  World,  in  order  to  carry  on  fuch  an  end.  Untie  to 
me  this  Gordian  Knot,  if  you  can,  and  then,  a*  Ave  ule 
to  %,  eris  mlhi  magnns  Jpollo.l  will  look  uponyou  tO 
be  as  wife  as  even  JfcUo  Iv.n^-fcli. 

PanL  I  was  happily  prevented  by  you,  moft  Noble 
Gallio,  as  to  the  Objeaion,  I  was  about  to  propolc  to 
my  felf.  You  have  done  it  fully  and  to  better  purpofe. 
For,  befides  that  it  appears  more  natural  and  iprightiy, 
as  coming  from  you ;  you  have  alfo  happily  interwoven, 
fome  things,  as  yielded  by  you,  that  help  to  fliorten  my 
Work.  For  you  have  reduc'd  all  to  one  fingle  Point, 
in  the  Suppofition  you  have  made  ;  ^iz,,  Tnat  Dmne 
Wifdom  muft,  in  this  cafe,  give  full  Evidence  to  Men, 
that  this  Hero  is  of  God's  own  fending,  and  iuch  i.vi* 
dence  as  may  balance  or  over-balance  the  appar.at 
Difadvantages  that  Men  are  laid  under,  m  other  reipeets, 
who  muft  be  fuppofed,  at  leaft  the  Bulk  of  them, 
to  judge  of  things  according  to  outward  appearance, 
and  muft  therefore  think  it  impoffible  that  a  Deity,  in 
aifuming  our  Nature,  and  that  for  our  Good,  in  con- 
iunaion  with  God's  own  Honour,  ftiouid  yet  be  expo- 
fed,  naked  and  defencelefs  in  the  wide  Worid,  in 
his  carrying  on  fuch  noble  Ends  and  Purpofes :  nay,  and 
fo  expofed,  as  to  be  (feemingly  at  leaft)  dcferted  and 
perfecuted  by  God  himfelf  as  well  as  Men.  Thus  I 
have  repeated  your  Suppofition,  and  I  hope  you  will 
allow  me  to  have  done  it  candidly,  feeing  I  have  la- 
bour'd,  if  poffible,  to  render  the  Difficulty  greater,  by 
adding  fome  Words  that  do  reprefent  it,  as  I  think,  witU 
greater  force.     And  now  I  proceed  to  difcuts  this  mat- 

The  Supposition  you  have  made,  moft  noble  Sir,  is  al- 
together juft,  and  even  abfolutely  nepeffary  to  be  made, 
in  this  Cafe,  as  I  was  juft  about  to  have  told  you,  when 
you  prevented  me.    So  that  your  Thoughts  and  mine 


88  The  Loganthropos.        Book  IIL 

have  been  hitherto  materially  the  fame.  The  Queftion 
therefore^  that  follows  upon  this  Suppofition^  is  ,•  How^ 
or  in  what  way^  muft  Divine  Wifdom  be  fuppofed  to 
proceed,  in  bearing  fuch  Evidence  to  thisHero,  and  in 
owning  him  in  all  hisAdionsand  Sufferings^as  that  there 
may  be  full  Proof,  both  to  the  Thoughts  and  even  Senfes 
of  Men,  that  he  is  indeed  what  we  fuppofe  him  to  be. 
New,  there  are. but  two  Sorts  of  Methods  fuppofable^  in 
which  Divine  Wifdom  can  proceed,  in  giving  fuch  ple- 
nary Evidence  this  way,  as  may  fully  ballance  theDif- 
advantages,  that  his  mean  Circumftances  and  fevere 
Sufferings,  feem  to  put  him  under,  in  order,  to  reach  his 
end  ;  and  confequently  alfo  to  put  Men  under^  with  re- 
fpe(5i:  to  their  judging  aright  of  him   and   his  Intenti- 

Thz  firft  fuppofahle  Method  (if  indeed  it  be  at  all  fup- 
pofable)   is  that  of  God's  miraculous    influencing  or 
changing  the  Minds  of  all  Mankind  to  receive,   own^ 
and  uibmit  to  this  Divine  Perfon  and  his-  Inftitutions, 
But,  tho  this  be  fuppofahle   in  the  general,  becaufe  ac- 
tomplifhable  by  Almighty  Power,  had  God  a  mind  thus 
to  exert  it  ^  upon  which  account  I  thought  fit  to  men- 
tion it  here  :  Yet  it  is  not  fuppofahle  in  this  prefent  Cafe^ 
as  being  inconfiftent  with   the  Scheme  I  laid  down  ; 
which  made  me  add  thefe  Words  :  If  indeed  it  he  at  all 
fuppofable,    Fcr  if  God  fliould  change  Mankind  thus  all 
at  once,  there  were  no  need  of  any  fuch  Hero  at  all : 
At  leaft  it  would  render  it  impoflible  for  him  to  fufferj^ 
becaufe  all  Men  are  fuppofed,  by  this,  to  fall  in  with 
him  as  a  Divine  BenefaAor.     And  befides,  for  God  to 
change  Mankind  after  fuch  a  miraculous  manner,  were 
not  to  deal  with  Men  as  Men,  feeing  it  would  leave  no 
room  either  for  deliberate  Reafoning  or  free  Choice, 
nor  confequently  for  the  Reward  of  Virtue,  in  a<^ing 
wifely  and  honeftly.    Nay  this  were  rather  to  alter  and 
new-make  Men,  than  to  deal  with  them  as  rational 
Creatures  a  id  free  Agents,  with  refped:  to  Cure  and 
Salvation,  upon  Terms.     So  that  all  things  feem  to  con- 
cur, to  render  this  Method  impradicable^  according  to 

the 


Chap.  I.         The  Loganthropos,  89 

the  prefent  State'  and  Circumftances  of  Perfons  and 
Things. 

The  fsccrJ  Method  therefore,  and  the  only  one,  that 
Divine  Wifdom  can  be  fuppofed  to  take-in  this  cafe,is  to 
give  all  thofe  Ei'ldevces^  that  can  be  expeded  to  be  gi- 
ven^,  in  reafon^  this  way  ^  in  order  to  certify  and  alTure 
the  World^  of  the  Divine  Miffio7$  and  CommiJJion  of  this 
Heroy  in  order  to  the  Cure  and  Salvation  of  the 
World. 

And  therefore  we  are  now  brought  to  this  Inquiry, 
what  thofe  Evidences  are^  that  are  neceffary  to  be  given, 
in  this  Cafe,  and  which  when  given,  amount  to  a  ple- 
nary Demonftration  of  the  Divinity  of  this  Hero ;  fo 
far  at  leaft  as  to  put  it  beyond  the  Poflibility  of  doubt 
(where  Men  allow  themfelves  to  think  impartially) 
that  this  fame  Perfon  is  owned  by  God,  in  all  his  De- 
figns  and  Adions  ?  And,  as  an  Anfwer  to  this,  I  fhall 
give  you  an  Account  of  what  I  do  humbly  judge,  muft 
be  done  by  God,  in  this  Cafe,  and  which,  if  done, 
doth  contain  all  that  Men  can  conceive  of,  as  neceflk- 
ry,  or  even  convenient,  to  be  performed  by  him,  in  or- 
der to  Mens  full  Satisfadion,with  refped  to  the  Divini- 
ty of  this  Hero,  as  to  his  Miflion,  his  Condud  of  him- 
lelf,  and  the  Greatnefs  and  Integrity  of  his  Scope  and 
Intention.  And,  (i.)  I  think  it  neceiTary,  that  before 
this  Nero  be  introduc'd  upon  the  Stage  of  the  World, 
there  be  not  only  a  general  Expedation  of  fome  fuch 
Perfon  ,•  but  that  alfo  Divine  Wifdom  take  care,  to  in- 
jfpire  fit  Perfons,  from  Age  to  Age,  to  prophefy  of  his 
Coming.  And  I  think  it  highly  congruous  to  Divine 
Wifdom,  that  thofe  Prophefies  be  at  firft  fomething  ob- 
fcure ;  and  that  the  older  Prophefies  be  gradually  revi- 
ved and  confirm'd  in  fubfequent  Ages,  by  others ;  and 
that  in  fuch  a  manner,  that  the  nearer  the  time  of  his 
Appearing  be,  the  more  plain  alfo  the  Predidions  do 
appear.  However  I  vv^ould  have  fome  of  them  to  befo 
exad,  as  not  only  to  tell  the  tim.c  of  his  Coming,  but 
alfo  to  defcribe  lome  of  the  moil  eminent  things  rela- 
ting to  his  Appearance,  and  particularly  fo,  as  may  be 

defcriptive 


96  The  Loganthropos.         Book  TIL 

defcriptive  of  his  mean  State,,  Sufferings  and  Death. 
And^  that  the  Truth  of  thefe  Prophefies  may  not  be 
queftion'd^  it  is  neceifary  alfo,  not  only  that  an  Ac- 
count of  the  Principal  of  them  be  preferved  in  Wri-- 
ting  but  that  they  be  preferved  in  fuch  a  manner^ 
that  when  the  time  of  their  Accompliihment  comes^ 
there  may  be  fufficient  Evidence^  that  they  are  not 
then  obtruded  upon  the  Worlds  but  that  they  were 
given  forth  and  generally  believed  alfo ,  at  leaft  by  that 
Nation  to  whom  thefe  Prophefies  were  firft  publifh'd. 
(2.)  Befides  Frofhejies  previous  to  the  coming  <^  this 
HerOj  I  think  it  highly  congruous  to  Divine  Wifdom, 
and  therefore^  if  not  abfolutely  neceflary^  yet  neceffa- 
ry  ex  fuferahnndantiy  {i.  e.  for  the  farther  Confirmation 
of  Men^  with  refped  to  their  feeing  and  ov/ning  the 
Divine  Care  and  Concern  in  this  Matter ,)  That  God 
do  interweave  previous  Signatures fivHierogljfhkal  Strokes y 
for  this  endj  into  his  former  Management  of  the  World, 
at  leaft  of  that  part  of  it^  and  thofe  Perfons  therein^that 
had  moft  of  his  Prefence  and  Countenance.  Or  to 
fpeak  my  fenfe  more  plainly^  I  would  have  God  ad  fo^ 
from  Age  to  Age^  that  fome  certain  Terfons  may  be  raifed 
up  to  ad  in  fuch  a  manner^  that  when  this  Hero  comes^ 
it  may  appekr^  that  they  wxre  fo  aded  by  God^  as  to 
carry  along  with  them  fome  Veftiges  of  the  fame  Wif- 
dom  or  Management^  that  was  to  difcover  it  feif  more 
fully  in  him.  And^  befides  Terfons^  I  would  have  fuch 
a  Set  of  Ordinances '^n(\.  Ceremonies  infiituted^  as  fliould  be 
Emblematical  of  this  Great  Perfon,  and  of  his  Office 
and  Condud  ;  and  that  in  fuch  a  manner  alfo^  That 
when  he  himfelf  comes^  Wife  Men  may  be  able  to  look 
back  upon  them,  and  fky^  Surely  all  thefe  were  thus 
ordered^  as  a  Train  of  things^  that  pointed  at  this 
Bero,  In  a  word,  I  would  have /«cZ)  a  number  oi  Se- 
UB  Terfons^  and  fuch  an  Infiitution,  as  to  Cuftoms  and 
Ritesj  as  might  be  like  g /)n7//^/;f  of  a  Building, or  Plan  of 
a  Citj^  to  be  afterwards  eredted :  But  then^  this  muft 
lie  fo  done/  tliat  no  oneoi  thofe  Perfons  or  thcSe  Cuftoms 
1dq  the  Emblem  of  the  fVljole  of  this  Great  Hero  ;  ^^ut 


bhaf).  t .        the  Lo^aii tlif 6pos.  p  I 

only  that  one  be  Typical  of  hini_,  in  one  refpeSF^  and  ano^ 
ther  in  another.  As  fuppofc  a  Great  and  Wife  Emperor 
lliould  defign  to  ered  a  iVLignlficent  StruHurCy  and  fliould 
draw  a  Scheme  of  it,  without  difcovering  the  Whole  to 
any  Perfon  or  Pcrfons  at  owe ;  but  fhould  give  at  one 
time  the  Vle^v  of  the  Vim  of  a  Vorchy  at  another  time 
of  a  Court-yard^  at  another  time  of  an  Out-Hmfe^  at 
another  time  one  Tart  of  the  main  Manjion-Houfey  and 
then  of  another  Slde^  and  fo  on :  Every  Part  would  look 
very  fine ,-  but  yet  fo,  as  no  Man  could  eafiiy  gue^ 
what  the  whole  Plan  would  be.  But,  if  afier  a  thoufand 
particular  Views,  of  diftin<5l  Parts,  he  fliould  at  length 
produce  an  intlre  Model ^  of  tho,  whole  of  his  Frond'  and 
Scheme^  and  that  fuch  a  VerfeB  One^  as  to  anfwer  ex- 
actly to  all  the  Views  fliew'd  before,  and  to  take  them  all 
in :  Then  the  curious  and  skilful  Comparer  of  things,  would 
be  furprized  tofee^  how  admirably  the  preceding  parti- 
cular Schemes yW^vt  anfwer'd,adjufted  and  taken  in,in  this 
one  compleat  and  perfeB  Model,  And  yet  this  would  ap- 
pear to  greater  Satisfaction,  if  the  curious  SpeBator  of 
thefe  previous  Schemes  of  particular  Parts,  fhould  be  con- 
ducted to  fee  a  perfe^  Edifice^  that  all  thefe  anfwer'd  to. 
For  then  he  would  be  able  to  refled  that,  the  wife  Ar- 
tificer had  projeded  this  Edifice  with  defign  to  render 
it  a  perfe^ly  fimjJj'd  Piece  ;  and  that  all  thofe  previous  Ad- 
u?nhratio7ts  of  this  or  the  other  Part,  were  not  meerly  de- 
fign'd  for  the  fake  of  themfelves,  or  for  Diverfion  and 
Amufement  for  a  time  ^  but  as  fo  many  Typical  or  Em- 
hlematical  ReprefentationSy  of  what  was  atjength  to  be  of 
-ftandingUfe.  (3.)  ^\:id,  v;hcn  this  Hero  comes,*  tho 
for  the  reafon  formerly  affign'd,  he  muft  ad  under  all 
manner  of  outward  Difcouragements ;  yet  he  muft 
have  fuch  Gifts  and  Qualifications,  as  may  lay  a  Foun- 
dation for  Mens  believing  him  to  be  a  Divine  Ambafla- 
dor  to  Mankind.  Thefe  things  therefore  muft  appear 
moft  confpicuoufly  in  him.  i.  Such  eminent  Wifdom 
iand  Knowledge,  as  may  ftrike  Men  with  awe,  and 
plainly  difcover  him  to  be  the  moft  raifed  and  elevated 
Genius  that  ever  appeared.      Which  will  fo  much  the 

more 


g2  The  Loganthropos.         Book  III. 

more  furprize  Men^  if,  tho  young  and  deftitute  of  all 
Education,  he  be  found  too  hard  a  Match  for  the  great- 
eft  Sages  of  the  World,  even  in  thofe  Points  that  relate 
to  their  own  particular  ProfefHon.  2.  Kis  Holincfs  and 
Purity  muft  be  as  peculiarly  eminent,  as  his  Wifdom  ; 
even  fuch,  that  the  exadeft  Critick  may  find  it  impoffi- 
ble  to  find  any  one  real  flaw  in  his  Condud,  or  any 
Defed  or  Sin  in  his  Life  and  Converfation.  ; .  He  mult: 
evidence  himfelf,  to  be  the  moft  generoufly^ifpos'd 
Perfon,  that  ever  appeared,  in  making  it  hisBufinefs  al- 
ways to  go  about  and  to  do  good,  both  to  the  Minds 
and  Bodies  of  Men.  And  this  he  muft  do,  in  the 
=moft  difinterefted  manner  in  the  World,  that  it  may 
evidently  appear,  that  he  is  wholly  felf-deny'd  as  to 
Paffion,  Prejudice,  or  any  private  Regard,  and  that  his 
fole  End  is  the  general  and  publick  Good  of  Men, 
without  any  the  leaft  Refentment  againft  even  his  worft 
Enemies.  4.  He  nv-ft  evidence  himfelf  to  know  the 
very  Hearts  of  Men,  as  a  Proof  of  his  unlimited 
Knowledge.  For,  being  a  Divine  Legijlator^  he  muft 
give  Law  to  the  Mind,  as  well  as  to  the  outward  Man, 
^which  no  merely  Human  or  Political  Legiflator  ever  did 
or  can  do  :)  and  therefore  muft  give  Proof  of  his  abi- 
lity this  way,  by  difcovering  his  Infinitenefs  of  Know- 
ledge, by  (hewing ,  in  more  than  one  Inftance, 
that  he  knows  the  Secrets  of  Mens  Minds,  by  an 
intuitive  View  of  them.  ^.  And  he  muft  give  Proof 
of  his  Knowledge  of  Things  future  as  well  as^  of 
what  is  paft  or  is  prefent,  by  predicting  fuch 
things,  that  oould  not  be  known  by  any  but  God 
himlelf,  or  thofe  that  are  infpired  by  him  to  know 
them.  6.  But^  in  a  peculiar  manner  he  muft  be  en- 
dowed with  fuch  Power,  as  no  Man  ever  difcover'd. 
He  muft  cure  all  manner  of  Diftempers  by  a  bare 
word,  and  that  in  his  own  Naine,  and  by  his  own  Au- 
thority. He  muft  demonftrate  himfelf  to  be  the  God 
of  Nature,  as  E.G.  by  commanding  the  Air  and  Water, 
upon  fome  occafion  or  other.  Nay,  he  muft  raife  the 
Dead  when  he  has  a  Mind  ;  and  fo  order  ^^latters, 
:.u:   '  .::m  6\  ii.v/  ''  '-'      as 


chap.  I.  H^he  Loganthropos.  5^3 

as  to  give  Proof  of  his  Authority  over  Daemons  or 
Spirits ;  that  it  may  be  feen  that  he  is  Lord  of  the 
invifible  World  as  well  as  of  this.  And^  which  is 
Hill  more,  he  muft  not  only  rife  again,  but  give  Evi- 
dence that  he  raifed  himfelf  by  his  own  Power  ; 
imd  that  confequcntl)^  he  is  more  than  a  mere 
Man.  Nay,  what  it  I  fay  further,  that  it  will  not 
only  be  neceffiiry  to  raif^  his  Human  Nature,  after 
Death ;  but  alfo  that  he  ad  fo  in  the  firft  AlTumpti- 
on  of  this  Nature,  that  it  may  evidently  appear, 
that  he  was  not  an  ordinary  Man  or  Defcendant 
from  Man,  but  that  he  did  by  his  own  Power  form 
to  himfelf  the^^Human  Nature,  /.  e,  to  fpeak  plain,  he 
muft  form  to  himfelf  a  Body  in  the  Womb  of  a  Vir- 
gin, who  never  knew  Man.  Mcv,  as  he  muft  thus 
give  Proof  of  an  Almighty  Power,  by  innumerable 
Miracles :  So  he  muft  openly  declare  that  thefe  are 
done,  as  Signs  of  his  Father's  approving  him  in  all 
things ;  that  (o  the  Miracles  may  be  properly  E'viden-^ 
t'lal  ones.  For,  if  upon  this  Declaration,  efpecially  if 
there  be  at  any  time,  an  open  and  folemn  Appeal  to 
Heaven  this  way,  God  do  continue  to  concur  to  work 
Miracles  in  or  by  him  ^  it  muft  then  be  felf-evident,  that 
God  approves  him  in  every  thing,  and  expeds  we  iliould 
do  fo  too  :  unlefs  v/e  can  fuppofe,  that  the  Great  God 
fhould  thus  concur  to  confirm  an  Impoftor,  in  his  wic- 
ked Defign  of  putting  an  univerfal  Cheat  upon  Men, 
in  the  Matters  of  the  greateft  Importance  to  their  Souls, 
and  that  for  ever.  Which  is  a  greater  Abfurdity,  in 
my  Opinion,  than  to  fay  there  is  no  God.  For  his 
Elfential  Notion  being  that  of  the  Infinite  Beings  and 
confcqucntly^,  in  relation  to  us,  the  Supreme  Good ;  it  is 
more  blafphcmous  and  abfurd,  to  fay  he  is  a  monfirons 
or  wicked  Deity  J  than  to  fay^  that  he  is  not :  For,  befides 
that  the  latter  is  involved  or  fuppofed  in  the  other  (fee- 
ing he  cannot  be  a  Deity  that  is  any  way  defedive  or 
evil^  that  being  the  very  oppofite  Notion)  it  is  dired 
Contradidion,  as  well  as  the  higheft  Blafphemy  in  it 
felf  ^  for  Infinity  beiiig  the  higheft  Perfedion  of  Being, 

and 


94  716^  Loganthropos.        Book  lit 

and  Monfirofity  or  U^ickedmfs  involving  Deficiency  in  the 
very  Word  and  Notion ,'  it  is  impoflible  that  thefe  and  Itifi- 
mty  fhould  be  confiftent  or  meet  in  one  and  the  fame  Being. 
Therefore  God^  being  infinitely  Good^  mufl  of  neceflity 
oppof<.fuchan  Impoiior^asfhall  (efpecially  in  Matters  of 
the  higheft  importance)  appeal  to  him^  to  aflift  him  to 
work  Miracles-  So  that  he  that  does  fo  again  and  again,, 
before  Multitudes  of  Spe(5tators^  and  that  in  fuch  a  way^ 
as  it  is  impoffible  itfliould  be  Juggle  only  (as  fuppofe  in 
raifing  a  dead  Man^  after  being  three  Days  in  his  Cof- 
fin and  Grave  y)  and  is  evidently  countenanc'd  this  way 
by  God,  by  the  continuance  of  this  miraculous  Power : 
I  fay,  he  that  does  fo,  and  is  thus  aflifted,  mull  of  ne- 
ceflity be  own'd  by  God,  to  be  that  which  he  gives 
himfelf  out  to  be,  when  he  makes  this  Appeal  or  De- 
claration, and  ftiews  undoubted  and  frequent  Miracles, 
as  evidential  of  his  Being  from  God.  But,  (4.)  I  think, 
it  will  be  neceffary  alfc,  in  order  to  this  Hero's  being 
known  to  be  the  Great  Ambaffador  of  God  to  Men, 
That  Heaven  it  felf  fhould  give  evident  Demonftrati- 
on,  of  a  real  Concern  for  this  Glorious  Perfon,  and  the 
Succefs  of  his  Negotiation.  And  therefore  we  mull 
fuppofe,  that  there  muft  be  feveral  concurring  Divine 
Appearances  and  Atteftations,  in  order  to  the  calling 
back  the  Thoughts  of  Men  from  worldly  Confiderati- 
ons,  to  an  attentive  and  ferious  Contemplation  of  this 
Great  Perfon  and  his  Meffage.  And  I  do  therefore 
humbly  conceive,  that  it  will  be  very  proper,  if  fuch 
a  Method  as  this  be  fallen  upon .  i .  That  for  fome  con- 
fiderable  time  before  the  adual  Appearing  of  this  Hero, 
there  fhould  be  a  Cejjlition  of  both  Prophefjy  and  the 
Tciver  of  working  Miracles  in  the  World,  even  in  that  Pro- 
vince or  Country ,where  this  Great  Perfon  is  to  be  born. 
I  faid  before,  that  it  was  neceffary,  that  there  fhould 
be  fucceflive  Prophets,  who  from  Age  to  Age,  fhould 
fpeak  of  the  coming  of  this  Prince  ;  and  I  did  fuppofe 
thatyou  would  underlland,that  fuch  infpired  Menfliould 
be  empow'red  to  work  more  or  fewer  Miracles :  For 
thefe  are  neceffary,  to  afcertain  Men,  that  their  Pro- 

phefies 


Ghap*  I.         Tfce  Loganthropos.  95 

phefies  were  indeed  from  God,  and  not  Delufions,  or 
the  Product  of  a  heated  Imagination.  But  now,  under 
this  Head,  I  muft  fuppofe,  that  it  will  be  highly  con- 
gruous to  the  Maxims  of  Divine  Wifdom^  and  very 
proper,  in  order  to  pave  the  way  for  the  readier  Re- 
ception of  this  Prince,'  that  God  fufpend  the  Efflux  of 
both  the  Gifts  of  Prophefy  and  working  Miracles,  for 
a  confiderable  time  before  his  Coming.  And  my  Rea- 
fon  is  this,  that  when  this  Hero  comes,  and  evidences 
himfelf  to  be  the  very  fame  Perfon  that  the  old  Prophets 
fpoke  of,  his  Prophefies  and  Miracles  may  be  the  more 
confpicuous  and  taken  notice  of ;  and  may  therefore 
feem  to  infinuate  this,  that  God  had  withdrawn  thefe 
extraordinary  Gifts  from  mere  Men,  becaufe  he  was  to 
fend  him,  that  was  the  true  Spring  and  Original  of  them, 
into  the  World.  And,  tho  I  cannot  pretend  to  fay  po- 
fitively  how  long  thefe  Gifts  muft  ceafe  in  the  Worl(J 
before  this  Prince's  Coming,  yet  I  think  it  neceflary 
that  it  fhould  be  for  more  Ages  than  one.  And  I  think 
it  may  not  be  an  incongruous,  far  lefs  impertinent, 
Conjedure,  if  I  fhould  fuppofe,  that  this  CeiTation  or 
Sufpenfion  fhould  be  for  as  many  hundred  of  Years,  as 
they  had  continued  for  thoufands.  Let  us  fuppofe  then, 
that  this  Prince  be  born  exadly  after  4000  Years  had 
elapfed  from  the  Creation  of  the  World,  (a  little  after 
which,  upon  the  Suppdltion  of  Man's  Lapfe,  and 
confequently  need  of  being  fet  right  again^  we  mufl 
reckon  the  firft  Prophefy  concerning  this  Hero  to  have 
been  given  out)  I  think  we  may  very  well  fuppofe,  that 
the  Ceffation  of  thefe  Gifts  fhould  continue  for  400 
Years  or  thereabouts.  But  then,  2.  When  this  Prince 
comes  to  be  born  ,•  it  muft  be  precifely  in  the  pHllnefs  of 
Time.  What  I  mean  by  this  I  may  afterwards  explain. 
And  therefore  I  am  not  willing  to  detain  you  this  way 
now.  Only  that  I  may  not  feem  to  ufe  an  Expreflion 
without  any  determinate  Senfe  or  Significancy,  I  tell 
you  that  I  mean  fuch  a  Time,  wherein  Mankind  has 
fo  far  propagated  its  Kind,  as  fufficiently  to  fill  the 
whole  World  ^  aixl  fuch  a  time,  wherein  Arts  and  Phi- 

iofophy 


96  The  Loganthropos.         Book  IfL 

lofophy  have  come  to  the  higheft  Elevation;  and,  in  a 
word,  fuch  a  Time,  wherein  all  Circumftances  concur 
to  determine  it  to  be  the  moft  proper  Time  that  Di- 
vine Wifdom  could  make  choice  of.in  order  to  the  fend- 
ing fuch  a  Divine  Embaifador  into  the  World.  And 
truely  I  am  perfedly  of  the  fame  Opinion,  with  the 
Excellent  Gallio^  that  no  more  proper  time  ever  was, 
for  fuch  a  one  to  make  his  publick  Appearance  and 
Entry  into  the  World,  than  that  was  when  Auguftus 
died,and  Tiberius  came  to  the  Throne.  But  of  this  more 
afterwards.  ;.  Hcv/ever,  let  the  time  of  this  Prince's 
Appearing  be  what  it  will,  we  muft  fuppofe  it  neceffa- 
ry,  that  fome  very  memorable  things  fhould  happen  to 
prepare  the  way  for  it.  And  I  think  fome  fuch  things 
muft  be  fuppofed  to  fall  out,  as  I  fhall  juft  now  hint  to 
you:  and  I  leave  you  to  judge  whether  any  things  more 
proper,  in  order  to  reach  this  end,  can  well  be  thought 
of,  E.G.  if  an  Eminent  Perfon  fhould  be  born  juft  a  little 
before  this,  whofe  Birth  fhould  be  miraculous,  and  at  the 
time  of  whofe  Birth,  Prophecy  fhould  begin  to  be  re- 
vived, and  which  Perfon  fhould  be  made  ufe  of  to  pre- 
pare Men,  in  an  extraordinary  way,  for  the  Reception 
of  this  Divine  Hero  ;  giving  evident  Demonftration  of 
his  being  that  long  expeded  and  moft  Glorious  Prince. 
This  1  think  may  be  juftly  look'd  upon  to  be  very  ex- 
pedient in  order  to  this  Prince's  Reception  ^  efpecially 
if  God  fo  order  it,  that  he  be  mark'd  out  to  be  fuch^ 
not  only  by  him  as  Ufher  to  him,  after  his  publick  Mi- 
niftration  for  this  end  ;  but  before  he  came  to  the  due 
Exercife  of  Reafon ;  and  more  efpecially,  if  this  Ac- 
knowledgment be  miraculous  likewife.  But,  befides 
this,  it  will  be  convenient,  if  not  neceifary  likewife, 
that  God  manifeft  himfelf  in  behalf  of  this  Hero,  both 
before  his  Birth,  (and  even  Conception)  and  at  his 
Birth,  and  afterwards,  by  fome  fuch  Appearances  as 
thefe  'y  'viz..  By  Vifions  of  Angels,  celebrating  his  Na- 
tivity, to  be  feen  and  heard  by  Perfons  leaft  liable  to  in- 
vent fuch  things,  and  in  a  Method  that  might  take 
away  all  Supposition  this  way  j  By  the  Creation  of  fome 

new 


Chap.  I.         the  Loganthropos.  97 

new  Pha?jomcnon  in  Nature^  that  migkt  call  all  Men 
to  contemplate  and  confider  it  with  Wonder  ;  By  im- 
prelling  the  Minds  of  Ibme  of  the  greateft  Sages  in 
the  W  orld^  at  a  great  diilance  from  the  Place  of  his 
Birthj  to  underftand  the  meaning  of  it^  and  to  take  a 
long  Journey,  to  pay  their  Homage  to  this  Great  Prince^ 
and  that  fo  as  to  own  him  as  the  Divine  Hero^  tho  un- 
der the  greateft  Difguife  at  that  time ;  By  putting  the 
Government,  this  way,  upon  a  Confultation  ot  the 
Wife  Men/and  learned  in  luch  things,  what  all  this  muft 
mean,  and^  in  order  to  be  fiitisfied^  ordering  an  Exa(5t 
Inquiry  to  be  made  into  the  Ancient  approved  Pro- 
phefies  that  were  believed  to  relate  to  this  Perfon;  By 
their  unanimous  Determination,  as  to  the  Place  of 
his  Birth,  and  fo  concluding,  that,  probably  at  leaft, 
this  was  indeed  the  long  expeded  Hero ;  By  the  Go- 
vernments acquiefcing  in  this  Determination^  and  the 
Prince's  Fear,  leaft  he  fhould  be  put  from  his  Royal  Dig- 
nity, by  his  Means  ;  By  his  wicked  Defign,  to  make 
fure  of  deftroying  him  in  the  Bud,  and  fo  ading  a 
bloody  Tragedy  this  way  ;  and  By  God's  defeating  him 
in  his  own  Method,  and  preferving  the  young  Prince3 
in  fpite  of  all  his  Craft  and  Pov^cr.  But  further,  we 
muft  fuppofe,  that  God  do  atteft  from  Heaven,  that 
tliis  is  his  own  Son,  and  the  Saviour  of  Men,  as  foon  as 
this  Prince  begins  to  make  his  Appearance.  And  this 
muft  be  done  moreiblemnly  and  remarkably  afterwards 
to  feled  Witneifes.  And,  as  God  muft  givcDemonftra- 
tion  of  his  being  fucha  Perfon,  during  his  Life  ;  fo,  in  a 
moft  fpecial  manner,  at  his  Death.  'Nature  it  felf  muft 
be  fo  managed,  that  he,  tho  then  fufFering,  maybefeen 
and  ov/n  d  to  be  the  God  of  Nature.  ^Some  miracu- 
lous Signs  muft  therefore  be  then  given,  'viz..  fuch  as  a 
Preternatural  Eclipfe  of  this  World's  Chief  Lumina- 
ry, the  Sun^  the  rending  (c)  the_Rocks,in  an  unnufual 

H  manner  : 


(c)  -<  rzonhy  Gtnuc,.:::;-? ^  that  travelled  through  Cannon  toLirne,  that 
anipgmous  Tcrfon  kii  £dlow-Irdv-:lkr,  jvho  ms  a  Daijl,  uj^id  to  male 
: .    '  mcrrj^ 


q8  Tk  Logantliropos.         Book  Ilf . 

manner^  and  the  raifmg  of  the  Dead  And  when 
afterwards  he  ftall  raife  iiimfelf  (as  I  faid  before)  from 
the  Dead,  I  think  it  will  be  neceffary,  that  he  remain 
in  this  World  for  fome  confiderable  time,  at  leaft  fo 
lone  as  to  have  Opporninity  to  converfe  with  fo  many 
Perfons,  and  thatfofrequcntly,  that  it  may  be  beyond 
doubt  that  he  was  aaually  alive.  I  pretend  not  to  rec- 
kon what  number  of  Days  or  Weeks  are  neceffary  this 
way  •  But  I  think,  that  if  he  continue  on  Earth  lo  long 
as  to  appear  to  proper  Wimeffes,  for'  above  a  Month, 
it  may  be  fufficient.  So  that  Iftould  thih\  that  near 
a  Month  and  a  half,  or  about  40  Days  were  a  very  com- 
petent time,  for  fuch  an  end  But  to  confirm  this  fur- 
ther, it  may  alfo  be  fuppofed  to  be  highly  reafonable 
and  proper,  thathefliould  not  remove  from  Earth  to 
Heaven  clandeftinely,  but  openly  and  vifibly,  and  lo, 
that  there  might  be  juft  reafon  to  believe,  that  he  was 
aftually  gonetp'God,  .and  that  with  the  higlieft  Evi- 

«,eny  wUh  .11  the  Smics  ,I:M  ik  K_cmjh  Prnjls  f»««"^.;;J,/^^^?;:tt'Tto  . 
lif  Sdcred  Places  iKd  l^limies  tkey  wem  Kjee;  ani  punMiUrlj  nsen  teey 
mATmth  CkJh,  ,hc  U  of  Mourn  Calvary,.^fo>-«  "  "oromlu- 

•Ru[on  tdsme  n  mufl  "'^'J^f';  3' ,lV,m    i»  ^  mJfl  fiuvgc  «i 
Mr.  Sandys  j^ems  not  to  huvs  vumi  tkmjo  cmicaHJ  di  rm  u«r 

dencQ 


Chap,  i^  The  Loganthropos.  99 

daice  of  his  A|)probation.  Ard  yet  all  thefe  things 
muft  be  fo  mamg  d,in  a  Confiftency  with  what  1  faid  be- 
fore, that  It  may  be  feen^that  nothing  of  Human  Policy, 
Zt°  ""'f^Y'l'^^'"'  "f'  ^^  difccrncd  in  all  this  Proce- 
r/ifn  "'"rt  "•^■'^'■^  ^'"^  '""^^  "Of  immediately  give 
fuch  Deinonftrations  to  all  Men  in  grofs :  For  this  were 
to  leave  no  room,  either  for  Ratiocination  or  Fa   h    or 

rteefeac"'™"  ^"^  thejmmrdlce  SirS 
Swards    n    ^?'"P^»"y^  ^•^^;  ot  fuch  Men,   as  he  is 

Cleft  theffhnnl7Kr/T^"y   °^  ^ho^e  Tdtimony 
tian  he  n,?ft  !f    '  fiifpeAed,  as  felf-interefted  or  pa/- 
tiai;  he  muft  afterwards  confirm  by  miraculous  T^frs 
Signs  and  Appearances.     And  thi=  leark    t  f  ?        a 
another  thine    that-  T  <hc\\  T     r  /    ,  '""^  forward  to 
Place  •  J;^    TW  .1     T^-  .P™Po^e  further,  in  the  (^th) 

and^Defio^  muft  1.  'a  ^^'H'  ^^'^^n^  Dodrinc  / 
AfcentioS  .^  kt  m,  ft  K  '"'^  ^-'"'^  ^''  Refurreciion  and  \ 
m«v  „!!.     '.        ™""  ^^  continued  afterwards  •  Tha-  it      -^ 

mofteTcdlLtP^rS    fo7.h?^  congruous  to  thofe 
he  came  into  the  7odd'  ^^^^uJr^Pr"?-^"  ?*"  ^"'^''^'^ 

onEarti;;f;;S;Ss^--f'^;^^^^^^ 

npon  his  Friends,  whom  he  hacHble^-ll  .''"''  ^"^^^'S^'- 
Ends,  as  may  b»  iuftiv  Vhf        '<='«=%d  to  carry  on  his 

all  Men.  len'VSS"  "T'f'  Aftoniftfncnt  to 
Extraordinary  ApSnce  'n^  ^^V''"'"'  I^^^^ivineand 
cal  of  their  Miffion  and  r '^  -1?""^  -'^  Emblematic 
that  in  the  View  ofan'  tS^.'l^^^''^^'"  ^"'^^  ^'"^ 
feverul  Parts  of  the  World  A  ,'"1"^"  of  Spectators  front 
Appearance  and  Si-n    evl'r,  '^''  "Pon  thisftrange 

outVHeavenrbe"™SrT°'  ^"°^  ^h"^  marked 

newa'ndwonderfulac    f;"''lsril'\"^       ^^^  ^^ 

wj    c,  as  to  bc^  as  it  were  me- 

tamor* 


loo  The  Loganthrop09.        Book  lit 

tamorphoz'd^  on  a  liidden^  from  being  ordinaiy  Men^  to 
be  extraordinary  Ones ;  and  to  give  Evidence  of  rhis^ 
by  beings  more  or  lefs^  indovved  with  the  Gift  of  work- 
ing MinicleSj   a  ad  of  fpeaking  thofe   Languages  they 
underllood  nothing  of  before^    and  of  underftanding 
them  that  fpoke  Inch  Tongues  and  Dialeds^  as  they 
under ftood  nothing  of  formerly.     Eut^  2.  In   all  the 
Miracles  they  work^  they  muil  ever  own^  that  it  is  by 
a  delegated  Power  from  this  Hero^  that  they  ad.    And 
this  they  muft  do,  fo  as  not  only  to  difclaim  all  fuch 
Power,   as  flowing  from  themfelves,  but  aifo  fo,  as  to 
fpecify  this  Hero^b}' Name,  as  the  only  immediate  Source 
and  Original  thereof:  That  thus  his  Exaltation  and  Au- 
thority may  be  evidently  feen,  by  this  Appropriation 
of  all  this  Power  to  liim,  left  otherwife,  if  they  did 
fpeak,  inttte  Name   of  God,  in  generalTerms^  only. 
Mens  Minds  might  be  confounded  fo,  as  not  to  difceni;, 
at  Icaft  diftindlY,  that  ail  thefe  Gifts  and  Miracles  were 
direaiy  intended  to  afjortain  Men,  as  to  the  omnimo-^ 
dous  Divinity  of  this  Great  Prince  and  Benetador  ot 
Men.  ;.  Thcfc  extraordinary  Gifts  muft  ^otoniy  bebe- 
ftowed  on  this  or  the  other  particular  Perlon,  that  Ihall 
yield  himfelfto  be  the  Difciple   and  Subjea   of  this 
Prince:  but,  more  or  lels   upon  them  all,  at  leaft  for 
fome  confiderablc  time  after  his  Alcention.     An\be-. 
caufe  we  muft  fuppofe,  as  I  laid  before,  that^his  Ends 
muft  be  reach'd,without  any  worldly  Policy,  or  fo  much 
as  Human  Aids  and  Affiftance  ^  therefore    to  balance 
all  Difadvantages  of  this  kind,  we  muft  fuppole,  that 
thefe  extraordinary  Gifts  muft  be  continued  m  thQ  So- 
ciety of  his  Followers  for  more  tnan  one  Age.     xor 
t^?  muft  not  ceafe  totally,  until  ftich  time,^;^^'J^^  ^^^ 
Hero's  Dodrlne  come  to  be  generally  ^^^^^^  V.  J^ 
World,  and  be  eft.ablifivd  by  the  prevafting  Power, 
a^id  even  incorporated   into    their  Conftitution    an^^ 
Law.     When  this  comes  to  pais    as  we  muft  fuppofe  ^^^ 
will  at  laft,  there  will  be  no  further  need  of  fuch  ^xft 
at  leaft,  as  to   any  ftated  Exercife  ot  ^^^^^^^^  J^  ^^^^^^ 
Aen,  it  will  be  neccffary  that  they  be  contmued ,  Uio 


Chap.  I.        Ti??^  Loganthropos.  loi 

.    not   with   equal  Univerfality,  yet  ib,  as  they  may  not 
be  removed  allat  oncc^  hut  gradually;  and  then  ccafe  to 
be  (at  leaft  in  fuch  a  manner  as  formerly)  when  the 
Hero'sPhilofophy  and  Laws  Ihall  receive  the  Civil  San- 
<aion  from  the  Rulers  of  the  Empire  and  its  Provinces. 
And  th.erefcre,  4.  Tliis  Hero  muft  he  hippcfcd  fo  to  ma- 
nage Affairs,  from  Heaven,  as  the  Seat  of  his  Empire 
as  at  length  to  conquerthe  whole  World  by  degrees;  and 
that  in  fuch  a  manner,  that  the  Sufferings  of  iiis'  Fol- 
lowers, and  the  miraculous  Gifts  bellowed  upon  them 
together  with  a  Divine  Energetical  Power  accompajiy- 
ing  both,  maybefeen  to  bemadeufe  ol^  as  interwoven 
one  with  another,in  order  to  the  Conviction  and  Con- 
verlion  of  the  World  to  the  Intcrefts  of  this  Great  Prince 
i-or  he  mult  not  conquer,by  human  Force,  as  other  Con- 
querors (who  may  thus  indeed  make  Men  Slaves    but 
never  can  make  them  Converts ;)  buthythe  conftraimng 
Evidence  ot  naked  Truth  and  undifguifed  Virtue  and 
Honelty.     J^ow,  if  ail  thefe  tilings  concur,  I  confels  my 
^elt  at  alofs  tothink  of  any  one   thing  more,  that 
can  be  fuppofed  to  be  wanting,  as  to  Divine  Appea- 
rances, in  order  to  fetisfy  Men,that  this  Hero  is  truelv 
Divine,  and  ot  God  s  own  fending,  in  order  to  the  true 
and  eternal  Benefit   of  Men.     However  there  is  on| 

ceff.f ''  I 'T^  ^r/^^^  add,  as  that  which  is  asne! 
ccffaiy  as  any  thmg  I  have  faid,  with  refpcd  to  this 

kind  tfi^u ''''''  -^^  '•'  ^r  "°^  ^'^^'^^ly  of  the  fame 
kind  )et  I  fliall  mention  it  here,  feeing  it  is  calcula- 
ted to  reach  the  fame  end  with  the  former.  Therefore 
I :  dd,  ,n  the  (6./.)  Place,  that  it  will  be  necelfary    n^? 

af  U  Wfht"  ''f'  '°  f  r  ^S^'"^  ■''  ^hc  end  o^"  ti.^ 
as  the  \ii,ble  and  great  Judge  of  Men,  to  call  them  to 

alfo  th^r^^l  "  f  tlieir  Behaviour  in  this  U'orld  X 
alio,  that  all  thofe  that  know  of  his  firft  coming  hive 
fulheientReafon  to  convince  them  of  the  CertSnty^i 
hi.  iccond  Coming,  and  that  he  will  come  then  in  the 
imoftfolemn,  augidt  and  aweful  Manner,  s 'he  Su" 
pream  and  univerfal  Judge  of  the  World.  For  the 
Knowledge  of  this  will  be  one  of  the  moft  effectu al 

"  ?  Me- 


lo'i  T/?^  Loganthropos.        feook  III. 

Methods.^  that  poffibly  can  be^  to  ingage  Men 
to  fail  in  with  this  Prince  and  his  Inftitutions^  not- 
wichflanding  his  Difguife  and  mean  Appearance ; 
feeing  they  muft  thus  be  fuppofed  to  underftand^  that 
tho  he  ac5i:^  as  it  were.  Incognito  at  firil^  he  will  appear, 
in  all  the  Splendor  of  the  Deity  at  laft^  and  rev/ard  or 
punifh  Men  according  to  their  Defarts.  And  therefore 
that  this  may  be  believed^  he  muft  not  only  make  the 
Article  of  his  Second  Coming  a  Fundamental  One^  and 
accordingly  give  a  plain  and  full  account  of  it  ^  but  he 
muft  likewife  confjrm  this  and  all  the  other  effential 
Parts  of  his  Philofophy^  by  the  Concurrence  of  fuch 
Divine  Appearances^,  as  I  have  been  mentioning;,  and 
by  the  continuance  of  the  Gift  and  Power  of  Aiiracles_, 
with  thofe  that  propagate  this  Doctrine^,  in  order  to  be 
thus  Confirmatory  thereof. 

And  noW;,  I  have  at  length  come  to  an  end  of  the 
Task^  laid  upon  me  by  the  moft  Excellent  Seneca^  as  to 
the  Great  Queftion  I  was  to  fpeak  to.  I  confefs  I  may 
feem  to  have  been  too  prolix :  But^  when  the  Greatneis 
of  the  Subjed  is  confidered^  I  perfwade  my  felf  of  an 
eafy  Pardon  from  fuch  Equitable  and  Judicious  Judges. 
For  I  do  really  think^  that  I  have  mentioned  nothing_, 
but  Vv^hat  was  material^  and  that  I  have  not  dwelt  upon 
any  one  Head  longer  than  was  juft  neceffary  to  render  it 
clear.  So^,  that  I  may  rather  fear^  that  my  Care  not  to 
be  tedious^,  may  have  left  the  matter  under  fome  difad- 
vantage  to  you^  in  point  of  Obfcuriry.  But  then  I  pro- 
mile  my  feif,  that  your  piercing  Wit  and  elevated  Minds 
will  prevent  thisDifadvantage  ;  and  that  therefore^  tho 
rny  Brevity  might  render  my  Subject;  and  Defign  obfcure 
to  others^,  yet  it  will  not  have  any  fuch  Eifed  upon 
you. 

Seeing  therefore  you  have  had  Patience^^  to  hear  me 
out;,  in  giving  you  a  Refolution  of  the  Great  Queftion 
propos'd ;  I  muft  earneftly  beg  you  to  bear  with  me 
farther,  in  making  fome  Application  of  it^  in  order  to 
my  anfwering  the  further"  Defire  and  Exped:ation  of  the 
Learned  Seneca^  as  to  the  fecond  Task^  or  ftcond  Part 
of  it,  which  he  has  injoyn'd  me.  There- 


chap.  1.        The  Loganthropos.  ipi 

T^u„»f....    ..^/,.    Seeing  I  am  defir'd,  tomform  you, 

upon  whaT  Grounds  I  do  ib  confidently  affert,  that  thiS' 
ir,  we  have  been  difcourfmg  of,  is  come  already  j 
and  hat  Jefm,  whom  wc  Chriftians  adore  is  /^e.  1 
Sme  now  to  anfwer  your  Expedation,  in  this  Refpea 
X' if  you  will  allow  me  (as  I  dcf.re  ^"<i.^^W°" 
will)  a  fair  and  impartial  Hearing.  And  feeing  1  fore- 
fee  that  my  Difcourfe  may  bear  hard  upon  Sofihenes,. 
tho  Iftiall  be  far  from  ufmg  any  hard  or  gming  tx- 
preffions  to  irritate  him;  I  ^^pe  thePrefence  ot  two 
fach  Roman  Princes,  and  the  Confiderationo  the  De- 
cency, that  was  refolvcd  upon,  m  our  entring  upon 
this  Free  Conference,  will  prevail  with  him  not  to 
interrupt  me.  For  I  do  honeftiy  P^of  f '/^l^^J.^^ 
reprefent  things  juft  as  they  are  ;  and  ^^^  l,"^"^"  .^^^ 
ready  afterwaids  to  hear  and  anfwer  any  Objedions,  that 
ftallbe  made  agaiiift  me,  either  by  you  or  him  wh 
all  theCatoinefs  and  Fairnefs  I  ani  capable  of,  and  with 
the  greateft  Readinefsto  yield  ^^  Truth,  m  what  Scale 
foevlritbefoundtolie.  For  whether  lY^f^  t^ojof 
or  you  to  me,  it  ought  ever  to  be  remembred,  that  nei- 
ther of  us  can  be  properly  faid  to  conquer  or  be  con- 
iered  ;  but  that  Tal,  which  I  hope  we  are  all  of  u. 
ready  to  yield  to,  is  the  Conqueror  ot  all,  and  we  the 
Difciples  and  Subjefts  thereof.    To  Pff  ^^d  theretore. 

Whereas  I  Iwe  given  you  an  Abfiracl  1- uwot  tne 
Charader  of  a  Divine  Hero,  I  have  nothing  to  do  now- 
hut  to  make  Application  of  it  to  hm,  that  we  know 
bv.theNameOtV«.Cir^f,  r.c.  thtDiv me  Saviour  who 
V.tbe  Al.nhh.  For  Jefu.  or  .7#«.  f.gmhes  a  Saviour 
in  the  Hebrew  Language,  as  Sofihenes  ^-^-^^^^  ^f^ 
Cbrisi  is  the  Greek  Word,  that  anfwers  to  the  Hebrew 
Name  Meffiah  ;  both  of  them  denoting  one  thaus  >«-/«- 
red.  Novv  the  moft  Illuftrlous  Kings  and  H,gh-Puefts, 
and  the  moft  Eminent  Prophets  of  the  Jewiai  Nation 
being  anointed  with  Oil,  when  ^  apart  to  their  le- 
veral  Offices,  ■  (as  S#iew^  has  already  faid)  hence  the 
Prophets  give  the  Name  of  the  Mefu-.h  or  the  Anomted, 
by  way  Eminency,  to  the  Divine  Hero,  that  they  were 

H  4  ever 


fjo,  7he  Loganthropos.        Book  IIL 

ever  expeftlng ;  in  order  thus  to  Charaderize  him^  as 
he  that  was  to  be  King,  Prieft  and  Prophet,  in  the 
moft  perfe<a  manner.  So  that  the  Union  of  thefe 
two  Mamcs  denotes  his  being  the  Dii'hie  Hero,  who  was 
to  fove  Men  according  to  the  moft  elevated  Senfe  of  the 
Word  Salvation,  as  being  the  Mefiah  or  Divinelj  A-noln- 
ted,  or  commiflioned  and  appointed   Perlon   for  this 

Work.  - ,        •    , .    ,^  ^ 

In  or-'cr  therefore  to  give  you  an  Idea  of  this  Jejus 
Christ,  I  fliall  demonftj-ate  to  you,  that  all  the  Parts  of 
theCharadlcr  of  the  Diwne  Hero  do  perfeftly  meet  in 

^"wb-rcro  uicicfore  1  told  you,  (i.)  That  the  Divine 
Hero  muft  neceffarily  aft  fuch  a  Part,  .and  carry  on  his 
GreiU  Ends,  in  fuch   a  way,  as  that  it  might  be  feen, 

that  there  was  nothing  of  H™  Pf '^J' ,°[  ^°f  i^ 
Wifdom  in  the  Cafe  ^  and  that  therefore  he  mult  be 
the  very  Reverfe  of  PoliticalHero's  or  Princes ;  1  need 
OBlv  to  appeal  to  youi  felves,  whether  our  Jcfus  did  not 
Sly  proceed  in  fuch  a  Method.    Indeed  fo  notorious 
thfs    I  that  his  mean  Circumftanccs  and  Appearance, 
together  with  his  Sufferings,  have  been  the  only  things, 
S  whence  his  Enemies  have  fctch'd  their  Arguments 
agaTnft   his  being  die  Meffiah.     And  I  have  often  ad- 
S  the  Divinf  Wifdom,  in  ^^^^^^^^^^ 
flllMen    that  oppofe  us,  are  careful  to   piUur\e  the 
NaSe  of  the  principal  Fafts  and  Circumftancesof 
hi  S  and  Death',  on  P-pofeto  ridicu  c  and  run  huB 
down  this  way  ;  they  are  notawai-e  of  J^  .^.^^^^^J 
of  Divine  Wifdom,  in  out-witting  '^^^J^":''' ^^^^'^^ 
DeK    and  eftabiilhing  the  Truth  ot  ^hntt.anuy    by. 
the  r'own  Conceffions.    Eor  thefe  very  Mauei.  ot  tact 
are  all  we  defire,  in  order  to  prox^  our  Point  uy     A^ 
therefore  the  Fads  are  too  certainly  and  umverlally 
known  to  be  now  denied  ;  fo  I  queftion  not  nut  that 
ST  wm  take  fueh  .care,  that  the  Memory  of  th^m 
ftall   never  be  loft  in  the  World     but  1'^  F^**^^^' 
that  it  fliall  never  be  in  the  Power  of  any  Man,  to  ar 
rive  at  that  Impudence,  as  flatly  to  deny  them,  uniels 


Chap.  1.         The  Loganthropos.  105 

he  mean  to  be  hooted  at  by  every  Body,  as  equally  mad 
and  wicked. 

But,  tho  you  have  heard  a  great  many  things  con- 
cerning tins  Jejlis^  yet  perhaps  you  have  not  had  an 
Account  of  him,  with  all  thole  Circumftances,  that 
are  necelTary  to  your  being  able  to  form  a  juft  Judg- 
ment of  him,  as  a  Dl'vinc  Hero.  And  therefore  I  fhall 
give  you  a  fuccinc^  Hiftorical  Relation  of  the  plain 
Matters  of  Fa<^t  that  relate  to  him,  which  can  be  pro- 
ved by  many  thoufands  of  Witneffes  yet  alive,  in  cafe 
any  Perfon  Jhould  call  any  of  them  in  queftion.  But 
feeing,  as  I  faid,  even  thoie  that  are  his  greateft  and  moil 
inveterate  Enemies  own  them  to  be  true,  at  leaft  as  to 
the  main  of  them,  I  can  fear  no  Oppofition  this  way. 
And  you  may  remember  that  Sofihcnes  made  ufe  of  fome 
of  the  Principal  of  them,  as  Topicks  that  he  thought 
he  might  juftly  argue  from,  againft  our  Jefus  his  being 
the  Mefjiah.     To  proceed  therefore : 

The  Hiftorical  CharaAer  of  our  Jefus  is,  in  Ihort, 
this :  (i.)  That  he  was  defcended  from  the  ancient  Li- 
neage of  Da^id^  the  firft  Hero  and  King  of  the  Jewifli 
Family  and  Nation,  according  to  the  Prophefies  that 
did  of  old,  determine,  that  the  Melliah  muft  be  the 
Lineal  Defcendent  of  that  Great  and  Good  Prince. 
And  that  this  is  true,  the  exa6l  Genealogies  of  the  Fami- 
lies of  our  Nation,  which  the  Jews  are  critical  in  above 
all  others,  will  evince  to  a  Deraonft ration,  if  any 
Perfon  will  take  the  pains  to  be  informed  {d).  So  that 
we  can  Ihew  (which  no  Prince  befides  in  the  World 
can  pretend  to)  the  intire  Genealogy  of  Chrift,  in 
a  lineal  Succeflion  from  the  Firft  Parent  of  Mankind. 
But  Htrod^  an  Ambitious  and  Political  Ruler,  tho  an 
Alien  and  Ufurper,  had  the  Chief  Command  of  the 
Jewifh  Nation,  when  oViV  Jefus  was  born.  So  that,  tho 
he  was  by  lineal  and  fucceffive  Right  the  true  and  pro- 
per 

id)  S-c-J  of  the  Fatbersy  particiiJarly^  Juft.  Mart-  Apol.  2.  &  Ter- 
tull.  in  Marc.  4.  19.  appeal  for  tk  Truth  $f  this  to  the  Cufjfiktl  Tables, 

extAnt 


io6  The  Loganthrcpos.       Book  IDT, 

per  King  of  the  Jews ;  yet  his  Family  was  reduced  to 
fo  low  a  State  by  Oppreffion^  that  his  Mother  was 
efpoufed  to  no  higher  a  Perfon^  than  a  poor  Country 
Carpenter^  tho  he  were  originally  defcended  from  the 
fame  Stock  with  herfelf,J.  e.  from  another  Son  of  the 
fame  Dai'lJ.  Thus  our  Jefus  was  defcended^  that  he 
might  beoppofedj  as  to  his  Rights  in  all  refpeds.  But^ 
as  Berod  thought  it  Policy  to  degrade  this  Family^  that 
it  might  infcnfibly  be  obliterated^  by  being  rendred 
Contemptible  :  Divine  Wifdom^  which  knew  how  to 
turn  things^  in  a  quite  other  Channel^  thought  fit^  that 
his  Son  fhould  aiTiuTie  the  Human  Nature^  from  one  in- 
deed nobly  Defcended^  but  in  fuch  mean  Circumftan- 
ces^  that  he  might  not  have  any  polite^  far  lels  politi- 
cal Education  ;  nay  to  fpeak  the  matter  fuUy^  no  lite- 
rate Education  at  alL  Therefore^  (2.)  Our  Jefus  was 
fo  far  from  being  born  to  the  Inheritance  of  the  greateil 
Empire  of  the  World ;  that  he  was  born  one  of  the 
meancft  Perfons  in  the  World.  For  lower'  he  could 
not  well  have  been^  to  have  had  a  Name  to  coine  of 
an  hontft  and  creditable^  tho  at  that  time  mean  Family. 
(3.)  So  far  therefore  was  he^  from  having  ail  the  Edu-, 
caticn  the  World  could  afford  him^  that  we  are  allured^' 
(e)  He  had  not  fo  much  as  the  Knowledge  of  Letters 
from  any  Man.  for  it  feems  his  Parents  werefo  poor, 
that  they  could  not  afford  fo  much  as  to  pay  for  his  be- 
ing taught  the  Hebrew  Alphabet^  or  any  other  Part  of 
the  Rudiments  of  Learning.  (4.)  He  was  very  far 
therefore  from  being  taught  the  Principles  and  Rules  of 
either  Philcfophy,  Eloquence^  Polic}^,  Military  Skill 
or  courtly  Breeding.  And^  tho  it  is  certain  he  knew 
all  thefe  things, "  and  every  thing  knowable  befides 
(which  muft  have  been  immediately  from  God  himfelf  j) 


■!vf"?.?  :-]^/^/^^'\  !\:\ 


•^rr- 


extern  in  their  times,  which  were  made  by  order  of  Auguflus  Csfar.  In 
fshich  Jofeph  af^dM^ry  are  mention' d  movgft  others,  as  being  taxed 
4t  Bethlehem^  becaufe  defended  from  David  5,  tbo  tbfji  thcmfelvcs  djveh 
in  GMccc      (e)  Job.  7. 15. 

yet 


Ghap.  !•       Ti6e  Loganthfopos.  107 

yet  it  is  plain^  from  all  his  Condud,  that  he  perfectly 
defpifed  thefe^  according  to  the  Eftimate  that  Men  ufu- 
ally  put  upon  them.  For  he  taught  a  Philofophy  more 
ndDle,  than  any  that  ever  yet  obtained  in  the  World. 
He  fpake  freely^  but  without  Artifice  or  AfFecStation  of 
Ornament.  He  fpoke  the  Truth,  without  any  regard 
for  Names  or  Parties.  Trick  he  abhor  d,  and  every 
thing  that  vper'd  towards  it.  And  tho  he  honoured  hu- 
man GovernourSj  as  fuch,  tho  he  afFed:ed  no  fuch  Au- 
thority himfelf  ^  yet  he  durft  cenfure  and  reprove  their 
Vicesj  when  open  and  hurtful^  without  any  mean  or 
fervile  regard  to  their  Power,  (f .)  He  was  lo  far  from 
aiFeding  Riches^  that  he  had  neither  Houfe,  Land  nor 
Money  ;  but  was  fo  poor,  as  to  be  maintained  (f)  by  the 
Charity  of  others,  and  thofe  not  rich  or  great,  but  of 
fuch  mean  Circumftances,  as  to  have  but  juft  a  Com- 
petency themfelves.  So  that  their  Charity  and  Bene- 
volence was  no  more  than  what  they  could  juft  fpare^ 
by  a  frugal  Management,*  and  therefore  was  far  from 
putting  him  in  any  Capacity  to  attempt  any  Change  or 
Alteration  of  the  State  or  Conftitution  that  obtained 
then.  (6.)  He  had  therefore  neither  Place,  Penfion  nor 
Gift  to  beftow  upon  any  of  his  mean  Followers.  And 
fo  far  was  he  from  any  Promife  this  way,  that  he  care- 
fully forwarn'd  them  of  Perfecution,  Contempt  and  th^ 
lofs  of  all  worldly  things,  if  they  meant  to  follow  hint, 
(7.)  So  far  then  was  he  from  allowing,  or  abetting  any 
evil  Cuftom,  or  ufmg  any  Diflimulation  this  way ;  that 
he  did  conftantly  declaim  againft  all  Vices,  tho  never 
fo  fafliionable,  and  ftridly  required  all  Men  to  be  vir- 
tuous, let  the  Confequences  be  what  they  would. 
(8.)  And  therefore  there  was  no  need  ofhisading 
fo,  as  to  put  a  fair  Face  on  his  Compliance  with  Vice. 
For  he  never  complied  with  any.  (9.)  II.:,  was  indeed 
the  moft  comly  and  majeftick  Perfon,  that  ever  appear- 
ed in  the  World,  exadly  and  perfedly  fymmetred^  and 


(f)  Luke  8. 3, 

of 


tog  The  Loganthropos.        Book  HI. 

of  the  moft  venerable  Afpefi.  For  it  was  neceffary  he 
(hould  be  fuch^  who  affum'd  Human  Nature^  without 
Sin  or  Imperfection.  But  then  he  took  care  to  vail  this 
Noble  Appearance^  by  an  ordinary  Habit:  Which, 
tho  neat  and  comely  in  it  felf,  and  fomeway  (g)  em- 
blematical of  his  Integrity  and  being  all  of  a  Piece, 
was  yet  fo  mean,  that  no  Man  could  liippofe,  that  any 
Prince  or  Great  Man  would  be  feen  in  it,  even  when 
ading  Incognito  or  under  Difguife.  (lo.J  He  fhow'd 
himfelf  impartial,  as  in  all  other  refpeds,  fo  particu- 
larly in  that,  which  the  miftaken  Philofophy  of  Men 
has  hitherto  celebrated  as  the  greateft  Virtue ,-  I  mean 
the  partial  and  divided  Love,  of  what  Men  call  their 
Country,  in  oppcfition  to  all  the  World  befides,  and 
particularly  thofe  Nations  that  are  Neighbouring  to  it, 
efpecially  if  at  Enmity  with  it.  For,  tho  Heaven  was 
properly  his  Country,  yet  having  become*  Man,  the 
whole  World  was  fuch  to  him,  and  all  Mankind  his  Re- 
latives, tho,  in  a  more  fpecial  manner,  (h)  thofe  that 
fell  in  with  his  Inftitutions.  To  ferv^e  them  all,  efpe- 
cially fuch,  was  his  Ambition,  without  any  little  regard 
to  this  or  the  other  Spot  of  Earth,  or  the  Shibholah  or 
Difcrimination  of  Language  or  Dialed  ,•  which  he  did 
with  that  Heroicalncfs,  as  to  refolve  to  fave  them,  whi- 
ther they  would  or  not,  in  fpite  of  all  their  Enmity 
and  Oppofition.  To  love  only  thofe  that  lov'd  him, 
was  too  mean  for  his  great  Soul.  And  it  was  not 
confiftent  with  his  divinely  elevated  Genius,  to  ad  fo 
inconfiftent  and  degenerous  a  part,-  as  to  condemn  other 
Mens  Hatred  to  him,  and  to  patronize  their  doing  fo, 
at  the  fame  time,  by  returning  Hatred  for  Hatred,  or 
Evil  for  Evil.  For,  tho  their  Enmity  was  unjuft,  yet 
he  knew  this  proceeded  from  Ignorance  and  miftaken 


Cg)  ^^^  f^  ^^  ^^y  ]^flb  redon  his  Coat  to  have  been,  rvhich  rvas  all  of 
d  riece,  Joh.  19.  23.  tho  it  roca  alfo  thus  ordered  in  providence,  v.  24. 
tbit  an  amiem  prophefy,  viz.  thit  in  PfaKia.  ip.  might  be  fitlfilled. 
(fc)  Luke  23.  IP,  2o,  &c. 


No 


Chap.  I.  The  Loganthropos.  lo^ 

Notions^  and  therefore  he  confider'd  them  astheObjeds 
of  Pity  and  Compaflion^  and  not  of  Hatred  or  Proiecu-* 
tion.  And  hence  he  laid  down  this  noble  Rule  to  hini- 
felfj>  to  do  to  thfm,  not  as  they  did  to  him^  hut  as  they  ought 
to  ha've  done.  Which  Rule  he  therefore  fixed,  as  a  Fun- 
damental Maxim  of  his  Conftitution ;  That  (i)  What 
nfc  v'oitid  dtfire  or  wijh  others  to  do  to  us^  we  jJjould  do  to  them  • 
t7nd  what  we  difappro-ved  in  thc?n^  we  {hould  nevoid  to  do  our 
[elves  to  them.  And  indeed,  how  odd  is  this  partial 
I.ove  to  ones  Country,  if  duely  confidered  ?  For,  if  we  are 
for  confining  our  Love  at  all,  there  will  be  no  flop  at 
length,  if  we  ad  by  this  Principle  of  Partiality.  For, 
if  1  am  to  love  thole  that  fpeak  the  fame  Dialed  or 
Language,  and  are  under  the  Prevalency  of  fuch  a 
Conftitution,  and  fuch  Laws  and  Cufloms,  and  who 
inhabit  fach  a  Part  of  the  World,  E.  G.  Judaa^  Greece 
or  Italy  ,•  I  may  be  led  from  larger  to  fmaller  Inclofures, 
by  the  fame  fort  of  Reafoning.  And  fo  I  may  come  to 
hate  all  thofe,  that  were  not  born  in  the  fame  City  or 
Village  j  and  from  thence  to  hate  all  that  are  not  the 
Natives  of  the  fame  Street,  and  confequently  thofe  that 
were  not  born  under  the  fame  Roof.  And  then  it  will 
be  equally  or  more  natural,  to  fet  up  my  felf  in  oppo- 
iition  to  all  Mankind,  Which  if  I  do,  my  Reafon  mufl 
tell  me,  that  every  one  ought  to  do  the  fame.  So  that 
at  length,  by  this  felftfli  Principle,  Men  are  led  to 
ad  as  \o  many  wild  Lidividuals,  who  fet  up  for  dinar- 
chy and  Ataxie^  that  is,  for  diffolving  all  Relations,  Ties, 
•Conftitutions,  &c.  And  vv^hat  is  tliis,  but  to  declare 
againft  Reafon,  Nature,  Order  and  Virtue,  and  to  ap- 
pear for  Madnefs,  Ruin,  Confuficn,  and  Wickednefs  ? 
Judge  therefore,  my  Friends,  whether  my  great  Mailer 
Jejm  did  not  ad  a  wife  and  generous  part,  though  op- 
pofite  to  all  your  Philofophies  and  Notions.  For,  his 
Defign  being  the  general  Good  of  Men,  the  Profecution 
of  that  muft  be  in  fuch  a  way,  as  that  he  mufl  be  fup- 


1 


^ 


''0  Match,  7. 12.  Luke<5.^i. 

pofw 


i  10  7he  Loganthropos.        Book  III. 

pofed  to  deftroy  all  irregular  Inclofures ;  fo  as  to  engage 
his  Followers  ( k)  to  Iwe  thofe  that  hated  thenty  to  blefs 
thofe  that  reviled  them^  and  to  do  good  to  thofe  that  injur  d 
tbemy  and  v-ere  their  greatefi  OppreJJors,  For,  as  divide  & 
impera^  divide  in  order  to  overcome  and  ruin  was  the 
Devil's  Maxim  ftrft^  and  then  the  wicked  Politicians 
Rule  :  So  my  Lord^  who  was  to  bring  univerfal  I.ove 
into  the  Worldj  mull  be  fuppos'd  to  eftablifh  a  Principle 
in  his  Government^  quite  oppofite  to  that^  by  which 
the  Devil  had  fo  far  prevail'd  over  Mankind^  as  firli  to 
ingage  them  in  different  Interefts^  and  then  to  hound 
them  on  to  one  anothers  Deilrudion,  and  that  under 
the  fpecious Pretence  of  Vertue  too.  A  Politick  Contri- 
vance;, I  confefs ;  for  we  all  know  that  there  is  no  Ha- 
tred fo  cruelj  as  that  which  a  Man  thinks  he  is  oblig'd 
tO;,  from  a  Principle  of  Virtue  or  Religion.  But  how 
ftrange  an  Infatuation  is  this^  when  we  confider^  that 
Hatred  to  Men  is  what  all  fober  Reafon^  and  confe- 
quently[all  that  deferves  the  Name  of  Religion^muft  ob- 
lige us  to  look  upon  as  Inhuman  ?  But  to  go  on^^ 
(ii.)  The  hloffcdjefm  a6ted  fo^  that  everyone  that 
knows  any  thing  of  his  Hiftory  mult  own^,  that  he  was 
not  more  concern  d  to  do  good^,  than  not  to  be  known 
to  have  done  fo ;  and  therefore  his  Care  was  to  enjoin 
thofe  whom  he  miraculoully  cured^,  that  they  fhould  tell 
no  Man  who  it  was  that  wrought  the  Cure.  For  here 
alfoj  he  was  delirous  to  live  down  another  grand  Error 
of  the  Philofophies  and  Sentiments  that  hitherto  have  fo 
univerfally  prevailed  in  the  Worlds,  viz,,  that  Happinels 
flood  in  what  they  call'd  Fame  ;  that  is^,  in  being  gene- 
rally talk'd  of  in  the  World.  As  if  a  Man's  Felicity  con- 
fifted  in  what  was  wholly  foreign  to  him.  A  Ifrange 
Whini;,  and  wholly  ridiculous  in  it  felf,  as  being  con- 
tradictory to  impartial  Reafoning.  No  Man  perhaps 
ever  made  a  greater  Noife  in  the  World  than  Julius 
Cafar  and  Qdtavim  Augtijtm  ^    but_,  as  they  were  un- 


W  Matth.  ^.  43,  44,45. 

known 


fihap.  I .        The  LogantHropos.  1 1 1 

known  to  all  the  Ages  th:u  preceeded  their  time,  fo 
what  are  they  now  the  better  though  they  fhoulc^be 
known  to  all  fucceeding  Generations  ?  A  few  Letters^ 
call  into  this  and  the  other  Form^  is  all  that  Pofterity 
can  know  of  them^  as  denoting  that  two  Perfons  who 
liv'd  at  fuch  a  time  were  fo  and  fo  dignified^  and  aded 
after  fuch  a  manner.  But  if  they  are  talk'd  of  long  and 
varioufly^  as  Mens  Information  concerning  them  may 
hQy  or  according  to  the  Ideas  that  Men  have  of  Perfons 
and  Things^  and  by  which  they  are  apt  to  judge  of 
them^  are  they  either  the  better  or  the  worfc  ?  And 
yet,  upon  the  account  of  this  Chima:ray  call'd  Fame^ 
thefe  Men  feem  to  have  been  prompted  to  do  as  they 
did.  If  they  did  any  thing  greats  it  was  that  they 
might  be  tam'd  for  it.  And  fo  they  aded  as  other  Po- 
litical or  Worldly  Heroes  did  before  them.  But  Jefus 
manifefted  himfelf  to  be  a^ted  by  another  Spirit.  He 
valu'd  not  Popularity  or  empty  Applaufe  :  No^  no,  his 
Concern  was  to  flee  from  it.  For^  when  the  Jews, 
mov'd  by  the  Miracles  he  wrought^  were  at  length  per- 
fwaded  that  he  was  the  MtJJlah^  (notwithftanding  all  the 
Infmuations  of  their  Rulers  and  Dodors  to  the  contra- 
ryj  and  were  therefore  (/)  refolv'd  to  take  him  by 
force^  and  proclaim  him  King  ^  he  was  forc'd  to  ab- 
fcond  and  hide  himfelf^,  to  prevent  their  Defign  of  feat- 
ing  him  thus  upon  the  Throne  of  his  Anceftors.  So 
that  he  was  in  this^  as  in  all  other  things^  the  exad  Re- 
verfe  of  Cafar  and  Auguftmy  and  fuch  like  worldly 
Princes.  (12.)  As  therefore  they  were  careful  to  deftroy 
or  otherwife  take  oiF  all  rhofe  that  flood  in  the  way  of 
their  Glory^  my  Mafler  Chrifl  was  wholly  concern 'd  to 
favc  Men;,  and  to  render  them^  in  a  true  and  fpiritual 
Senfe,  Good  and  Great^  without  alFcding  to  be  prais-'d 
for  it.  And  therefore  he  had  nothing  to  do^,  either  with 
Court  or  Camp^  or  any  thing  that  the  great  Men  of  this 
World  make  choice  of^  to  render  themfe Ives  known  by. 


(/;   John  6,  i»j,  15. 


1 1 1  The  Loganthropos.  Book  IIL 

(i;.)  He  did  indeed  give  early  Proofs^  and  thofemoft 
admirable  ones^  not  only  of  a  moll  elevated  Genius, 
buf  fuch  a  one^  as  no  mere  Man  could  ever  boall  of. 
For  (w)  though  he  had  never  been  taught  fo  much  as 
the  Alphabet  of  Letters,  and  had  no  higher  Converfe, 
from  his  Infancy,  than  that  of  poor  Country  People  ; 
(n)  yet  upon  his  coming  to  Jerufalem  to  the  PalTover, 
when  he  was  but  twelve  Years  of  Age,  he  took  the  op- 
portunity to  difcourfe  with  the  Jewish  Dodors,  in  the 
Temple,  concerning  ibme  of  the  nicell  Points  of  their 
Law,  with  that  Gravity,  Wifdom,  and  Judgment,  as 
ihewed  him  to  be  an  Over-match  to  them  all.  By  which 
it 'was  eafy  to  conclude,  that  what  ieem'd  to  be  de- 
ficient as  to  human  Education,  was  more  than  abun- 
dantly fupply'd  by  the  peculiar  Prefence  of  God.  And 
yet,  fuch  was  his  unparalleled  Humility,  that  when  his 
Mother  and  fuppofed  Father  commanded  him  to  return 
with  them  to  their  Country  Cottage,  he  readily  obey'd, 
(o)  at  the  fame  time  that  he  gave  them  to  know,  that 
he  had  not  done  any  thing  raftily  in  that  matter,  but  in 
compliance  with  God  his  Father's  Will,  in  whofe  Houfe 
he  then  was,  meaning  the  Temple.  Nay,  fuch  was  his 
Compliance,  as  not  only  to  go  down  with  them,  but 
to  remain  with  them  ^  and  (  though  vaftly  fuperiour  to 
them  and  all  Men)  (/)  yet  to  h(i  juhjdl  to  them  in  fuch 
a  manner,  as  to  give  a  perfe(5t  Example  this  way  of  the 
Duty,  which  every  Child  owes  his  Parents.  For  he  re- 
main'd  with  them,  and  affiiled  them  to  get  their  Bread 
(as  if  he  had  been  defign  d  for  nothing  higher  than  that 
of  a  Prentice  or  Journey-man  to  his  fuppofed  Father 
Jofeph)  until  he  was  :5o  Years  of  Age  ^  at  which  time 
i  did  fuppcfe  that  the  Divine  Hero  ought  to  make  his 


(771)  John  7.  15.  (n)  Luke  2.  42,  46,47.  (o)  Ibul.  v.  49.  Wl:er& 
Khat  IS  >tvdt^r'i  in  our  Verfiov,  \\'t\\  ,ou  not  that  I  muft  be  about  my 
Father's  bufin-fs  ?  outht  rxthtr  to  bt  und'^rjiooi  thus,  Wliat .'  is  it  not 
fit  rur  me  to  be  fcuiul  in  -Axh  my  Father's  Houfe  ?  meanitig  tkTm- 
priy  ^b^*'^  xhej  tkn  found  him,    Q)  Ibid.  ver.'5i. 

Pub^ 


Chap-  1 .         7he  Loganthropos.  1 1 5 

Publick  Appearance^  and  (q)  which  was  the  time  alfo 
prefixed  by  the  Law  oiMofes,  for  the  Priefts  entring  up- 
on their  Publick  Office,  as  fuch.     And  yet^  though  he 
entred  upon  his  Publick  Work  no  fooner  ;  that  no  Man 
might  have  any,  even  the  leaft  Umbrage  of  his  afFeding 
worldly  Power,  he  continued  in  it  no  longer  than  about 
;  Years.  (14.)  During  which  time,  though  his  Life  was 
wholly  fpent  in  doing  Good  both  to  the  Souls  and  Bo- 
dies of  Men,  yet  all  the  Return   he  had  was  to  be 
flighted  and  hated  by  thofe  he  was  fo  concerned  to  be 
ufeful  unto,     (i^.)  And  tho'  the  niceft  Critick  could 
find  no  Flaw  in  him,  either  as  to  his  Dodrine  or  Life, 
yet  the  infernal  Demons,  whofe  Kingdom  he  was  about 
to  deftroy,  found  means  at  length,  (God,  in  great  Wif- 
dom,  permitting  it)  to  incite  the  Bulk  of  Mankind  a- 
gainft  him,  and  at  length  to  kill  him,  in  the  moft  bar- 
barous and  inhumane  manner  that^  ever  was  known,  all 
things  confidered.     But  this  matter  of  fad  is  fo  recent, 
a:nd  fo  univerfally  known,th^  I  need  not,I  fuppofe,refreflt 
your  Memories  with  what  you  have  heard  jfb  much  of. 
Only,  it  is  fit  that  I  acquaint  you  with  one  thing,  that 
I  can  prove  to  be  true,  from  Authentick  Witnefles  yet  li- 
ving 'y  viz..  (r)  that  when7«^^-^  the  Traitor  came  with  the 
Officers  and  Soldiers,  that  the  High  Priefts  and  Dodors 
fent  to  take  him,  he  was  fo  far  from  running  away  from 
them,  that  he  told  them  again  and  again  that  he  was 
Jefm^  reproving  one  of  his  Followers,  that  would  have 
relifted  j   and  yet  he  manifefted  his  Power  at  the  fame 
time,  in  fuch  a  manner,  as  to  confound  his  Enemies, 
nay,  and  to  force  them  backwards,  and  make  them 
tumble  on  the  Ground  j    to  ftiew^  that  it  was  not  in 
their  Power  to  have  taken  him,  had  he  not  defign'd  to 
be  taken.     But  to  return,  (16.)  His  Funeral  bare  pro- 
portion to  the  Ignominioufnefs  of  his  Death  ^   except- 
ing that  Divine  Providence  did  fo  over-rule  matters. 


C^)  Numb,  4. 3,  25,  30,  35,  39, 43,  47.  I  Qhron.  23.  3.    (/;  Joha 
j8.  I,  2,  CTf. 

I  that 


til  ll&e  Lbganthropos.         Book  IIL 

(s)  that..l\e  rtiould  be  laid  in  a  new  Sepulchre^  cut  our  of 
a  Rock,  where  never  any  body  had  been  laid^  that  fo 
there  might  be  no  Sufpicion^  who  it  was  that  rofe  from 
thence.  And  the  7.^9/ '^  and  Rcwan  Governour  too  took 
Care,  that  the  Body  fhould  not  be  ftolen  from  thence. 
For  all  .Precaution  Imaginable  was  ufed  this  way,  (t) 
by  fecuring  the  Door/ by  rolling  a  great  Stone  againlt 
it,  and  by  fealing  it,  and  by  fetting  a  Watch  Night  and 
Day  to  iecure  the  I3ody  from  being  removed,  in  cafe 
any  fhould  have  attempted  to  do  fo.  But  all  this  was 
over-ruled  by  Divine  W'ildom,  on  purpofe  to  confirm 
the  Verity  of  his  Refurredion.  For  (u)  though  the 
Jewiflj  Doflors  were  fo  wicked  as  to  bribe  the  Souldiers 
that  .guarded  the  Sepulchre,  to  tell  the  People,  that 
whilfl  they  flept  Chrill's  Difciples  came  and  Hole  the 
Body  away  :  Yet  the  Truth  could  as  little  he  kept  bu- 
ried, as  the  great  Patron  of  it.  For  the  Story  was  fo 
npnfenfical,  that  a  few  unarmed  Men  fliould  attempt 
liis,  ojr,  had  they  attempted  it,  been  abk  to  effed  it, 
without  waking  the  Soldiers,  that  a  Aiiracle  muft  have 
been  wrought  to  have  carried  on  their  Defign.  And 
furely  God  would  not  woi-k  a  Miracle  of  this  Nature  j 
which,  if  wrought,  had  been  a  Contradidion  to  all  he 
had  done  before.  1  am  perfwadcd  that  neither  Sofibenes 
nor  any  Man  of  Senfe  ever  dreamt  of  this.  For,  as  the 
Soldiers  told  one  Story  before  they  were  brib'd,  and 
another  after  ;  io  we  cannot  fuppcfe,  that  they  fpoke 
inearneft,  or  all  in  the  fame  lira  in,  or  that  they  did 
not  whifper  fomething  of  the  Truth  to  their  Intimates, 
and  they  to  others.  Befides,  it  was  to  render  themfelves 
ridiculous,  to  tell  the  Story  as  they  were  ordered.  ^  For 
how  fhould  they  know  how  the  Body  went  out,  if  thejr 
were  alleep  all  the  time  ?  And  if  this  was  the  Cafe,  why- 
were  they  not  punifhed  for  negled  of  Duty  ?  But  not 
to  detain  you.  Certain  it  is,  that  they  were  "far  from 


(s)  Luke  23.  <o/53:    John  19.  4i»  42.  Mark  i-j.  46.  (t)  Matth. 
^7.  64, 65, 66.    (21)  Matth.  23.  II,  CS^^. 

::.r!3  being 


i 


Qiap.  I.  The  Loganthropos.  1 1 5 

being  afleep.  For  (u-J  there  was  a  terrible  Earthquake 
at  that  time, and  ^Glorious Spirit  was  feen  to  come  down 
trom  Heaven,  who  roU'd  away  the  Stone.  His  awful 
Appearance  made  the  Keepers  tremble,  who  become  as 
unable  to  oppofe  him,as  it  they  had  been  dead  Men.  And 

i'".n  /  "v""""^  'u°  ^"^''^^  '-''  '^"g"'^  ^o  run  away 
and  tell  tne  News,  there  were  otliers  who  came  to  the 
Sepulchre,  and  were  not  only  Spedators  of  this  Divine 
Meffenger  but  allowed  to  converfe  wit!,  hi.ri  A^d 
as  they  had  an  account  of  Chrift's  Refurredion  from' 
him,-  lo  they  were  SpeAaEOK-ol■^it^,fterwards,  bv  fee- 
ing and  convcrfing  with  Jefus  himfelf.  (n.)  However 
thought  was  neceffary  that  God  fhould  thus  apj^-ove 
his   Hero,  yet  that  he  might  evidence  further  how 

"eTn'ai^^crSlff  T^^'y  f'  political  SfJre" 
hf.  .1  ^r-r     ,    ^^°^  that,  when  he  left  the  World 

h  ./ever     fev-  7-Z  V^^  °^  "'°''  -  ^'^^  ^^^^ 
tnan  ever.     They  nad  indeed  been  Witneffes  of  his  Wif- 

prehenfion  that  he  was  the  Meffiah.     Bu^  ^th4  knew 
GniSs  md'^P^-      '^^^  •^'^^.^'^^^^'^"''i  maketLn  all 

way  of  Atteftac^on  ofrt^     u     c  *f°'"  ""^ven,  bv 

^  ^  terv/ards. 


1 1 6  The  Loganthropos.        Book  tile 

terwards^  and  impower'd  to  work  Miracles^  as  all  Men 
know  we  are  at  this  day :  Yet  we  are  taught  to  defpife 
Glory^  Riches^  and  Honour^  after  our  Mailer's  Exam- 
ple.    And  though  I  might  lay  feme  things  conliderable 
this  way  in  relation  to  my  lelf,  I  iliall  forbear^  left  I 
fhould  give  any  the  leaft  Sufpition  of  defigning  or  af- 
feding  the  Applaufe  of  Men.  Only  I  fliall  take  this  oc- 
cafion  to  thank  Sojthenes^  for  his  owning  me  to  have  been 
once  none  of  the  moil  illiterate  of  the  Jewlfio  Doctors ; 
amongft  whom  I  might  have  indeed  expedied  any  Ho- 
nour or  Preferment,  had  I  not  chofen  Sufferings^  Want^ 
and  Reproach,  in  following  this  Jefm.hdovo,  all  the  Ad- 
vantages of  tlic  World  in  any  other  Courfe.     I  contets 
I  was  once  as  violent  againlf  him  and  Chriftianity;,  as 
he  now  is  ;  which  makes  me  pity  him  rather  than  be 
an^ry  with  him      But  as  ibon  as  God  opened  my  Eyes 
to  lee  the  Truth,  I  could  continue  no  longer  in  oppoli- 
tlon  to  this  great  Benefador.    And  I  pray  God    that 
both  Sofiheves  and  you  may  attain  to  the  lame  Idea  or 
7^/;^^,  that  I  am  now  labouring  to  poilels  you  with  y 
and  then  I  am  lure  you  will  not  thiiik  it  below  you  to 
follow  my  Example.  For  I  hope  you  will  not  be  altront- 
ed,  when  I  tell  )'0u,  that  I  look  upon  it  to  be  a  greater 
Honour  to  be,  as  I  am^,  an  Apolfle  of  Jf-^^^ 
be  ^he  firft  Favourite  ot  Nero,     (19.)  1  contels,  we  may 
SuJ^ppear  to  be  a  poor,  dclpicaUe,  and  defe^jce  ds 
fort   of  People,  to  the  Eye  ot  benfe,  f^^J^S /^^^/^ - 
Method  that  Chrift  has  allowed  us  to  make  uie  ot,  at 
preS  to  promote  his  Rehgion  by,  is  to  evince  the 
Truth  thereof  bv  ftrong  Realoning,  to  live  up  to  it  by 
a  h^V^nd  exemplary  Walk,  and  to  work  Mn^^^^^^^^^ 
when  proper  Occafions  offer,   in  confirmation  of  it. 
Ind    iS  of  any  Difficulty,  we  are  direfed  to  con- 
Mt  one  Wher,%lrat  what  ^e  do  may    have  the 
Face  of  the  i^reater  Autlioiity.     And  m  doii.g  thus, 
we   .re  ^  to  ftrengthen  one.  another     by  mu- 
Z\  L  couragemcnt,  to   pcrf.ycre  to  ^^%^ 
C:^fe-rf  IlifiernVg-for  cur  Rcaeicn,  ^oj^^^;^^^^^ 
of  it,  evoi  witlvoui  Biocd  v  ^s  being  affured  ot  bemg 


Chap.  1 1        Tfce  Loganthropos.  117 

eternally  rewarded,  when  wc  leave  this  World.     (20.) 
And  in  order  to  the  perpetuating  the  Memory  of  our 
Dear  Mailer  and  his  Inilitutions,  we  do  conftantly  af- 
lemble  together,   upon  his  RefurreBiov-Daj^  which  was 
the  firft  Day  otthe  Week,  and  which  you  call  Sunday^ 
and   we  the  Lord's  Day^  becaule  Sacred  to   him.     For 
we  apprehend,  that  the  jevn\h  Sabbath  has  now  run  in 
to  this  Day  :  In  the  Obfervance  of  which  we  keep  fa- 
cred  the  (eventh  Part  of  time  as  much  as  before  ;  and 
that  is  all  that  is  fubftantial  or  properly  Moral  in  an 
Hebdomadal  Holy  Day  :    the  we  acknowledge,    that 
fomething  Divine  muft  lay  the  Foundation  of  Mens 
fixing  upon  this  or  the  other  Day.     And  fure  nothing 
more  wonderful,  this  way,  could  occur,  than  the  me- 
morable Refurredion  of  our  Lord  Jejus.    If  therefore, 
it  was  proper  to  obferve  the  feventh  Day  of  the  Week, 
before  Chrift's  Refurredion,  as  the  Jews  juftly^  did  in 
Commemoration  of  the  finifhing  the  Works  of  Crea- 
tion, according  to  the  Mofaical  Account ;  becaufe  that 
kept  up  the  Memorial  of  that  Innocency,  wherein  Man 
was  made  at  firft,  in  a  Paradifical  State,  which  you  of 
other  Nations  reprefent,  as  the  Golden  Age  under  old     -\ 
Saturn :  It  was  altogether  proper,  that  the  Firft  Day      ! 
of  the  Conqueft  of  the   Seco?id  Adam  or  Saturn^  who 
came  to  bring  back   the  Golden  Age  again  to  lapfed 
Men,  fliould  be  Celebrated  to  the  Praife  of  fo  great 
and  admirable   a  Benefador.     So  that,  if  the  feventh 
Part  of  Time  be  kept  up  by  us  now,  as  well  as  before  j 
the  Moral  Part  of  the  Sabbath  is   prefcrved,  and  that 
with  advantage  too,  the  latter  being  much  more  appo- 
fite  to  the  State  of  Man,  as  lapfed,  than  the  former. 
Seeing  then  both  cannot  reafonably  be  obferved,  be- 
caufe two  Days  of  feven  anfwer  not  to  an  Hebdomadal 
Sabbath,  but*deftroy  the  very  Notion  of  fuch  a  Holy 
Day  ;  either,  by  making  our  Chriftian  Sabbath  to  be 
•the  Eighth  Day  of  the  Wcgk  (which  is  impolTible,  for 
tho   our  Lord's  Day  be  indeed  the  Eighth  pay,    if  we 
confider  the  number  of  days  only,  andabftraa  from  the 
llebdomadal  Revolution,  and  tho  our  Lord's-Day  was 

I  ?  pro- 


1 1 8  The  Loganthropos.        Book  III. 

(z,)  prophefied  of  under  the  name  of  the  Eighth  Day^  as 
that  which  was  tofucceed  to  the  Jewifh  Sabbath^  which 
I  fuppofe  Sofihenes  is  not  ignorant  of^  yet  to  fuppofe  but 
feven  Days  in  a  Week^  and  at  the  fame  time  to  talk  of 
an  Eighth  Day  Sabbath^  were  mere  Copt radidion)  or 
i)y  altering  the  Property  of  the  Jewim  Sabbath^  from 
being  the  feventh  Day^  to  be  the  firft  of  the  Week 
(which  the  Revolution  of  time^  from  the  Creation^ 
allows    not    of:)    Therefore  it  is  neceffary  that  we 

(7)  T^t  fitbcc,  I  refer  10,  is  E?c^.  45.  ult.  =  And  when  thefe  days  are 
expired,  it  (hall  be  (or,  it piU   conn;  to  pfs)  that  upon  the  Eighth 
Day,  and  fo  forward,  the  PriefVs  fhnll    make  your  Burnt- Offerings 
upon  the  Altar,  and  your  Peate-Offl-rings  (o^  I'bml-offerirgs)  and  I 
will  accept  you,  faith  the  Lord  GtxI.     Jt  is  Jlrar^ge  to  wcy  that  1  find 
rot  one  of  our  Criticl^s  or  CommeJitatdrsy  that  has  tAen  ayiy  iioiice  of  thfe 
Words,     Aniyet  all  Chriftiarjs,  that  1  krov?  of,  are  agreed  tkit  the  My* 
ftic^l  Tempkf  tf^t  this  Vropktf^rv  ;?;  Vijion,  is  defign^d  to  Jbadovj  fortfj 
the  Nero  Ufiamem-Church.     Jr?d^  iffo,  wb^t  other  Senfe  can  thefe  Words 
iear,  than  this^    that  all  the  Jervijh  IFceiis,   nith  all  their  U'orjbip  and 
Servicey  vohich  depended  upotiy    and  was  meafured   by   nebdornadal    imd 
hunar  Involutions,    roere   to  terminate   and  run  in    unto  a  ntrv  Cov- 
ftitution   of  Affairs 'y    their  Sabbath   being   chivgcd  from    the    fevemh 
Day  to  the  eighth^  i.  e.  frojn  the  lafl  Day  of  the  former  W'eel,  to  the 
firft  Day  of  the  following  one.     And  as  the  ^ewijh  If^'orfkip  run  almofl 
roholly  upon  the  number  feven,  inrefptitof  time,  fo  kre  it  is  f aid,  v-  25, 
26.  That  feven  days  (hould  be  fpent  in  oiFcring  Sacrifices,  and  fcven 
Bays  Ihouldbe  alloted  for  the  Priefts.  to  confecrate  both  the  Altar  and 
themfelvcs.     A>d  then  it  follorcs,  that  upon  the  eighth  Day  ever  after, 
the  Priefts  fliould  offer  their  Sacrifices  of  all  forts.    Now  an  eighth 
Day,  as  a  Holy  Day^  wis  unknown  to  Mofes,  and  all  the  Hebrews,     Jr:d 
therefore  it  mufi  ofneceffny  be  the  Chrifiian  Sabbath,  that  is  here  imended. 
So  thdt  I  think  it  will  not  be  wholly  pre  curious  10  obftrve  here,   i-  That  the 
^ewifj  Sabbath  was  to  be  afterwards  changed  from  the  frcemh  Day  to  the 
Day  followirg.     2.  That  the  Chrijiian  Sabbath  was  to  be  the  firjl  Day  of 
the  Week.     3.  Uat  the  Jnftitution  of  this  later  vacates  the  Obligation  of 
the  former.     And  here,  let  me  advcni^e  the  Rj^ider,  that  I  am  of  opinion, 
that  this  jhort  Hint  mayfu^gefi,  to  thofe  that  are  Ihoughtful  and  Induflrious, 
the  Idea  of  that  Key,  by  which  only  we  can  attain  to  unriddle  this  Emgrna- 
ticH  Ter.pJe  of  Ezekiel ;  which  can  only  be  done,  by  gripping  the  Prophet's 
Words  of  the  Judaical  Figures^  taien  from  their  labemacky   Temple  and 
City,    and    their  ritual    law  and  Service^     and    acsommodating   the 
vfhcle  to  the  Gofpel-Ivflitution  ;    L^i  fo  as  to  remember,   that  it  is  the 
\ytit<C\ev  State  cf  Chriftocraty,  in  the  time  of  t/'^  Happy  Millennium, 
that  ihef^  Figures  principally  point  at ;  which  is  the  reafon^  that  this  part  of 
fmb!^y  is  fo  dx^k  tc  J' 5  r,s^. 


Chap.  I.         The  Loganthropds/  IJ,^ 

fhould  fuppofe^  that  Divine  Wifdoiu  intended  to  put  'an 
end  to  the  neceflity  of  obferving  the  fcventh  Part  of 
Time^  after 'the  Jewifli  Way,  by  laying  a  Foimdatioi^j^- 
that  neceflitates  our  Obfcrvation  of  ic^  after   our  man-; 
ner.     And,  to  avoid  Confufion^    in  this  Change^,   tte' 
Divine  Wifdom  was  pleafed  Co  to  order  Matters^  that 
Chrift's  Relurredion-Da}^  fhould  be  the  immediate  Da]jr 
that  follovv  d  the  Jewifli  Sabbath ;  that  fo  the  Change 
might  be,  as  it  were,  infenfible.^    And  yet,  that  the 
Day,  which  our  Lord  role  in,  might  be  the  more  me- 
morable.   Divine   Wifdom  feems  to  have  fo  ordered 
matters  at  firil,  that  the  leventhDay  from  the  Creation 
fhould  be  obferved,  rather  than  the  Frrft,  when  God 
began  to  create ;  as  if  he  had  done  it  on  purpofe,  upon 
the  Forc-fight  of  Man's  Fail,    and  after-Redemption  : 
That,  as  loon   as  the  Second  ^dam  fhould  obtain  his 
great  End^  and  enter  upon  his  Office,  after  his  Suffer- 
ings were  over,  it  might  be  early  that  very  Morning, 
that  followed  the  Ancient  Sabbath,  and  upon  that  Day 
that  was  the  firft  of  the  Week,  and  mark'd  out,  amongft 
moil  Nations,  by  the  firft  and  moft  glorious  Luminary, 
the  Sun.    And,  as  if  things  could  not  be  caft  into  any 
other  Method  ;  tho  by  the  Type  of  the  Meffiah's  being 
buried,  it  was  neceffiiry  that  he  lliould  be  three  Days  in 
the  Grave  :  Yet,   as  that  Tranfadion  that  is  doing, 
for  part  of  three  days,   takes  its  Denomination  from 
thence,    as    much   as  if  it  had  occupied  the  whole 
of    thele  ,•    fo,    feeing    it    was  abfolutely   ncceflliry, 
that  the  Mefliah's  Body  iliould  not  be  liable  to  Corrup- 
tion, when  buried,  and  therefore  could  not  lie   three 
whole  Days  ,•  and  yet  necelfary  like  wife,  that  he  fhould 
keep  an  intire  Sabbath  in  the  Grave  C'^nd  that  with  fuch 
a  peculiar  Honour  put  upon  the  Jewifh  Sabbath,  the 
only  one  of  Divine  Inftitution,  as  to  obferve  that  Day 
only,  as  an  intire   one,  in  the  Grave,  with  a  Defign, 
that  that  peculiar  Honour  put  upon  it  fliould  ferve  alfo 
to  give  it  an  Honourable  Burial ,)  and  no  lefs  fo,  (as  I 
have  laid)  that  he  Ihould  rife  early  the  Morning  of  the 
Pay  following  it :    It  was,  I  f  ly,  upon  all  thefe  Ac- 

I  4  counts 


iao  Ihe  Loganthropos.        Book  III. 

counts  requifite^  and  even  neceflary^  that  our  BlciTed 
Jefus  fliould  lie  in  the  Grave  juft  as  longj  and  no  longer, 
than  he  did ;  which  was  from  three  a-clock  in  the  Af- 
ternoon^ on  Friday^  to  the  time  when  then  the  Sun  rofe 
on  the  Lord's  Day^  ufually  called  Sunday.     Pardon  me, 
moft  noble  Lords,  that  I  have  digrefs'd   fo  much,  upon 
the  Subject  of  the  Refurre<5i:ion-Day   of  Chriil :  But 
feeing  it  is  the  only  Holy  Day  that  we  obferve,  and  fo 
very  remarkable  upon  all  Accounts,  I  thought  it  proper 
to  give  feme  Account  of  it.     Now  upon  this  Day  we  do 
conftantly  affemble  our  felves,    before  the  Sun  rife  ,• 
where,  after  Prayers  to  God  and  Praifes  for  the  fending 
fo  excellent  a  Saviour  into  the  World,    together  with 
ibme  inftru<StiveDifcourfe  upon  fome  part  of  his  Divine 
Phiiofophy  ;  (a)  we  join  together  in  a  folcmn  Celebra- 
tion of  the  Memorial  of  his  Death  and  Sufferings,  after 
the  manner  which  hehimfeif  taught  us,  a  little  before  his 
Sufferings ;  and  in  doing  fo  we  do  bind  our  felves  by  a  fo- 
lemn  and  facred  Oath,  never  to  allow  our  felves  in  any 
Sin,  or  to  do  any  Action,  unworthy  of  our  Mailer  and 
his  Inilitutions.     But,  having  detained  you  fo  long  with 
Other  things,  1  fhall  not  fpend  any  part  of  our  remaining 
time  with  an  Account  of  this. 

I  proceed  therefore,  vv^ith  your  AUovv^ance,  to  make 
Application,  of  what  I  faid  in  the  2d  Place,  when  I 
drew  the  AhfiraB  Scheme  of  a  Divine  Hero.  Whereas 
therefore  I  did  then  tell  you,  what,  I  thought,  God 
muft  be  fuppofed  to  do,  to  afcertain  to  Men  the  Divi- 
nity of  one,  that  fhould  appear  and  ad:  in  the  World, 
under  fuch  outward  Difadvantages  as  Jefus  Chrifl:  did  : 
I  am  not  afliam'd  to  tell  you,  that  I  did  then  draw  my 
Scheme,  from  God's  Management  in  relation  to  Chrilt. 


(a)  Plinii  Epift.  Lib.  X.  Ep.  97-  Affirmabant  autem  hanc  fuiffc 
fummam  vel  culp^  fu2e  vel  crroris,  quod  elTent  fotiti  ftato  die  ante 
Lucem  convcnire  5  carmenq;  Chrifto,  quafi  Deo,  dicere  fecum  invi- 
cem^  feq;  facramenro  ncn '  in  fcelus,  aliquod  obftringere  ;  fed  ne 
furta,  nej^trocinia,  ne  Adulteria  commitrerent,  ne  Fidem  fallerenfy 
ne  Depofitum  appellaci  abnegarent.  Qiiibus  peraftis  morem  fibi 
Difcedcndi  fuiffe  :  rutfufq^  co^undi  ad  capit'ndiim  dbum,  promilcuum 
tamcn  ^  innoxium,    "    .    :       "  '-     ■       .. 

For 


chap.  1 .  The  Loganthropos.  1 2 1 

For  I  am  bold  to  fay^  that  neither  I  nor  any  Man  elfe^ 
could  have  invented  fuch  a  Scheme  as  I  did  prefent  you 
withj  had  rfDt  God  himfelf  laid  the  Plan  of  it.  And 
yet,  I  am  fure,  nothing  can  be  more  reafonable,  or  fo 
little  liable  to  ObjeAion^  than  it  is,  now  it  is  given,  if 
duiy  and  impartially  conlidered. 

I  have  therefore  nothing  further  to  do  now,  than  to 
defire  you,  to  put  in  the  Name  of  Jefus  Chrift,  in 
the  Room  of  the  General  Term  I  chofe  to  make  ufe  of 
before,  when  I  talk'd  of  a  Divine  Hero^  in  a  general 
way  of  fpeaking.  And  then  I  am  fiire,  you  will  have 
a  fatisfaAory  Idea  of  my  bleffed  Mafter,  and  of  that 
Divine  Wifdom,  that  appeared  in  and  for  him,  and 
which  did  fo  fully  aniwer  what  feem'd  otherwife 
to  be  too  weak  to  lay  a  Foundation  of  Mens  Believing 
him  to  be  the  Mefliah. 

Seeing  therefore  I  have  no  time  left,  that  can  be  fup- 
pofed  to  be  fufficient  for  my  difcourfing  largely  upon 
this  Subjed,  or  fo  as  the  weight  of  it  does  require  ,•  I 
fliall  content  my  felf  now,  to  refrefh  your  Memories, 
by  putting  you  in  mind  of  what  I  faid  before,  tho  I  did 
not  then  mention  the  Name  of  my  Great  Mafter.  And 
I  affureyou,  that  Ifhall,  as  in  the  Sight  of  God,  fay 
nothing  of  him,  but  what  I  know  to  be  true,  and  can 
prove  to  be  fo,  if  required.  Let  me  therefore  tell  you, 
(i.)  That  he  was  exprefly  prophefied  of,  by  infpired 
Men,  whom  God  raifed  up,  from  Age  to  Age,  to  pro- 
phefy  of  him.  Sofihenes  knows  this  to  be  true  ;  and 
that  thefe  Prophets  were  fo  particular  and  exprefs,  as  to 
foeak  of  his  Sufferings  with  the  Circumftances  of  them, 
fo  as  even  to  prefix  the  very  precife  time  wherein  he 
fuffered.  For  were  it  not  to  avoid  Tedioufnefs,  I  fhould 
think  it  no  hard  matter  to  prove,  that  both  Jacob  and 
Daniel  (two  of  the  greateft  Prophets  of  the  Jewifh  Na- 
tion) did  exprefly  fpecify  the  time  of  the  Mejfiah's  Com- 
ing and  Sufferings,  to  be  the  very  fame  with  that  of  our 
Jefus:  Who  was  born  at  that  very  time,  which  the  judi- 
cious Gallio  fix'd  upon,  as  the  moft  proper  that  ever 
Was,  for  the  coming  of  fuch  a  Hero  as  we  have  been 

dit 


ra4  ^he  Logan thropos.        Book  Itl. 

difcourfing  of.  For  he  was  born^  towards  the  end  of 
the  peaceable  Reign  of  Augufius^  and  at  that  very  time 
when  an  Account  of  all  the  Roman  Empii^  was  order- 
ed to  be  taken  by  him^  and;,  after  he  had  livM  ; ;  Years 
and  about  an  half,  and  made  his  Publick  Appearance 
about  5  Ycars^  he  was  crucified^  about  the  lotb  Year  of 
the  Reign  of  Tiberius^  whilil  Pontius  Tilate  was  Deputy 
of  Juddea,  (2  J  God  fo  ordered  Aifairs  of  old^  efpe- 
cially  among  the  Jews^  that  there  fhould  be  innumera- 
ble Rites  and  Cuftoms^  that  ftiould  be  as  fo  many  Types 
and  Emblems  to  prefigure  him.  And  were  it  not,  that 
this  would  render  my  Difcourfe  long  and  tedious,  I 
might  ihew  you,  that  all  the  Ceremonial  Law  of  the 
Jews  was  intended  this  way.-  For  I  would,  i/.  Shew 
yoU;>  how  exadly  the  one  pointed  at  the  other  ;  and 
then^  2.dly.  I  would  put  Sofihenes  to  this  plain  Tell,  whe- 
ther it  be  poffible,  without  fuch  a  Reference,  ever  to 
fatisfy  thinking  Men,  as  to  the  Rationale  of  the  Ceremo- 
nial Law  of  Mofes.  Fcr^,  is  it  confiftent  with  the  No- 
tion of  God,  to  impofe  upon  Men  fo  many  coftly  and 
burdenfome  Cuftoms,  fuch  as  the  facrificing  of  fuch  in- 
numerable Multitudes  of  brute  Creatures,  merely  for 
the  fake  of  the  Cuiloms  and  Rites  themfelvc:  ?  So  thatj 
if  God  had  not  had  a  further  View  and  Reference,  than 
what  the  Bulk  of  the  Jews  now  talk  of,  or  rather  dream 
of,-  we  fhould  be  extreamly  puzzl'd  what  to  make  of 
fuch  an  Inftitution ;  which  yet  we  are  fure  was  of  God. 
But  tho  the  end  of  the  Ceremonial  Law  be  now  fully 
anfwered,  and  confequently  all  its  Rites  vacated  and  of 
no  ufe  further:  Yet  it  is  altogether  neceffary,  that  the 
Mofaical  Account  of  thefe  be  preferved  to  the  end  of 
time  j  that  the  train  of  Divine  W'ifdom  in  thefe  (as  they 
pointed  at  Chrift,  led  to  him,  and  ended  with  his  com- 
ing j  may  ever  be  the  Subje(5t  of  new  Inquiries,  in  or- 
der to  Mens  difcerning  more  and  more  the  wife  and 
admirable  Harmony  of  all  God's  Methods,  even  in 
their  feeming  Diffonancy.  But  I  forbear  to  infift  upon 
thefe  things  now.  Therefore  let  me  defire  you  to  con- 
fider,  the  in  (^^)  Place^  with  what  wonderful  Gifts  and 

Qua- 


chap.  1 .        The  Logantbropos.  1^5 

Qualifications  the  Blefied  Jefm  was  endued^  in  order  to 
fit  him  for   his  Divine  Embaffy.    For^  i/.    He   was 
matchlefly  wife  and  knowing.     His  Genius  was  eleva- 
ted to  fuch  a  Degree^  that  was  indeed  more  than  Hu- 
man.    He  fpakc  with  that  Penetration  (b)  that  con- 
founded all  the  Wife  Men  that  attack'd  him.  And  yet  tho 
an  awful  Majcfty  accompanied  him^  and   i-tinick  the 
Minds  ajid  Confciences  of  Men^  fo  as  to  force  a  facred 
Veneration  of  him  upon  their  Thoughts^  he  ever  look'd 
and  fpoke  with  that  infmuating  Sweetnefs^  that  ingag'd 
Men  rather  to  love  him^  than  fear  him.     zdlj.   And 
as  Human  Nature  appeared  to  be  perfe<5^  in  him^  in 
regard  of  Wifdom,  10  alfo  in  refpec^  of  Juftice^  Righ- 
teoufnefs^  and  Sandity  ;    in   fo  much^  that  no  Man 
could  ever  tax  him  with  any  Word^  Adion^  or  fo  much 
us  Geflure,  that  was  either  indecent  or  mean.     :^Mj.  But 
his  Goodnefs  and  Concern  to  be  diffufrv^ely  ufeful,  was 
that  which  ftione  in  him,  with  the  greateft  Brightnefs. 
For  he  aded  with  that  uiiuouiided  and  unexemplified 
Generofity,  as  to  do  good  to  all,  even  thofe  that  treat- 
ed him  the  worft.    ^tbly.  Being  to   give  Law  to  the 
Mind,  as  well  as  external  Actions  of  Men,  he  fliow^d 
his  Ability  for  this  Part  of  his  Office  ,•  by  giving  unde- 
niable Proofs  of  his  (c)  knowing  all  that  was  in  Man, 
by  difcovering  to  them  the  very  Secrets  of  their  Hearts. 
^thlj.  And  no  lefs  plainly  and  remarkably  did  he  give 
Evidence  of  his  Knowledge  of  Futurity,  by  fore-telling 
things  to  come.    6tblj,  And  as  for  his  Power,  no  Man 
can  doubt  of  its  being  Almighty,  v/ho  has  heard  of  his 
innumerable  Miracles.  What  Diftemper  or  Malady  was 
there,  which  he  did  not  cure  again  and  again  ?  and  that 
often  with  a  Word  only  ;  nay  and  fometimes  at  a  great 
diftance  from  the  place,  where  the  Patient  lay.    The 
Wind  and  Waves  obeyed  his  powerful  Command.    The 
Dead  arofe,  when  he  pleafed  to  call  them  back  to  Life 
again.    And  evil  Spirits  pretended  not  to  be  able  fuc^ 


ih)  Matth.  22. 46.    (c)  John  2.  25. 

cefsfully 


I  ^4  The  Loganthropos,        Book  III. 

cefsfuUy  to  oppofe  him.^  Nay  fo  far  were  they  from 
thisj  that  they  were  oblig  d  to  own  him  to  be  the  Son 
of  God  ;  tho  they  could  not  but  be  fenfible^  how  fatal 
to  then*  own  Intereft  fuch  an  Acknowledgment  was  like 
to  be.  But^  that  which  furmounted  all  other  things 
was^  that  God  bare  Evidence  of  his  prior  Power^  in  his 
forming  to  himfelf  a  Human  Body  in  the  Womb  of  a 
Virgin  ^  and  that  it  was  he  that  rais'd  himfelf  from  the 
Grave  to  Life  again  ,-  and  that  afcended  to  Heaven^  to 
be  there  approved  in  all  he  had  done  and  fufFered,  and 
confequently  to  be  divinely  and  glorioufly  confirmed  in 
that  wonderful  Headftiip  and  Supremacy  over  Mankind^ 
that  he  had  been  formerly  commiffioned  unto  and  in- 
vefted  with.  And,  (4.)  Together  with  thefe  Qualifi- 
cations, fo  undeniably  confpicuous  in  this  our  Jefmy 
we  are  to  take  notice  alfo  of  thofe  remarkable  concur- 
ring  Appearances  and  Atteilations,  which  God  was 
pleas'dto  give,  in  relation  to  him  as  the  appointed  Savi- 
our and  Deliverer  of  Men.  And  here  let  us  take  notice, 
I.  That,  for  a  confiderable  time,  before  he  came  a- 
mong  Men,  both  the  Spirit  of  Prophefy  and  the  Power 
of  Miracles  were  withdrawn  from  the  Jews.  The  laft 
infpired  Prophet  of  that  Nation,  as  they  themfelves 
own,  and  as  Sofihenes  knows,  was  Malachi,  And,  by  the 
belt  account  we  have  of  his  Age,  it  was  about  400  Years 
before  Chrift's  Coming  that  he  liv'd  ,•  and  we  muft 
fuppofe  that  proper  Miracles  were  not  known  nor  feen 
all  that  time.  Nay,  fo  concerned  feems  God  to  have 
been  this  way,  that  even  the  Great  John  Bapti/^^  was 
denied  this  Power,  tho  he  had  all  other  Qualifications 
of  an  emincni  Prophet.  2.  Chrift  therefore  was  born, ' 
(as  far  as  can  be  collected  from  the  Jewifh  Annals  of 
time^  which  are  the  exac9:eft  in  the  WorldJ  in  the 
Year  4000  from  the  Creation  of  the  World,  which  may 
juftly  be  called  the  Fulnefs  of  Time,  upon  more  ac- 
counts than  my  prefent  time  will  allow  me  to  take  no- 
tice of.  Only  let  me  remember  you  of  this,  that  it  was 
about  15'  Years  before  the  Death  of  Augnpm.  Now, 
5.  Before  Chrift  mad^  hi§  Appearance  in  the  World, 

God 


chap.  I.         T^he  Loganthropos.  H^ 

God  fo  order'.d  it^  that  (d)  John  the  Baftlfi  was  miriiH 
culoufly  concciv'd  and  born^  (e)  and  pay*d  Homage 
to  Chrift  yet  unborn^  when  in  the  Womb  of  his  Mother, 
by  a  miraculous  Motion  there  (f)  confirmed  by  the  Pro-. 
phetick  Raptures  of  both  the  Mothers.  Both  thefe  mira- 
culous Conceptions  were  predicted  by  Angels :  And  Vifi- 
ons  of  Angels^with  other  concomitant  Divine  Evidences, 
concurr'd  to  render  Chrift 's  Birth  illuftrious.  (g)  A  new 
Star  appeared  at  his  Birth^,  and  God  direded  Wife  Men 
to  underftand  its  Signification^,  fo  as  to  come  from  a  re- 
mote Country  to  inquire  after  this  Illuftrious  Infant^  and 
to  pay  Homage  to  him  as  foon  as  they  faw  him^acknow- 
ledging  him  thus  for  their  Sovereign^  and  conlequently 
for  the  Sovereign  of  all  Men.  Herod  and  the  Jewifli  ^ 
Do<5lors  dOj  upon  this  occafion,  inquire  into  the  place 
of  the  Mefliah's  Nativity^  and  own  it  to.be  the  very 
City  Bethlehem  where  Chrift  was  born,  {h)  Herod  thinks  ' 
by  a  barbarous  Murder  of  the  poor  innocent  Children 
of  that  place^^  to  elude  the  Events  and  render  the  Pre- 
didion  abortive  j  but  to  no  purpofe.  For  this  gives 
Birth  to  a  new  Evidence  of  the  Divine  Care^  in  the 
Prefervation  of  Jefus.  Well^  he  is  preferved.  And, 
after  he  had  long  remain'd  obfcure^  and  is  about  to  ap- 
pear^ his  Uftier  the  BaptiH  comes  forth  publickly  to 
prepare  Men  for  his  Reception,  (i)  Chrifi^  who  was 
oblig'd  to  ratify  every  Divine  Inftitution  of  his  Father, 
makes  his  firft  PubUck  Appearance^  in  coming  to  John 
to  be  baptifed,  that  he  might  countenance  and  confirm 
yo/j;7's  Commiflion  and  Miniftry.  C^)  There  John  is 
divinely  infpir'd  to  know  him^  (and  it  muft  be  Di- 
vine, when  an  elder  and  pojDuIar  Preacher  gives  the 
Preference ,  efpecially  in  fo  eminent  a  manner, 
to  one  that  had  not  yet  made  any  Publick  Appea- 
rance) and  owns  him  before  all  his  Hearers  to  be  his 
Great  Mafter  the  Meffiah,     God  from  Heaven  concurs 


(i)  Luke  I.  7,  ^c.  (e)  Luke  i.  41 .  (f)  Luke.  i.  41,4?,  ^c,  ml 
V.  4<5,  CTr.  {g)  Ma't-i.  2.  i,  2,  3,  ^c.  (h)  Matth.  2.  13,  16,  ^c 
(i)  bUXih,  g.  12,  14,  15.    (t)  John  i.  26, 17,  31,  31,  33,  34,  'dc. 

in 


31^6  Ti&e  Logatithropos.        Booklfl 

in  the  Publication  of  tliis  Truch^  by  a  miraculous  Oght^ 
and  the  Emblematical  Appearance  of  a  Dove  that  ligh- 
.ted  upon  Chrift,  in  order  to  point  forth  his  Temper^ 
X;;,harad:cr  andDefign^  and  the  Nature  of  his  Dodrine 
.and  lUaigdoni.     And^  Icil  all  thcf^  llaould  be  too  little 
^o  bear  Evidence  of  his  being  the  MLJJiah^  God  himfelf 
proclaims  it  from  Heaven  by  an  articulate  Voice.    Yea^, 
jfeft  this  fhould  be  forgotten^  God  took  care  afterwards 
CO  renew  the  fame  Appearance  and  Voice  to  Seled 
Witnefles^  with  fome  further  and  more  remarkcible  Cir- 
cuinftaacos.     And^  as   Gcd  bore  E^idence  to  Chrift's 
-being  the  Meffiah  all  his  Life^  fo  moil  eminently  at  and 
^"ter  his  Death  :    infoniuch  that    nil  thole   things  I 
loaentioned  before^  did   exadly  fall  out^  in  relation  to 
Chrift  5  luch  as  an  extraordii»ary  Earthquake,  a  preter- 
natural Eclypfe  of  the  Sun,  his  lleiurredion,  ^^::il  y. 
(which  was  the  day  that  immediately  followed  the  Jewifli 
Sabbath)  his  Converfe  with  his  Difciples  for  4a  Days 
^terwards,  and  liis  Afcention  to  Heaven  at  laft,  in  a 
vifible  and  glorious  Manner.     But,    (^.)  The  Divine 
Appearances,  confirmatory  of  ChrilVs  being  the  Mef- 
iiah,  did  not  end  either  v/ith  his  Death,  Refurredion 
or  Afcention,  but  rather  flowed  down  more  illuftrioully 
afterwards.     The  Reafon,  why  this  was  necelTary,    I 
hinted  to  you  before,  in  my  Abftrad- Scheme.     I  fliall 
therefore  confine  my  feif  now  to  bare  matter  of  Fa6t, 
and  that  with  the  utmoll  Brevity  I  can  be  Mailer  of. 
Know  then,  i.  That  when  Chriil  hadafcended  to  Hea- 
ven vifibly  from  Mount  0//i/ef,  two  Angels  appeared 
to  his  Difciples,  whihl  tliey.flill  gazed  upwiii'ds  j  com- 
manding them  to  depart  from  thence,  and   think  of 
Chrift's  Second  Coming.      Upon  this  they  depart  to 
.JerufaLm^  where  they  give  themfelves  to  Prayer ,-  chu- 
fing  Matthias  to  be  Apoftle  in  the  room  of  the  Apoftate 
and  Traitor  Judas.     Now  whilft  they  fpent  their  time 
thus,  in  Divine  Adorations  and.  Meditations,. -:Miiaiting 
for  the    Coming   of  the  Holy  Spirit,   accqr^ij^g .  to 
Chrift's  Promife  ,*  lo,  at  laft  he  is  fcnt  in  an  extraordi- 
nary Manner,   on  the  Day  of  Tentecofi.^   -s^bidL  .vvas 

A4ay 


Chap.  I.         Tfce  Loganthropos.  i^y 

May  24.  (I)  An  awful  Noife^  like  a  mighty  rufhing 
Wind  gave  notice  of  his  Approach,  and  fiery  cloven 
Tongues. that  fell  down  upon  them  was  the  Emblem  of 
his  Operation  and  its  Effeds.  They  are  inftantly  ina-< 
bled  to  underiland  and  fpeak  all  Languages.  Innume- 
rable Jews  and  Profelytes  were  providentially  direded,to 
be  WitnelTes  of  this^  and  faw  how  the  illiterate  Apoftles 
and  other  Chriftians  prefent,  were  inabled  on  the  hid- 
den to  fpeak  as  many  Languages  and  Dialers,  as  there 
were  Perfons  of  different  Nations  and  Countrys  pre- 
fent.  \\'hich  unufual  Aliracle,  upon  Peter's  opening 
up  the  realbn  of  it,  wrought  fo  upon  the  Minds  of  the 
IMultituJe,  that  whereas  the  number  of  Chriftians  was 
{?k)  but  120  before,  {n)  no  lefs  than  5000  more  were 
converted  to  the  Faith  of  Jcfus,  And,  as  all  thofe 
their  thus  believed  were  endued,  more  or  lefs,  with  the 
Gift  of  Languages,  fo  alfo  with  the  Power  of  working 
Miracles :  of  which  fo  many  Inftances  are  known,  that 
it  is  beyond  the  Power  of  Infidelity  it  felf  to  call 
them  in  queflion.  But  then,  2.  Let  it  be  remembred^ 
that  no  Chriilian  ever  afiumed  to  himfelf  the  Honour 
of  working  any  Miracle,  by  any  Power  or  Authority 
of  his  own.  Ko,  no,  we  ever  did  fo  f oj  in  the  Name 
of  Jefm  only,  and  by  his  fole  Authority  and  Power. 
However,  ;.  If  indeed  it  fhould  be  pofSble  for  any  to 
ddubt  of  the  Truth  of  the  innumerable  Miracles,  that 
have  thus  been  wrought  by  the  Difciples  of  Chrift,  we 
dare  venture  to  appeal  to  the  Senfes  and  Reafons  of  all 
Men  now  alive,  as  to  the  Venty  of  thofe  that  are 
wrought  by  us  almoll  every  day.  1  pretend  not,  that  I 
can  fliow  you  Ofientative  Miracles,  to  gratify  a  meer 
Curiofity  :  For  that  were  unworthy  to  be  demanded  of 
my  Mailer,  or  granted  by  him.  But,  if  there  be  any 
Perfon  to  be  found,  that  is  given  over  by  Phyficians  for 
Bead,  or  that  is  deaf,  blind,  lame,    &c.  I  am  willing 


;    (-/;  Aas2.  i,2,3,C5'<r.     (^nr)  Aasi.15.    00Afts2.4i.    (0;  Afls 
^.  12,  \6.  4ni  chap.  4.  f,  10.  ani  ver,  29,  ^Oi^i,  ^r. 


to 


laS  The  Loganthropos.         Book  III. 

to  put  the  Teft  of  Chriftianity  upon  fuch  a  charitable 
Cure ;  upon  Condition^  that  the  fick  or  impotent  Per- 
fon  declare  himfelf  willing  to  return  Thanks  to  my 
Great  Mafter,  as  his  Phylitian  and  Benefador^  in  cafe 
the  Cure  be  fpeedily  and  efFed:ualIy  wrought.  1  hope 
I  propofe  nothings  but  what  is  highly  rcafonable.  And 
let  me  tell  you^  that  whether  you  delire  to  fee  fuch  mi- 
raculous Cures  or  not^  yet  I  can  without  Vanity  affure 
you^  that  I  am  indued  with  this  Gift ,  and  not  only  I^ 
but  all  true  Chriftians,  tho  not  equally  as  to  degrees. 
For  this  Gift  muft  continue  in  our  Society^  for  near 
;oo  Years  ftill^  "viz.,  until  the  time  that  Chriftianity 
comes  to  be  the  Religion  of  the  Empire.  For  I  mull 
tell  you^  4.  That  tho  Chrift  and  his  Religion^  do  ap- 
pear mean  and  defpicable^  at  prefent^  to  the  Generali- 
ty of  Men^  efpecially  the  wife  Philofophers^  Politici- 
ans and  Grandees  of  the  World ;  yet  he  will  begin  to 
be  univerfally  own'd  and  fubmittcd  to,  as  the  Great 
King  and  Saviour  of  Mankind,  before  that  Number  of 
Years  be  run  out,  that  I  have  juft  now  mentioned  to 
you.  I  know  indeed,  that  the  whole  Force  of  the  Ro- 
man Empire  will  be  frequently  ingag'd  to  root  out  the 
Chriftian  Society  and  Religion,  and  that  fometimes 
with  that  feeming  Succefs,  as  to  reckon  they  have 
reach'd  their  end.  But  they  will  foon  find  their  Mi- 
ftake,  and  that  they  celebrated  the  Triumph  before 
theVidory.  For  I  affure  you,  that  Chriftianity  will 
conquer  by  Suffering,  and  have  fuch  a  Refarredion  as 
Chrift  himfelf  had,  and  that  all  its  Enemies  fhall  at  laft 
be  cut  off.  Nay,  (6.)  Let  me  tell  you  one  thing  fur- 
ther. That  we  are  no  more  certain,  that  Chrift  appear- 
ed in  the  World,  not  long  ago,  under  the  difguife  of  a 
mean  Man  ;  than  that  he  will  come  again,  at  the  end 
of  time,  in  fuch  a  Glorious  Manner,  as  will  be  incon- 
ceivably above  the  moft  Grand  Appearance,  that  ever 
any  of  your  Confuls  or  DHlators  was  feen  in,  when  they 
pafs'd  thro'  Rome  in  Triumph  to  the  Capitol.  For  he  will 
come,  as  the  Supream  and  univerfal  Judge  of  Men, 
with  all  the  Celeftial  Glory  and  Majefly,  to  call  all 

Man- 


Chap.  I.         The  Loganthropos-  li9 

Mankind  to  an  Account  of  their  Life  and  Anions. 
This  he  has  affur'd  us  of  by  folemn  Promife.  This  the 
Spirit  of  God  has  miraculoufly  conftrm'd^  as  a  Great 
Truth.  And  this  all  I  have  laid  bears  Evidence  unto* 
But  it  is  time  to  come  to  an  End.  And  therefore  let  me 
conclude  all,  with  an  earneft  Requefl:  to  you_,  that  you 
would  allow  what  I  have  faid  a  ferious  and  impartial 
Re-confideration,  as  that  which  concerns  you  moft 
nearly,  nay  above  any  other  thing  whatfoever.  May 
that  God  therefore,  who  has  given  fo  many  and  fo 
eminent  Proofs  of  the  Divinity  of  Chrift,  and  of  the 
Verity^  Excellency  and  Importance  of  his  Doctrine 
and  Inftitutions,  incline  your  Hearts  fo  to  confider 
them,  as  to  efpoufe  them,  and  {o  to  countenance  and 
defend  them,  that  ye  may  attain  to  live  up  to  them  * 
that  fo,  when  this  Bleifed  Jefits  lliall  come  the  fecond 
time,  both  you  and  I  may  be  approved  and  rewarded 
by  him,  as  faithful  at  once  to  our  own  Reafons,  the  Ho- 
nour of  God,  the  Dignity  of  Humafi  Nature,  and  the 
Joint-Intereil  of  Chrift,  our  felves  and  others.     u4men^ 

And  thus.  Reader,  I  am  come  at  length  to  the  Con- 
clufion  of  what  I  intended  to  convey  the  Idea  of  to 
thy  Thoughts,  in  this  way  of  Drama  or  Dialogue.  For 
feeing  I  made  choice  of  this  Method,  for  no  other  end, 
than  to  convey  my  Notions  of  Chrift,  as  a  Divine  Hero, 
v/ith  the  more  Life  and  Force,  I '  have  nothing  to  do* 
with  the  Decorum  of  an  Epilogue ^  or  any  other  fort  of 
ConcUifion^  by  which  fuch  like  Difcourfes  ufe  to  be  winded 
up.  And  indeed,  when  I  confider  how  long  I  have 
dwelt  upon  this  Part  of  my  Subjedt,  notwithftanding 
tny  Concern  for  Brevity  ,•  I  cannot  but  reckon  it  higli 
-time  to  pafi  forwards  to  fomething  elfe. 

But  yet,  before  I  do  fo,  allow  me  to  tell  thee  two 
things,(i.)That,what  I  have  difcourfed  of  in  this  Chapter, 
is  of  the  greateft  Import  that  can  be,  as  being  the  very 
immediate  Foundation  of  the  Chriftian  Religion.  And, 
tho  in  treating  of  it,  I  have'  laboured  rather  to  give 
-Hmts,  than  any  full  Account  of  Matters ;  yet  I  believe 

K.  that 


130  T/:?c  Loganthropos.        Book  III. 

that  I  may  venture  to  fay^  without  any  Prefumption^ 
that  I  have  put  this  iiiatter  in  a  cleaier  Light  than  any 
one  Author  ever  did^  nay  perhaps  I  may  fliy  further, 
tha;i  all  Authors,  that  ever  yet  appeared.     And  yet, 
(2.)  I  may  fay  this  iikewiie,    that   there  is   Matter 
enough  behind,  for  the  moil  elevated  Genius  in  the 
World  to  improve  and  inlarge  upon.     1  fhall  not  pre- 
fume  to  prevent  the  free  Inquiries  of  others  this  v/ay, 
further  than  to  obierve;  i.  That  it  were  worth  any 
Man's  Time  and  Pains,  to  trace,  thro'   the  Old  Tefta- 
ment,  the  many  Inftances  (tho  fome  of  them  little  ob- 
ferved  hitherto)  of  the  Hope,  and  Defire  of  the  Saints, 
in  reference  to  the  AU'ffi.^b  and  his  Appearing.     2.  How 
gradually  the  Expedation  of  the  Meffiah  grew  and  in- 
creafed,  and  how  univerfally  it  fpread  in  the  World, 
againft  that  time,  vv^herein  he  was  born,    efpecially 
amongft  thejews.  Some  tilings  very  meniorable  this  way 
I  have  already  taken  notice  of     But  much  more  might 
have  been  faid.     For  not  to  infill  upon  the  more  contro- 
verted Predictions  of  the  Sybils,  (a  point  that  requires  to 
be  yet  further  cleared  up  ,)  it  will  deferve  our  Thoughts 
to  inquire  into  the  Import  of  thefe  Paffiges  of  Scripture, 
among  others,  <znx^,John  4.25', 29.  C/:>.?/).6.i4,i  ^.Chap,j.:^iy 
40.  CW.10.41.  3.nd  Chap, 1 1.1^,  efpecially  if  compard 
with  what  we  read   of  in  Jofcphus  de  Bdlo  Jud.  Lih,j. 
Cap,  12.  in  Tacit  us  y  Hifi,  Lib.  \,  and   in    Suetcn.  inVefp. 
'  And,  ;.  This  Confideration  of  the  Greatnefs  and  Uni- 
verfality,  of  the  Jewifli  Expedation  of  the  Meffiah, 
ftiewsus  the  Heinoufnefs  of  their   Guilt,  in   purfuing 
Chrift  to  Death.     Where,  v.iv.ong  other  Paffages,  that 
of  Ifa,  j^.  8.  as  it  is  explained  and  applied,  Mh  8.  ;;, 
^4.  will  deferve  to  be  confidered  ;  and  whether  this  may 
not  be  a  more  natural  and  juft  Glofs  on  the  Word  Geiie- 
ration^  than  the  common  one,  ^iz,.  that  by  the  Excla- 
mation, Who  jhall  declare  his  Generation  ?  We  are  dired- 
ed  to  underftand  the  Wickednefs  of  that  Generation  or 
Age  of  the  Jews,    wherein  Chrift  liv'd.     As  if  the 
meaning  were  ;  what  Tongue,  Pen  or  Pencil  can  de- 
clare or  defcribe  the  Villainy  of  that  wicked  Genera 

tio 


\ 


chap.  f.  The  Loganthropos-  i^i 

tion  of  Men^  that  agreed,  to  cut  off  their  Meffiah  ? 
This  fenfe  is  altogether  agreeable,,  with  the  Character 
which  that  Generation   of  Men  gets  elfcwherc  in  the 
New  Teftament.     For  it  is  called  a  Generation  of  Vi- 
pers, Luke  ^.7.    an  adulterous  Generation,  Matth.  12. 
34,  ^9.   a  wicked  Generation,  z^cr./^^.    and  an  unto- 
ward Generation,  Mh  2.  40.     N:iy  it  was  (p)  the  cur-  "^^ 
rent  Tradition  of  the  Jews,  that  the  Generation  where-     '' 
in  the  Mefliah    was  to  appear,  would  be  generally  a     ) 
wicked   and  reprobate  Generation.     So   that  u4Bs  8.   ^' 
i;er.  33.    may  juilly  be  thus  paraphrafed  and  under- 
ftood ;    In    bis  Hurmliatlon  (i.  e.   in  the   State  thereof, 
and   upon  the  account  thereof,  being  defpifed  as  a 
mean  Man)   his  Judgment   was  taken  away  (/.  e.  he 
had  no  Right  or  Juftice  done  him,  but  the  very  con- 
trary to  thefe ;)  Or,  as  the  Hebrew  has  it,    Fro7n  Force 
and  from 'Judgment  he  'ivas  taken  away  j  /.  e.  it  proceeded 
from  a  Force  put  upon  V'llate^  by  the  repeated  Inftan- 
cesof  the  Jews,  and  from  Pi/^r^'s  Judgment  this  way 
extorted  from  him  by  their  Rage  and  Clamours,  that 
Chrid  was  taken  away.    And  then  it  naturally  follows  - 
And  ivhojhall  then  declare  (or  be  able  to  fct  forth)  bh 
Generation?    (^iz>.    as  to    the  monftrous  Wickednefs 
thereof,)  For  bis  Life  was  taken  from  the  Earth  •  (i  e    for 
nothnig  lefs  than  his  Life  could  fatisfy  their  Rage  )*   So 
that  I  think  It  is  plain,  that  this  and  no  other  can  be 
the  genuine  Meaning  of  that  Place  ^  and  that  by  Ge^ 
neratwn  we  are  to  underftand  th'^z  Generation  of  the  [ews 
vvhcrem  Chrift  was  born  ;  who  did  indeed  fully  verilV   'I 
the  Charader  which  John  gave  of  them,  Luke  In.  For       ' 
they  aded  totheir  Meffiah,  as  the  genuine  Seed  of  the 
old  Serpent. 

^^(|;  .^e  7)r.  Li^htfoot  ,n  Aa^^..^.    ,nX  Dr.  Whitby  on  Philip. 

^^  CHAPJ 


1^2  The  Loganthropos.        Book  IIL^ 


CHAP.    IL 

Concernmg  the  Second  Sort  of  Divine  Wifdom  oh^ 
ferz'able  i^Chntty  viz.  7 7://?/- Prudential  Wifdom 
hj  which  he  77/a?7ag^d  himfelf\  as  a  Man^  in  re  la- 
tion  to  Men^  rvhilfl  he  liv  d  and  conversed  among 
them. 


^T"^HEY  that  will  allow  themfelves  thorowly  to 
i  confider^  what  I  have  find  in  Pv elation  to  the 
former'  SorJ:  o\  Divine  Wifdcm^  confpicuous  in  Chrift  and 
the  Gofpel^  will  not  need  any  long  Difcuffion  of  this 
fecond  Sovt. 

But  there  are  fo  few^^  even  of  Scholars^  that  feeni  to 
have  thought  either  of  this  or  th^  former^  {o  far  as  my 
Knowledge  or  Reading  goes^  that  I  remember  not  of 
any  one  Autlior  that  has  touched  diredlly  either  upon 
the  ont  or  the  other ^  to  any  purpofe  j-  excepting  the  Au- 
thor of  the  Reafcn^hlenefs  of  ChrlJFianity^  &C.  And  he^ 
I  confefs,  has  treated  of  this  fecond  Sort  of  Wifdom^ 
with  a  great  deal  of  Ingenuity  :  Tho^  I  think^  he  has^ 
for  the  mofl:  part^  fallen  fnort  of  the  Mark  ^  at  the 
fame  timc^  that  he  feems  to  have  honellly  aim'd  at 
it. 

What  my  Notion  of  this  Point  is^  I  have  already  ac- 
t]^uainted  the  World  with^  (^)  in  the  Gtneml ;  and  fhall 
therefore  refer  the  Reader  to  it ;  not  being  willing 
to  trouble  either  him  or  my  felf  with  any  thing  like 
Repetition. 

However  a  more  particular  Difcuffion  of  this  Point 
feeins  to  be  neceffary^  in  order  to  our  more  full  and 
diftind  Underllanding  of  Chrift  and  the  Gofpel.  And 
therefore^  I  hope^  it  will  be  neither  unpleafant  nor  un- 


icj)  s^itk  ift  Booh  of  Chriftology,  pag.  48.  ^    ^  ^ 

profitable 


Chap.  7 .         The  Loganthropos.  1 5  ^ 

profitable  to  the  Students  of  Chrirtianity,  to  go  along 
with  me^  in  what  I  have  to  offer  on  this  Subjedl. 

And  here,  let  me  delire  the  Reader  to  remember^ 
that  the  Suminof  what  I  laid  as  to  thQ  farmer  fi^ifdom, 
I'is:,.  that  which  is  conlpicuous  in  the  Contrivance  of 
the  Gofpel,  amounts  to  this ;  That  Cliriit  ^Iwtdd  att  the 
oppofite  Part  to  tLn  of  Human  Policy  :  And  thaty  in  or-  \ 
der  to  make  up  this  Teeming  Defed:,  there  fjjculd  he  ^g  many 
and  ftich  eminent  fupernatural  Atteftations  and  Eviden- 
ces, as  to  the  Divinity  of  Chriil,  and  ///.rDodrrine  and  In- 
ftitutions  ;  as  jhould  be  lufficient  and  full  towards  the  Sa- 
tisfiCtion  of  all  Mat  this  wa)^  that  will  alluvj  themfelves 
ftrioujly  and  impartially  to  conftder  Things,  For  it  is 
plain,  that  the  exacS  adjufi'rfjg  and  hallmeing  of  thele 
two^  is  the  Af //•??,  if  not  only  Things  wherein  the  Divine 
Wifdom  is  to  he  ieen,  in  the  Contrivance  of  the  Gofpel.  - 

And,  feeing  this  is  the  very  Truth,  tho  hitherto  lit- 
tle minded  (and  by  moil  not  at  all  j)  I  would  beg  the 
Reader  to  carry  the  dillin6l  Notion  and  deep  Imprevli- 
on  of  it  along  with  him,  in  all  his  Meditations  :  and 
then  I  am  perfwaded  he  will  readily  fall  in  with  what 
I  have  to  fay,  with  refped  both  to  this  fuond  Sort  of 
IViJdon?,  at  leait  as  to  the  main  of  it,  and  to  the  third 
Sort  alio,  that  I  mull  refer  to  another  Chapter. 

I  am  fare,  that  this  will  be  feif-cvident,  in  the  /r/ 
Flace^  that  this  fecond  Sort  of  '//ifdun/^  muil  wholly  har- 
monize with  the  firjL  For,  if  the  adjuiling  of  chefe 
two  things,  which  I  have  juft  now  mentioned,  be  the 
great  Thing  confpicuous  in  the  Divine  Wiflom,  as  to 
die  Contrivance  of  the  Gofpel  j  Certain  it  is,  that  the 
vary  fime  thing  mull  have  been  the  Maxim  of  our  Lord 
J.efus^  in  his  Management  of  himfelf,  whiiit  he  was  in 
the  World  ^  feeing  the  Hifiory  of  this  was  defign'd  to  be 
the  immediate  Foundation  of  our  Religion. 

For  nothing  can  be  plainer,  from  what  I  havefaid_, 
tlian  this  ,•  That  the  Grand  Vrudential  Rule  of  our  Sa- 
viour sCondud:  of  himLlf  in  th^  World,  as  he  wat  Mm^ 
and  fo  and  fo  chcamftaiiced  in  the  W'orld,in  reference  to 
CtherSj  was  this  ;  To  behave  hnnfdfwitb  fo  cxacf  and  per^ 

K.    5  fhci: 


1 34  The  Loganthropos.         Book  IIT. 

feS^  a  Decorum^  in  relation  to  the  Ciramjlances  of  his 
State  of  Humiliation  and  Trial^  and  with  refpcSt  to  the 
Ends  cf  his  Jf fearing  thus  among  Men  •  That  he  might 
eejually  hit  and  adjufi  thefe  fivo  Points ^  viz.  To  atl  as  the 
ferfett  Reverfe  of  Earthly  Politicians  and  Hero's^  and 
yet  gi've  indelibky  certain  and  plain  Proofs  a?7d  Evidences 
cf  his  being  the  true  Meffiah. 

This  I  take  to  be  the  exad  State  of  the  Cafe^  as  far 
as  I  am  able  to  conceive  of  it,  and  call  my  Notion  of 
it  into  Words.  And^  if  this  General  be  once  rightly 
underftoodj  it  will  be  eafy  for  us  to  conclude,  what 
thofe  particular  Rules  were,  that  follow  upon  it,  and 
that  he  manag  d  himfelf  accordingly  by. 

For,  we  muil  abftra6t:  here  from  the  Confideration 
of  Chrift's  being  God,  or  the  eternal  Logos  ;  and  con- 
fider  Chrift  only  as  Mav^  intruded  with  the  grand 
Concerns  of  Human  Nature,  in  order  to  his  regaining, 
as  the  Second  Adam^  what  the  firft  had  loft.  And  there- 
fore I  am  now  to  conlider  Chrift  only  as  to  his  Human 
Condud  (tho  I  hope  none  will  quarrel  me  for  calling 
the  Wifdom  confpicuous  therein  by  the  annexed  Dc fig- 
nation  of  its  being  D/x'iwe,  as  being  not  only  in  an  emi- 
nent Senfe,  but  aifo  in  an  unparallel'd  one,  above  what 
any  other  Man  could  poffibly  be  capable  of)  of  him- 
felf, in  relation  to  thole  he  had  to  do  with  in  the  World^ 
in  '^  njifihk  Manner '^  in  order  to  deduce  from  thence 
thofe  particular  Prudential  Rules ^  which  liow'd  from  his 
clofe  Adherence  to  the  general  one^  which  I  have  men- 
tion d,  according  as  this  was  accommodated  by  him  to 
the  Perfons  he  hud  to  do  with^  and  confequently  to  his 
own  Circumftances  this  way. 

New  there  was  a  fourfdd  Set  of  Men,  or  four 
Sorts  of  Perfons,  with  whom  our  Saviour,  as  Man^ 
had  to  do  with  while  he  was  in  the  World,  ^iz,. 
X.  The  Roman  Tower  and  Go^trnmmt^  under  which 
Judica  was  at  that  time,  having  been  for  fome  time 
before,  reduced  into  the  Form  of  a  Tro'vince  of  the  Ro- 
jTian  TLmfire^  tho,  in  Other  refpeds,  it  was  govern'd 
by  its  own  Laws,    a.  Th^JewifiGovernwenry  or  the 

Rulers 


Cihap.  1.         The  Loganthropos.  J  35 

Rulers  of  the  Jewifli  Nation^  who  had  alfo  ahandia 
the  Publick  Management,  according  as  things  were 
modeird  at  that  time  ,•  the  Power  being  lodg'd  in  the 
High-Priell  and  Piieds,  together  with  aCounfel  of  the 
mod  eminent  Dolors  and  Scribes ,  who  were  thenfpljt 
into  fevcral  Fadlions  and  Parties^  differing  both  in  Opi- 
nions and  Cuftoms.  ; .  The  Jewijl  Vopulace,  or  the 
common  Sort  of  Jews,  of  all  forts.  4.  Thokfew  that 
w^ere  openly  frofdjtcd  to  him,  as  tlie  tmQMeJJiah  ;  efpe- 
cially  the  12  Difclpks  of  the  Firfl  Rank,  who  were  ad- 
mitted to  the  moft  clofe  Relation  to  him,  and  mod  in- 
timate Attendance  upon  him. 

For,  we  fliall  find,  that  the  General  Rule  I  laid 
down  before,  when  accommodated  to  Chrift's  Circum- 
flances,  in  a  Relation  to  this  fourfold  Set  of  Men,  ad- 
mits of  a  fourfold  Confideration  ^  and  that,  by  thefe^ 
we  are  directed  to  underftand  the  great  Springs  of  our 
Saviour's  prudential  Conduct  of  himfelf,  as  Man,  and 
confequently  to  conceive,  more  diflindly  than  it  is 
poflible  for  us  otherwife  to  do,  how  exadly  wife  and 
juft  our  Saviour's  Meafures  were,  in  all  he  did  and  faid^ 
whilil  he  liv'd  and  convers'd  among  Men. 

In  the  1/  Place  then,  let  us  contider  how  our  Lord 
was  circumftanced,  with  refped  to  the  Roman  Govern- 
ment, and  how  he  managed  himfelf  in  relation  to  the 
fame.  Now  we  are  to  remember,  that  when  our  Sa- 
viour made  his  publick  Appearance  upon  the  Stage  of 
Jud^jy  Tiberius  Cafar  was  Emgeror  ot  Rome^  and  had 
been  io,  for  about  i  ^  Years  before.  And  it  was  there- 
fore feveral  Years  before  Chrift  entred  upon  his  Pub- 
lick Miniftry  ,  that  Tikrim  had  thrown  off  the 
Mark  of  his  firfl  pretended  Modefty  and  Gentlenefs, 
aaing  openly  in  the  mofl  cruel  and  oppreflive  Manner, 
that  could  be.  They  that  are  at  all  acquainted  with 
the  Charader  of  Tiberius^  and  the  State  of  the  Romans 
under  him,  cannot  but  own,  that  there  never  was  per- 
haps any  tune  more  critical,  or  tliat  required  a  Con- 
fummate  Prudence  in  eminent  Perfons,  to  behave  fo  as 
to  be  fecure.    For  Tibmus  was  perhaps  the  moft  jealous 

K.  4  Mau 


136  Ihe  Loganthropos,        Book  III. 

Man,  that  ev^r  liv'd.    And  as  he  was  a  Monfter  for 
Villany,  and  particularly  Cruelty,  he  was  ever  reftlefs 
and  fulpitious  of  his  own  Safety.     But  he  had  Cunning 
enough  to  balance  Men  and  Fadions,  by  conftant  Spies 
among  them.     Which  made  all  Men,  but  efpecially  the 
Senators  and  Grandees  of  Rome^  cautious,  even  to  Slavery 
and  Terror,  as  to  what  they  either  did  or  fa  id,  not 
knowing  but  the  lead  fufpitious  Whifper  might  be  con- 
veyed by  fome  Body  to  Tiberius^  and  improv'd  to  their 
Ruin.     He,  in  the  mean   time,  buried  himfelf  up  in 
the  little  barren.  Ifland,  call'd  Cafrea^    as  if  he  knew 
nothing  of  what  pafs'd  at  Rtme.     And  yet  nothing  oc- 
curr'd,  but  he  had  it  convey 'd  to  him  by  his  Spies  and 
Emiffaries,  who  often  invented  Stories  for  their  own 
ends,  or  fo  reprefented  things,  that  proved  fatal  a  little 
after  to  fome  Body  or  other.     By  him  Vontlus  Vilate  was 
fent  into  Jud^a.     Who,  by  the  Account  of  him,    in 
(0  J^fip'-^^^p  appears  to  have  been   a  Man  of  equal 
Boldnefs  and  Cunning.     He  knew  very  well,  that  being 
at  fuch   a  Diilance  from  his  jealous  Mafter,  he  was  in 
eminent  Danger  as  to  his  Life,  in  cafe  he  had  been  in 
the  leaft  remifs,  as  to  any  thing  that  related  to  the  Em- 
peror's Honour  or  Authority:  For  this  would  foon  have 
been  improv'd  againlt  him,  by  fome  of  his  Enemies, 
gr  any  that  had  an  Eye  to  his  Government.     Therefore 
to  fignalize  himfelf  in  Zeal  for  his  Mailer,  he  begins  his 
Regency  with  fetting  up  the  Emperor's  Images  in  Jertt- 
fakm.     This  was  unlawful  by  the  Jewifli  Laws.    They 
rife  in  a  tumultuous  manner  :  But  are  foon  q^uafli'd  by 
his  Cunning   and  Resolution.    However,   fearing 'the 
Confequences  of  .perfilting  in  his  Refolution,  the  Jews 
being  fo  obftinate  as  to  refolve  to  die  rather  than  per- 
mit this  Violation  of  their  Law:  Vilate  wifely  confiders, 
that  his  Mafter  was  fearful  of  InfurrecStions,  and  there- 
lore  having  fiiov/'d  his  Zeal  for  him  enough  in  that 
Particular,  yields  aj:  length  to  the  Importunity  of  the 


•*i  .fn(? 


(r;  peBell.Jud>pb.2.  cap.  8, 


People, 


Ghap.  2.         The  Loganthropos.  i  ^ j- 

People^  that  he  might  at  leaft  gain  their  good  Will,  and 
be  lecure  for  the  future,  at  lealt  io  far  as  to  prevent  their 
fending  Complaints  to  Rof?/e  againft  him.     But  that  he 
might  fhew  his  Authority  ftill,  he  Icizes  on  their  facred 
Treafury  calFd  Coyhan^  under  the  fpecious  Pretence  of 
laying  it  out  for  the  Publick  Good,  fo  as  to  bring  in  Wa- 
ter to  their  City.     And,  tho  they  rife  tumultuoudy  up- 
on this  account  too,  he  fliows  his  Cunning  in  defeating 
their  Defign,  his  Power  by  punifhing  their  Offence,  and 
his  Refolution  by  detaining  their  Treafure.    Such  was 
the  State  of  the  Jews  then.    They  were  rul'd  by  an  arm'd 
Force,  that  was    headed  by  one,  that  wanted  neither 
Courage  nor  Cunning  to  keep  them  fubjed  ,•  and  who 
had  learn'd  by  Experience  to  be  every  way  upon  his 
Guard  with  them.     The  Rulers  of  the  Jews  thereforCj 
as  they  durfl  do  nothing  without  him,  that  fell  diredly 
under  his  Jurifdidion,  thought  it  the  moil  Politick  Me^ 
thod  to  vie  with  him  and  his  Romans,  in  a  mighty  Pre- 
tence of  Loyalty  to   the  Empex^r.     V/hcn  therefore, 
they  laid  their  Plot  to  ruin  Chrifl,  their  great  Concern 
was  to  find  fomething  in  his  Words  or  Adions,that  might 
feem  to  favour  of  a  Defign  againft  the  Roman  Empire," 
or  at  leaft  that  might  favour  ot  Difrefped  this  way.  For 
they  concluded,    that  Vilate  would  not  otherwife  be 
moved  with  Accufations  againft   a  poor  Man,    from 
whom  his  Mafter  had  nothing  to  fear.     And  he  had  too 
mean  an  Opinion  of  their  ritual  Law,  or  any  other  part 
of  Religion,  to  put  a  Man  to  Death  upon  the  account 
of  Stories  of  Chrift's  tranfgrefling  this  way.     But  could 
they  prove  any  thing  in  Chrift,  that  feem'd  to  favour 
of  an  Ambitious  Defign,  they  thought  they  could  force 
Tilate   to  deftroy  him.     And,  feeing  they  themfelves 
fanfied  that  their  Mefliah  would  be  a  great  Conqueror 
and^  fet  up   an  Univerfal  Monarchy  in  the  Jcwifh  Na- 
tion, they  could  not  but  think  that  Jefus,  who  was  gi- 
ven out  to  be  the  Mefliah,  muft  give  fome  hints  of  his 
Defign  this  way.     Therefore  we  are  tcld,  Luke  20.  20. 
That  the  Chief  Priefis  and  Scribes   watched  him^  and  fent 
forth   Spiesy    who  Jhould  feign   themfelves  jujt  Men^  that 

might 


1 38  The  Loganthropos.       Boak  Iff. 

might  take  hold  of  his  Words^  that  fo  they  might  de- 
liver him  unto  the  Power  and  Authority  of  the  Gcutrnour^ 
But  hercj  by  the  way,  let  me  obferve/That  wc  ought 
not  to  make  the  Jewiih  Rulers  worfc  than  indeed  they 
were.  For  it  is  ufually  f^iid,  that  they  were  convinc'd 
that  Chrift  was  really  the  Meffiah^  and  that  they  aded 
thus  againft  Jefiis  out  of  pure  Malice.  But  the  cafe  was 
quite  otherwife.  Their  Ignorance  of  Jefus's  being  the 
MeJJlah  was  not,  I  confefs,  an  invincible  Ignorance. 
So  far  was  it  from  this,  that  they  might  cafily  have 
known,  that  he  was  that  fame  Divine  Perfon.  But 
they  were  fo  intoxicated  with  the  Dream  of  their  Mef- 
fiah'shtmg  to  appear  as  another  Cafar  or  Augufi us ^th-^t  this 
very  Prejudice,  and  their  own  earthly  anil  ambitious 
Tempers,  render'd  them  incapable  of  being  wrought 
upon  by  any  Argument  whatlbever.  When  therefore 
they  faw  our  Saviour's  Miracles,  they  were  refolved  to 
ftave  off  the  Evidence  of  Truth  any  way,  rather  than 
yield  that  fo  poor  a  Man  was  the  Melliah.  So  that  they 
thought  it  enough  to  ufe  this  filly  and  ridiculous  Argu- 
ment againft  a  plain  Truth  ^  that  it  was  not  by  ajjifiance 
from  Gody  but  frofn  the  Devil  that  he  wrought  Aiiracles^ 
Matth.  12.  24.  Which  our  Saviour  admirably  refutes^ 
ver.  27.  See  alfo,  Luke  11.  ij.  and  Chaj),  18.19.  But 
that  the  Jewiih  Rulers,  tho  they  fmn'd  moft  grolly  in 
purfuingjefus  to  Death,  were  yet  ignorant  of  his  being 
the  Memah,  is  certain  from  tetirs  plain  Aflertion  this 
way,  who,  tho  he  aggravate  their  Sin  in  Killing  the 
Prince  of  Life^  Ac5ls  :;.  i;,  14.  from  other  Confiderati- 
ons,  acquits  them  in  this  refped.  For  he  adds,  ver,  17. 
And  now  Byethren^  I  know  that  thro^  Ignorance  ye  did  ity  as 
did  alfo  your  Rulers,    But  to  return  : 

This  being  the  State  of  Pilate  with  refpe<5t  to  the  Ro- 
man Emperor,  on  the  one  hand,  and  the  Jewifli  Rulers 
on  the  other  ^  we  may  eafily  apprehend  how  Chrift 
aded,  purfuant  to  the  Rule  I  mentioned  above,  by  a 
wife  Application  of  it  to  his  Circumftanees,  in  relatioii 
to  Pilate  and  the  Roman  Government,  For  his  Bufinefs 
thisway^  was  to  adfo,  that  the  moft  cunning  and  cap- 
tious 


chap.  a.        The  Loganthropos.  1^9 

tious  of  his  Enemies  fhould  have  nothing  to  accufe  him 
of^  that  favour'd,  in   the   icaft;,  of  ambitious  Defigns. 
V/hcn  therefore  he  had  miraculoufly  fed  a  Multitude  of 
People  (even  ^oo  Men^  bciides  Women  and  Children, 
A'Iatth>i/\..ii.)  with  no  more  thunfi've  Loaves  and  two  F:!hesy 
(which  he  did  not  out  of  any  thing  like  Oftentation, 
but  in  Compajfioft  to  the  Feople,  who  had  followed  him  into  a 
defart  Flace^   Matth.  14.  13,  14^  ^^*)    ^^^^  ^^'^c   People 
began  to  conclude,  that  he  was  certainly  the  Me/Iiah, 
John  6.  14.     V/c   have  reafon  to  obferve,  with  what 
concern  our  Saviour  conceaFd  himfelf,  till  the  noife  of 
this  was  over^  John  6.  15".  IVhen  therefore  J efus  perceived y 
that  they  would  come  a?id  take  him  by  force,  to  make  him  a 
Kingy  he   departed  again    into    a  Mountain  himfelf  alone. 
And  indeed  he  had  good  reafon  to  do  fo.     For,  where- 
as other  Miracles  related  only  immediately  to  particular 
PerfbnSj  this  feem'd  to  be  of  a  Publick  Concem,  and 
was  look'd  upon,  as  that  which  agreed  more  diredly 
with  the  grofs  Notion,  which  the  Jews  had  of  the  Met 
liah  as  a  Temporal  Prince.    He  that  could  feed  an  Ar- 
my miraculoufly,  was  a  King  very  acceptable  to  the 
Jews.    For  it  was  eafy  to  conclude,  that  he  that  could 
do  this,  could  do  every  thing  elfe.     The  People  there- 
fore projed  to  make  him  King,  whether  he  would  or 
not.   Our  Saviour  knew  their  Thoughts,  and  forefaw  the 
Event,  viz,,  what  ufe  the  Jewifli  Rulers  would  make  of 
this  with  P//^re^and  what  P;7^ruTiull  do  to  fhow  his  Fide- 
lity to  his  Mafter,and  how  he  muft  be  circumilanced  in 
relation  to  both.     To  obviate  therefore  all  Inconvenien- 
ces, he  withdraws  from  the  People,  till  this  their  Heat 
fiiould  be  over,  and  by  this  Method  prevents  all  the 
Surmizes  and  Objedions  of  his  Enemies,  and  ads,  at 
the  fame  time,  exadly  purfuant  to  the  Rule  laid  down, 
and  in  an  exad  Agreement  with  the  Defign  of  his 
State  of  Humiliation.     And  indeed  fo  exadly  did  our 
Saviour  ad  this  v^ay,  tliat  the  Jewifli  Pr lefts  andDodors 
were  confounded  in  their  attempts  to  deftroy  him.    For 
when  they  brought  him  before  Filate,  he  ask'd  them,  as 
he  had  juft  reafon  to  do,  John  18.29 — ^^^^  What  Ac-^ 

eufation 


140  T^^  Loganthropos.        Book  III. 

cu fat  ion  bring  you  again fi  this  Man?  They  anfvver'd  and 
laidj  If  he  were  not  a  A'lahfaBory  Tve  7i;oii/d  not  hai;e  deli'vtr'd 
him  up  to  thee.    Pilate  had  reafon  to  admire  tlieir  Impu- 
dence.    For  he  defir'd  to  be  inform'd  of  his  Crimes. 
And  they^  who  knew  none  iji  him^  can  fay  nothing 
but  this  General^  that  he  was  a  Malefador^  and  he  was 
to  believe  them  implicitely^  fo  as  to  condemn  a  Man 
to  Deaths  tho  he  knew  not  for  what.     Nay^  fays  Pilate^ 
if  ye  can  produce  no  Proof  againft  him^  as  to  particu- 
lar Crimes^  Take  je  him  and  j^idge  him  accordii7g  to  your 
Law.     Which  was^  in  efFed  the  fame  that  Gallio  fa  id 
afterwards^  in  the  Cafe  of  Paul.     For  it  amounts  to  this  ^ 
if  ye  can  produce  nothing  of  a  civil  Nature,  for  which 
this  Alan  ihould  be  punifli'd^  then  I  perceive  the  Affair 
belongs  not  to  my  Tribunal.     Therefore  feeing  the 
Affair  feems  to  relate  to  your  ow^n  Law  only^  do  ye 
judge  of  it.     But  this  would  not  ferve  their  turn  :  For 
no  Punifhment^  lefs  than  Capital^  will  ferve  their  turn. 
Therefore  they  tell  him^  It  is  not  lawful  for  us  to  put  any 
Man  to  Death.    But  how  fhall  they  accufe  the  innocent 
Jefus  of  any  thing  Capital  ?  No  Man  had  the  Impudence, 
to  charge  him  with  any  thing  immoral.   And  it  muft  be. 
grofs  Immorality  indeed^  if  he  muft  fuffer  Death  for  it. 
What  fhall  they  then  do  ?  Why  ^  nothing  can  be  fup- 
pofed  to  influence  Pilate  to  be  their  Tool^  in  their  be- 
ing reveng'd  of  Chrift^  •  unlefs  they  accufe  him  of  Trea- 
fon  againft  the  Roman  Emperor.     Well^  this  they  re- 
folve  upon  ^  tho  they  knew  that  nothing  could  be  more 
notoriouily  fiilfe.     Th-y  fcrni  therefore  their  Accufati- 
on  againft  Chrift  thus^,  Luke  2:?.  2.     And  they  began  to 
accufe  him^  faying.  We  found  this  Fellow  perverting  the 
Nation^  and  forbidding  to  give  Tribute  to  Csefar,  fu^^K  ^^^^ 
he  himfelf  is  the  Chrifi  (i.e.  the  Meffiah)  who  is  theKing^^ 
ii  e.  of  the  Jews.     Pilate  therefore  enters  into  that  Dif- 

courfe,    which  we  have,  John  18.  :>;^ 57.     He 

durft  do  no  lefs,  upon  fuch  an  Accufation.  But  he 
thought  that  neither  he  nor  his  Mafter  had  any  thing 
to  fear  from  one^that  own'd  himfelf  to  have  no  Pretence 
to  a  Terren?  Kingdom.  And .  therefore,,  being.per-. 
''  *  ^    "  fwaded 


Ghap.  a.  "the  Loganthropos.  141 

fwaded  that  this  Accufation  proceeded  from  nothing 
but  Malice^  he  acquits  Chrift  as  innocent,  Luke  2;.  4. 
This  inrages  them,  and  occafions  their  running  out  in 
tedious  Stories  againil  him,  ^er.  5*.  and  mention  being 
made  of  G.///7e'<',  becaufe  Chrift  had  his  abode  there  for 
a  long  time,  and  made  his  firft  Appearance  chiefly 
there,  he  fnatches  at  the  Expreflion,  to  rid  his  hands 
of  this  Affair,  and  fends  Chrift  to  Herod^  becaufe  that 
Province  did  properly  belong  to  his  Jurifdidion, 
'uer.  6,  7.  Herod  flights  him,  as  a  defpicable  Perfon, 
and  fends  him  back  to  Pifate ,  to  whofe  Jurifdidi- 
on  he  did  indeed  properly  belong,  feeing  he  was 
born  in  Betbhberf7^  which  was  in  Jewry ^  ^er,  8,  &c, 
Pilate  perfeveres  in  his  former  Sentence,  and  ar- 
gues from  Htr(?^'s  being  of  the  fame  Opinion,  i;^r.  i;, 
14,  15-,  &c.  Thus  Chrift 's  Innocency  is  vindicated, 
to  the  Confufion  of  the  Jews ;  who  are  fo  far  from 
proving  their  Accufation,  that  they  are  able  to  do  no- 
thing but  run  out  in  Railing  and  Moife.  But  poor  Pi- 
late, is  at  length  overcome  with  Moile,  and  the  Fear  of 
a  Tumult  and  publick  Difturbances,  and  therefore 
yields  to  the  popular  I  ury,  tho  ftill  with  a  Protefta- 
.tion  againft  them,  and  clearing  himfelf  of  the  Guilt  of 
Chrift's  Bipod,  Luke  2;.  2:;.  John  19.  4^  ^^6,  Matth.  27. 
24.  And  yet,  when  he  hears  them  accufe  him  of  Blas- 
phemy, as  if  he  had  pwn'd  himfelf  to  be  the  Son  of 
God,  he  is  laid  to  have  been  under  a  fear  and  dread  of 
him,  John  \().^^%^^,  Therefore,  being  not  unac- 
quainted with  the  Hiftory  of  his  Miracles,  and  having  ' 
fome  Notion  of  the  Coming  of  a  Divine  Hero  into  the 
\\'orld,  and  being  under  Ibme  Influence  of  what  his 
Wife  had  dreamt  of  him,  as  fomething  extraordinary, 
heftudioufly  labours  to  releafe  him,  John  19.  12.  But 
alas,  poor  Man,  the  Jews  come  in  with  a  clenching 
Argument  at  length,  x'^r.  12.  If  thou  let  this  Man  go^  thou 
art  ?Jot  Csefar'j  Friend^  for whojcez^er  makes  himfelf  a  King^ 
fpeaketh  againfi  Csefar.  This  was  what  touch'd  him  near- 
ly, 'ver.  i;.  And  yet  one  cannot  but  admire  his  Refb- 
lution,  v^r,  lAy^^:  ^9i^o^ii, 22,    So  that,  tho hecon- 

curr'd 


141  The  Logan  thropos.        Book  III. 

curr  d  at  length  with  their  wicked  Demand^  he  leaves 
all  the  blame  on  them,  and  tacitly  owns  Chrift's  Inno- 
cency,  as  he  openly  fixes  Guilt  upon-  them.  I2y  all 
which;,  it  is  eafy  to  fee^,  how  exadly  the  Prudential 
Wifdom  of  our  Lord  did  harmonize  with  that  Divine 
Wifdom,  that  contriv'd  the  Gofpel^,  and  liow  this  bore 
Evidence  to  the  former. 

Aixd  ,.ow,  2.dlj'y  What  I  havefaid  of  our  Lord's  Pru- 
dential Condud  of  himfeli^  in  relation  to  the  Roman 
Government,  will  bring  Light  into  his  Management, with 
refped  to  the  JeTvijh  Rulers  ;  feeing  they  were  his  pro- 
per Enemies,  and  the  great  Spies  that  lay  at  catch  to 
infnare  him,  in  order  to  inform  Pilate  againfl  him,  and 
to  profecute  him  at  the  Roman  Tribunal,  to  which  what 
related  to  Life  and  Death  did,  at  that  time,  only  be- 
long. 

There  were  two  Things  therefore  that  our  Saviour 
had  to  poize  and  ballance,  with  the  greateft  Nicenefs, 
one  againft  the  other ;  i^i:t,.  Not  to  fay  that  he  was  the 
Mejfiah^  in  plain  Words,  or  by  way  of  op^ii  AiTertion ; 
and  yet  to  fay  it  at  the  fame  time  in  fuch  a  manner,  as 
that  his  Meaning  fhould  be  as  well  known,  as  if  he  had 
ufed  more  plain  Words.  The  Flrjt  of  thefe  Courfes  he 
was  not  to  take,  that  he  might  cut  oiF  the  Jeifnjlj  Do- 
ctors, from  having^  a  juit  Foundation  of  ^  Acculing  and 
Profecuting  him,  for  owning  himfelf  a  King.  And  the 
Second  of  them  he  was  oblig  d  to  follow,  becaufe  he 
muft  own  himfelf  to  be  that  which  he  really  was.  Be- 
fides  that,  feeing  he  was  to  fufFer  upon  this  very  Score^ 
the  Je-ivs  might  this  way  be  rendered  inexcufable  ^ 
and  thus  the  Defign  of  God  might  take  Place,  in  open- 
ing a  way  for  the  Propagation  of  the  Gofpel  among 
the  Gentiles  :  which  could  not  be,  until  firft  the  Jev^s 
had  deftroyed  their  Mejfiah^  and  thus  pull'd  down  the 
whole  of  their  own  Conftitution  with  their  own 
Hands.  For,  if  they  rejected  him,  they  did,  by  that 
very  A<9:ion,  declare  themfelves  Apoftates  from  their 
own  Conftitution,  (which  pointed  at,  and  centred  in 
him^  )  and  Rebels  to  their  Sovereign.    By  which,  the 

Juftice 


Ohap,  a.        the  Logantbropos.  143 

Juftice  of  God^  in  their  being  caft  ofF^  and  having 
their  whole  Conftitution  deftroy'd^  is  abundantly  via- 

dic'r^red. 

Here  then,  we  fee  how  nice  a  part  our  Saviour  had  to 
zdty  with  Refped  to  the  Jev/tih  Rulers,  They  were 
afraid,  that  the  People  iliould  rife  and  make  him  King, 
and  that  this  would  induce  the  Romans^  whofe  Power 
they  dreaded,  to  cut  them  off ;  and  therefore  they  lay 
it  down  as  neceffar) ,  for  their  own  Security,  that  he 
be  cut  off.  That  this  was  the  Cafe,  we  fee  exprefly, 
John  II.  47,  48,  &c.  For,  upon  the  full  and  certain 
Information  that  was  brought  them,  of  the  Miracle 
wrought,  in  raifing  Laijjrmy  it  is  faid,  ^hen  gathered  the 
Chief  Frkjh  and  yharifees  a  Counfely  and  faid^  vjhat  do^ 
•ive  ?  For  this  Man  does  many  Miracles,  If  we  let  him  thus 
aloney  all  Men  vjiU  believe  on  him.  And  the  Romans  wi^l 
come  and  take  away  both  our  Flace  and  JSfationy  Szc.  Then 
it  is  added,  ver.  5*5.  Then  from  that  day  forth  they  took 
Coimfel  together  for  to  put  him  to  death. 

What  :lczz  our  Saviour  do  upon  this?  Why,  it  is  im- 
mediately added  J  ver.  5-4.  J  ejus  therefore  walked  no  more 
openly  among  the  Jews^  but  wejit  thence  into  a  Country^  near 
to  the  Wildtrmfs^  into  a  City  called  Ephraim,  and  there  con^ 
tinned  7vith  his  Difciples, 

Our  Saviour  therefore  avoided  all  he  could  to  be 
brought  to  the  Teft  ;  becaufe  he  was  not  to  baulk  the 
Truth,  when  put  to  it.  When  therefore,  Luke  17.  20^ 
21.  //e  was  demanded  of  the  Fharifces^  when  the  Kitigdom 
of  God  jljould  come  ^  he  afifwered  them^  and  faid^  The 
Kingdom  of  God  ccmeth  not  ii'ith  Obfervation^  (  /.  e,  with 
outward  Pomp  and  Show.)  Neither  jljall  Men  fay^  (as 
they  do  with  refped  to  fuch  external  Things,  as  ftrike 
the  Senfe,  and  fet  the  Populace  a  running  and  gazing) 
Lo  here^  or  lo  there^  (  Oh  how  pretty,  how  fine,  how 
ilately  this  or  the  other  thing  is  I  )  for  behold  the  King- 
dom of  God  is  among  youy(iov  fo  the  Word  fhould  be  ren- 
der'd,  and  not  within  you.)  That  is,  it  is  come  already, 
and  is  in  the  midft  of  you  :  for  the  Kingdom  of  God  is 
that  Golpel I  preach,  and,!  the  King  you  exped,  tho' 

vou 


144^  ^^  Loganthropos.         Book  Ilf. 

you  fee  no  outward  State  or  Grandeur  either  in  me_,  or 
ink. 

And  this  may  ferve  for  a  Specimen  of  our  Lord's  Ma- 
nagement of  himfelf  And  therefore  let  thefe  things 
following  be  duly  obferved.  i.  That  it  was  inconfift- 
ent  with  Chrift's  Defign^  and  with  the  State  of  Humi- 
liation^  wherein  he  was  whilft  on  Earthy  to  a6t  any 
thing:,  that  favour'd  of  Worldly  Policy^  or  looked  like 
an  Aim  at  Worldly  Power  or  Grandeur.  This  I  have 
proved  fo  fully^  that  I  need  only  mention  it  here. 
2.  Thcic  ycty  he  was  to  own  himfelf  to  be  the  Meffiah_, 
when  put  tothe  Teft^  not  only  by  Deeds^  but  in 
Word:.  Go  he  does  before  PiJ.^itCy  John  i8  57.  Filare 
therefore  faid  unto  him^  Art  thou  a  King  then  ?  Jefus 
anfweredy  thou  faye(t  that  I  am  a  King.  To  this  End  vjas 
Thorny  and  for  this  End  cawe  I  into  the  Worlds  that  I  jliould 
hear  Witnefs  unto  the  Truth.  Here  was  a  material  Con- 
feffion  of  the  things  but  caucion'd  as  to  the  Formality 
of  owning  it  ^  and  that  fo^  as  to  include  a  flat  Denial 
of  fetting  up  to  be  fuch  a  King^  as  the  yews  pretended 
their  Mefliah  would  be^  'viz..  a  Temporal  Emperor, 
that  would  dethrone  Tikrim  ^  for  he  had  faid  before_, 
n;er.  ':^6.  that  his  Kingdom  was  not  of  this  World.  But  that 
thus  Chrill  materially  own'd,  that  he  was  a  proper 
King:,  and  the  true  Meffiah,  is  plain  from  what  the  A- 
poftle  fays;,  \Tim.  6.  16.  when  he  calls  this  the  good 
Confeflion  or  Profeffion^  which  Chrift  witneffed  before 
Tontius  Vilate.  And  bcfcrc  this^  our  Lord  had  rid  into  Je- 
rufalem  upon  an  Afs^  to  fulfill  a  Prophecy,  which  faid 
plainly;,  that  the  Mefliah  fhould  do  fo^,  when  he  came,  as 
we  ice  If  a.  62.  11.  and  7.ach.  9.  9.  And  this  was  fo  much 
the  more  remarkable^,  that  the  Common  People  were,, 
as  it  were,  divinely  iiifpired,  to  caft  green  Branches  in 
the  Wayy  and  even  thtir  Ggrments,  Huzzaing  him  in 
thus,  t-iojanna  to  iLe  Son  of  David  :  hlejj^d  is  be  that  co- 
Tntth  in  the  Name  of  the  Lord :  Hofanna  in  the  Highefty 
Matth.  21.  8,  9.  Or,  as  Luke  tells  the  Words,  or  ano^ 
ther  part  of  them^  Chaf  19.  38  Blejjed  he  the  King^  that 
comet h  in  the  Name  of  the  Lord.  Feace  in  He^veny  and 
:  .  Glory 


Chap.  a.         The  Loganthropos.  145 

Glory  in  the  Highejt,  Which  wiis  fo  plain  an  owning  him 
to  be  the  Meffiah^  and  King  of  Ifrael  •  that  fome  of  the 
Pharifees  were  extremely  offended  with  it^  and  faid 
from  among  the  Multitude  unto  him,  Majhr^  Rebuke 
thy  Dlfcjplesy  I.  e.  the  whole  People,  for  fuch  they  were 
then,  Luke  19.  :59.  But  what  fays  Chrift  ?  I  tell  you y  that 
if  thefe  floould  hold  their  Teace^  the  Stones  would  immediately 
cry  outy  ver.  40.  And  with  what  Authority  does  he  en- 
ter into  the  Temple,  calling  it  his  Houjcy  and  throw  nig 
out  the  Buyers  and  Sellers  from  thence,  'ver.  45*,  &c.  But 
yet  all  this  did  not  lay  a  full  Foundation  of  accufing  him 
fo  before  Pilate,  as  would  take  with  him.  And  chcre- 
f^^xC  let  us  obferve,  5.  That  the  Jeivifflj  Rulers  wanted 
fome  plain  Aflertion,  which  might  feem  to  carry  this 
with  it,  that  he  was  affedling  to  ered:  Judaa  into  a  King- 
dom, independent  on  the  Roman  Empire  ^  Therefore 
they  come  and  ask  him.  By  what  Authority  he  a5hd  ashe 
did  ?  Luke  20,1,1-  ^.^^hich  he  avoids  anfwering  diredly^ 
by  propofmg  a  Counter-Queftion,  which  included  fuch 
a  Dilemma,  as  quite  confounded  them,  ^er.  ^^  4,  &c. 
Which  he  follows  by  fuch-  a  Parable,  as  confounded 
them  yet  more,  •L'^r.9,  i  o,  &c.  This  inrages  them,  and  puts 
them  upon  the  Defign  offending  cunning  Spies  to  watch 
him,  who  were  to  fee,  if,  under  a  fliir  Pretence  of  In- 
formation, they  could  draw  any  thing  from  him,  that 
favoured  of  afpiring  Thoughts  after  Worldly  Power, 
^er,  19,  2c.  And  they  propofe  this  captious  Queftion, 
^er,  21,  22.  Is  it  lawful  to  gi-ve  Tribute  to  Cafar  ?  But  he 
eafiiy  percei-ved  their  Craftinefs,  and  asks  them.  Why  tempt 
ye  7}'^c  ?  And  then  he  gives  them  fuch  a  fort  of  Anfwer, 
as  breaks  all  their  Meafures,  'v.  24,  &c.  So  that,  tho* 
he  own'd  himfelf  to  be  the  Mefliah,  and  King  of  Ifraef, 
yet  he  gave  no  Handle  to  his  Enemies  to  accufe  him  of 
attempting  or  defigning  any  Innovation  in  the  State. 
And  therefore  let  us  obferve,  4.  What  that  Method 
was,  that  our  Saviour  made  ufe  of  to  adjuft  thefe  two 
Things  I  have  mentioned  above,  'viz..  to  own  himfelf  to 
be  the  Mefliah  and  King  of  Ifrael,  and  yet  not  to  own 
it  fo,  as  that  the  Jev/s  could  found  any  Accufatioa  juft- 

L  ly^ 


,.6  Ti[>e  LoganthroposV        Book  111. 

IV  upon  it,  that  wodd  oblige  a  Ronum  Magiftrate  to 
punifti  Chrift  as  a  Traitor  to  the  Swte,  as  then  confti- 
tuted.    Here  then  let  us  obferve.  That  there  were  four 
things,  that  concurred  at  this  Time,     i  •  That  the  Jews 
exT3  'aed  tliat  their  >4eflriah  was  to  be  aTemporal  Prince ; 
and  therefore  ccnduded,  that  if  any  Man  owndhiin- 
lelf  to  be  the  Mcfliah,  he  niuft  defign  to  ere<ft  an  Larth- 
lY  Monarchy.    Ti^ey  therefore  reckon'd  that  Chrilt 
niuft  have  fuch a  Defign,  and muft  givefome Dikovei7 
of  his  doing  lb.     z.  Chrift  at  the  (lime  time,  who  knew 
their  miftaken  Notion  ol  the  Meffiah  and  his  kingdom, 
was  to  own  himfelf  fuch,  and  yet  declare  himleit  to 
have  no  Defigns  of  this  Kind.    For,  as  he  had  no  Poli- 
tical Views,  To  he  was  to  give  nothing  of  Umbrage 
this  way  :becaufc  his  SuiFerings  muft  not  be  Itated  upon 
any  fuch  Account,    v  filate,  who  laugh  d  at  a  Heaven- 
ly Kingdom,  and  had  no  great  Opinion  ot  the  Hondty 
of  the  Scribes  and  Pharifees,  was  fuch  a  Man  as  not  to 
regard  what  theyfaid,uniej:sthey  couidprovethatChriit 

affeaed  Worldly  Power.  And  this  muft  be  proved  too,  lo 
us  lie  was  able  to  underftandthem,  and  not  by  tar-fetch  d 
Confequences  and  Stretches,  frcni  Phralcs  and  Circum- 
locutions, that  he  underftocd  nothing  cf.    4.  O^u  Lo.d 
therefore,  from  a  perfect  and  clear  View  ot  all  thele 
Things,  chofe  this  Method.  There  were  fe^^ral  Phrafes 
r     ufed  by  the.  Prophets,  and  peculiar  to  the  Jei,,?^  Wn- 
\     dngs,  by  which  the  Meffiah. and_  his  Kingdom  were 
Sen  of.    Thefe  were  as  familiarly  known  by  the 
/      C^  as  the  moft  common  Words  were :  And  yet  they 
^     ieTe  fuch  Figurative  and  Peculiar  Exprcffions    that  no 
^  XrNation^could  well  underftand.     Or  it  they  did, 
they  were  not  fuch,  as  could  be  ufed  by  a  Heathen  Ma- 
SZ  efpecially  in  Matters  of  Lite  and  Death.  Thefe 
iSes  therefore  Lr  Saviour  diofeto  keep  to ;  by  which 

he  did  own  himfelf  to  be  the  Meffiah  to  the  ./-.,  a 
much  as  if  he  had  faid  in  fo  many  Word  ,  that  he  was 
the  rightful  King  cf  the  :?e.^; ;  and  yet,  at  the  fame  time, 
hediddefeattheDefign  of  the  J-f  f  r^'^^leMef 
faid  nothing  at  all,  that  imported  that  he  was  the  Mel- 


Chap.i.         The  Logantliropos,  147 

fiah  ;  becaufe  fuch  Phrafes  were  not  underftcod  by  P/- 
late  in  their  Senfe  ;  nor  could  he  receive  their  Expofi- 
tion  of  them^  as  equivalent  to  plain  WordS;,  bwcvjfe 
this  were  to  make  them,  at  once,  Judp;e  and 
Parry.  And  here  then,  as  we  cannot  but  adjniro 
Chriit's  Prudence,  in  keeping  to  thcfe  Piiraf^.s  ;  (o  we 
have  juft  Reafon  to  admire  the  Forccaft  c;f  Diviae  Wit 
dom,  in  painting  forth  the  Mclliah  and  liis  Kingdom  by 
fuch  a  Sec  of  VVcrds,  as  fliould  be  the  Handle  for  him 
to  ad  by,  in  iecuring  himfelf,  during  the  LtTime  of  his 
Acling  on  Earth,  and  in  out-witting  all  his  Eucmij^  at 
the  fame  time  that  he  laid  a  Foundation  of  his  fulfcring 
honourably,  and  juft  in  fuch  a  manner,  as  he  was  to 
fuffer  in^  'viz,.  So  as  to  be  vindicated  by  th^Romar^  Go- 
vernment, and  merely  ficrificed  to  the  Violence^  of 
the  Jewsy  to  their  own  Shame,  and,  at  length,  jnfl' 
Ruin. 

And  here,  let  us  take  a  View  of  thofe  Prophetical 
Phrafes,  that  were  peculiar  to  the  Jtwijh  Nation,  and 
by  them  univerfaliy  underftood  to  denote  the  Meffiah^ 
and  his  Kingdom  ;  efpecially  feeing  Chrift's  adhering 
to  thefe  was  that  Method,  which  he  did  fo  fuccefsfully 
make  ufe  of,  and  by  which  he  perfectly  reach'd  his  End_, 
by  an  exacb  and  equal  Adjuftment  of  thofe  two  Things 
I  mentioned  before  ;  that,  at  firft  View,  feem'd  to  be 
irreconcileable.  But  here  the  Reader  muft  not  expert 
that  I  fliould  take  Notice  of  all  thofe  Expreffions  of  the 
Old  Teftament  that  relate  to  Chrift,  but  only  of  thofe 
that  were  the  vulgarly  receiv'd  ones,  when  Chrift  was 
in  the  World.  Nov/  the  proper  Name  by  which  the^^'^^-'-f 
ever  fpoke  of  him  was  that  cttliQMeJJlah  or  Chrlfi;  whofe 
Coming  was  fo  univerfaliy  believed  and  expected,  that 
even  the  poor  Woman  of  Sajnana  could  fay,  Jo/m  4. 2  5*,  I 
k?707v  that  Mcjfiah  ccineth^  Q.  e.  adds  the  Evangelift,  Cfjrifiy) 
whe-ri  he  Is  come  he  'iv'dl  tell  us  all  things.  To  which  our 
Lord  anfvv^ers,  njcr.  26.  J  that  [peak  unto  thcCj  am  he. 
When  therefore  the  Woman  told  this  to  her  Neighbours, 
they  crowded  out  to  fee  him  j  and  it  is  laid,  Md?jy  be- 
lieve d  in  hlmy  and  told  the  l^oman^   ver.  42.   Now  we  be- 

L  2  lk-v:y 


148  The  Logaiuhropo.9.        Book  III. 

Ihve^  not  Ipecaufe  of  thy  Sayings  for  we  have  heard  him  out 
fehesy  and  know  that  this  is  indeed  the  Chrifir^  the  Saviour 
of  the  TVorhL  And  no  Wonder  that  this  Name  iliould  be 
iiniverfliUy  given  him^  that  v/as  anciently  called  the 
Tromifed  Seed^  and  the  Shilo  ;  for^  not  to  mention  other 
Places^  he  is  exj^rofly  called  Alejfiah  the  Prince^  Dan.  9.- 
25-.  But  he  is  alio  called  emphatically^  the  King  of  Ifrael^ 
ov  Ruler  in  Ifrael^  Mio.  ^.  2.  Matth.  2.  5-,  6.  Luke  19. 
:;8.  For  fo  it  was  fully  fpecified^  Ifa.  9.  6^  7.  That  the 
Government  jhotjld  be  upon  his  Shoukkr^  and  that  he  fhould 
be  called  the  Priiue  of  Peace  ;  of  the  Increafe  of  whofe  Go- 
vernment and  Peace  there  jloould  he  no  End;  upon  the  Throne 
of  David^  and  up07t  his  Kingdom^  to  order  ity  a?td  to  efia- 
hlijli  it  71'ith  yudgmenty  and  with  Jnfice^  frcm  hencforth^ 
even  fir  ever.  And  b  elides^  that  the  Prince  that  the 
Jews  expeded  was  called 'Mi:^,//?^  and  the  Prijice^  ^'^'^g) 
or  Ruler y  in  a  peculiar  and  emphatical  Senfe*  there  were 
two  Ways  of  Speaking  ufed  in  relation  to  him^  viz,,  the 
Son  of  Gody  and  Son  of  David ;  which  the  Jev^s  under- 
ftood;  when  they  fpoke  in  an  appropriate  Senfe^  to  be 
Names  or  Periphrafes^  properly  expreflive  of  theMefliah^ 
and  peculiar  to  him.  Son  of  God  denotes  the  Mefliah^ 
Pfal.  2.  7.  Prov.  ^o.  4.  and  he  that  appeared  with  the 
three  Youths  was  called  fo^  Dan.  ;.  2^.  And  that  it 
was  a  Phrafe  common  with  the  Jews^  to  call  the  Mef- 
irah  fo^  when  our  Lord  came  into  the  World^  appears^ 
Matth.  4.  3.  Chap.  14.  7^:^.  Chap.  16.  16.  Chap.  27.  ^4. 
Nay^  even  the  Devils  themfelves  fpeak  in  the  fame  Dia- 
led:^  A4atth.  8.  29.  And  in  like  manner^  Son  of  David 
was  a  familiar  Phrafe  among  the  Jcws^  by  which  they 
call'd  him  that  was  to  be  the  Meffiah^  as  we  fee^,  Alatth. 
9.  27.  Chap.  I  J.  22.  Chap.  20.  :!,o,  ;i.  Chap.  12.  2:5. 
Chap.  21.  9,  Chap.  22.42^  45'.  Which  was  a  Phrafe^  that 
was  founded  on  what  was  faid  of  the  Meffiah^  Ifa.  ^.j. 
Jer.  2;.  5'.  Chap.  :?;.  15*^  17.  Amos  9.  11.  There  was 
alfo  another  Phrafeolog}^^  that  our  Saviour  made  ufe  of, 
as  denoting  him  to  be  the  Mefliah^  in  that  appropriate 
Senfe  he  us'd  it^  viz..  Son  of  Man^  Matth.  8.  20.  Chap. 
9.  6.  Chap.  lo,  2;.    Chap.  11.   19.    Chap.  12.  8^    ^^^  43. 

Chap. 


Chap.  2.         r/;e  Loganthropos-  149 

chap,  1%.  37.  Chap.  i6.  13.  Chap.  IJ,  9^  22.  Chap.  20. 
18.  Chap.  24.  27j  :57,  119.  Cha^/i^.  ;i.  C/?^?;?.  26.  2^243 
45".  In  the  ufing  of  which  our  Saviour  alludes  to  Dan.  7. 
I ;.  Which  is  ufed  to  denote  the.  Mefliah  likewife.  But 
this  was  fo  humble  a  Phrafe  that  thejtu'-f  did  not  care  to 
make  ufe  of  it^  in  relation  to  their  Mefliah  ;  and  there- 
fore our  Lord  gave  no  Occafion  of  Offence  to  them  by- 
it^  as  he  did,  when  he  allowed  himfelf  to  be  called  by  the 
other  Chambers.  And  yet,  aslfaid  befoie^noneofthefe 
Exprefllons  could  be  a  juft  Ground  of  accufuig  Chrift 
before  Pilate,  as  a  Traitor  to  Cafar.  Mefjiah,  vvds  mere 
Gibberifli  to  him.  Da'v'uFs  Family  was  fo  low,  that 
Tiberius  had  nothing  to  fear,  tho  Chrift  was  really  his 
Son.  The  So?i  of  God  founded  indeed  awfully  y  but  yet 
it  was  too  myftical  to  a  Gentile,  to  take  away  a  Man's 
Life  upon  this  Account,  nor  was  there  any  Roman  Law 
to  jullify  his  fo  doing.  The  only  Phrafe  then  that 
could  fright  TiJatey  was  Chrift's  being  called  King  or 
Vrifice.  This  he  could  not  let  pafs.  And  therefore 
when  Chrift  talks  of  his  Kingdom^  he  catches  at  the 
Word,  with  fome  Concern,  yohn  19.  ^7.  ^rt  thou  a 
ICmg  ?  But  though  Jefus  own  the  thing,  yet  he  does  it 
fo  artfully  ^  efpecially  feeing  he  deny'd  (what  the  Je7vs 
laboured  to  faften  upon  him)  that  his  Kingdom  was  of 
this  IFcrld  ^  that  Vilate  faw  no  juft  Reafon  to  take  away 
his  Life. 

And  here  then,  let  us  confider  what  the  Jewijli  Phrafe 
was  at  that  time,  which  they  conftantly  ufed,  when 
they  fpoke  of  the  Kingdom  that  the  Mejfiah  was  to  ere6t. 
Now  this  was  conftantly  this,  and  no  other,  ^^'Iz,.  the 
Kingdom  of  God,  or  Kitjgdom  of  Jdeat'cn,  Lor  tho'  they 
dreamt  of  a  Temporal  Monarchy,  yet  the -Pi'ovidence 
of  God  did  fo  order  it,  that,  they  fliould  ufe  a  Way  of 
Speaking,  that  fhould  carry  along  with  it  a  quite  other 
Idea  ;  and  fo  fliould  be  a  material  Refutation  of  their 
own  Affertion,  and  a  Confirmative  of  what  Chrift 
taught,  that  his  Kingdom  was  to  be  Heavenly  and  Di- 
vine. However,  that  thisVas  then  the  received  Phrafe- 
ology,  appears  plainly  frojn  thefe  two  following  Paf- 


1 


!  50  7 he  Loganthropos.         Book  IlL 

fagcs^  not  to  mencion  other  things  obfervable  to  this  pur- 
pofe  in  the  Evangelical  Hiftory.  Tho  Firfi  is  that  which 
we  have^  Luh-  14.  Where^  while  he  fat  at  Meat  in  the 
Pharilces  Hcufe^  where  they  watched  him^  'ver,  1,  it  is 
faidj   .-er.  i).  that  one  of  thole  that  fat  at  Metit  with 
him,  faid  unto  him,  Blcjjcd  is   he  that  jhall  eat  Bread   m 
the  Kingdom  of  God.     The  Other  is  what  I  cited  before, 
^jiz>,  Luke  17.  20.  Where  the  Pharifees  demanded,  7idji7i 
the  Kingdom  of  God  fhonld  come  <*  And  it  is  eafy  to  fee 
whence  the  Jeivs  took  this  Expreffion,  ^i-x,,  from  Dav. 
7.    i;,  14,  18,  27.  Where  the  Kingdom  of  the  Son  of 
Man,  and  the  Kingdom  of  the  Saints  of  the  moft  High, 
is  made  mention  of,  as  the  Lail  Kingdom,  and  fuch  a 
one  as  was  to  be  univerfal,  as  to  Extent  j  and  perpetual, 
as  to  Duration.     See  aifo,  jyan.  2.  44.  and  Cha^,  9.  25-. 
Now  the  Je-ivs  did  compendioufly  exprefs  their  Notion 
of  this  Kingdom,   in  refped  to  all  thefe  Qualifications 
under  the  Defignation  of  the  Kingdom  of  Heanjev^  or 
Klvgdcm  of  God,    Hence  the  Chaldee  Paraphrafe  upon 
thefe  Words,  7/^.40.9.  Say  to  the  Cities  of  Jud-dh^  Behold 
jour  Gody  gives  this  Glofs,  Say  to  the  Cities  o/Judah,  The 
Ki?Jgdom.  of' God  is  repealed.    And  on  If  a,  ^'\.  11.  the  71,  r- 
gtim  fays.  They  friaUjee  the  Kingdom  cf  their  Meflah.     And 
that  the  later  Jeimjlo^ntmgs  do  frequently  ufe  the  lame 
Phrafe,  is  taken  Notice  of  by  Dr.  Lightfoot^  Vol.  i. 
Page  569,  ^70.'  and  Vol.  2.  Page  11^.   When  therefore 
John  Bapifi^  and  Chriit,  and  his  Apoftles  fpoke  in  this 
Dialed,  as  they  do  frequently,   (for  which  fee  Alat,  ij. 
2.   Chaf.  4.  17.   Chap,  6.  ?;.    Chap.  12.  28.    Chap.  21.45. 
Chap.  15.  47,48*  Col.  I.  15.  Rom,  14.  17.J    we  may  ea- 
fily  conclude  thai  they  fpoke  in  a  Sirain  that  the  Jews 
were  accu'llamed'to,  and  perfedly  underflccd.    Only^ 
here  was  their  Strait,  that  they  knew  not  how  to  im- 
prove this  into  an  Accufaticn  againil  our  Lord,  that 
could  be  of  any  Validity  with  ViUte ;  who  had  nothing  to 
do  with  an  Pleavenly  Kingdom,  if  Chrift  did  not  fet  up 
for  an  Earthly  one.  So  thatour  Lord,  by  keeping  to  this 
Way  of  Speaking,  did  perfectly  defeat  the  Delign  that! 
they  laid  aeainft'his  Life.     Therefore, ,  to  proceed. 


Chap.  1.  The  Loganthropos.  151 

:;.'/.^j'.  Let  us  confider^  the  prudentuil  M'.magement  of 
our  Lord^  in  relation  to  the  PopuUice  or  Bulk  of  the 
Jewifh  Nation.  Which  "'ill  be  eafily  difcern'd^  if  we 
confider  this  one  things  and  the  Reafons  thereof^  ^uiz,, 
That  our  Lord  con'vtrfed  more  wUb  them  and  among  tbem^ 
than  amongfi  the  Learned  Rahhi's^  or  any  fort  of  Me?i  of  Note 
and  j^ality.  Now  the  Reafons_,  why  he  chofe  to  at^t 
rhusj  are  ealily  aflignable^  from  what  has  been  already 
faid.  Fcr^  fi.)  Our  Lord  did  this  way  remarkably 
counter-ad  the  Method  of  Politicians^  who  if  they  have 
any  ambitious  Defigns^  they  do  not  care  to  make  them- 
felves  too  cheap  by  conyerfing  conftantly  with  the 
meaner  People^  however  fair  and  iniinuating  their  Car- 
riage may  be  this  way  on  oecafions  ^  but  take  care  to 
work  upcn_,  and  by  the  Heads  of  the  People^  and  thole 
that  have  the  greateft  Sway  with  them.  And^  at  this 
time^thePharifees  were  the  prevailing  Party^that  carried 
the  Body  of  the  Jewifh  Nation^  which  way  they  pleas'd. 
An  eminent  Inilance  of  this  we  fee^  in  the  llrange 
Change  they  wrought  on  the  People^  when  Chriil:  was 
feized.  For  whereas  a  little  while  before^  fuch  a  Mul- 
titude had  huzza'd  him  into  Jerufalem^  as  the  Meffiah^ 
in  the  moll  folemn  Manner^  Luke  19.  ^^j^  38^  &c.  in- 
fomuch  that  the  Scribes  and  Vriefts  durfb  not  meddle  v.nth 
hm^  for  fear  of  the  People^  ^er.  47^  48.  Chap.  20.  19.  and 
Chsjp.  22.  2.  Adatth.  21.  ^6.  We  find^  that  in  a  very  lit- 
tle time  after^  they  were  fo  far  wrought  upon  and 
wheedled  over  by  their  Dodors^,  as  to  join  univerfally 
in  crying  out^  Crucify^  Crticify  bh/^,  and  in  preferring 
Barrabas  before  him.  And  therefore  had  our  Lord  adcd 
according  to  common  Methods,  he  muft  have  courted 
both  the  People  and  their  Dodci".  Whereas  he  did 
neither.  For  he  conftantly  declaimed  againft  the  Scribes 
and  PharifeeSj  as  the  worft  of  Men^  Luke  20.  46^  47. 
and  Matth.  2;.  throughout  the  whole  Chapter.  And, 
as  for  the  People^  v/hereas  a  Multiude  of  them  had  come 
in  to  him,  and  own'd  themfelves  his  Difciples,  upon 
the  Miracle   of  feeding  them  with   two  Loaves  and 

a  few  Fiflies,  Joh?t  6. 2 9 14   he  frH  withdraws 

L  4  him- 


1 5  2  Ihe  Loganthropos.        Book  III« 

himfelf  from  thenij  as  knowing  their  Defign  of  pro- 
claiming him  the  King  Mejfmh.  For  indeed^  as  I  hint- 
ed before^  this  was  the  propereit  Miracle  to  work  upon 
them  that  could  be.  What^  thought  they^  has  this  Man 
fed  5-00  Men^  with  aim  oft  nothing.  He  is  the  beft  Gene- 
ral in  the  World.  For  had  there  been  loooooThoufand^, 
the  continuance  of  the  Miracle  would  have  been  equal- 
ly eafy  to  him.  Therefore^  thought  they^  this  is  cer- 
tainly our  great  Prophet^  'ver.i^.  i.e.  the  King  of //rj  J, 
^er.  If.  But  when  our  Lord's  withdrawing  did  not 
abate  the  People's  Heat  this  Way^  but  that  they  fol- 
lowed him  over  the  Sea  of  Galilee^  ^cr.  22^  24.  Our 
Saviour  chufes  another  Method^  to  break  them  oif  from 
their  Defign.  He  is  fo  far  f^-oni  courting  them^  that  he 
fpeaks  roughly  to  them^  telling  them^  that  they  fol- 
low'd  not  fo  much  out  of  any  real  Convidion  of  his 
being  the  Mefliah^  by  the  Miracles  he  wrought^  as  he- 
caufe  they  had  eat  of  the  Loa^ueSy  and  were  piled ^  ver.  26. 
which  was  as  much  as  to  fay^  that  they  form'd  a  Notion 
of  him^  that  was  grofs  and  falfe^  as  if  he  were  to  raife 
them  to  Glory^  Honour  and  Riches.  And  therefore 
he  addSj  Labour  not  for  the  Meat  which  periflieth^  &C.  'ver. 
27.  And  thus  he  draws  them  infenfibly  in,  to  afford 
him  a  proper  occafion  to  difprove  their  worldly  and  fen- 
fual  Notion  of  the  Kingdom  of  the  Meffiah^  which  he 
does  in  fo  pungent  and  grating  a  manner^  through  the 
greateft  part  of  that  Chapter,  that  a  great  part  ot  thofe 
new  Diiciples  left  him^  and  walked  no  more  with  him^ 
'ver.  66.  For  their  Dream  of  an  Earthly  Monarchy  be- 
ing evanifh'd,  they  had  no  more  any  Value  for  Chrift. 
By  all  Vv/hich  it  is  eafy  to  fee,  that  Chrift's  converfing 
fo  much  with  the  Populace,  was  not  out  of  any  Aife- 
dation  of  Popularity,  but  rather,  as  he  manag  d  him- 
felf, the  very  lleverfe  thereof.  Eui  then,  (2.)  Our  Lord 
had  this  End  likewife  in  his  doing  fo  ,*  that  he  was  con- 
cerned to  give  his  poor  Countrymen  a  fair  Opportunity 
of  being  happy.  Religion  was  in  a  manner  loft  among 
them.  Their  Dodors  were  generally  a  wicked  and  de- 
generous  Set  of  Men.    Our  Lord  took  pity  upon  them^ 

"    •      '  as 


Chap.  2.  T/?e  Loganthropos'  150 

as  upon  poor  Sheep  that  wanted  a  Shepherd.  And 
whereas  their  Dodors  aifected  an  outward  Aufterity^ 
and  would  not  come  near  the  meaner  Sort^  looking  up- 
on them  as  if  they  had  been  accurfed,in  comparifon  of 
themfelves ;  our  I.ord  came  in  a  familiar  manner^  con- 
verfing  even  with  Publicans^  and  thofe  whom  the  Jews 
call'd  Sinnersy  Mark  2.  16.  Luke  5".  29^  :;o.  that  is^  fuch 
Perfons  as  did  not  obferve  the  Ceremonial  Law^  and 
were  perhaps  not  very  obfervant  of  the  Moral :  Which 
he  didj  in  order  to  do  them  good.  So  that  when  the 
Scribes  and  Pharifees  form  an  Accufttion  againft  him 
from  thence^  he  unanfwerably  refutes  this  C^vil.  What^ 
fays  hCj  is  it  a  Crime  for  a  Vhjfitian  to  ^vifit  his  Tatients  ? 
Matth,  9.  12.  Where  ought  he  tobe^  if  not  with  them? 
And,  as  thus  our  Lord  gave  all  his  Countrymen^  even 
the  meaneft  of  them,  a  fair  Opportunity  to  know  and 
embrace  the  Gofpel,  and  did  openly  defend  this  Proce- 
dure :  So,  he  did  all  that  they  themfelves  could  have 
defired,  in  order,  the  more  efFedually,  to  ingage  them 
to  fall  in  with  him.  For,  befides  the  unftained  Purity 
of  his  Life,  his  admirable  Wifdom,  the  Authority  that 
attended  his  Difcourfes,  the  Majefty  of  his  Afped  (tho 
vail'd  with  Modefty,  Humility,  Affability  and  Sweet- 
nefs)  the  Concern  he  fhew'd  for  the  common  Good 
(  particularly  in  relation  to  the  Spiritual  Good  of 
Souls)  and  the  many  Miracles  he  wrought,  and  all  of 
them  beneficial  to  fome  body  or  other  :  I  fay,  befides  all 
thefe  things,  we  arc  to  confider,  i.  That  they  were  not 
ignorant  of  Chrill's  Defcent  from  Da^id  :  for  that  Ge- 
nealogy was  exadly  known.  And  therefore  it  is  noted^ 
Luke  2.  I,  2,  ;,  4,  5",  6.  That  when  Mgufius  taxed  the 
World,  Jofefh  and  Mary^  tho  they  dwelt  in  Galilee, 
were  obliged  to  go  to  Bethlehem^  the  City  of  Dauid-(they 
heing  of  the  Hcufe  and  Lineage  of  David)  to  be  taxed  there'- 
for  as  Luke  fays,  all  went  to  be  taxed,  every  one  to  his 
own  City.  So  that  Chrift's  being  defcended  from  Da- 
^id,  was  univerfally  known.  Which  could  not  but  en- 
dear him  to  the  Jews  j  who  did  fo  much  glory,  and 
boaft  of  that  Great  Prince,  and  of  his  noble  F;imily'^ 

efpe- 


154  7j&^  Loganthropos.        Book  III. 

efpecially  confidering  the  many  and  eminent  Predidi- 
ons  that  related  to  the  revival  of  it^  by  the  MeJJiah^ 
•who  was  to  fpring   forth  out  of  the   Root  of  ?#. 
1,  And^  as  Chrift  was  defcended  from  the  Jewijli  Race, 
and  particularly  from  Da^idy  fo  he  gave  fufficient  Evi- 
dence of  a  peculiar  Regard  to  that  Nation  above  all  o- 
thers.   When  therefore  he  fent  forth  his  twelve  Apcftles 
to  preach  the  Gofpel^  he  gave  them  this  Charge,  M^it. 
lo.   y,  6.  Go  not  into  the  way  of  the  Gentiles ^  and  into  any 
City  of  the  Samaritanes  eitter  ye  not  -^  but  go  rather  to  the  lofi 
Sheep  of  the  Houfe  of  Ifrael.     It  is  true,  it  would  feem  that 
our  Lord  did  twice  pafs  beyond  the  Limits  oijudea  and 
Galilee  in  his  Travels  j  once  into  the  Coails  of  Tyre  and 
Sydon^  and  once  into  the  Country  of  the  Samaritanes  : 
The  Firfi  is  mentioned,  Matth.  15".  21.  but  is  fo  word- 
ed, that  no  Man  can  be  certain,  that  our  Lord  went 
adually  beyond  the  Limits  of  Judaa,    Nay,  the  con- 
trary feems  to  be  infmuated,  ^,  22.  where  the  Woman 
is  faid  to  have  come  out  of  thefe  Coails.    But,  if  he 
paft  a  Step  beyond  them,  it  was  not  to  preach,  which 
he  did  not  till  he  arriv'd  in  Galilee^  ^uer.  29.     And  fo 
ftridly  did  our  {.ord  obferve  the  Rule,  that  he  laid  down 
to  his  Apoftles ;  that,  it  is  from  hence  only  that  we  can 
vindicate  his  Carriage  to  the  poor  Woman,  which  o- 
therwife  would  appear  to  be  too  fevere.    But  feeing, 
as  he  fays,  ^er.  24,  I  am  not  fent  hut  to  the  lofi  Sheep  of  the 
fioufe  of  Ifrael ;  it  was  but  a  necclfary  Conclufion,  -v.  26. 
that  it  was  not  meet  to  take  the  Childrens  Bread  and  to  caft 
it  to  Dogs,      For  the  Jewifi  Teculium^  or  Pecuare^    their 
Inclofure  and  Property,  was  not  yet  forfeited  by  them. 
If  therefore  Chrilt  diipenfed  any  Covenant-Favour  to 
thofethat  were  not  of  that  Church,  but  Aliens  from 
'that  Common- wealth,  it  could  not  be  done  according 
to  the  ordinary  Rule,  but  as  an  Exception  from  it,  that 
could  not  be  drav^^n  into  a  Prefident,  as  being  a  pecu- 
liar Cafe.    The  Secofd  Timo.  that  our  Lord  feems  to 
have    gone, beyond  the  Limits  of  Judaea  'dnd  Galilee^ 
.was  When  he  went  ttiro'  the  Country  of  Samaria^^  and  to 
the  City"  %^^V,  John  4.  ^,  &c.  where  he  dilcovered 
^      '  him- 


Chap.  a.         The  Loganthropos.  155 

himfelf  to  the  Woman^  and  afterwards  to  the  other  In- 
habitants.    But^  if  we  duly   confider  Circumftances, 
this  was  very  confiftent  with  the  ordinary  Rule^  that 
our  Saviour  laid  down  to  himfelf  and  his  Apoilles^ 
which  we  cannot  fuppofc  but  our  Lord  had  Liberty  to 
difpenfe  with  upon  extraordinary  Occafions  ;  and  lure 
this  was  one.     For  the  Hiftory  is  this.     Chrift  had  been 
at  the  Paffover  at  Jentfalemy  John   2.  i;.    There  he 
gurg'd  the  Temple,  'ver,  14,  &c.    This  occafions  a  Di- 
Ipute  between  him  and  the  Jewijh  Rulers,  ^er.  18,  &c. 
And  there  he  works  many  Miracles,  to  the  Convidion 
of  many,  ^er.  2;.     But  Jefus  keeps  himfelf  u]X)n  the 
Referve,  as  knowing  the  knavifh  Defigns  of  the  Rabbi's^ 
fcr.  24,  2^.    This  Refervednefs  in  him,  and  the  known 
Enmity  of  the  Dodors  againil  him,  obliges  Nicodemmy 
one  of  them,  who  believed  in  Jefus,  to  come  to  him, 
and  difcourfe  with  him  in  the  Night,  'lohn  ;.  i,  &c. 
From  Jerufakm  Jefus  and  his  Difciples  go  into  the  Coun- 
tiy  of  Juda;a,  where  his  Difciples  baptized  many,  ^uer. 
22.     This  occafions  a  Difpute  between  Johns  Difciples 
and  Chrift's,  'uer.  25-.  The  former  tell  Jo^??,  th^tallMen 
were  like  to   leave   hlm^    and  flock    after  Jefus,  "uer.  26. 
John^   upon  this,   tells  them   again,  that  it  mufl  he  fo^ 
and  ought  to  be  fo,  for  that  Jejui  was  the  true  Meffiah^ 
'uer.  27,    &c.     This  Teftimony  of  John^  and  Chrift's 
Difciplingfo  many  more  than  he,inraged  the  Pharifees, 
Joh7^  4..  I.  which  Chrift  knowing,  and  forefceing  the 
Conf-quences  of,  he  leaves  Judaea,  to  go  back  into  Ga- 
lilee y  ver.  5.    Now  the  dired  Way  from  Judaea  to  Galilee 
was  thro  Samaria^  as  every  Map  of  ordinary  Exa6tnefs  will 
tell  the  Reader.  And  therefore  it  is  faid,  'uf  r.  4.  and  he  muft 
needs  go  thro"  Samaria ^  i.  e.  the  Country,  not  the  City,  of 
that  Name.     So  that  it  was  not  a  Matter  of  Choice, 
but  Neceffity  that  he  went  thither.     And  fo  tar  was  he 
from  Preaching   there,    that  being   weary   with    his 
Journey,  he  chofe  to  fit  down  on  the  Side  of  old  Jacob's 
Well,  which  was  without  the  City  Sycbar^  ver.  5',  6. 
while  he  lent  his  Difciples  into  the  City  to  buy  Meat. 
To  this  Well,  whilft  Jelu5  fat  there.  Providence  direds 


156  The  Loganthropos.        Book  III. 

a  Samaritan  Woman  to  draw  Water.     And  upon  this 
Occafion  happens  that  memorable  Difcourfe  between 
him  and  her.    So  that  our  Lord  did  not^  of  fet  purpofe, 
go  to  preach  to  that  People  ;  but^  in  concurrence  with 
a  Providential  Call^  pail  out  of  his  Common  Method 
and  Rule  of  Procedure^  to  do  good  to  fome  poor^  ig- 
norant and  mifled  Perfons.     By  which  he  demonflrated 
the  Verity  of  what  he  had  faid  to  the  Jeius  and  Galilee- 
ans^  that  had  the  mighty  Works  been  done  amongft  Ge-a- 
tiles^  that  were  done  among  them^  they  would  not  have 
been  fo  refrad:ory  to  own  him  for  the  Mefliah.     And 
here  by  the  way  let  me  obferve  this^  that  no  fuch  Pru- 
dential Rule  can  be  laid   down  by  any  Alan  for  his 
Condudj  but  that  it  may  be  Duty  fometimes^  upon  a 
loud  Call  of  Providence^  to  pafs  from  it^  and  ad  ano- 
ther part.   For  of  two  things  equally  Lawful^  one  may 
be  ordinarily  Eligible.     And  yet  Something  may  occur 
that  may  make  the  other  the  more  Eligible  of  the  two^ 
frout  hinc  d^  mmcy  or  pro  re  7iata^  that  is^  as  Circum- 
ftances  may  concur  to  alter  things.     For  it  is  the  Pro- 
perty and  Prerogative  of    God   alone^    to  make  one 
Things  in  it  feif  indiiFerentj   neceffarily  Duty  or  nc- 
ceilarily  finful  j  as  E,  G.  Circumcifio??y  Sacrificing^   Sic. 
which  were  neceflary  to  the  Jeivs^  and  finful  now  to  us. 
But^  \Vhere  there  is  no  Pofitive  Command  or  Prohibi- 
tion^ but  only  Prudence  and   Reafon  to  dired  Men^ 
we  mufi:  remember  which   of  the  things  Lawful  are 
moil  Eligible.     Thus  ordinarily  Chrift  chofe  to  pre- 
ferve  his  Life^    by  withdrawing   from    his  Enemies. 
BuZy  at   lail,    the   Change    of    Circumftances  made 
him  chufe  rather  to  offer  himfelf  a  Prifoner  to  thofe 
that  fought  to  lay  hold  on  Mm.     And  thus  it  was  in 
the  prefent  Cafe  I  am  fpeaking  of.    He  kept  to  his  or- 
dinary Rule  ^of  confining   his  Preaching  to  the  Jeii^^^ 
by  avoiding  all  Occafions  of  fpeaking  unto  the  Samari- 
tarns.     But   when  Providence^ .  notwithftanding  this, 
draws  him  infenfibly  to  fpeak  with  this  Woman,  and 
when  this  Difcourfe  occafions  her  to  blaze  his  Fame  a- 
brQ^cl  I  hQ  could  ngt  avoid  .to  improve  itj  both  but  of 
&  De- 


Chap.  a.  Tfce  Loganthropos.  157 

Deference  to  his  Father's  VVill^  and  from  the  regard  he 
had  to  the  Welfare  and  Salvation  of  Souls.  ;.  Ar/I^ 
a^  Chriil  aded^  as  if  he  had  been  as  National  as  his 
Country-men^  (though  from  a  quite  different  Principle 
and  Vievvj  fo  he  was  concerned  that  none  of  his  Coun- 
try-men^ fhould  want  a  fair  Call  of  the  Gofpel^in  order 
to  their  being  faved^  in  cafe  they  were  not  wanting  to 
themfelves.  And  therefore,  after  he  had  fent  his  twelve 
Apoftles  to  preach  every  where  to  the  Jev^s^  Mat.  lo. 
I,  2^  3,  &c,  he  refolv  a  to  give  them  a  new  Call  and 
Invitation,  and  a  more  particular  one  than  before,  that 
none  might-pretend  Ignorance,  and  that  he  might  avoid, 
as  much  as  was  poffible,  the  Cenfure  of  Partiality.  There- 
fore feeing  the  Work  of  Preaching  ftatedly  thro'  all  J/<^^^^- 
and  Galilee^  was  too  hard  a  Task  for  the  1 2  Apoftles  ; 
and  feeing  alfo  he  himfelf  could  not  ordinarily  fpare 
them  from  him  ;  he  appointed  other  70  Difciples  alfo_, 
^s  Luke  tells  us.  Chap.  10.  i,  &C.  whom  he  fent  forth  by 
Ta'trs^  two  and  two  before  his  Face  i?ito  e-very  City  and 
Place ^  whether  he  himfelf  would  come  ;  giving  them  the  ve- 
ry fame  Commiffion  and  Charge  that  he  had  given  the 
12  Apoftles  before.  And  here  it  deferves  fpecial  Obfer- 
vation,  that  Chrift  fpread  the  Gofpel  fo  univerfally, 
thro'  all  Places  of  Canaan^  where  the  Jews  dwelt,  that 
there  was  no  lefs  than  a  threefold  Proclamation  of  the 
Gofpel  to  every  City  and  Place  where  the  Jews  dwelt. 
The  Firfi  was  by  the  twelve  Apoftles,  who  feem  to 
have  gone  thro'  the  whole  Country,  upon  that  Errand, 
Matth.  10.  ^y&c.  And,  it  would  feem,  that  Jcfus  him- 
felf followed  them,  by  what  we  read,  Matth.  11.  i. 
So  that  here  are  no  lefs  than  two  Offers  of  the  Gofpel. 
For  the  Apoftles  feem  to  have  been  his  Harbingers  onty, 
and  the  Method  taken  to  have  been  this  ,•  That  Chriil 
and  his  Apoftles  went  together  until  they  arrived  at  fome 
City  or  principal  Town  ^  and  that  being  there,  he  fent 
out  his  Apoftles  two  by  two^  Mark  6.  7.  that  fo  every 
part  of  the  City  might  be  weached  unto  ;  or  if  the 
Town  was  fmall_,  we  may  fuppofe  that  while  tv/o,  or 
four,  or  fix,  were  telling  the  News  of  thg  MefliidVs  be- 
ing 


158  T^^  Loganthropos.        Book  IIL 

ing  come,  in  that  Place,  the  reft  were  employing  them- 
felves  the  fame  way  in  the  Neigbourhood,  or  Country 
adjacent ;  and^  that  when  things  were  thus  prepared, 
our  Lord  himielf  made  his  Appearance  among  them, 
and  continued  the  Difcourfe  ;  confirming  their  Words 
by  his  own  Prcicnce,  and  their  Miracles,  which  were 
all  wrought  in  his  Name,  by  new  ones  done  by  himfelf, 
as  proper  Occafions  were  offered  to  him.  But,  be- 
caufe  both  thefe  Proclamations  feem  to  be  interwoven 
one  with  the  other,  I  fhall  not  reckon  them  as  two,  but 
one  only.  The  Second  therefore  was  by  the  Seventy 
Difciples,  whom  he  fent  forth  rnjo  hy  two  into  every  City 
and  Flace^  Luke  10.  i.  So  that  here,  for  Expedition, 
arid  that  no  one  Place  might  be  pail  by,  or  fo  much  as 
any  one  Perfon  of  the  Jeimlh  Nation,  that  dwelt  in 
that  Country;  he  feems  to  have  canton' d  out  the  whole 
Country  into  :;  5"  Parts,  or  fmall  Divilions ;  into  each 
of  which  he  fent  two  of  his  Difciples,  to  preach  and 
publifh  the  glad  Tidings  of  Salvation.  But  was  this  to 
fave  himfelf  from  the  Trouble  and  Pains  of  Attendance? 
No,  it  was  far  from  it.  For,  he  himfelf  and  his  twelve 
jlpofiles  followed  them  into  every  City  and  t'lace^  as  Luke  ex- 
prelly  infmuates,  Luke  10.  i,  &c.  And  therefore  the 
Third  and  Lail  Publication  of  the  Gofpel  was  by  Him- 
felf, furrounded  with  the  Twelve  ;  the  feventy  Difci- 
ples being  only  fent  to  prepare  the  way  for  his  own 
Coming.  Therefore  it  is  faid,  that  he  fent  them  before 
his  Face,  and  into  every  City  and  Place,  v^ethcr  he 
himfelf  would  ccme.  And  that  this  was  inclufive  of  all 
Judcca^  feems  to  be  fufficiently  plain^  becaufe  the  Ex- 
preffion  is  general,  and  no  other  Exception  made,  but 
that  there  ihould  be  no  open  Publication  of  the  Gofpel, 
to  any  cf  the  Gentiles  or  Samarita?tSy  Matth.  10.  5".  And 
the  Command  given  to  the  Seventy,  being  the  fame  in 
all  other  Refpeds,  with  that  given  to  the  Twelve,  we 
need  not  quellion  but  that  it  was  the  fame  in  this  Re- 
fpec^l  alfo.  And  here  let  us  obferve,  how  concerned 
Chrill  was,  that  the  whole  ye7pifi  Nation  fhould  be  ac- 
quainted with  the  News  of  the  Gofpel;  aiiu  what  inde- 
fatigable 


Chap.  a.         The  Loganthropos.  1 59 

fatigable  Pains  our  Lord  was  at,  in  going  twice  in  Per-  ^ 
fon  thro'  the  whole  Land,  and  in  giving  all  the  Jews 
fufficient  Warning  that  the  Melliah  was  come,  no  lels 
than  three  times,  if  not  four.  An  Obfervation  fo  much " 
the  more  memorable,  that  I  believe  the  Reader 
never  heard  of  it  before  :  at  lead  fo  it  appears  to  me, 
if  I  may  llippofe  fuch  a  thing  from  the  Silence  of  all 
Bxpcfitors  and  Divines,  as  to  this  matter,  fo  far  as 
my  Reading  and  Knowledge  of  Authors  goes.  I  am 
aware,  that  fome  may  objeA,  and  fay ;  that  it  would 
jfeem,  that  Chrift  did  not  perfonally  go  after  either 
the  Apofties  or  feventy  Difciples ;  becaufe  we  read  that 
both  of  them  returned  to  him,  Mark  6.  ;o.  Luke  lo. 
1 7.  And  that  therefore  we  ought  to  interpret  the  words, 
Luke  10.  I.  to  denote  this  only,  that  Chrift  fent  the  70 
into  every  place,  whether  he  otherwife  had  a  mind  to 
have  gone  himfelf.  But  fure  I  am  that  thefe  Words  in 
the  i/Z^Verfe  of  the  lotb  Chapter  of  Luke  denote  more 
than  this ;  even  no  lefs  than  a  fixed  Defign  or  Refolu- 
tion  to  follow  them.  For  the  Greek  cannot  be  inter- 
preted otherwife.  And  if  Chrift  fent  out  the  Seventy, 
with  this  very  Defign,  I  cannot  believe  that  our  Lord 
fail'd  of  performing  what  he  had  fo  fblemnly  and  de- 
liberately refolv'd  upon.  And  if  he  followed  the  Se- 
venty Difciples,  I  cannot  but  think,  that  he  aded  after 
the  fame  manner,  in  his  fending  forth  the  Twelve  Apo- 
fties, tho  this  be  not  exprelly  taken  notice  of.  What  is 
faid  therefore  of  the  returning  of  the  Twelve  firft,  and 
of  the  Seventy  afterwards,  relates  to  the  final  Perfor- 
mance of  their  Work,  after  they  +iad  gone  round  the 
whole  Country.  For  feeing  they  went  forth  two  by 
two,  tho  our  Lord  be  fuppoled  to  have  followed  them, 
and  to  have  made  himfelf  known  in  allPlaccs,  that  had 
not  rejciStcd  his  Difciples  previoufly  ;  we  are  to  reckon, 
that  our  Lord  had  fo  i^r  laid  down  a  Regulation  of 
their  Journeys  and  his  own,  as  to  appoint  fome  certain 
place,  whether  all  were  to  meet,  after  they  had  gone 
their  feveral  Circuits,  and  he  himfelf  the  general  Round 
of  the  whole  Land,     And^  feeing  I  have  mentioned 

Chrift's 


l6o  The  Loganthropos.         Book  III. 

Chrifl's  Commiffion  both  to  the  ii,  and  to  the  70^    I 
would  defire  the  Reader  to  take  notice  of  one  things 
/viz,,  our  Lord's  Command^  that  in  cafe  of  being  defpi- 
fed  and  rejecftedj  byanyCity^  Village,  Family^  orPer- 
fon,  they  fliould  ufe  this  Rice  or  Adion,  as  a  Teilimo- 
ny  againft  them  ,  To  flmke  off  the  Dufi  from  their  Feet^ 
or  from  their  Shoes^  Matth.  10.  14.  Luke  10.  10.     For,  it 
is  certainly  worth  our  while,  to  confider  the  meaning 
of  this  Cuflom,  and  what  our  Lord's  Defign  in  it  was. 
Now  we  are  to  know  then,  that  the  Jews  had  aNotion^ 
that  the  very  Duft  of  the  Land  of  Ifrael  had  a  peculiar 
Sort  of  Sandity  in  it^  above   other  Countreys  ^    and 
that  the   Gentiles   were    fo    polluted,    that  the  very 
Ground  and  Duft  of  their  Land,  was  defiled.     Tofaphta 
ad  KeliWy  fay  thus^  In  thrceThings  Syria  7i\ts  like  unto  any 
Heathen  Lajid  ^  one  was.  That  the  Dufi  of  it  made  a  Per- 
fon    unclean^    as    the    pufi    of    any   other   Heathen   handy 
&c.     And  in  Bah.  Sane  dr.  Fol.  12.  i.  there  is  this  PalTage. 
A  Traditional  Author  fays.  They  bring  no  Herbs    into  the 
Land  of  Ifrael,  out  of  a  Heathen  Land.     What  difference  is 
there  betjveen  the???  ?    R.  Jeremiah  fays_,   The  Care   of  their 
Dufi  is  among  the?n.    The  Glofs  upon  this  is.  They  take  Care^ 
lefi  together  with  the  Herbs  foniething  of  the  Dufi  of  the  Hea- 
then Land  be  brought ^  which  defiles  in  the  Tent^    and  defiles 
the  Turity  of  the  L^and  of  Ifrael.    By  thefe  and  many  fuch 
Expreffions,  to  be  found  in  the  Jewifh  Writings,  it  is 
plain,  that  they  were  careful  to  bring  no  Duft  from  a 
Heathenifti  Land,  into  the  Land  of  Ifrael^    no  not  fo 
much  as  the  little  Duft  that  hung  upon  Herbs,  in  cafe 
they  were  permitted  to  bring  any  luch.     When  therefore 
the  Jews  came  from 'their  Travels  amongft  Heathens^ 
they  ftop'd  upon  the  Borders  of  their  own  Country,  they 
carefully  rub^d  off  ar^y  Duft  or  Dirt  that  was  upon  their 
Cloathsj  and  particularly  they  were  careful  to  fliake  the 
Duft  from  off  their  Feet^  that  they  might  not  be  defiled 
this.vray,  and  that  they  might  teftify  their  Abhorrence 
of  F  -••-anifti  Cuftoms  and  Ways.     When  therefore  our 
Saviour  gave  his  Difciples  order  to  jl)ake  off  the  Duft 
from  their  Feet^  for  a  Tefiimony  againft  thofe  Flaces  that  re- 
jected 


Chap.  7.         The  Loganthrdpos.  1 6 1 

jeBed  them  and  their  Mejjage ;  boththey^  and  all  the  Jews 
that  faw  them  do  io^  were  fully  appriz'd  of  the  mean- 
ing of  this  Rite.    Eov  it  was,  in  effed,  a  Declaration^ 
that  fuch  a  City  was  look'd  upon  as  prophane  and  no 
better  than  Heathenifh,  becaufe  of  their  oppofing  them- 
fehxs  to  the  Mefliah,  and  that  they  were  accordingly 
pronounced  to  be  fuch,  by  his  Difciples,  in  his  Name. 
But  to  proceed  j   (:;.)  Our  Saviour  had  this  further Rea- 
fon  in  view,    in   convcrfing  fo  much  with  the  Bulk 
of    the  Common  People  ,•    that^   in   cafe  they  conti- 
nu'd  obftinate  againft  him,  to  the  laft,  notwithftand- 
ing  all  the  Pains  he  took  upon  them,  the  Love  he 
expreft  towards  them,   and  the  Evidences  he  gave  of 
his   being  the   Mefliah :    It  might    then  ^be    clearly 
feen,   how  inexcufable  they   were,    and  how  juftly 
He  might   punifli   them  at    laft,    as   inveterate  and 
incorrigible  Enemies   and   Rebels.      And,    feeing   he 
forefaw   how  they   would   behave,    he   wifely  aded 
fo  'y  that  we  may  now  plainly  fee,  how  juft  he  was^ 
in  his  fending  the  Romans  to  punilh  them  ,•  efpecially 
feeing  it  is  notorious  to  all,  that  know  that  Hiftory^ 
that  it  was  their  own  Wiekednefs  and  Obftinacy  that 
puird  down  that  Vengeance  upon  their  Heads.    And 
thus  he  aAed,  as  the  Pialmift  faysj  TfaL  j  i.  5:.  in  fuch  a 
manner,  as  to  he  juftifiid  in  jvhat  he  fpoke,  and  clear  fviz. 
from  all  Cenfure  in  point  of  Juftice  and  Equity)  when 
he  judged.     As  a  Comment  upon  which  Expreffion_,  it 
may  not  be  amifs  to  confider  that  Account  of  this  Mat- 
ter, which  Chrift  himfclf  gave  to  the  Jews,    in  that 
plain    and  pungent  Parable    of    the    Vineyard  and 
Husbandmen,  as  it  is  related,  Matth,  21.  55,  &c.  Mark 
12.  I,  2,  &c,  Luke  20.  9,  10,  &c.     The  Sum  of  which 
is  this.     A  certain  Perfon  made  an  Inclofure  of  a  Piece 
of  Ground,  and  made  a  curious  Vineyard  of  it.     And 
after  he  had,  with  great  Coft,  Care  and  Pains,  made  it 
fit  for  his  Purpofe,  by  Planting  it  with  Vines,  by  hedg- 
ing it  round  about,  by  making  a  Wineprefs  in  it,  by  for- 
tifying it  with  a  Tower  j  he  let  it  to  certain  Husband- 
men^ who  were  oblig'd  to  fend  him  fuch  a  Proportion 

M  of 


i6i  T/je  Loganthropos.       Book  lit 

of  the  Fruity  as  a  Rent  due  to  him^  for  the  ufe  of  the 
reft.  And  having  done  fo^  he  went  into  a  far  Country- 
Froth  whence  he  fent  Servants  to  tke  Husbandmen^  to 
receive  this  Rent.  But  inftead  of  this^  they  beat  and 
abufed  his  Servants^  killing  feveral  of  them.  And  this 
they  did  not  once  only,  but  again  and  again.  The 
Lord^  after  all  thefe  Inlblencies  and  Aftionrs^  is  induced 
to  fend  his  own  Son  to  them.  For  Reafon  feem'd  tolay^ 
that  furely  they  would  reverence  his  Son.  But  their  cor- 
rupt Reafoning  was  the  quite  contrary  of  this :  Come 
let  us  kill  him^  for  this  is  the  only  Son^  and  then  the  In- 
heritance will  be  ours.  Now  this  was  as  plainly  the 
cafe  of  the  Jews_,  at  this  time^  as  could  pollibiy  be. 
For  our  Saviour  alludes  to  what  had  been  laid  of  Ifi-ael 

of  old^    Ffal.  80.  8 14.     Jer.  2.  20^  21.    and  Ifa, 

y  .1^2^;^  &c.  Which  laft  place  our  Saviour  feems  to  have 
exprefly  pointed  at^  and  commented  upon.  And  there- 
fore^ our  Saviour  had  no  need  to  make  Application  j 
becaufe  the  Prophet  Ifaiah  had  done  it  fo  plainly  be-^ 
fore,  when  he  fays,  f .  7.  The   Vtmyard  of  tke  Lord  of 

Hofis  is  the  Hotife  of  Ifrael,  and  the  Men  <?/ Judah- 

and  he  looked  for  Judgment^  but  behold  Op^reffion^  &C.  Our 
Lord  therefore  put  the  Queftion  home  to  the  Jews, 
Mntth,  21.  40.  U^hen  the  Lord  therefore  of  the  Vineyard 
cometh^  JVhat  will  he  do  unto  thefe  Husbandmen  ?  This  Que- 
ftion, tho  no  doubt  it  grated  them,  yet  they  could  not 
otherwife  anfwer  than  thus,  'ver,  41.  He  will  miferably 
defiroy  thofe  wicked  Men,  and  will  let  cut  his  Fineyard  unto 
ether  Husbandmen^  which  ftjall  render  him  the  Fruits  in  their 
Seafons.  Lo  !  here  the  Force  of  Truth.  For,  that  this 
was  their  Anfwer,  the  Words  of  Matthew  2  ffuvc  us ;  by 
this  Preamble,  They  fay  unto  him,  he  will  miferably  de- 
ftroy,  &c.  And  yet,  that  they  knew  his  Defign  in 
the  Parable,  Luke  tells  us  exprefly.  Chap.  20.  19.  when 
he  fays,  that  thePriefis  a7td  Scribes  fought  to  lay  hold  on  him 
thcfa-me  Hcur^  but  that  they  feared  the  Teople  ^  for  they  per- 
cei<ved,  that  he  had  fpoken  this  T arable  againfi  them.  And 
indeed  how  could  they  avoid  underltanding  it,  when 
the  Figures  were  fo  plaiii,  and  no  other  than  what  they 

were 


Chap.  a.        T7;e  Loganthropos.  165 

were  accuftom'd  to^  and  fuch  as  the  Prophet  Jfalah^  as 
I  faid;,  had  expounded  before.  And  here  it  is  meniora- 
bkj  that  Chiift  does  by  this  Queftion  draw  from  them 
fuch  an  Anfwer^  as  vindicated  his  vvhole  Procedure^ 
and  condemn'd  themfehxs ,  even  fo  iAV^  as  to  pro- 
nounce this  Sentence  upon  thcmfelves^  that  God  was 
obliged  to  deftroy  them^  for  their  W'ickednefs^  in  a  moft 
miferable  manner^  and  to  give  his  Vineyard  unto  the 
Gentiles.  So  that  all  that  was  done^  in  the  juft  Judg- 
ment of  God^  in  the  final  Deftrudion  of  their  Temple, 
City  and  Nation^  was  no  more  than  what  they  did  here 
acknov/ledge^  God  ought  in  Juftice  to  do.  And  thus 
they  did  make  Application  to  themfelves  of  what  was 
laid^  Ifa.^.  :5j  &c,  And  now^  O  Inhabitants  of  Jerufalem, 
and  Men  of  Judah^  j^^^g^  I  p'^'^j  jou^  hetiveen  me  and  my 
Vineyard.  -  TFhat  could  I  have  done  more  for  my  Vinejard^ 
that  I  have  not  done  to  it  ?  &c.  Which  laft  Words  deferve  a 
particular  Confideration^  as  they  bear  a  relatioh  to  what 
I  am  now  upon.  For  had  Chrift  converfed  only  with 
the  Jewifh  Rulers^  the  common  People  might  juft.ly  have 
pleaded  Ignorance  of  Chrift^  and  it  would  then  have 
been  thought  very  rigorous^  to  punifli  the  whole  Nati- 
on for  rejeding  their  Meffiah,  who  had  never  fully  or 
fufficiently  manifefted  himfelf  to  the  Body  of  that  Na- 
tion. But  feeing  our  Lord  aded  fo,  in  this  refped, 
that  he  could  honeftly  and  truely  put  up  this  fair  Chal- 
lenge to  them^  What  one  thing  have  I  left  undone  to 
my  Vineyard,  that  I  ought  to  have  done  for  it  ^  It  is 
eafy  from  hence  to  fee,  how  juftly  they  were  punifh'd 
for  their  wicked  and  malitious  Treatment  of  the  Son  of 
God.  But,  (4.  j  There  was  one  View  or  Confidera- 
tion  further,  that  influenc'd  Chrift  to  converfe  chiefly 
with,  or  among  the  Common  People ;  viz.  That  he 
had  fome  prefent  Purpofes,  with  relation  to  himfelf, 
that  he  could  not,  in  an  ordinary  Courfe  of  things, 
reach  fo  well,  by  any  other  Method  as  by  this.  Now 
the  Purpofes  that  Chrift  was  to  promote,  with  re- 
fped  to  himfelf,  whilft  he  was  upon  Earth,  by  making 
himfelf  fo  well  known  to  the  Populace,  by  hisDifcour- 

M  2  fos 


c 


1 6 4  The  Loganthropos.        Book  111, 

ies  and  Miracles^  were  thefe  three^  if  not  only^  yet 
chiefly  j  i .  He  was  to  lay  fuch  a  Foundation  of  Thought 
and  Reafoning  in  their  Minds,  as  fliould  at  laft  ter- 
.minate  in  this  Condufion ;  That  he  was  certainly  the 
Mefliah.  And  this  was  to  arife  of  it  felf^  whilft  he 
himfelf  labour'd  to  conceal  himfelf  from  them,  as  to 
any  open  Declaration.  Nay  it  was  to  proceed  fo  far, 
as  I  have  already  obferv'd,  that  they  ftiould  be  fo  ear- 
neft  and  zealous  this  way,  as  openly  to  follow  him  into 
yerufalemy  in  a  publick  and  folemn  Proceflion,  pro- 
claiming him,  with  loud  Hofannah's,  to  be  the  King  of 
Ifrael.  For,  feeing  the  Jewifli  Rulers  did  not  perform 
this  part,  it  was  neceffary  that  the  Common  People 
fhould  be  drawn  in,  by  a  Train  of  Prudential  Manage- 
ment, which  yet  fhould  be  the  very  Reverfe  of  Politi- 
cal Defign,  to  condemn  the  Infidelity  of  the  Rabbi's, 
and  put  them  upon  new  Confultations.  I  fay,  that 
tho  this  vvas  the  Confequent  of  a  nice  prudential  Ma- 
nagement, it  was  yet  the  Reterfe  of  political  Defign. 
For  v/c  are  to  confider  in  the  zd  Place,  That  Chriil  de- 
iign'd  this  way,  to  give  occafion  to  the  Priefts  and 
Scribes  to  purfue  their  Defigns  upon  his  Life,  with  the 
greater  hafte  and  precipitation.  For^  as  our  Lord  was 
careful  to  keep  out  of  their  way,  until  he  had  finifh^d 
the  appointed  time  of  his  Miniftry,  as  doth  plainly 
appear  by  what  has  been  faid  ;  fo,  he  was  concern'd 
to  ad  fo,  towards  the  end  of  that  time,  that  he  might 
fuiFer  exadly  at  the  determined  Period.  J^e  had  a  Bloody 
Baptfm  to  undergo  j  but  was  he  concerned  to  avoid  it  ? 
No  certainly.  Take  his  own  word  for  it,  Luke  12.  ^o. 
I  haue  a  Baptifm  to  he  haptiz>ed  'ivith  :  And  how  am  I  firait^ 
ned  (or  pained)  till  it  he  accomplifljcd.  Therefore  he  al- 
lows of  the  Hofannah's  of  the  People,  Lz/^^  19.40.  and 
no  wonder,  for  he  had  laid  a  Train,  that  occafion'd  the 
doing  i^o^  'ver.  29.  go-  &c.  And  for  this  end  he  autho- 
ritatively purg'd  the  Temple,  Luke  19.  45-,  &c.  and  irri- 
tated the  Priefts  and  Scribes  by  hisDifcourfes,  Lukeio.S^ 
^y&c.  and  x^2r.45',46, 47.  But  this  is  ftill  more  evident 
from  his  voluntary  .Surrender  of  himfelf  to  thofe  that 

were 


Chap.  a.  The  Logantliropos.  165 

were  fent  to  take  him.  So  that  it  is  no  more  certain^  that 
he  adted  from  a  Prudential  Concern  to  avoid  Death  be- 
fore^  than  that  he  a<^ed  with  a  Concern  to  accomplilh 
his  Work  at  lad  by  Suffering.  Ar.d  yct^  ;.  It  is  as 
plain^  that  he  ierv'd  hinifclf  of  the  Populace^  in  order 
to  protecft  him  from  being  feiz'd  upon  by  the  Jejui^^ 
Government^  as  long  as  he  had  any  thing  to  do  or  fay 
before-hand^  as  we  fee^  Matth,  21.  26.  Luke  19.  47, 
48.  Chap.  20.  19.  and  C/:>^/.  22.  2.  £c  thatj  if  all  things 
be  duly  confidered^  never  was  there  any  Prudential 
Management  fo  nicely  exad  and  critical^  in  the  adjuft- 
ing  and  reaching  fuch  various,  and  feemingly  jar- 
ring and  oppofite  Interefts  and  Purpofes ;  which 
yet  our  Lord  brought  equally  to  bear,  and  perfe6t- 
ly  to  harmonize,  by  one  and  the  flime  Series  of 
Adions. 

And  now,  ^.thlj.  It  is  fit,  that  Ifhould  fay  fpmething 
concerning  Chrift's  prudential  Management  of  himfelf,. 
with  Refped  to  his  Difciples,  and  conftant  Folio v/ers, 
efpecially  fjch  of  them,  as  he  had  chofen  to  be  moft 
conftantly  with  him,  and  allowed  to  converfe  moft  fa- 
miliarly with  him. 

I  am  not  here  to  inquire  into  the  Character  or  Office 
of  the  twelve  Apoftles  and  feventy  Difciples,  or  why 
he  limited  thefe  two  Benches  or  Orders  to  fuch  precile 
Numbers ;  of  which  Matters  I  may  perhaps  difcourfe 
afterwards.  Nor  am  I  to  enquire,  why  Chriil  made 
them  fo  little  acquainted  with  his  Mind,  whilft  he  was 
v/ith  them  •  for  that  I  have  already  taken  Notice  of. 
But  I  am  only  to  confider  how  our  Lord  carried  towards 
them,  efpecially  the  twelve,  in  relation  to  that  Service 
and  Work  they  were  afterwards  to  be  imployed  in,  ^Iz-, 
to  carry  on  the  Gofpel,  as  thofe  that  had  been  the  Wit- 
nefles  of  what  Chrift  did  and  faid,  and  were  therefore 
the  moft  proper  Perfons  to  inform  others. 

Now  I  would  defire  the  Reader  here,  to  bear  in  Mind 
that  great  Prudential  Maxim,  by  which  I  did  before 
fuppofe  that  Chrift  aded  ;  for,  it  is  the  Application  of 
that;,  with  refped  to  diiferent  Perfons,  and  under  diffe- 

M  5  rent 


1 6 6  The  Loganthropos.        Book  III- 

rent  CircumftLinces^  that  I  am  now  inquiring  after^  in 
this  part  of  my  Difcourfe. 

This  being  premifed^  I  proceed  now  to  confider  how 
our  Saviour  ad:ed  in  Rehuion  to  his  Difciples  ,•  which 
I  fhall  do  as  briefly  as  poffibly  I  can.  ^l^^  .he  only 
thing  that  I  propofe  to  run  upon  here^  and  which  I 
think  will  very  well  deferve  our  Thoughts^  is  to  confi- 
der what  fort  of  Men  our  Lord  made  Choice  of^  to  be 
his  Followers  and  Favourites.  That  they  were  all  of  them 
poor  and  illiterate  Men^  I  have  again  and  again  taken 
Notice  of,  and  affign'd  the  Reafon  why  it  was  fo.  I  :..:. 
therefore  upon  a  quite  other  Confideration  here^  and 
fuch  a  one  as  I  never  remember  to  have  met  with  in 
any  Author  whatfoever  ;  and  yet  one  would  wonder^ 
that  fuch  an  Inquiry  fliould  have  been  hitherto  forgcttca. 
I:  is  thiSjWhatthe  Perfonal Charaders  of  the  Men were^ 
that  Chriii:  made  Choice  of  as  Apoftles;  for  to  them  I  ihall 
confine  my  felf^  feeing  we  have  nothing  particular  men- 
tion'd  as  to  the  feventy  Difciples^  to  lay  a  Foundation 
of  our  Inquiry  this  way^  in  any  of  the  four  Gofpels. 
I  confefs  fomething  is  faid  of  fome  of  them  in  the  JBsy 
efpecially  Stephen^  upon  the  Suppofition  that  he  and 
fpme  others  mentioned  there  were  of  the  Number  of  the 
Seventy /as  I  confefs  I  reckon  it  more  than  probable  they 
were.  But  feeing  the  Seventy  were  chiefly  called^  and 
fet  apart  upon  a  particular  Account^  and  towards  the. 
End  of  our  Lord's  Miniftration^  and  that  we  have  not 
fo  much  as  a  Catalogue  of  their  Names^  in  all  the  Go^ 
fpelsj  excepting  that  one  of  them^  ^Iz.,  Clcopasy  is  men- 
tion'd  occafionally^  Luke  24.  1 8.  I  have  nothing  to  fay 
ccn:erning  them:  Only^  in  the  general^  Ifaythis,  that 
they  were  all  Galileans^  Acvls  2.  7.  as  a  Prelude  that  the 
(gentiles  were  to  be  called.  Now  the  Galileans  vvere  a 
mixtPeoplC;,  but  of  the  To/^///j  Religion;  and  therefore 
a  proper  Link  between  Jews  and  Gentiles^  to  hand  the 
Gofpcl  from  the  one  to  the  other.  And  I  fay  further,  that 
were  we  acquainted  with  their  Names  and  perfonal  Cha- 
ra(5ters_,  I  doubt  not  but  it  would  be  Matter  of  fweet 
Medication^  to  obferve  how  Chrift  pair'd  them^  when 

he 


Chap.  2 .         The  Loganthropos.  167 

he  fent  them  out  by  two  and  two  to  preach  the  Go- 
fpel.  For  I  qucftion  not  but  that  qui;  Lord's  Wifdom 
was  feen  even  in  this ;  as  E,  G,  m  Coupling  an  elder 
and  more  experienced  Man^  with  one  younger^  but 
more  brisk  and  active  -^  One  of  greater  Judgment 
with  another  of  a  more  ready  Wit ;  One  of  more  Au- 
thority and  Stridnefs;,  with  another  of  grearer  Affabili- 
ty and  ii\gaging  Sweetnefs  j  Ope  of  greater  Knowledge 
and  Readinels  in  the  Scriptures^  with  one  more  ac- 
quainted with  the  prefent  Cuftoms  and  Occurrences  of 
the  Time  wherein  Chrift  liv'd  ;  One  of  greater  Cou- 
rage and  Zealj.  with  one  of  more  Prudence  and  Cau- 
tion ;  and  fo  on.  But  feeing  we  have  nothing  particu- 
lar in  relation  to  the  Seventy ^  let  us  fee  what  is  faid 
concerning  the  Twdve,  I  confefs  we  have  not  much 
to  fay ^  even  concerning  them.  Forof  fome  of  therat 
we  have  nothing  more  than  their  bare  Names.  And, 
tho'  we  might  have  our  P^ecourfe  to  the  Stories  of  them, 
that  are  to  be  found  in  the  Remains  of  the  Chriftian 
Hiftory  j  yet  fome  of  thefe  Accounts  are  fo  apparently 
fabulous^  and  all  of  them  fo  obfcure  and  uncertain^  that 
I  dare  build  nothing  of  this  fort  upon  them.  So  that  I 
am  oblig  d  to  confine  my  felf  to  the  Scripture^  for  any 
thing  that  can  be  faid  of  them  in  relation  to  their 
Charader.  And  here^  let  us  in  the  firft  Place  fet  down 
the  Catalogue  of  their  Names,  as  we  have  them  fet 
down  four  times  over^  with  fome  fmail  Difference 
as  to  Order  ^  which  I  ftiall  thus  reprefent  to  the 
Reader. 


M4  MATTH. 


1 68  7he  Logan tliropos.        Book  IIL 


MJTTH.  lo.  I,  &c,  MA  RK  5.  16,  &c. 


1.  The  Firft,  Simon ^  who> 
is  called  Teter,  4 

2.  Andrewy  his  Brother.    . 
^.  Jamesy  the  Son  of  Ze- 

hedee.  i 

4.  John^  his  Brother. 
f .  Thillp. 

6.  Bartholomew.  I 

7.  Thomas, 

8.  Matthew y  the  Publican. 

9.  Jamesy  the  Son  of  -^Z- 
fheus.  I 

10.  Lehheusy    whofe  Sir-i 
name  was  Thaddem. 

11.  Simon ^  the  Canaanite,  !) 
32.   Judas  Ifcarioty    whoV» 

betray'd  him.  j 

LUXE  6.  14,  d-c. 

1.  Simon y  called  P^rer^  and? 

2.  Andrew y  his  Brother.    3 

5.  Jamesy  and  ^ 

5.  PZ?i//;?j  and  2 

6.  Bartholomew  *  *    5 

7.  Matthew y  and  2 

8.  Thomas,  S 

9.  Jamesy  the  Son  of  ^/-p 
^/>e//jj  cmd  ^ 

10.  Si?nony  cail'd  Zelotes,    3 

11.  7^*/^^:,  the  Brother  of^ 
James,  > 

J  2.  Judas  Ifcariot.  ^ 


1.  Simony  Sirnamed 

2.  Jamesy  the  Son 
Zehedee. 

;.  >^Wj  his  Brother. 
4.  Andrew. 
5*.  P^/7/p. 

6.  Bartholomew, 

7.  Matthew yC2\Vdi  Levi y  the 
Son  of  Alpheusy  Chap.  2. 
14. 

8.  Thomas. 

9.  5^^we^  the  Son  oiAlfheus, 

10.  Thaddeus, 

u.  Simony   the,  Canaanite. 
12.  y^^^^j  lfcarlot„ 


ACTS  I.  I?;  d-^. 

1.  P^/^er. 

2.  James. 
^.  John, 
4.  Andrew, 
f .  P^///p. 

6.  Thomas, 

7.  Bartholomew* 

8.  Matthew. 

9.  James  the  Son  ofAlfheus, 

10.  Simon  Zelotes. 

11.  7//i^j    the  Brother  of 
James. 

12.  Matthias y  who  fucceed- 
ed  to  Judas  Ijcariot, 


The 


Chap.  a.        T^he  Loganthropos.  169 

The  the  DifFerence^  as  to  the  order  of  the  Names  of 
the  Apoftles^  as  recorded  in  thefe  feveral  Lifts^  may 
feem  at  firft  to  be  too  minute  a  things  as  fcarce  to  de- 
ferve  to  be  taken  notice  of  ^  yet  I  am  much  miftaken, 
if  the  Reader  do  not  agree  with  me^  to  have  other 
Thoughts  of  this^  upon  a  clofe  Confideration  of  what 
I  have  to  hint  this  way.    And,  i.  Let  us  obferve^  that 
all  the  Lifts  agree  to  name  Teter  firft^  and  that  Matthew 
mentions  this  with  a  peculiar  Emphafis,  Trpcoros  ^{^c:>v^ 
Fir  ft- Simon,     How  much  the  Papifts  build  upon  this, 
is  fo  well  known,  and  their  Notions  this  way  fo  folid- 
ly  refuted,  that  it  were  loft  labour  to  repeat  it  here* 
But  yet  it  is  proper  to  inquire  into  the  Realbn,  why  he 
is  ever  fet  down  as  the  firft  in  Order,  tho  not  as  to  Of- 
fice.   And  fome  think,   with  Dr.  Whitby  upon  Mattk 
10.  2.  (and   he  quotes  fome  of  the  Ancients,  as  being 
of  the  fame  opinion)  that  the  only  or  main  Reafon  of 
this  was,  becaufe  Peter  was  the  firft  called  to  the  Apo- 
ftlefhip.     But  this  feems  plainly  to  be  a  Miftake.    For 
tho  Feter  be  named  before  Andreas ^  Mark  i.  i6.  Matth. 
4.  18.  Yet  they  were  both  called  at  the  fame  time. 
Nay  Andrew  was  the  Perfon  that  brought  his  Brother  to 
Chrift,  and  was  the  Inftrument  of  difcipling  him,  John 
I.  40,  &c.     The  true  Reafon  therefore  of  Teter  s  being 
always  nam'd  firft,  was  becaufe  Veter  was  mark'd  out  by 
Chrift,  as  the  Man  that  was  to  be  firft  fent  out  and  im- 
ployed  to  begin  the  Gofpel-Church,  and  confequently 
to  be  himfelf  the  firft  Stone  of  the  New-Teftament- 
Building.     In  profped  of  this,  Chrift  calls  him,    by 
the   new  Name  of  Cephas  or  Teter ^  as  foon  as  he  faw 
him,    which    is     by  Interpretation  a    St  one  ^    fays    John, 
Chap,  1.42.    And  with  a  Reference  to  the  fameDefign, 
upon  his  hearty  Confeffion  of  Chrift,  he  has  that  re- 
markable Predidion,  as  well  as  Teftimony  given  him, 
which  we  have,   Mmh  16.  18,19.     And  accordingly 
it  came  to  pafs     For  Teter  did  not  only  work  the  firft 
Miracle  after  Chrift's  Afcention,  Atls  ;.  6.  as  well  as 
preach  the  firft  Sermon,  and  that  with  fuch  Succefs,  as 
to  convert  3090  to  the  Churchy  Ms  2. 14,  &c.    Where- 
as 


Ijo  The  Loganthropos.        Book  HI. 

as  before  the  whole  Number  of  Chriftians^  Men  and 
Women^  amounted  only  to  about  120.  A^s  i,jy, 
(of  which  the  Apoflles/  with  the  Seventy  Difciples^ 
made  up  the  far  greateft  Part :)  But  this  fame  Apoftie 
Cwhich  is  the  main  thing  to  be  attended  to  here)  had 
the  firft  CommifEon  to  begin  the  Gentile  Churchy  by 
preaching  to  Cornelius  and  his  Family^  Acls  10. 1^2,  &c. 
No  wonder  then^  if  all  the  Evangelical  Writers  be 
found  to  agree^  in  placing  his  Name  in  the  Front  of 
the  Lift  of  the  Apoftles,  But^  2.  Let  us  obferve^  that 
as  Feter  is  always  rank'd  firftj  fo  Judas  Ifcariot  is  always 
plac'd  the  laft.  But  then  the  Reafon  for  this  is  fo  obvi- 
OUSj  confidering  what  he  was  and  prov'd^  that  there  is  no 
need  to  mention  it.  Only,  feeing  I  have  nam'd  him^ 
I  would  take  notice  of  two  things  concerning  him. 
The/r/  isj  that  he  feems  to  have  had  the  Sirname  of 
Jfcarloty  becaufe  he  kept  the  Purfe  for  the  reft.  For  it 
is  very  rationally  conjedurd  by  Dr.  Hammond^  and  o- 
therSj  that  this  was  a  Name  deriv'd  from  a  Word  in  the 
Syriack  Language^  that  fignifies  a  Purfe^  and  fo  it  de- 
noted the  Purfe-Bearer.  The  Second  is,  why  our  Lord 
made  choice  of  fuch  a  Man  ?  To  which  I  anfwer,  for 
thefe  Reafons  following.  Firfi^  becaufe  the  Scripture 
muft  be  fulfilled,  that  our  Lord  was  to  be  betrayed  by 
one  of  his  own  Principal  Difciples  or  fuppofed  Friends, 
^^s  I*  1 6.  Secondly y  Becaufe  our  Lord  would;,  this  way, 
lay  an  Obligation  uponChriftians,  to  make  a  neceflary 
Diftindion  between  a  Man's  Qualifications,  as  a  Mi- 
nifter^  and  his.Commiffion  to  it,  as  an  Office  ,•  and 
force  us  therefore  to  believe  this  to  be  a  certain  Truth_, 
and  no  lefs  than  a  Chriftian  Canon,  That  a  Minljters 
Mijjion  may  be  validy  and  co?ifeqMently  the  ABs  of  his  Mi- 
nifiry^  tho  he  himfelf  he  unfanBified :  For  Judas  was  cho- 
fen  Apoftie  as  well  as  the  reft,  and  fent  out  to  preach 
and  work  Miracles,  as  well  as  they.  Thirdly^  Becaufe 
Chrift  would  let  us  know^  that  no  Church-Society  on 
Earthj,  can  be  fuppofed  ever  to  be  fo  pure,  but  that 
fome  Judas  may  creep  in.  Nay,  Fourthly^  (which  de- 
ferves  peculiar  Coiifideration)  Becaufe  our  Lord  would 

have 


Chapu  3.         The  Loganthropos.  i  -7 1 

have  us  to  underftand^  from  his  own  Pradice^  by  what 
Rule  we  ought  to  proceed^  both  in  admitting  Men  into 
a  Chriflian  Society^  (as  well  as  into  a  diftind  Order 
of  Church-Officers)  and  in  cafling  them  out  from 
thence.  Our  Saviour  knew  Judas  to  be  an  ill  Man  fton^ 
the  firftj  and  he  tells  us  fo  much  himfelf,,  Jo/m  6.  jo/jil 
fee  "uer.  64.  and  Chap.  13.  11.  But  his  peculiar  and 
extraordinary  Knowledge  of  Men^  was  not  to  be  (nor 
indeed  could  be)  the  Foundation  or  Standard  of  a  fta- 
ted  and  ordinary  Rule  and  Method  of  Procedure  in  the 
Church.  And  therefore  he  was  to  make  choice  of  fuch^ 
as  feem'dj  to  an  ordinary  but  rational  Cognizance^  to 
have  the  moil  proper  Qualifications  for  the  Work  of  the 
Miniftry.  And  thefe^  I  think^  are  reducible  to  two^ 
^o'lz,  Ti'ety  and  Varts :  For  fo  the  Apoftle  judged^  when 
he  commanded  Timothy^  2  £/>.  2.  2.  to  commit  the  Mi- 
nifterial  Work  to  Men  that  were  not  only  faithful^  but 
able  alfo  to  teach  others.  The  moft  pious  Man^  with- 
out Parts^  is^  at  leaft^  as  unfit  to  be  a  Minifter^  as  to 
be  the  Mafter  of  a  Mechanick  Imploym.ent :  And  there 
is  Senfe  in  the  old  Proverb^  that  every  honeft  or  good 
Man  cannot  make  a  pair  of  Shoes.  Nor  can  the  Man 
of  the  fineft  Parts  ad  the  part  of  a  true  Gofpel-Mini- 
fter^  without  Piety.  ^  But  then^  Piety  being  an  internal 
things  we  can  only  judge  of  it  by  outward  Ads.  And 
a  Man  of  Parts  can  fo  imitate  the  good  Man^  that  no 
mere  Man  can  fufped  him  to  be  any  thing  elfe,  but  that 
which  he  profelTes  himfelf  to  be  ,•  efpecially  if  we  con- 
fider^,  how  much  we  are  oblig'd  to  joyn  Charity  to  our 
Cenfure  of  Men^by  the  Rule  of  Chrif[.  Now^  it  is  plain 
to  me,  from  the  few  Hints  that  we  have  of  Judas^  that 
he  was  a  Man  of  Parts,  Addrefs  and  Cunning.  His 
being  trufted  with  the  Purfe  fliews  as  much  :  Tho  this 
became  his  Snare,  and  prov'd  his  Ruin  ;  for  he  is  charg'd 
with  being  a  Thief,  with  refped  to  what  he  was  en- 
trufted  with,  John  12. 6.  And  his  Condud,  in  betray- 
ing Jefus,  and  particularly  the  Sign  he  gave  the  Priefts 
Servants,  ^iz,,  that  of  kifling  his  Mafter,  ftews  equal 
Cunning  and  Confidence.    But^  that  he  aded  the  part 

of 


1 7  a  The  Loganthropos.        Book  III. 

of  a  very  Religious  Man^  when  Chrift  chofe  him^ 
and  afterwards^  we  may  rationally  conclude  from 
one  thing  recorded  of  him,  'vlz,.  his  feeming  Con- 
cern and  Zeal  for  the  Duty  of  Charity  to  the 
Poor,  John  12.  ^.  For  the  Cenfure  paft  upon  him, 
by  the  Evangelift,  T^'er.  6.  flowed  from  his  after-dif- 
covery  to  be  a  Traitor.  For  that  neither  John^  nor 
indeed  any  of  the  Apoftles  did  fufped  him,  at  that 
time,  appears  from  what  follows,  Cb^p.  1:^,22,  For 
when  Chrift  had  told  them,  that  one  of  them  fliould  be- 
tray him,  John  adds.  Then  the  Difciples  looked  one  on  ano^ 
theVy  doubting  of  7vhom  he  ffake.  And  he  further  tells 
US,  'uer.  2;,  &c,  that  he  being  next  to  Jefus,  and  lean- 
ing on  his  Bofom,  was  becken'd  unto,  by  Teter^  to  ask 
Jefus,  of  whom  he  fpake.  And  that,  tho  Jefus  told  him, 
and  difcover'd  his  meaning  by  a  Sign,  that  one  would 
have  thought  was  plain  enough,  yet,  fuch  was  the  ge- 
neral Opinion  of  Judas  his  Sandity,  that  they  inter- 
preted both  it  and  Chrift's  Words,  purfuant  to  it,  quite 
another  way  than  Chrift  defign'd,  as  we  fee,  ^uer.  29. 
And  indeed  this  Opinion  of  Judas  his  Holinefs  and  In- 
tegrity, feems  to  have  been  fo  great,  that  one  would 
wonder  that  the  Apoftles  ftiould  have  been  fo  univer- 
fally  poffefs'd  this  way.  VovMattheii^  tells  us.  Chap.  26, 
22,  &c,  that  when  Chrift  told  them,  that  one  Ihould 
betray  him,  they  did  not  only  crj  out^  every  one  of  them^ 
Lordy  Is  hi?  But  that  when  Chrift  had  given  them  the 
Sign,  they  could  not  believe  their  own  Eyes.  Nay, 
when  Judas  had  ask'd  the  Queftion  again  particularly, 
Af^/eri/^f  n' and  Chrift  had  anfwered  plainly  thus. 
Thou  haf  faidy  i.  e.  thou  art  the  Man  3-  ^ndth^t  Judas 
upon  this  had  gone  out,  finding  himfelf  difcover'd, 
and  that  Chrift  had  call'd  after  him,  with  this  cutting 
Saying  (as  John  tells)  Pf^hat  thou  dojt^  do  quickly ;  yet, 
even  after  all  this  the  Apoftles  could  not  believe  that 
Judas  was  ihc  Man.  By  all  which,  it  is  plain  that  Ju- 
das v/as  not  only  a  Man  of  Parts,  but  univerfally  look'd 
lipon  as  a  Man  of  great  Piety  and  Integrity  ,•  until  he 
difcover'd  himfelf;,  by  the  adual  betraying  of  Chrift. 

Our 


Chap.  a.         The  Loganthropos.  1 73 

Our  Lord  therefore  pitch'd  upon  hinij  as  a  Man  that  was 
every  way  fit  for  the  Office  of  Apoftle^  according  to  that 
Rule  of  Procedure^  that  ought  to  obtain  for  ever  among 
Minifters^  in  adopting  a  Man  into  the  Miniftry.    And, 
.  if  Parts  and  apparent  Piety^   or  the  fair  Appearance  of 
itj  are  the  Foundation  this  way  ;  much  more  ought  this 
to  be  the  Rule  of  admitting  any  as  private  Members  of  a 
Chriftian  Society  ;  'viz,.  That  a  Competency  of  Knowledge 
mid  Unhlayneahlenejs  of  Life^   intitles  every  one^  that  is 
willing^  to  be  a  Member  of  a  Churchy  in  order  to  his 
being  admitted  to  all  Ordinances.    And^  if  a  Man  be 
once  admitted^  in   either  of  thefe  Refpeds^  z'iz.   as  a 
Chriftian  into  the  Churchy  or  a  Minifter  into  the  Mi- 
niftry ;  it  is  plain^  that  nothing  can  throw  him  out 
again^  but  a  plain  Defed  in  either  of  thefe  Qualifica- 
tions.   As  to  the  private  Chriftian^  when  once  admitted 
to  be  a  compleat  Member  of  a  Chriftian  Society,  he 
can  never  be  turned  out  again^  unlefs  he  be  either  real- 
I        ly  diftraded,  in  which  refped  he  is  unfit  for  human  So- 
^        ciety  it  felf^  or  be  difcover'd  to  be  of  a  wicked  Life  : 
and  in  both  thefe  Cafes^  we  muft  not  go  upon  mere 
I         Surmizes^  nor  yet  upon  a  Pretence  of  knowing  things 
I         extraordinarily  ;  but  we   muft  proceed,    ex  alkgatis  d^ 
probatisy  i.  e,   from  matter  of  Fad,    plainly  proved  by 
undoubted  Witnefs  and  Evidence.     And  in  this  cafe  our 
Saviour  himfelf  has  given  forth  the  Method  of  Ecclefi- 
aftical  Procedure,  Matth,  1 8.  i  f,  1 6, 17.     So  that  I  need 
fay  nothing  further.     And  the  fame   Rule  will  hold 
equally,  mutatis  mutandis ^  as  to  a  Synodical  Condud, 
with  refped  to  the  Sufpenfion  or  Depofition  of  a  Mini- 
fter.    Let  me  fuppofe  therefore,  that  either  a  Metropolis 
tan  with  his  Suffragans  (according  to  one  Model  of  Ec- 
clefiaftical  Polity)  or  a  Synod  with  its  Moderator  (accord- 
ing to  another  Model)  were  indued  with  as  infallible 
a  difcerning  of  Spirits,  as  even  Chrift  himfelf   was, 
(for  tho  this  Suppofition  be  really  impoffible,  yet  be- 
caufe  it  has  been  pretended  to,  at  leaft  in  fome  eminent 
degree,  and  as  to  the  kind,  by  the  Romifh  Church,  it 
is  not  unfit  to  make  it  here :)  Yet  this  infallible  Know- 
ledge 


174  Tf^^  tdgknthropos.         Book  IIL 

tedge  of  theirs^  could  be  fio  Foundation  for  them  to  pro- 
ceed upohj  either  to  flifpend  or  depofe  a  Minifter  from 
his  Work^  or  a  Cliriftian  from  Church-Communion ; 
unlefs  they  could  produce  fuch  Evidence  againft  them 
this  way;,  by  the  Mouth  of  two  or  more  Witnefles^  as 
'could  bear  the  Weight  both  of  a  legal  Procefs  and  Sen- 
tence againft  them.  For  even  our  Bleffed  Saviour  ne- 
ver took  upon  him  to  call  JuJas  out  from  his  Apoftle- 
fhip,  or  fo  much  as  Chriftian  Fellowfliip^  for  want  of 
fuch  Evidence ;  but  fufFer'd  him  to  run  on  in  his  own 
way^  until  he  forfeited  both  thefe^  by  his  Wickednefs 
and  Treachery. ,  And  that  I  fpake  nothing  in  all  this,, 
but  native  and  plain  Truths  appears^  not  only  by  con- 
iequeritial  Reafoning  from  thrift's  Management  this 
way^  but  alfo  from  the  Determination  of  the  eleven 
Apoftles^  together  with  the  feventy  Difciples^  and  the 
thirty  nine  private  Chriftians^  that  composed  the  Chri- 
ftian Churchy  u^Bs  i.  i^.  For  this  is  their  Determina- 
tion^  in  concurrence  with  Teters  Sentiment,  that  Judas 
ha-ving  been  unmhred  with  the  other  u4fofiles^  and  having 
obtain  d  ^  art  of  the  fame  Mini  fry  ^  ver.  17.  fron^  which  he 
had  fallen  by  Tra?fgrejficn^  ver.  if.  (i.  e,  by  betraying 
Chrift)  it  was  requifite^  that  another  fliould  be  adopt- 
ed into  his  place,  &c,  where  by  the  way  let  us  obferve, 
that  Judas  feems  to  be  the  Antitype  of  Achitophel^  into 
whofe  Pvoom  or  Office  Huflial  came^  by  comparing, 
Py^/.i09.8.  with  Pfal.^i,^,  and  both  with  JtJs  1.20.  and 
John  i!5a8.  So  that  this  may  confirm  whatlfaid,  as  to 
the  Charader  of  Judas ^  as  a  great  Man  as  to  feeming  Pie- 
ty as  well  as  Parts.  But  it  is  time  now  to  proceed  to 
Something  elfe.  Let  us  therefore  obferve,  3.  That  in  the 
Lift  in  Matthew  and  Luke^  Andrew  is  nam'd  as  the  Se- 
cond in  Order  ^  whereas  in  Mark  and  the  ABs^  he  is 
mentioned,  in  the  Fourth  Place  only,  the  two  Sons  of 
Zebedee  being  reckoned  as  the  Second  and  Third.  The 
Reafons  of  the  firft  Account  I  take  to  be  thefe.  Firfi, 
That  Matthew  and  Luke  in  their  Gofpels,  foUow'd  the 
Order  of  the  time,  wherein  the  Apoftles  were  made 
acquainted  with  Jefus.    And  it  is  certain^  by  what  we 

caa 


chap.  a.  "The  Loganthropos.  175 

can  judge^  that  Andrew  and  Teter  were  called  firft,  and 
the  Sons  of  Zehedee  next :  For  which  fee  Mark  i.  i6— 

19^  &c,  Matth,/\.,iS —2.i^&c,     Secondly y  Becaufe 

Matthew  and  Luke  followed  the  Order^    wherein  the 
Apoftles  were  rank'd^  by   Pairs^   when    Chrift  fent 
them  forth  to  preach  the  Gofpel^  even  as  the  Seventy 
Difciples   were  afterwards.    Bur  ncw_,  upon  the  other 
hand^  I  take  the  Reafon  of  y^?^^r^72^'s  being  inferted  after 
James  and  JoJm^  both  in  the  Lift  of  Mark,  and  that  of 
Luke  in  the  ABs^  to  have  been,  to  denote  the  Emi- 
nence of  thefe  two,  above  Andrew,  not  in  point  of  Of- 
fice, but  becaufe  Chrift  had  put  peculiar  Marks  of  Ho- 
nour upon  them.    For  thefe  two  together,  with  Teter, 
v/ere  made  choice  of,  to  be  the  feled  Witneffes  both  of 
his  Transfiguration,   Matth,  17.  i,  &c,    and   Agony, 
Matth.x6.'},'].  all  others  being  excluded.  In  regard  there- 
fore to  this  peculiar  refped  fiiewn  to  them  by  Chrift 
'Aho\t  Andrew,  I  do  fuppofe  Af.zry^  in  his  Gofpel,  and 
Luke  in    the  Acis,    infert    their    Names   conjunctly 
with  Teter's,  and  before  that  of  Andrew  ;  tho  it  would 
feem  that  Andrew^  was  not  only  the  firft  Chriftian,  as 
he  had  been  before  one  of  Johns  Difciples,  John  i. 
%^,  ^7,  40, 41,  42.    But  alfo  Feters  Elder  Brother,  w. 
44.    In  the  ^th  Place,  let  us  cbferve,  that  in  all  the 
four  Catalogues  Vbili^  is  rank'd  the  fifth  in  ordcA.    And 
the  Reafon  leems  to  be  this^  hficmk  Philip  was  call'd 
before  all  the  following  Perlbns,  to  be  Chrift's  Difciple! 
For  which  fee  John  i.  4^.     And  '^^thly^.  It  is,  I  fuppofe, 
for  the  £imeReafon,that  B^r^^o.Wc-a// is  mentioned  joint- 
ly with  him,  as  th&fixth  Apoftle  in^the  three  firft  Lifts : 
tho  why  Thomas  is  put  before  him  in  the  Acis  I  know 
not.  ir  any  ask^why  I  fuppofe  that  Bartholomew  was  cal- 
led to  be  Chrift's  Difciple  next  after  ThiUp  ^.  I  anfwer, 
becaufe  I  take  Bartholomew  to  be  the  fame  with  Natha^ 
nael,  John  i.  45-.    For  as  there  Natha7jad  is  fpoken  of  as 
an  Acquaintance  of  VhlUp,  and  brought  in  by  him  tQ 
Chrift,  by  whom  he  receives  one  of  the  greateft  Cha- 
raders,  that  ever  was  given  of  any  Man,  ^er,  47.  to- 
gether with  a  very  great  Promife  of  a  peculiar  Privi- 
lege, 


176  The  Loganthropos.       Book  IIL 

lege^  ver.^Oy^i,  So  he  is  rank'd  among  the  Apoftles, 
Johmi,±,  But^  if  he  wasfuch^hemuft  be  thefamewith 
Bartholomew :  For  he  cannot  be  the  lame  with  any  other. 
Now^  it  is  no  ftrange  thing  for  one  and  the  fame  Per- 
fon  to  be  fpoken  of  under  various  Names.  For  even  a- 
mong  the  Apoftles  themfelves  we  find  Inftances  of  this. 
Thus  Simon  is  fometimes  called  Cephas  or  Peter  ;  Thomas 
is  called  alfo  Didimus  j  Matthew  is  called  alfo  Levi  ^ 
Thaddam  is  called  alfo  Lehheus^  and  elfewhere  Judas  the 
Brother  of  James  the  Son  of  Alfheus  ^  and  Simon  the 
Canaanite  is  elfewhere  called  Simon  Zelotes,  So  that  Hey 
who  is  called  by  John  by  his  proper  Name  Nathanaely 
feems  to  have  ufually  gone  under  the  Defignation  of 
Bar-TholomeiiJ^  or  the  Son  of  Tholomew^  amongll  the  Dit 
ciples^  and  that  accordingly  he  is  recorded  by  the  other 
three  Evangelifts.  And  we  know^  that  it  was  very 
cuftomary  with  the  Jews^  to  call  Men  by  the  Name  of 
their  Father^  as  it  is  to  this  Day  in  fome  other  Nations^ 
as  particularly  in  Wales  and  in  Holland ^  among  the  more 
common  Sort  of  People.  Thus  it  feems  Nathanael  was 
vulgarly  called  Bar-TholomeWy  or  Bar-Ptholomee^  :.  c,  the 
Son  of  Ftolomee  or  Ptolomem  ;  even  as  Peter  is  fome- 
times called  Bar-Jonas^  or  the  Son  of  Jonas  or  John, 
But  the  Evangelift  John^  who  wrote  the  laft  of  all 
the  New-Teflament- Writers^  finding  that  none  of 
them  had  mention'd  this  Apoftle  by  his  proper 
Name^  might  juftly  take  occafion  to  infert  this  in  his 
Gofpel.  Now  it  is  to  be  remembred^,  by  the  way^  that 
all  thefe  fix  Apoftles  were  Galileans,  Peter ^  Andrew  and 
Philip  arc  exprefly  faid  to  be  of  that  Country^  and  to 
be  of  the  fame  City^  'u/ss.  of  Bethfaida^  John  i.4!5-, 
44.  And  James  and  John  feem  to  have  dwelt  either  in 
or  near  the  fame  City^  by  what  we  read^  Mark  i.  16, 
19.  And  as  for  Nathanael^  he  is  faid  to  be  of  Cana  of 
Galilee^  John  21.  2.  And  here^  that  I  have  mention'd 
Galilee^  it  may  not  be  amifs  to  obferve,  that  tho  the 
Providence  of  God  did  fo  order  it^  that  Chrift  was  born 
in  Bethlehem  in  Judaa^  yet^  in  other  refpeds^  he  was 
rather  a  GaliUan^  feeing  Jofefh  and  Mary  liv'd  in  Na- 

Tjaretb^ 


chap.  a.  The  Loganthropos.  If  7  7 

z^areth^  whether  the  Angel  Gahriel  was  fent  to  Mary^ 
and  where  fhe  conceived  Jefus  miraculoUfly^  Luke  i^  26, 
27,  &c.  Whence  he  was  commonly  called  Jefus  of  Na- 
z,arerh,  John  i.  47.  and  Jefus  of  Naz^areth  of  Galilee^ 
Matth.  21.  1 1.  And  as  Chrift  was  conceived  and  edu- 
cated tliere,  during  the  time  of  his  private  Life ,-  fo  we 
find  that  he  converfed  and  preached  moft  in  that  Coun- 
try^ efpecially  at  Capernaum^  where  he  dwelt  for  fome 
time,  MattL  4.  i ;.  And  as  Chrift  himfelf,  was  in  thefe 
refpedrs  a  Galilean^  which  occafion  d  Pilate  to  fend  him 
to  Her od^  who  was  Deputy  of  that  Country,  Luke  z^. 
S,  6.  So  moft  of  the  Apoftles,  if  not  all  of  them  were 
of  the  fame  Country.  I  have  already  given  the  Rea- 
fon,  why  our  Lord  preach'd  moft  in  Galilee^  'viz,,  be- 
caufe  it  was  at  a  greater  diftance  from  the  Seat  of  the 
Priefts,  and  not  fo  directly  under  their  Authority,  as 
that  part  of  the  Country,  which,  by  a  peculiar  Appro- 
priation of  the  Word,  was  called  {s)  Judcca  or  Jewry 
at  that  time.  For  the  Talmud^  the  Jewifh  Rahhi's  fay, 
(f)  That  there  were  no  Vriefts  amo7tg  the  Galileans,  But  we 
may  add  this  Reafon  alfo,  that  the  Galileans  feemto  have 
been  a  more  honeft  and  plain-hearted  People,  thanthofe 
of  the  Tribes  oijudah  ^nd  Benjamin ,  were  at  thattime, 
who  were  only  call'd  Jews,  in  a  ftrid  Senfe.  For  be- 
fides  other  differences  between  the  Jews  and  Galileans, 
the  Jewilli  Rabbi's  themfelves  have  told  us  of  feveral, 
which  feem  to  be  more  to  the  Commendation  of  the 
Galileans  than  the  Jews,  (u)  E,  G.  That  the  Galileans 
valued  their  Reputation  more  than  Mony  ;  whereas  the 
Jews  great  Care  was  for  Mony  ;  without  regard  to  their 
Reputation.  (oi>)  That  in  Jud^a  they  did  fervile  Works 
on  the  Eve  of  the  Palfover  ;  but  that  in  Galilee,  they 
abftain'd  from  any  thing  of  that  kind,     (x)  That  in 


OJ  Jofephus  Antiquit.  Jud-Lib.  ii.  cap.  5.  tells  us^  That  the  Origin 
cf  this  Name  was  then  firft  given  to  this  I'eople,  and  part  of  the  Country ^ 
rvhcn  Nehemiah  and  his  Companions  came  from  Babylon  to  Jerufalem, 
(0  i'teNedarim,  Cap.  2.  Hal.  5.  (r/)  Hierof.  Chetubh.  Fol.  29.  2. 
{w)  Pefachin,  Cap.  4.  Hal  '>.  (x)  Nedarim,  Cap.  2. 
V-  -  N  Qalile^ 


178  The  Loganthropas.        Book  IlL 

Galilee  they  pretended  to  no  Difpenfation  from  a  folemn 
Vow^  becaufe  the  Name  of  God  was  invoked  j  where- 
as in  Judaay  the  Priefts  pretended  to  a  Power  to  dif- 
penfe  with  Mens  Vows,  (j)  That  in  Judaa  they  al- 
lowed the  Bridegroom  and  Bride  private  Compa- 
ny together  for  one  hour  before  they  were  wxd- 
ded ;  but  that  this  was  forbidden  in  GalileCy  &c.  Who 
the  Galileans  v/ere  originally^  I  find  not  that  any  Wri- 
ter has  ever  detefmin'd.  That  Galilee  was  under  the  Go- 
vernment of  Hnod  Antlpas^  in  the  Days  of  our  Saviour^ 
we  know  from  the  New  Teftament  and  Jofephus.  But 
yet,  tho  the  moil  of  that  Country  obeyed  HeroJ,  part 
ofit^efpecially  to  the  Norths  was  under  thejurifdidion 
of  Fhilipy  called  the  Tetrarch.  Galilee  contained  that 
Share  of  the  Land  of  Canaa^i^  that  was  anciently  thp 
Poffeffion  of  the  Tiibes  of  Ifachar^  Zehulony  Nafhthali 
2Lndy4jher^  together  with  part  of  the  Land  of  the  Danites, 
It  was  divided  in  our  Saviour's  Days  into  the  Higher -^nd 
Lower  Galilee y  {z.)  ^s  Jofephus  tells  us.  But  the  Rabbins 
fince  have  told  us  of  a  third  l^art,  which  they  call  the 
Vale.  Naz^areth  was  in  the  Upper  Galilee,  and  Caper- 
naum in  the  Lower.  New  this  Lower  Galilee  is  called 
Galilee  of  the  Gentiles^  Matth,  4.  i^.  Why  it  is  called  fo, 
perhaps  we  may  learn  from  Strabo^  {a)  who  fays,  that 
Capernaum  (the  moft  flourifiiing  City  thereof  at  that 
time)  was,  in  part,  inhabited  by  Strangers,  particular- 
\y  <iAigyptianSy  Arabians ^  2indFhanicians,  And  if  Caper- 
naum  was  thus  peopled,  we  may  fuppofe  that  Choraz^in^ 
Bethfaida^  and  other  neighbouring  Towns,  were  not 
without  fome  Numbers  of  thofe  Gentiles.  And  if  fo, 
we  need  not  w^onder,  if  it  got  the  Name  of  Galilee  of 
the  Gentiles^  in  Contra-diftindiion  to  the  Upper  Galilee ^ 
,that  had  few  comparatively,  and  perhaps  none  at  all. 
Now  I  am  apt  to  think,  that  the  Galileajis  were  origi- 


W  Tofaphta  ad  Chetub.  Cap.i.  See  Dr.  Lightfoot,  Vol.?.  cap. 
86.  of  his  Chorographical  Century,  CS'f.  (^J  Lib.  3.  de  BeJIo,  Cap. 
2.    (4;  Lib.  1 5,  Pag.  5?3.  "   " 


nally 


chap.  a.        T&e  Logan thropos.  179 

mWy  J fraelires,  defcended  from  the  ten  Tribes^  who 
took  itiQ  Opportunity  to  go  up  to  Jerufakm^  at  or 
about  the  time  of  the  return  of  their  Brethren  of  the 
Tribes  bijudah  and  Be?ijami?i  from  the  Babylonifli  Cap- 
tivity ;  and  that  thofe  of  the  two  Tribes  (who  began 
then  to  be  called  Jews)  having  poffcfs'd  that  part  of 
Canaan.,  which  had  been  their  former  Habitation  ^  the 
other  Ifraelitcs  were  order'd  to  take  Poffeffion  of  their ; 
Allotments  of  the  Land^  as  far  as  they  could.  But^  fee-' 
ing  a  conliderable  part  of  the  Land^  where  the  Twelve 
Tribes  had  inhabited^  had  now  been  poiTefs'd  by  thofe^ 
whom  ShJmanez^ar  the  King  cf  JJJjria  had  fettled  there^ 
as  we  read^  2  Kwgs  17.  24^  &c.  From  whom  thofe 
that  were  afterwards  called  Samaritans  were  defcended :) 
The  Ifraelites  of  the'  ten  Tribes  (and  perhaps  they  were 
not  very  many  that  returned  to  their  own  Landj  were 
obiig'd  to  occupy  fo  much  only  of  the  Country^  as 
they  could  obtain  leave  of  them  to  do^  affifted  by  their 
Brethren  the  Jewsj  efpecially  by  reafon  of  the  Favour 
that  Zeriihbahdy  Ez,ra^  Nehemiah  and  Mordecai  had  at 
that  time  v/ich  fcveral  facceffive  Kings  of  Terfta,  I 
confefs  this  is  all  Conjedure  only  ;  nor  can  any  Man 
pretend  to  more^  conlidering  x\\q  Hiatus  that  is  here  in 
the  Sacred  Hiftory  of  the  Jews  j  which  even  Jol^fhus 
could  bring  no  Light  into.  However  I  perfwade  my 
felf,  that  it  is  the  faireft  and' moil  rational  Conjecture 
that  is  yet  given.  And  perhaps  this  was  the  Reafon 
why  Chrid  calls  Natbanael  a?i  Ifraelite^  and  not  a  Jew  ; 
as  being  born  in  Cana  of  Galilee^  and  a  Defcendent  of 
fome  ^  of  the  ten  Tribes :  tho  the  Addition  of  \J?uked'} 
and  \jn  whom  there  is  no  Guile]  was  certainly  with  a  De- 
fign  to  reprefent  his  peculiar  Worthy  in  regard  of  In- 
tegrity and  Serioufnefs.  Now  our  BlelTed  Lord  did  not' 
only  keep  fo  much  in  Galilee^  and  put  fuch  Marks  of 
refpeA  upon  the  G/z/i/e^;//^  upon  the  account  of  the  Rea- 
fon fo  often  mentioned^  ^iz,.  to  be  at  a  diftancefrom  his 
chief  Enemies  •  but  likewife^  becaufe  he  knew  them  to 
be  more  honeft  and  plain-hearted,  and  lefs  ceremonious, 
and  not  of  fo  narrow  a  Soul,  as  thofe  of  Judaa,    And 

N  2  feeing, 


1 8o  The  Loganthropos.        Book  III^ 

feeing^  as  I  have  already  faid^  our  Saviour  was  confin'd 
to  the  Land  of  Cananny  as  to  his  own  perfonal  Prefence 
and  Preaching  j  it  was  with  great  Prudence^  that  he 
chofe  to  remain  chiefly  in  Galilee^  where  Gentiles  were 
allowed  to  co-habit  and  converfe  with  thofe  of  the 
Jewifli  Religion^  more  freely  than  they  were  in  Judaa. 
For  which  reafon^  I  do  fuppofe  our  Lord  chofe  to  r^- 
fide  chiefly  at  Cafemnumy  where  a  conliderable  Part  of 
the  Inhabitants  were  Gentiles^  both  as  to  Nation  and 
Religion.  For^  by  this^  he  attained^  in  fome  meafure 
to  make  himfelf  known  to  Foreign  Nations^  without 
going  beyond  the  Limits  of  the  Land  of  Canaan  :  By 
which  means^  tlio  he  itridbly  adher'd  to  the  Divine  Rule^ 
of  being  conhn'dto  that  Country^  he  reach'd  his  end^  of 
having  the  Fame  of  his  Actions  made  known  to  Hea- 
thensj  another  way.  But  it  is  high  time  to  return  from 
this  Digreflion,  tho  I  hope  neither  an  impertinent  nor 
unufefulone.  Let  us  therefore^  6/-/:>/7.  Obferve^  That  7160- 
?n^7s{ot]\ZVVJikcJi\\^^DidimuSyJohnii.  16.  Chap.  20.24. 
Chap.zi.2.  which  is  a  Greek  Word  of  an  equivalent  Sig- 
nihcntion  to  th?.to^  T/wr^as  in  theliebrew^both  of  them 
fignifying  a  7 win)  is  in  all  the  three  firft  Catalogues 
rank'd  with  Mattkv-'^  (tho^  as  I  faid  above^  I  know  not 
why  he  is  call  out  of  his  proper  Place  in  that  Lift 
which  we  have  in  ihQ  Ach,)  All  the  difference  that 
we  find  in  tlie  Order  obferved  in  the  three.  Gofpels^  is 
this  j  That  in  Mark  and  Luke^  Mattheiv  is  mentioned 
firft3  .whereas  Matthew  himfelf  puts  Thomas  firft  ^-  which 
only  fliews  the  Modefty  of  the  Author.  For^  feeing 
both  Mark  and  Luke  agree^  I  think  it  highly  probable^ 
x}i'):At  Matthew  \N'?i%  both  the  oldeft  Difciple  and  theoldeft 
Apoftle,  if  not  alfo  the  oldeft  Man.  7,  The  next^  in 
all  the  Catalogues^  is  James  the  Son  of  Athens,  But^  8. 
The  two  next  to  him^  are  differently  reprefented^  both 
in  Name  and  Order.  Matthew  mentions  Lehbem^  other- 
wife  called  Thaddctis,  as  the  Tenth  among  the  Apoftles. 
And  Mark  mentions  the  fame  Perfon^  in  the  fame  Or- 
der, but  not  by  the  Name  of  Lebheus,  but  that  of  Thad- 
deus  only  :    and  both  of   them    do    mention    Simon 

the 


Chap.  i.  The  Loganthropos.  1 8  i 

the  Canaanite  after  him.  But  Luke  in  both  his  lifts 
places  Simon  ftrft^  whom  he  calls  not  the  Canaanite^  but 
Zelotes.  And  then  he  places  him,  whom  they  call  Leb- 
betis^  or  Thaddeus^  in.  tht  El e'venthPhcc ,  whom  he  calls 
by  neither  of  thefe  Names,  but  by  that  of  Judas  the 
Brother  of  Jame.^^  i.  e,  of  the  laft  Jamcs^  who  was  the 
Son  of  Jlpheus.  To  begin  with  Lebheus ;  my  Opi- 
nion is  this  j  That  Judjs  was  his  proper  Name.  But 
there  being  another  Judas^  Chrift  and  his  Apoftles  ufed 
to  call  him  Lehhem  or  Thaddeus^  for  diftincStion's  fake  ; 
and  accordingly  M^^'-tthew  and  Mark  fpeak  of  him.  But 
after  Judas  the  Traitor  was  gone  to  his  Place,  it  would 
feem,  that  he  began  to  be  called  by  his  more  proper 
Name  again  ;  and  therefore  Luke  fpeaks  of  him  fo.  Now 
Thaddeusy  m  the  Sjriack  is  fuppofed  to  be  a  Deflexion 
of  the  Hebrew  Word  Judas^  as  (h)  fome  Learned 
Men  feem  to  make  very  probable.  And  it  is  no  lefs 
reafonably  fuppofed,  that  Lebhem  is  of  the  fame  Impor- 
tance, as  being  derived  from-  ''l'?,  a  Lion^  to  which 
yudas  is  compared  in  Jacobs  Prophecy  ,•  tho  fome  do 
fuppofe,  with  equal  Probability,  that  he  was  fo  cal- 
led from  Lebba^  a  City  of  Galilee^  mentioned  by  {c) 
Flinj.  And,  if  this  be  the  meaning,  then  the  whole 
of  all  thefe  Names  put  together,  amounts  to  this,  that 
his  proper  Name  was  Judas ^  which  in  Syriack  was  ren- 
dred  Thaddeus^  and  that  his  Native  City,  or  that  of  his 
Refidence,  was  Lebba^  whence  he  came  to  be  called 
Lebbeus.  However  feeing  he  was  'the  Brother  of  James 
the  Son  of  Jipbeus^  we  may  juftiy  fuppofe  that  Matthevf 
and  Mark  thought  it  proper  to  mention  him  immediate- 
ly after  his  Brother.  Whereas  Luh  feems  to  have  men- 
tion'd  him,  in  the  Eleventh  Place  only,  becaufe  per- 
haps he  was  called  to  be  an  Apoftle  after  Simon  Zelotes. 
Let  us  therefore  come  now  to  Simon ^  concerning  whom 
1  fhall  only  inquire,  with  refped  to  the  different  De- 
nominations he  goes  under  :  For  by  Matthew  and^Tf^rl^ 


^h)  SisxUCriucU  upn  Matth.  lo-  3.    (0  Lib.  5. 19. 

N   5  \r. 


i8i  Ihe  Loganthropos.        Book  Ill- 

he  is  called  Sin^on  the  Canaanite^  but  by  Ltikey  in  both  his 
LiAsy   Simoft  Zelotes.     Some  think  that    Kaiavijus,   or 
Ka■ao^^ir^■'■:y  as  fome  Copies,  but  corruptly^  read  it^  or^ 
as   others,    Kocyavuio;^    and    Kocivoc'ios  ^     that,    I   fay  _, 
this  word   is  equivalent  to  Zelotes.    For  certain  it   is, 
that  our  Saviour,  who  confined   his  Preaching  to  the 
Jews  and  Ifraelites,  would  not  have  made  choice  of  a 
Gentile  to  be  an  Apollie,  far  lefs  one  defcended  from 
the  curfed  Race  of  the  Canaanites.    This  Simo7i  there- 
fore had  not  this  Name  from  the  Country  or  Nation, 
that  bore  that  Name :  For  the  firll  was  too  general  and 
Indefinite,    as    being  common  to  the  whole   Coun- 
try, that  was   given  by   God  to  the  twelve  Tribes ; 
and  the    other    was,    as    I   have  faid  ,    inconfiilent 
with    Chrift's  Scheme  and   Management.     Dr.  Ham- 
mond therefore    and   others  do,    with   great  Appea- 
rance of  Truth,  fuppofe  that  his  Name  was  given  him, 
in  the   Dialect  of  the  Jews,  to  denote  that   he  had 
been  once  of  the  Sed  of  the  Zelotes  ;  and  that  it  is  de- 
rived from  njp.  8p  or  -N:p,    which  figniftes  Zeal : 
and  therefore  the  Syriack  Verfion  renders  this  Word  fo, 
as  that  it  is  plain  he  underftcod  the  Original  Word  to 
begin  with  p,  and  not  with  ?,  with  which  the  Word 
'Canaaniteht^im^  when  it  denotes  a  Man  of  that  Coun- 
try, or  that  Generation  of  People.     So  that,    in  this 
Senfe,  Matthew  and  Mark  are  luppofed  to   have  pre- 
ferved  the  Sound  of  the  Sirname  of  this  Simon^  taken 
from  the  Sed  he  had  been  of,  before  he  became  Chrift's 
Difciple,  tho  they  exprefs'd  it  in  Greek  Charaders  : 
Whereas  L^ie  thought  fit  to  give  the  Senfe  of  this  Name, 
rather  than  the  Sound  of  it  ^  Zelotes  or  the  Zealot^  being 
the  meaning  of  that  Original  Denomination  of  him^ 
which  we  render  the  Canaanite.     But  others  do  fuppoft, 
that  as,  this  Simon  had  been  formerly  one  of  the  Sed  of 
the  Zealots^  upon  which  account  he  is  called  ZelgHs  by 
Luke ;  fo  he  was  a  Native  or  Inhabitant  of  Cma  of 
Galilee,  and  that  therefore  C^;?j^7//Ve,  in  the  two  other 
Evangeliib,  is  as  much  as  to  fay,  the  Citiz^en  of  Cana,     I 
fliall  leave  the  Reader  to  chufe  either  Notion,  as  he 

pleafes : 


Chap.  2 .         The  Loganthrdpos.  1 83 

pleafes :  Tho  I  my  felf  incline  ratlier  to  the  firft  Opi- 
nion j  becaufe  I  find  none  of  the  other  Apoftles,  to 
be  denominated  thus  from  theit  Cities.  And  feeing 
Nathanael  ( whom  I  think  I  iiave  proved  to  be  the 
fcUiie  with  Banholorru  w)  is  exprcfly  faid  to  be  of  Cana^ 
John  21.  2.  I  cannot  fee^  why  Simon  fhould  be  called 
xhtCanaanlte^  more  than  he,  if  this  were  indeed  the 
Reafon  of  this  Appellation  ?  However,  that  he  wa$ 
called  Zelotes^  Luke  tells  us  twice  over.  And  no  other  Rea- 
Ibn  can  be  affigned  for  this,  except  to  mark  him  out^ 
from  the  Sed  he  had  formerly  been  of,  even  ^sMattbevf 
is  called  the  PttbUcan^  from  his  former  Imployment. 
Mcv/  the  Original  of  the  Setfl  of  the  Zealots  feems  to 
have  been  thi:.  The  Family  of  the  Macchabees  and 
their  AlTociates,  having  done  many  things,  in  defence 
of  their  Country  and  Religion,  againft  their  cruel  Ma- 
ilers the  Syrians y  and  others,  which  they  could  not  jufti- 
fy  by  the  Letter  of  the  Mofaical  Law,  but  only  from 
Neceflity  and  Self-prefervation,  as  matters  ftood ;  an 
occafion  was  taken  afterwards  by  others,  to  do  very  un- 
juft  and, horrid  things,  under  a  Pretence  of  Zeal  for  the 
Lav/.  And  that  they  might  have  the  fairer  Plea  for 
their  Defigns.and  Adions,  they  pretended  not  only 
to  copy  after  the  Macchabees  ^  but  draw  Prefidents  from 
a  far  higher  Antiquity  and  Authority  ^  alledging.  That 
Fhineasy  jael^  Elijah^  and  fuch  Others,  were  Paterns  to 
be  followed  by  them  ;  tho  they  confider'd  not,  that 
thefe  were  extraordinary  Inftanccs,  that  could  not  be 
brought  to  be  the  Foundation  of  a  fcated  and  or- 
dinary Rule;  unlefs  they  could  have  produced  the 
fame  Evidence  of  a  Divine  Impulfe  and  fupernatu-» 
ral  Commiflion,  that  was  to  be  found  in  thofe  ancient 
and  eminent  Perfons.  However  this  was  their  way  of 
Reafoning.  And  what  Outrages  and  Barbarities  thejij 
committed  afterwards,  (d)  Jofepbr^s  doth  fufficiently 
inform  us.     Of  this  S^6k  Simony    it ,  feems_,  .was,    until 


■11    rj}if:    ," 

-  (d)  DeBello  Jud..Ub.4. 

cap.  11, 

N4 

12, 

Chrifi 


184  The  Loganthropos.        Book  IIL 

Chrift  converted  him^  and  made  him  a  better  fort  of 
Zealot.  And  fo  much  fhall  ferve  now^  as  to  the  Names 
and  Order  of  the  Apoftles. 

And  indeed  I  am  aware^  that  fome  may  wonder, 
what  I  mean  by  all  this  Pains  upon  things,  that  feem  to 
be  fo  minute,  and  perhaps  barren  too.  But  I  hope  the 
Reader  will  judge  otherwife,  before  I  have  done.  And 
furely  it  is  not  altogether  impertinent,  to  confider  the 
Catalogue  of  thofe,  with  fome  Nicenefs,  by  whom  the 
Chriftian  Church  was  firft  founded  ;  if  it  were  only  in 
Deference  to  the  Holy  Spirit,  who  thought  it  not  a 
vain  thing  to  give  us  a  fourfold  Account  of  thefe  Great 
and  Illuftrious  Names,  and  that  with  fuch  Variety,  in 
the  refpec^s  mentioned,  as  to  put  us,  this  way,  upon 
the  narrower  Search  and  clofer  Inquiry,  concerning 
them.  But  before  I  proceed,  to  what  I  have  principal- 
ly in  my  Eye,  upon  this  Subjed,  I  muft  premife  two 
material  Obfervations  here.  The  i/.  is  this ;  That  we 
are  obliged  to  diftinguifh  between  a  TjpofoU  Calling  of 
the  T^velve^  into  whole  Names  and  Order  we  have  been 
inquiring.  And  I  mention  this  the  rather,  becaufe  I 
find  not  that  this  is  ufually  much  minded  ;  tho  the 
Scripture  is  exprefs  and  plain  this  way.  For  the  Gene- 
rality of  Writers  fpeak  of  this  Matter,  as  if  they  did 
fuppofe,  that  when  Feter  and  Andrew ^  James  and  John^ 
&c,  were  firft  called  to  follow  Chrift,  they  were  by 
that  Call  conftituted  Apoftles:  Whereas,  it  is  plain, 
that  they  were  then  only  called  to  be  Chriftians,  and 
therefore  had  no  other  Name  for  a  confiderable  time, 
but  that  general  one,  (which  was  common  to  all  that 
followed  Chrift  J  of  being  fome  of  his  Difcipies. 
For  they  had  not  the  peculiar  Name  of  Apoftles,  until 
they  were  fent  out  by  a  fpecial  Commiffion  to  preach 
the  Gcfpel :  immediately  before  which,  Chrift  did  him- 
felf  foiemnly  chufe  them  from  among  his  other  Difci- 
ples,  and  ordain  them  his  Apoftles,  that  is,  Ambafla^ 
dors  or  Plenipotentiaries,  to  carry  on  the  Defign  of  the 
Gofpel-Kingdom,  in  his  Name,  as  being,  after  that, 
clothed  with  his  Authority,  and  vefted  with  his  Com- 
.  mifSon. 


Chap.  a.        T&e  Loganthropos.  185 

miffion.  And  I  queftion  not^  but  that  Chrift  did  this,' 
by  the  Impofition  of  Hands ;  tho  this  be  not  mentioned 
particularly.  For  this  was  the  ancient  Jewifh  Rite, 
conftantly'ufed  in  fuch  Cafes3  and  that  which  the  A- 
poftles  ufed  ever  after^  in  ordaining  others,  as  is  plain 
from  the  Hiftory  of  their  Acts.  And  it  is  certain  that 
Chrift  did  this  publickly,  in  the  fight  of  all,  and  there- 
fore muft  have  done  it  by  fome  Rite  or  Sign  vifible  to 
the  Eye,  as  well  as  by  Words  perceptible  to  the  Ear. 
The  Account  of  this,  as  we  have  it  in  Mark^  chap.  ;. 
ver.7,  i^j,  i4j,  &C'  runs  thus.  Our  Saviour  having  cu- 
red a  Man's  withered  Hand  on  the  Sabbath-day,  which 
the  Pharifees  lay  hold  on  as  matter  of  Accufation  againft 
him,  in  order  to  deftroy  him,  wr.  i  -"  6.  The  Hifto- 
rian  tells  us,  that  he  withdrew  himfelf  towards  the  Sea, 
with  his  Difciples,  ("who  appear  by  the  bequel  to  have 
been  many  more  than  the  Twelve.J  But  befides  them, 
a  great  Multitude  followed  him^  fays  Marky  from  Galilee, 
Judea,  Jerufalem,  Idumea,  from  hejond  ]ovd2,ny  and  from 
the  Country  about  Tyre  and  Sidon  :  And  therefore  he  fays 
twice  over,  that  they  were  a  great  Multitude  ^  infomuch 
that  he  was  obliged  to  get  a  [mall  Shif  to  wait  on  him^  he^ 
caufe  the  Multitude  thronged  and  prejs'd  him  fo  muchy  ver. 
7,  8,  9.  And,  for  the  fame  Reafon,  he  went  up  into  a 
Mountain,  calling  thofe  only  up  to  him,  that  he  had  a 
mind  to  have  near  him  ^  the  reft  of  the  People  remain- 
ing^ below.  And  there,  being  furrounded  with  thofe 
Difciples,  that  he  allow  d  to  come,  and  in  the  face  and 
view  of  that  great  Multitude  that  followed  him,  he 
made  choice  of  Twelve,  whom  he  folemnly  fet  apart, 
and  ordained  to  be  Apoftles :  and  from  thenceforth 
they  were  known  and  own'd  to  be  fuch.  The  Words 
of  Mark  are  thefe,  ^er,  i ;,  &c.  And  he  goeth  up  into  a 
Mountain^  and  calleth  unto  him  whom  he  would  ^  and  they 
came  unto  him.  And  he  ordained  Twel^ve^  that  they  fljould 
he  with  hiwy  and  that  he  might  fend  them  forth  to  preach  ; 
and  to  have  Power  to  heal  SickneJJeSy  and  to  cafi  out  Devils, 
And  Simon  he  fir-named  Peter,  &c,  and  they  went  into  a 
Noufe,     And  the  Multitude  comsth  together  again^  (u  e.  a- 

bout 


1 8  6  The  Loganthropos.        Book  IFI. 

bout  that  Houfej,  where  he  and  the  Twelve  were  gone 
to  refrefh  themfelves^  and  that  with  mighty  Crowding 
to  get  inj  jo  that  thty  could  not  fo  much  as  { obtain  Liberty 
or  Time  to)  eat  Bread.     St.  Luke  tells  us  the  fame  things 
as  plainly^  tho  after  another  manner  ,  thus^  chap.  6,  iz, 
13^  14^  C^r.  A7id  It  catne  to  fafs  in  thofe  days^  that  he  went 
out   into   a  Mountain    to  pray^  and   continued  all  Night  in 
grayer  to  God,     And^  when  it  was  Day^  he  called  unto  him 
his  Difciples:  and  of  them  he  chafe   Tjvel^ve  ;  whom  alfo  he 
named  Apofiles,— — And  he  came  down  ii'ith  themy  and  flood 
In  the  Vlaifiy  and  the  Company  of  his  Difciples ^  and  a  great 
Multitude  of  People  out  of  all  Judaea^  &c.     And  he  lifted  up 
his  Eyes  on  his  Difciples ^  and  faidy  Bleffed  he  the  Voor^  &c. 
That  which  I  defire  may  be  principally  confidered  here, 
is  the  1 5^^  Verfe.     For  there  we  fee,  that  our  Saviour 
had  a  great  many  Followers,  who  went  under  the  name 
of  Difciples  or  Scholars  ,♦  That  the  Twelve  had  no  pe- 
culiar Name  or  Diftindion  from  the  reft  j  That  it  was 
out  of  that  Number  that  he  chofe  Twelve  ;  That  when 
he  had  chofen  the  Twelve,  he  fet  them  apart  from  the 
reft,  by  a  folemn  Ordination^  as  Luke  infmuates^  and  as 
Mark  exprefly  tells  us ,  and  that,  when  he  had  ordain- 
ed them,  he  gave  them  the  new  and  appropriate  Name. 
of  Apoftles.     A  zd  Obfervation  which  I  premife  is  this  ; 
That  of  all  the  four  Catalogues  of  the  Names  of  the 
Apoftles,  the  Firft  and  Third  are  principally  to  be  fol- 
lowed by  meat  this  time^  as  having  the  moft  dire<5t 
Tendency,  in  order  to  our  underftanding  the  Chara- 
d:er  of  the   Apoftles,     The  Reafon  of  my  faying  fo  is 
this^    That  I  take  Matthew   and  Luke's  Catalogues, 
which  we  have  in  their  Gofpels,  to  contain  the  Order 
wherein  Chrift  himfelf  caft  the  Apoftles,  when  he  fent 
tiiem  forth  to  preach  the  Gofpel,  and  to  work  Mira- 
cles.    Which  I  found  upon  this,  that  they  have  ufed 
the  Copulative  [And^  as  it  wxre  on  purpofe  to  ftiew 
how  they  were  paird,,  if  I  may  fo  fpeak,  when  they, 
were ient  out  to  preach.     For  they  do  not  caft  them  all 
together,  as  it  were  in  a  heap,  without  any  Copula- 
ti-ve,  by  faying,  Pffe??,  Andr£7i^j  James yJ.ohny'Ehilip:,^^* 

Nor 


Chap.  9.  The  Logahthropos.  187 

Nor  do  they  put  the  Copulative  between  every  App- 
ille,  as  Mark  does ;  who  writes  after  this  manner  : 
Jnd  Simon^  r,nd  James^  and  John^  and  Andrew^  and 
Philip^  &c.  But  they  join  them  together  thus  :  Simon 
and  Andrew,  James  and  John,  Philip  and  Bartholomew^ 
&c.  N0W3  if  this  was  the  Order  of  their  being  join  d 
and  fent  out,  we  may  be  alTured  that  Chrift  had  fome 
very  good  reafon  of  coupling  them  after  this  manner. 
So  that  if  we  know  the  Character  of  one  of  thefe,  we 
have  a  Foundation  of  a  rational  Conjedlure  as  to  the 
Charader  of  his  Companion  that  was  join'd  with  him. 
And  thus  we  fhall  be  the  better  able  to  penetrate  into 
the  Rationale  of  our  Saviour's  Choice  of  thefe  Men,  to 
be  his  Apoflles  or  Ambaffadors  to  the  World.  But  be- 
fore I  proceed,  I  muft  take  notice  of  one  Difficulty 
that  lies  in  our  way  ;  and  that  is  of  the  Difference  that 
is  between  the  Evangelifts,  as  to  the  Order  of  the  lotb 
and  iith  Apoftle.  For  Matthevj  joins  Lehhcus  oxThad- 
detiSy  otherwife  called  Judas^  with  his  Brother  James^ 
and  Simon  Zelotes  with  Judas  Ifcariot :  Whereas  Luke  in- 
verts this  Order.  Now  how  fhall  we  get  over  this  rub  ? 
I  cohfefs  the  matter  is  not  great,  in  it  felf :  for  wholoe- 
ver  of  thefe  was  join  d  with  the  Traitor,  had  no  D it- 
honour  by  it,  but  rather  the  greater  Honour  of  thetvv^o^ 
as  being  plac'd  with  an  ill  Man,  as  it  were  on  purpofe 
to  keep  him  right.  However,  certain  it  is,  that  one  or 
other  muft  be  miftaken  here  (or  rather  his  Scribe j  of 
otherwife  alter  the  Order  in  mentioning  the  Names  and 
Order  of  thefe  two  Men^  for  fome  particular  end.  My 
Conjedure  is  this,  that  Luke  caft  the  two  Apoftles  of 
the  name  of  Judas  together,  on  purpofe  to  make  .thq 
more  remarkable  Diftindion  between  the  honett  Judas 
and  the  wicked  one.  But  feeing  Luke  wrote  later  than 
Matthew^  and  was  not  prefent  when  Chrift  ordain'd 
and  fent  out  his  Apoftles,  (for  he  wrote  only  from  the 
Relation  of  others,  as  he  tells  ushimfelf,  Chap.i.  i^  2,) 
I  chufe  to  follow  Matthew  in  this  Matter,  who  was  not 
only  then  prefent,  but  was  one  of  thofe  that  was  or- 
dained Apoftle,  and  fent  out  at  that  time  j  and  the  ra- 
ther. 


1 8S  The  Loganthropos.        Book  IIL 

thety  becaufe  Mark  agrees  in  this  with  him^  who  wrote 
his  Gofpel  from  the  Mouth  of  Feter^  or  at  leaft  with  his 
Approbation^  if  we  may  believe  (e)  Ecclefiaftical  An- 
tiquity. Thus  therefore^  after  all  this  Pains  in  colla- 
ting the  four  Catalogues  of  the  Apoftles  Names^  I  do 
rationally  fuppofe^  that  the  Apoftles  were  joinM  toge- 
ther after  this  manner^  when  Chrift  fent  them  forth^. 
two  and  two^  to  preach  ;  'viz.. 

1.  Feter^  'xn^  Andrew  his  Brother. 

2.  James^  and  John  his  Brother. 

5.  Fhilip  and  Bartholomew  ^  other  wife  called  NathanaeL 
4»  Mattheiv  and  'Thomas. 

5*.  James   the   Son  of  Alphcus^  and  Jt4das^  who  was 
otherwife  called  Thaddem  and  Lehheus, 

6.  Simon  Zelotcs^  and  Judas  Ifcariot, 

And  now  let  us  proceed  to  inquire  into  the  Chara- 
(Sfcers  of  thefe  Men.  i.  I  begin  with  Feter,  And  his 
Chara<5ter  is  very  eafy  to  be  found.  He  was^  in  a 
word^  an  honeft^  but  forward  and  bold  Man_,  of  a  fiery 
and  fervent  Temper ;  and  therefore  very  fit  to  begin  a 
good  Work^  that  was  attended  with  Difficulties^  and 
did  therefore  require  Adivity  and  Courage.  He  was  a 
pofitive  Man  in  all  his  Notions^  and  ready  to  tell  his 
Mind  frankly^  without  Difguife.  Hence  it  was^  that 
he  own'd  Chrift  openly  to  be  the  MefEah.  But  being 
poffeft  of  the  Notion  of  his  being  a  Temporal  Monarchy 
challeng'd  his  Mafter^  for  talking  of  fufFering  Death. 
From  the  fame  Principle  he  talk'd  of  erecting  three  Ta- 
bernacles^ when  Chrift  was  transfigured.  Hence  he 
told  Chrift\,  that  tho  all  Men  did  forfake  him^  yet  he 
never  would.  And  hence  he  drew  his  Sword  to  oppofe 
thofe  that  came  to  lay  hold  on  Jefus.  And^  tho  he  was 
imder  a  Confternation^  when  Chrift  was  arraigned^ 
and  his  Courage  fail'd  him^  fo  as  to  deny  him ;  yet  he 


(e)  Eu^eb.  HlftJ.  3.C.  37- 

recover'd 


Chap.i.         The  Loganthropos,  189 

recover'd  again.  When  Chrift  appeared  to  him  at  the 
Sea-fide^  he  could  not  ilay  till  the  Ship  ftiould  arrive, 
but  jumpt  out  into  the  Sea,  to  get  at  his  Mafttr.  And 
how  undauntedly  he  aded  afterwards  for  Chrift,  the 
Hiftory  of  the  Ads  of  the  Apoftles  tells  us.  He  was 
therefore  a  very  proper  Perfon  to  be  made  choice  oij 
to  break  the  way  for  the  GofpeFs  being  propagated  a- 
mong  the  Gentiles.  And  we  fhi^ll  find,  that  Men  of 
his  Temper  and  Difpofition,  have  been  made  choice  of 
in  all  Ages,  by  Chrift,  for  the  fame  fort  of  Service  he 
was.  I  take  Jthanafius  to  have  been  juft  fuch  a  zealous 
and  refolute  Man,  as  he  was;  whom  Chrift  made  ufe 
of  to  ftem  the  Torrent  of  the  Arrian  Herefy.  And  per- 
haps never  any  Man  was  liker  Veter^  in  his  Temper  and 
\\'ay  than  Luther^  who  was  chofen  to  break  the  Ice,  in 
the  beginning  of  the  Reformation.  And  before  him 
Wid'ijf  in  England  J  and  Hufs  in  Bohemia^  feem  not  to 
have  been  unlike  him.  Now,  with  Veter  was  join'd 
Jndrnr^  who  by  what  I  can  guefs  from  the  little  hint 
wc  have  of  him,  was  of  a  very  different  natural  Tem- 
per, tho  his  Brother.  For  I  take  him  to  have  been  a 
devout,  calm,  thoughtful  and  inquifitive  Man.  When 
John  therefore  came  and  forewarn'd  Men,  that  the 
Mcfliah  was  about  to  be  revealed,  he  early  join'd  himfelf 
to  him,  and  became  his  Diiciple,  in  order  to  his  better 
Information  this  way.  For  when  John  very  honeftly 
pointed  out  Jefus  to  him  and  another  of  his  Difciples, 
defiring  them  to  take  notice  of  him,  for  that  He  was 
the  Lamb  of  God ^  John  i.  29,  55-,  ;6.  This  ftir'd  up  ho- 
neft  Andrew  and  his  Companion  to  follow  Jefus,  in  or- 
der to  obferve  him,  and  to  be  acquainted  with  him, 
i^^r.  ;7.  And  Jefus,  to  fitisfy  their  honeft  Curiofity, 
inccurageth  them  to  go  along  with  him  to  his  Lodging, 
where  they  abode  that  day,  T-er.  38,  59.  Andrew  being 
this  way  fully  fatisfied,  that  jefus  was  the  Meffiah,  was 
not  only  concerned  to  become  his  Difciple,  but  brings 
his  Brother  along  with  him,  that  he  might  become 
one  too,  ^er,  40, 41, 42.  This  Account  of  him  fatisties 
ine  that  the  Character  I  have  given  of  him  is  juft. 

■  And 


I90  The  Loganthropos.         Book  III. 

Andj  if  fo^  then  I  think  I  may  juftiy  fuppofe^  that  we 
may  underftand^  why  our  Saviour  lent  him  forth^  as 
Teu/s  Companion^  ^Iz,  not  only  becaufe  he  was  his 
Brother,  and  I  think  his  Elder  Brother;  but  alfo  becaufe 
he  was  a  fage,  grave  and  mild  Perfon  :  and  therefore^ 
was  a  fit  Companion  to  Peter^  whofe  Zeal  and  Heat 
was  apt  to  hurry  him  on  too  fail,  and  precipitantly,, 
both  in  his  Words  and  Adions.  Andnii^'s  Mildnefs  and 
Prudence  was  fit  to  attemper  Teters  Forwardnefs  ,•  as 
Teters  Zeal  upon  the  other  hand  was  likely  to  give  Life, 
Warmth  and  Courage  to  Andrew^  in  cafe  of  over-great 
Caution,  which  might  be  apt  to  degenerate  into  Fear. 
So,  that  as  God  joind  a  calm  and  thoughtful  MdanBon 
to  a  paffionate  L«/^^gr ;  fo  Chrift  did  a6l  in  this  Cafe  : 
fori  take  MdanEton  to  have  been  another  Andrew  ^  as  to 
Charader  and  natural  Temper,  as  Luther  to  have  been 
a  fecond  Feter.  Let  us,  zdlj.  Confider  the  next  Pair. 
Thefe  were  alfo  two  Brothers,  ^vlz,.  James  and  John 
the  Sons  of  Zebedee ;  concerning  whom  we  have  a  great 
many  things,  which  may  ferve  to  lay  a  Foundati- 
on for  our  conceiving  of  them,  as  to  their  Temper 
and  Difpofition.  From  a  millaken  Notion  of  Chrift's 
Kingdom,  they  defired  to  be  his  firfl;  Minifters  of  State, 
Mark.  10.  ;7,  40.  and  from  a  miftaken  Zeal,  they  were 
defirous,  that  Chrift  fliould  allow  them  to  ad:  the  part" 
of  Elias^  on  thofe  that  did  not  receive  the  Gofpel, 
Luke  9.  94.  and  John  particularly  fhewd  his  Zeal,  in 
forbidding  one  to  caft  out  Devils  (tho  he  did  it  in 
Chrift's  iSiame)  becaufe  he  followed  not  them,  Mark  9. 
!59,  40,  41.  L?/^e  9.  49, 5-0.  Thefe  things  fhew,  that 
both  thefe  Brothers  were  naturally  ambitious  and  de- 
figningMen,  but  with  a  great  Mixture  of  Fervor  and 
Heat,  accompanied  with  no  fmall  Meafure  of  Courage 
and  Refoiution.  But,  being  good  and  holy  Men,  and 
having  gradually  learn' d  to  know  the  Gofpel  better  and 
befter,  this  Complexion  and  Difpofition  of  theirs  ren- 
dered them  ihe  more  fit  to  encounter  the  obftinate  Jews, 
in  the  deferxe  of  the  Gofpel  They  feem  to  have  been 
very  young  Men^  efpecialiy  j^o^??,    when  they  were 

firft 


C)hap.  a.  Tifee  Loganthropos.  191 

firft  made  Apoftles.    And  therefore,  as  young  Men  ufii-- 
ally  are,  they  were  a  little  too  precipitant  and  forward 
at  firft.    But  being,  by  Age  and  Experience  mellowed 
down  afterwards,    they  prov'd  moft  eminent  Inftru- 
ments,  in  propagating  the  Gofpel.     James  was  indeed 
pretty  early  cut  oiF,  A^h  12.1,2.    But  we  may  fuppofe 
that  his  eminent  Zeal  and  Piety  had  done  great  Service 
in  his  Life,  and   was  eminently  ufeful  to  the  Church, 
when  he  was  put  to  Death.     And  how  ufeful    John 
was,  during  his  long  Life,  as  well  as  by  his  ufeful  Wri- 
tings, I  need  not  fay.     He  was  Chrift's  beloved  Difci- 
pie,  above  all  the  reft  ,•  and  he,  together  with  Veter  and 
James  J  were  the  chofen  Triumvirate,  who  were  only 
intrufted  to  fee  Chiift,  both  when  transfigured,    and 
when  in  his  Agony.    Thefe  three  then  were  certainly 
the  firft  and  principal  three  of  Chrift  s  Worthies :  in 
comparifon  of  whom  we  may  juftly  fay,  as  it  was  Paid 
of  old  of  David's  Hero's,  that  tho  they  were  mighty 
and  excellent  Perfons,  and  did  very  great  things,    T&^ 
they    attained   not  unto  the  fir fi  Three ^     2  Sam.  25.  19,  22. 
For,  as  Peter,  Jam^s  said  John ^  were  peculiarly  honour'd 
and  intrufted  by  Chrift,  above  all  the  other  Apoftles  ; 
fo^  they  were  afterwards,  in  fome  Senfe,  the  Leaders 
of  the  reft,  as  having  the  principal  hand  in  laying  the 
Foundation  of  theChriftian  Church.    With  a  Profpe<a 
this,  as  Simon  was  prophetically  called  Cephas  or  Feter, 
in  the  Senfe  I  took  notice  of  before  ,•  fc  he  and  his  two 
Companions  were  called  B.oamrg.es,  by  Chrift,  Mark  ;. 
17.     For  I  fee  not,  why  that  Name  Ihould  be  given  to 
James  and  Jchn,  exclufively  of  Veter,  as  it  ufually  is, 
when  the  Connexion  is  fuch,  as  to  give  no  real  occafi- 
on  for  fuch  a  limitted  Expofition.    What  the  Deriva- 
tion of  Boanerges  is,  I  leave  to  the  Criticks,to  (e)  whom 
I  refer  the  Reader.     It  is  fufficient  to  our  purpofe,  that 
the  Interpretation  is  given,  and  we  know  that  Chrifil 
meant  by  it.   Sons  of  Thtmder.     The  Hebrew^  Phrafe,^ 


■"■'■:  ^';;o-r   ror^!-  ^h  -^^  -"n  rr-rocT  6rf^  "n'f 

'rh-'n 

Co  S£€  Bib*  €rit.  (wd  Lighi  foqt^  oH  Mark  3 .  t  7, 

■ 

which 

19a  7he  Loganthropos.        Book  IIL 

which  is  refer'd  to  here,  is  lupi  03,  which  does 
not  only  fignify  Sons  of  Thunder,  but  Sons  of  Earth- 
quake,  and  therefore  -povr^  in  the  Greek  Text  muft 
not  be  taken  in  the  moft  confined  Senfe,  but  as  it  de- 
notes any  fort  of  violent  Concuffion,  that  is  accompa- 
nied with  a  loud  and  awful  Noife,  fuch  as  that  was  at 
Mount  Sinaiy  when  the  Mountain  quak'd,  by  reafon  of 
the  terrible  Noife  that  was  then.  I  do  therefore  fuppofe, 
that  our  Lord,  in  giving  this  Defignation  to  thefe  three 
Apofties,  did  allude  to  the  Prophefy,  Hag,  2. 6^  j.  Thus 
faith  the  Lord  of  Hofts^  yet  ovcs  more  or  within  a  little  while 
(fo  we  may  juftly  render  the  words)  I  ivill  jlmke  the 

Hea'vevs  and  the  Earth and  I  vjill  fiake  all  Nations y 

and  the  dtfire   of  all  Nations  fljall  come^   &c.     That  this  is 
a  Prophefy  concerning  the  coming  of  Chrift  and  his 
Kingdom,  all  are  agreed.     And  the  Apoille  plainly  in- 
terprets and  applies  the  words  this  way,  Hth.  12.  25-,  26, 
:i7,28.  His  Senfe  runs  thus.  If  theTranfgrelTorsof  Mofes 
Law  did  not  go  unpunifti'd,  pray  let  Chriftians  take  heed 
that  they  tranfgrefs  not  Chriil  s  Law  :    For  that  Law 
was  comparativeiy  but  an  Earthly  Thing,  whereas  this 
is  altogether  from  Heaven.     It  is  true  it  v/as  Chirft  that 
originally  gave  the  old  Law,  and  it  was  his  Voice  that 
fhoke  the  Earth.     But  now  he  hath  promifed  {^Hag,  2. 
^,7.)  that  he  will  yet  once  more  {hake,  not  the  Earth 
only,    but  the   Heavens.     And  this  Word^  yet  ojice  mure^ 
fignifies  fuch   a  fliaking  of  both  Earth  and  Heaven, 
as   fhall  include   a  removal   of  both,  that   thofe  things 
that  cannot  be  jhaken  may  remain  ^  and  a  new  Hea'ven  and 
Earth  brought  into    the  room   of  the  former^  of  a  more  excel- 
lent and  Induring  Nature  than  they  were.  Now,  by  thefe  laft 
figurative  Words,  the  Apoftle  means  no  more  than  this, 
at  leaft  as  to  the  firft  and  more  immediate  Senfe,  that 
when  Chrift  fhould  give  out  the  Gofpel,  he  would  by 
chat  Voice  fhake  both  the  Eccleiiaftical  and  Civil  State 
of  both  Jews  and  Gentiles,  out  of  their  Place.     So  that 
a  New  Heaven  and  Earth  fhould  be  brought  into  the 
World,    ill  the  room  of  the  old,  which  fhould  gradu- 
ally vanifti  away.    That  is^   That  both  the  Religion 

and 


chap.  a.  T/?^  Loganthropos.  195 

and  Civil  Polity  of  the  Jews  fhould  be  Thunder-ftruck 
and  overturned  as  by  an  Earthquake  from  the  Founda- 
tions :  and  that  the  Pagan  Religion  and  Roman  Go- 
vernment fhould  meet  with  the  ikme  Fate  afterwards : 
And  that^  inftead  of  thefe  the  Defire  of  all  Nations^  i.  e, 
Chrill  and  his  Gofpel-Truths  (fo  defirable  to  all  ratio- 
nal Creatures^  when  acquainted  with  them )  iTiould 
come  in  the  Head  of  Jewifti  Ceremonies  and  Pagan 
Dotage^  Idolatry^  Prophanenefs  and  Tyranny.  And  what 
more  proper  Figures  can  be  ufed  to  prefent  this  great, 
but  gradual  Change^  than  thofe  of  an  old  Heaven  and 
Earth  fhaken  to  Pieces^  and  the  Creation  of  a  new 
Heaven  and  Earth  to  occupy  the  room  of  the  oid. 
Now  this  being  the  meanings  we  may  eafily  fee,  why 
our  Saviour  gave  the  Title  of  Sons  of  Thunder  and 
Earthquake_,  to  Veter^  James,  and  John  ^  who  were  the 
firlt  Heralds^  that  preaeh'd  the  Gofpel  to  Jews  and  Gcn^ 
tilesj  and  thunder'd  out  Judgments  againft  the  obftinate 
Rejediers  of  Chrift  ,•  for  fo  Vttet  and  John  did  eminent- 

ly.  Acts  1,  12 -19-^ 22^  2:5,  &c.  Chap.  ;.  8  — 

19;,  &c.  How  eminently  did  Teter  ad:  the  part  of  a 
Boanerges,  in  the  Cafe  of  Ananias  and  Saphira,  Acls  f . 
%i  &c.  And  no  doubt,  it  was  the  peculiar  Zeal  of 
James,  that  occafioned  Herod  to  mark  him  out  as  one  of 
the  moft  forward  of  them  all,  when  he  caufed  him  to 
be  beheaded,  Ach  12.  2.  But  that  which  I  defire  may- 
be principally  obferved,  is  this.  That  the  Holy  Ghoft, 
when  it  came  upon  the  Apoftles,  came  with  a  Noife, 
that  carried  along  with  it  fomething  both  like  Thunder 
and  Earthquake.  When  it  came  firfl  of  all,  Luke  fays^ 
Ach  2.  2,  :5.  That  on  a  fudden  there  came  a  Sound  from  Hea- 
'uen,  as  of  a  ru^nng  mighty  Wind  (or,  as  the  Greek  may 
be  rendered  more  properly,  as  of  a  ftrong  Wind  fent, 
brought,  or  coming  from  thence)  and  it  filed  all  the 
Houfe  where  they  -were  fitting.  And  there  appeared  to  them 
cloven  Tongues,  like  as  of  Fire,  and  it  fat  (fir,  iy  tKocde^^ 
1;/^.  yKG)(T(Toc,  and  a  Tongue  fat)  upon  each  of  them. 
There  are  feveral  Critical  Obfervations  that  might  be 
made  on  this  account.    But  thefe  would  make  me  digrels 

O  too 


194-  7^^  Loganfhropos.        Book  III. 

too  far  •  and  therefore  I  fhall  pafs  them  at  this  time, 
leaving  the  curious  Reader  to  confult  the  Criticks^  and 
particularly  Lightfoot  and  Whitby^  upon  this  place.    It  i; 
therefore  fufficient^  for  my  prelent  purpofe^  to  obferve^ 
that  the  coming  down  of  the  Gifts  of  the  Holy  Gholl 
upon  the  Apoftles  and  the  reft  of  the  Hundred  and 
Twenty  mentioned^    Chap.  i.  i^,    (for  I   make    no 
queftion^  but  that  this  Emblem  of  the  Holy  Ghoft  came 
upon  all  of  them^  tho  not  in  equal  degrees^  feeing  eve- 
ry one  that  believed  and  was  baptized  did  partake  of  it 
afterwards)  that^  I  fay^ .  this  Defcent  of  the  Spirit  came 
down  J    as  Thunder  does^  with  a  mighty  Noife^  as  of 
a  ftrong  Wind^  and  with  Lightning  accompanying  it, 
tho  in  an  unufual  ShapCj  as  no  doubt  the  Wind  was  too 
of  an  unufual  Sounds  in  order  thus  to  diftinguifti  them 
from  common  Thunder  and  Wind.     And  thus  v/e  read 
again^  j4Bs  ^.  31.  That  when  they   had  frayed ^  the  Place 
'n;as  jliakeny  (as  a  Houfe  is^  when  a  Thunder-ftorm  paf- 
feth  over  it^  or  when  an  Earthquake  is  under  it)  -where 
they  were  ajfemhhd  to^^ether^  and   they   were  all  flhd   with 
the  Holy  Ghofi^  &c.  Thus  we  read  (which  may  illuftrate 
and  confirm  what  I  fay)  that  when  the  Voice  fpake  to 
Chrift  from  Heaven^  which  is  mentioned^  John  12.  28. 
it   is  told  USj  'ver.  29.  That  the  Feople^   that  flood  by^  [aid 
that  it  t hundred.     But  others^  that  were  a  little  more  ob- 
fervantj  and  took  notice  of  fome  difference  between 
-this  Noife  and  the  ufual  Noife  that  Thunder  makes, 
faid.  That  an  Angel  fpake    to    him.     And  thus   likewife 
came  the  Voice  to   Saul^  accompanied   with  Light, 
when  he  was  upon  his  Journey  to  Damafcus^  Acls  11. :;, 
&c.  infomuch.  That  not  only  he  was  flruck  down  to  the 
Ground, but  all  the  Men  ftruck  fo  too,  and  even  fpeech- 
lefs  with  the  awfulnefs  of  the  Voice,  or  Noife  rather, 
for  they  heard  no  articulate  Noife,  as  he  did.  To  return 
then,  we  may  hence  attain  to  underftand,  why  thefe 
three  firft  Apoftles  are  called  the  Sons  of  Thunder^  <viz,. 
becaufe  they  were  to  be  the  three  firft  and  principal  In- 
ftruments    and  Agents    of   the   Gofpel-Difpenfation, 
which  began  with,  was  founded  upon,  and  at  firft  car- 
ried 


Chap. 2 •        The  Loganthropo^.  195 

ried  on  by  the  Holy  Ghoft^  and  his  Gifts^  Operations 
and  Effeds^  which  were  given  and  difpenfed^  after  the 
manner  of  Thunder  and  Lightnings  accompanied  with 
an  Earthquake ;  tho  there  were  fome  peculiar  Marks  and 
Criterions  in  this  Matter^  that  plainly  diftinguifh*d  it 
from  Common  Thunder^  Lightning  and  Earthquake. 
And  I  thinks  that  John  may  very  probably  be  fuppofed 
to  allude  to  this^  when  he  Itiles  himfelf^  in  his  fecond 
and  third  Epiftle^  6  tt^^s pDVTip((^ ^The Elder^Senior  or  Pref- 
byter^  by  way  of  Peculiarity^  without  the  Addition  o£ 
Apoftlcs  or  any  other  Note  of  Diftindion^  as  to  Cha- 
rader  or  Office.    For  this  is  quite  another  Stile  and  way 
of  Writings  than  that  which  Veter  ufes^  CJjap.  5-.  i.  when 
lliluting  the  Presbyters  or  MinifterSs  he  calls  himfelf,  by 
way  of  Condefcentions  ^M^^^^esi^puTep©^  their  Fellow- 
Presbyter.  I  do  therefore  fuppofe^  that  not  only  James y 
but  ?eter  alfo  being  deadj  when  he  wrote  thefe  Epiftles, 
and  perhaps  all  other  the  ApoftleSj  he  calls  himfelf  thz 
Tresbyter^  exclufive  to  all  others^as  being  the  only  Perfon 
living,  that  was  dignified  with  a  peculiar  Name  and 
Chara6ter  of  Chrift's  own  giving.      However^  from 
what  has  been  faid^  we  may  feCs  why  Chrift  gave  this 
Title  to  the  two  Sons  of  Zebedee,  and  why  he  fent  them 
forth  together.     And  here  let  us  not  forgetsthat  as  Peter 
was  peculiarly  honoured  tobethefirll  Man  that  preach'd 
to   the  Gentile  Churchs   and  was  therefore  the  firfl: 
Stone  of  that  Building  :  So  James  was  the  firft  Martyr 
of  the  Apoftles  (as   Stephen  was  the  firft  of  all  Chri- 
ftians)  that  cemented  the  f^ime  Building  with  his  Blood. 
Ands  as  John  went  hand  in  hand  with  both  of  them^, 
to  propagate  the  Gofpel^  tho  he  was  only  Peters  Second 
in  point  of  Adivitys  and  was  not  call'd  to  die  a  violent 
Deaths  ^^  he  and  James  were  :  fo  he  had  this  peculiar 
Honour  above  both  of  themj  not  only  to  live  after  the 
Deftrudion  of  Jerufale?^^  but  to  put  the  lafl;  and  con- 
cluding hand  to  the  Canon  of  the  New  Teftaments  and 
confequently  to  the  whole  Bible.     Iii  which  laft  re- 
fpedss    he    was  the  Presbyter^  by  way  of  Eminence 
and  Peculiarity,  and  a  Boanerges.    And  furely  the  Book 

O  2  of 


196  T/^e  Logan thropos.        Book  IIL 

of  the  Revelation^  that  contains  in  it  the  Fate  both  of 
the  Church  and  Worlds  fpeaks  him  to  be  fuchj  as  well 
as   his   being  0  QiQKoy(^y    The  Divine  or  Theologue^  m 
a  Senfe  peculiar  to  himfelf  at  that  time^  as  he  is  called 
in  the  Title  of  the  Apocalypfe.    So  that  upon  the  whole,, 
if  God  did  by  the  Chriftian  Religion^  as  by  Thunder, 
Lightning  and  an  Earthquake^  ftiake  both  the  Heaven 
of  the  Jewiih  Law^  and  the  Earth   of  its  Polity^  and 
the  Settlement  of  that  People  in  JuJ^a,  out  of  their 
Places  ?  If  Paganifm^  as  to  its  Religion,  Cuftoms,  Phi- 
lofophy  and  Laws,  were  at  length  fo  fliaken  this  way, 
as  to  be  fliatter'd   to  pieces  ?  If  the  Roman  Empire  it 
felf  was  firft  weaken'd,  and  at  length  totally  deftroyed 
by  it  ?  And,  if  the  Chriftian  Difpenfation  was  brought 
into  the  room  of  all  thefe,  as  a  new  Conftitution  from 
all  that  had  been  before,  and  thus  as  a  kind  of  new  World 
or  new  Heaven  and  Earth  ?  I  fay,  if  thefe  things  be  duly 
confidercd,  we  need  not  much  \vonder,  if  the  three  Lead- 
ing Apoftles  (who  were  the  firft  and  principal  Builders 
of  the  Chriftian  Fabrick,or  who,  at  leaft,  had  the  firft  and 
chief  hand,  in  laying  the  Foundation  of  this  Eredion, 
(next  under  Chrift  and  under  the  Conduct  of  the  Para- 
clet)  be  called  Boanerges^  or  the  Sons  of  Thunder  :  nor 
need  we,  any  longer,  look  upon  this  Defignation  as 
ftrange,  nor  yet  inquire  any  farther  after  the  meaning 
and  defign  of  Chrift,  in  giving  them  this  Title.    And 
now,  after  all  this,  it  will  not  be  hard  to  guefs,  why  our 
Lord  made  choice  of  James  ^nd  John;  why  he  fentthem 
forth  together  ;    and  why  he  join  d  them   with  Peter^ 
when  he  chofe  thefe  Three  to  be  the  only  WitnelTes 
both  of  his  Transfiguration  and  Agony.   I  proceed  there- 
fore, ;.  To  inquire  into  the  Charader  of  Fhilij?  and  Bar- 
tholomewy  who  are  the  third  Pair,  (if  I  may  fay  fo)  of  the 
Apoftles.     And  feeing,  I  think,  I  have  faid  enough  to 
prove  that  he  that  is  ufually  called  Bartholomew^  was  the 
fame  that  is  by  John  cAXtdNathanael^  I  fhall  begin  with 
him.     For,  taking  this  for  granted,  there  is  none  of  the 
Apoftles,  whofe  Character  is  fo  plainly  and  fully  gi- 
ven j  and  that  by  our  Lord  himfelf^  John  i.  47-  BdoU 

an 


Chap.  7.         The  Loganthropos.  ip7 

an  Ifraelite  indeed^  in  whom  there  is  no  Guile,  Perhaps  Na- 
thanael  might  be  little  taken  notice  of,  even  for  Religi- 
on^ in  the  Place  where  he  liv'd  ;  whilft  the  rotten- 
hearted  Pharifees^  and  fuch  a  Man  as  Judas  Ifcariot^ 
were  look'd  upon  as  mighty  Saints.  And  therefore  our 
Lord  prefaceth  his  Charader  of  him^  with  a  Behold. 
And  then  he  adds  the  Charader^  An  Ifraelite  indeed. 
The  bulk  of  the  Jews  thought  that  their  very  Name  in- 
titl'd  them  to  Heaven :  And^  if  they  were  rigidly  tena- 
cious of  their  Ceremonies^  they  thought  they  were  very 
good  Men^  and  liv'd  up  to  their  Profeffion  ^  tho  they 
difpens'd  with  their  Confciences  in  Moral  Duties^  fuch 
as  Juftice  and  Mercy.  But  Nathanael  plac'd  his  Religi- 
on chiefly  in  the  latter.  And  therefore  Chrift  explains 
what  he  means  by  calling  him  a  true  Ifraelite^  by  adding, 
in  -whom  there  is  no  Guile,  So  that  Sincerity  is  the  Teffc 
of  true  Religion :  Nay^  the  very  Eflence  and  Soul  of 
it.  If  any  fay.  Was  it  confident  with  this  Charader, 
that  Nathanael  was  fo  drawn  away  with  Prejudices 
againft  Chrift^  and  fo  rafh  this  way^  as  to  quarrel  with 
Vhilip^  when  he  afferted  that  Jefus  was  the  Meffi- 
ah_,  as  we  fee^  'uer,  46.  Can  any  good  thing  come  out  of  Na^ 
z>areth  ?  lanfwer^  fliall  this  be  an  Objedion  againft  him 
with  usj  when  it  was  none  with  Chrift^  tho  he  knew 
what  paft  between  Fbilip  and  him^  as  we  fee^  'ver.  48. 
No^  let  us  rather  conclude  the  quite  contrary  of  this. 
For  indeed  this  very  thing  is  the  moft  eminent  Proof 
that  can  be  of  his  Sincerity.  For  he  was  a  plain  up- 
right Man^  that  fpake  as  he  thought^  without  Artifice 
or  Difguife.  And^  if  he  fail'd^  it  was  not  for  want  of 
Sincerity^  but  Information.  Nor  was  it  ftrange^  that 
he  fhould  labour  linder  this  Prejudice  :  for  the  whole 
Nation  of  the  Jews  feem  to  have  been  poffcfs'd  with 
the  fame  Notion,  even  the  very  Sanhedrim,  as  appears 
from  their  Reprimand  given  to  Nicodemusy  and  their 
Determination  upon  it,  Johnj,  ^ 2.  J^rt  thou  alfo  ofGa- 
lilee  ?  Search  and  look  ^  for  out  of  "Galilee  arlfeth  no  Fro-^ 
fhet.  But  how  far  foever  Nathanael  w^  carried  away 
with  this  popular  Error,  yet  he  was  not  fo  prepoireft 

O  ;  with 


198  The  Loganthropos.        Book  III. 

with  it_,    as  not  readily  to  yield  to  Reafon^  tho  it 
thwarted  it.     When  therefore  Fhili-p  had  beg'd  the  Fa- 
vour of  him^  only  fo  far  to  fufpend  his  Determination 
in  this  matter^  as  to  go  along  with  him^  and  be  Judge 
for  himfelf,  defiring  him  to  come,  and  fee  :  Good  Natha^ 
nael  readily  agreed  to  this^  as  highly  reafonable.     And 
when   he  came^  and  found  by  Chrift's  Anfwer  to  his 
Quefl;ion_,  what  no  mere  Man  could  know^  he  imme- 
diately believes^  and  gives  Chrift  that  honourable  Te- 
ftimony_,  which  we  have^  'ver.  49.   Rahhi^    thou  an  the 
Son  of  God.,  thou  art  the  King  of  IfraeL    So  that  Nathanael 
pr  Bartholo?ne7v y  was^  in  a  word^  a  plain^  fincere  and 
honeft  hearted  Man^  that  knew  no  Tricky  and  hated 
Diflimulation^  whither  in  Word  or  Adion.     And^  as 
fuch  honefl;  Men  run  fo  far  from  Knavery  and  Falfe- 
hoodj  as  ufually  to  talk  too  free  for  their  own  Safety  ^ 
fo  we  may  reafonably  fuppofe^  that  Natbanael  was  one 
of  thofe^  that  the  World  is  apt  to  call  an  honeft  well- 
meaning  Man^,  but  not  equally  ftock'd  with  Prudence. 
For  both  his  Anfwer  to  Thilip^  and  his  Queftion  and 
Anfwer  to  Chrift^  feem  to  carry  fome  fuch  Air  along 
with  it.     He  knew  no  Complaifance  to  Philips  in  ask- 
ing him,  how  he  came  to  think  fo  or  fo  :  but  bluntly 
and  roundly  contradicts  him.     But  his  Honefty  laying 
him  open  to  Convidion,  on  he  goes  to  Jefus.     But, 
tho  he  got  fo  great  an  Encomium  from  him,  he  is  not 
moved  from  his  wonted   pace.    He  does  not  thank 
Chrift,  for  he  knew  nothing  like  Compliment.     Nor 
does  he  excufe  himfelf  from  deferving  fuch  an  Elogium, 
as  others  would  have  been  apt  to  have  done,  from  a 
pretended  Modefty.     But  he  bluntly  asks  him,  Hov^ 
km-weft   thou  me  ?    And  upon  Chrift's  Anfwer,  being 
convinced,  he  roundly  and  plainly  tells  all  his  Mind, 
not  fearing  either  Cenfure  or  Perfecutipn,  as  a  cautious 
Man  would  have  done  ^  for  the  Charader  he  gives  of 
Chrift  is  fo  high,  that  the  Jews  might  have  laid  hold 
of,  under  pretence  of  its  being  Blafphemy,  and  fo  pro- 
iecuted  him,  on  this  Head  for  his  Life  j  as  we  know 
they  did  Chiift-  himfelf  afterwards^  tho  he  had  never 
.  ufed 


Chap,  1.         The  Loganthropos.  199 

ufed  any  Expreflion  fo  plain  and  high  concerning  him- 
felf^  as  this  was.  And  therefore  we  may  well  fuppofe^ 
that  when  Chrift  required  his  Apoftles^  not  only  to  be 
harmlefs  as  Doves^  but  wife  as  Serpents^  he  had  a  par- 
ticular Eye  upon  this  good  Man  ;  whom  I  look  upon 
to  have  had  much  more  Integrity  and  down-right  Ho- 
nefty^,  than  Caution^  or  any  thing  that  look'd  like  Cun- 
ning :  tho^  at  the  iame  time^  he  might  be  a  Man  of 
very  con fiderable  natural  Parts,  and  fo  every  way  qua- 
lified for  the  Office  of  an  Apoille.  Now^  as  for  Philips 
we  find  but  very  few  and  fmall  Hints  concerning  him ; 
which  makes  it  the  more  difficult  to  give  any  Charader 
of  him.  All  the  Account  we  have  of  him,  amounts 
only  to  thefe  things  \;  ^jiz..  Firft,  That  he  was  of  Betb^ 
Jaiduy  the  City  of  Andrew  and  Feter^  John  i.  44.  and 
therefore  no  doubt  acquainted  with  them  ^  and,  iffo^ 
he  could  not  be  a  Stranger  to  John  the  Baftijt^  and  his 
Dodrine,  feeing  Andreju  was  one  of  his  Difciples. 
Next  we  find,  that  Chrifl  called  him  to  be  his  Difci- 
ple,  the  very  next  day  after  Veter  came  to  Chrift,  ^er. 
45.  So  that  he  feems  to  have  been  the  Third,  as  to  Or- 
der, if  we  confider  the  time  of  their  being  called.  Be- 
ing called,  we  find  fomething  that  feems  to  fpeak  him 
to  have  been  a  judicious,  inquifitive  Man,  v/ell  vers'd 
in  the  Scriptures,  and  that  had  examined  what  the  Baf^ 
tifi^  and  Andrew^  and  Vzter^  had  faid  of  Chrift,  by  the 
Sacred  Writings,  as  the  Bereans  did  afterwards  the  Apo- 
ftles  Dod:rine.  For  I  cannot  think  he  fpoke  at  random_, 
but  from  Conviction  upon  Evidence,  when  he  tells  Na^ 
thanaely  ver.  45'.  We  have  fuund  him  of  whom  Mofes  in  the 
haiv  and  the  Prophets  did  write ^  J^^A^  o/Nazareth^  the 
Son  o/Jofeph.  Befides,  that  he  fhows  Judgment  and 
Difcretion,  in  the  choice  of  thefe  Words,  confidering 
the  Man  he  fpoke  to  :  for  Nathanael  was  a  Man  not  to 
be  dictated  unto,  but  eafy  to  be  brought  over  to  Truth^ 
upon  fuch  Evidence  as  that  which  he  infifted  upon. 
And,  as  this  fuppofes,  that  he  was  intimately  acquain- 
ted with  Nathanael  ^  fo  it  fatisfies  us,  that  Philip  was  a 
Holy  Man  himfelf^  for,  as  the  old  Saying  is,  Nofcitur 

O  4  '  ,<?PC 


5oo  The  Loganthropos.        Book  III. 

ex  focloy  he  is  known  from  the  choice  he  made  of  a 
Companion.  But  befides  all  this,  his  Prudence  as  well 
as  Modefty  is  ktiiy  in  his  fliort  but  pithy  Anfwer  to 
JSfathanaers  Objedion,  when  he  fays.  Come  and  fee^  ver. 
46.  For,  tho  he  himfelf  might  have  been  capable  to 
prove  Jefus  to  be  the  Mefliah,  fo  as  to  convince  Nat  ha- 
nael  by  the  Arguments  that  had  fatisfied  himfelf :  yet, 
as  this  would  have  taken  up  a  great  deal  of  Time,  he 
juftly  fuppofed,  that  it  would  be  not  only  the  fhorteft 
but  moll  effedual  Method,  to  bring  him  along  with 
him  to  his  Bleffed  Mailer.  Another  Hint  concerning 
this  Man  we  have,  John  16.  20,  21,  22.  ^Iz..  the  Me- 
thod he  took  to  anfwer  the  Defire  of  thofe  Greeks  that 
came  to  him,  defiring  that  he  ivould  jljew  them  [f^f^^' 
Whither  they  came  to  him,  rather  than  any  other  Apo- 
ftle,  as  meeting  him  firil,  or  from  a  deliberate  Choice, 
I  can  pretend  to  fay  nothing,  becaufe  the  Text  is  filent 
this  way.  But  his  Method  of  managing  this  Point  be- 
ing particularly  recorded,  deferves  Confideration  j  that 
he  confulted  Andrejv^  in  the  firll  place,  before  he  would 
gratify  them  fo  far :  And  Andrew  giving  his  Opinion 
that  he  ought  to  do  fo,  he  joins  him,  as  his  Companion 
in  this  matter.  He  feems  to  have  hefitated,  whither  a 
mere  Curiofity  to  fee  Jefus,  ought  to  be  gratified  •  and 
therefore  he  makes  choice  of  Andrew ^  as  the  oldeft  Dif- 
ciple  of  Chrill,  and  confequently  the  moil  experienced 
of  them,  and  who  was,  as  I  have  faid,  a  cautious,  pru- 
dent and  inquifitive  Perfon  ^  in  order  to  have  his  Judg- 
ment and  Concurrence  in  what  he  did.  So  that  this 
minute  Circumilance  is  not  recorded  in  vain.  For  it 
confirms  me  in  what  I  have  fuid  of  P^i//*/?,  that  he  was 
himfelf  a  cautious,  modefl;  and  wary  Man,  even  in  the 
fmalleft  of  Actions,  or  thofe  that,  at  firil  view,  we  may- 
think  fo.  There  is  but  one  Hint  more  given  of  this 
Man,  in  all  the  New  Teftament  (for  that  Vhili^  men- 
tioned, Acis  12.  and  elfe where,  was  not  P/:?////)  the  A- 
poille,  but  Vhilip  the  Deacon  and  Evangelift;)  and 
that  is  in  John  14.  8.  when  he  fays,  Lord^  fl)eiv  us  the 
father,   and  it   fufficeth   us\      The  Occafion   was   this  ? 

Chrift 


Chap.  !•        The  Logatithropos.  aoi 

Chrift  was  now  about  to  take  leave  of  his  Followers, 
and  to  fufFer.    He  enters  therefore  upon  a  long  and  pa- 
thetical  Difcourfe^  concerning  his  leaving  them^  which 
he  began  upon  the  occafion  of  Jti^-is  Ifcariofs  going  out 
ill  order  to  betray  him,  Ch.  1:5.  t^.  ;o.  And  is  continued 
from  the  ;  1/  Verfe  of  that  Chapter  ("with  a  few  Inter- 
ruptions occafioned  by  fome  Queftions  put  up  to  him 
fromfome  of  the  Apoftles)  to  the  end  of  Ch,  16.  and  is 
coji eluded  by  that  remarkable  Prayer,  Ch,  ij.    Imme- 
diately after  which,  he  and  his  Apoftles  go  into  that 
Garden,  in  which  he  was  feifed,  as  we  fee,  C^.iS.i^  2, 
&c.     Now  he  begins  this  long  and  noble  Difcourfe 
with  telling  his  Apoftles,  that  he  was  to  leave  them  ; 
C/?.  I ;.  ; I,  &c.  This  furprifeth  them  all.  And  Teter^  the 
m  oft  forward  of  them  all,  asks  him,  whither  he  went, 
-I'cr.  %6.  which  occafion  d  a  Dialogue,  that  confounded 
their  Thoughts  yet  more.     Thomas^  who  was,  as  we 
fhall  fee  afterwards,  of  a  pofitive  and  diffident  Temper, 
gives  his  Mafter,  in  a  fort,  the  Lie,  Ch.  14.  5-.  Whom 
our  Lord  refutes  ftrongly,  but  in  foft  Words,  as  giving 
Allov.-.incc  ^or  the  Man's  Temper,  'ver,  6,  7.     In  the 
clofc  of  this  Anfwer,  our  Lord  had  aflerted^  that  they 
knew  the  E^'her^  and  had  feen  him,  becaufe  they  had 
known  and  feen  his  Chrift.    Philip  breaks  Silence  here, 
with  this  Requeft,  that  Chrifi  would  ffljew  them  the  Fa- 
ther^ and  then  they  would  be  fully  fatisfied,  <ver,  8.  The 
Words  bear  Evidence  of  a  judicious  Curiofity,  as  to  the 
matter  inquired  after.     And  the  manner  of  them  ("beiiig 
neither  by    way  of  Affertion,    nor  Self-confidence, 
zsVeters,  ch.  i;.  ^7.    Nor  by  way  of  Challenge,  as 
that  of  Thomas^  ch.  14.  f .  but  by  way  of  Petition)  fliews 
the  Modefty  and  Judgment  of  Thilif,    And  he  that  con- 
fiders  how  deeply  the  Difciples  were  tindur*d  with  the 
common  Notion  of  the  Jews,  in  expeding  a  Meffiah, 
that  fhould  be  a  glorious  Conqueror,  may  difcerna 
great  deal  of  Faith,  tho  in  a  Struggle  with  Diffidence, 
to  have  been  at  that  time  in  ?/6/7i/s  Breaft.    For  it 
fpeaks  forth  as  much  as  this  comes  to.     Lord,  this  is  no 
eafy  thing  for  us  to  believe  or  digeft,  that  thou  art  a- 

bout 


20  2  The  Loganthropos.         Book  III. 

bout  to  leave  us^  and  to  fufFer  Death  by  the  Jews, 
However  Lord^,  if  thou  wilt  allow  us  to  fee  the  Father^ 
a^  we  have  fctn  thee^  we  will  reft  fatisfied  with  this 
ftrange  Difpenfation,  without  either  defponding  or 
turning  back.  We  are  not  to  fuppofe  that  P/7/7//>  did 
ever  dream  of  feeing  the  ElTence  of  God  here :  but  on- 
ly of  feeing  the  Father  manifeft  himfelf  in  fome  vifible 
way^  by  way  of  Atteftation  of  the  Truth  of  what 
Chrift  had  faid.  But  even  this  was  a  Proof  of  Tlnlifs 
Weaknefs  and  Ignorance^  in  this  Affair  :  it  being  alto- 
gether improper^,  that  ever  the  Father  fhould  appear 
under  any  vifible  manner^  as  I  have  (f)  elfewhere  de- 
monftrated.  And  therefore  Chrift  checks  FhiUp^  with 
fome  Sharpnefs;,  feeing  a  Man  of  his  calm  and  thought- 
ful Temper  might  have  better  underftood  his  former 
Affertion^  had  he  confider'd  it  a  little  more  clofely^ 
than  either  a  Veter  or  a  Thomas^  confidering  the  natural 
Raflinefs  of  the  firft^  and  the  Scrupulofity  of  thefecond. 
However^  upon  the  whole^  this  PalTage  confirms  mCj. 
as  to  what  I  obferved  from  the  former ;  that  we  do  not 
miftake  Philip's  Charader^  when  we  fuppofe  him  to 
have  been  a  critically  judicious^  and  cautioufly  pru- 
dent Perfon,  as  well  as  a  modeft  and  holy  Man.  And 
tiierefore  we  fee  how  juftly  Philip  and  Bartholomew  gtro^ 
pair'd  together.  For  befides^  that  they  were  old  and' 
intimate  Friends^  and  good  Men  ;  Philip's  Judgment 
and  Prudence  might  be  of  great  Ufe^  to  dired  and 
caution  an  honeft^  free  and  open-hearted  Nathanael, 
when  they  had  to  do  'with  cunning  and  knavifti  Men, 
that  lay  upon  the  catch  with  them ;  as  NathanaeVs  Frank- 
nefs  and  down-right  Ingenuity  was  like  to  be  of  equal 
life  to  Philip,  thiit  his  Caution  might  not  degenerate  in- 
to fervile  Fear,  to  the  baulking  of  a  free  Declaration  of 
the  Truth,  and  the  Meflage  they  were  fent  about.  And 
befides,  as  Philip  was  likely  to  reafon  better  and  more 
clofely  than  NaphameL;  this  Bartholomew  was   of  that 


'     '  honeft 


Chap.  2.  T^he  Loganthropos.  ao^ 

honeft  Warmth  and  Zeal^  as  would  put  him  upon  a  pa- 
thetical  and  fervent  way  ^f  Preachings  more  adapted  to 
a  popular  Auditory.     So  ^hat  our  Lord's  Wifdom  may 
be  confpicuoufly  feen^  in  ftnding  forth  thefe  two  Men 
together.     We  come  now  to  conrider_,  4.  The  next  two 
ApoftleSj  'uiz^.    A4atthew   arid  Thomas.     And  feeing   I 
have  faid  fomething  but  juft  now^  concerning  this  laft, 
I  fliall  begin   with  him  here.     I  took  notice  of  what 
Thomas  faid  to  Chrift,  Jdihn  14.  f.   and  ventured  to  cha- 
racterize him  from  thencb^  with  relation  to  his  natural 
Temper^  as  one  that  was  fcrupulous  and  diffident^  as  to 
his  giving  credit  to  things^  and  very  pofitive  and  fixed^ 
in  any  Notion  he  had  firft  taken  up.    But  I  built  not 
this  Charader  of  him_,  upon  that  Expreffion  alone. 
For  we  have  fomething  further  related  of  him,  that  de- 
monftrates  this  more  fully  ^  'viz,,  that  PafTage  in  John 
2.0.  24-,  25.  where^  tho  all  the  other  Apoftles  aftured 
him  of  Chrift's  Refurredion^  upon  their  own  Know- 
ledge^   as  having  feen  him  themfelves  j   yet  Thomas 
would  not  believe  them.    Nay^  fo  pofitive  was  he  this 
way^  as  to  fay^  Excep  Ijhallfee  in  his  Hands  the  Fnnts  of 
the   Nails ^    and  put  my  own   Hand  into  them  *  nay^  and 
thrttfi  my  Hand  into  his  Side  too^  I  will  not  believe.     HoW- 
ever  J  tho  Thomas  was  fcrupulous^  pofitive  and  diffident^ 
and  hard  to  be  convinced^  he  was  of  that  affedionate 
Temper,  as  to  be  mightily  concerned  and  afFec5ted  with 
any  thing  of  Weight  and  Moment,  that  he  was  once  fa- 
tisfied  about.     And  therefore,  when  Chrift  had  conde- 
fcended  to  him,  in  all  he  demanded,  he  was  ftruck 
dov/n  into  a  melting  and  concerned  Frame,  and  cryed 
out,  'ver.  28.  My  Lord  and  my  God :  An  abrupt  Expreffi- 
on, but  full   of  Significancy  and  Force,  and  fuch  as 
fhews  how  full  his  Soul  was,   both  by  way  of  Concern 
for  his  own  paft  Infidelity  and  Obilinacy  ,•  by  way  of 
Admiration  as  to  Chrift's  Goodnefs  and  Condefcenfion  ; 
and  by  way  of  Joy  and  Delight  to  fee  his  Mafter  again  : 
all  which  he  expreifeth  fo,  as  to  fhew  his  Faith  in 
Chrift,  both  as  Meffiah  and  God  ,•  and  fo  as  to  declare 
his  Refolution;,  as  to  a  clofe  Adherence  to  him,  as  fuch, 

fop 


'^04  ^^^  Loganthfopos.       Book  III. 

for  the  future.  So  that  Thomas  was  (as  we  fay  of  fome, 
that  quicquid  volunt  'valde  'volunt)  of  that  Temper,  as  to 
fee  pofitive  and  fervent  in  all  he  faid  or  did,  whither 
right  or  not.  And  we  find  many  warm  Men  of  this 
Temper,  that  they  paffionately  love,  or  paflionately 
hate,  are  refolvedly  diffident,  and  as  fervently  credu- 
lous at  other  times.  And  truly  it  is  no  fmall  Confirma- 
tion to  us,  that  Thomas  was  exadly  fuch  a  one  as  we 
have  defcrib'd,  to  confider  what  is  taken  notice  of  him, 
John  II.  1 6.  For  when  Chrift  had  told  his  Apoftles, 
that  Laz^arus  was  dead,  Thomas  faid  unto  his  Fellotv-Dif' 
ciplesy  Let  m  alfo  gOy  that  ive  may  die  with  him.  An  Ex- 
preffion  that  demonftrates  a  warm  and  paflionate  Affe- 
ction and  Love,  and  fuch  a  one  as  was  rafti  and  incon- 
fiderate.  But  all  fuch  Men  are  fo.  If  they  hear  of  the 
Death  of  a  Friend,  that  they  paffionately  lov'd,  they 
know  not  how  to  bear  it,  and  mind  not,  whilft  the 
Paffion  lafts,  what  they  fay,  in  giving  a  Vent  to  their 
Sorrows.  Now,  with  Thomas  was  joined  Matthew ^  o- 
therwife  called  Le-x;/,  the  Son  of  Alfheus^  Mark  2.  14. 
tho  not  that  Alpheus  that  was  the  Father  of  James  and 
Judas.  Concerning  him  little  is  faid,  befides  that  his 
Name  is  inferted  in  all  the  four  Catalogues  of  the  Apo- 
ftles. For  befides  this,  we  have  no  hint  of  him  in  all 
the  Sacred  Hiftory,  by  which  we  can  guefs  at  his  Cha- 
racter, except,  that  we  are  told  of  his  being  call'd  to 
be  a  Chriftian,  when  he  was  fitting  at  the  Place  of  the 
Receipt  of  Cuftom  ;  of  which  we  read,  Matth.  9.  9,  &c. 
Mark  2.  14,  &c,  Luke  <;.  27,  &c.  And  all  that  we  can 
gather  hence  is,  that  Chrift  pitch'd  upon  him  as  a  pro- 
per Perfon  to  be  his  Difciple,  and  afterwards  to  be  his 
Apoftle ;  that  being  call'd,  he  readily  obeyed,  and,  as 
Luke  fays,  left  ally  rofe  up  and  followed  Chrifi  ;  10  that  he 
did  not  fo  much  as  difpute  whither  his  fafe  and  gainful 
Imployment,  or  Chrift's  Service,  ought  to  have  the 
Preference ;  that  he  invited  Chrift  and  his  Difciples  to 
Dinner  in  his  Houfe,  and,  as  Luke  fays,  made  them  a 
great  Feaft  there  ;  that,  together  with  them,  he  had  a 
great  many  Publicanes,  and  others  of  his  Friends  and 

Acquain- 


Chap.  a.        T^he  Loganthropos.  20$ 

Acquaintance  to  dine  with  him^  which  propably  he 
didj  in  order  to  draw  them  in  to  follow  his  Example  in 
becoming  Chrifti^ns ;  and  that  this  gave  occafion  both 
to  a  Difcourfe  between  Chrift  and  the  Pharifees^  and 
between  him,  and  the  Difciples  of  John,    Now  all  I 
would  obferve  from  hence  is,  firjl-y  that  Matthew  ap- 
pears to  be  the  very  Reverfe  of  Judas  Ifcariot.    For 
whereas  the  Traitor  was  covetous,  and  therefore  left 
Chrift  for  the  World  ;  Matthew  was  generous  and  libe- 
ral, and  left  the  World  for  Chrift.     Which  is  fo  much 
the  more  remakable,  that  Judas^  as  I  have  obferved  al- 
ready, had  perhaps  the  faireft  Appearance  of  feriousand 
ftrid  Religion,before  he  difcover'd  himfelf,of  any  of  the 
Apoftles  ,•  whereas  Matthew  was  a  Publican,  and  rank'd 
with  the  unclean,  whom  the  Jews  call'd  Sinners.    So 
that  Judas  was  a  Devil  ading  under  the  difguife  of  a 
Saint :  Whereas  Matthew  was  a  Saint,  tho  under  the 
reproachful  Name  of  a  Sinner.  And  here  I  would  parti- 
cularly take  notice  oi  Matthew's  Modefty  and  Humility. 
For  whereas  Luke  fays  with  an  Emphafis,  that  he  did, 
upon  Chrift's  Call,  immediately  leave  ally  and  rife  up 
and  follow  him  :  Matthew  himfelf  fays  only,  and  he  arofe 
and  followed  him.     And  whereas  Luke  fays,  that  he  made, 
Chrifl-  a  great  Feafi  in  his  Houfe  :     He   himfelf  mentions 
this  in   the   General  only,    and  as  it  were    by  the 
bye,  thus  ;    and   it  came  to  pafs^  as  Jefus  fat   at  Meat 
in    his    Houfe y  behold ^  many  Tjtblicanes-  and  Sinners ^  8zc» 
And  his  Modefty  is  further  remarkable,  in  that  which 
I  hinted  above,  viz.,  his  placing  Thomas  before  himfelf, 
in  the  Rank  of  the  Apoftolical  Bench,  whereas  both 
Mark  and  Luke  reckon  him  before  Thomas.     And  then. 
Secondly y  I  would  likewife  obferve  this,  as  highly  proba- 
ble ;  That  Matthew  was  no  lefs  the  Reverfe  of  Thomas, 
in  point  of  natural  Temper,  than  he  was  of  Judas^  in 
pomt  of  Religion  and  Integrity.    For  by  what  I  have 
faid  of  him,  I  hope  I  may  juftly  conclude  him  to  have 
been  a  Man  of  a  calm,  fedate,  and  thoughtful  Tem- 
per ;  flow  to  fpeak,  (and  therefore  we  read  not  of  one 
Queftion  that  ever  he  put  up  to  Chrift)  but  fwift  to 

hear 


bo6  The  Loganthropos.        iBook  III. 

hear  and  inquire  ^  and  careful  to  review  and  comme- 
morate what  he  himfelf  thought  worthy  to  be  known. 
And  hence  it  is^  that  he  has  left  behind  him  that  exa<5t 
and  admirable  Hiftory  of  Chrift^  which  the  Chriftian 
Church  has  agreed  to  place  before  all  the  other  Gofpels, 
and  juftly.  For^  as  neither  Mark  nor  Luke  were  Apoftles^ 
and  therefore  not  Eye  and  Ear-WitnelTes  of  what  they 
write^  at  leaft  not  of  fo  many  of  Chrift's  Sayings  and 
Ad:ions  zs  Matthew  was :  So  John  neither  wrote  fo  early 
as  Matthew y  nor  any  thing  like  an  exad  Hiftory  ;  but 
only  added fome  memorable  things^  efpecially  fome  large 
Dilcourfesj  which  Matthew  h.-id  omitted^    as  well   as 
Mark  and  Luke.     And  indeed  the  former  of  theie  feems 
only  to  be  a  Compendizer  of  Matthevis  Hiftory  :  and 
as  for  Lukcy  who  owns  that  he  wrote  from  the  Infor- 
mation of  others^  we  may  be  fure  that  he  founded  \\is 
Account  principally  upon  that  of  Matthew,     As  there- 
fore Matthew  feems^  in  this  refped,  to  have  been  ho- 
noured above  all  the  Twelve  :  So  we  may  be  fure^  that 
the  Holy  Spirit  did  not  chufe  him  to  be  tirft  Amanuen- 
lis  of  theNew  Teftament,  without  fpecial  Reafon.    He 
muft  therefore  be  fuppofed  to  have  had  all  the  proper 
Qualifications  of  a  perfed:  Hiftorian^  i^is:,.  intimate  Ac- 
quaintance with  him  whofe  Hiftory  he  writes  j  a  nice 
Obfervation  of  the  Fad:s  he  records^  and  the  Circum- 
ftances  ^  an  unaffeded  Concern  to  inform  others  pun- 
drually  as  to  Truth ,-  a  Dexterity  of  doing  this  nakedly^ 
without  any  partial  Comments  of  his  own  ,•  and  a  Free- 
dom from  Paffion  and  Humour^  in  the  giving  things  a 
wrong  turn^  by  fetting  them  in  a  falfe  Light^  or  by 
painting  them  forth  in  artificial  Colours.     Now  to  ad: 
thus^  requires  a  Man   of  a   critical  Inquiry,    a  folid 
Judgment,  and  a  tenacious  Memory  ^  as  well  as  one  of 
great  Faithfulnefs  and  Application.     And  I  believe  the 
more  judicioufly  and  ferioufly  we  perufe  Matthew's  fliort 
Annals  of  Chrift,  the  more  we  will  be  convinced  that 
he  has  approved  himfelf  to  befuch  anHiftorian.    And, 
if  fo,  who  fitter  to  be  joyn'd  with  Thomas ^  confidering 
the  Charader  that  he  bears  in  the  Gofpel- Account.  But 

if 


Chap.  7.         The  Loganthropos.  a 07 

ii  Thomas  needed  fuch  a  Companion^  to  reftify  his 
Temper^  and  to  dired  him  in  his  Condud  ^  Thomas 
might  be  equally  neceflary  to  a  calm^  modeft,    and 
thoughtful  Matthew y  in  point  of  popular  and  pathetical 
Difcourfes ;    for  there  are  none  that  work  fo  natu- 
rally on  the  AfFedions  of  Men^  efpecially  the  vulgar 
Sort^  as  thofe  that  are  of  a  volatile  and  affedionate 
Temper  themfelves.     So  that  Chrifl's  Wifdom  is  equal- 
ly difcernable  in  joining  thefe  two  Men  together^  as  in 
joining  the  former.    Let  us  now  come,  f.  To  the  next 
-Pair^  'viz,.  the  two  Sons  of  Mphens,    And  here  previ- 
oufly^  let  us  obferve  how  careful  Chrift  is  to  preferve 
and  incourage  Friendihip  among  Relatives.      There- 
fore (tho  for  fpecial  Reafons  ke  feleds  Teter^  James  and 
John,  to  be  his  Witneflesj  as  to  the  Transfiguration  and 
Agony,   yet)  in  fending  them  forth,    he    fends  the 
three  Pairs  of  Brothers  together,    without  disjoining 
them.     Hence  Andrew  is  join'd  with  his  Brother  Teter, 
in  this  Commiflion  ^  John  with  James ;  and  again  y«- 
das  with  the  other  James.     This  being  premifed,  let  us 
proceed  to  confider  the  Characler  of  this  laft  pair  of 
Brothers.    And  here,  as  the  two  younger  Brothers    in 
the  former  Pairs,  feem  to  have  the  Pre-eminence,  \he 
elder  of  this  latter  Pair  is  certainly  the  moft  illuftrious, 
by  what  we  can  judge,  tho  the  younger  Brother  was 
alfo  a  very   eminent  Perfon.      However  I   have  all 
reafon  to  begin  with  the   firft  here  ^  feeing  we  have 
a  fuller  account  of  him,   than  of  the   other.      James 
the  Son  of  Alphetssy  is  commonly  called  James  the  Lefs^ 
in  Church-Hiftory,  to   diffinguifh    him    from  James 
the  Son   of  Zebedee^  who  is  ufually  ftiled   James  the 
Great,  upon  the  account  of  his  greater  Age,  and  con- 
fequently  Authority  at  firft.    This  lelTer  or  younger 
James   is  juftly  fuppofed  to  be  he,  that  is  charade- 
rized  from  his  Relation  to  Chrift,  and  called  the  Lords 
Brother,  GaJ,  1. 19.    A*:d  (g)  l^^:.Ca^Q  and  (h)  DrJFMt^ 


(g)  Uf<:  of  James  the  Lcfs,    (h)  Trefue  to  tbs  E^flU  of  James' 

'by 


ao8  The  Ldganthropos.        Book  IIL 

lyavQ  certainly  in  the  rights  when  they  make  thisjawcs 
hinij  that  fonie  call  the  Bifhop  of  JemfaUm^  and  who 
was  ufually  called  James  the  Jufi^  to  be  one  and  the 
fame  Man.  He  therefore^  whofe  Death  is  fpoken  of 
and  lamented  by  {i)  Jofepbus^  and  who  by  him  is  cal- 
led d^Kcpos  'im^y  the  Brother  of  Jef/.fSy  was  no  other 
than  this  Apoftle.  How  he  was  the  Brother  of  Jefus, 
is  not  eafy  to  determine.  Some  think^  that  after  the 
immaculate  Conception^  Jofeph  had  feveral  Children  by 
Marj :  and  the  contrary  Opinion  is  certainly  no  Arti- 
cle of  Faith.  However^  feeing  the  conftant  Tradition 
of  the  Church  runs  againll  this^  I  think  we  ought  to 
pay  that  deference  to  it^  as  to  feek  for  another  Senfe 
of  the  Words.  In  Matthew  we  read  of  four  that  are 
caird  his  Brethren ,  befides  Sifters  that  he  had. 
For  fome  are  brought  in  faying^  Chap,.  17^,  ^^^  ^6.  Is 
not  this  the  Carpenter  s  Son  ?  Is  not  his  Mother  called  Mary  ? 
And  are  not  his  Brethren  called  James^  Jofes^  Simon  and 
Judas  ?  uind^  as  for  his  Sifiers^  are  they  not  all  with  us  ? 
All  the  Ancients  before  Jerom  are  of  opinion^  that  thefe 
were  the  Children  of  Jofeph  by  a  former  Wife^  who 
died  before  his  Efpoufal  to  the  Virgin  Mary  ^  and  that 
upon  this  account  they  are  called  the  Brethren  of  Jefus. 
Eui  Jt.  i.;;;  attempts  to  prove^  that  thefe  Perfons  were 
not  the  Children,  either  of  the  Virgin  Mary,  or  of 
Jofeph  by  a  former  Wife,  but  that  they  were  the 
Children  of  another  Mary,  that  was  Sifter  to  the  Vir- 
gin, and  the  Wife  of  Cleophas,  otherwife  called  AU 
pha^^u  Ills  Opinion  is  founded  on  the  words  in  John 
19.  2y.  And  there  fiood  by  the  Crofs  of  Jefm,  hts  Mother ^ 
and  his  Mothers  Sifier  Mary,  the  JVife  of  Cleophas,  and 
Mary  Magdalen,*  as  alfo  upon  ^h:2it Matthew  and  Mark 
fay  to  this  purpofe,  Matth.  27.  5*9,  5'6.  And  many  Women 
^ere  there,  among  whom  was  Mary  Magdalen,  ^w  J  Mary 
the  Mother  c/ James  and  ]otcSy  and  the  Mother  of  Zebe- 
dee'x  Children,  Mark  15.  40.  There  were  alfo  Women  look- 


Q)  Antiq.  I.  20.  c  8<, 

ing 


Ghap.  1.         The  Loganthropos.  aop 

^x§  ^^  ^^'^^  ^^'  ^^^^^'  '^^'^^^'^^  '^^^^  M^^y  Magdalen,  and 
Mary  the  Mother  of  lm\QS  the  Lefs^  and  of  J oks,  and 
Salome.  From  hence  he  concludes,  that  Ja?^es^  Jofis 
&c:  were  called  his  Brethren,  as  being  his  Firft  Cou- 
iins,  and  confequently  fuch  near  Relatives  as,  in  the 
Language  of  the  Jews,  were  called  by  the  general 
i^f  ^;  ^^'^^^^^^^  y  i^  ^he  fame  fenfe  wherein  Lot  is 
Cx\\zCiAhraham\  Brother,  Gen.  i;.  8.  tho  his  ^r()f;&^r'j  ^^^ 
only,  or  his  l^efhtw.  Gen.  12.  f.  and  as  the  word  Bro- 

^ ^^-V^   ^      '  ^^"'  ^^*  ^^'   ^^^'  ^^-  4*     Theophjlad  is  of 
a  different  Opinion  from  Jcrom,  and  thinks,  that  Clea^ 
^A7^/ being  dead,  and  ;/o/ejt>/^  being  his  Brother,  took  his 
\^ite  to  him,  according  to  the  Law^  in  order  to  raife 
up  Seed  to  his  Brother,  and  did  accordingly  of  her  be- 
get Jr.mes,   Jofcs,  and  the  other  Children  mentioned. 
But  I  cannot  embrace  this  Opinion  of  all  others ;  con- 
lidering  that  Jofeph  was  efpoufed  to  the  Virgin  Mary! 
and  too  good  a  Man  to  marry  another,  even  tho  other 
Jews  might  allow  themfelves  in  the  point  of  Polygamy. 
Butleeing  It  is  a  precarious  Suppofition  that  Cleopha^ 
was  Jofeph  s  Elder  Brother,  I  need  not  difpute,  how 
tar  the  Law  of  raifing  up  Seed  to  a  deceafed  Brother 
was   obligatory   or  not  upon  Jofeph,   confidering  his 
Circumflances.    Dr.  Whitby  in  his  Preface  to  the  Epiftle 
ot  James,  feems  to  be  of  Jeromes  Opinion.     But  in  his 
Comment  on  MmLi:^.<^^,  he  declares,  that  he  likes  the 
more  antient  Opinion  beft,  which  fuppofcth,  that  thefe 
Children  were  Jojeph's  by    a    former  Wife  •    recom- 
mending for  this  end  what  Antonim  de  Dominis  had  laid 
on  this  head,  to  eftablilh  the  old  Opinion,and  to  refute 
that  ot  >r.;^     The  Reafons  he  goes  upon,  the  Reader 
himlelt  may  have  Recourfe  to  :    For  I  am  not  willing 
to  Ipcnd  time  m  difputing  this  point  here.     Only  I  muft 
lay  tnis    that  how  fpccious  foever  thefe  Reafons  feent 
to  be,  1  incline   rather  to  the  Opinion  of  Jerom.    For 
to  me  the  Diftindion  between  the  Virgin  Mary  and  her 
Siiter  Mary,  mjohn  19.  2,-.  feems  to  be  fo  plain  •  that 
I  lee  not  how  it  is  poffible  to  confound  them  together 
10  as  to  interpret  both  to  be  one  and  the  fame  Perfon  : 

^  when 


<:' 


110  The  Logamlirdpo*?.        Book  Tit 

when  the  Evangeliit  fays  in  exprefs  Terms^  that  the 
Mother  of  Jefw  oi^as  there,  and  his  Mother  s  SifierMary^  the 
Wife  of  Cleophas  (or  Alp  hem)  and  Mary  Magdalen.    Where- 
as Matthew,  omitting  the  Virgin,  tells    us^   that  befides 
Mary  Magdalen,  and  Mary  the  Mother  of  Jan^es  the  Lefs, 
there   was  another  illuftrious  Woman  there^  ^i-k,,    the 
Mother  of  Zebedee's  Children  :   whofc  Name  I  fuppofe 
was  Salome,   mentioned  by  Mark.     However^   leaving 
the  Reader  to  chufe  which  Opinion  he  likes  beft,  cer- 
tain it  is  that  JaTnes  and  his  Brethren  were  nearly  rela- 
ted to  Chrift.     I  proceed  therefore  to  confider  the  Cha- 
racter of  James  -,  v/hich  indeed  is  very  illufbrious.     For^, 
in 'the  firp  place,  we  find,  that  immediately  after  that 
James  the  Elder  was  beheaded^  when  Ptter   was  mi- 
raculoully  delivered  out  of  Prifon^    his   firft  Concern 
feems  to  have  been^  th^t  James  fhould  be  informed  of  his 
Deliverance,,  and  the  manner  of  it^  y^Sls  12. 17.     Go, 
{"^ys  Feter,  arid  pew  thefe  things   unto  Jamcs^  and  to   the 
Brethren.    Which  makes  me  think^  that^  upon  the  Death 
of  the  firft  James,  this  Namefake  of  his  was  adjudged 
by  the  Apoftles  as  the  fitteft  Man  of  all  the  Apoftoiical 
Bench^  to  fill  his  Place^  {k)   and  that  accordingly  he 
was  from  thence  rank'd  next  to  Teter,  as  the  Iccond 
Apoftle^  who  before  was  only  reckoned  as  the  Ninth 
of  that  Order.    His  Relation  to  Chrift  might  make  the 
Apoftles  agree  to  have  it  fo :  and  his  own  eminent  and 
Ihining  Worth  might  alfo  intitle  him  to  it.     And  pro- 
bably the  Spirit  of  God  might  determine  that  it  fhould 
be  fo.     And  from  hence  it  might  come  to  pafs^  that  as 
Teter  was  eminently  look'd  upon^  as  the  Apoftle  of  the 
Circumcifion^  as   indeed  all  the  Apoftles  were^  James 
might  be  intituled  to  a  more   peculiar  Care  of  the 
Church  at  Jerusalem,  as  Teter  of  the   whole  Church  of 
the  Hebrews  j   from   whence^    in  after-times_,  Jama 


(k)  Eufebius  HifV.  Lib.  2.  cap.  1.  tells  us  th'n  very  things  that  7  novtf 
fuppofe  \  witch  he  rehtes  from  Clemens  his  Hypotypor.  Lib.  6.  arfd  be- 
forsbim,  Hegefypus,  Lib.  5,  related  marerially  th  ve^yjante  thtrg. 

might. 


chap.  d.         the  Loganthropo^.  a  1 1 

might  come  to  be  fpoken  of,  as  if  he  had  been  the  Bi- 
Ihop  of  Jerufcilem,  However  Taul  ranks  James  with 
Yeta-  and  Job?!,  as  the  three  moft  eminent  Apoftles  of 
f!ie  Jews,  and  tells  us,  that  thefe  three  were  looked  upon 
as  the  ^uAof,  or  the  Chief  Pillars  of  the  Church ; 
and  that  thefe  three  (of  whom  he  gives  the  firft  Honour 
KO  James ^  by  naming  him  firft)  had  made  an  Agree- 
ment with  him,  that  he  and  Barnabas  fliould  go  unto  the 
Heathen,  and  they  unto  the  Circumcifion,  Gal.  2.  9. 
And  the  fame  Paul  makes  honourable  mention  of  this 
fame.y^wi'j.  Gal.  i.  19.  calling  him  a?i  Apofile^  and  t^ye 
Lcrd's  Brother.  But  the  Eminence  of  this  Apoftle,  in 
relation  to  the  ethers,  appears  in  nothing  more 
remarkably,  than  in  that  Great  Affembly  of  the 
Church,  wherein  the  great  Controverfy  concerning 
the  neceffity  of  Circumcifion,  and  the  Ceremonial 
LaWj  came  to  be  finally  determined.  For  after  Pe- 
rer  had  convinced  the  Bulk  of  the  AiTembly  to  be 
of  his  Mind  ;  which  Bamahas  and  Taul  back'd  by  a 
relation  of  Matters  of  Fad,  confirmatory  of  what 
Vettr  had  faid  ^  James  rifes  up,  and,  in  a  grave  and  ju- 
dicious Speech,  determines  the  whole  Controverly, 
and  puts  them  into  a  Method  to  put  an  end  to  it  abroad 
for  ever,  as  we  fee,  A^ts  15-.  i:;,  &c.  And  fuch  was 
both  the  ftrength  of  his  Reafoning,  and  the  weight  of 
his  Authority^  that  the  whole  Affembly  fell  ip  with 
his  Sentence,  7iemine  Co7itradicmt€,  Mention  is  alfo 
made  of  the  fame  James^  Aus  21.  17, 18.  with  a  pecu- 
liar Mark  of  Honour,  and  v\/ith  an  Infinuation,  that 
James  was  at  that  time  the  Man  of  the  firil  Note  of  all 
thofe  that  were  then  at  Jcrufalem  j  feeing  Taul  paid  a 
Vifit  to  him  as  fuch.  And  we  cahnot  doubt  therefore^ 
but  that  it  was  the  fame  J  awes  ^  that, gave  Yaul  that  ad- 
mirably prudent  Advice,,  in  relation  to  the:critical  Cir- 
cumftances  that  he  flood  in,  at  that  time,  with  refpedt 
to  the  Chriftian  Jev^^s,  that  were  yet  inraged  againft 
him,  upon  the  account  of  his  fo  open,  a  JReiection  of 
ijae  Ceremonial  Law  \   and  which  Advice  'Paul  readily 

P  2  com- 


^12  T/je  Logan thropos:        Book  III. 

comply'd  with^  as  we  fee  in  the  Sequel  of  the  fame 
2  ifi  Chapter  of  the  JBs.  And  it  is  generally  agreed, 
that  it  was  this  fame  James^  to  whom  Jefus  is  laid  to 
have  appeared,  i  Cor,  i^.j.  And,  feeing  PW  rank* 
this  Appearing  of  Chrift  to  James,  after  all  the  other 
that  he  had  mentioned,  as  if  it  had  been  pofterior  to 
all,  excepting  Chrift's  appearing  to  himfelf ;  I  am  of 
the  Opinion,  that  it  was  by  this,  that  Chrift  llgnified 
his  Mind,  with  refped  to  the  Advancement  of  this  James, 
to  fill  the  place  of  his  Namefake,  as  foon  as  he'lhould 
be  taken  off.  However,  I  think  it  ftrange  that  Jerome 
hrft,  and  Dr.  Hammond  after,  fhould  lay  ifuch  ftrefs  up- 
on I  know  not  what  Tradition,  when  they  fuppofe, 
that  this  Appearing  of  Chrift  to  James,  was  his  very 
firft  Appearing  of  all,  and  that  they  fhould  ftrain  their 
Wits  to  confirm  this,  by  putting  a  forc'd  and  unnatural 
Senfe  upon  the  Particle  'i-Tai^  ,  as  if  it  did  not 
denote  Time  here,  but  muft  be  underftood  as  a  Mark  of 
Dignity  :  Which  cannot  be  reconciled  either  with  the 
Evangelical  Hiftory,  or  indeed  with  Senfe.  For  can 
it  be  fuppofed  that  Chrift's  (Ingle  Appearing  to  James 
alone,  was  a  Matter  of  greater  Confequence,  than  his 
appearing  to  all  the  Apoilles  together,  yea,  and  to  foo 
Perfons  at  once  ,•  efpecially  when  this  is  the  only  Place 
that  gives  the  Church  any  hint  of  Chrift's  having  ap- 
peared to  James  alone.  However,  thus  far  this  Traditi- 
on makes  for  my  Notion  ;  that  it  was  this  (whatever 
befides  was  in  it)  that  laid  the  Foundation  of  the 
Exaltation  of  James,  to  the  Rank  that  the  other  James 
had  held  before.  Now  all  thefe  things  being  confider- 
ed,  we  cannot  but  fee  v^hat  an  eminent  Apoftle  this 
James  was.  But  a  clofe  Obfervation  of  the  Spirit  that 
breaths  in  his  Admirable  Epifile,  ("notwithftanding  of  its 
being  fufpedred  as  fpurious  by  fome  Men  formerly)  will,, 
I  am  confident,  raife  his  Charader  ftill  higher  in  the 
Mind  of  every  ferious  and  judicious  Reader.  And 
feeing  it  is  believed,  and  I  think  upon  very  juft 
Grounds,    that    John  concluded   the  Canon  of  the 

New 


Chap.  1.  The  Loganthropos.  115 

New  Teftament^  in  the  Days  of  Nerva^  or  Trajan  ra- 
ther^ and  confequently  call  the  Books  into  that  Order 
that  they  were  generally  kept  in  afterwards ;  we  fee 
how  high  the  Charac5ter  both  of  this  yames  and  his  Epi- 
Itle  was  with  hinij  feeing  he  gives  it  the  firfl:  place  af- 
ter thofe  of  P^w/j,  and  ranks  it  before  Peters  Epifties  as 
well  as  his  own.  For  he  fcenis^  in  this^  to  have  fol- 
lowed the  fame  Order  wherein  Paul  makes  mention  of 
them^  Gal,  2.  9.  Now  with  this  James  was  join'd  his 
own  Brother  Judas ^  called  otherwife  Lebbtus  or  Thad^ 
Aeus  :  for  as  to  the  two  intermediate  Brothers^  Jo/cj  and 
Slmon^  either  they  died  youngs  or  were  only  of  the 
number  of  the  common  Difciples^  tho  perhaps  they 
might  make  two  of  the  Seventy.  Of  this  Juclas  we 
have  nothing  fa  id  particularly^  either  in  the  Gofpel  or 
AdiSj  excepting  that  John  takes  notice  of  one  very  per- 
tinent^ judicious  and  momentous  Queftion  of  his  to 
Chrift^  concerning  the  Criterion  or  Nature  of  that  way 
wherein  Chrift  was  to  manifeft  himfelf  to  his  own  Dit- 
ciples^  as  a  Privilege  peculiar  to  tbem^  and  not  to  the 
Worldj  ch,  14.  22.  which  gives  occafionto  Chrift's  con- 
tinuing his  ufeful  Difcourfe^  and  of  his  fpeaking  more 
clearly  on  this  Head^  by  way  of  Anfwer,  'i/^r.  2;.  And^ 
it  is  particularly  taken  notice  of,  that  it  was  this  Judas ^ 
and  not  the  other^  that  put  up  this  Queftion  by  the  Ad- 
dition of  thefe  words^  not  Ifcariot  ^  as  if  it  were  on  pur- 
pofe  not  only  to  diftinguifli  the  honeft  Man  from  the 
Knave  •  but  to  hint  this  alfo^  that  it  was  a  Queftion  too 
noble  and  high  for  fuch  a  Man  as  Ifcariot  was.  But  tho 
this  Judas  was  not  only  a  holy  Man^  but  a  judicious 
Perfon  too^,  yet  I  look  upon  him  to  have  been  rather  a 
zeaious  and  hot^  than  a  prudent  Man.  I  found  this 
chiefly  upon  his  Epfile  •  which  breaths  a  peculiar  Fer- 
vor and  Warmth.  And  therefore  the  Wifdom  of  Chrift 
35  {cQxi  eminently  in  joining  thefe  Brothers  together. 
For  as  James  had  certainly  the  cooleft  Head^  his  Bro- 
ther Judas  for  as  our  Tranllators  call  him  Jude^  I  fup- 
pofe  becaufe  the  Name  of  Judas  is  become  infomous  a- 
fnongft  the  Vulgar,  upon  the  account  of  the  l^airor) 

P  ;  feems 


a  1 4^  Ihe  Loganthropos.        Book  lit 

feems  to  have  had  the  more  fiery  and  adive  Spirit. 
Ja?}7es  was   therefore  every  way   the  fitteft  to  dired^ 
both  as  the  eldeft  Brother^  and  as  the  wifeft  and  cabii- 
eft  Man.     But  Judas  was  altogether  fit  for  an  ufeful  and 
zealous  Publication  of  the  Gofpel^  and  a  vigorous. De« 
fence  of  it ;  efpecialiy  when  affifted  and  cautioned  by 
his  Brother^  as  to  the  beft  Method  of  Proceeding.  And 
here^  before  I  leave  thefe  Brothers^  I  cannot  but  defire 
the  Reader  to  obferve^  how  little  our  Saviour  regarded 
Relation^,   in   coniparifon  of  real  Worth;  feeing  hp 
places  thefe  two  Kinfnien^  ahnoft  the  lail  of  all  the  A- 
poftles.     And  tho  this  Jatms  may  have  deferved  to  be 
the  firft  of  all,    yet    our  Saviour  would   not  patro- 
nize this  while  on  Earth  (as  if  it  were  to  avoid  the 
Sufpicion  of  Partiality    to   his   Kinfmenj)    tho  I   do 
fuppofe  he  rais'd  him  higher  after  his  Exaltation,  up- 
on the  Reafons  that  I  have  already  aflign  d.     I   pro-^ 
ceed  now,  6.  To  confider  the  lafi  Pair.    But  as  for 
the  lail  of  thefe,  ^viz,.  Judas  Ifcarlot^  I  have  nothing  to 
add  to  what  I  faid  above,  either  with  refpetSt  to  his  Cha- 
racter, or  the  Reafons  Chrift  went  upon  in  making 
choice  of  him  to   be  an  Apoftle.     Only  we  may  take 
notice  of  this,  that  he  purpofely  caft  him  into  the  Rear 
of  all,  as  the  laft  ^  from  a  Forelight;  of  his  being  an  A- 
poftate,  that  he  might  be  cut  off,  and  his  room  fill'd  up 
the  more  eafily,.  without  any  Alteration  or  Change,  as 
to  the  Order  of  the  reft.     All  therefore  that  I  have  to 
do  here,  is  to  confider  the  Charader  of  Simon  that  was 
join'd  with  him.     But  this  feems  to  be  no  eafy  matter, 
becaufe  we  have  not  fo  much  as  any  one  particular  Paf- 
fage  relating  to  him^  from  whence  we  can  judge  of  his 
Temper  or  Part;s.    Hov»/ ever,  _  the  Wifdom  of  God  is 
fuch,  that  there  are  two  things  notwithftanding,  from 
whenge  vv^e  may  very  rationally  pafs  a  Judgment  upon 
him.     The  firfi  is,  that  he  was  formerly  one  of  the  Se6t 
of  the  ZeaktSy  from  whence  he  is  called  Zelotes.     For 
that  Sec^  being  compofed  of  the  moll  fiery  Spirits  of  the 
Jewiili  Nation,  vv^hp  were  either  the  moll  bigotted^  ri-- 
gorous  and  ftiff,  for  every  thing  that  related  to  the  Law 

of 


Chap. a.        The  Lpg^nthropos.  ^  ^ 5 

o?  Mofesy  or  elfe  pretended  to  be  fo  ;  we  may  reafpna^ 
bly  conclude^  that  this  Simon  was  one  of  the  tirft  fort  of 
thefe  Zealots,  i.  e.  one  that  was  honeftly  zealous  for  the^ 
Law,  tho  to  that  degree  of  Heat  and  Rigor,  that  be-r 
fpoke  him  to  be  more  honeftly  fervent,  than  wife  or 
prudent.     However,  when  he  was  convinced  of  Chrift  s 
being  the  Mtjfiah^    we  may  juftly  fuppofe,    that  h^ 
learn  d  more  Wifdom,  and  that  his  natural  Heat  was 
redihed,  tho  not  altered.     So  that,  no  doubt,  he  was  ^ 
fervent,  aifectionate  and  zealous  Chriftian  and  Apoftle. 
And  therefore.  Secondly ^  feeing  we  have  Reafon  to  think 
that  he  was  Join'd  with  the  Traitor,  it  was  on  purpoft 
to  be  a  check  upon  that  folfe  and  deceitful  Man  :  tho^ 
at  the  fame  time  our  Saviour  might  reach  an  end^  with 
refped  even  to  him,  in  joining  a  cunning  and  artful 
Judas  with  him  to  mollify  his  Temper,  and  to  mode- 
rate his  Heat  and  Zeal.    However,  it  is  not  a  little  to 
his  Honour,  that  he  was  fet,  as  it  were,  a  Tutor  ov^x  7«- 
das  Ifcarioty  to  keep  him  right,  in  the  main,  whith^  he 
would  or  not.^    And  the  Wifdom  of  Chrift  will  appear 
the  more  confpicuoully  here,  if  this  Simon  was  the  Fa« 
ther  of  Jt<4as ;  by  which  he  muft  be  fuppofed  to  have 
the  greater  Afcendant  over  him.     And  indeed  I  cannot 
but  look  upon  this  Simcn  and  Judas  to  be  Father  and 
Son :  and  if  fo,  we  may  obferve  with  what  Prec.4utio|i 
Chrift  aded,  when  he  admitted  Judas  to  be  an  Apo- 
ftle.    The  Reafon  of  my  Conjedure  is  this,  that  the 
Apoftle  Joh7t  never  mentions  Judas ^  but  with  this  Addi- 
tion, the  Son  of  Simo?fy  pr  St-mons  Sony,  as  we  fee,  Job^ 
i$.  7.,  Ch/ip,,i2. 4.  Cb,  1:5.  3.  and  x^e^.  26.  Whereas  when 
he  mentions  the  other  Judas ^  he  does  it  (imply,  without 
any  fuch  Note  of  Diftindion,  as  Brother  of  James^  or 
Thaddeusy  or  Lebbeus^  but  only  with  this  Addition,  not 
Ifcarioty  John  14.  22.  And  the  Reafon  I  take  to  be  this  ; 
that  whilft  Simon  Zelptes  was  alive,  who  no  doubt  was 
almoft  Heart-broken  upon  the  account  of  his  Son's  Vil~ 
lany,  the  Evahgelifts  thought  fit  to  pafs  over  in  Silence 
the  Relation  that  Judas  Ifc^riot  ftood  in  to  him.     But 
"^ohn,  who  wrote  his  Gofpel  after  his  Deceafe,  thought 

P  4  it 


0, 1 6  7he  Loganthropos.        Book  III. 

it  might  not  be  improper  to  mention  this  Relation,  as 
an  Infinuation  of  what   we  are  now  in  queft  of,  ^iz>, 
the  Reafon  of  his  being  join  d  with  Simon.     If  any  fay. 
But  John  does  not  fpecifie  this  Simon  by  either  the  Sir- 
name  of  Canaanite  or  Zelotes^  as  the  Other  Evangelifts  do_, 
fo  that  it  does  not  feem  to  be  the  fame  Simon ;  I  grant 
it:  ncr  do   I  pretend  to  affert  this.     But  yet,  if  any 
Man  will  confider^   in   the  Places  quoted,  how  con- 
ftantly  and  how  emphatically  John  calls  him  Simons 
Sony  he  will  think  that  I  do  not  fuppofe  that  this  was 
Simon  the  Apoftle,  without  very  great  Probability :  For 
tho  this   Simon  was  by  the  other  Evangelifts  conftantly 
.-   fpoken  of  with  the  Sir-name  of  Zelotesy  or  the  Canaanite ^ 
to  diftinguifh  him  the  more  fully  from  the  other  Simony 
who  had  the  Sir-name  of  Cephas ^  or  Veter  ;  yet  it  is  pro- 
bable that  this  latter,  in  procefs  of  Time,  came  to  be 
fo  conftantly  fpoken  of,  either  under  the  fimple  Name  of 
Tetevy  which  he  does  only  affume  in  the  beginning  of, 
his  firft  Epifiky  or  under  thofe  of  Simon  Veter y  as  he  calls 
himfclf  in  his  fecond  Epiftle  ^  that  the  other  Simon  came 
at  length  to  be  defigned  by  this  his  proper  Name  only, 
without  the  Addition  of  any  Sir-name.     Hence  the  An- 
gel of  God  that  fpake  to  Cornelius y  ordered  him  to  fend 
to  y  of  Day  and  to  call  for  Simon  ivhcfe  Sir-name  was  Veter  y 
that  he  might  be  diftinguifli'd  from   the  other  Simon. 
And  therefore  we  find  that  John  in  his  Gofpel,  never 
mentions  this  firft  Simony    but  either  under  the  fingle 
Name   of  Veter y  John  i8.  26.  or  thofe   of  Simon  Veter, 
chap.  iv^»  ch,zo.2.  ch.ii.i<;.    And  indeed  he  feems 
to  be  fo  conftantly  called  Veter  only,  as  we  fee,  Al^fs  i. 
-iy.  ch.  3.  3-  ch,i^,  8.  ch.  8.  14.    ch,  <;,  i^.    ch.  9.  ;8,  40. 
cL  JO.  1:^.    ch.ii.^.    c^.io.  44,  4J.    ch.  12.  i^yiS.  GaL 
I.  18.  ch.  2/7,  8,  14.  that  we  need  not  wonder,  if,  in 
procefs  of  Time,  efpecially  when  John  writ  his  Gofpel, 
which  was  after  the  Deceale  of  all  the  other  Apoftles, 
and  after  the  Deftru6lion  of  Jcrufalemy  all  Men  fpoke 
of  him  fo  ^  and  confequently  mentiond  the  other  by 
his  proper.  Name  Simony  without  any  additional  Sip- 
jiame  or  Mark  of  Diftindion,  as  being  altogether  need- 

lefs. 


Chap.  a.         The  Loganthropos.  mj 

lefs.  And  thus  I  leave  it  to  the  inquifitive  and  impar- 
tial Reader^  to  judge^  whither  it  be  not  highly  proba- 
ble, that  Judas  Ifcariot  was  the  Son  of  Siinon^  who  at 
firft  was  called  Zelotes :  but  which  additional  Sir-name 
he  himfelf  might  perhaps  avoid  to  be  known  by  after- 
wards, as  carrying  along  with  it  an  Infinuation  of  that 
former  blind  Zeal  and  Fury  that  he  was  aded  by^  and 
which  he  was  no  doubt  aftiam'd  of,  when  he  became 
Chrift's  Difciple. 

And  now   I  have  done  with  the  Characters  of  the 
Twelve  Apoilles.    Only,  as  I  have  mark'd  them  forth 
fo,  as  to  give  the  Reader  a  View  of  Chrift's  Wifdom 
and  Condud,  in  his  joining  them  together^  when  he 
firft  fent  them  forth  to  preach  the  Gofpel ;  fo  I  would 
delire  him  to  take  notice,  with  what  Wifdom  Men  of 
fuch  different  Tempers  were  chofen  and  caft  together, 
into  one  College  or  Society,  in  order  to  affift  one  ano^ 
ther  the  better,  in  laying  the  Foundation  of  the  King- 
dom  of  Gody  or  the  GoJpel-EreBion  among  Men.     Every  ' 
wife  Prince  difcovers  his  Prudence  to  the  World,  in  the 
choice  of  his  principal  Minifters  of  State.     And  in  no- 
thing does  this  appear  more,  than  in  adjufting  and  ma- 
king ufe  of  the  fitteft  Men  for  his  Service.     If  he  have 
Bufinefs,  that  requires  a  nice  and  critical  Management, 
he  imploys  Men  of  Wifdom,  Penetration  and  Condu<5t, 
at  leaft  fo  as  to  give  them  the  principal  hand  therein. 
If  he  is  to   do  what  is   difficult  and  hard  to  be  per- 
formed, in  point  of  Adion,  he  chiefly  imploys  Men  of 
a  daring  Boldnefs  and  Addrefs.     And,  above  all  things, 
he  is  careful  of  thofe  whom  he  intrufts  with  his  fecret 
Counfels,  that  they  be  not  only  Men  faithful  to  his 
Intereft,  and  Men  of  Secrecy ;  but,  that  in  other  re- 
fpeds,  they  be  of  very  different  Difpofitions,  that  by  a 
Collifion  of  different  Humours  and  Sentiments,  he  may 
the  more  fafely  and  clearly  draw  his  Conclufions,  when 
hehasweigh'd  all  that  is  faid  on  all  hands.     Iconfefs 
this  is  not  altogether  Parallel  to  the  cafe  in  hand.    For, 
as  our  Lord  aded  not  according  to  the  Rules  of  human 
policy^  as  I  have  at  large  fufficiently  proved,  and  was 

infal- 


9 1 8  The  Loganthfopos,        Book  III. 

infallibly  wife  himfelf,  and  therefore  needed  no  Coun- 
ftller^  fo  the  Apofties  had  an  infallible  Prefes  to  dired 
them  in  all  Matters  of  Confequence^  1^/2..  the  Spirit  of 
Chrift,  by  whom  our  Lord  adedj  and  in  whom  he  was 
prefenc  witii  them.     But  yet  it  was  fit^  that  he  fliould 
have  proper  Inftruments  tp  ad  by^and  that  thefe  fliould 
be  fo  adjufted  for  their  own  fakc^  as  well  as  the  Intereft 
of  others,  as  to  be  mutual  Checks  upon  one  another^ 
and  Incitements  and  Affiftants  one  to  another.     And 
fedn^  the  Twelve  Apofties  were  feleded  chiefly  for 
this  purpofe^  and  were  to  ad  by  Concert,  in  Matters 
of  general  and  univerfal  Concern,  it  will  be  no  unpleat 
fant  Contemplation,  to  take  a  view  of  the  Apoftolical 
College, with  refped  to  their  feveral  Difpofitions.  Now 
previoufly  to  this^  let  me  fuppofe^  that  a  wife  and  good 
JPrince  were  to  ered  a  College  or  Counfel  of  Twelve 
Men^  and  were  previoufly  to  lay  down  a  Rule  to  regu- 
late his  Choice  this  way  :  what  could  this  be,  but  this^ 
That  befides  Fidelity  and   fuflftcient   Capacity,   they 
fliould  be  Men  of  fuch  different  Difpofitions  as  thefe  ; 
That  fome  one  or  more  of  them,  fliould  be  bold  and  re- 
folute,  to  ftart  and  undertake  Projeds,  and  free  to  tell 
all  their  Mind  ,•  That  others  fliould  be  ambitious  and 
afpiring,  that  their  defigning  their  own  Intereft  mighC 
paake  them  vigorous  and  adive  to  promote  that  of  theit 
Maftei*  ^  That  others  fliould  be  fiery  andhot^  to  fet  the 
Wheels  a  going,  when  fuch  things  were  propofed  as 
feem'd  to  make  both  for  their  Lord's  Honour  and  Inte- 
reft, and  their  own ;/  That  others  iliould  be  jealous  and 
diffident j  and.  plit  in  Rcmora's  to  -  all  thefe,  and  haye 
the  Faculty  to  puzzlq  the  Caufe  for  awhile,  fpomTdaJr 
and  Siifpition,  in  order  to  be  a  check^io  the  Refolvesof 
all  the  former  ^.  That  there  fliould  be  others  alfo^  that 
Ihould  be  Men  of  nice  and  fcrupulous  Honefty,^  that 
fliould  put  in  as  mflfiiy/ Caveats  upon  the  Head  of  Ho^ 
hour  and  Integrity;  as  the  former  did  in  poiqt:  of  Safer 
fy. -i  Arid  that,  after -all,  tliere  fliduld  be  fbme  of  ftrang 
i^arts,  flow  tofpeak  'Or  propofe  thijigs,  but  ofxalm  aiad 
fedf;Ce  R^afoning^  who  flioul4  tliink  it  neceflary  to  in^ 
'mu'.  terpoft 


Ghap.  ^.  7be  Loganthr opos.  2 1  a 

terpofe  at  laft^    and  fhould   have  the  Faculty  to  re- 
fine upon  all  that  was  offered  by  the  others^  for  and 
againll  the  matter  jpropofed^   either  as  to  the  Juftx- 
fiablenefs  or  Expediency  thereof^   or  as  to  the  Me- 
thod of  doing  it.     I  humbly   fuppofe^  that,  a  Coun- 
cil, College  or  Bench  of  Senators   thus  conftituted, 
muft  be  iuppofed  to  fpeak  forth  the  Wifdom  of  that 
Prince  that  fliould  make  choice  of  fuch  Men,  in  a 
way  of  mutual  Check  upon  one  another^,  and  yet 
of  Help  and  Affiilance  one  to  another^  even  upoH 
the    very    account  of    their   being   mutual  Cheeky 
x\nd  I   leave  the  Reader  to  judgCj,  if  the  Apofto- 
lical  Bench    ("which    was  fo  facred    and    venerable, 
that  every  Apoftle  was  peculiarly  charaderiz'd  and  di- 
ftinguifli'd  from  all  others^  by  the  fpecial  Prefence  of 
the  Holy  Spirit  with  them,  that  it  is  noted,  A^t  jf.  12 
13,  e^c.  to  have  been  fuch,  that  7nne  of  the  other  Difc^ 
pies  dttrfi  join  himfdf  to  h'tm^  u  e.  fo  as  to  equalize  him- 
felt  with  him,  in  any  refpecj  whatfoever)  was  not  thus 
modeird,  according  to  the  Characters  given  of  them  ^ 
and  whither  Teter  alone  was  not  enough  to  anfv/erthe 
firfi.  fort  of  Senators  mention'd  ,•  and  whither  James  an^ 
John   did  not  anfwer  the  Character  of  thtfecond  fort  • 
Judas  the  Brother  of  the  fecond  James^  and  Simon  Z^t 
ktesy  the- third  fort  ^  Thomas ^  tho.  fourth  tovt  ^  Bartholo^ 
?mw,  alias  Nathanael^  th^  fifth  fort  ,•  and  Thilip  and  Mat^ 
thew^  but  efpecially  James  the  Lef?^  the/x^y^  and  lal^ 
fort.     And  now  that  t  have  again  mentioned  Ja7nes  the 
LeiTer  or  Younger,  I  cannot  but  think,  from  what  I 
have  already,  faid  of  him,  that  he  came  to  be  of  that     -. 
Authority,  as  to  be  rank'd  above  Teter  himfelf.     My    "^ 
Reafons  are  four  :  Firfi ^  Becaufe  he  held  the  chief  Place 
in  the  Convocation  or  Affembly  of  all  the  Jpofiks^  El, 
ders  and  Brethren^  fo  far  as  can  be  judg'd  from  the  Ac;^ 
countof  it,^^^;// If.     Secondly ^  Becaufe  Faul  mentions 
him  firfti  as  it  were   of  courfe,  and  with  an  Emplifis 
Gal  2.  9.  when  he  fpeaks  of  James^  P^/tr  and  Jchn^  a| 
the  firft  Pillars  of  all  the, Twelve.     Thirdly ^  Becaufa 
y^^/i^who  fmifb'd  the  Canon  of  theBible^  keeps  the 

fame 


aao  The  Log2Lmhropo5.        Book  III. 

fame  Order  in  ranking  their  Epiftles.    And^  Fourthly, 
Becaufe  Teter  feems  to  have  flood  in  awe  of  him^  even 
to  that  degree^  as  to  have  run  into  an  unwarrantable 
Diffimulation  :  for  which  fee  Gal,  2.  11,  12^  &c.     And 
indeed^  upon  the  whole  matter^  I  cannot  but  think^ 
that  the  Bench  of  the  Apoftles,  as  well  as  that  of  the 
Seventy^,  with  the  Confent  of  the  whole  Churchy  had 
made  choice  of  James  to  ad  as  the  firft  of  all  the  Apo- 
ftles^  in  the  Management  of  the  Affairs  of  the  Church 
in  general^  as  well  as  of  the  Mother-Church  of  all,  'viz,, 
that  of  Jerufakmy  from  which  the  Law  and  the .  Word, 
Jfa,2,  3.  Mlc.  4.  2.  i.e.  Chrift  and  the  Gofpel^  or  New 
Law_,  were  to  go  forth'.     And  he  feems  plainly  to  have 
been  the  fitteft  Man  of  them  all  this  way,  and  much 
more  proper  than  Teter,  upon  the  account  of  Parts, 
Prudence  and  Difcretion  ,  tho  I  am  apt  to  think,  that 
befides  this,  his  near  Relation  to  Chrifl,  might  influ- 
ence them  this  way,  out  of  refpe<St  to  their  Mafler. 
And  it  is  not  improbable  alfo,  from  what  I  hinted,  that 
Chrift  did  order  it  fo,  either  by  appearing  to  them  him- 
felf,  or  by  the  Illumination  of  the  Holy  Ghoft,  for  this 
end  ;  or  both  thefe  ways.     However  it  was,  it  is  plain 
to  me,  that  as  Teier  was  the  firft  Apoftle  that  preached 
to  the  Gentiles,  and  fo  laid  the  Foundation  of  the  Go- 
fpel'Church-  fo  this  James  the   Younger  had  the  firft 
hand  in  the  After-ordering  and  Management  of  the 
Church,  and  in  bringing  things  into  a  juft  and  folid 
Order  and  Method.     And  perhaps  this  might  be  one 
end  bf  Providence,  in  fufFering  H^ ro^  to  take  away  the 
Life  of  James,  the  Elder,  or,  as  he  is  commonly  call'd, 
ftie  Greater  j  i^x::  James  the  Younger,  who  leems  to 
have  been  much  more  prudent,  tho  lefs  fiery,  might  be 
exklted  into  his  place,  or  rather  into  that  of  Teter,  as 
riie  frfi  of  all  the  Apoftles ;  Feter  being  the  next  to  him, 
and  being  taught  to  be  contented  with  the  fecond  Place 
for  the  future.     And  indeed,  if  Peter  was  more  fit  than 
^is  James  to  hrt'Ak  the  Ice,  as  we  ufe  to  fay,  and  to 
pave  the  way  for  the  GofpeUEredion,  I  am  equally 
confident  that  this  James  was  the  much  more  fit  Manj 

to 


Chap.  !•        T/?^  Loganthropos.  aaf 

to  lay  the  Foundation  of  the  Government^  Order  and 
Difcipline  of  the  Church  :  for  his  Head  feems  to  have 
been  peculiarly  turn'd  for  drawing  a  proper  Scheme  of 
this  kind^  as  it  is  plain  he  had  very  iolid  and  ready 
PartSj  in  point  of  Management,  .to  give  every  thing  a 
proper  turn  ;  of  which  that  prudent  Expedient,  which 
he  proposed  to  Paul^  ABs  2.1.  17:,  18,  19,  d^c.  isafuffi- 
cient  Demonftration.  But  it  is  high  time  that  I  fliould 
put  an  end  to  what  relates  to  the  Charader  of  the  Apo- 
files.  Nor  ftiall  I  fay  any  thing  more  of  the  Twelve. 
Only  I  cannot  altogether  omit  Matthias^  who  was  cho- 
fen  to  fill  up  the  Place  of  Judas  IfcarloK  I  confefs  we 
can  only  guefs  who  he  was  ^  feeing  we  have  not  fo 
much  as  one  particular  Paffage  relating  to  him,  excep- 
ting that  of  his  being  chofen  to  be  an  Apoftle,  A^s  i. 

I J 26.  And  from  that  we  can  only  colled:,  that  he 

wasanoldDifciple  of  Chrift,  for  that  is  plainly  enough 
infmuated,  'ver.  21,  22.  I  fuppofe  one  of  the  Seventy, 
and  the  moil  excellent  of  them  all,  in  the  Opinion  of 
the  Apoftles,  excepting  only  Jofeph  called  Barfahas  ; 
(whom  it  fecms  they  gave  the  Preference  unto,  by  na- 
ming him  firft,  i^er.  2:5.)  but  the  moft  proper  of  the 
two,  to  be  an  Apoftle,  as  appears,  becaufe  the  Lot  fell 
upon  him,  ^er,  26.  All  therefore  that  can  be  faid  of 
him,  is,  that  he  was  an  old  experienced  Chriftian^  and 
the  very  Reverfe  of  Judcis  Ifcar'm^  in  point  of  Integrity 
and  Holinefs ;  and  probably  a  quiet,  modeft  Man,ruc^^ 
another  as  Natharmel^  who  was  higher  in  GodV  Eftcem 
than  in  Mensj  tho  fuch  a  one  alto  as  every  good  Man 
did  put  a  due  Value  upon.  More  I  have  not  to  fay  pf 
him.  ^ 

I  fliould  now  put  an  end  to  this  long  Account  con- 
cerning the  Apoftles.  And  indeed  I  have  donQ  with 
the  Twelve.  But  feeing  it  pleafed  God  to  call  two  o- 
thers  afterwards  to  be  Apoftles  alfo^  I  cannot  forbear  to 
fpeak  fomething  concerning  them,  and  the  Wifdom  of 
our  Lord  in  this  Choice.  Thefe  were  Barnabas  and 
Taul  That  Tatd  was  an  Apoftle,  no  Man  can  doubt. 
And  I  fuppofe  w$  can  as  little  doubt  that  Bamahas  was 

an 


rt^ 


ii  1  Th^  iLogaitthropos;        Boole  III. 

M  Apoftie  ttl6  VPor  thev  are  both  exprefly  call'd  fo, 
j4Bs  14,  t4.  And  as  we  have  fuch  an  Account  of  Taut, 
as  affures  us^  that  he  aifted  as  an  Apoftle^  and  was  owned 
as  fuch^  by  the  Twelve^  and  indeed  by  the  whole  So- 
ciety of  ChriftianSj  erery  where  :  So  we  find^  that 
Barnah/rs  W2i^  o\^n^i  hy  2.11  Vis  his  Equa!^  as  to  Office 
and  Reputatioh  ^  and  being  both  the  older  Man  and 
Chritean/he  IS  fpoken  of  ahnoft  conftantly  in  the 
firft  Place  :  Which  would  not  have  been  done^  at  leaft 
by  Ltike^  Fatih  clofe  Companion  and  Admirer,  had 
P^^/  been  of  a  fuperiour  Office  to  Bamahas,  It  is  there- 
fore, I  think,  as  certain,  that  Bamahas  was  a  proper 
Apoftle,  in.  the  moft  proper  Senfe,  as  that  P^/// was 
tfce.  And  I'fiflrti^  ti6t  Att  any  one  of  all  the  an- 
cient Fathers  did  ever  feem  to  doubt  of  this :  for  the 
fometimes  they  call  him  fimply  by  the  Name  of  Bar- 
nabas ^  in  the  fame  manner  as  when  they  call  other 
Apoftles,  Tatily  Johiy  Tetevy  &c,  without  adding  any 
thing  morej  yet  at  other  times  they  call  him  exprefly 
(/J  the  Apftle  Bamahas^  And,  as  Barmhas  and  Panl 
were  both  of  them  Apoftles ;  fo  I  think  they  were 
the  only  Perfons,  that  were  honour 'd  to  be  fo,  befides 
the  Twelve.  For  we  find  not  any  thing,  that  can  lay 
a  Foundation  of  our  looking  upon  any  other,  that  we 
read  of  in  the  Jcfs^  to  have  been  fuch.  l^hePerfon% 
that  of  all  others,  mention'd  in  the  Acls^^  bid  the  fair- 
eft  for  thisHonour,  are  j^^W^j,  fir-named  Bar  fab  as  ^  and 
Silas ^  whom  the  Twelve  Apoftles  join'd,  as  it  were^ 
with  them,  in  renewing  and  confirming  their  Commif- 
fion  to  preach  "among  the  Gentiles.  But  yet  this  is  done 
fo,  as  it  is  plain,  they  themfelves  made  a  great  DiftintSfcion 
hzv^QQXi  Barnabas  and  ?^«/,  and  them.  /«<i?^  indeed  and 
Silas  are  called  chief  Men  among  the  Brethren^  .ABs  ij.  22., 
but  then  that  tells  us  that  they  were  not  jifofiles.  They 
Were  principal  Men,  as  being  TrophetSy .  as  they  are  cal- 

(/)  See  Clem.  Alex.  ti6.  2.  Stt-onu  ^j-  J7^  ^'£'1^7^h^  ¥^^  fr" 
rom  in  hh  Caul.  Script.  ECCl.     "^  '  '  *•  -  ^  '^ '  ^     - 

led, 


&kp.  a^        the  Loganth^of)*^.  j^"! 

tedj  "uer.  32.  And  their  Appointment  to  go  aloiig'with 
the  Apoftles  Barnabas  and  P^/^/^  intituled  them  to  th'^ 
Charader  arid  Office  of  E^angeUfis :  For  an  Evangeliffi 
did  denote  as  much  as  this ;  A  Companion  of^  cr  Denccn^ 
Minifier^  Jjjlfiant^  or  Serv.^nt  to  an  Apoftle,  Our  Lord 
had  Tent  forth  firft  his  Apoltles^  and  theh  the  Severn jf 
Difciples  or  Evangehftsj  by  two  and  two.  And  there* 
fore  the  Twelve  Afofiles  xhou^t  it  very  proper  to  iofo 
too  'y  by  fending  forth  Two  Apofiks  in  Company,  and 
with  them  Two  Evangelifts^  as  their  Companions  and 
Affiftants.  But  now  let  me  proceed  to  the  Confidera^* 
tion  of  thefe  two  Apoftles,  for  to  them  I  fliall  confine 
riiy  felf  at  this  time. 

I  begin  with  Bamahasy  as 'being  the  elder  Man.  But 
the  Reader  muft  expert,  that  in  fpeaking  of  him,  I 
fhould  fpeak  of  Paul  alfo  :  For  their  Hiftory  is  fo  in** 
terwoven,  that  I  cannot  confider  the  one  without  the 
Other.  Now  I  take  it  for  granted,  that  BaYnahas  had 
been  an  old  Difciple  of  Chrift,  and  probably  One  cf 
the  Seventy  :  For  it  was  abfolutely  neceilary,  that  h^ 
ihould  have  known  Chrift,  in  order  to  be  an  Apoftlb, 
as  we  fee,  ABs  i.  21.  And  therefore  Vaid  fays  of  him- 
felf,  that  he  juas  horn  out  of  due  time^  i  Cor.  if.  8.  and 
therefore,  he  adds^  ver.  9.  For.  lamtbekafi  of  the  Apo^ 
plesy  0nd  not  meet  to  be  called  an  Apoftie^  be'caufe  'I  perfecute^ 
the  Church  :  But  by  the  Grace  of  God,  lam  that  I  arh,  Sd 
that  it  had  not  been  poffible  for  Taul  to  have  been  an 
Apoftle  at  all,  if  he  had  not  feen  Chrift  from  Heaven. 
And  therefore  he  vindicates  his  Character  from  the 
exception  of  thofe,  who  might  detr,ad:  from  him  this 
way,  becaufe  he  had  not  .'"krioWn  Chrift  in  the "Flefh,^ 
ty  telling  them,  thkt  Chrift  had  mkde  up  this  defb(5h 
by  appearing  to  him  from  Heaven,  i  Cdr.^,  x.  Ainl 
■not  an  Apoftle  ?  Have  I  not  feen  Jefus  Chri/i^  'our  Lord'f 
.Now  there  was  no  neceflity  that  Chrift  fhould  appear 
to  Barnabas y  in  order  to  his  being  conftituted  an  Apo^ 
ftle,  who  had  feen  Chrift  in  the  Flefh.  Arid  therefore 
it  was  fufficient  this  way,  if  "the  Holy  Spirit  did  fignify 
that  this  was  the  Mind  of  Chrift,  that  the  Apoftles 

and 


2^4  ^^^  Loganthrcpos.       Book  IIL 

and  Chriftian  Church  fhould  own  and  acknowledge 
Barnabas tohc  an  Apoftle.  But  when  was  it  that  Barnabas 
was  thus  mark'd  out  for  this  High  Office  ?  Strange^  if 
fo  remarkable  a  thing  iliould  be  omitted  in  the  Gofpel 
Hiftory  !  Nay^when  was  Pml  called  to  be  an  Apoftle  ? 
I  know^  it  will  be  readily  reply'd  to  this  laft  Query, 
that  he  was  conftituted  an  Apoftle^  by  Chrift's  appear- 
ing and,  fpeaking  to  him  from  Heaven :  And  that^  as 
for  Barnabas y  it  will  be  faid ;  that  no  exprefs  mention 
is  made  either  of  the  time  or  way  of  it.  But  I  muft 
be  fo  bold^  as  to  differ  from  all  Interpreters^  in  both 
thefe  Points.  As  iovTauVs  Vifion  of  Chrift^  in  his  way 
to  DamafcHSy  it  was  indeed  neceffary  to  qualify  him  to  be 
an  Apoftle^  as  I  havefaiA,  as  well  as  to  convince  him 
of  the  Verity  of  Chriftianity,  and  the  Divinity  of  Jefus  ; 
But  this  was  not  that  which  did  formally  conllitute  him 
an  Apoftle.  And  indeed  it  is  very  odd  to  conclude, 
that  he  fliould  be  inftantly  an  Apoftle  by  this,  when 
as  yet  he  was  not  properly  a  Chriftian  ;  for  it  was  not 
till  three  Days  after  this,  that  he  was  Baptized  hy  Ana- 

niasy  as  we  lee.  Ads  9.  9 18.     And  could  he  be 

an  Apoftle,  before  he  had  taken  on  him  the  Badge  of 
the  Chriftian  Religion,  by  being  baptized.  After  his 
Baptifm  indeed  he  preached,  and  aded  the  part  of  an 
Evangelifi^  purfuant  to  the  Order  of  Chrift,  delivered 
to  him  by  the  Mouth  of  Ananias ^^er,if;.  through  the  Jw- 
pofition  ofwhofe  hands ^  he  was  filled  with  the  Holy  Ghoft, 
'ver,  17.  And  therefore  he  firft  preached  at  Damafcus^ 
as  an  Evangelifi^  and  afterwards  at  Jerufalemy  being  in- 
troduced to  the  Apoftles,  by  the  means  of  Barnabas^ 
'ver,  27.  whereas  before  they  were  fhy  of  him,  as  di- 
ftrufting  his  Integrity.  Now,  as  for  Barnabas^  he  had 
long  been  eminent  as  an  Evangelift.  The  firft  account 
we  have  of  him,  is  A^s^^,  g6.  And  there  we  find  that 
he  was  a  Lcvite  by  Tribe,  but  born  in  the  liland  of 
Cyprus^  where  abundance  of  Jews  liv'd  at  that  time, 
as  we  find  from  {m)  Hiftory  j    and  that  his  proper 


im)  See  DioCaffius,  in  Traj.  &  Eufeb.  in  Chron. 

Name 


Chap.  'J .         the  Loganthropos.  225 

Name  was  Jofes^  or  as  other  Copies  have  it,  Jofeph ;  but 
that  his  eminent  Qualifications  and  great  Ufefulnefs  oc- 
cafion'd  the  Apoftles  to  call  him  Barjiahas^  i,  e,  the  Son 
of  Confolatiojjy  as  our  Verfion  has  rendred  the  Word. 
But  indeed  r^^cr.\^'K\'ic \g  is  a  Word  that  properly  denotes 
Exhortation  or  Pleading  of  Caufesyas  well  as  Confolati- 
on  j  as  we  may  have  occafion  afterwards  to  fhew  more 
particularly.     So  that  it  does  properly,  in  Scripture,  de- 
note the  Work,  Office  and  Operation  of  the  0  /3Kg»9tnAM- 
Toc,  i,  e,  the  Holy  Spirit,  who  is  the  Paraclete-     So  emi- 
nently therefore  did  the  Holy  Ghoft  appear  in  and  by 
this  Evangelift,  that  the  Apoftles  were  divinely  direded 
to  call  him  Barnabas ^  that  is,  the  Son  of  the  Operation  of 
the  TaracUte^  even  as  Teter^  James  and  John  were  called 
Sons  of 'Thunder,     And,  this  way  was  Barnabas  honoufd 
above  all  theEvangelifts.  For  hisCharader  with  the  A- 
poftles  and  the  whole  Church  was  this,  ABs  11.24.  That^ 
he  was  a  good  Man^  and  full  of  the  Holy  Ghof^  and  of  FaitbJ 
A  noble  Charader  indeed,  and  fuch  a  one,  as  a  greater! 
could  not  have  almoft  been  given.    Nor  do  we  find  any 
thing  that  looks  like  a  blemifh  in  his  whole  Condud  * 
unlels  that  iliould  be  reckon'd  one,  that  he  fell  out  with 
Paul^  about  taking  John^  alias  Marky  along  with  them, 
ABs  IS".  ; 6,  57,  &c.      But,    as  it  is  dubious  whethet 
Paul  ovHe  were  to  blame  in  this  Affair,  or  rather  both, 
as  is  common  in  fuch  Cafes  ^  fo  Barnabas  feems  to  be  at 
leaft  fo  far  excufible,  that  natural  Affedion  direded 
him  to  Hick  upon  his  taking  that  Perfon  with  him :  For 
it  feems  to  me,  from  Col.  4.  10.  that  he  was  his  Sifiers 
Son^  and  a  Perfon  of  that  Worth,  that  even  Paul  him- 
felf  fpeaks  of  him^  after  that,  with  Honour.    But  fee- 
ing we   know  not  exadly   the  Circumftances  of  that 
Contention,  and  feeing  Divine  Providence  made  ufe  of 
it  for  the  better  Propagation  of  the  Gofpel,  (thefe  two 
excellent  Pcrfons  laying  out  themfelves  afterwards,  in 
different  Places,  as  if  it  were  with  an  Holy  Emulation 
which  of  them  fhould  be  moft  ufeful)  we  have  reafon 
to  pafs  this  over  in  filence.     It  is  to  be  taken  notice  of 
here^  that  both  thefe  Apoftles  were  unmarried  Perfons, 

Q  I  Cor, 


^ 


a  j6  The  Loganthropos.        Book  IIL 

J  Cor.  9.  6.  and  fo  were  the  fitter  to  propagate  the  Gof- 
-pel.,  and  to  travel  from  Place  to  Place,  as  having  no  Fa- 
mily to  take  care  of.  As  for  their  Perfons,  Barnabas  feems 
not  only  to  have  been,  by  much,  the  older  Man,  but 
^o  have  been  likewife  a  Man  of  a  noble  Mein,  and 
auguft  and  venerable  Afped  and  Prefence  :  Whereas 
Taul^  ashehimfelf  infinuates,  2  Ccr.  10.  10.  (and  as  all 
the  ancient  Tradition  agrees)  was  a  Man  of  a  little 
and  weak  Stature,  and  of  a  mean  Afped.  But  this 
Charader  of  their  perfonal  Appearance  I  chiefly  found 
upon  that  Paffage,  where  we  are  told,  that  the  People 
of  Lyjtra  fancied  tlieni  to  be  Gods  ^  fuppofing  Barnabas 
to  h^  Jupiter^  and  Paul  to  be  Mercury^  Acts  14.  ii_,  12, 
i;.  For  the  Heathens  reprefented  y//f />er,  their  chief 
God,  both  in  their  Pidures,  Statues,  and  Defcriptions,  as 
an  old  but  vigorous  Man,  of  a  noble  and  auguft  Afped, 
and  large  and  robuft  Make.  Whereas  Ahrcury  the  In- 
terpreter of  the  Gods,  was  not  only  mark'd  out  by  his 
Caducens^  Wings ^  and  Galea^  but  as  a  little,  dapper  and 
nimble  Man,  as  to  his  Size  and  Frame.  And  befides 
they  fancied  him  to  talk  much,  and  Jupiter  to  take 
State  upon  him,  and  fo  to  be  one  that  ipoke  little,  but 
faid  what  he  had  a  mind  to  fay  with  great  Gravity  and 
Majeily.  So  that,  from  the  grofs  Miftake  of  the  poor 
Lyl^riansy  we  may  form  to  our  felves  no  contemptible 
Idea_,  in  the  General,  ofthefe  two  Great  Men.  I  look 
therefore  upon  Barnabas^  to  have  been  one  of  a  great, 
venerable  and  majeftick  Afped,  who  fpoke  little,  but 
with  great  Compofure  and  SeriouCiefs,  and  therefore 
with  Authority  and  Affedion,  rather  than  with  clofe 
and  conneded  Reafon  and  Subtilty  of  Argument. 
Whereas  I  take  Vaul^  to  have  been  01  a  mean  and  con- 
temptible Afped,  and  no  AiFeder  of  Words  or  Elo- 
quence ;  but  to  have  been,  at  the  fame  time,  a  Man  of 
a  clear  Head,  deep  Penetration,  folid  Judgment,  and 
ready  Wit  ^  and  to  have  ipoken  rather  connededly,  and 
by  way  of  ftrong  Reafoning,  and  in  a  quick,  brisk 
and  ma'fculine  Stile,  than  popularly,  and  with  oily,  in- 
fmuating  and  afFeding  Expreffions ;  Which  made  fome 

Perfons, 


Chap.  1.         The  Loganthropos,  2^7 

Perfons,  that  detraded  from  his  Worthy  not  only  to  re- 
pfrefent  his  Perfon  to  be  weaky  but  refle(5t  upon  his  Speech 
as  cmnnnptihky  2  Cor.  10.  10.  But  now  it  is  high  time 
to  return  and  confider^  in  anfwerto  the  Queftion  above, 
when  Barnabas  ^nd  ?attl  were  conftituted  Jpofiles^  who 
were  at  firfl  but  E'vavgdijh  only  :  For  I  think  ftrange^ 
that  this  has  not  been  more  taken  notice  of,  when  we 
have  as  full  an  Account  of  their  Ordination  this  way, 
as  of  the  Choice  of  Matthias^  or  indeed  of  the  other 
Apoftles.  The  Account  is  that  which  we  have^  JBs 
I  2.  !_,  2^  :5j  4.  Noiif  there  v^ere  in  the  Church  that  was  at 
Antioch^  certain  Prophets  and  Teachers  ;  as  Barnabas  and 
Simeon  that  was  called  Niger^  and  Lucius  of  Cyrene^ 
and  Manaen^,  who  had  been  brought  up  with  Herod  and 
Saul.  And  as  they  Minijrred  to  the  Lcrd^  and  fafied^  the 
Holy  Ghofi  faidy  Separate  me  Barnabas  and  Saul^  for  the 
JVorky  whereunto  I  ha^vc  called  them.  And  when  they  had 
fafted  a7td  prayed^  and  laid  their  Hands  on  them^  they  fent: 
them  away.  Sa  they  beifig  fent  forth  by  the  Holy  Ghoft^  de-* 
parted  mrto  Seleucia^  &c.  The  odd  and  fanciful  Senfe 
of  l^v.Hammond  on  this  Place,  is  well  refuted  by  Dr.  Whit-* 
by.  But  I  muft  beg  Pardon  in  differing  from  this  Learn- 
ed Man  too  ^  who  fuppofeth^  that  there  was  no  Ordina- 
tion of  Barnabas  and  Paul  as  Apoftles  here,  but  only  a 
Temporary  Miflion  to  the  Gentiles ;  and  that  the  laying 
on  of  hands  upon  them^  was  only  by  way  of  Benedicti- 
on on  their  Enterprize.  And  it  is  not  a  little  ftrange,. 
that  the  Doctor  fhould  take  them  to  have  been  Apoftles 
already^  and  yet  that  they  fliould  be  accountable,  as  it 
were,  to  that  Church  ^  feeing  he  fiys.  That  that  Mlffiott 
they  prefently  compleatedy  and  then  returned  to  Antioch^  de" 
daring  to  the  Church  there  what  they  had  done  in  prcfccutionof 
ity  Chap.  14.  26,  27.  It  is  true  they  did  fo^  becaufe 
Antioch  was  then  the  moft  famous  Church  in  the  World, 
next  to  that  at  Jerufakm.  But  it  was  not  becaufe  they 
had  any  peculiar  tie  to  it  any  longer  :  which  is  ilippo- 
fed  in  the  very  next  Verfe^  and  there  they  abode  long  time 
with  the  Dtfciples ;  which  (hews^  that  their  Abode  therd 
was  only  from  Choice  ;  for  that  they  were  at  liberty  to 

Q,  2  have 


laS  The  Loganthropos.        Book  TIL 

have  been  any  where  elfe.     In  order  therefore  to  under- 
Hand  this  matter  thorowly,  let  us  confider  the  Series  of 
Hiftory.     When  Stephen  was  put  to  Death^  there  was  a 
terrible   Perfecution  againfl:  the  Church   at  Jerufakm^ 
in  which  Sr.ul^  afterwards  Vaul^  had  an  eminent  hand_^ 
Acls  8.  1 3  2^  ;.     This  occafion'd  the  Brethren  to  fcatter 
and  difperfe  into  various  places^  i/er.  4.     And,  as  Thilh 
went  to  Samaria^  %'er.  5",  &c.  as  did  Peter   and  John  af- 
terwards,    ^er.  14,  &c.      So  others  went    to  Antioch^ 
preaching  the  Gofpelthere,  but  confining  it  to  the  Jews 
only,  Chaf.  11.19.     This  occafion'd  the  Apoftles  to  fend 
Barvahas  to  Jnt loch ^  'ver.  22.    Who,  (being  formerly  ac- 
quainted with  Sauly  after  his  Converfion,   as  vv^e  fee^ 
Chap.  9.  26j  27.    and  whom  the  Apofties  had  fent  to 
Tarjm,  ^er.  :^o.)  finding  the  Work   increafe  upon  his 
hands,  and  knowing  none  more  proper  than  Saul  to  af- 
fift  him,    takes  a  Journey  to  Tai-fus^  to  feek  him  ,•  and, 
having  found  him,  brings  him   to  Antioch^  where  they 
continued  for  a  whole  Year,  Ch.  11.  25-,  26.  But,  ail  this 
time,  there  is  not  the  lead  Infinuation  that  either  j8.?r- 
nahas  or  Vaul  were  Apoftles,    If  any  of  them  bid  fairer 
than  another  for  this  Honour,  it  fliould  be  Barnabas.  And 
yet  he  (as  vvcU  as  Sdul)  is   only   rank'd  with  the  Pro- 
fhets  and  Teachers^  Chap.  15.  i.     All  thefc  five  therefore, 
mentioned  there,  together  with  Agab/ts^  mention'd  Chap. 
J  I.  27;,  28.  and  Jobuy  whofe  Sir-name  was  Mark^  Chap, 
12.  2f.  and  probably  many  more,  were  no  other  than 
PrcphetSy  Teachers  or  E-vangdifts^  who  afliftdd   one  ano- 
ther  in  laying  the  Foundation  of  a  Chriftian  Church, 
in  that  vaft  and  populous  City,  which  v/as,  at  that  time, 
fecond  to  no  City  in  the  vvhole  V/orld,  but  Rcme  only: 
Tho  I  look  upon  the  five   that  are  mention'd,  to  have 
been   joint-Paftors  of  that  Church  ^  which  is  the  rea- 
fon  that  they   only   are  mention'd   in  relation  to  it, 
Chaf.  13.  I.  and  that  Agab^s  and  John^  alias  Mark^  were 
only  there,  as  occafional  Afliftants  for  a  time.     Now 
upon  the  Prophecy  of  Agabas^  concerning  an  univerfal 
Famine,  the  Difciples  at  Antioch  make  a  Contribution 
ifor  the  Relief  of  the  Brethren  which  dwelt  in  Judea, 

who 


Chap.  a.         The  Logantliropos.  219 

who   were  generally    poor ;   and    this    Contribution 
they  fend  to  them^  by  the  hands  of  Barnabas  and  Saul^ 
Chap.  II.  28^  29^  i^o.  who^  in  this  cafe^  were  th^iv  Dea- 
C071S  only.     Bar?%ahas  and  Saul,  having  performed  what 
they  were  font  about^  return  from  JmifaUm  to  Antioch^ 
bringing  along  with   them  John^  whofe  Sir-name  was 
Mirk^  another  Evangelift,   Chap.  12.  2c.     And  proba- 
bly they  •  returned  the    fooner,   becaule  of  the  Perfe- 
cution  that  then  raged^  wherein  James  was  beheaded^ 
and  Vctn  imprifonedj  as  we  fee  in  the  fame  12?/^  Chap- 
ter.    So  that  hitherto  there  is  no  Veilage  of  B  amah  as 
or  Vanl\  being  exalted  from  being  Prophets  and  Teachers^ 
to  the  higher  Orfice  of  JpolHc.     Nor  did  the  Apoftles^ 
i  veriiy  believe^  ever  think   of  adding  them^  or  any 
Man  Q\i^y  to  their  Number.   The  Number  Twelve  feem'd 
to  them  to  be  lb  facred^  that  having  made  it  up^  by  the 
Choice  oi  Matthias^  they   never  imagined  that  Chrift 
would  fufFer  any  others  to  have  a  Share  in  that  Honour 
and  Office  with  themfelves :  And  it  is  plain  that  this  was 
the  Foundation  of  their  Procedure^  when_,  in  order  to 
till  up   the  vacant  place  of  Judas  Ifcarioty   they  make 
jchoice  of  two  only^  praying  that  God  would  make 
choice  of  him  of  the  Two^  that  he  thought  moft  proper^ 
to  take  part   with  them  in  that  peculiar  Mini  dry  or  ' 
Apoftlefhip/  which  they  were  called   unto  ;  as  we  fee 
yicfs  I.  2-,&c.     And  the  Notion  that  they  had  of  their 
Work^  atfirfl;^  feems  plainly  to  be  this^  that  they  ought 
ordinarily  to  keep  fix'd  at  Jerufikm^  as  a  fupreme  Ari- 
Itocratical  Counfel^  to  determine   thofe  matters  that 
concerned  the  Church  in  general ;  that   all  thofe  that 
they  fent  forth  to  preach  the  Gofpel^  might  be  refpon-      1 
fible  to  them  for  their  Adanagement^  and  might  know  -J 
whether  to  appeals  and  to  have  recourfe^   in  cafe  of 
nice^  critical^  controverted   or  difficult   Cafes.      And 
this  Iconclude  was  their  Determination^   at  firft  ;   and 
which  they  founded  upon  the  Order  of  Chrift  himfelf^ 
.Acls  I.  4.  where  it  is  faid,  ThatChnfi  king  ajfembled  tor 
pther  with  them  (viz,,  juft  a  little  before  his  Afcentioa 
fe^  Luke  24.  Z9.)  He  commanded  them^  that  they  flwuld  mt 

Q  5  depart 


5^0  7he  Loganthropos.        Book  III. 

depart  from  Jerufalem^  hut  wait  for  the  Fromife  of  the 
Father^  which^  faith    he^    ye  have  heard  of  me.     And    to" 
this  they   ftuck  fo  clofely,   that  even  when   that  fe- 
vere  Perfecution  came  upon  them^    wherein   Stephen 
fufferedj  though  all  the  reft  of  the  Brethren  were  icat- 
tered  abroad  through  all  the  Regions  of  Jptdea  and  Sa- 
maria  fyea  and  to  Countries  much  more  remote)  yet  it 
is  mark'd^  that  the  Afofiles  kept  at  Jerufalem  ftill^  Ach  8. 
I.     It  is  true^  that  the  Apoftles  did  not  fo  confine  them- 
felves  to  Jerufalem^  but  that  fome  of  them  were  allow- 
ed to  make  Excurfions  from  thence.     Thus  Teter  and 
John  went^  for  a  little  time^  down  to  Samaria^  Ads  8. 
i4_,  &c.  and  thus  Teter^  who  I  fuppofe  was  one  of  thofe 
^hat  accompanied  5^^//  to  Cd^farea  in  his  way  to  Tarfm^ 
ch,S.  ;o.  took  occafion  to  take  a  turn  round  the  adja- 
cent Countiy^  as  far  as  Lydda^  ver.  \z.  which  occafi- 
on d  his  being  fent  fox  to   Joppa^  ver.  :^6y  &c,  where^ 
after  he  had  miraculouily  cured  Tabitha^   alias  Dorcas^ 
upon  his  ftay  there  for  fometime^  ver.  4.:^.  the  Provi- 
dence of  God  order'd  things  fo^  that  he  had  the  bieiled 
Opportunity  of  preaching  to  Corndias  and  his  Family^ 
(fee  ch,  I  O.J  by  which  he  began  the  Gentile-Church : 
for  which  Procedure  he  was  called  to  an  account^  and 
forc'dto  make  his  Defence^  ch,  11.     Now  News  being 
bror^ghtj  at  the  fame  time_,  to  the  Apoftles^  that  many 
of  the  Inlrabitants  of  the  great  City  of  Antioch  were 
converted  by  thofe  that  had  been  fcatter'd  by  the  late 
PerfecutioDj,  they  fend  Ramahas  thither^  ch.  11. 19^  &c^ 
And  this  brings  me  back  again  to  my  Subjecl:^  concern- 
ing Baxnahas  and  Saul ;  concerning  whofe  Apoftlefliip 
we  hear  nothing  till  cb.  i  q.  And  then  indeed  they  com-. 
mence  Apoftles^  by  an  immediate  Order '  from  Chrift^ 
delivered  by  the  Paraclete.    For  the  Account  is  plaiii 
and  fuU^  tho  fhort  j  and  amounts  to  this.     Barnabas  and 
5/^w/ having  returned  ircm  Jerufalem ^  ch.  12.  25*.  (whi- 
ther thejthtid  been  fent  with  the  Contribution  of  the 
Antmhians,  ch.  ix.:^c^^;oO  give  a  melancholy  Account 
pf  a  n^)FJ  Perfecution  there^  raifed  by  Herody  wherein 
Jarrtes  was  beheaded_>  and  Veter  imprilbned.     (For  it  is 

plain 


Chap.  1.  The  Loganthropos.  15  f 

plain  to  mCj  that  Feters  Deliverance  out  of  Prifon^  ck 
12.  ^y  &c.  and  Heyod\  miferable  end^  ver.  ziy  &c.  thd 
inferted  for  Connexion  fake  in  that  Chapter  j  yet 
happened  not  while  Barnabas  and  Saul  were  •3Lt  Jemfa^ 
km.)  Upon  this  forrowfid  News^  the  Church  of  ^n- 
tiocb  agree  upon  a  Iblemn  Fail-day^  to  humble  them- 
felves^  and  to  beg  of  God  by  united  Prayers^  that  the 
Church  might  be  prefcrved  ;  infifting  probably  up- 
on that  Petition^  which  Chrilt  had  of  old  taught  all  hi? 
X>ifciples^  that  //  vmhU  fU.-'fe  the  Lord  of  the  Harvtfiy  td 
raifs  til?  and  fend  forth  fiich  Lahcurers  into  the  Har^vefty  ai 
might  wale  uf  the  Lofs  of  James  and  Peter  (for  no  doubtf 
they  thought  that  Veter  alfo  was  put  to  death  by  thi^ 
time).  In  this  folemn  Humiliation  and  Faft^  ^^'^Y> 
(while  the  Heads  of  the  AlTembly  take  their  turns,  in 
Preaching  and  Prayer,  lo  the  Spirit  of  Chrift  fpeaks  to 
thefc  Prophets  internally,  as  I  do  fuppofe,  and  by  theni' 
outwardly  to  others^  Commanding  that  Barnabas  ^w^Saul 
Jhotdd  he  ftparated  from  the  refi^  for  the  JVork  whercmto  h^ 
had  called  them.  And  now,  that  we  are  come  to  thefe 
Words,  ckiT^.  i,  &c.  which  I  quoted  at  length  before, 
it  is  fit  to  confider  them  more  clofely.  And,  i.  I  ob- 
ferve,  that  all  the  five  Perfons  mentioned  as  the  Joint 
Teachers  of  the  Antiochian  Church,  were  of  the  fame 
Office,  and  flood  in  the  fame  Relation  to  that  Society : 
For  they  have  all  of  them  the  fame  Title  and  Chara<5ber, 
and  they  were  all  equally  imploy'd  in  the  fame  Work. 
So  that,  if  B  ami  has  and  Paul  were  Apoftles,  the  other 
three  were  fo  too.  And,  if  they  were  not  fuch,  nei- 
ther can  we  think  that  thefe  two  were  fo,  efpecially 
Sa^dy  who  is  mention  d  laft  of  all.  2.  I  obferve,  that 
the  only  Reafon  afiignable  for  this  Order,  wherein  thefe 
Men  are  rank'd,  is  this ;  that  Simeon  called  Niger^  and- 
Lucius  and  Manaen,  feem  to  have  been  the  Men,  that' 
firft  gathered  a  Church  at  Antioehy  as  being  thofe  that'- 
are  fpoken  of,  ch.  11. 19,  20,  150.  But  that  B^rw^/'^i  ha- 
ving been  fent  thither  by  the  joynt  Commiflion  of  the 
Apoftles,  ver.  22.  was  upon  that  account,  as  well  as 
that  of  his  Emin^ncy  as  to  Qualifications,  'uer*  25,  24. 

Q  4  if 


^^2  Ihe  Loganthropos.        Book  III* 

if  not  upon  the  account  of  Age  alfo^  intitul'd  to  the 
firft  place^  in  the  Catalogue  of  the  Church-Officers  of 
Antioch,  Whereas  Sauly  being  not  only  the  youngeft 
Man^  as  well  as  youngeft  Difciple^  but  the  laft  Tea- 
cher of  that  Churchj  'ver.z<^^  26.  is  mention'd  in  the 
laft  place  :  a  Realon  fo  juft^  that  even  Luke  his  Admi- 
rer^  thought  himf:;lf  bound  to  keep  clcfe  to  it^  ch.  I'j^.i. 
lobfcrvCj  ;.  That  there  was  hi^re  an  extraordinary  Ap- 
pearance and  Revelation  of  the  Holy  Ghoft ;  feeing  an 
exad  fet  of  Words  is  made  ufe  of^  and  this  dilcovered 
not  to  one  Perfon^  but  to  all  of  them,  and  that  in  the 
face^  and  with  the  Approbation  and  Concurrence  of 
the  whole  Church.  4.  That  the  Words  do  not  only 
contain  a  peculiar  EmphafiS;,  as  they  are  Ipoken  imme- 
diately by  the  Spirit,  and  that  by  way  of  an  extraordi- 
nary Command,  (and  fuch  a  one  as  we  find  not  again 
in  all  the  New  Teftament)  but  that  they  do  exprefs 
both  a  peculiar  Relation  to  the  Spirit,  and  a  peculiar 
Office  and  Work  under  the  Spirit  ^  that  the  reft  were 
Iiot  to  fliare  in.  occpopjoitTe  §v  fxoi^  Separate  unto  me^  or 
fet  apart  for  me,  Bamahas  and  Saul :  Which  is  as  much 
as  to  fay,  I  have  chofen  them  to  my  felf,  to  ftand  in  a 
more  peculiar  Relation  to  me,  than  they  were  before. 
And  therefore  it  is  added,  for  the  Work  wheretmto  1  haue 
called  them.  5'.  I  take  notice  of  the  ready  complyance 
of  the  other  Teachers,  with  the  Concurrence  of  the 
Church,  in  fetting  them  apart  accordingly  ^  which 
they  do  ^/  Fafc'mg  and  Vrayer^  and  laying  ori  oftkelr  bands. 
if  any  fay.  But  did  thofe  of  an  inferior  Office  ordain 
Men.  to  be  Apoftles  ?  I  anfwer,  that  the  Holy  Ghoft 
was  properly  the  Ordainer. .  So  that  (tho  a  peculiar 
Honour  was  put  upon  them,  in  this  refped:,  as  if  God 
defign'd  this  way  to  infinuate  the  Power  that  he  de- 
fignd  fhould  be  afterwards  lodg'd  in  the  People,  even 
in  the  Choice  and  Ordination  of  Minifters,  joyntly  with 
the  Affiftance  and  Approbation  of  other  Minifters  i, 
yet,  properly  fpeaking,  in  the  prefent  Cafe)  their  part 
was  only  to  give  a  Declaration  of  this,  and  to  teftify 
their  Concurrence .  vyith  the  declared  Will  and  Plea- 


chap.  2.  T/?e  Loganthropos.  2^j 

fure  of  their  Lord.  They  aded  in  this  as  the  Son  of  the 
Trophety  who^  at  the  Command  of  Elljha^  anointed  Jeha> 
King  of  Ifrael^  2  Kings  9.  i,  &c.  In  which  Hiftpry  it 
is  remarkable^  that  God  promifed  to  Elijah^  that  he 
fliould  anoint  J eh/iy  i  Kings  19.  16.  But  neither  he  nor 
Elljha  did  it  immediately^  but  a  Son  of  the  Prophets. 
So  that  Elijah  did  this^  through  EliJJja  only^  and  Elijha 
through  the  young  Prophet.  But  from  none  of  all  thefe 
did  Jehfi  receive  his  Authority  ultimately^  formally  or 
properly,  but  from  God  only.  And  fo  it  vvas  in  this 
cafe.  And  therefore,  6.  I  oblerve,  that  after  Barnabas  ^, 
and  Saul  were  thus  fet  apart,  they  are  not  fa  id  to  be 
fent  out  by  thefe  Prophets,  or  by  the  Church,-  but  they 
are  faid  emphatically  to  he  fent  out  by  the  Holy  Ghofi^  ch. 
i:?.  4.  an  Expreffion  that  deferves  to  be  peculiarly  con- 
fidered  ^  for  it  feems  to  bedefign'dto  guard  us  from  ima- 
gining, that  they  were  made  Apoftles  by  their  former 
JFellow-Teachers,  or  by  the  Church  in  Concurrence 
with  them.  7.  I  obferve,  that  as  Barnabas  had  his  Name 
given  him  by  the  Apoftles  formerly  ,•  fo  Saul  feems  to 
have  had  a  new  Name  given  him  at  or  upon  this  occa- 
fion.  For,  a  little  wliile  after  Luke  takes  notice  of  his 
being  alfo  called  Taul^  ver.  9.  which  he  had  never  done 
before :  and  that  fo,  as  never  for  the  future  to  call  him 
by  his  old  Name.  8.  I  take  notice  again,  that  Bama-  ^-^ 
has  and  Taul  not  only  a6t  as  Apoftles,  ever  after  this  ( 
but  are  exprefly  called  fo,  ch,  14.  14.  which  they  never  _J 
were  before.  9.  It  deferves  alfo  to  be  confidered,  that 
God  fo  ordered  it,  that  not  one  of  the  Twelve  Apo- 
ftles fhould  be  made  ufe  of  in  fetting  apart  thefe  two 
Apoftles.  For  which  I  think  we  may  affign  thefe  three 
Reafons.  (i.)  That  it  might  be  feen  and  known,  that 
Vaul  and  Barnabas  had  not  this  Chara<5ler  and  Office  be- 
ftow'd  upon  them  by  Men,  but  immediately  from  Chrift, 
as  Head  of  the  Church,  by  the  Defignation  and  Ap- 
pointment of  the  Holy  Ghoft.  Therefore  P^«/ fays,  '1 
Qal.  I.  1.2.  that  he  recei^>ed  not  his  Gofpel^  i.  e.  a  Com-  ( 
million  to  preach  it,  from  Man :  and  far  lefs  did  he  re-  • 
ceive  his  Apoftlelhip  from  them.    (2)  Thzt  Barnabas 

and 


^34  "^^^^  Loganthropo5.        Book  III. 

and  Paul  might  not  be  fuppofed  to  be  a  fecondary  fort 
of  Apoftles^  fubordinate  to  the  Twelve  :  but  that  they 
might  be  co-ordinate  with  them^,  as  every  way  equal^ 
as  to  Office  and  Dignity^  and  confequently  as  to  Au- 
thority and  Power,    (v)  That  they  might  be  anew  Set 
of  Apoftles,  to  a6t  by  themfelves^  by  a  new  Commifli- 
on^,  independent  on  the  Twelve.     So  that  if  they  con- 
fulted  them^  it  was  out  of  Choice  (and  not  out  of  Ne- 
ceffity)  v;ith  a  defign  to  put  Honour  upon  them^  and 
that  all  things  might  be  done  decently  and  in  Order  ; 
and  with  a  prudential  Concern  to  influence  others  the 
morCj  that  might  be  prejudic'd  againft  them^  upon  the 
account  of  their  accommodating  themfelves  more  to  the 
Gentiles,  and  in  difpenfmg  more  freely  with  the  Jewifh 
Law  and  Rites^  than  the  other  Apoftles  did.    For^  in 
other  refpe(5hj  their  Commiflion  and  Authority  was 
the  fame  with  that  of  the  other  Apoftles.     And  if  there 
was  any  Advantage,  it  was  upon  the  fide  of  Bamahar 
and  VauL     i.  Becaufe  they  had  it  immediately  from 
Chrift,  after  he  was  glorified.     2.  Becaufe  they  had 
theirs  given  them^  with  a  more  mimediate  Refped  to 
the  Gentiles.    And,  ;.  Becaufe  their  Commiflion  to 
them  was  fuch,  as  to  carry  with  it  a  fort  of  Ingrofling 
Authority  ,•  by  which  the  Twelve  became  limited  (as 
to  ftated  Work)  to  the  Hebrews  only.     Which  is  fo 
much  the  more  to  be  confidered,  that  the  three  firft  and 
leading  Apoftles  (and  confequently  all  the  reft)  agreed 
that  it  was  fo,  and  that  for  the  future,  Barnabas  and 
Taul  ihould  be  the  Apoftles  of  the  Gentiles,  and  they' 
ofth^  Hebrews  only,  as  F^^/ tells  us.  Gal.  2.  9.     And 
we  find  therefore,  that  this  Commiflion  of  Barnabas  and 
Vattl  was  approved  of  and  ratified  by  the  whole  Aflem- 
bly  of  the  Apoftles^  Elders^  (i.  e.  Seventy  Difciples,  and 
others  who  had  been  called  more  lately  to  be  Evange- 
lifts  and  Teachers)   aitd  Brethren ^  (Le.  private  Chrifti-; 

ans).  ,J^ 

And  here,  let  us  ferioufly  confider  the  Divirte  Wil- 

dbm  difcoverable  in  confining  the  Twelve  Apoftles  to 

the  Circumcifion  or  H^br^ws^  and  in  carrying  on  the 

Gofpel 


Chap.  1.        The  Loganthropos.  1135 

Gofpel  among  the  Gentiles  by  two  Men,  that  were  not 
of  their  Number.     And^  i.  How  confonant  was  this, 
to  what  I  delivered  in  the  former  Chapter.     For  by  this 
Chrift  appears  to  ad  the  Reverfe  of  Human  Policy^  in 
fuch  a  Method^  as  does  the  more  eminently  difcover  his 
own  Heavenly  Wifdom^  and  fecure  us  in  the  Belief  of 
his  Glorification  above  :  feeing  two  Men  are  made  ufe 
of  to   preach  to  the  Gentiles^  none  of  whom  were  of 
the  Number  of  the  Twelve^  that  Chrift  had  made  Apo- 
ftles  while  on  Earth.     For  if  Bamahas  was  one   of  the 
Seventy  Elders^  yet  he  was  none  of  thofe  that  the  Apo- 
ftles  thought  fit  to  propofe^  in  order  to  be  an  Apoftle. 
So  that  his  peculiar  Eminency  and  Exaltation,  was  ow- 
ing to  Chrift  immediately  after  his  Afcention  to  Hea- 
ven, and  his  fending  the  Paraclete  from  thence.    And 
Fdul  was  fo  far  from  being  either  Apoftle  or  Difciple  at 
firft,  that  he  did  not  fo  much  as  know  Chrift  in  the 
Flellij  nay,  was  an  Enemy  to,  and  Perfecutor  of  the 
Church.    And  this  may  be  the  Reafon,  why  Chrift 
made  ufe  of  no  more  than  two  Afofiksy  as  the  proper  A- 
poftles  of  the  Gentiles,  ^vixj.  to  demonftrate  his  own 
Authority  and  Power  the  more,  after  his  ExaltatioHo 
2.  This  lets  us  fee,  that  the  Office  of  the  Twelve  Apo- 
ftles  was  properly  limited  to  the  Jews,  among  whom 
the  Chriftian  Religion  was  only  propagated  at  firft. 
And  tho  the  Gentile  Church  owes  much  to  them  i  yet 
it  is  to  Barnabas  and  P^«/,  and  their  Companions,  that 
we  ow^e  the  Propagation  of  the  Gofpel  moft  diredly- 
and  immediately.     :;.  That  it  is  ridiculous  to  talk  of 
Succeffors  to  the  Apoftles  ^  who  could  have  none.    Sa 
that  never  was  any  thing  more  chimerical,  than  for  the^ 
Romifh  Church  to  pretend,  that  their  Topes  were  Teter% 
Succeffors  ^  who  was  not  only  an  Apoftle,  and  there-, 
fore  could  have  no  Succeffor,  but  was  alfo  fo  ftated  ia 
reference  to  the  Bejieylng  Jews,  as  to  be  indeed  no  A- 
poftle  properly  of  the  Gentiles,  and  confequently  one 
that  had  no  direcft  Relation  either  to  the  Romifh,  or 
any  other  Gentile  Church.    Nor  do  they  fpeak  with 
more  Senfe,  but  rather  with  lefs,  wto,  among  the  Pro- 

teftants. 


536  T/j^  Logantliropos.        Book  If L 

teftantSj  tell  us  of  Bifliops  being  the  Apoftles  Succef- 
fors. 

Having  obferved  thefe  things,,  I  might  now  proceed 
to  confider  the  Hiftory  of  Paul  more  particularly,  by 
whom  God  did  principally  carry  on  the  Work  of  the 
Gofpel.  But  this  would  carry  me  too  far ;  efpecially 
confidering  how  long  I  have  been  already  on  fuch  like 
Points.  And  therefore  I  fhall  defire  the  Reader  to  con- 
iider^  that  the  main  things  in  the  Book  of  the  Ach^ 
(the  Knowledge  of  which  is  exceeding  necelTary)  are 
thefe  five,  'viz,.  The  Mijjlon  and  Defcent  of  the  Holy  Ghofi  ^ 
The  fending  of  the  Gofpel  to  the  Gentiles  ^  The  'vacating  of  the 
Alofaical  Lajv^  as  to  its  Mcceflty  -  The  laying  the  Fuundati- 
on  of  Gentile-Churches  ^  and^  The  carrying  the  Gofpel  into 
Rome,  the  Seat  of  the  Empire,  And,  as  a  d.iftind  Ac- 
count of  thefe  is  necelTary,  and  no  further  Account  of 
things  needful  is  to  be  inferted  in  the  Canon  of  the 
New  Teftament :  fo  it  is  with  great  Wifdom  that  our 
Lord  orders  this  Hiftory  to  end  with  the  laft  of  thefe. 

Having,  after  this  manner  given  an  Account  of  the 
Apoftles,  I  had  a  Defign  to  have  added  fomething  like- 
wife,  this  way,  in  relation  to  thofe  Apoftoiical  Men, 
together  with  other  ufeful  Chriftians,  who  were  Com- 
panions  of,  and  Afliftants  to  the  Apoftles,  in  the  Work 
of  the  Gofpel,  tho  in  inferior  Stations.     But,  confider- 
ing how  large  this   Chapter  is  become  already,  and 
how  much  more  weighty  Work  I  have  to  run  through, 
in  the  remaining  Chapters,  I  forbear:  efpecially  feeing 
we  have  no  Catalogue,  fo  much  as  of  the  Names  of  the 
70  Elders   or  Evangelifts,  which  Chrift  did  at  firft  ap- 
point I  nor  yet  any  particular  Account  of  thofe  who- 
were  afterwards  brought  into  that  College  or  Clafs  of 
Extraordinary  Church-Officers.     However  I  (hall  ven- 
ture  to  give  the  Reader  a  twofold    conjeclural  Cata- 
hgue  h^re  ;  The  firfi  containing  fuch  of  the  70  Elders, 
as  have  their  Names  recorded  in  Scripture  :  The  fecond 
containing  the  Names  of  thofe  Perfons,  who  were  af- 
terwards adopted  into  that  College,  or  were  at  leaft 
<;^urch-^Officers  pf  an  inferior  fort.    And  to  thefe  I 

ftiall 


Chap.  a.  T^he  Loganthropos.  257 

fliall  add  a  third  Catalogue  of  fome  eminent  Chriftians, 
that  were  neither  Evangelifts,  nor  in  any  Church-Of- 
fice^ properly  fpeaking,  tho  ufeful  to  the  Church. 

I.  The  Names  of  fuch  of  the  70  Elders  or  Evange- 
lifts^  which  are  recorded  in  Scripture. 

(i)  Mark,  whofe  Gofpel  is  extant,    (i)  Luke^  who 

wrote  not  only  the  Gofpel  that  goes  under  his  Name, 

but  alfo  the  Ads  of  the  Apoftles.     (^)  Laz^rm^  the 

Brother  of  Martha  and  Mary,  who  was  raifed  from  the 

Dead.     (4)  Cleopas ;   Andj  (5*)  Smon  (who  I  fuppofe 

was  the  fame  with  Simon  the   Pharifee^  with  whom 

Chrift  dinedj  Lnke^j,  16,  :}9_,  40.)  to  whom  Chrift  ap- 

pearcdj  as  they  went  to  Emaus,  Luke  24.  i8_,  54.  (6)  Jo- 

fefhy  call'd  Barfahasy  who  was  fir-named  Jufius,  and  who 

was  propofed  with  Matthias,  as  fit  to  have  fucceeded 

Judas  in  the  Apoftlefhip^  Mts  i.  2:5.     (7)  Matthias^ 

before  his  Advancement  to  the  Apoftolical  Charader 

and  Office.     (8)  Jofes  or  Jofeph,  fir-named  Barnabas, 

who  was  afterwards  an  Apoille^  ABs  4.  56^  &c.  (^)  A- 

nanias  the  Covetous^   who  was_,  with  his  Wife  Saphtra, 

ftruck  deadTforltKis  Sin^  ABs  ^,1,1,  &c,  fioj  Stephen, 

the  Proto-Deacon^,   and  Proto-Martyr^  ^fts  6.  y.  AHs 

7.  1,2;,  &c,  Til  J  I'hilip,  Atis  6.  f .    (iz)  Trochoms,  Ibid. 

(1%)  Nicanor,  Ibid.    ( 14J  Timon,  Ibid,     (i^)  Farmenas, 

Ibid.    (16)  Nicholas,  Ibid,     (17)  ^«.r«i^/_,  thatwasfenc 

with  a  Divine  Meffagc  to  Saul,  i,  e,  'to  ^Faul,  Ach  9. 10. 

(18)  .S'?>/?6;«  the  Tanner,  ^^r/j  9.  4;.   (19)  5/weow  called 

Niger,  ABs  11^,  1.  (20)  Lucius  of  Cyrene,  Ibid.  (^21)  Ma- 

naen,  who  was  brought  up   with  Herod  the  Tetrarch^ 

Ibid.     (22)  yi^^i'z/j  the  Prophet,  ^^^^j  11.28.    (2;)  ?«- 

das  {'\r-n2imQd Barfabas,  Acis  if.  22,  %z.  (24.)  Silas,  Ibid. 

(29)  Mnajon   of  Cyprus,    an  old  Difciple,  ABs  zi,  16. 

(26)  Androjiicus  -,  And,  (27)  Junia,  whom  the  Apoftle 

calls  Kinfmen,  and   Men  of  Note  among  the  Apofiles,  and 

that  were  in  Chrift  before  himfelf  Rom,  16.  7.     (28;  Si^ 

mon  of  Cyrene,  Matth,  27.  %z, 

II.  The 


*ig8  The  Loganthropos.       Book  III. 

IL  The  Names  of  fuch  Perfons  as  feem  afterwards  to 
have  been  made  either  E^angellfis^  or  Fafiorsy  or 
_     Deacons, 

(i)  Timothy y  to  whom  Vaul  writes  two  Epiftles.    (2) 
Titus ^  to   whom  he  writes  one  Epiftle.     (5)  Vhikmon^ 
to  whom  he  writes  an  Epiftle.     (4)  John^  fir-named 
Mark^  ABs  12.  2f.    Chaf.  i^.  57.    2  Ti7n.  7^.  11.  Sifter's 
Son  to  Barnaha.^y  Co/.  4.  10.     Whom^  upon  this  account^ 
as  a  young  Man,  I  caft  into  this  Catalogue.    And,  as 
fuchj    I  diftinguifli  him  from  Mark,  who   wrote  the 
Gofpel  at  the  Mouth  of  Fcter^  as  Antiquity  tells  us  • 
of  whom  mention  is  made,    iPet.  5".  13.    whom  that 
Apoftle  calls  his  Son.     So  that,  as  the  one  Mark^  whofe 
proper  Name  was  Joh7t^  w^as  the  Companion  of  Bama^ 
has  and  Paul ;  the  other  was  the   conftant  Attendant  of 
Teter,     (^  Aquila  the  Husband  of  Prifcilla^  ABs  18.  2. 
(6)  Apollosy    JBs  iS,  24.^  &c.      (7)  Erafius  y    ABs  1^. 
22.  2T'iw.4. 20.  fee  i^ow.  16.  2;.     (S)  Scjjater  of  Berea^ 
ABs  20. 4.  Arifiarchusy  Ibid,  and  ch,  19. 29.  and  Co/. 4.10. 
^id  Philew,   'ver  24.     (10)  Secundus^  ABs  20.  4..     (11) 
Gaiusy  Ibid,   and  c^.  19.29.  and  Rom,  26.  2:;.  and  i  Cor. 
I.  14.  :;  John  I.     (12)  Tychicusy  ABs  20.  4.     (1:5)  Tro- 
fhimusy  Ibid,     (14)  Crifpus^  who  was  before  the  chief 
Ruler  of  the  Synagogue  of  Corinth^  ABs  18.  8.  i  Cor, 
,1.14-    (lO  7^/^-^  called  7w/^<x,  Col,  4..  II.    (16)  0»e- 
y&»«j,  Co/.  4.  9.  Phikm.  ij,  10,16.     (17)  Epaphrasy  CoL 
4.  12.  and  Phikm,  ^ver,  2;.     (18)  Demas,   2  Tim,  4.,  10. 
Co/.  4.  14.  Philem,  'v,  24.      (19)    ArchippuSy    Col.  4.  17. 
(20)  Crefcensy    2  7/w.  4.  10.     f2ij   TychicuSy    2  Ti;;?.  4. 
12.    and  Tif.  ;.  12.      (22)  Artemasy   Tit,  ;.  12.    (2;) 
Tychicusy  Ibid,     (24)  Ze^^x,  the  Lawyer,  I^i^.   'ver.  t;. 
(25-)  Sihanusy    i  P^^  f.  12.      (26)  Demetrius y    ;  .7o/j», 
Ti^.  12.    f27J  Diotrephesy  who  affeded  the  Pre-eminence 
of  an  Apoftle,    and   even  that  of  a  Superiour  one 
to    the  Apoftle    John  himfelf,     3    Johny  'ver,  9,  10. 
(28)  Antipasy    the  faithful  Martyr,    Rev,2.i^.     (29) 
Epafhroditusy  Phil.  2. 2f ,  who,  as  I  fliall  have  occafiort 

to 


Chap- 2.        K?^  Loganthropos.  239 

to  prove  afterwards^  was  fo  far  from  being  Bifliop  of 
Thilipfi^  that  he  was  only  their  Meffengerj  and  prokibly 
no  more  than  a  Deacon  of  their  Church.  (7,0)  Euodiof^ 
ThiL  4. 2.  {1,1)  Syntiche^  Ihid,  (  ^i)  Clement^  Ihld.  t/.  3. 
(;:;)  Dmiyfius  the  Jnopagite,  A^is  17.  ^4.  (54)  Efene- 
tnsy  Rom,  16.  5:.     (:}5')  Urbane^  Ibid.  1/.  9. 

III.  The  Names  of  fuch  Perfons,  none  of  which 
feem  to  have  been  in  any  Office  in  the  Church, 
but  only  private  Chriftians,  tho  moft  of  them  emi- 
nent onesj  in  one  refped  or  another.  And  here  I 
Ihall  mention,  not  only  Men_,  but  Women,  whofe 
Names  are  recorded  ^  paffing  by  thofe,  that  ara 
not  mention'd  by  Name,  but  indefinitely  only. 

(i)  The  Virgin  Mary.  (2)  Zachariasy  and  (1)  Eliza- 
kthy  the  Father  and  Mother  of  John  the  Baptift  :  for  I 
do  not  infert  that  Great  Man,  in  this  Catalogue,  as  be- 
ing an  extraordinary  Prophet,  as  well  as  the  Fore-run- 
ner of  Chrift.  (4)  Good  old  SiTneon  the  Prophet,  Luka 
2.  2 J,  &c.  (j)  Anna^^  the  Prophetefs,  Ibid,  ^tr,  :56,  &c. 
(6)  Zachem  the  Publican,  Luke  19.  ^.  ('])  Nicodemus, 
who  came  to  Chrifl  by  Night,  John  ;.  i.  ch.  7.  50.  and 
<ih,  19.  ;9.  (8 J  Jofeph  of  Arimathea^  John  19.  ;8.  (<)) 
Simon  the  Sorcerer,  who  afterwards  proved  a  vile  Mon- 
fter,  ^c7i8.  9,  i;.  fio)  Martha ^  and  (11)  Mary, 
the  Sifters  of  Laz^ams^  John  1 1.  i.  ( 12 )  Mary  Magdalen, 
Matth,  27.  j6.  i  i^)  Mary  the  Mother  of  James  and 
J.ofesy  Ibid'  (14.)  Mary  the  Wife  of  Cleophas^  alias  Al^ 
phem^  John  i<^.  2^,  (17)  Salome  the  Mother  of  Zebedees 
Children,  Lw;^^  24. 10.  compare  with  M^airAij. 40.  (16) 
Joanna^  Ibid,  and  ch.  8.  :;.  (17)  Sufanna^  Ibid,  (18;  Da- 
mariSy  ABs  17.  ^4.  (19)  Tabitha^  called  Dorcas^  Acls^.  ;6. 
(20)  Lydiay  Actsi6.ij\.,  (±i)  EutichttSy  ABs  20.  9.  (22) 
Sergim  Pauksy  ABs  1:5.7,12.  (2;  )  Cornelius^  the  Centu- 
rion, A^s  10.  I,  &c,  (24)  Jafony  ABs  17.  6.  and  Rom. 
X6.  21.  (2^)  Alexander y  ABsi^.:^^.  (26)  Nymphofy  Col. 
4.  I  J.  r^?)^^''/'"^:)  2Ti»7.4,i5.  (jlS)  Onejiphorusy  Ibid.  -v. 
19.  {z^)FrifdllaxhQWiiQo{A^HilayAcIsiS,2,  (^o) Eu- 

btiUiSg 


a^o  The  Loganthropos.         Book  IIL 

lulus y  2  Tim.  4.  2 1 .  (  ;  I )  Pudensy  Ibid,  (52)  Linm^  Ibid. 
( ? 3 )  Claudia,  Ibid,  (" ; 4)  Mary, Kom,  1 6.  6.  (t^^)  Amflias^ 
Ibid.  V.  8.  (  ;6)  Stachysy  Ibid.  v.  9.  (??)  ^p^^les.  Ibid, 
'U,  10,  f:j8j  AriftoboluSylbid.  {':^<)^j  Herodiany  Ibid,  ij, 
II.  (^40 J  NarciJfuSy  Ibid,  (^i)  Tryphenay  Ibid.  'V.  12, 
(427  Tryphofay  Ibid,  (4:5  J  Pery?j^  li'/J.  (44 J  RufuSy  Ibid, 
.  I'.  13.  (^45')  Ajyncritusy  Ibid,  v,  14.  (46)  Vhlegony  Ibid, 
(^'j)  HermaSy  Ibid,  (48  J  Patrobasy  Ibid,  C49J  Hermes y 
Ibid,  i^o)  Philologmy  Ibid.'v,!^,  (91)  Julia y  Ibid, 
(f2)  NerenSy  Ibid,  (^^)  OlympaSy  Ibid,  (^4^  Lucius y 
Ibid, 'v,  2.1.  (^ ^^  Sojipatery  Ibid,  (f^)  TertiuSylbidy  1/. 
22.  r^vJ  ^artusylbib.  ^u.  25.  (^8)  PW^^  2^^;;?.  16.  i. 
rS'9^  Tyr annus y  A^s  19.  9. 

N0W3  Reader^  if  the  Spirit  of  God  thought  it  not 
unworthy  of  the  Bible^  to  infert  thefe  Names  there  ^ 
I  hope  it  will  not  be  thought  too  mean  a  Work^  to  caft 
them  together^  after  this  manner.  I  confefs  I  go  upon 
Conjecture  only,  in  ranking  moft  of  them  ,•  and  there- 
fore perhaps  fome  of  'thofe  of  the  firfi  or  fecond  Lifts 
belong  to  the  thirdy  and  fo  'vice  ^erfa.  But  if  I 
have  done  fo,  the  matter  is  of  no  Confequence; 
nor  had  I  any  exad  light  to  direcft  me,  in  lianking 
them.  And  yet,  were  it  not  to  avoid  Tedioufnefs,  I 
could  give  fome  probability  for  ranking  every  one  of 
them  as  I  have  done ,  and  far  greater  probability,  as  to 
feverals  of  them,  than  moft  Perlons  perhaps  will  believe; 
taken  from  fome  Charaderiftical  Hints  given,  and  from 
fome  other  lefs  obvious  Confiderations.  But  it  is  high 
time  now,  that  I  iliould  go  forward,  to  fomething  of 
an  higher  Nature  and  greater  Ufefulnefs. 


CHAP 


:     I 


Chap.  J .         The  Loganthropos.  241 

CHAP.    III. 

Concerni/jg  the  Third  Sort  of  Divine  Wifdom^' 
confficuov.s  /^Chrift,  viz.  Thiit  Spiritual  £>r  Hea-- 
venly  Wifdom,  hy  which  he  manned,  himfelf^  m 
relation  to  invifible  inteliedual  Agents,  God, 
Angels  and  Devils,  in  the  Dijcljarge  of  his 
Truji^  mth  rejpecf  to  Mankind  a/id  Human  Af- 
fairs, in  order  to  his  ohtaintngy  as  Loganthropos^ 
that  Supreme  and  Univerfal  HeadQiip  and  Em- 
pu*e,  for  the  obtaining  whereof  he  became  Man, 
and  fuffered  in  the  World. 

IN  order  to  underfland,  how  wifely  Chrift  manag'd 
himfelf,  in  the  difcharge  of  this  his  Truft^  and  with 
refped:  to  this  End^  I  muft  beg  the  Reader  to  look  over 
again  what  I  faid^  in  the  beginning  of  the  2.d  Chapter  ; 
where  I  did  not  only  Sur/i  up  the  Subjed  of  the  ifi 
Chapter^  or  ifi  Sort  of  Wifdoni^  treated  of  therein  ; 
but  did  build  upon  it  a  Vrudential  Maxim ^  by  which  I 
fuppofed  Chrift  did  manage  himfelf,  as  a  Man^  in  a  re- 
lation to  all  Sorts  of  Men^  he  had  to  do  with. 

For  the  fame  Maxim ^  with  another  Accommodation ^  will 
ferve  to  let  in  our  Minds^  to  conceive,  how  Chrift  be- 
hav'd  in  the  Grand  Affair  of  Man's  Salvation,  with  re- 
fped  to  invifible,  as  v/ell  as  vifible  Agents.  For  to  the 
one,  as  well  as  the  other^  He  behaved  hi7nfelf  7vith  an 
exact  Decorum,  in  Relation  to  the  Circumftances  of  his 
State  of  Humiliation  and  Trial,  and  vjith  refpebi  to  tb& 
ends  of  his  appearing  thus  among  Men, 

And  with  refpet^t  to  invifible  as  well  as  vifible  Age7tts^ 
we  muft  fuppofe  Chrift  to  ad  here,  as  the  Second  Adam, 
intrufted  with  the  Affairs  of  Mankind.  And  therefore 
tho  the  Union  of  the  Human  Nature  with  the  Lo^os^ 
muft  ever  be  fuppofed  to  be  that  which  put  a  Divine 
Value  upon  whatever  Chrift  did,  and  rendrcdhis  Adi- 

R  oas 


2/^0.  The  Loganthrop09.        Book  lit 

ons  and  Sufferings  Mmtorlom :  Yet^  we  muft  abftrad 
here^  as  well  as  in  the  other  cafe^  from  Chrifts  being 
God^or  the  Eternal  Logos ^^n^  confider  him  as  Man  oniy^ 
in  his  Condud  of  himfelf  in  relation  to  God  and  An- 
gels^ whether  good  or  bad  j  with  refpect  to  his  having 
the  very   fame  Truft^  for  Subilancej    repofed  in   him 
now^  which  the  firsf  Adam  formerly  had_,  tho  different  as 
to  Circumftances.    For  the  Apoftie  has  taught  us  thus  to 
confider  Chrift  as  Man^  in  this  Management  of  himfelf^ 
when  he  makes  him  the  fecond  foederal  Head  ^  of  Men^ 
and  confidershim  as  a  Man^  in  contradiftindion  to  the 
firft  Man  ^    faying>  i  Gor.  15.  20^  21,  22.     But  mw  is 
Plirift  ri[m  fvora  the  dead^  and  become  tk  firfi  Fruits   of 
them  that  flept.     For  fince  by   Man   came  Deaths  by^iA:^vi 
came  alfo   the  Refurrecfion  from  the  dead.     For    as  in  Adam 
all  die^even  fo  in  Oav&jloall  all  be  made  alive.  And  fo  alfo^ 
Kom.  <;,!<).  For  as  by  one  Man's  Difobedience  many  -were 
made  Sinners,  fo  by  the  Obedience  ofonQ  many  jhall  be  made 

.'Righteous.    And  ver.  i^ ^For,  if  throt^ghtk  Offence 

of  one  many  be  dead  ;  much  more  the  Grace  of  God,^  and  the 
Gift  by  Grace,  which  is  by  one  Man^,  Jefus  Chrift;,  hath 
abounded  unto  many. 

But^  tho  Chrift  come  to  be  confidered,  in  his  Be- 
haviour thus  to  ininfible  as  well  as  vifble  Agents,  as  Man 
only,  or  the  Second  Adam,  abftrading  from  the  Confide-- 
ration  of  his  being  xht  Logos -^  and  tho  alfo,  the  fame 
Rule  or  Maxim  of  JVifdom.  was  followed  by  him,  in  re- 
ipedto  this  Htavenly  Wifdcm,  as  v/ell  as  in  reference  ta 
his  Uuman  or  VrudmtialWiflom,  treated  of  before  :  Yet, 
as  I  hinted  but  juft  now,  the  Accommodation  ot  this 
Maxim,  by  our  Saviour,  is  as  different  in  f/j^  C^/^,  from 
what  it  was  in  the  former  ;  as  is  that  of  the  mture  and 
Circumfiances  of  the  in-vifible  Agents,  from  the  Nature 
ajjd  Circumfiances  oi  the  vifible  ones.  .^,,    .      7,. 

How  he  manag'd  himfelf  in  relation  to  vfible  tntelU- 
^ent  Agents,  of  all  forts,  I  have  already  faid     So  that  it 
Remains,  that  I  fliould  confider,  how  he  aded    as  the 
Second  Adam,  intrufted  with  the  Affairs  of  Mankind, 
"  in  reference  to  the  invifbk  inteimfmlBdngs,  with  whom 

ne 


Chap.  3 .         the  Loganthropos.  245 

he  had  to  do.    Which  I  am  the  rather  concerned  to  do^ 
becaufe  this  is  a  Subjed  that  was  never  diftindly  treat- 
ed of  before^  that  I  know  of,  and  never  fo  much  af^ 
mention'd  in  our  common  Syftems. 

And  now  feeing  the  in'vifible  Agents  are  altogether 
different^  either  in  Nature  and  Circumftances  both, 
as  God  and  Angels^  whether  good  or  bad^  are  ^  or  in 
Circumftances  only^  as  -Angels  and  Devils  are  from  one 
another  :  We  are  obiig'd  from  thence^  to  fuppofe^  that 
the  Man  chrifi  was  under  a  Neceffity,  to  carry  to  all 
thefe  accordingly. 

I  might  add  a  fourth  Sort  of  invifible  Agents,  with 
whom  Chrift  had  to  do  alfo,  vi^,  feparate  Souls^  whe- 
ther good  or  bad.  But^  feeing  they  belong  to  the  Clals 
of  Mankind^  and  were  therefore,  (as  well  as  Men  alive 
in  this  World)  part  of  Chrift's  Charge,  thootherwife 
in  different  Circumftances  from  the  Livings  and  feeing, 
I  fliall  have  occafion  afterwards  to  fpeak  of  them,  and 
of  Hades  diredly,  in  the  ^th  Book,  under  the  Head  of 
Chrifiocraty :  I  fliall  wave  all  Confideration  of  them  at 
prefent,  and  confine  my  felf  to  the  other  three  -^  which 
are  all  that  'tis  proper  to  confider  our  Saviour  in  a  re- 
lation to,  in  this  place. 

And  i/,  let  us  begin  with  God  :  for  to  him,  in  this 
cafe,  as  in  all  other  refpeds,  belongs  the  Frloritj. 

Now,  feeing  vve  confider  Chrift  here,  not  as  Logosy 
but  as  Man,  we  are  oblig  d  to  confider  God  not  relative^ 
Ijy  with  reference  unto  the  Perfons  of  the  Trinity,  but 
Ejjentialljy  as  the  one  Supream  Being  and  Ruler  of 
Mankind,  and  of  the  Man  Chrift. 

God  here  is  therefore  to  be  conceived  of,  as  the  Su^ 
preme  Redor  of  the  World,  who,  as  he  had  intrufted  '^ 
the  Firsir  Mam,  with  the  Prefervation  of  the  Dignity  ^  | 
and  Interefts  of  Human  Nature  ;    fo  does  here  allo\A;  *  i 
Chrift,  to  make  an  Effay  towards  the  recovery  of  the 
Dignity  and  Interefts  of  human  Nature  again  ;  promi- 
flag  that  if  he  did  fo,  he  fliould  recover  to  Mankind 
all  that  Adam   had  loft  to  them ;  providing,  that  they 
would  be  induc'd,  upon  his  doing  fo^  to  renounce 

R  i  the 


^44-  ^^^  Loganthropos.        Book  III. 

the  old  Adam^    and  put  themfelves   under  his  Con- 
dud. 

But^  feeing  the  Man  Chrift  was  to  a(5t  towards  God^ 
not  as  an  ordinary  Man^  but  as  related  to  the  Logos ; 
therefore  we  muft  fuppofe^,  that  God  the  Father  did^  in 
this  Cafe^  fuftain  the  Dignity  of  the  Deity ^  m  a  moil  pe- 
culiar manner.  So  that  the  Man  Chriil^  in  carrying 
himfelf  aright  to  the  Deity^  mull  be  fuppofed  to  eye 
the  firft  Perfon  diredly^  L^ing  the  Man  Jefus^  was  to 
be  fo  united  unto  the  Logos ^  as^  in  fome  fort  to  owe  its 
veiy  Perfonality  to  the  lecond  Perfon  of  the  Trinity  ; 
the  Logos  being  from  henceforth  to  come  under  the 
,Title  and  Idea  of  the  Loganthropos  ^  or  the  Logos- 
Man. 

But  in  order  to  underftand  this  glorious  Myftery,  I 
mull  lead  the  Reader's  Thoughts  backwards^  or  rather 
upwards^  even  as  far  as  the  firit  Formation  and  Lapfe 
of  the  firft  Adam^  nay  and  to  the  Di'vine  Counfel  too^ 
fo  far  as  it  relates  to  Mankind^  thus  confidered^  and  as 
we  can  judge  of  it  from  Scripture.  And^  feeing  my 
Thoughts  upon  this  Head  muft  be  clofe  and  concife^  I 
muft  defire  the  Reader^  to  advert  the  more  narrowly 
to  the  Hints  given^  efpecially  as  to  the  Tranfitions. 

In  the  firft  Place  then^  let  us  obferve^  that  Adam 
was  not  made  fo^  as  to  be  the  ^ery  Image  or  Ti- 
Bure  of  God^  ahfolutely  or  ejjentially  confider'd^  but  of 
the  Logos,  For^  i.  It  is  impoffible^  that  any  thing  fi- 
nite fhould  be  the  Image  of  what  is  infinite^  in  any 
propriety  of  Speech^,  unlefs  in  a  very  diftant  and  im- 
perfed  refped.  2.  Nor  can  the  abftrad  Eifence  or 
Nature  of  any  things  far  lefs  of  the  Deity^  have  any 
thing  that  can  bear  the  Name  of  its  Image. 

The  Image  or  Figure  of  God  therefore  miift  relate  to 
him  ferfcnally  confidered^  even  as  the  Image  of  a  Man 
relates  to  him  as  fuch.  And^  feeing  it  is  not  the  Pro- 
perty of  Natures  or  Ejfences^  ahfiraclly  confidered  to  ope^ 
ratCy  but  of  Perfons  :  We  are  obliged  to  fuppofe^  that^ 
when  Adam  is  faid  to  be  made  after  the  Image  of  Gody  or 
fijier  his  Likcncfs^  Gen.i,  26,27.  ch,  5,  i.  ck  9.  6.  theSa- 

^  cred 


Chap.  5.  Ti&(?  Loganthropos.  1245 

cred  Oracles  muft  be  underilood  to  mean  this  only  ; 
That  Adam  was  made  after  the  Irmrge  of  one  of  the  Per- 
fons  of  the  Glorious  Trinity. 

Now  Adam  was  nor  made  after  the  Image  of  the; 
Flrfi  Ferfony  or  the  Father^  (I  mean  tkit  he  was  not  ex- 
prefly  or  immediately  made  after  the  Father  s  Perfon :) 
for  this  is  alTerted  to  be. the  peculiar  Property  of  Chrift 
himfelf^  of  whom  alone  it  is  faid_,  That  he  was  the  exprefs 
Image  of  the  Father  s  Verfofiy  as  well  as  the  Brlghtnefs  of 
Lis  Glory,  (n)  Heh.  i.  3.  ^^nd  indeed  no  lefs  is  infmua- 
tedj  plainly  enough^  in  thofe  very  places  of  Genefisy 
that  I  have  quoted.  For  Man  is  not  faid  there^  to  be 
made  after  God's  Ferfon^  or  to  be  made  the  ^very  Tmage  of 
Gody  but  to  be  made  after  the  Image  of  God,  i,  e,  to 
be  a  Ccpy  taken  from  the  Flrfi  or  Original  Ticlure  of  God^ 
'viz,.  from  the  Logos.  For  a  Pidure  that  is  taken  from 
the  Original  it  feif^  and  a  Pidure  that  is  only  taken 
from  that  liril  Copy^  are  altogether  different  things. 
And  therefore  the  Senfe  is  plainly  this^  that  Adam  w^as- 
madey  at  firfiy  after  the  Logos ^  -ivho  was  the  true  Image  of 
his  Father,  For  to  be  the  Image  of  God  it  felf^  i.  e,  his 
proper  and  im7nediate  Image^  is  fo  the  Prerogative  of  the 
Logos y  as  that  it  were  Blaiphemy  to  afcribe  it^  in  a  di- 
x&d:  or  immediate  Senfe^  even  to  the  iiigheft  Angel. 
And  therefore  Fhilo^  -and  the  Targum's^  and^  I  may  lay, 
all  the  ancient  Fathers^  do  agree^  that  Man  was  made 
after  the  Ima^e  of  the  Logos.  Thus  (0)  Philo  fays^  that 
we  are  all  {he  Sons  of  one  Man  ^  for^  fays  he^  i/  we  are 
not  worthy  to  be  e'fieemed  (/.  e.  in  an  immediate  Senfe) 
the  Children  pf  God_,  yet  we  may  lay  claim  to  thisy  that  wc 
are  the  Children  of  the  moft  Holy  LogOS_,  who  is  his  Eter* 
nal  Image  ;  for  the  mofi  Ancient  Logos  is  the  Image  of 
God.  And  indeed  what  elfe  can  that  facred  ironical 
Derifion  or  Sarcafm  relate  to,  but  this  ?  when  it  is  faid. 
Gen.  ;.  22.  Behold  the  Man  is  become  as  one  of  m. 


(w)  See  Chriftol.  lib.  2.  cap.  7.  pag.  284,    (0)  De  Confuf.  Ling.' 
]p.  267,  C, 

R  ;  But 


? 


246  ^he  Logarithropos.        Book  III. 

But  yet  there  is  perhaps  fomething  higher  in  this  Ex- 
preffion^  than  has  ever  yet  been  taken  notice  of.     To 
underftand  which^  we  muft  remember^  that  tho  Jdam 
was  made  after  the  Image  of  the  Logos^  ferfonJly  co7t(idered^ 
yet  he  could  not  be  made  afcer  the  Im^ge  of  the  Verfon  of 
the  Logos.    For  between  thefe  two  there  is  a  vail  Diffe- 
rence.    For,  the  Ej]mce  of  the  Logos  being  common  to 
all  the  glorious  Perfons  of  the  Sacred  Trinity,  and  be- 
ing fuch  as  could  have  no  Image,  as  I  have  faid :  it 
muft  be  the  Logos  perfonally  considered,  if  at  all,  after 
Whofe  Image  the  firft  Man  was  made.     But  however, 
the  Queftion  ft  ill  remains  intire  ,•    How  Man  was  made 
aft^r  the  Image  of  the  Logos  ?  To  which  I  anfwer.  That 
the  Logosy  perfonally  co?7fidered^  comes  under  a  twofold 
Reliction,  'vix,.  with  refped  to  his  Father,  and  the  Ho- 
ly Spirit,  and  with  refpect  to  Creatures.     With  refped^ 
to  the  Father  and  the  Holy  Spirit,  he  comes  under  the 
Idea  of  the  Eternal  Son  of  God.     But  as  fuch  he  is  in- 
tuitively known  by  no  Creature,  but  is  only  known  by 
himfelf,  and  the  other  Perfons  of  the  Trinity.     There- 
fore with  relation  to  intelligent  Creatures,  we  are  ob-  . 
lig'^d  to  fuppofe,  that  he  did  ever  ajfume  fome  Form^  in 
order  to  be  known  by  them.     And  it  was  certainly  af- 
ter this  Fornt^  that  Adam  was  made.     For  it  was  fimply 
impoffible  that  he  ftiould  be  made  after  the  Verfon  of  the 
Logos ^  as  he  was  the  Eternal  Son^  or  fecond  Verfon  of  the 
Trinity,    But  he  might  very  well  be  made  after  the  crea- 
ted  Formy    wherein  Chrift  appeared  to  the  Angels ; 
which  was,  unqueftionably,  that  of  Light  organized  in 
human  Shape^  of  which  I  have  treated  fo  largely  already, 
in  the  Second  Book,  and  particularly  in  the  'jth  Chap- 
ter, that  I  need  fay  no  more  to  it  now.     And  this  was 
that  Form  of  God y  wherein  Chrift  was  feen  of  old,  and 
which  was  eclyps'd  or  withdrawn,  when  he  took  upon 
him  the  Form  of  a  Servant ^  of  which  Va'ul  fpeaks,  VhiL  2. 
5.     And,  for  the  Reftauration   of  this  Chrift  prays, 
John  17.  5".    when   he  {-^ys^  Gl  or  I  fie  thou  me^  with  thine 
cwn  felf    with   that  Glory ^  (i.  e,  Shechinahy    or  ancient 
JFonn  of  God,  wherein  I  was  feen  before  my  Incarna- 
tion, 


Chap.  3.         The  Log2it\thtopos.  ^47 

tion,  and)  ovhich  I  had  with  thee  before  the  JVorU  was: 
For  fure  no  Man  can  be  fo  abfurd  as  toimagin,  that  the 
Logos  fuftained  any  real  Change,  as  to  his  I'erjon  or  Per- 
fonality^  by  his  tabernacling  in  human  Nature. 

It  was  not  therefore  afcer  the  f  roper  Verfon  of  the  Lo- 
gos ^  that  Man  was  made,  but  after  his  Image^  i.  e.  that 
created  and  affumed  Form  of  the  Shechlnah,  wherein  he  ap- 
peared and  aded  to  intelligent  Creatures ,  and  which 
therefore  might  juftly  be  called  the  Image  of  God.  And 
it  is  memorable,  by  what  I  cited  out  of  the  Sohar  and 
Vhilo,  in  the  6th  Chapter  of  the  preceding  Book,  that 
the  Jews  do  moft  commonly  fpeak  of  the  ancient  Logos^ 
or  Shechlnah,  as  a  Man,  i.  e.  as  One  who  was  ever 
known  under  ^hat  Vorm, 

And,  if  this  be  confidered,  we  may  fee  what  relates 
to  the  Origin,  Primeval  State  and  Fall^  of  Man,  in  a 
.clearer  Light  than  it  was  ever  yet  fet  in.  For  which 
end,  let  us  confider  thefe  Things,  i.  That  when  God 
is  about  to  make  Man,  He  fays  not.  Let  us  make  Marty 
as  one  of  us,  but  let  us  make  Man,  in  our  Image,  after  our 
Likencfs,  Gen.  i.  26.  i.  e.  Let  us  make  Man  after  that 
Likenefs,  which  intelligent  Beings  call  the  Image  or 
Likenefs  of  God,  as  being  that  wherein  the  Son,  who 
is  the  perfed  Image  of  God,  does  manifeft  himfelf,  and 
confequently  God,  to  them.  2.  When  Adam  thtrdovQ. 
was  made,  he  was  made  after  this  Image.  For  bcfides 
the  Shape  of  Man,  that  remain'd  after  the  Fall,  he  had 
atfirft  a  Luminous  Veftment  which  was  concreated  with 
him.  But  when  our  Firil  Parents  revolted  from  God^^ 
that  (p)  Luminous  Garment,  T  which  was  a  Pledge  of 
Innocence,  and  of  their  Protedion  under,  and  Favour 

with 


(p)  T!-:  dh  was  the  Traditm  avd  Belief  cf  the  Ardent  Jewsy  appears 
/row  t^tf  Targum  of  Jonathan  Ben  U2ziel,  z^/o»  Gen.  3.  ,7,  ivhert  ws 
have  thii  Paraphrafe  of  the  Words:  And  the  Eyes  ot  them  both  were 
opened,  and  they  knew  that  they  were  naked;  for  they  found  that 
their  White  (^or  Bright)  Garment,  with  which  they  had  been  created, 
was  gone  from  them.  The  wordrohich  Itravjlate  White  here,  fignifies 
tbe  Onyx  (?r  Alabafter,  ^aid  therefore  the  Latin  Verfwn  bis  it  thus,  Nu- 

R  4  daci 


^4^  the  Loganthropos.        Book  III. 

with  the  Logos  or  Shechinah)  was  taken  from  them  ;  fo 
that  they  were  left  naked,  to  their  Shame  and  Confu- 
lion^  being  put  to  that  poor  fhift,  of  attempting  to  make 
up  the  want  of  their  former  Garment^  by  one  made  of 

Fig- 


dati  enim  erant  a  vefteOnychina,  in  qua  creati  erant  :  Jvdthis  Gar- 

pitm  is  fJd  to  have  been  thzt  to  the  whole  Body,  which    tl)e  Nails  are   to 

enepAn  of  the  Fingers  and  Toes ;  but  more  beautiful  and  pliable.     And  this 

may  confirm  what  I  f aid,  in  a  marginal  Note,  upon  the  name  Adam,  in  tbi 

frfl  Chapter.     For  I  do  fuppofe,  that  from  this  glorious  Garment^  both 

i\dam  and  Eve  had  the  general  Name  of  Adam,  {as  we  fee  thy  were  both 

called  at  fir/},  Gen.  5.  1,  2.)    For  this  Gar  mem  was^    1.  Thtir  Ornament 

aid  Glory.     2.  The  Badge  and  Pledge  of-  their  Innocence  and  Favour  with 

Cod,     3.  Their  Defence  agaify/}  Injuries  of  iVeather^  agimji  Accidents  of 

ttny  fort,  and  again ji  SicknefSy  Pain  and  ^Vearinefs.  "4.  Their  FroteCtiort 

agaviji  Sata?j ;  fo  as  he  could  not  immediately  approach  them^  to  hurt  their 

Bodies      5.  The  Evfign  and  Means  of  their  Authority  over  the  inferior 

Creatures^  as  being  Sovereigns  of  this   Lower  World,     And^  6.  h  was 

that  which  rendered  their  Bodies  immortal^  as  the  Author   of  the  Book  of 

iVVifdom  iiffinuates^  ch.  2.  23.     Ard,  a:  it  is  every  way  rational  to  fup- 

pofey  that  our  Firfl  Parents  were  thus  clothed  and  dignified^  when  tkj  were 

created  ;  fo  I  mujtfay,  that  without  this  Suppofnion.,  I  fee  not  what  rational 

Account  can  be  given  of  the  Confiernaxion  that  th-y  found  themfelves  in^  by 

reafon  of  their  Nakednefs^  immediately  after  the  Fall*    Obj.  r..i  ;^  it  r,at 

exprcfly  faid.  Gen.  2.  ult.  that,  before  the  Fall y  they  were  both  naked, 

the  Man  and  his  Wife,  and  were  noc  afhamed.     Anfw,  If  this  be  un- 

derftood  of  an  abfohite  Nakednefsy  we  rnufi  have  an  odd  Idea  of  their  i^ow- 

Jedge,  or  rather  Ignorance  ;  that  being  -nuked,  they  did  not  knowfo  much. 

for,  that  they  were  net  ajh.imed  (if  this  be  the  Senfe)  was  becaufe  they 

intw  not  that  they  were  fo,  if  we  muji  rigidly  adhere  to  the  literal  meaning ; 

feeing  we  Are  told.  Gen.  3.  7.  that  asfoon  as  they  had  finned,  the  Eyes  of 

them  both  were  opened,  and  they  knew  that  they  were  naked.  Now., 

it  is  an  inconceivable  thir^  to  -me,  that  Adam  and  Eve  Jk'ould  be  as  naked 

Before  the  Fall  as  after,  and  yet  be  fo  blind  as  never  to  fee  this,  ardjo  ig- 

mram  as  net  to  know  it ;   and  that  this  Sight  and  Knowledge  of  theirs  muff 

he  owing  to  their  Jpoflacy  from  God,     Ihe  r:::a-h'g  therefore  of  the  words. 

Gen.  2.  ulr,  muj}  be  this  ■  That  tho  Adam  and  Eve  had  no  fuch  material 

Garment  before  the  Fall,  as  they  had  afterwards,  when  God  cloth' d  them 

•xvith  the  Skins  of  Bea(is^  Gen.  3.  21.  in  which  Senfe  they  were  indeed  na* 

ied :  yet  they  had  no  reafon  of  bang  afharnd,  feeing  they  were  cloth'*  d  with 

fuch  a  luminous  GarrAent,  as  did  more  than  fuffcie'ntly  make  up  that  want, 

A>id,  this  being  once  allowed  to  be  the  Senfe,  we  foall  foon  fee  how  natural-- 

ly  all  the  reft  of  this  Hifiory  will  come  to  be  underfioid-     For,  their  lumi' 

mus  Garment  being  removed  from  tBem,  they  do  immediately  apprehend 

tkir  Mifery,    And  thus  they  are  f aid j  ch.  3.  7.    To  have  their  Eyes 

opened. 


Chap.  5.         The  Loganthropos.  a  49 

Fig-leaves.  ;.  Adam  and  E^je  therefore^,  as  well  as  Sa- 
tan^  knew  fufficientiy  what  the  Image  of  God  meant, 
after  which  they  were  created.  So  that  had  he  told 
them,  that  if  they  did  eat  of  the  forbidden  Fruity  they 

fliould 


opened,  and  to  know  that  they  were  naked.  Ani  therefore  finding 
tbemfelvei  defenceJefs^  avd  in  all  refpeds  alter' d  for  the  worjey  even  as 
Sampfon  voaSy  in  pint  of  Strength^  voben  he  hid  lofl  his  Huir'y  they  hide 
th^mfdves  for  Shime  amovgfi  the  Bujhes  and  Trees,  and  twijitb^  broai 
Leaves  of  the  Fig-tree  round  about  them  (probably  the  Indiun  Fig-tree^ 
ivhofe  Leaves  are  prodigiou/lji  broad')  and  by  tkefe,  as  with  green  Arbors, 
(as  Mr,  Le  Clerc  fuppofes,  or  as  I  rather  think,  rvith  the  Current  of  In- 
tapreters)  Aprons,  they  cover  themf elves.  But  having  been  inurd  be- 
fore the  Lapfe,  rvitb  the  Company  of  the  Lurainous  Argeh^  yea  and  with 
Cower fe  roith  the  Shechinah  hi/nfeff  rvho  appeared  as  a  Man  thus  appa- 
reled voith  Lights  they  dread  the  Appearance  either  of  them  or  him  noWy 
v?hofe  Company  was  their  greatefl  Pleafure  and  Satisfallion  before.  When 
therefore  they  hear  the  Voice  of  the  Shechinah,  as  he  walked  in  the  Gar- 
den, as  ufually  before,  ch.  3.  8-  itisfaid,  that  hddim  and  Evehidthem- 
felves  from  the  Prefence  (t!^^i  is,  the  Shechinah)  of  the  Lord,  amongft 
the  Trees  ot  the  Garden.  But  the  Shechinah,  who  knew  very  roell 
where  they  were ,  follows  them,  and^  drawing  near,  fuys^  ver.  9.  Adam^ 
where  arc  thou  ?  IVhats  become  of  thee  ?  or,  whais  the  matter  with 
thee,  that  thou  avoid'Ji  my  ^refcnccy  when  thou  didfi  hear  my  Voice  calling 
thee  ?  So  that->  by  the  way^  we  are  obliged  to  conclude,  that  the  Logos  dii 
jiot  only  appear  in  a  vifible  manner ^  but  conversed  alfo  with  Adam  and  Eve 
Audibly,  and  by  an  articulate  Voice ^  And  it  would  appear,  by  the  Account 
of  Mofes,  that  when  the  Shechinah  had  a  mind  to  converje  with  Adam,  be 
ordered  Matters  fo,  that  a  particular  Voice  Jhould  be  heard,  which  Adam  and 
Eve  knew  to  be  his  Voice  from  all  others,  as  is  infmuated,  ver.  8.  And  it 
is  not  improbable,  but  that  there  might  he  certain  times  appointed  for  their 
more  folemn  Adoration  of  the  Deity,  and  thatatfuch  times  the  Shechinah 
might  either  appear  himfelf  or  delegate  fomc  Angel  to  renew  the  Evidences 
oj  his  Approbation,  And  perhaps  the  Cool  of  :he  Day  might  be  one  of 
thofe  proper  times  of  W^rfhip,  as  being  more  temperate,  and  Therefore  fitter 
for  Adam  and  Ewe's  being  fub  Dio,  in  the  free  Air,  and  under  the  open 
Campy  of  Heaven,  without  any  need  of  the  Shade,  as  in  the  Heat  of  the 
Day.  But  however  that  was,  it  was  at  that  time  that  the  Shechinah  4p- 
peared  and  walked  in  the  Garden^  as  Adam  and  Eve  were  walking  there: 
And  therefore  it  gave  the  greater  Sufpicion  of  their  Guilt  (tofpeak  ^ter  the 
manner  of  Men)  that  they  Jhould  feek  for  Shade  and  Cover,  atfuch  a  time* 
Now,  the  Logos  approaching  the  Place  where  they  were,  and  faying,  Adam; 
where  art  thou  ?  He  anfwers,  ver.  10.  I  heard  thy  Voice  in  the  Gar- 
den, and  I  was  afraid,  becaufe  I  was  naked,  and  I  hid  my  felf.  The 
§enfs  of  which  is  puinly  thiSf  0  Lord^  it  is  pot  novf  mbme  asformerfy. 


i^o  T/^^  Loganthropos.        Book  IFL 

Ihould  be  like  unto  the  Image  of  God^  they  would  im- 
mediately have  concluded^  that  the  Tempter  was  deli- 
rious ;  for  fo  they  were  already.  When  therefore  he 
promifes  that  they  ftiould  be  as  God^  ch.  2.  s*.  He  muft 

mean. 


/  did  indeed  hear  thy  Voice  in  the  Garden,  as  J  uj^d  to  do  :  but  I  was  mt 
in  cdfc-  to  appear  before  thee.  \  and  therefore  thy  Voice^  that  formerly  v?as  fo 
delightful  to  me,  produced  nothing  but  Fear  and  Terror  in  me.  For  alas  ! 
J  am  vAked,  I  am  naked.  For,  tho  I  have  made  a  fort  of  Garment  to  cover 
me,  yet  it  is  not  that  vohi  h  formerly  1  was  covered  with.  That  Luminous 
Garment  is  gone,  and  therefore  J  hid  my  felf  in  this  Thicket  from  Thee, 
Vpon  wbl  h  the  Shechinah,  tho  he  knew  all  things,  makes  thefe  further  De- 
mandSy  ver.  11.  Who  cold  thee,  that  thou  waft  naked?  Haft  thou 
eaten  of  the  Tree  whereof  I  commanded  thee  that  thou  fhould  not 
eat  ?  Btit,  tho  our  Verfion  renders  the  Words,  as  if  they  were  two  diftinB 
^tries,  yet  the  Hebrew feerns  to  reprefent  thefe  to  be  but  two  Parts  of  one 
ana  the  fame  Sentence,  thus:  Who  told  thee,  that  thou  art  naked  ?  Is 
it  not  becaufe  thou  haft  eaten,  ^c.  That  is,  Ha,  Adam,  is  tt  come  to 
this  pafs  with  thee  i  V/ho  was  it  that  occafion'd  thy  being  thus  naked  {  has 
mtthy  own  sin  produced  this  Change  ?  And  now^  J  leave  the  J^eader  tocon- 
fider,  whether  the  Account  which  I  have  given  of  this  matter,  be  not  much 
jnore ration il,  conftflem  and  intelligible,  than  the  ordinary  Expofition  of  this 
Matter,  as  our  old  Commentators  and  oth^r  Divines  have  handled  things, 
Ba;^  Ufdcs,  I  d^fire  it  may  be  coyfidered,  that  this  Notion  is  nhat  the  Jpojtla 
V^\A  feems  plainly  to  Allude  unto,  and  found  upon  as  certain,  in  more  thaft 
me  place,  as  particularly,  2  Cor.  $.  i,  2,  3,  &c.  and  i  Cor.  15.  44,  4^, 
53,  54.  In  th^  firft  of  thofe  riaces,  it  is  plain  to  me,  that  the  Apojile 
riinsaCompvifon  between  our  preftnt  Body  and  that  Vehicle^  that  the  Souls 
of  good  Nim  will  be  clothed  with,  in  its  fteid,  after  Death,  until  the  J^- 
furreiiion.  The  fii  ft  He  calls  an  earthly  Houfe  of  a  Tabernacle,  ver.  i . 
Jbe  fecond,  our  Houfe  which  is  to  be  given  us  from  Heaven,  and  with 
Tohich  we  jhall  then  be  clothed,  ver.  2.  And  therefore  he  fays,  that  he 
did  notdefire  to  be  unclothed,  but  to  be  clothed  upon  ;  at  a  Man  that 
cafis  off  an  old  Suit  of  Clothes,  in  order  to  put  on  new  and  finer  Apparel, 
ver.  31 4.  But  than  in  the  fecond  Paffige,  the  Jpofllefpeaks  of  the  J[efur' 
redio'^  of  that  earthly  Body,  that  wjs  laid  in  the  Grave  ;  and  fo  he  takes 
occafion  tofh^w  us  the  vafi  Change  wrought  upanit,  viz.  That  whereas  it  ts 
rowcorruptible  and  mortal^  it  {hall  then  be  mxd^  a  fort  of  fptntual  Body, 
by  being  made  Immortal artd  Glomus.  Now  when  hefa)is,  ver.  53.  This 
corruptible  Body  muft  put  on  Incorruption,  and  this  mortal  Body 
muft  put  on  Immortality;  He feems phinly  to  allude  to  that  Garment  ef 
Light,  with  which  our  firji  Parents  were  clothed  in  their  Pnmeral  State; 
the  being  clothed  with  x»hich  rendered  them  immortal',  and  the  withdrawtng 
of  which  made  them  infirm  and  mortal  Whereas  therefore,  in  the  firji  of 
thffi  P4^ges,  the  Apojile  fpeabs  of  the  Happinefs  of  good  Souls,  when 


Chap.  5-         T/?e  Loganthropos.  251 

mean^  and  they  underftand^  that  they  fliould  be  fuch 
Perfons  themfelves  from  that  time^  as  He  himfclf  perfo- 
nally  was^  according  to  whofe  affumed  or  external 
Form  or  Image  they  were  made.  4.  And  hence  that 
Sarcafmis  eafily  underftood^  Gew.  :;.  22.  Behdd  Man  is 
hecome  as  one  of  us  I  For  it  is  as  much  as  to  fay^  Behold 
how  Man  is  exalted  !  For  not  contented  to  be  made  af- 
ter the  Image  of  one  of  us^  (1;/^.  the  Logos)  but  afpi- 
ring  after  a  Parity  with  the  very  Perfon  of  him^  after 
whofe  Image  (i.  e.  Shcchinah)  he  was  made  :  Behold 
to  what  State  he  is  brought!  A  Saying^  which,  ftript 
of  its  Irony,  amounts  to  this.  Behold  poor  Man  how 
he  is  fallen,  and  how  he  has  ftript  himfelf  of  his  Glory » 
the  Badge  of  the  Shechinah  having  juftly  deferted  him, 
who,  not  contented  to  be  his  Servant,  afpired  to  ri- 
val him  in  fome  fort,  as  to  his  very  Divinity.  So  that 
Satan  drew  Man  into  the  very  fame  Sin,  upon  the  main, 
that  had  occafion'd  his  own  Fall  ,•  as  I  Ihall  have  occa* 
fion  to  fhew  afterwards  more  particularly. 

Now,  ivlan  being  thus  funk  from  his  Primitive  Ex- 
cellency, God  might  juftly  have  fufFer'd  him  to  conti- 
nue miferable,  or  otherwife  have  extirpated  him,  and. 
all  his  Race,  in  him,  as  he  pleafed.  But  we  muft  fup- 
pofe  the  Logos  to  ftep  in  here  ^  who,  touch'd  with  Pity 
for  Mankind,  with  Indignation  againft  Satan,  and  with 
a  Senfe  of  the  Indignity  done  himfelf,  refolves  to  take 


they  Uuve  their  Bodies^  in  refpeB  of  that  fleavenjy  Clothings   rohidh  thiy 
will  then  put  ony  and  by  reafon  of  mhicb  the  Souls  of  fuch  Nlen  will  be  ren- 
dred  not  o>'ly  fmmofttl^  but  dfo  cafxble  of  a^ing  as  Men.     J::   this  fecond 
Pa(J'ige-,  he  fnficiemly  infinuateSy  thit  when  our  former  Soiifs  flull  b-'  raifei 
agiiv^  the  Lumirrous  Vehicle  or  Garment  that  had  clothed  thefeparate  Soul 
before^   rcill  be  p>  framed  and  adapted,  as  to  become  the  Veflment  of  ths 
JBody^  (tnifo  of  the  whole  Man  ;  by  which  his  Body  will  be  rendered  Immor- 
tal and  per  feci  in  its  Vind^  as  well  as  the  Soul.     So  that  this  Opinimi  is  urt"    -n 
)ufily  afcrih'd  to  Origen,  ns  the  Invenxer  of  it:  for  it  was  the  ancient  Opt-       1 
fiion  of  the  ^ewijh  Church,  from  whence  Pythagoras  and  Plato  borrowed  it,       I 
tho  ihey  improved  it  too  far,  in  their  I<fotion  of  the  Tranfmigration  of  Souls*       ' 
However  the  Doftrine  itfdfis  tktt  which  Paul  Owns^  and  which  therefore 
i'bdicve. 

Upon 


^5^  The  Loganthfopos.         Boole  III. 

upon  himfelf  the  Recovery  of  loft  Mankind^  as  far  as 
could  be  done  agreeably  with  Mens  Circumftances  and 
his  own. 

Upon  his  Interpofitionj  we  muft  fuppofe^  that  a  Suf- 
penfion  of  the  Threatning  (made  in  cafe  of  Mans  Re- 
bellion J  muft  immediaxely  follow.  But^  in  this  weigh- 
ty and  divine  Affair^  feeing  it  is  impolIible_,  that  we 
can  reafon  otherwife  than  after  thp  manner  of  Men^ 
and  feeing  even  the  Scripture  fpeafo  to  us^  in  this  Dia- 
led :  We-  muft  fuppofe^,  that  an  Agreement  or  Cove- 
nant muft  be  entred  into  between  the  Father  and  Son^ 
with  mutual  Confent.  And  this  is  what  goes  under  the 
Name  of  the  Co^vcnant  of  Kedempiony  that  is  Ilippofed  to 
have  been  between  God  and  the  Logos ^  in  order  to  the 
Redemption  and  Salvation  of  loft  Sinners.  To  con- 
ceive of  which  rightly,  we  muft  remember,  that  God 
comes  under  a  twofold  c^%i<si<;  or  Confideration^  with 
refpe^t  to  Men,  ^uiz^.  either  as  an  Ahfolute  or  Supreme, 
So^uereign^  or  as  a  merciful  condefcending  Father.  He  is 
conceived  to  a6t  under  the  firft  Notion,  in  his  Decrees^ 
generally  confidered  ^  and,  in  this  fecond  refped,  he 
is  fuppoied  to  adt,  in  this  Counfel  of  his  Vcace^  in  order 
thus  to  {^\Q'  thofe  that  were  left. 

Thai  vv'c  muft  fuppofe  fuch  a  Covenant  or  Agree- 
ment between  God  and  Chrift,  will  be  plain  to  thofe 
that  ftiall  impartially  confider  the  following  Paftages  of 
Scripture,  which  I  ftiall  barely  cite  here,  for  Brevity's 
fake,  as  being  defirous  to  leave  them  to  Mens  own 
Thoughts.  They  are  thefe  ;  I  fa,  29.  20,  21.  ch,  42. 
^er.  6,  7.  ch,  5-2.  from  ^.  i;,  to  the  end,  together  with 
the  whole  j;^  Chapter,  Vfal.  40.  6,  7,  8.  compared  with 
Heh,  10.  J,  6,  7.  Tfal.  89.  ;,  &c.  John  6.  27.  and  from 
'v,  36,  to  T^.  47.  ch,  10.  14,  &c.  Heb.  ;.  2.  Luke  22.  22. 
But,  befides  all  thefe  Expreffions,  if  we  confider, 
(1,)  the  Defign,  either  of  the  Types  of  Chrift,  as  par- 
ticularly of  the  Pafcal  Lamb,  John  i.  29.  Re'v.  15.8. 
or  of  the  Names  of  Chrift,  fuch  as  Goel^  Redeemer, 
Job  19.  24.  and  Meo-JTws,  Mediator,  i  Tim,  2.  f,  6.  we 
cannot  but  fuppofe  fuch  an  Agr^ment  i  efpeci^IIy,  if 
'    :'  '■  we 


Chap.  5.        The  Loganthropos.  ^"5| 

we  confider  fuch  Expreflions^  as  feem  to  be  confequen- 
tial  upon  this  Suppofition  ;  fuch  as  thefe^  which  we 
hare^  Matth.  26.  28.  i  Cor,  6.  20.  i  Vet,  i.  18.  Efh,  i, 
7,14.  //t'^.  15.  20.  (2.)  And  furely  the  Account^ 
which  we  have  of  the  Offices  of  Chrift^  doth  imme- 
diareiy  lean  upon  fuch  a  Suppofition  ,*  as  when  he  is  cal- 
led the  MejJetJgcr  of  the  Cove?ja?Jty  Mai.  :}.  i.  the  Chrtjf, 
or  anointed  King  o'ver  Sion^  Ffal.  2.  J^Bs  2.  ;6.  ths 
Prophet  or  Teacher^  for  this  end^  ABs  ;.22.  the  IVitnefsy 
Ifa.  ^5".  4.  John  18.  ^7.  the  High  Priefi  by  Agree- 
ment^ Heh.  f.  4:>  5':,  6.  the  GvQZt  J  udgey  John  ^.22.  and 
he  on  whofe  ShouUer  the  Key  of  the  Houfe  of  David  is  laid. 
If:,  zi.i'^yi^..  (3.)  And  befides  all  thefe  things^  we 
may  eafily  obferve  all  the  Requifites  of  this  Covenant 
hinted  in  Scripture.  And  furely^  where  all  things  ne- 
celfary  for  matter  and  form  to  conftitute  a  Covenant 
are^  the  adual  being  of  it  cannot  be  denied.  Now  we 
find  in  Scripture  Confent  of  Parties  ,•  'uiz.  That  the  Fa^ 
ther  fent  Chrifiy  John  6.  40.  Acis  ;.  26.  and  that  Chrifi 
accepted  to  he  Jc7Uy  John  6.  38.  Heb.  10.  9.  That  it  pleafed 
the  Father  that  he  jhould  lay  down  his  Life^  Rom.  8. 15 2.  ifa. 
f :;.  10.  and  that  this  ivas  Chrif^s  Choice  and  Tleafure  like- 
v^ifej  John  10.  18.  ifa,  ^o.  6.  (4.)  Nay  we  have  an 
account  of  Propofals  made  by  God  to  Chrift ^  in  this 
Covenant^  Pfal.  no.  1.  Pfal.z.j^S,  compare  with 
Act^s  i;.  :53.  and  Hek  i.  5'.  And  we  have  an  account 
alfo  of  Chriil's  Confent  to  thefe  Propofals^  Pro'v.  8.  22^ 
&c.  Pfal.  4.0  6y  &c.  C^)  Yea  we  have  the  Veftages  of 
exprefs  and  formal  covenanting  bet  ween  J^Z>oi;^/j  and  the 
Logos ;  confifting^  in  Stipulation  and  Re-ftipulation  ;  in 
Promifes  and  Propofals  on  the  one  part^  and  the  accep- 
ting of  them  and  confenting  to  them  on  the  other^  in 
many  remarkable  Inftances.  For  we  have  Commands 
with  Promifes  from  God  to  Chrift^  Mich.  5*.  4^  f  •  Ifa,  42. 
jy  2y  &'c.  We  have  Promifes  with  Conditiofis^  Ifa.  5"  15.' 
lOy  ii_,  12.  We  have  Conditions  v^ith  Confent,  Hcb.  10. 
5"^  7.  We  have  confenting  with  Performance,  John  17.  4. 
Phil  2.  8^  9.  We  have  asking  and  gi^ving^  Pfal.  2.  8.' 
And  we  have  Work  with  Wages,  Ifa,  49,  ;,  6.  John  10/ 

17- 


554-  ^^^  Loganthropos.         Book  III. 

J7-  ifa^U'^^'  ^A49-4-  Heb.  iz,  2*  (6.)  Nay  let 
jne  addj  that  as  it  is  plain  fuch  a  Covenant  is,  fo  it  is 
not  difficult  to  prove  this  a  fortiori ^  ^Ix,,  that  it  is  mc^ffa- 
ry  that  it  Ihould  be.  I  mean  not  an  ahofolute  and  fimfe 
Necejfity^  fuch  as  there  is  for  the  Being  of  God  •  nor 
yet  a  natural  NtceJJity^  as  if  God  and  Chrift  had  been 
obliged  thus  to  concert  Meafures  for  our  Redemption. 
"Buz  I  mt'^n  a  Hypothetical  NeceJJlty^  upon  the  Suppofiti- 
on  of  a  gratuitous  Intention  in  God  to  fave  us,  and  of 
Chriil's  being  a  free  Agent^  who  was  no  otherwife 
obliged  to  fave  us^  than  as  his  Father's  Pity  and  Good- 
nefs,  and  his  own^  prompted  him  to  agree  to  do  fo.  On- 
ly we  muft  ever  remember,  that  tho  we  are  allowed  to 
^>eak  of  thefe  things  more  humano^  i.  e,  after  the  man- 
ner of  Men,  becaufe  we  can  do  no  otherwife  ,•  yet  we 
are  ever  to  remember  to  think  this,  that  Counfely  Con- 
traBy  Co'vmant^  and  fuch  like  Words  ^together  with 
the  Ideas,  which  they  contain  or  fuggeft  to  us)  are 
not  to  be  applied  to  God  and  Chrift,  in  fuch  a 
manner,  as  if  there  were  any  Difpute,  Reafoning,  or 
the  like  things  to  be   properly  fuppofed,  as  ib  here 


among  Mcii. 


Novv'  this  Covenant  being  fuppofed,  it  will  natu- 
rally follow  ,•  That  by  virtue  of  this  Undertaking,  Chrift 
aded  as  the  Ruler  of  the  World  and  Church,  before 
his  Incarnation,  as  well  as  fince,  tho  not  in  the  fame 
manner  ;  and  that  God  performed  to  him  what  he  had 
promifed  and  agreed  to,  both  before  and  fince  Chrift's 
Coming-  And  hence  then  we  may  eafily  fee  that  on 
jthefe,  as  the  Foundation,  the  New  Covenant  is  erected  ; 
and  that  upon  the  Suppofition  of  Chrift's  Acquiring  this 
Jlight  and  Power,  he  was  allowed  to  'ered  fuch  prior 
Difpenfations,  as  might  be  proper  for  the  time,  and 
adapted  to  introduce  the  more  excellent  one  under  the 
Gofpel. 

Now,  as  from  thefe  Hints  it  is  certain  that  fuch  a 
Covenant-TranfacStion  is  fuppofed  in  Scripture,  fo  it  is 
necelfary  that  we  fliould  labour  to  have  as  diftind 
Thoughts  of  this^  as  poffibly  we  can.    But,  feeing  it 

is 


Chap.  3.  Tfce  Loganthropog.  215^ 

is  from  the  Scripture  alone  that  we  can  Judge  of  this, 
we  muft  keep  clofe  to  the  Hints  given  there. 

Now  my  Notion  of  this  wonderful  Tranfadion, 
("which  I  think  has  never  been  yet  cleared  up  by  any 
Man^  but  rather  made  obfcure  by  what  has  been  hither- 
to publifh'd  on  this  Subje6t)  I  fhall  prefent  the  Reader 
with  a  Ihort  Scheme  of^  in  the  following  Suppofitions. 

And^  I.  I  do  fuppofcj  as  I  have  faid,  that  the  Logos ^ 
according  to  the  Agreement  of  the  Sacred  Trinity, 
was  He^  that  aded  ever  to  Created  Intelligent  Be- 
ingSj  as  their  immediate  Head^  in  the  Name  of  Goc^ 
elTentially  confidered  ^  The  Father  fuftaining  the  Glory 
thereof,  in  the  mean  time^  as  the  Firft  Perfon^  and 
therefore  never  acSting  to  Creatures  immediately ;  and 
the  Holy  Spirit ^  ading  indeed^  but  invifibly^  and  by 
Delegation  both  from  Father  and  Son. 

2.  The  Logos ^  being  Infinite^  in  regard  of  Effence,^ 
could  never  be  feen  or  known^  even  by  the  moft  glo- 
rious created  Spirits^  had  he  not  condefcended  to  affiime 
fome  created  Form  ^  fuch  as  that  which  the  Jews  call'd 
the  Shechinah^  or  the  Glory  of  God.  And  it  feems 
plain  to  me^  that  the  Logos  appeared  thus  in  Heaven  to 
the  Angels^  as  I  have  already  laid. 

%.  And  I  look  upon  it  to  be  more  than  probable, 
that  this  aifumed  Image^  Vvas  not  barely  Lights  or  fome- 
thing  like  a  luminous  Cloud  ;  but  was  fomething  like- 
wife  of  a  determin  d  Shape^  appearing  as  an  animated 
Being.  And  I  believe^  from  what  I  can  judge  by  lay- 
ing things  together^  that  it  was  the  exa<^  Reprefentation 
of  a  Man^  clothed  with  a  moft  glorious  Garment  of  won- 
derful Light.  And  I  make  no  queftion^  but  this  ancient 
Image  was  the  very  fame^  with  that  wherein  Chrift  ap- 
pears now  in  Glory;,  excepting  that  he  has  now  a  real 
animated  Body  of  Human  Fieih^  whereas  before  he  had 
an  Etherial  one  only^  or  one  of  fome  fuch  fort  of  Com- 
pofition.  But^  excepting  this^  I  make  no  queftion, 
but  that  the  Features  and  Lineaments  of  the  one  Body 
and  the  other  were  as  exadly^  and  more  exadly^,  the 
fame^  than  ever  any  Pidure  was  like  an  Original.    And 

when  --' 


Y^G  Tfc^  Logan thropos.       Book  IIL 

when  Chrift  was  transfigured^  I  believe  he  appeared 
the  very  fame  to  Mofes^  that  he  appeared  to  be  to  him 
formerly^  when  he  and  the  Elders  of  Ifrael^  as  well  as 
the  Angels  then  prefent  faw  him  upon  Mouth  Slnai^ 
(f)  Exod.  24.  ly  2^  &c. 

4.  After  this  Original  Image  of  the  Shechinah^  I  do  be- 
lieve Adam  to  have  been  created  at  firft^  as  E^e  to  have 
been  a  fecond  Tranfcript  of  the  fame^  taken  immediately 
from  Adam^  as  he  was  from  the  Original  Man^  even  the 
OrganiTjed  Shechlnah.  ];^or  d.0  I  think  it  any  ways  in- 
congruous^ to  fuppofe  that  all  the  Angels  have  Etherial^ 
or  ibme  fuch  fort  of  Bodies^,  wherein  they  move  and 
ad:,  and  that  thefe  Bodies  of  theirs  were  likewife  fa- 
Ihion  d  after  the  Archetjfhal  Image  of  the  Shecblnaby  as 
well  as  made  by  him,  who  thus  appeared  ever,  and  will 
ever  thus  appear,  without  whom  nothing  was  made 
that  was  made.  But  I  leave  my  Contemplations  con- 
cerning Angels  to  a  more  proper  place :  and  then  I 
queftion  not  but  I  fliall  be  able  to  give  fuch  an  Account 
of  feme  things,  in  relation  to  them,  as  will  be  pleafmg 
to  ail  Men  of  Candor  and  Ingenuity* 

y.  J  dam  being  made  after  the  Image  o^  tliQ  Logos  ^ 
the  Apoftate  Spirits,  who  could  not  reach  the  Perfon 
of  the  Lo^osy  by  whom  they  were  thrown  out  of  Hea- 
ven, thought  that  they  could  not  ferve  their  Malice  and 
Revenge  better,  than  by  defacing  this  Copy  taken  from 
him,  and  fo  much  honoured  by  him.  And  this  they  do 
not  only  attempt,  but  with  fuch  Succefs  as  totally  to 
prevail,  firft  with  E^ty  and  then  with  Jdam, 

6.  Adam  turning  Apoftate,  it  was  no  way  fit,  that  he 
fiiould  wear  the  Livery  of  the  Shechlnah  any  longer  ; 
and  therefore  the  Lummo?^  Garment ^  with  which  he  and 
E^e  were  clothed,  is  taken  away,  and  they  are  left 
naked.  iNiay,  had  the  Sentence  been  fuliy  executed, 
they  had  been  cut  off  at  the  fame  time.  For  the  Sen- 
tence was  i  that  if  they  fmn'd,  they  ftiould  die.    And 


Q)  See  mj  Expofnion  of  ibis  Place^  lib.  2.  ch.  7.  p.  313*  &c«     ^ 

how 


Chap.  J .         The  Loganthropos.  257* 

how  reafbnable  this  was,  we  may  eafily  conclude  from 
what  I  have  hinted.  For  it  was  not  to  be  indur'd,  that 
the  Grand  Enemy  of  the  Logos  fhould  ered  that  into 
a  Trophy  of  ViJtory,  which  was  made  after  his 
Image. 

7.  Here  then  we  muftfuppofe,  th^t  the  Father^  as  the 
Firft  Perlbn^  was  about  to  deftroy  this  Pair,  and  to  ex- 
tirpate in  them,  this  new-made  Race  ^  the  Honour  of 
the  Deity,  and  particularly  of  the  Logos ^  requiring  this  ; 
unlefs  fome  Expedient  could  be  found  out,  to  falve 
Matters,  as  well,  or  better,  another  way. 

8.  The  Logos,  being  moft  diredly  affronted  here3 
but  pitying  Man,  and  not  willing  fo  much  as  to  feem 
to  fall  fliort  of  his  end,  in  making  fuch  a  Creature,  and 
being  juftly  incenfed  againft  the  Arch-Rebel,  fteps  in, 
and  offers  to  come  into  Adam's  ftead  and  room,  to  re- 
gain what  he  had  loft. 

9  The  Father  accepts  the  Offer  of  his  Son.  ^  And 
upon  this  mutual  Agreement,  comes  in  the  Notion  of 
what  is  ufually  called  the  Covenant  of  Redemption  or 
Reconciliation.  But,  tho  this  v/as  one  AcSt  in  God, 
yet  being  fuch  a  complex  one,  according  to  our  Me- 
thod of  conceiving  things,  as  includes  many,  we  are 
obliged  accordingly  to  conceive  of  it,  efpecially  feeing 
the  Sacred  Scripture  fpeaks  in  the  fame  Dialed^. 

Now  the  on-iy  Key,  by  which  we  can  be  let  in  to 
the  View  of  this  wonderful  Tranfadion,  is  to  confider 
what  Chrift  adually  did.  For  we  may  be  infallibly 
certain  of  this  ;  that  Chrift  adred  exadily  that 
part,  which  he  had  agreed  to  a6t  in  Concert  with  his 
Father's  Will :  As  we  are  equally  certain,  that  the  Fa- 
ther did  carry  to  him,  and  ftill  does,  exadly  accord- 
ing to  his  Reftipulation  to  the  Logos,  upon  his  having 
undertaken  to  become  Man.  And  therefore  by  the  help 
of  this  Key,  and  according  to  this  Maxim,  I  think  we 
may  fafely  lay  down  thefe  following  Things,  as  fo  ma- 
ny Articles  of  Agreement,  between  God  and  the  Logos  ;  to- 
fpeak  after  the  manner  of  Men,  feeing  we  cannot  fpeak 
otherwife. 

An4 


3tf8  The  Loganthropos.       Book  lit 

And    i/.  Chrift  having  offered  himfelf  to  a<a  Mam's 
Part  over  again,  and  this  being  agreed  to   in  theCoun- 
fel  of  the  Sacred  Three  j  (whoni  we  call  Perlons  tor 
want  of  a  better  Word :)  We  rauft  conceive  that,  ifja 
faBo,  immediately,  upon  that  Concert   the  L.^o.  comes 
tobeeonfiderd,  in  a  new  Relation  to  Mankind,  as  their 
Head,  Ruler  and  Patron.    And  therefore  the  Agree- 
ment is  made  with  him,  asfuch,  i.e.  as,  virtually  and 
intentionally,  the  Log.nthropos^^ad  not  as  the  Lop.  or 
Son  of  God,   fimply  confider'd      And,  feeing  every 
Divine  Intention  or  fixed  Purpofe,  is  mclufive  of  ablo- 
lute  andinfallible  Certainty,  as  to  the  Event :  hence  he 
came  to  be  look'd  upon,  before  bis  Incarnation,  to  have 
been  tht  Second  Aim,  as  much,  as  to  the  point  ot  cer- 
tainty, as  if  he  had  already  become  Man 

Jly.  Wefuppofe  therefore,  that  the  Father  did  re- 
quire of  him,   i.  That  he  fhould  aft,  as  the  W 
Ada>n,  from  that  time  forward    and  take  what  Methods 
he  thought  i«.ft  proper,  in  order  to  rf^laim  Me"  from 
Satan  to  their  Duty  ^  fo,  as  might  be  confiftent  with 
the   Human  Nature,    as    Free  and  Reafonahle,  tho   now 
vitiated.     2.  That  the  Lops    fhould     in  theFulnefs  of 
time,  affume  the  Nature  of  /^««,  and  fuffer  therein,  m 
erder  to  make  Ml  Satisfadion  for  the  firft  Adam  s  Of- 
fence, and  thus  figlit  and  conquer  Satan,  ^^  State  ot 
Trial,  by  SufFerings,and  under  all  manner  of  Difadvan- 
taees     I  That  the  Human  Nature   that  he  fhould  af- 
Se   fhould  be  fo  far  kft  to  itfelf  that  the  ManChr^^ 
Sould  retrieve  what  Adam  loft,  the   Logos  not  ajting 
with  his  infinite  affAing  Energy,  m  the  Second  ^i^^s 
Condua  of  himielf,  either  in  reference  to  vifible  or  in- 

''^'^SLXwthefe  things  being  required  of  the  Logos 
as  Mainingthe  Charader  of  the  Loganthrop^  iTv^Ti 
fuopofe  that  Chrift  yielded  to  them,  with  all  Readi- 
nef  but  ftiU  with  thefe  Provifional  Demands,  as  rela- 
tl  to  them  I .  That  what  he  did  for  Men,  before  his 
aaual  Affumption  of  the  Human  Nature,  ftould  be  in- 
.    terpreted  and  reckon'd  to  concern  Men,  as  ^"^"^'^^^ 


Chap,  g .         The  Loganthropos.  059 

that  which  he  fiiould  do  after  his  becoming  Man  ;  and 
that  he  fhould  have  Liberty  to  ad:^  by  the  Manifeftati- 
on  of  his  Skchinaby  at  times^  as  far  as  he  Ihould  fee 
proper  ;  and  that  he  ihould  never  be  devefted  of  it^  ex- 
cepting during  his  abode  among  Men,  in  his  ordinary 
Management  of  himfelf^  in  that  State  of  Trial  and 
Conflidt.  2.  That,  even  during  that  time,  he  fliouid 
have  the  Logos  fo  far  affifting  to  him,  as  that  he  might 
be  able  to  make  up  the  want  of  that  Evidence  of  his 
being  theMefliah,  by  other  Evidences  of  an  equivalent 
Nature  ,•  and  that  therefore  he  fhould  be  indu'd  with  a 
perfed  Wifdom,  in  knowing  all  things  neceflary  to  be 
known  by  him  ;  and  with  a  full  Power  of  working  what 
Miracles  he  pleafed,  for  demonftrating  himfelf  to  be 
the  Saviour  and  Patron  of  Men.  ;.  That,  tho  he  was 
willing  that  he  ftiould,  as  Man,  ad  the  perfedt  Reverfe 
of  the  Firft  Adam^  in  order  to  retrieve  both  the  Dig- 
nity and  Intereft  of  Human  Nature  ;  yet  he  defired 
that  this  might  be  taken  in  together  with  his  doing  fo, 
"viz,.  That  the  ABs  of  the  Man  ChriB^  by  Virtue  of  the 
Union  of  the  Aia7thood  with  the  Perfon  of  the  Logos ^ 
might  be  ever  look'd  upon  and  reputed,  as  of  the  fame 
Value,  for  the  Good  and  Benefit  of  Mankind,  as  if  the 
Logos  himfelf  f abftrading  from  all  confideration  of  the 
Manhood)  had  been  the  formal  and  only  Author  of 
them. 

And,  as  thefe  things  mufl  be  fuppofed,  to  be  mutual- 
ly demanded  and  granted,  as  far  as  our  Conception  of 
fuch  Matters  can  reach :  So  I  cannot,  for  my  own  part, 
fee  any  thing  material  that  wants  to  be  added,  but  fuch 
as  is  naturally  and  eafily  reducible  to  one  or  other  of 
thefe  General  Heads  ^  which  I  confefs  are  very  com-* 
prehenfive  ones ,-  for  there  is  not  one  of  them,  which 
might  not  be  ftretch'd  out  into  a  vad  Compafs.  But  it 
is  enough  for  my  purpofe,  at  prefent,  to  have  fuggefled 
thefe  things ,-  elpecially  feeing  I  fhall  have  ((])  occafion 
to  touch  on  this  Subjed  again. 


rrr^-ilL  -->'-: 


Cj)  In  Chap,  ^i  when  I  corns  to  treat  of  ChHfi's  Pmimbal  office. 

S  z  Ho\v- 


a6c  The  Logan thropos.        Book  III. 

Hcwcvcr^iiic  lafl  of  thefe  things-,  which  I  juft  now  have 
mentioned,  as  agreed  to  between  God  and  the  Logan- 
thropos,  being  the  moil  immediate  Foundation  of  that 
Divine  or  Spiritual  Wifdom,  that  I  am  now  to  difcourfe 
of  5  it  is  neceffary  that  I  fliould  diftindly  mention  it 
again  here,  becaule  I  look  upon  it  to  have  been  the 
Great  Spring  of  that  Maxim,  by  which  our  Saviour  ma- 
nag'd  himfelf  in  relation  to  God,  Angels  and  Devils-j 
in  his  carrying  on  the  great  AfFau's  of  Mankind^  with 
which  he  was  intruiled. 

The  Cafe  was  this  therefore.  Tho  the  Actions  and 
SuiFerings  of  the  Adan  Jefus  Chrifr,  received  their  Value^ 
and  became  meritorious,  only  upon  the  account  of  the 
Union  of  the  Human  Nature  with  the  Logos,  and  fo  be- 
caufe  they  were  the  Actions  and  Suffering  of  one,  who 
was  God  :  Yet  all  the  Actions,  as  well  as  Sufferings  of 
the  Man  Chrifi,  wefe  to  proceed  from  Chrift,  as  fuchy 
in  as  far  as  concern'd  his  Condud:  of  himfelf,  in  the 
Trufl;  of  Human  Affairs^  with  refped  to  God^  Angels 
and  Devils,  as  well  as  with  refped  to  thofe  Men  that 
he  had  then  to  do  with. 

For,  had  the  Logos  done  all,  or  over-ruled  all  that 
the  Man  Chrift  did  this  way,  in  fuch  a  manner  as  that 
the  Actions  (for  that  the  Sufferings  were  of  the  Man 
Chriil  only^  none  can  controvert  with  me  j  had  been 
formally  and  properly  the  Adions  of  the  Logos  or  Son 
of  God ;  then  mult  thefe  Confequences,  of  neceflity, 
follow.  I.  That  Chrift  did  not  ad,  in  the  leafl,  as  Man^ 
or  a  Second  Adam  -,  feeing  the  Logos  aded  all.  2.  That 
Human  Nature  could  not  be  fuppofed  to  retrieve  its  Repu- 
tion,  by  Chrift's  Affumption  of  it.  For  what  credit 
could  it  have,  if  all  things  were  aded  ad  pra[entiam  e^us^ 
as  the  Schools  fpeak,  i.  e.  before  it  only,  and  not  by  it, 
And^  in  this  cafe^  it  is  fuppofed,  not  to  have  been  adive 
at  all^  but  paflive  only.  %,  Nay^  in  this  cafe,  there 
could  have  been  no  Merit  at  alienor  fo  much  as  any  pro- 
per Refutation  acquired,  even  by  the  Lo^o^  himfelf.  For 
what -Reputation  could  the  Logos  have  acquired^  by 
defeating  haite  B^ings^by  lofinite Wifdom  aad  Power? 

And 


chap.  ^.  The  Loganthropos.  16 1 

And  had  he  done  fo^  all  Foundation  of  Merit  had  been 
cur  off:  Seeing^  as  nothing  had  been  done  this  way 
but  what  was  unavoidable,  upon  the  Suppofition  of  an 
Encounter  between  God  and  Satan  ;  fo  nothing  of  all 
this  Honour,  (upon  the  Suppofition  that  there  was  any) 
could  beafcribed  to  Chrifi  Man.  4.  And,  if  this  wiis  the 
State  of  the  Cafe,  no  Reafon  can  juftlybe  adigned,  in 
point  of  SatlsfaHion  to  Divine  Juftice,  why  the  Logos 
Ihould  have  aflumed  the  Human  Nature  at  ail.  For  to 
what  purpofe  was  this,  if  the  Logos  made  the  Satisfacti- 
on, abftrad:ing  from  all  confidefation  of  the  Manhood  af- 
fumed  by  him. 

If  therefore  we  would  avoid  all  thefe  Abfurdities,  we 
muft,  of  neceflity,  ftate  the  Cafe,  as  I  have  done  it. 
For  in  the  exacft  Adjuftment  of  thefe  two  Things^ 
which  I  have  menAon'd,  Hands  the  very  central  Point, 
fo  far  as  I  can  judge,  of  the  Divine  Scheme ^  as  to 
this  matter  ,*  %)iz..  That  the  Logos  fliould  fo  over-rule 
the  Manhood^  that  he  was  about  to  alfume,  that  the 
Man  or  Second  Adam  fhould  ad:  the  perfect:  Reverfe  of  the 
FlrB  Man^  and  fhould  be  fo  far  left  to  himfelf,  in  do- 
ing fo,  that  the  Adions,  as  well  as  Sufferings,  fhould 
be  formally  /?/>,  and  not  the  Actions  of  tJhe  Logos ; 
and  thaty  upon  the  Performance  of  this,  the  Ma?i 
Chrifi  fhould  merit  a  HeadjJjip  over  Mankind^  to  rule 
Men  as  he  pleafed,  by  Virtue  of  the  Union  of  the  Man- 
iiood  with  the  Perfon  of  the  Logos, 

And  nov/  in  this  Propofition,  I  think  I  have  ftated 
the  Truth,  as  it  ought  to  be  Hated  ^  which  is  more  than 
ever  has  been  done  yet,  fo  far  as  I  can  learn.  And,  as 
I  have  guarded  againft  the  Error  of  Vofijli  Human  Merit 
on  the  one  hand,  as  well  as  that  of  the  Socician  Herefy^oi 
fuppofmg  Chriil  to  be  no  more  than  a  mere  Man  :  So 
I  have  fet  the  matter  in  that  Light,  as  is  fufficient  to 
put  an  end  to  that  Darknefs  and  Confufion^  that  our  late 
Vrotefiant  Divines  have  run  into  j  both  in  their  Myfiical 
Treatifes  of  the  Covenant  of  Rede7nption  and  Covenant  of 
Grace  ^  and  in  their  afcribing  every  thing  almofl:  that 
Chrift  didj  nay  and  fuffered  too,  after  his  Incarnation, 

S  9  to 


afia  'Ih^  Loganthropos.        Book  III* 

to  him,  as  God-Man  (as  they  ufe  to  fpeak)  as  if  the 

Manhood  or  Man  C/jri/  had  aded  nothing  formally ^  but 
been  entirely  paffinjt  and  achd  upon^  in  the  whole  Work 
of  our  Rcdi^mprlon, 

>  '3Bui\,  that  all  the  Actions  that  ChriB  did,  whilfl  on 
Earth,  were  formally  the  Adions  of  Chrifiy  as  Man  (ex- 
cepdiig  only  his  Miracles,  and  thofe  extraordinary  and 
fupernatural  Evidences,  by  which  he  proved  himfelf  to 
be  the  Logos ^  tho  now  made  Man)  is  as  plain  to  me, 
as  ar  y  thing  of  this  kind  can  be.  For,  it  was  thus  only 
that  h*>  could  ad:,  as  the  f^cond  Foederal  Head  of  Men^  to 
regain  the  Dignity  andlntereft  of  Human  Nature, which 
the  Firfi  Adam  had  loll- 

And  indeed  the  only  rational  Objedion,  that  can  be 
made  againft  this  Sacred  Scheme  of  the  Man  Chrifi-^s  a^^ 
ing  the  Rcverfe  of  the  Firfi  Adam^  is  this  \  That,  it  feems 
incongruous,  that  the  Man  Chrifi  fhould  be  under  the  im- 
mediate Condud  of  the  Logos  at  all.  For  it  may  be 
laid.  If  the  Firfi  Adam  was  left  to  himfelf,  in  his  State 
of  Trialy  why  fhould  not  the  Second  Adam  be  fo  too  ? 
But  the  Anfwer  is  eafy,  if  we  confider,  that  the  Firsf 
Adam^  was,  tho  in  a  State  of  Probation  as  to  the  future, 
yet  under  very  eafy  Circumftances,  as  having  nothing 
to  do,  but  to  continue  in  that  Happinefs,  wherein  he 
flood  ,•  which  none  could  take  from  him,  without  his 
ownConfent :  And  how  improbable  it  was,that  ever  he 
fhould  give  this,  to  his  own  Pofterity's  Ruin  :  Whereas 
the  Secmd  Adam^'^'^s  to  appear  and  ad,under  all  manner 
of  Difcouragements  and  Difadvantages  ,•  and  therefore 
had  need  of  fomething,  that  might  lb  far  put  him  up> 
on  the  level  with  the  FirB  Adam^  as  to  make  up  the  vaft 
differcrxe  of  Circumftances  to  him  another  way.  Nor 
do  I  bclieve^that  he  had  more  of  the  Affiftance  of  the  Lo^ 
gGSy  during  his  State  of  Humiliation,  than  juft  compen- 
fated  and  made  up  the  Difficulties  of  his  Circumftances, 
fo  as  to  buoy  him  up,  notwithftanding  of  thefe,  to  ad 
upon  the  level,  upon  the  matter,  v^ith  the  Firfi  Adam. 

And,  that  this  was  the  very  cafe  with  him,  and  that 
therefore  the  Logos  gave  him  no  more  Affiftance  nor 

Coun- 


Chap.  5 .        Tf^e  Loganthropo?.  265 

Countenance^than  wasjuft  neceffary  to  fapport  Human 
Nature^  from  being  exhaufted,  when  unequally  match'd, 
as  Man,  (having  the  whole  united  Powers  of  Hell  to 
grapple  with)  had  he  not  been  thus  relieved  •  appears 
plain  to  me  from  feveral  things  recorded  concerning 
him.  And,  feeing  my  Account  of  this  grand  Affair 
may  perhaps  be  look'd  upon,  by  this  time,  by  many  of 
my  Readers,  as  ftrange  and  novel,  if  not  Heretical  to® 
by  the  ignorant  and  felf-conceited  ^  I  fhall  now  fiiew, 
that  I  have  founded  my  Notion  intirely  upon  the  Go- 
ipel  Account  of  our  baviour.  For  which  end  I  fhall 
produce  thefe  two  following  Paffligcs,  which  I  defire 
may  be  duly  confidered. 

The  1/  Paffage,  is  that  Account  of  Chrift,  which 
the  Apoftle  gives,  Heb.  5*.  7,  8,  9.  Where,  after  he  had 
afferted.  That  every  High  Prieft  w^as  taken  from  among 
Men,  "ver,  i.  in  order  to  be  a  real  Man  ^  and  'ver. 
4.  that  every  true  Prieft,  muft  have  a  Divine  Com- 
miffion  to  entitle  liim  to  this  Office,  and  to  warrant  him 
in  the  execution  thereof  (no  Man  having  a  Right  other- 
wife  to  aflume  it  ^)  and  after  he  had  ihewed  what  fort 
of  Prieft  Chrift'  was,  in  the  General,  'ver,  6.  He  pro- 
ceeds to  give  this  Account  of  Chrift,  'vlx,.  That  in  tJ^e 
Days  of  his  Flefio^  when  he  had  offer  d  Hp  Prayers  and  Sup- 
fUcationSj  with  firong  Cryings  and  Tears ^  to  him  that  was 
ahle  to  fave  him  from  Death^  (i.  e,  from  being  conquer'd 
by  it,  fo  as  to  be  detain'd  under  it)  he  adds,  That  he 
was  heard  in  that  he  feard.  For^  fays  he,  Tho  he  was  a  Son^ 
yet  learned  he  Obedience  by  the  Things  that  he  fuffered.  And 
being  thus  made  ferfecl^  he  became  the  Author  of  Sal'vation 
to  all  that  obey  him.  Dr.  Whitby  in  his  Additional  NoteSj, 
wherein  he  redifies,  or  adds  to,  what  he  had  publifli'd 
at  firft,  retracts  what  he  had  formerly  faid,  by  way  of 
Explanation  of  thefe  Words  of  the  ^th  Verfe  ;  tho  he  was 
aSon^yet  learned  he  Obedience  by  the  things  which  he  fuffer* d : 
Which,  he  fays,  upon  fecond  Thoughts,  he  thinks  are 
better  render'd  and  underftood  thus ;  tho  he  was  a  Son^ 
yet  he  taught  us  Obedience  by  the  things  which  he  fuffered,  J 
fliall  not  difpuce  this  Point  with   the  Doctor  now, 

S  4  whi- 


364  ^^^  Logan thropos.        Book  III. 

whither  his  firfl  or  fecond  Thoughts  be  the  moft  genu- 
ine.    For,  as  I  know  that  the  original  Word  is  fome- 
times  ufed  to  fignify  to  teach  as  well  as  to  learn^  tho  nei- 
ther fo  frequently,  nor  (as  I  humbly  conceive)  proper- 
ly, but  only  by  way  of  Accommodation  :  So  either  of 
thefe  Senfes  will  agree  well  enough  with  what  I  defign 
here  ;  feeing  the  reft  of  the  Apoftles  Words  will  bear 
me  out  in  this  Aflertion  ;  That  the  Apoftle  is  not  gi- 
ving an  Account  of  Chrift,  as  the  Logos^  but  as  Man, 
For  it  was  thus  only,  that  Chrift  could  offer  up   Prayers 
and  Supplications^  ^th  firojtg  Cries  and  Tears^  &C.     And 
indeed  when  I  confider  this,  I  cannot  but  think,  that 
the  firft  Senfe  of  the  Verb  c^i^v'G'j.H^^    was  what  the 
Apoftle  meant  to  exprefs,  and  that   he  never  dreamt  of 
the  other  :  feeing  this  is  not  only  the  ordinary  meaning 
of  the  Word,  and  I  think  always  fo  ufed  in  the  Greek 
Bible,  but  that  meaning  alfo  which  agrees  beft  with 
the  reft  of  the  Apoftles  Account.    If  any  fay,  but  is  it 
^ot  faid  here,  Tho  he  was  a  Son^  &c  ?  and  does  not  this 
refer  to  his  Sonjhip  as  the  Logos  ?  I  anfwer  not  at  all. 
For  it  is   not  faid,   0   vio^^    the  Son^  but  a  Son.     And 
Dr.  Whitby    himfelf  owns  on  ^,  ^.   and  on  ch.  2.  la. 
that  the  Fathers  Words  to  him.    Thou  art  my  Son^  &c. 
relate  not  to   his  Eternal  Generation,  but  to  his  be- 
ing begotten  again  from  the    Dead,    by   his   Refur- 
redioii.     Eut,  tho  I  agree  with  the  Dodor,  that  Chrift 
is  called  a  Son  here,  as  Man^  and  in  relation  to  his  Of- 
fice j  yet  I  crave  the  liberty  of  diflenting  from  him,  in 
refering  this  Title  to  Chrift  upon  the  account  of  his 
Refarredion.     For,  as  it  was  Chrifi  himfelf,  as  the  Lo- 
gosy  that  raifed  himfelf,  as  A^lan^  from  the  Grave,  as  he 
himfelf  allures  us ;  fo  it  would  found  odd,  to  fuppofe 
that  the  Logos  gave  the  Defignation  of    Son  of  God 
to  Chrifi  Many   upon  this  account ;   or  that  we  muft 
thus  underftand  the  Phrafe,  This  Day  ha^je  I  begotten  thee. 
But  befides,  Chrift  was  invefted  with   the  Office  of 
Prieft,  as  well  as  King,  upon  his  undertaking  to  be  the 
Second  Adam  '^  tho  he  did  not  execute  this  Office,  in  the 
ffune  manner,  as  he  did  after  the  Refurredion.    And 

now 


Chap.  '::>.        The  Logan thropos.  165 

now  that  I  have  mentioned  Chrift's  ading  as  the  Se- 
cond Ad^.?^y  let  us  confider  that  place^  which  I  have 
occafionally  quoted. 

I  lie  2.-/  Paffage  therefore^  that  proves  my  Senfe  of 
this  matter^  is  Bch.  2.  9^  10,  11,  &c.     Where  the  Apo- 
fllej  after  he  had  fliewed^  that  the  Logos  manag'd  the 
Affjiiii  of  the  Old  Teftament  by  Angels^  but  the  Affairs 
of  the  New  Teftament^  in  a  quite  other  Method,  'v.  f. 
He  proceeds  to  fhew  what  that  Method  was.     And  for 
this  end  he  quotes  the  words  of  the  Pfalmift,  in  PfaL 
8.  4.  fVhat  Is  Mdny  that  thou  art  fo  mindful  of  him  |  or  the 
Son  of  Many  that  thou  dofi  fo  'ulfit  him  ?  Thou  madeft  him  a 
little  lower  than  the  Angels^  &c.     Which  Paffage  he  in- 
terprets, to  relate  intirely  to  Chrift,  as  Man  :  for  his 
words  can  no  otherwife  be  underftood,  when  he  faysj 
TVtfee  Jefus  (i.  e.  as  Man  or  the  Second  Adam)  who  was 
made  a  little  lower  than  the  Angels  ^  for  the  fuffering  of  Death ^ 
(that  hey  by  the  Grace  of  Gody  might  tafie  Death  for  e^very 
Alan)  crowned  with  Glory  and  Honour.     For  it  became  him^ 
from  whom  are  all  things y  and  by  whom  are  all  things  fi.  e. 
the  Supreme  Father)  in  bringing  many  Sons  to  Glory y  to 
make    the   Captain    of  our    Salvation  ferfeci  by  Sufferings, 
For  both    he   that  fanctifieth  (i,  e.  Chrift,  as  Man)  and  we 
that  are  fancvifiedy  (viz.,  by  him  or  thro'  him)   are  all  of 
oncy  (i.  e.  of  one  Original,  as  partaking  of  one  and  the 
fame  Human  Nature ;)  For  which  caufe  he  (i.  e.  Chrift 
Man)  2S  not  ajhamed  to'  call  us  Brethren y  &C.     And,  a  lit- 
tle after,  the  Apoftle  purfues  his  Difcourfe  thus :  For- 
afmuch    theny  as   the    Children    (i  ".    of  the  Firft  AdaWy 
who  in  this  refped  are  all  Chrift's  Brethren)  are  Parta-^ 
hers  of  Flefli  (ind  Bloody  he  alfo  took  part  of  the  famey  that 
through  Death   he  might  defiroy  Deathy  and  him  that  had 
the  Power  of  ity  that  isy    the  Devil ;  And   might  deliver 
them  (i.  e.  from  the  Sting  and  continuance  of  it)  7vho, 
through  the  fear  of  Deathy  were    all  their  Lives  fuhjeB  to 
Bondage.    (And  in  this  fad  State,  were  all  Men,  before 
Chrift's  Refurredion,  efpecially  the  Gentiles,  who  had 
either  no  Notion  at  all,  or  a  very  confufed  one,  of  the 
Refurredion,  and  a  future  Life.;  For  vsrilj  k  took  not  on 

him 


^66  The  Loganthropos.^       Book  Uh 

him  the  Nature  of  Angels^  &c.  Wherefore  it  behoved  him, 
to  be  made  like  his  Brethre?iy  in  all  things  •  that  he  might 
he  a  merciful  and  (r)  Faithful  High  Vriefi^  in  things  per^ 
tainingtoGod^to  make  Reconciliation  for  the  Sins  of  the  Veople. 
For^  in  that  he  himfelf  fuffcred^  being  tempted ,  he  is  able  *o 
fuccour  them  who  are  tempted.  Now  the  whole  of  this 
Difcourfe  of  the  Apoftle,  is  fo  plain  and  fall  to  my 
purpofe^  that  I  think  there  is  no  need  of  any  further 
Comment  upon  the  words^  than  that  which  I  have  gi- 
ven^  in  thefe  few  occafional  Hints,  that  I  have  infcrted 
by  the  bye,  in  fo  many  Parenthefes. 

But,  tho  thefe  Paffages  are  fufficient  to  prove  what  I 
propofed,  yet  it  may  not  be  amifs  to  take  notice  of  fome 
few  Matters  of  Fad,  that  bear  full  Evidence  of  this 
Truths  if  duly  confidered.  Indeed  the  whole  Hiftory 
of  our  Saviour  is,  in  a  mamier,  one  continued  Proof 
this  way.  But,  feeing  I  ftudy  Brevity,  in  all  this  Dif- 
courfe, as  far  as  is  confiftent  with  Perfpicuity,  I  fhall 
content  my  felf  with  a  ftiort,  and^  as  it  were,  curfory 
Account  of  Three  only. 

The  ifi  is  that  Account  which  our  Saviour  himfelf 
gives  us,  Mark  15.  32.  But  of  that  Day  and  that  Hour 
knoTveth  7io  Man^  7to  not  the  Angels  which  are  in  Heauen-y 
neither  the  Son^  but  the  Father.  In  order  to  underftand 
thefe  Words  thorowly,  let  us  obferve,  1.  That  here  are 
Three  Orders  or  Degrees  of  Creatures  made  mention 
ofj  viz,,  ordinary  Men^  the  Angels  of  Glory ^  and  Chrifl- 
Man.  And  thefe  are  plac'd  in  fuch  an  Order,  as  may 
gradually  increafe  the  Wonder  of  Chrift's  Negation. 
Xhis  Day  and  Hour  is  not  revealed^  fays  Chrift,  to  any  Man 
Ti^hatfoever.  But  which  is  more  firange,  the  Angels  in 
Heaven  themfelves  have  no  Knowledge  of  this  Time. 
Nciy3  which  is  ftill  more,  even  /  my  felfy  as  I  am  Man^ 
know  nothing  precifely  or  exadly  of  this.  For  the 
Father  has  hid  this,  at  prefent,  from  all  Creatures. 
a-  That  the  Thing  that  Chrift  had  been  fpeaking  of^ 

CO  Uis9i  here  feem  tabs  elwiv^ikm  to  d^iWt^f^   one  worthy  of  our 
Fmh,  Trufl,  Confidence  mi  l^lkff^e- 

was 


Cl^p.  5*         The  Loganthropos.  ciSj 

was  the  DefiruBion  o^Jerufalem^  and  the  Temple  by  the 
Romans^  as  is  plain  from  the  whole  of  the  Chapter, 
compared  with  the  z^th  Chapter  of  Matthew^  and  the 
21/   Chapter  of  Luke,    for  which  fee  ver.  lOy  21  ^  &c. 
But  therx^  feeing  Chrift's  Difcourfe  throughout  the  z^pB 
Chapter  of  Mattbeiv,  in  which  he  fpeaks  of  the  Day  of 
Judgment^  is  the  Application  of  what  he  had  faid  of 
the  Deftrudion  and  End  of  the  J cwifli  Oeconomy  ^ 
it   is  plain  to  me^  that  what  Chrift  fpoke  litterally,   1 
with  refped  to  the  end  of  that  Difpenfation^  is  meant     ! 
ultimately  of  the  End  of  the  World  in  general  ^  accor- 
ding to  that  compounded  Senfe  of  Scripture^  which  is 
almoft  conftantly  obferv'd  in  the  Jewifli  Piophcfies, 
where  what  is  fpoken  of  as  fulfiU'd  one  way^  in  the 
Type^  is  fpoken  of  as  fulfill'd  another  way  in  the  Anti- 
type :  which  I  hope  to  fpeak  more  fully  to^  in  its  pro-  J 
per  place.     If  it  be  faid^  But  was  not  the  Deftrudrion 
of  Jerufalem  known  even  to  Men,  feeing  it  was  pro 
phefied  of  by   the  Prophets  ?  I  anfwer.  Yes.    But  no 
Prophet  ever  told,  when  this  was  to  be.     Daniel  is  the 
enly  Prophet  that  comes  the  neareft  to  this  matter,  in 
his  70  Weeks  of  Years,  Dan,  9,  24,  25,26,27.    But 
the  End  of  the  lait  Week  of  thefe  Years  was  calculated 
to  be  juft  after  ;  Years  and  an  half  fliould  run  out  from 
Chrift's   Death  ^    fo  ^  that  how  long  Jerufalem  and  the 
Temple  were  to  continue  afterwards,  is  left  wholly  un- 
determined.    Now,  ;.  Let  us  obferve,  that  Chrift  calls 
himfelf  Son  here,  as  he  was  the  fecond  Adam^  and  brought 
ia  his  ftead,  who  is  alfo  called  ^/j^  5'ow  (?/G(?i,  Luke  2. 
ult.    All  Expofitors  are  and  muft  be  agreed,  that  Chrift     '^ 
did  not  call  himfelf  Son  here,  as  he  was  the  Logos^  or      < 
eternal  Son  of  God  :  for,  as  fuch,  he  could  be  ignorant 
of  nothing.     But  our  Divines  and  Commentators  gene- 
rally tell  us,  that  he  calls  himfelf  fo,  as  he  was  God- 
Man.      A  Saying  that,  I  confefs,  I  underftand  not. 
For  if  he  be  confidered  as  God-Man  here,  we  muft  fup- 
pofe,  that  his  Ignorance  of  this  Day  is  predicated  of  his 
Verfon,  as  fuch  j  efpecially  feeing  our  Divines  have  all 
agreed,  that  the  Uges  affum'd  not  an  human  Terfon^  but 


a68  The  Loganthropos.        Book  Tlh 

the  Human  Nature  only.     But  let  this  be  as  Men  pleafe^ 
which  I  may  take  notice  ■  of,  and  inquire  into  before  I    I 
end  this  Chapter  ^  fure  I  am^  that  Chrift  mull  fpeak  of  | 
himfelf  as  Man  only,  and  in  relation  to  his  Office^  as    * 
'the  fecond  Adam.     What  therefore  Dr.  Zi^/^(/Y?of  fays  on 
this  Textj  tho  cited  and  commended  by  Dr.  M^hithy,  I 
approve  not  of,  in  as  far  as  Chrilt  is  fuppofed  to  fpeak 
here  as  God-Man^  or  (as  I  have  redified  that  improper 
tho  common  PhrafeJ  the  Word- Man,     For  I  do  fuppofe 
it  neceffary  to  conclude^  that  fo  far  is  Chrift  from  being 
thus  confidered  here,  that  we  are  obliged  to  believe  that 
the  Logos y  tho  perfonally  united  to  the  Man  Chrifi  -^  yet 
did  fufpend  his  Prefence  with  the  Human  Intelkff  of 
Chrifi,  m  this  Particular  :  for  other  wife  it  had  been  im- 
poffible  that  Chrift  could  have  been  ignorant  of  this  point. 
And  if  there  was  a  Sufpenfion  in  one  refped:,  no  doubt 
there  was  in  other  refpeds.    For  indeed  the  Logos,  as  I 
faidj  was  obliged,  by  Compad:  v/ith  the  Father,    to 
afford  the  Man  Chrifi  no  more  Afliftance,  than  was  jufl: 
neceffary  for  his  Human  Management  of  himfelf,  as  the 
Second  Adam,     And  by  this,  4.  We   may  be  led  in  to 
underftand,  why  it  is  that  Chrift  limits  this  Knowledge 
to  the  Father^  making  no  mention  of  the  Logos,     For,, 
feeing  he  was  united  to  the  Logos,  and  feeing  the  Fa- 
ther was  he  that  fuftain'd  the  Place  of  the  Whole  Deity, 
as  contrading  with  the  Logos  -,  it  was  his  part  to  fee, 
that   the  Logos    fliould  fulfil   what  lie  had  promifed, 
'viz,,  to  communicate  nothing  more  to  the  Man  Chrift], 
than  was  neceffary   for  his  Support  and  prefent  Con- 
dud:.     The  exa<5t  Knowledge  therefore  of  the  final  Pe- 
riod, either  of  the  Jewifh  Difpenfation,  or  of  the  Con- 
clufion  of  the  World,  being,  no  way,  neceffary  to  be 
known,  at  that  time,  by  Chrisf,  as  Man^  under  his  then 
prefent  Circumftances  ^  it  was  fit  that  Chrift  fhould  not 
have  that  Knowledge.    For,  as  things  then  flood,  this 
Point  of  Knowledge  fell  under  the  ;i  of  thofe  Articles, 
that  I  fuppos'd  above,  to  have  been  demat^ded  by  the 
Father  from  the  Logos  •    and  therefore  one  of  thofe 
Points  that  the  Father  had  referved  in  his  own  hands^  as 

Chxilt 


Chap.  3 •        Tf^^  Loganthropos.  169 

Chrift  hinifelf  does  elfc where  determine  concerning  the 
Times  and  Seafons  of  memorable  Revolutions,,  ^Bs  xJ 
6y  7.  And  feeing  thefe  words  were  fpoken  by  Chrift 
folemnly  to  the  Apoftles^  after  his  Refurredion^  and  al- 
mofl  immediately  before  his  Afceniion  to  the  Father^  it 
tends  exceedingly  to  confirm  what  1  have  faid  on  the 
former  Text :  Seeing^  by  thefe  lull  and  parting  words  of 
Chriftjhe  infmuates^  that  he  was  not  yet  indued  with  this 
Knowledge  of  future  timesj,  as  he  was  Man.  And  this 
will  help  us  to  underftand  theReafon^  why  the  Apoca- 
lypfe  has  this  Title  given  it^  Reij.  i.  i.  The  Revelation  of 
Jefus  Chriyf-^  v^hich  God  ga^ve  unto  hiWy  3zc.  Tor,  after 
the  Man  Chrift  v/as  afcended  to  Heaven^  and  was  there 
approved  and  rewarded  for  his  Service^  it  was  very  fit 
that  the  Father  fhould  allow  the  Logos  to  communicate 
to  him  a  further  meafure  of  the  Knowledge  of  future 
Events.  When  therefore  John  the  Baptift  faid^  that 
the  Father  did  not  gi've  Chrifi  the  Spirit  by  meafure^  John 
;.  :54j  7,^.  We  muft  not  fuppofe^  that  he  could  be 
guilty  of  fuch  an  abfurd  Notion^  as  to  think  that  the 
Man  Chrift^  as  fuch^  was  infinite  ^  for  the  Human  Na- 
ture is  not  fo  united  with  the  Logos ^  as  to  be  converted 
into  the  Divi?ie  Nature^  or  fo  as  to  be  infinite  j  infi- 
nite and  human^  beings  in  this  Senfe,  inconfiftent. 
Either  therefore  ChriB  is  fpoken  of  here  as  the  Logos ^  m 
cafe  John  mean  that  he  has  the  Spirit  given  him  unlimi- 
tedljy  in  a  ftrid;  Senfe  of  the  Word.  Or  otherwife  he 
muft  be  underftood  tofpeak  comparatively  only ;  (which 
I  judge  was  all  he  meant :)  for  it  is  certain^  that  Chrift 
had  the  Spirit  without  meafure^  whether  we  compare 
him  with  any,  or  even  with  all  the  ancient  Prophets 
and  Patriarchs. 

The  zd  Inftance  of  Chrift's  Ading  as  Man  only,  is 
the  whole  Account  of  his  Sufferings,  in  as  far  as 
it  is  ftxprefEve  of  his  Agony,  Perplexity  and  Con- 
cern of  Mind,  that  he  was  under,  either  from  the 
profped  or  prefent  Senfe  of  his  Sufferings.  For  is 
it  poflible  to  conceive,  that  Chrifi-  fhould  fpeak  or 
ad^  as  he  did,  had  he  been  affifted  by  the  Logos  to 

that 


ayo  The  Loganthropos.         Book  III. 

that  degree^  that  the  Logos  was  capable  to  do  ?  parti- 
cularly then^  when  he  was  in  his  dreadful  Jgony  in  the 
Garden^  to  that  degree  as  to  fweat  great  Drops  of  Bloody 
Luke  22.  24.  and  when  he  prayed  three  timet  over^  With 
the  greateft  Intenfenefs^  tho  with  Submiffion  to  the 
Will  of  the  Heavenly  Father^  Let  this  Cup  pafs  from  mcy 
Matth.  26.  :58^  i^^^^z^^^,  Methinks  I  lee  here^  how 
exadly  the  Logos  fulftU'd  the  i^d  Article^  which  he  had 
promifed  to  fulfil  to  his  Father^  as  I  mentioned  it  above-. 
For^  it  is  plain  to  any  that  confiders  this  Paffage^  with 
any  clofe  Attention^  efpecially  if  he  collate  all  that  is 
faid  by  the  feveral  Evangelifts  this  v^ay^  that  Chriil  was 
brought  to  the  very  laft  and  utmoft  Extremity^  and  that 
he  had  not^  in  the  leaft^  any  afliftance  from  the  Logos ^ 
more  than  was  juft  neceffary  for  fupporting  the  Human 
Nature^  fo  far,  that  it  might  not  be  intirely  exhaufted 
at  that  time.  For  Chrift  was  referved  to  fuftain  more 
Shocks  ftill.  But,  not  to  mind  all  thofe  Brunts  that  he 
run  through,  before  the  Jewifh  Sanhedrimy  Pilate  and  He- 
rody  and  the  Affronts  and  Calumnies  he  met  with,  from 
the  Peofk  and  Souldiers ;  his  laft  Agony  deferves  to  be 
moft  fpecially  confidered.  For  it  muft  be  a  very  extra- 
ordinary Perplexity,  Terror  and  Agitation  of  Mind  in- 
deed, that  drew  thefe  ftrange  words  from  him.  My 
Gody  my  Gody  why  hafi  thou  for faken  me  ?  For  it  is  ob- 
ferved  by  Matthew^  That  Chrift  utter'd  thefe  words 
with  great  Vehemence,  and  therefore  he  is  faid  to  have 
cried  them  with  a  loud  Voice^  v.  46.  and  fo  fays  Mark^ 
ch,  i^.  34.  Now,  in  order  to  form  a  genuine  Concep- 
tion of  the  dying  Frame  of  Chrift,  let  us  confider  a  little 
more  narrowly  his  dying  words.  For  which  purpofe 
let  us  lay  the  Words  of  the  three  Evangelifts  together, 
(for  Mark  differs  not  from  Matthew)  by  way  of  Parallel, 
that  we  may  judge  impartially  of  this  matter. 


Matth, 


Chap.  3.  The  Loganthropos.  171 


Matth.  27.  yer.  ^ff. 

And  about  the  ninth  Hour 
Jefus  cried  with  a  loud 
Voice^  faying^  Eli,  Eli,  La- 
ma Sabachthani,  i.  e.  my 
God^  my  Cody  why  hafi 
thou  forfaken  me, 

Ver.  50.  JefuSy  when  he 
had  cried  again  with  a  loud 
Voice^  gave  up  the  GhojL 


Luke  25.  V.  4^. 

Afjd^  when  J^- 
fus  had  cried  with 
a  loud  P^oice^  he 
faidy  Father^  into 
thy  hands  I  com- 
mend my  Spirit  ^  and 
having  jaid  thus^ 
he  gave  up  the 
Ghoji, 


John  1^.30: 

When  Jefus 
therefore  had 
received  thep^i' 
negary  hefaid^ 
It  is  finijhed  \ 
and  he  bowed. 
his  Heady  and 
gave  up  the 
Ghoji. 


Now,  in  order  to  adjuft  thefe  feemingly  diflbnant 
Accounts :  We  muft  obferve  that  Luke^  who  wrote  after 
Matthew  and  ilf^^r^/upplies  what  they  had  omitted^as  to 
Chrift's  dying  Words  ,•  and  that  John^  who  wrote  af- 
ter Luke^  fupplies  what  was  omitted  this  way  by  them 
all.  As  therefore  Matthew  and  Mark  fay  only,  in  the 
general,  that  Chrift  cried  with  a  loud  Voice  the  fecond 
time,  as  well  as  the  firft  time,  when  he  utter'd  the  me- 
lancholly,  and-,  as  it  were,  defponding  Sentence, 
which  we  mentioned  before  :  Luke  and  John^  between 
themj  have  told  us,  what  his  laft  and  dying  Words 
were.  And  indeed  it  is  happy  for  us,  that  thefe  lafl 
W^ords  are  added.  For,  by  the  Account  of  the  firft  two 
Evangelifts,  we  might  have  very  naturally  been  led  to 
think,  that  Chrift  died  with  defpairing  Words  in  his 
Mouth  :  For  who  would  not  from  thence  conclude, 
that  Jefus  utter'd  thefe  Words,  Eli  fill  fLama  Sabachthani y 
the  fecond  time,  or  as  Matthew  fays,  again^  juft  when 
he  gave  up  the  Ghoft.  And  how  odd  a  Reprefentation 
then  had  this  been  of  our  Saviour,  had  not  the  other 
two  Evangefts  alTured  us,  that  the  Words  of  the  fecond 
Voice,  were  Confolatory  and  Triumphing  Words.  But 
then,  tho  we  have  gained  this  mighty  Point,  this  great 
Difficulty  feems  to  remain  behind,  that  Chrift's  dying 
Words,  as  related  by  Luke  and  ^ohn^  are  quite  diffe- 
rent :  And,  if  it  be  faid,  that  John  adds  only  what 
Luh  omitted,  it  will  bg  demanded,    which  of  their 

Sen- 


lyi  7he  Logiinthropos.       Book  IlL 

Sentences  ought  to  precede  the  other.  To  this  I  anfwer, 
that  it  is  no-way  material^  which  of  them  go  before  or 
follow  after.     Ilcv/ever^  feeing  we  may  be  allowed  to 

refs  here^  I  do  fuppofe^  that  the  Word  TtT?'\c<^'^ 
fsfinfiedy  went  before  the  Words^  which  Luke  men- 
tions. For  John  feems  to  infinuate,  that  this  was  fpo- 
ken  calmly  and  with  a  low  Voice^  in  the  hearing  only 
of  himfelfj  the  Virgin  Mary,  Mary  the  Wife  of  Cleo- 
fhas  and  Mary  Magctakn  :  Whereas  his  laft  concluding 
Voice  feems  to  have  been  with  great  Vehemence^and  fo 
loud  that  all  might  diftindly  hear  him.  And  for  this 
there. was  very  good  lleafon^  'viz,.  Thatj  whereas  his 
firft  defponding  Words  were  fo  loud  as  to  be  taken  no- 
tice of,  his  Comfort  and  Satisfaction  might  be  as  emi- 
nently founded  forth  afterwards.  I  do  therefore  think^ 
that  if  we  join  Johns  Words  with  Luke's^  we  fliall  have 
the  full  Account  of  Chrift's  dying  Words :  which  I  think 
may  be  thus  naturally  interwoven  and  caft  together. 

When  Jefus  therefore  had  received  the  Vinegar ^  he  faidy  It 
is  finijlyed.  And,  Crying  (:p6t)vmcu  is  Luke's  Word3 
which  our  Verfion  renders  amifs^  in  faying^  and 
when  he  had  cried)  with  a  loud  Voice ,  Hejaid,  Father 
into  thy  hands  I  commend  my  Sprit.  And  having  [aid 
this,  he  bowed  his  Head  and  gave  up  the  Ghofi, 

Now  the  firft  Expreffion^  viz,.  It  is  fini^edy  did  cer- 
tainly relate  to  the  Work^  that  he  came  to  accomplifh 
on  Earthy  with  relation  to  all  his  preceding  Manage- 
ment of  himfelf  and  it.  And  it  doth  alfo,  as  certainly, 
denote  his  intire  Conqueft  of  Satan^  in  his  having 
laid  a  Foundation  for  the  Reftauration  of  Mankind. 
And  having  obtained  this  Satisfadion_,  he  had  nothing 
elfe  to  dOj  but  to  breath  forth  his  Sprit y  (as  he  does  here 
in  the  fecond  Expreflion)  with  full  Aflurance^  into  the 
Bofom  of  his  Father  ^  before  whom^  as  his  Judge^  he 
was  not  afraid  now  to  appear^  feeing  he  had  perfed- 
ly  aded  the  Reverfe  of  the  old  Adam.  But  however, 
by  comparing  thefe  laft  Words  of  our  Saviour^  with 

his 


Chapi  ^ .         The  Loganthropos.  27^ 

his  former  defponding  ones^  we  cannot  but  obfervei 
that  our  Saviour  had^  as  I  diid  before,  ho  more  affi- 
ftance  from  the  Logos^  than  was  juft  neceffary  to  fup- 
port  human  Nature,  in  this  laft  Conflid.  And  here  I 
cannot  but  obfcrve,  how  unaccountably  they  fpeak  and 
write,  nay  how  inconfiftently  with  themfelves  as  well 
as  with  the  Truth  ;  who  deliver  this  as  neceffary  Chri- 
ftian  Dodrine,  I'it,.  th'dt  Chris f,  ^s  God-Man^  fnfferd, 
thus  j  and  that  the  dnife  of  this  was  the  Wrath  of  God^ 
which  he  was  now  the  OhjeB  of,  by  reafon  of  our  Sins  being 
imputed  to  him.  How  gracious  is  God,  to  accept  of 
well-meant  Endeavours ,»  pafling  by,  at  the  fame  time, 
and  (as  the  Apoflle  in  another  cafe)  winking  at  fuch 
Ignorance  and  Error.  For,  to  fay  nothing  now  of  the 
Modern  Notion  of  Imputation  (which  I  (hall  confider  in 
its  proper  place  ,•)  how  ftrangely  abfurd  is  it,  to  affert, 
that  Chrift  could  fuifer,  or  be  deferred  by  God  at  the 
fame  time,  that  he  was  confidered  under  the  Idea  of 
God-Mcin.  But  to  talk  of  his  being  thus  the  very  Obje(5t 
of  God's  Wrath,  (whom  his  Father  ever  own'd  as  his  be- 
loved Son)  is  one  of  the  ftrangeft  Monftrofities,  that  ever 
crept  into  the  World  under  the  Name  of  Chriftian 
Dodrine,  nay  and  fundamental  Dodrine  too.  And 
therefore  I  hope  the  Reader  will  fee,  by  this  time,  the 
Neceflity  and  Importance  of  what  we  are  purfuing 
here,  'viz,.  ^'  That  ChriB  was  left  to  himfelf,  as  Man^ 
^^  both  in  his  Actions  and  Sufferings,  and  no  further 
^^  aflifted  by  the  Lo^osy  in  either  of  thefe  (notwith- 
^^  flanding  the  Union  of  the  Logos  with  the  Man  Chrifi) 
"  than  was  juft  neceffary  to  fupport  Human  Nature^ 
^^  that  it  might  not  be  exhaulted  by  the  united  Force 
"  of  Hell :  Excepting  then,  when  it  was  neceffary  or 
^^  convenient,  to  give  fuper-natural  and  miraculous  At- 
^^  teftation,  that  he  was  not  a  mere  Man,  but  fuch  a 
^^  one,  in  whom  xh^  Logos  was  refident,  and  with  whom 
^^  he  was  prefent  in  an  extraordinary  Manner ;  in  or- 
^^  der  to  his  being  thus  believed  and  fubmitted  to,  as 
[[  the  true  Mejfiah. 

T  And 


a  74  ^^-^^  Loganthropbs.       Book  IIL 

And  now^  that  I  have  again  ftated  the  Cafe  of  our 
Sa-viottry  with  rclped  to  his  Circuinftances,  as  the  S ex- 
tend Jdarriy  and  as  intrufted  with  Human  Concerns ;  I 
muft  delire  the  Reader  carefully  to  diffinguifh  between 
the  A(5tions  of  Chrift,  as  Logos ^  as  Loganthropos ^  nnd  as 
y^Kthr^pos  or  Ai^m.  And,  i.  Chrill  acled  ^s  Logos ^  in 
all  he  did^  before  his  aflliming  our  Nature.  Ajid  yet 
we  muft  remember^  that  he  adcd  as  the  Second  Man, 
even^  by  Virtue  of  his  Agreement  this  way  with  the 
Father.  However^  feeing  he  had  not  then  actually  af- 
fumed  the  Human  Nature^  there  is  a  juft  Foundation  of 
a  neceffary  Diiiincfiionj  between  his  A(5^ions  before  his 
forming  to  himfelf  a  proper  human  Body^  informed 
iind  animated  by  a  proper  human  Soul^  and  the  Acti- 
ons performed  by  him  after  this.  But  then  there  is  as 
neceffary  a  Diftindion  to  be  made,,  between  thofe 
Actions  that  were  performed  by  him  as  Loganthropos y 
and  thofe  that  were  done  by  him^  TisMan  only.  There- 
fore, 2.  We  are  oblig'd  to  fuppofe,  that  he  aded  for- 
mally as  Man  only^  in  all  his  Converfe  with  Men  of 
all  Sorts,,  and  in  his  Management  of  himfelf  in  refe- 
rence to  fpiritiial  and  irvifible  Agents^  in  the  manner 
I  have  faid.  All  therefore  that  the  Logos  did  for  him, 
was  fo  far  only  to  take  his  part,  that  liis  Trials  and 
Warfare,  undertaken  to  God^  for  Mariy  and  again fi  the 
infernal  FoTverSy  might  have  a  fairCourfe,*  as  being  a 
Trial  of  Skill  for  Mafiery^  in  a  way  of  TVlfdom^  Virtue 
and  Bravery y  fo  as  Spirits  wujl  he  Juppofed  to  encounter  one 
another.  So  that,  ;.  Thofe  Adions  only  are  to  be  a- 
fcribedto  Chrift,  as  Loganthropos ywhich  were  miraculous, 
in  their  own  Nature  ,•  and  fuch  were,  in  a  word,  all 
his  Miracles,  and  what  ever  was  properly  fupernatural  : 
But  of  thcfe  we  are  not  now  inquiring.  To  return 
therefore  to  the  feeond  Sort  of  Adions,  and  to  the  Con- 
fideration  of  Chrift  as  Man,  I  fliall  mention  but  one 
Paffage  more,  to  prove  how  far  Chrift  was  left  to  him- 
felf, by  the  Logos,  in  his  ading  as  Man. 

The  ^d  and  lailPaifage  therefore,  is  what  I  thought 
fit  to  refervG  to  be  diftindly  taken  of  notice  by  it  felf, 

(which 


Chap.  3.        The  Loganthropos.  275 

(which  otherwife  might  have  been  inferted  under  the 
former  General  one ;)  becaufe  it  is  fo  Apodeidical,  as  is 
impoffible  to  be  eluded  or  ftiifted  off,  as  to  its  Force 
and  Cogency  to  my  purpofe.     It  is   what  Luke  has  re- 
corded.   Chap,  22. 4;.    Tbat^    when    he    was  in    the 
midft  of  his  Agony,  there  appeared  to  him  an  Angel  from 
Huvvniy  jhengthonng  him.    And  yet  it  is  immediately 
added,  'u.  44.  And  king  in  an  Agony ^  he  prayed  more  earne^-^ 
ly^  and  his  Sweat  nuis  as  it  vJcre  great  Drops  of  Blood  falling 
'down  to  the  Ground.    As  the  Words  immediately  prece- 
ding are  thefe,  '^^•.41,42.     -Ami  he  was  withdraii^n  from 
ihem^  about   a  Stone  s  Cafi^  and  kneeled  down  and  prayed ^ 
faying.  Father,   if  thou  be  willing,   remove  this  Cup  from 
me  •  7ieverthelefs,  not  my  Will,    but  thine  be  done,     I  have 
thus  fet  down  the  Words  both  that  precede,  and  follow 
after  the  Account  of  the  Angel's  appearing  to  him,  that 
we  may  be  the  better  able  to  apprehend  the  State  and 
Condition  of  our  Saviour  at  this  time.    For,  from  hence 
it  appears  plain,  ifi.  That  our  Saviour  was  reduc'd  to 
the  greateft  Extremity,  before    the  Angel's  coming. 
idly.  That,  even  after  his  Coming,  his  Agony  continu'd 
to  a  very  great  degree,     idly.  Thr.t  therefore  all  that 
the  Angel  could  be  fuppofed  to  do,  when  he  is  laid  to 
'ftrengthen  him  •  was   (befides  comfortable  and  encou- 
raging Advice,  and  AiTurance,  from  God,   of  the  Re- 
ward promifedj  if  he  did  hold   out  to  the  laft)  to  take 
care,  that  the  Vrince  of  Devils,  who  attack'd  him  at  this 
time,  might  not  take  the  Advantage  of  his  having  a 
mortal   Body,   by   doing  Violence  to  that,  in  order 
to  prevent  his  being  offered  up  a   Sacrifice  for  Men 
upon  the  Crofs :  For,    could  Satan  have  effeded  this, 
fo  as  to  have  kill'd  himfelf  ^  the  great  End  of  Chrift's 
Coming   into    the   World  had  been   fruftrated,    and 
the  whole  of  the  Scheme  of  the  Logos,   in  recovering 
Mankind,  as  well  as  that  of  Chrift's  Prudential  Con- 
dud,  had  been  intirely  defeated  and  fallen  to  the  Ground. 
As  therefore  it  was  the  only  Game   Satan  had  then  to 
play,  to  deftroy  Chrift's  Life,    feeing  he   could  not 
t«mpt  him^  any  way,  to  diftionour  himfelfj,  or  break  his 

T  z  Txuft, 


276  The  Loganthropos.        Book  III^ 

Trufl:^  by  any  manner  of  Infinuation  ;  he  became  in- 
raged  at  laft^  to  that  degree^  as  to  bear  in  upon  him, 
with  ■all  the  Force  of  Hell^  that  he  might  kill  him  on 
the  Spot^  and  To  prevent  his  hirther  Proceedings  againft 
his  Kingdom.  Th^;  I  anl  fatisfiedy  v/as  the  Ouife 
of  Chrirt's  Agony  at  this  time^  and  the  occafion  of  the 
Angel's 'being  fent  to'  rtrengthen  him^  by  obliging  Sa- 
tan to  abftain  from  that  Violence^  which  the  lluman 
Nature  of  Chrift  had  otherwife  been  unable  to  refift. 
And  I  make  no  queftion^  but  that  Sat^m  appeared  to  him 
'viftbhy  in  the  moft  terrii3le  Form  he  could  put  on  ;  even 
as  he  had  formerly  appeared  vifibly  to  him^  for  40  Days 
together,  when  he  tempted  him  in  the  Wilckrnefs^  Luke ' 
4. 2,  &c.  If  any  Man  will  obje6l,  that  our  former  Divines 
11  fed  to  give  another  Reafon  of  Chrift's  being  in  an 
Agony,  "VIZ,,  that  be  was  then  under  the  Senfe  of  God's  An-; 
ger  •  I  need  only  tell  fach  an  Objedor,  that  as  I  have 
already  fhewed  the  Abfurdity  of  this  Notion,  fo  I  need 
go  no  further  than  our  prefent  Text  to  do  it  again  un- 
anfvverably  ,•  feeing,  befides  his  calling  God  by  the  fa-  i 
miliar  Title  of  Father,  the  A4ifIion  of  the  Angel  or  * 
Angels  (fox"  I  do  fuppofe,  that  the  Angel  mention'd 
was  at  the  Head  of  many  more,  even  as  the  Prince  of 
Devils  was  at  the  Head  of  his  Flellifli  Army)  to  itreng- 
then  him,  was  certainly  an  Evidence  of  Love.  How- 
ever, this  leads  me  to  obferve,  in  the  4^/:?  Place,  what 
I  principally  delign  here,  by  the  Citation  of  thcfe 
Words,  ^iz..  That  Chrijlr  aded  here  as  a  Man  only^  and 
not  as  Loganthrofos ;  nay,  that  the  Logos  was  fo  far  from 
ading  in  and  by  the  Mm  Chrisf^  that  he  was  intirely 
gone  from  him,  by  a  total  Sufpenfion  of  Afliflance  j; 
excepting,  that,  belides  the  continuance  of  the  Rela- 
tion and  Uniony  which  was  ever  indiifolyable,  he  took 
care  that  the  Devil  fliould  not  have  power  to  invade  the 
Human  Nature,  by  any  further  Attack,  than  it  was 
able  juil  to  fapport  it  felf  againft.  For,  had  not  this 
been  the  Ciife,  how  monflrous  would  it  appear  to  be 
to  all  Reafon,  that  the  Logos  flood  in  need  of  cne  created 
Angel y  or  an  Army  of  them,  to  affift  him,  to  prote(5t  his 

■  own 


Chap.  5.  Tif?e  Loganthropos.  177 

own  Hiima?i  Nature^  againil  another  created  Angel^  tho  at 
the  Head  of  all  the  Devils  united.  But  as  we  explain 
the  Words^  there  is  nothing  at  all  indecorous  in  this 
matter.  For^  if  the  Logos  liad  now  withdrawn  his  Influ- 
ences from  the  Man  C/jV;/?  .  (which  he  was  oblig'd  to  do^ 
according  to  his  exprefs  Agreement  withrthe  Father^  as 
I  itated  the  Cafe  above)  and  if  then  (as  it  necellarily  fol- 
lows) Chri^i  was  left  to  himfelf,  as  Mav ^to  adt  the  beft  he 
could  'j  it  was  no  way  indpcorous  for  him^  who^  as  Man^ 
WHS  made  a  little  lower  than  the,  ^ngejs^  to  need  the  Afll- 
ftance  of  an  Angel ^  when  he  was :  encounter'd  and  at- 
tack'd:,  under  innumerable  Difad vantages,  by  the  Great- 
efl  of  all  the  infernal  Spirits ^  at  the  Head-,  no  doubt^  of 
the  ftrongejl  Arwy  that  ever  Hell  fent  forth.  Now,  had 
Chrift  aded  here.^s  Loganthropos^  as  he  did  a  little  after^ 
when  he  tHmbl'd  the  -vihole'band  of  ^ouldi.ers  to  the  Ground^ 
all  at  once,  with  a  yvord^^-John  i8.  6.  there  had  been 
no  need  of  any  Angel  eidier  to  comfort  or  ftrengthen 
him.  It  was  therefore  neceflary,  that  C/:?riJ^  fhould  be 
left  to  himfelf,  ;rti  M^n,  in  this  grand  Conflid.  For 
which  purpofe,  his  Words  to  Feter^  upon  his  cutting  off 
the  Ear  of  Malchus^  deferyes  fpecial  Confideration, 
Matth,  26.  f  :j,  5'4.  Thinkeft  thouj  that  I  cannot  now pjay  to 
-my  Father  for  as  I  fhould  chufe  to  render  the  Words,  in 
a  reference  to  the  former,  'ver.  52.  Dofi  thou  think^  -vlx:. 
that  there  is  need  of  making  ufe  of  the' Sword,  as  if  I 
cannot  fray,  now  to  my  Father ^  8zc.).and  he  pall  prefently 
-fend  we  (uponfuch  a  T)Q,m:3indi)  inore  than  12  Legions  of 
Angels^  L'e,.  I  could  have  them,^  if  Ixlid'  '^i^.cLs .Loga^i-- 
•thropos,;.)  But,  that  cannot  be,  in  this  Ga^c.-.^'  ForLjuw  then 
Qiall  the-iSfri^tHres  be  fiilfilkd ^  that  thus  it'm'iijhhefi'iz^,.{\ic]\ 
Scriptures  as  lfa»  n*  i^-  '^^^  Dan.  9.  z6. 

And  now,  by  this  time,  I  hope  the  Reader  will  fee, 
Jipw  juftl-y  1  hav.<;  afcribed  the  Adions,  as  well  as  Suf- 
ferings, of  C/^vi>>;  x.g'x\iQ.ManJefi{Sy  and  iK>t  to  t\\Q^  Logos ^ 
..evrn  cpnfider\i  formally  as  L^^^j?^//i/r(y/)c;j. 
...But  here  J  forefee,  that  it  will  be  objeded,  that  thjs 
.I>ropofition  of  mine  feems  to.  be  llibveriiye  of  Cinijt's 
fAi^/iK^^'V^^  ,^f^^'^^fif^^<^^3  feeing  we  cannot  fuppofethat 
2;  T  ;  a 


ayS  Ihe  Loganthropos.        Book  lit 

a  mere  Creature  could  ever  merit  any  "thing  at  the 
hand  of  God;,  or  do  any  thing  that  could  be  look'd  up- 
on to  be  a  juft  Satisfacflion  to  Divine  Juftice^  for  the  Sins 
of  Mankind.     To  which  I  anfwer,  iB.  That  Ipre-oc- 
cupied   this  Objedion  before^  in  afferting ;  That^  tho 
Chri ft  did  and  fufFer'd  fo  and  (oy  not  2ls  Logavtbropor, 
but  as  Man  j  Yet  the  Adions  and  Sufferings  of  the  Man 
Chrift,  drew  their  Virtue^  Efficacy  or  Yalue^  from  the 
Confideration  of  the  Union  of  the  Man  ChriH  with  the 
Logos.    And  therefore  I  laid  down  this^  as  the  third  Ar- 
ticle^ infifted  upon  by  the  Logos^  in  his  Contrad  with 
the  Father^  and  agreed  unto  by  him.    But  thcn^  in  the 
^d  PlacCj  in  order  to  corroborate  this^  let  us  confider, 
that  had  the  Adions  and  Sufferings  of  the  Man  Chrifi^ 
been  formally  the  A(3:ions  and  Sufferings  of  the  Logos^ 
^o  confidered  as  under  the  Notion  of  Loganthropos^  or 
ias  united  to  the  Human  Nature^  (fuppofing  but  not 
granting  the  poflibility  of  his  Suffering  this  way)  there 
had  not  been  any  room  left  for  Merit  atall^  in  any  Pro- 
priety of  Speech.    For  what  Merit  could  it  be  for  one 
Infinite  in  Wifdom  and  Power^  to  overcome  an  Ene- 
my^ fuch  as  Satan^  who  is,  m  all  refpeds,  finite.     This 
had  been  fo  far  from  laying  the  Foundation  of  SatiC- 
fadion^,  that  it  had  been  below  the  Logos ^  to  have  fought 
one  infinitely  Li:  Tnfprlcur.     x^rA^  the  addition  of  Man 
to  the  Logos ^  or  the  Confideration  of  Chrift  as  God-Man^ 
will  not  falvethe  matter  here,  efpecially  to  thofe  that 
make  the  Objedion;  feeing  it  is  taken  for  granted  by 
all  our  Divines,  that  the  Logos  did  not  ajfume  a  Man^ 
into  Vnicn  with  himfelf,  /.  e,  a  human  Ferfony  but  only 
the  Human  Nature.     So  that,  according  to  this  Pofition^ 
whatever  Chrift  did,  was  formally  done  by  the  Logos  perfo- 
nally  cc?;/z^^m/,notwithftandingof  the  Union  of  the  Hu- 
man Nature, with  the  Perfon  of  the  Logos :  for  certain  it 
is,that  the  Adions  of  an  intelligent  Perfon  or  Subfiftence,  , 
muft  relate  formally  to  him  as  fuch,  and  not  to  his  Nil- 
ture,  abftrading  from  all  Confideration  of  his  Perfo- 
nality  :  For  if  v;e  abftraft  from  this,  fo  as  that  his  Ani- 
ons be  not  fuppofed  to  proceed  from  him^  as  a  Perfonj, 

n 


Chap.  5-        The  Log^nthropp^.  579 

it  mull  follow  that  we  do  difown  him  to  be  a  Perfo^  at 
all.  ^-.-^M^ 

I!::t  I  muft  owii^  that  when  I  confider^  this  matter 
clofely^  I  cannot  but  fulpcd  the  Truth  of  this  com- 
monly received  Notion^  of  the  Z<)^^>  liis  afluming  ttitb 
Union  with  himfelf,  not  a  Human  Verfon^  Z':  .i  Mah^^wt 
a  Human  Nature  devoid  of  Vcvfonality  -'  and  therefore  I 
muft  fay  of  it^  as  before^'  tliat  it  favours  more  of  t;hb 

Schoolmen  than   the  Bible,  ' ^         .''■* 

I  know  very  well^  what  has  made  our  Divines  univbr- 
fally  run  into  this  Notion^x/;'^.  the  fuppofed  Monftroltty 
of  aiTerting  Chrift  to  be  toiJo  Terfcns  uf/ited,  arid  the  ha5['d 
name  of  Nejiorianifm,  as  well  as  the  hard  Ufage  6f  that 
poor  Man  of  old.    Eut,  why  may  not  Chrift  as  Logos 
.be  confidered  as  one  Perfony  and  as  Man  another  Terfon  ; 
and  yet  be  juftly  fpoken  of,  and  look'd  upon  to  be  bpt 
one  Ferfon^  in  another  and  more  general  Senfe_,  as  to- 
ganthroposy  upon  the  Account  of  the  Union  into  which 
the  Logos  has  affumed  the  Man  Chrlfi.    And  in  this  Sehfe 
(the  only  Senfe  that  is  both  intelligible  and  Scriptural) 
I  aflert  Chrift  to  be  one  Terfon  only^  viz,,  when  confidered 
at  Loganthrofos^  or  the  Logos  and  the  Man  ChriB  unit'e'd^ 
For^  as  this  agrees  with  Scripture,  fo  it  is  no  more  jii- 
^vconceivable,  than  that  Jdam  and  Eve^  who  were  cer- 
..^ainly  two  diftin<^  Perfons,  fliould  be  fpoken  of,  arid 
4ook  d  upon,  in  another  Senfc,  as  one  and  the  fairie 
}Man  or  Perfon,    by  feafon  of  their   intimate  Mdr^ 
■.^riage-State?    And  yet,    God  fpeaks  of    them  in  thi$ 
i^  Dialed:,  G^».  1.27.  God  created  Man    in   his  own  Image ^ 
in  the   Image  of  God   created  he  him  '^    Male   and  Tem'ale 
created  he  them.     Nay   he   determines  them   to   make 
up  one  Man  between  them,    and   teaches  Adam  to 
own  this   as  true  Dodrinc,  and  to  fpeak  in  this  Dia- 
,Je<5t,  when,  he  fays,  ch,  2.  24.  They  pall  be  one  flejh^  or  one 
^v^^^w.     And  therefore  Mbfest^^Ws  us  that  the  very  Name 
-ipi  Adam  was,    in  a   General  Senfc,  common  to   the 
tWom^n   as  well  as   the  Man,  Gen,  f.  i,  2.  This  j^  the 
1  ^ook  of  the  Generations   of  Adam,    in    the    day   that    Qod 
created  Mun.    [n  thuLikenefs  of  God  made  he  him^  Male 

T  4  and 


s8o  Tfee  Logarithrbpos.         Book  IIL 

and  Female  created  he  thcm^  and  called  their  Name  Adam, 
fn  the  Day  -when  he  created  them. 

And  indeed^  it  feehis  to  me  to  be  altogether  unintel- 
ligible and  more  dangerous^  to  affert  the  Union  of  the 
Divine  a.h(l  Human  Nat  lire  y  in  their  Senfe^  under  the 
cover  of  one  Ftrfon^  than  two;  ^^^^ing  co  fuppofe 
an  immediate  Union^  between  the  Infinite  Nature 
of  God^  which  is  common  to  all  the  three  Glorious  Ferfons 
of  the  Trinity^  and  the  finite  Nature  of  Man^  in  fuch  a 
manner^  as  that  the' i^//w^«  JV^r^re  partakes  equally  in 
the  Chiiraeier  of  thoFerfonality  of  the  Logos ^  as  theDi- 
vine  does ;  feems  to  raife  the  Human  Nature  too  high, 
to  be  accounted  fuch  any  longer,  feeing  its  Adions  muft 
henceforth  bc  reckoned  the  Actions  of  the  Logos ^  as  a 
Perfon  \  the  Human  Nature  being  confidered  here,  as 
haying  iio  P^rfonality  elfe  at  all. 

And  fure  I  am,  that  the  Scriptures  fpeak  of  Chrift, 
,-t6  be  ks  much  and  as  really  t'cK^^  kv^^pcc-nQ-^  9.  cc^h/^eat 
\  J\4an  r^s  the  CoMnciloiConfiantinofh  determin'd  of  old 
Vagainri  the  JpolUnarians^)  as  they  do  agree,  that  he  is, 
^viii  anothei:  Senfe,  the  J^ogos^  or  Eternal  Son  of  God  ; 
and,;  as  fuch,  aAnOos  &ik y- truly  and  pfoperly' God ^  as  the 
'Synod  of  Nice  concluded,  in  oppofition  to  the  v^m^wj. 
j^'J<^C'X' how. Chrift  ckn  fri  -:"  iJinpleat-'Man^  or  indeed  ^il^^« 
^^'dA^  in^ny  3?^ropriety  either  -gl"  Speech  or  Senfe,  un- 
"  leishe  h:2iVC2iJJuman Ferfonality^^  1  cpnfefs,  is  beyond  my 

yeach  to  apprdiend.  For  without  this,-  a  Human  Na- 
"^.'tiiire,  in  an  abflraeled  Senfe,  caa  never  be  •  faid  to  be  a 
;•  ''determinate  Man  :  and  indeed  is  fo /inconceivable -  a 
'  tt^iiTg;,  that  1  can  as  little  form  an  Idea  of  it,  as  of  Far- 
'  'md'fubJlantiaUs^  Unl'verfale  a  \parte  rti^  or  fuch  like  Gib- 

beriih  of  the  Schoolmen.     And,  if, -to  make  thQ  Human 
'NatWe  'Xferfony,  vVc  miift  fuppofe  it '  't'o  partake  of  the 

Divine  and  Eternal  Ferfonallty  of  the  I^gos^  and"  yet  fo 
'as  to  partake  of  this,-  in  time- only ^  -^nd-  itn'- a  finite  Senfe ^ 

ib  as'to  be(:6mb  a  Perfon,  without  beings  as  fuch,  ei- 
;  ^  tfer'  ^  fiuman  'Perfon  at  all,  or  a  Di'u-ne  Ferfbn  ;  Ifayy'  if 
■\  ■  i/^e '  mui!  -  fiippofe.  thefe  unintelligible  Ineotifi-ftencies,  I 
' '  jeave  thofc  Orthodox  Gentlemen;,  that-  talk  thus,  to 

•^"^  '      "         '  pleafo 


^hap.  3.         fi^  Loganthropos.  aSi 

pleafe  themfelves  Vith  them  ,  for  I  do  not  fuppofe  ci- 
thers vv  ill  envy  them  this  Sort  of  Satisfedion.     Only,  I 
would  beg  them^  to  condefcerid^'tO'fei'ta  others^  as  to 
let  us  know,  whether^  by  this  Pofition^  [;<vlx,/tb'at  ChHfi 
ajj'umcd  Human  Nature^  wkhcut  a^Hum'anP'erfonalUy^  they 
mean^  that  Chrift  aifumed  imi^trfal  Human\  NMute^  ?".  or 
a   determinate  and  particular  Human  Nature  ?  If  the  /iir- 
mer^  then  it  follows^  eitbery  that  all  Men  befides  were 
only  Entia  Rations ^  /.  e,  Perfonalities;  without  any  fhare 
in   the  Human  Nature  ;  or  otberwlfey   that,  tho  other 
Men  did  partake  of  the  Human  Nature,  as.  well  as 
Chrift,  yet  Chrift  had  all  ftill ;  which:  is, '  I  corifefi, 
uni'V-rj'ak  a  parte  rel,  with  a  Witnefs.     Eut,  if  they  un- 
derftand  their  Pofition,  in  the  fecond  Senfe;  then  they 
and  I  differ  in  words  only.    Yor  I  defy  them  to  give 
me   any  other  Idea   oi  a  Human  Ferfon  than  this_,  w^t. 
,  One  who  partakes  of  the  Human  Nature^  or  one^  in  whotn 
the  Human  Nature  is  determined  fo^  as  to  fpecify  him .  ta  he 
fuch  or  fuch  a  Man  or  Human  Perfon.     And  if  the  Logos  did 
thus  affume  the  Human  Nature^  they  muft  mean  what  I 
.  affert  here,  whether  they  will  or  not ;  tho  perhaps  they 
will  not  fee  this,  through  a  Prejudice  at  .the  Words 
'.'Terjony  and  Ferfonahtjy  in  this  cafe  ,-.  tho  as  innocenjtly 
i  ufed  here,  as  upon  any  other  ocoafion.         ;  ■     - 

- :  4  Seeing  therefore,.  I  am  neceftarily  obliged  to .  fpeak 
and  think  after  this  manner^  I  hope  none  will  look 
nipon  mc2is  Heretical y  in  keeping  by  the  Form  of  found 
'Mordsy  .which  the  Spirit  of  God  has  taught  me  ;  with- 
rmit  ieg'irding  the  ^Authprity  of  thofe  Great.  Men,  who, 
rinur!dto>4^/<i??:-:?r^d.fueh  Jike  old  MpnkiflT.j  Authors, 
have  fpoken  they  kne\K  npt;  how, -from  the  fear  pf,  I 
know  not  what  phantafticai  Errors,  in  cafe  of  fuppofing 
that  the  Loz,os  united  to  himfelf,  for  his  own  Purpofes, 
the  Human'V^rfon  of  him^,  that  -  was  :born   of  the  Virgtn 
Marjy.  and  fuffered  at  JerufaUm  under  FontiusVilate. 

If  sny  ask,  but  what  Sort  of,  \Jmoacm  \ye  fuppple 

that- to  be  between  the  Ferfon  of  the  Logos y  and. the  Per- 

.  fon  of  the   Man  Chri^f  ?  -I  anfwer,  I  know   nqt  y  ■  nor 

is  it  needful  that  any  ftiould  know.    But^  bQca\ifeI  com- 

*  "  ■   ^'  prehend 


sSa  The  Loganthroppif,        Book  III. 

prehend  not  the  d^ion^  u  e,  the  Modm^  or  how  it  is^ 
mufti  therefore  deny  thething?  J  fuppofe  thofe  thatput 
theQueftion^donot  pretend  to  tell^how  the  Divine  and 
Human  Nature  are  united,,  in  the  Perfon  of  the  Logos  j 
'i:pcr»  ^-he  Suppofition^  that  any  that  reads  this,  doth  ftill 
perfift  in  that  odd  Opinion.  And  therefore  the  Difficul- 
ty is  at  leaft  equally  unanfwerable  the  one  way,  as  well 
as  the  other.     Shall  I  deny  that  the  Three  Glorious  Ferfins 
o£  the  Trinity  are  united^   becaufe  I  am  not  able  to  un- 
.derftand  what  Sort  of  Union  it  is,  by  which  they  come 
to  be  united  fo,  as  to  be,  in  a  proper  Senfe,  one,  as 
Avell  as  in  anodber  Senfe,   three  ?   And,    why    then 
fliould  I  deny  die  Union  of  the  DMne  and  Human  Per- 
ifon^  in  Chrift,  as  Logantbropos  ;  more  than  that  of  the 
Union  or  Unity  of  the  dree  Perfons  in  the  Deity  ?  Is 
there  any  Man,  that  can  pretend  to  know  the  Nature 
<£  all  poffible  Unions  ?  or  indeed  of  all  Adual  Qnes^ 
or  fuch  that  really  are  ?  The  Union  between  the  Per- 
fons of  the  Trinity ;  the  Union  between  Chrift  and 
the  Church  in  general ,'  the  Union  between  him  and  a 
particular  Believer,'  are  all  real  Unions,  in  their  kind, 
-^d  not  imaginary  things :  And  yet  they  are  all  diiFe- 
.rent  Sorts  of  Union.     And  why  then  ihould  we  deny 
this  Union  between  the  Logos ^  as  a  Diruine  Perfon^  and 
^ho.  Man  Chrift^  as  an  Human  Perfon  •  tho  it  be  a  difFe- 
fe^tkind  of  Union,  from  all  the  reft?  Nay,  are  we 
able  to  unriddle  the  Nature  of  the  Union  of  the  Soul 
and  Body  ?  or  can  we  conceive^  how  Angels  were- uni- 
ted with   Bodies,   aflumed  for  a  time  ?  wherein  yet 
'tbey  aded,  walked,   difcours'd,    eat  and  drank,    and 
were  not  only  feeh,  but  fometimes  even  felt  too.    Nay 
who  is  that  Man,  that  can  pretend  to  know  what  the 
Nature  of  abundance  of  material  Unions  are  ,•  fuch  as 
thofe,  that  lay  a  Foundation  of  different  and  oppofite 
Sympathies  and  jintipathiesy  that  are  commonly  ohlerv^'d 
amongMen,  as  well  as  other  Creatures ,     -  V  -" 

But,  tho  we  are  not  able  tp  tell  the  Nature  of  diis 
"Union,  hywhichth^  Logos  ihA  Man  Chrift,  come  to  be 
Icok'd  upon,  in  a  general  S^nfe^  toh^om^xi^- the  fame 

perfon^ 


Ghap.  ^.         The  Loganthropos.  08 j 

Perfofiy  under  the  Notion  of  Loganthropos  j  at  the  fame 
time^  that,  in  other  refpeBs^  they  are  confidered  and 
fpoken  of  as  two  Terfons :  Yet_,  there  is  perhaps  no  Unim 
on,  that  we  are  more  oblig'd  to  believe  than  this^  if  we 
own  the  Scriptural  Revelation  at  all.  And  the  Reafon 
of  this  my  AlTertion  is ;  becaufcj  without  this,  it  is  im- 
poffible  to  form  any  Conception  of  Chrift's  Ading 
as  the  Second  ^dam,  or  fecond  foed^d  Head  of  Mm_i 
or  indeed  to  believe  the  SatlsfatUon  oi  Chrift  ;  or  ^ 
much  as  the  Verity  of  Matters  of  Fad:^  recorded  in  the 

I  hcpe  therefore^  that  by  this. time  the  calm  and  in- 
quifitive  Reader,  will  either  be  altogether  of  my  mind, 
or  otherwife  fee  reafon  to  fufped:  the  Common  Notion 
that  hasfo  long  and  fo  generally  obtain'^  in  the  Church. 
Due  .Ix*tL  I  may  put!this  point  beyond  difpute  for  the  fU- 
ture  with  impartial  Men,  (tho  I  pretend  not  to  be  capa- 
ble of  putting  thkt,  or  indeed  aay  thing  beyond  the 
'Cavils  of  fome  Men)  I  fliall  yet  foy  fomething  moie 
^upon  this  Head,  before  I  proceed  further,  by  propofmg 
five  Queftions. 

^efi,  I.  Was  not  Chrift,  in  oneSenfe,  as  really  and 
tXMdiy  the  Son  of  jfcw,  as  he  was,  in  another  Senfe,  the 
Son  of  God^  If  he  was;  then  I  ask  again,  whether  a 
'Human  Sonjhip  can  be  conceived  of,  without  involving 
in  it  the  Notion  of  a  Htsman  Verfonality,  any  more  than 
a  Di'vlne  Sonjhip  can  be  fuppofed  without  involving  in 
3t  the  Notion  of  a  Divine  Perfonality  ?  If  it  cannot; 
'then  I  enquire  further,  whether  ChrlH  can  be  conceived 
of  as  the  Son  of  the  Virgin  ilf^7,  or  underftood  to  foeak  ^ 
"Serife  himfelf,  when  he  fo  commonly  calls  himfelt  the    { 
'Son  of  Many  unlefs  my  Notion  of  Chrift  as  Man^  be    \ 
imbraced. 

'^fi,'2.  Whether  it  be  not  peculiar  to  the  Per- 
fpns  of  the  Glorious  Trinity  to  be  fo  united  in  Na- 
ture or  Effence,  as  to  have  it  common  tochemonly^ 
and  incommunicable  to  any  Creature  whatfoever  ? 
^And  whether  then  it  he  not  both  inconceivable  and 
vnfcriptural,  to  affert  fticb  a  Hyfofiatical  Union   of  the 

Hitman 


a84.  T'he  Loganrhropos.        Book  llh 

'Human  Kature^  with  the  Di'vlne^  as  to  have  all  its  Ani- 
ons look'd  upon  to  be  th^  proper  AElions  of  the  Terjon  of 
xhQ. Logos'^      ,;  •'  ";^'V  -       . 

"  ;«^e/.  :;.  WhetJici*  tfxere  be  any  one  Expreffion^  in 
%irthe  Bible^  that  does  fomuch  as  necelTariiy  infinuate 
'or  fuppofe^  that  the  Logos  affuihed'  the  Human  Naturei, 
without  a  Human  Verfonality  ?  I  can^  for  my  own  part^ 
think  of  none,  (s)  nor  find  any  affigned,  that  can  be, 
fo  much  as  pi'(iHably  interpreted  this  way,  unlefs  the 
Words  of  the  Apoftle  fhould  be  fuppofed  to  look  this 
way,  Heh^.2.  i6.  When  he  fays,  that  Chrifi  took  not  ufi- 
C7i  him  the  Nature  of  A^tgelsy  but  >  the  Seed  .  of.  Abraham, 
But  fo  far  are  thefe  words  from  favouring  the  old  Opi- 
nion, that  they  do  indeed  overturn  it,  by  faying  that 
Chrift  took  upon  him,  or  took  hold  of  the  Seed  of  Abra- 
harny  'He,  formed ^ to  himfelf  a  Man  thereof,  fo  as  to  ho,- 
ComQ  2,  Son  of  Abraham y  iitidy  in  this  Senfe,  to  be  as 
really  a  Mani  as  any  of  us  are.  And  therefore,  it  is 
iknmediately  "added, ^  'veK  17.  Wherefore'^  in  all  things^  it 
heho'v^d  him  to  be  made  like  unto  his  Brethren.  And  now 
that  I  have  mention'd  this,  let  me  form  a  new  Query 
from;ii:.  •  '■-  .^i'K-^  ■  io  nf.  ^ihnO  101:  >fcV/ 

^^1?/?.  4.  Wb>*-her  what  the- Apoftle- afferts  here,  be 
not  faife, ' in  cafe  theordinaiy  Notion  be  true?  feeing 
if  ^thhrift  affiimed  the  Human  Nature ^  fo  as  not  to  be  a 
Jiuman  Ferfon^  he  muft  be  fuppofed  to  be  really  and  ef- 
fentially  unlike  all  his  Brethren  And,  it  will  be  in 
vairi  to  elude  the  Force  of  this  Reafoning,  by  aligning 
other  %cnks  6^^ Li'kenefs ;  feeing  the  preceding  Verle 
naiis  it  down'  fo,-  as  to  put  it;beyorid  doubt,  that  the 
Apoi^ie  rneatit  it  of  the  thing,  that :  the  Son  of  God 
aifum^d,  efferitially  confidered :  So  that  it  muft  be  a 
Man  or  Human  Nature^  fo  and  fo  deter  mind  in  particu- 
lar, ^  and  'hot  'agrt-ninintelligible  indiv^mm,  Vagum^  or 
''-  ''^  '::.;':■::>  ol  co  «??  v::  '-^J  r.;:jfr}.0  ":-;■  '\.'  r-": 
.  '['.  !'L;:  '>-t  n:-:r,i^C:>  ::; '  ...;:  .;  .  .  ..:;:.;;'■■;  ^V::- 
(sYliU  thJ^is  uruailyf£i,  on  this  Head;isjo.pref^t:us.Tpitkta  §imi|s 
(inftcad  hf  l(eaforj)  drawn  froht^sVmpn  of  Soul^nd  ^sdj  ^.wbich  tjt^s 

-•■'"^-^  Human 


chap.  3  •        Tf^e  Loganthropos.  a  8  5 

Human  Nature y  in  fucfi  a  lank  Senfcy  as  is  inconceivable 
xo  ail  Reafon^  unlefsit  be  as  an  Abfurdity.  And  there- 
fore once  more.  '  ' 

^iQj}.  f .  S'^pponr/?;,  that  ^'^  had  been  poffible,  that 
the  Logos  could  have  alTumed  a  Human  Nature,  withqiit 
a  Human  Terjmality  ;  yet  How  could  Chrift  have  been, 
this  way^  a  Alan  at  all^  in  any  Propriety  of  Speech? 
Could  he  be  a  Man,  that  was  not 'd  Hum  an  B  erf ^-^  ?  Tliis 
were  in  other  Words  to  fay_,  that  he  was  arealMan^  at  the 
fame  time  that  he  was  not  a  real  Man.  S?  ih^.tunlefi 
we  run  into  the  greatefl  Abfurdity  and  groffeft  Con- 
tradidion^  we  muft  quit  this  old^  and  I  hope  by  this 
time  obfolete  Notion^  as  equally  unfcriptural  and  ua- 
phiiofophical. 

I  might  fay  much  more  on  this  Head.  But  I  liardly 
think^  that  any  intelligent  Man^  after  this_,.  can  ever 
fuppofe^  that  the  Apoftle  ever  dreamt  of  our  late  Phi- 
iofophical Notion^  which  I  have  fliew'd  the Ridiculouf- 
■nefs  of     Did  the  Apoftle  think  of  this^  when  he  fays, 

Rom.  5*.  12 ~  1^5  &c*   Wherefore  as  by  one  Man  Sin  en- 

tred  into  the  TVorld- — ^ — So  the  Grace- of  God,  and  the  Gift 
by  Grace,  hath  abounded  by  one  Man  J^fus  ChriH,  But  I 
forbear  to  add  more  now. 

If  any  fay^  But  I  muft, not  determine  what  is  poffible  , 
or  impoflible  to  God.  I  anfwer^  I  am  far  from  doing 
foj  in  a  true  Senfe.  But  this  Objedion^ .  as  made  a- 
gainft  me  here^  is  no  other^  than  that  old  fenfelefs  one 
of  the  Papifts^  in  favour  of  Tranfubfia7niation,  And 
therefore^  as  the  Proteftants  have  anfwered  a  thoufand 
times  over^  in  that  cafe^  fo  do  I  in  this  ^  'uiz,.  that  I 
do  determine  no  further^  as  to  this  Pointy  than 
in  thofe  things^'  thaf  are  in  their  own  Nature  im- 
poflible. If  it  be  impoflible  for  God  to  lie^  as  the 
Scripture  juftly  afterts  ^  it  is  no  lefs  impoflible^  for 
God  to  make  two  parts  of  a  Contradiction  to  be 
equally  true :  For  that  were  to  fuppofe^  that  one  and 
the  fame  thing  could  fo  be  made  as  to  be  equally 
at  the  fame  time^  and  in  the  fame  refpeds^  both  true 
and  falfe.    There  is  not  one  Principle  of  Philofophy 

or 


a$6  The  Loganthropos.         BocJc  III. 

or  Reafdftj  more  certain  than  this ;  That  a  thing  cannot 
he^  a^d  not  he^  at  the  fame  time.  And  I  never  heard  of 
any  Sceptick^  that  ever  caU'd  this  in  Queftion.  And  yet 
fiich  is  the  Abfurdity  of  this  old  confufcd  and  con- 
founding Opinion  ;  that  it  fuppofes  Chr'ijb  to  be  really 
gnd  froferly  a  Man^  at  the  fame  tiwe  that  he  is  really  and 
p-tiperly  no  Man.  I  am  far  from  charging  any  Man* 
that  has  held  this  Opinion,  with  this  AbHirdity  :  Tor  I 
am  apprehenfive,  that  this  was^asmany  other  things,  ne- 
ver exactly  confider'd  before  ;  and  I  am  ever  careful  to 
keep  clofeto  this  Rule,fo  charge  no  Man  v^ith  any  thiytg^  as 
hfs  Opinion^  "ivhich  he  does  7iot  hold  formally  and  in  terminjs 
to  he  fuchy  hoivever  naturally  it  may  he  deduced^  by  ivay  of 
Confe^uence^  from  Tvhat  he  owns  to  be  his  Opinion,  And  £ 
readily  own,  that  I  thought  and  fpoke  the  lame  way^ 
that  others  have  done  hitherto,  until  God  was  pleafed  to 
enlighten  me  further,  whilft  I  was  purfuing  the  Thread 
of  the  prefent  Subjed.  But  tho  I  do  as  little  refled: 
upon  others  this  way,  asuponmy  felf  ^  yet  I  hope  I 
may  charge  the  Opinion  it  felf,  when  narrov/ly  confi- 
dered,  with  involving  the  Abfurdity,  which  I  have,  I 
think,  prov'd  it  to  involve. 

But,  in  cafe,  after  all  I  have  faid,  I  be  judg'd  by 
Others  to  be  miftaken,  I  hope  they  will  a<5t  by  the  fame 
Rule  td  me,  by  which  I.  acS:  towards  them ;  and  there- 
fore that  they  will  not  load  me,with  holding  any  flrange 
unfcriptural,  or  abfurd  Opinion,  by  Confequences 
drawn  from  what  I  have  faid,  which  I  never  dreamt  of. 
But,  left  Ignorance  and  Prejudice  (the  only  Enemies  I 
fear  in  this  Cafe)  ftiould  mifreprefent  me,  as  if  I  had 
fome  other  Notion  or  Defign,^  than  I  have,  in  this  part 
of  my  Difcourfe  j  I  fhall  lubjoin  a  fummary  Account 
of  my  Faith,  as  to  the  Grand  Article  thereof,  agreeable 
to  the  Sentiment  of  the  ancient  Chriftian  Church,  ac- 
cording to  the  Determinations  of  the  General  Councils^ 
and  particularly  (t)  that  of  the  Synod  of  Chalcedon, 


(t)  Syn.  Chalc,  Art.  5.  p.  340, 

And^ 


Cfep-  3.         The  Log«ntliropos.  1S7 

Andj  I.  I  believe^  with  the  ComcH  of  Nice,  in  op- 
fi^fition  to  the  Opiiiion  both  of  the  Arrians  and  Socini^ 
ans  'j  That  Chrift  is  cCK^^ch  eeoc^  truly  and  properly 
God,  as  he  is  the  Loios,  And  I  hope  I  may  be  allowed 
to  fay^  that^no  Man  has  fet  this  matter  in  a  clearer 
Lights  than  I  have  done,  in  the  preceding  Book. 

2.  I  do  as  firmly  believe.  That  our  BleiTed  Saviour, 
is  TtA'Gf@-'  0iv^p0i7f(§-',  truely  and  really  Man ;  as  the 
Council  of  Confiantinopk  agreed,  in  oppofition  to  the 
j^pollinartan  Herefy. 

;.  And,  in  Cafe  Neftorim  and  his  Followers  were 
guilty  of  the  Error  of  denying  the  Union  of  the  Divine 
and  Human  Nature  of  Chrift,  I  do  as  readily  as  any 
Man,  condemn  this  as  an  Error.  For  I  own,  with  tha 
Courjcil  of  Ephefusy  that  the  t-wo  Natures  are  united,  in 
the  Perfon  of-  Chrift,  dd^ixipiT^g^  i.  e.  ivithout  Divlfion, 
Nay  I  do  not  only  aflert,  that  the  two  Natures  are  uni- 
ted, fo  as  never  to  have  been  adually  divided  ^  but  J 
readily  approve  of  the  further  cautionary  Word  added 
by  the  Council  of  Chalcedony  that  they  are  united,  a  •>&^f- 
56i5,  i.  e.  infeparahly :  For  I  make  no  queftion  of  the 
^Eternity  of  this  Union,  by  what  account  the  Scripture 
gives  us  of  this  matter. 

4.  I  do  believe  the  Eutychians  to  have  been  grofly  rrii- 
ftaken,  when  they  talk'd  of  fuch  a  Union  as  denoted  a 
Mixture  of  the  Divine  and  Human  Nature   in  Chrift,  as 
if  they  had  been  blended  or  confounded  together  j  or,  ac- 
cording to  the  Dialed  of  others,  that  the  two  Natures 
\yere  converted  or  changed  the  one  into  the   other,  in 
'which  they  feem  to  have  been  at  mighty  odds  among 
themfelves  (as  is  common  in  all  fuch  confufed  and  wild 
Errors)  fome  fuppofmg,  that  the  Divine  Nature  was 
changed  into  the  Human;  and  others,  that  the  Human 
was  changed  into  the  Divine.    And  I  do  therefore  rea- 
^dily   own  with  the  fame  Synod  of  Chalcedony  that  the 
Divine    and   Human  Nature   of   Chrift y    were    united, 
M(ThV')^'n^%  and  aT^tTTTZi)^,  that  is,  without  Confujion  as  to 
^both,  and  without  CofH^rjton^  i,  e.  of  either  of  them 
iaXQ  ths  oth^r. 

If 


2  88  The  l^pganthfopps.       Book  IH. 

If  any  fay^  but  how  is  the  3^  Article  of  this  Confef- 
iion  confiftent  with  what  I  faid  before^  when  I  denied 
an  Union  of  Natures^  and  alTerted   an  Union   of  Ferfons  ? 
t  anfwer,  that  if :,  what  I-faid  before  be  duly  confidered^ 
there.is  no  Difference  aif^U.^Tp:r  I  knpw  np  Difference 
between,  a. fT/^W?^  Per/p;/,'-V37M  t/je  'liumf^n^^ature^  as  it  is 
fpeciftd  and.determin'd.tq.denotQ  this  or  the  other  Man.     My 
Pefign  w^s  therefore  to  (Hew  the  Unaccuracy  and  Con- 
fufion  of  the  tommon  Opinionyas  it  is  ufually  explained, 
or  rather  afferted.     But^  as  I  love  not  to  fpeak  in  the 
dark^  fo  I  love  not  to  quarrel  about  words^  when  Truth 
is  once  fegure^.     And  therefore^  if  by  that//?/w^«  JSTj- 
///r^^' which  was   united  to  t\i6  Divine ^  in  t\\Q  Ferfon  of 
the  Son   of^Qod^    we  underlland   that' determinate  Human 
Nature^  vvhich  denominated  him  the  Sen  of  Mary ^  and 
thus  the  Son  of,  M^'^y  and  upon  the  account  of  which  he 
is  called  the  Man  Chrift  Jefm^  i  Tim.  2.  5'.  I  am  fully  a- 
greed  to  fpeak  in  the  ufual  Dialed  of  Chriftians^  fmce 
the  Days  oi^Nefiorius  and  Qt;/.    Fqf^^as  I  firmly  believe 
Chrift^to  be  hoth't he  Son  of  God2.nd:  Son  of  Ma?}^  in  diffe- 
rent refpeds ;  To  I  do  as  firmly  believe^  that  the  Union 
of  thefe  is  fuch   (tho  I  pretend  not  to  comprehend  it, 
as  being  an  Article  of  Faith  and  not  of  Science)  that 
we  can  conceive  of  Chrift^   as  he  is  Loganthropos^  or 
the  Lcgpj  made  Mah^  no  othervvife  than  as  one  Ferfon^ 
at  the  fame  time^  that^  abftrading  from  this  Confidera- 
tidn,   it  is  impoffible  to  conceive  of  a  particular  Human 
Nature^  deftitute  of  a  FerfonaUty^  to  be  united  to  the 
Logos ;  any  more,  than  it   is  podible  to  conceive  that 
the  Man  Chrill  could  be  united  to  the  Divine  Nature^ 
as  deter mljted  tO  the  Second  Ferfon  of  the  Trinity^  rather 
than  to  the  firft  and  third ;  and  fuppofe^  at  the  fame 
time^  'that  the  Di'vine  Nature^  as  thus  determined  to   the 
Second  Ferfon^  was   deftitute  of  its  proper  or  fpecifick 
Ter finality.     And  I  muft^  for  ever_,  abandon  all  Pretence 
to  Thought  and  Reafon,  if  we  have  not  an   equal 
Ground,  and  as  neceffitating  an  one  too,  for  our  affert- 
ing  the  one,  as  for  our  afferting  the  other.    For,  if  we 
are  obliged  to  affert  this^   That    the  Ferfon  of  the 

Lo^os 


Chap.  5.         Ti&^  Logan thropos*  189 

Logos   was  united  to  the  Man  Chrift^    and  not  the 
Di'vine   Nature^  abftrac^ing  from  this   Detennlnation   to 
the   fecond  Perfon^  or   Ttrjoitality    of  the    Logos  i    feeing 
otherwife  we  muft   fuppofe^  that  tlie  Father  and  Holy 
Spirit  were  equally  united  with  the  Manhood^  as  the 
Sen  :    Are   we  not^    upon  the  account  of  the  fame 
Idea^  applied  the  other  way^  equally^  and  as  much  ob- 
lig'd  to  alTert^  that  the  Manjejns  Chrift,  as  thus  fpeci- 
fied  and  diftinguifli'd  from  all  the  reft  of  the  Individu- 
als that  partake  of  Hitman  Nature^  was   united  to   the 
Logos  ?  feeing  otherwife^   we  muft  either  fpeak    the 
groffeft  and  moft  palpable  Contradiction^  or  affert^  that 
all  Men  that  ever  liv  d  or  are  to  live^  are  equally  uni- 
ted^ as  Chrift  was  with  the  Divi?te  Nature oi  the  Lcgos^ 
in  as   for  as  they  partake  of  the  fime  Common  Human 
Nature^  that  Chrift  did  partake  of.     And,    if  this  be 
once  allowed  of,    all  Chriftianity,  as  well  as  Ratioci- 
nation upon  fuch  Points,  is  enervated  at   once.     For 
then,  we  muft  fuppofe  that  every  Man  is  equally  uni- 
ted to  the  Logos^  as  Clorifi  was  j  and  that  every  Man 
(even  Cain  and  Judas)  is  as  highly  exalted,  in  a  rela- 
tion to  God,  as  Jefus ;  yea,  and  as  much  the  Author  of 
Salvation  as  he  was.     May,  even  the  Error  of  Putiches 
and  his  Followers,  with  the  Abfurdities  that  follow  the 
fuiie,  muft  be  fuppofed  to  be  true,   unlefs  whit  I  have 
advanced  be  received.     For  it  is  impoffible  to  conceive 
that  the  Human  Nature,  without  any  Perfonality  of  its 
own,  can  be  immediately  united  to  the  Divine  Nature, 
jo  as   to  partake  of  its  Perfonality  •  and  avoid,  at  the 
lametmie,  all  hazard  of  concluding,  that  thefe  Natures 
muft  therefore  reciprocally  partake  of   one  another^s 
1  roperties.     Sv.  :hat  it  needs  be  no  wonder,  that  Enti- 
ches  run  mto  fuch  an  Error,  by  attempting  to  explain 
and  defend  what  was  incapable  of  either  Explication 
or  Proot  •  when  he  pretended  to  demonftrate,  that  the 
Vn-gui  Mary  was  theMother  of  Chrift,  as  he  was  God^ 
in  oppofition  to  poor  Nefiorim,  v/h?  never  denied,  that 
1   can  iind,  that  Mary   was  the  AUther  of  God.  if  the 
Phrale  was  rightly  explained,  but  only  taught  that  the 

V  Senfe 


290  The  Loganthropos.        Book  III. 

Senfe  fhould  be  given  thus^i/i^.  («)  that  the  Virgin  A/J77 
was  the  Mother  of  Chrill^  not  as  he  was  God,  or  the 
Son  of  God^  but  as  he  was  Man  only,  i.  e.  the  Man 
who  died  at  Jerufah-m.  But  whatever  the  Controveriy 
was  then^  between  Neftorir^s  and  Cynllns^  (v/ho  "/.  :::s  a 
hot  and  violent  Man^  and  was  perhaps  his  Eneiny3 
from  (9;.')  a  Defign  to  get  his  fat  Archbifhoprick  of  Con- 

fiantinopky 


(w)  That  Ifpeal  7Wthb?g  in  this,  without  Authority^  I  need  only  refer  the 
J{eader  to  corfiier  v^hat  Socrate^  fays  of  Neftorius  and  his  Opinion^  and 
tbeCr,ita:lio>is  that  rofe  uponthat  accownt.  Jvd  ree  may  believe  him  the 
ttiorey  bccaufe  he  feems  to  be  exceedingly  prejudiced  again/I  hinii  itho  bs 
yeould  perfwade  us  that  he  voas  not)  calling  him  a  iveak^  ignor^t,  conceited 
and  arrogant  Ma>K  Andyet,  v^hen  he  comes  to  give  us  an  Account  of  his 
J'lerefyy  Eccl.  Hift.  Lib.  7.  Cap.  32.  He  owns,  that  he  was  iinju/ily 
cenfur  d  by  thofe,  who  reckon'' d  him  to  hold  the  fame  Opir ion  with  r'aulus 
Samafatenfis  and  Photiniis,  who  heldj  That  Chrift  was  a  mere  Man 
\0nl7.  5/a,  fays  he,  J  have  rtad  his  orvn  Writigs,  and  I  find,  that  his 
jchole  Error  ivas  this,  that  he  was  afraid  to  call  the  Virgin  Deiparam 
f '^sorkc A  the  Mother  or  Bringer-fb:-th  of  God.  But^inwhat  Senfs 
"NcPconus  fcrupVd  to  ufe  that  Expreffton,  we  may  learn  from  Evagrius 
Scholafticus,  Lib.  i.  cap.  7.  who^  tho  a  rnoji  bitter  and  inveterate  Ene* 
my  of  his,  calling  him  co>iflamly  an  impious  Fellow^  a  vile  Haetick  and 


cites  feveral  P^lfages  out  of  the  Letters  which  poor  Neftorius /t'wr  to  fome 
Crcat  Men  then,  in  order  to  beg  that  the  Pcrjecntion  agaivfl  him  (which 
jvas  barbaroujly  fevere)  might  be,  at  kafl  mitigated.  .i!':d.  xrr.Q-oJi  thofe  Paf" 
fdgeS)  there  is  this  memorable  one^  wherein  Nertorius  writes^  That  finding 
the  Church  fpHt  unhappily  into  two  Parts ;  one  Party  averting, 
that  the  Virgin  Mary  was  only  av^^cdTOTf^Kav^  the  Mother  of  Chriji^  as 
a  mere  Man  ;  and  the  other  Party  alTcrting,  that  jbe  was  Q^tokov,  the 
Mother  of  Ciod,  as  iuch  ;  I  was,  lays  he,  afraid,  to  ufe  either  Ex- 
prefiion,  leaft  I  might  cither  fink  her  Charafter  too  low,  or  raife  it 
too  high,  and  therefore  I  call'd  her  xv^'^'^^-^^'y  ^^^  Mother  of  Chrift. 
.Now  this  modefl  Account  of  Neftorius,^  ?^  cenfurd  /^j*  Evagrius,  as  a  bold 
Defence  of  his  Blafphemy.  But  let  the  J^eader  judge  bow  fubtle  Men 
v^erc  then,  to  find  Blafphemy  in  the felVords.^ 

{w)  if  jvy  ask^  Why  I  fufpett  Cyrillus/o  far  as  this  comes  to  I  I 
anfwcr,  bccaufe  I  cannot  otherwife  imagine,  how  a  Man  of  bis  Learnings 
Parts  and  Charailer^  jhoiild  have  aBed  fo  furioufly  againfi  Neftorius,  and 
in  fo  intrieguing  a  manner.  Fc^,  I.  It  is  plain  from  all  the  Accounts 
of  ths  Synod  of  Ephelus,  tkf  m^mvd  Neftorius,  (tho  m  have  no  other 

Account 


Chap.  3 .         Tfce  Loganthropos.  Q91 

ftantinophy  if  not  for  himfelf,  yet  for  fome  Friend)  I 
a:r.  perfwaded^  that  what  I  have  faid  on  this  Head  will 
be  unwelcome  to  none^  but  fuch  as  are  either  fottifhly 
ignorant^  or  unaccountably  prejudic'd. 

And  nowj  feeing  not  only  how  true  our  Aflertion 
is^  but  of  what  Importance  likewife  ;  I  fhall  return, 
and  take  fome  Notice  of  Chrift's  Satisfitiion  to  Divine 
Juftice^  for  Mens  Sins^  as  he  was  Man,  by  Virtue  of 

V  2  the 


Acmtnt  than  that  which  his  bitter  Enemies  have  given  us)  that  Cyrillus 
atJed  an  intriefuivg  avdjalfe  Part  there  ;  iv  precipitating  the  Sentence  before 
the  Arrival  of  the  Eaflem  Bijhops^  as  even  Valefius  ownSy  in  his  Anriota* 
tio/is  on  the  34th  Chapter  of  the  7CI1  Book  of  Socrates,     For  the  Story  ts^ 
infhort^  this :  Cyrillus  a>^d.  his  Party  pufo  on  the  Sentence  againfl  Nefto- 
rlus,  before  the  Synod  was  fully  met\  and  fend  him  the  Copy  of  his  being 
depofedfrom  his  Office  and  Be'nefice,     Meftoriu:  fcrjs  this  to  the  Emperor, 
with  a  Complaint  of  his  Emmies,  both  as  to  thdr  Fraud  and  Violence,  and 
reprefenting  the  Injufiice  of  the  Sentence^  as  being  pafly  before  the  Arrival 
of  the  Exfiern  Bifiop:.     .I^i  ten  Bijhops  fign  this  Relation  of  Neftorius, 
AS  containing  the  very  Truth  of  this  Matter.     Five  Days  after  this  Sen* 
fence,    John  Biflwp  of  Antioch,    with  the  Eaflem  BiJI)opSy    arrives  ; 
wfjo  detefting  this  unjuii  Proceeding,  calls  a  Council  of  the  other  Party,  and 
depofes  Cyril  and  Memnon  ;  as  Cyril  again  depofes  him.    The  reft  of  tbg 
Story  is  tedious.     But  Cyril  prevails  with  the  Emperor,  and  fo  Nc^ftorius 
fell  by  the  Secular  Arm,  and  was  mofl  cruelly  ufed  afterwards,     2.  - 1^/-- 
t^m  It  IS,  that  Neftorius  did  tax  Cyrillus  with  fome  fuch  Defign:  Forfo 
Ev 2i^nus  infinuates,  Lib.  i.  cap.  7.  and  he  undertakes  to  vindicate  CyiiU 
lus  ^  but  docs  itfo  lamely,  asincreaftis  my  Sujpiiion.  For  indeed  all  he  does 
is  to  magnify  the  ove,  and  rail  at  the  other,  without  giving  one  Reafon  for 
kisfo  doing.    Only  he  is  pleas'' d  to  call  the  terrible  Perftcution  againfl  Ne- 
ftorius, by  the  Name  of  God's  punijlnng  him  for  Herefy ;  and  to  confirm  all^ 
he  faysy  that  he  read  in  a  certain  Author,  that  Neftorius  his  Tongue  was 
eaten  away  by  Worms,  a7id  that  then  he  went  to  Hell.    He  was,  I  fuppofe,, 
ajham'd  to  name  his  Author,     And  I  am  fure,  he  might  have  equally  been 
ejhamU  to  write  fo  fcurriloujly  as  he  does ;  which  is  fo  little  either  like  a 
Chrifiian  or  Hifforian,  that  a  Heathen  could  hardly  have  allowed  himfdf 
to  have  afled  fuch  a  Part,     3,  Ifufpe^  this  the  rather,  becaufe  the  Eccle- 
ftafiical  Hiflorians,  tho  they  were  too  much  Cyril'5  Friends  to  mention  his 
Namet  yetinfmuate  that  his  Party  kept  out  Proclus  from  fucceeding  Nefto- 
rius, by  trumping  up  an  old  Canon  againfl  the  Tranflation  of  Bijhops,  hs 
being  then  Bifhop  of  Cyzicus.     Now,  whether  the  Canon  was  mi/Taken^ 
(as  Socrates  contends)  by  the  Party,  or  whether  there  was  really  fuch  a 
Canon  (as  V3i\eC\mfdys)   is  nothing  to  my  purpofe.    Tho,  by  the  bye,  / 
wondit  hovf  Valefius  cQma  to  infift  upon  thisfomuahf  feeing  thcVo^Q  was 

0/ 


i^i  The  Loganthropos.        Book  III. 

the  Union  of  the  Perfon  of  the  Man  Chrlff,  with  the  Per- 
fonof  the  Ld^oj.  Fortho_,  according  to  the  Rule  I  have 
laid  down  to  my  felf,  (^iz..  not  to  treat  profeffediy  of  any 
Head,  that  has  been  fully  cleared  up  already)  1  am  not 
to  difcourfe  of  the  Satisfadion  of  Chriil  largely  :  Yet 
I  cannot  altogether  omit  this  weighty  Point.  And  yet 
I  hope  the  Reader  may  find  that  Advantage^  by  what 
I  Ihall  fay  on  this  Head^  (tho  touch'd  upon^  as  it  were^ 
by  the  bye)  which   he  will  not  eafuy  meet  with  in 

fome^  even  of  thofe  Authors^  that  have  made  it  their 

Bufinefs  to  treat  of  this  Subjed  particularly  and  fully. 

But^  to  proceed  ^  let  thefe  things  following  be  duly 

considered  here. 

I.  Thatj  when  the  Logos  had  formed  to  himfelf  ^ 

Man^   partaking   of    the  Common    Human  Nature^    and 

had  united   this  Man  to  himfelf;  it  follow'd  in  courfe  ; 

I.  Th^t  this  A^an  muft  be  innocent  and  finlefsj  and^ 


of  (tvoihsr  Aji;7.f,  as  Socrates  relates.  Chap.  40.  Hovever  I  c.tvrot  but 
take  notice  how  cimiirigly  the  Party  of  Cyril !us  tnmpt  up  thh  Ca:m^,  to^ 
keep  out  a  Man  of  th  fair  eft  Charailer  of  all  the  Bifhops  of  that  Jp^i\  in 
order  to  get  in  Maximianus,  a  poor  fuperftiiious  loot  of  a  Movi  :  For 
this  is  the  befl  th.it  Socrates  has  to  fay  of  him,  tho  he  do  it  in  fofter 
Words,  But  he  dying  i?j  a  little  time  after,  Proclus,  rvho  it  feeras  was 
aivarc  of  Cyrillus,  got  the  Pxomxri  Bijhop  to  write  to  k'm  not  to  opwfe  his 
jEleCtion  ;  and  the  Emperor  favour irg  his  Elect io^J  Jiiervife,  I  fuppofe 
Cyril  was  too  politick  to  r^ieddle  any  more.  if  then  any  asl^^  Whjt 
J fufpeB  Cyril  to  have  oppofed  V'iOdus  at  frfl?  I  anfiver,  iesaufe,  as 
J  faid  but  ]ufi  now,  the  Roman  Bijhcp  wrote  to  him  not  to  oppofe  him 
770W  ;  which  fuppofe s  th^t  he  had  done  fo  before.  But,  if  the  Quefiion 
be.  Why  Cyril  was  his  Enemy  ?  I  anjwer,  becaufe  he  Inew  Produs  would 
vever  be  his  or  any  Mans  fool,  in  perfecming  thofe  of  different  Sen- 
tirnents  ;  for  this  was  his  profejf^d  Opinion,  that  it  was  un-ufi  to  dofo,  and 
accordingly  his  Practice  was  a  Refutation  of  the  violent  Methods  of  Cyril 
and  his  Party.  See  his  Charatler  this  way,  in  Socr.  Eccl.  Hift.  Lib.  7. 
€2p.  41.  ^'  -Btn,  after  all,  in  cafe  any  fiiould  think  me  too  favourable 
to  Neflorius,  /  do  declare,  that  1  have  no  great  Opinion  oj  the  Zl^n, 
For  I  think  he  deferv  d  all  the  Severity  he  met  withy  from  the  hands  of  God^ 
upon  the  account  of  his  barbarous  Perfcmion  of  the  Macedonian  Here- 
ticks  ;  for  which  Socrates  does  \uflly  cerfw  e  him.  Lib  7.  cap.  31.  Onljf 
I  think  be  wus  as  un'yiftly  perfecuted  by  CynWus  and  his  Party,  upon  the 
R^eafons  already  affgn^d.  And  had  we  any  account  of  this  Affair  from  an 
ir/^ partial  /zliflorian,  I  qucftion  not,  but  that  what  I  propfe  btrc  conje^urallyn, 
T^oiiU  appear  to  be  vo  more  than  the  Truth* 

2.  That, 


chap.  5.  The  Logantliropos.  29^ 

2.  That^  by  virtue  of  his  Relation  to^  and  Umon  witti 
the  Perfon  of  the  Logos^  what  he  did  bore  a  Character 
more  than  Human  ;  and  (upon  the  Suppofition  of  a 
previous  Agreeme?it  between  the  Father  and  the  Logos  this 
way)  his  Performance  came^  by  Virtue  of  the  fame 
Relation  and  Union^  to  be  meritorious ^  and  of  Divine  Va- 
lue and  Efficacy. 

2.  That^  feeing  the  Logos  aflluiied  the  Man  Chrifi 
into  Union  with  hiinfelf^  in  order  to  defeat  Satan^  and 
to  deftroy  his  ufurped  Dominion  over  Men  ^  and  thus 
to  lay  a  Foundation  for  their  Salvation ;  It  was  neceffa- 
ry^  I.  Thwtthe  Man  ChriH  Ihould  hQ  in'dfiate  of  Trialy 
during  the  time  of  his  Converfe  among  Men ;  2,  That 
he  fhould  ad  (as  I  have  formerly  faid)  the  ^erjf  Reverfe 
of  that  Part,  which  the  Firfi  Man  aded.  As  therefore, 
he  mull  be  fuppofed  to  be  under  the  greateft  Engage- 
ments, to  defend  himfelf,  fo  as  to  fiijtain  all  the  Attacks 
of  Men  and  Devils,  without  any  Difhonour  to  himfelf, 
or  Prejudice  to  the  Caufe  which  he  efpoufed :  So,  like- 
wife,  to  be  animated  with  that  Vigour  and  Refolution, 
as  to  act  offenfively  againft  his  Enemies,  and  that  with 
fuch  Glory  to  himfelf,  as  to  defeat  them  intirely,  not- 
withftanding  of  all  the  Difadvantages  he  himfelf  was 
under.  Hence  it  was,  (x)  that  he  conquer  d  Death  hy 
dyingy  (j)  and  led  captizfe  Principalities  and  Powers  ^  (2s) 
making  thus  an  open  fiew  of'em^  as  the  Apoftle  fays,  cve^ 
upon  the  Crofs. 

Therefore,  ;.  We  muft  conclude  like  wife,  that  our 
Saviour,  was  a  puhlick  Perfon^  and  obiig'd  to  ad:  as  fuch 
in  the  ftead  and  for  the  fake  of  others.  For  this  is  the 
very  eifential  and  principal  Notion  of  the  M.m  Chrift-^ 
in  this  prefent  Relation  ^  That,  he  was  put  into  the 
room  and  place  of  the  Firfi  Man y  and  confequently 
reprefented  all  Mankind  as  he  had^  done ;  in  or- 
der not  only  to  re7idtr  all  Aden  fal^ able ^  fo  'AS  fallen  Angels 
were  not  ,*  but  likewife  actually  to  fave  all  Jnch^  as,  re- 
nouncing the  Old  Adarn^  fliould  come  and  put  themielves 

{%)  I  Cor.  15.  54.    (y)  iiiph.  4-  8.    (7)  Col.  2.  15 

V  ;  under 


^94  '^^^  Loganthropos.        Book  III- 

under  his  Tatronagey  with  a  concern  to  ad  as  his  fpiri- 
tual  Children^,  in  order  to  attain  thus  to  glorify  and  en- 
joy God. 

Uutj  4-.  In  order  to  obtain  this  Power  and  Authority 
as  Man,  it  was  neceffary  that  he  fhould  merit  this  Su- 

rearn  Headjlolp  over  Mankind^  in  order  to  reach  the  ends 
juft  now  mentioned.  And,  he  could  not  otherwife 
merit  fuch  Favours  for  Lapfed  Men^  but  by  being  a  'vica- 
rious  and  fubfi-itute  Sacrifice  of  Attonement  or  Vropitiation 
for  us,  and  in  our  ftead.  And  that  he  was  fo,  is  avert- 
ed plainly,  and  over  and  over  again,  in  Scripture.  He 
tells  us  himfelf,  to  this  purpofe,  Matth,  20.  28.  that  he 
gave  himfelf  KvTfov  dvri  noKhQv^  a  Ranfom  for  many  ; 
or,  as  the  Apoftle  words  it,  ocvt/'Aut/dov  xj-Td^  TravT^v^ 
a  Ranfum  (or  a  vicaripus  Ranfom,  as  the  Word  denotes) 
for  ally  I  Tim.  2,  6.  Which  Expreffions  we  may  pro- 
perly enough  join  together,  and  call  Chrift  (with  re- 
lation  to  his  Satisfaction)  Avipov  d^iiKvr^w^  i,  e,  a 
^vicarious  Ranfomy  or  a  Ranfom  given  and  accepted  in  the 
lieu  and  (lead  of  that  Ranfom,  which  was  owing  by  us  to 
Divine  Juflicey  or  (in  cafe  of  failure)  of  that  Alifery  that 
"ive  were  hound  over  untOy  and  was  intaiVd  up07i  »/,  without 
fuch  a  Frovifo.  For,  as  we  are  told,  i  John  2. 1,2.  Chrifi 
the  righteous y  is  not  only  the  Paraclete  of  finful  Men,  but  alio 
lK(XCfj.0Sy  the  Propitiation  for  our  Sinsy  and  not  only  for 
our  SiftSy  hut  alfo  for  the  Sins  of  the  whole  JVorld.  For, 
fays  the  fame  Apollle,  Chap,  4^.  10.  God  fent  his  Son 
for  this  very  end,  that  he  might  be  a  Propitiation  for 
our  Sins. 

Were  I  to  treat  of  Chrift's  Satisf  idion  here,  I  would, 
(i.)  In  the  general,  confider  and  prove,  that  Chrift 
did  truly  and  really,  tho  in  a  Spiritual  Senfe,  execute 
the  Office  of  a  Prieft  ^  and  theny  (2.)  More  particular- 
ly treat  of  Chrift's  making  Satisfadion  to  Divine  JufticQ 
for  us,  for  the  Breach  ot  God's  Law,  and  the  Affront 
thus  done  to  his  Authority.  And  in  doing  this,  I  fhould 
be  obliged  to  confider  thefe  three  Things  diftindly  ; 
viz..  FirBy  The  Matter  of  this  Satisfadion,  or  that  by 
which  Satisfadion  was  made,  viz,.  ChrilVs  Obedience, 

both 


Chap.  5-        The  Log2itithro]^o5.  ap5 

both  aaive  and  pafTive.  Secondly,  The  Nature  of  this 
Satisfaaion^  in  its  Properties :  (where  three  Things 
would  occur  to  be  cleared,  int..  its  Neceffity^  its  Verity y 
and  its  Perficiion.)  And  then^  Thirdly,  ItsObjed^  where 
what  I  hinted  before^  as  to  the  ftating  of  this  Contro- 
verfy^  would  properly  fall  in  to  be  cleared.  '  But  all 
thefe  things  have  been  copioufly  difcourfed  of  by  others^, 
and  therefore  I  ihall  chufe  to  wave  them. 

Only  there  is  one   things  the  Mifunderftanding  of 
which  has  occafioned  many  Miftakes  and  Errors^  which 
I  fhall  briefly  touch  here.     And  this  is^  in  what  refpeA 
Chrift  is  faid  to  die  for.us^  and  in  our  ftead.     Which 
turns  upon  this  one  pointy  fo  far  as  I  am  now  concerned 
to  anfwer  it ;  njiz>.  Whether  Chrift  paid  the  fame  indi- 
vidual Price^  which  we  ought  to  have  paid^  according 
to  the  Tenour  of  the  Covenant  of  Works^  or  Law  of 
Innocency^  which  ^.^^w^  broke ;  or  whether  he  paid  only 
what  was  a  fufficient  and  full  Equivalent,  to  that  which 
we  were  otherwife  obliged  to  have  paid.  Many  Learn- 
ed and  Pious  Divines  have  held  the  former.    But  others,, 
who  have  look'd  more  narrowly  into  things,   affert  the 
latter  only.    And  indeed  fad  Experience  has  let  us  fee^ 
that  the  former  Opinion,    tho  no  doubt  honeftly  and 
pioully  meant,  is  unfcriptural  and  befides  the  Truth. 
For  befides,  that  this  has  given  rife  to  wild  Antinomian 
Conclufions ;  that  feeing  Chrift  has  paid  the  very  fame 
Price,  we.  have  nothing  at  all  to  mind,  as  to  Repen- 
tance, Faith  and  Obedience,  which  to  mind  were  to 
impeach  Chrift 's  Merits  and  Satisfadion  as  imperfed:  : 
I  fay  befides  this,  it  will  be  found  impolTible  for  us,  up- 
on this  Suppofition,  to  ftand  our  ground  againft   the 
Socinian  Arguments,  brought  from  the  Impoflibility  of 
Chrift 's  paying  the  very  fame  individual  Price  we  were 
obliged  to,  becaufe  our  Penalty  was  eternal  Death  and 
Mifery,  which  Chrift  could  never  undergo.  For  Chrift's 
Sufferings  were  not  the  Idem,  but  the  Tantundem  of  what 
was  threatned  againft  Adatn  and   his  Pofterity,  in  cafe 
of  Difobedience.      Befides,  that  it  was  we  and  not 
Chrift  that  were  then  threatned.    So  that  when  God 

V  4  accepted 


596  the  Logan thropos.         Book  III. 

accepted  Chrift's  Sufferings  for  a  iimited  time^  inftead 
of  ours  for  Eternity  ,  it  is  plain^  di4m  aliMs  fohlt^  tdttrd 
folvitur^  that  the  change  of  the  Perfon  fufftring  includes 
another  thing  paid  in  lieu  of  .our  Suffering  for  ever. 
And  tho  Sin  be  reprefented  in  Scripture  fometinies  as 
a  Debt;,  yet  that  is  not  the  only  nor  principal  Confide- 
ration  it  comes  under.  For  it  is  moil  properly  the  Vio- 
lation of  God's  LaWj  as  the  Apoftle  defines  it  {a) :  So  that 
God  is  to  be  confidered  here^  not  fo  much  as  a  Creditor^ 
as  a  Legiflator  and  Judge^  requiring  Satisfaction  for  the 
TranfgrcfSon  of  his  Law^  without  which  he  threatens 
to  inflict  the  Punifhment  due  to  fuch  TranfgreiTors^  ac- 
cording to  the  Letter  and  Rigour  of  the  Threatning. 
Chrift's  Part  therefore  here  was  not  fo  much  that  of  a 
Surety^  (tho  that  word  be  ufcd  to  fliew  us  that  he  was 
not  properly  the  Debtor  j  as  that  of  a  Mediator^jCXpiating 
Guilty  and  making  Reparation  to  Juftice^  fome  other 
way  than  by  the  Execution  of  the  Law  upon  Offenders^ 
according  to  the  Threatning^  coniidered  in  its  proper 
and  literal  Senfe. 

Now  fmce  the  Cafe  is  thus^  we  may  eafily  difceru 
the  Invalidity  of  the  Groundsj  upon  wdiich  the  former 
Opinion  is  founded.  Therefore  v/hen  they  fay^  Firfi^ 
That  the  Dignity  of  the  Perfon  of  Chrifl;  makes  up^ 
what  was  wanting  as  to  the  Kind  or  Degree  of  the  Pu- 
niftiment :  This  anfv^ers  it  felf,  and  militates  againil 
them  y  fmce  it  is  a  plain  Confeffion^  that  Chrift  fuffer- 
ed  not  the  very  fame  thing  that  was  threatned  againft 
us^  but  fomething  equivalent  to  it^  which  by  reaion  of 
his  Dignity  and  Worthy  was  as  much  as  all  our  Suffer- 
ings forever^  nay^  lihall  add  infmitely  more,  feeing  up- 
on this  account  he  merited  Salvation  for  us^  which  the 
.Eternal  Sufferings  of  all  Sinners  could  never  poffibly 
have  done.  And  therefore  this  fiiggefts  another  Reafon 
to  fliew  that  it  was  not  the  I^hm  that  Chrifl;  fuffered, 
feeing  he  merited  by  what  he  fuffcred.    Whlch^  by  the 

— ' — ^ — —  /    -.'.UL.'  _    ."...i.^.c''-na.K 

(a)  I  John  9,^         . 

way. 


Chap.  5-        The  Loganthropos.  apy 

way^  lets  us  fee  the  Abfurdity  of  fuppofing  that  it  was 
not  Chrift  perfonally  confidered^  but  myftically,  that 
fuffered;,  as  the  Head  of  his  People^  in  fuch  a  Senfe,  as  if 
they  actually  fufFered  and  merited  in  hlir*.  An  Opinion 
monftrous  in  it  felf,  as  raifing  us  up  to  a  fliare  in  the 
Honour  of  Chrift's  Satisfaction^  Twhen  we  are  fure, 
that  he  trod  this  Wineprefs  alone  ;)  and  dreadful  in  its 
Confequents ;  which  are  fucli  as  thefc^  'vlz,.  That  the 
Eled  are  as  Holy  and  Righteous  as  Chrift  himiclf; 
that  all  their  Sins  were  adually  pardon'd  at  Chrift's 
Death  (nay  lome  have  been  fo  abfurd  as  to  carry  this 
up  as  high  as  Eternity^  wifely  jumbling  the  Decree  to 
Pardon^  and  adual  Pardon^  together  in  one  and  the 
fame  Idea ;)  and  that  Chrift  did  believe^  repent  and  obey 
for  them^  fo  that  there  is  no  need  for  them  to  mind  any 
of  thefe^  &c.  But  to  return^  Secondly ^  We  are  told  in 
favour  of  this  firft  Opinion^  tliat  Chrift  muft  have  un- 
dergone eternal  Deaths  had  he  not  been  able  to  free 
himfelf  from  it :  It  is  plain  from  this  alfo,  that  Chrift 
did  not  pay  the  very  fame  thing,  which  we  were  to 
pay  And  again.  Thirdly y  When  we  are  told,  that  if 
it  was  not  the  fame  thing  actually,  yet  it  was  the  fame 
thing  by  Imputation :  It  is  ftill  plain,  even  from  thij 
Suppofition  of  theirs,  that  it  was  not  the  very  thing, 
which  we  were  threatned  with,  that  Chrift  fuf- 
fered. 

But,  f.  (to  go  one  ftep  further)  We  muft  fuppofe, 
that  what  the  Man  Jefus  ChriH  did  and  fuifer'd,  could 
never  have  been  meritorious  or  fatisfadory,  had  not 
Chrift  aded  with  that  Wifdom  and  Exadnefs,  in  rela- 
tion to  God  Himfelf y  as  the  Party  offended,  which  the 
Logos  had  agreed  and  promifed,  he  fliould  do  ,•  and  that 
to  that  degree,  as  to  agree,  that  his  Father  fhould  him- 
felf be  Judge  and  Umpire  in  this  Affair. 

And  now,  that  I  am  come  to  this  laft  concluding 
Head,  of  my  Preliminary  or  Foundation-Work,  in  or- 
der to  our  underftanding  how  Chrifl  manag'd  himfelf 
as  the  Seccjhl  Adam  or  Fcaderal  Head  of  Men^  during  his 
Stat€  of  V'Yiibation  ^  in  order  to  his  obtaining  the  Fame 

more 


398  The  Loganthropos.        Book  III. 

more  fully^  in  Point  of  fupreme  Agency^  in  a  State  of 
Exaltation :  I  need  only  defire  my  Readers  to  recoiled 
what  I  have  faid^  and  to  carry  along  with  them  the 
Sum  and  Connexion  thereof ;  which  I  hope  I  need 
not  abridge  noWj  as  not  being  willing  to  detain  the  Rea- 
der any  longer^  than  mere  neceflity  requires. 

For  I  am  fure^  that  if  the  Reader  do  but  apprehend 
the  Sum  and  Connexion  of  what  I  have  faid^  he  will 
readily  fee^  that  I  did  juftly  fuppofe  the  Maxim^  men- 
tioned in  the  beginning  of  this  Chapter^  to  have  been 
that  by  which  our  Saviour,  as  Man^  manag'd  himfelf, 
in  reference  to  invifihle  Agent s^  and  confequently  to  the 
Sup-eam  Father  of  all,  irt  the  firft  place.  For  to  him,  he 
flood  in  a  moft  fpecial  Relation  as  Son^  both  by  reafon 
of  his  Union  with  the  Logot  •  and  upon  the  account  of 
his  Office  as  the  Second  Adam  ^  as  well  as  becaufe  of  his 
wiraculous  and  extraordinary  Conception  and  Birth. 

Now,  by  our  Lord's  exad  Management  of  himfelf, 
according  to  the  Maxim  laid  down,  he  obtain'd  to  have 
this  Approbation  from  God  ,•  That  he  had  done  all  that 
"was  expected  or  defiredy  and  all  that  a  Man  could  do,  for 
Mankind y  under  the  Circumjlances  wherein  he  was  ftated  y 
and  that  therefore  he  had  merited  to  he  their  Head^  to  go- 
fvern  and  judge ^  and  to  reward  or  punijh  them^  as  he  faw  fit  ^ 
Upon  Condition  of  his  being  refponftble  for  all  he  did  this 
'way^  at  the  end  of  time^  and  of  his  being  thus  fubjeB 
to  Gody  upon  his  giving  up  the  Mediatorial  Kingdom  to  the 
Father y  that  God  mayy  after  that,  be  all  in  all^  as  the 
Apoftle  tells  us,  i  Cor.  15'.  28. 

That  this  was  the  Rule  of  our  Saviour's  Management, 
in  relation  to  God,  does  not  only  appear  from  all  that 
has  been  faid,  but  from  this  alfo  ^  That  he  could  not  aEh 
either  a  lower  or  higher  part.  For,  to  have  aded  below  this, 
had  ruin'd  the  whole  Work  he  came  about.  And,  to 
ad  higher  than  the  Sphere  of  a  perfed  and  innocent 
Man,  was  fimply  impoffible,  unlefs  the  Logos  had  aded 
for  him,  which  neither  could  have  been  reckon'd  the 
Doing  of  the  Mi;>n  Chrisly  nor  have  been  confiftent 
with  the  Covenant  of  Agreement  between  the  Father 

and 


Chap.  :^.         The  Loganthropos.  apo 

and  the  Eternal  Son,  Nay^  for  the  Man  Chrifi  to  have 
fo  muchj  as  attempted  to  ad  beyond  the  Sphere  of  his 
Adivity^  had  been  a  Sin  ^  and  fuch  a  one,  as  muft  be 
fuppofed  to  be,  at  leaft,  very  near  a  kin  to  that  of  the 

fiy'fi  Adam. 

Nor  could  God  the  Father  require  more  of  him  than 
an  exad  Management  of  himfelf,  this  way.  For,  be- 
fides  what  I  have  fa  id,  as  to  the  Covenant  of  Redemption y 
by  which  God  had  gratuitoufly  tied  up  himfelf  fo,  as 
to  require  no  more  ^  We  are  obiig'd  to  conclude,  (from 
all  the  Ideas  we  have  of  things,  and  from  all  the  Rules 
of  Reafoning)  that  God  could  not  expert  more  from  a 
Creature^  than  its  Nature  and  Circumftances  would  al- 
low of. 

The  nice  and  critical  Part  therefore,  thzt  ChriH  had  to 
aA  as  Man^  and  as  intrufied  with  human  Concerns ^  was  ,*  To 
keep  clofely  by  the  Rule  mentioned,-  without  tith&vjinh- 
ingy  in  the  leaft,  helo7v  this  Character  and  TruB  ^  or  at- 
tempting to  foar  above  it,  by  interfering  with  that  Part 
that  did  formally,  properly  and  immediately  belong  to 
the  Logosy  as  fuch,  under  whofe  peculiar  Guardianjhip  the 
ManChrifi  was,  by  reafon  of  the  clofe  and  indiffolvable 
Union  which  he  had  with  him. 

And,  in  order  to  aci  this  Rart^  we  muft  fuppofe,  that 
the  Man  ChriB  was  under  the  moft  deep  ImpreJJions  of 
thefe  things  following  ^  from  a  diftind  View  of  which, 
and  with  the  moft  fervent  Zeal,  and  Concern  for  which, 
he  acSed  and  behav'd,  in  all  he  did  and  fuffer'd,  from 
firft  to  laft  ;  viz,,  i.  That  the  Logos ^  who  had  under- 
taken for  him,  and  ingag'd  his  Honour  this  way,  might 
not  fuffer  any  thing,  like  an  Affront,  by  any  Indecency 
in  his  Condud.  2.  That  the  Supreme  Father ^  who  was 
Judge  and  Umpire  of  his  Procedure,  in  all  he  did_, 
might  not  fee  any  juft  Caufe,  to  pafs  Sentence  upon 
his  Performance,  otherwife,  than  in  his  Favour,  and 
confequently  in  the  Favour  of  Mankind.  3.  That 
Men  might  not  be  Lofers,  but  Gainers,  by  this  his  Un- 
dertaking. For,  as  now  he  has  regain  d  what  the 
JpirH Adam\o?i 'y  had  he  failed,  he  had  rendred  our 

■•  ^  State 


goo  The  Loganthropos.        Book  III. 

State  yet  more  defperate  ;  feeing  no  other,  after  this, 
could  have  pretended    to  have  been  capable    of  re- 
trieving Mankind  and  Human  Affairs.    4.  That  Angels 
might  have  a  new  Incouragement  to  continue  faithful, 
and  be  deterr'd  from  any  thing  like  that,  which  had 
precipitated  their  former  Equals  into  Mifery,  and  had 
been  fo  fatal  to  Men,  as  to  be  no  other  way  falvable, 
but  by  this  ftrange  Method  ,•    which  they  could  not, 
in  reafon,  exped  would  ever  be  a(5led  over  again. 
And,  y.  That  Satan  might  not  have  any  reafon,   to 
boaft.of  hisConqueft  over  him  that  was  made  after  the 
Image  of  the  Logos ;  but  might  be  defeated!,    even  by 
Man ;  tho  he  had  been  the  occafion   of  his  lofmg  the 
Image  of  God,  and  confequently  his  Favour  by  pre- 
cipitating him  into  Sin.    For,  in  order  to  the  Denjns 
greater  Difgrace  and  Confternation,  the  Logos  would 
not  deg^de  himfelf  fo  low,  as  to  conquer  him,  by  his 
great  Power,  or  by  himfelf  immediately.    No,  no,  this 
md  been  impar  Congreffus^  an  unequal  Match,  by  which 
Satan  had  gain'd  fome  Reputation  ;  feeing  this  would 
have  led  rational  Creatures  to  fuppofe,  that  he  could  not 
be  conquer'd  otherwife,  than  by  infinite  Vovnr^  immedi- 
ately put  forth  againft  him.    Therefore,  the  Logos  took 
a  quite  other  Method,  and  formed  to  himfelf  a  Second 
Adam^  thatfhould  conquer  him,  even  under  all  the  dif- 
advantageous  Circumftances,  that  an  innocent  Man  could 
be  fuppofed  to  be  in.    And,  this  he  performed,  without 
apparelling  this  Man  with  t^^  Luminous  Garment  of  the 
Sbtchinah^yf]\i\Qh  Ada?n  was  cloathed  with  (as  Ifaid)  be- 
fore the  Fall,  but  without  this  or  any  fuch  appearance, 
whilft  he  was  ingag'd  in  fighting  Satan.     For  the  Man 
ChriBy  during  all  the  time  of  his  State  of  Humiliation 
(excepting  then  when  he  was  manifeiled  thus  to  fele(3: 
Witneffes,  in  order  to  be  known  to  be  the  Meffiah^)  ap- 
peared and  converfed,  as  an  ordinary  Man  only,  be- 
ing deftitute  of  any  fach  Pledge  of  the   Prefence  of 
the  Shechi7tah  with  him.     So  that,  tho  he  was  really 
innocent  and  without  Sin,    he  appeared  on  Earth  all 
along,  in  this  refped,  72;/>/&  Sin.  i,  e.  as  if  he  had  been  a 
^  •  finful 


Chap.  3.         The  hogznthvopos.         '    301 

finful  Man ;   and^,   as  if  he  had  been  fuch  a  one,  he 
fufFered^    in  the  Opinion  both  of    Jews  and  Gentiles ; 
becoming  thus  our  Subftitute^  as  heing  offered  to  bear  the 
Shis   of  manjy  as  the  Apoftle  fays,  ^ik  9.  28.    adding 
immediately.  But  unto  the???  that  look  for  him  he  Jhall  appear 
the  jecG7jd  time  ovithout  Sin^  i.  e.  with  the  Glory  of  the 
Sbechinah.  upon  him.      So  that  by  the  Antithefis  of 
thcfe  two,  "viiK^.  his   appearing  the  time  firft  with  Sin, 
and  his  appearing  the  lecond  time  without  Sin^  we  are 
led    to  underftand.  the    Apoftle's    full    Meaning   in 
both  :    Which,    I  humbly  conceive,  was  never  clear- 
ly  explained  before.      For,    if   ChriB's  appear i?ig  the 
fecond  time   without  Sin^    doth  denote  his  Appearing 
with   the  Glory  of  the   Shechinah  upon   him  (as  cer- 
tainly it  muft  :)  Then  it  is  certain,  that  by  Chrifi's  Ap-   -. 
fearing  with  Sin  the  firH  time   (which,  tho  not   expreft 
here,  is  yet  neceflarily  fuppofed)  we  muft  underftand,     j 
not  only  his  being  a  Stn-offering^hut  his  appearing,  as  an     ! 
ordi-nayy  Man^  and  his  fufFering  Death  accordingly,  (and    ( 
by  the  Suffrage  of  "[jews  and  Gentiles^   as  a  MAlefactar  J 
too.)     For,  had  he  had  the  Badge  of  the  Shechinah  up- 
on him,  he  could  not  have  been  obnoxious  to  Death. 
As  therefore  the  withdrawing  of  the  Shechinah   from 
Adamy  was  a  Mark  of  his  Mortality  ;  fo  Chrift's  being, 
without  this,  reprefented  him   as  one  that  was  to  die 
too.     And  hence  we  may  perceive  the  Strength  of  the 
Apoftle's  Reafoning,   by  the  Connexion  of  ^uer.  27, 
and  28.  yi';?J,  as    it  ts  appointed  unto  all  Men  once  to  die, 
(hut  after  this  the  ^Judgment :)  So  iikewife  Chrift  was  once 
offered  to  hear  the  Sins  of  many  ^  hut  unto  them  that  look  for 
himy  jhall  he  appear  the  fecond  time  without  Sin*     For  the 
Senfe  and  Delignof  thefe  Words,  is  plainly  this  ^  That, 
as  the  State  of  all  Men,    fmce  the  Fall  of  Adam^  is 
fuch,  by  the  Divine  Appoinunent,  that  they  muft  die, 
and  then  afterwards  give  an  account  of  their  Condu<5t, 
whilft  in  this  World,  to  the  Supreme  Judge,  at  the  lafl: 
Day  :  So  even  Chrift  himfelf,  by  reaibn  of  his  being 
a  Man,  wasoblig'd  to  undergo  Death  too  ^   and  that, 
in  a  pid)lick  manner  alfo,  as  a  propitiatory  Sacrifice  for 

Men, 


§01  The  Loganthropos.         Book  III. 

Merij  by  reafon  of  his  being  the  Second  Adam^  and 
thus  under  a  general  Charader^and  in  a  Publick  Station, 
in  relation  to  Mankind  as  their  Foederal  Head.  But 
thenj  fays  the  Apoftle^  Chrifl  didfo  ad  his  part,  in  all 
that  he  did  and  fufFered,  that  tho  he  appeared  in  all  this, 
as  if  he  had  been  no  more  than  an  ordinary  Man,  he 
will  certainly  appear  the  fecond  Time,  in  all  the  Glo- 
ry of  the  Sbechinahy  to  the  Joy  and  Comfort  of  all  that 
give  up  themfelves  to  his  Condud,  in  the  Faith  of 
this. 

But  now,  to  return ;  fo  exadly  did  Chrifl:  ad,  as 
Man,  with  refped  to  the  Purpofes  he  had  in  View^ 
that  he  did  perfedly  carry  on  all  that  the  Logos  had 
undertaken  to  his  Father,  to  do  by  him.  And  thus, 
I.  The  Logos  came  off  with  the  higheft  Honour  before 
his  Father  ;  And,  2.  The  Father  faw  his  Juftice  fa- 
tisfied,  to  the  utmoft  of  what  he  demanded,  fo  as 
to  have  reafon  to  truft  the  Loganthropos^  for  the  fu- 
ture, with  the  Management  of  the  World.  :;.  Men 
came  this  way  to  be  falvable,  and  to  have  a  folid 
Foundation  laid,  in  order  to  their  being  fav'd  adually, 
and  that  for  ever,  from  Sin  and  Mifery.  4.  The  An- 
gels of  Light  came  thus  to  have  new  Views  of  God's 
Wifdom,  Greatnefs  and  Goodnefs,  and  to  have  new 
Incouragement,  and  Incitements  to  mind  their  Duty 
and  Intereft.  5*.  Satan  faw  himfelf  out-witted  and  con- 
quered, and  his  own  State,  and  that  of  his  Fellow-Rebels, 
rendered  further  miferable  and  defperate. 

And  to  all  thefe  things  I  mufl  add  this  further,  in 
the  6th  and  laft  Place,  'viz..  That  this  way  the  Man 
Chrifl,  v/ho  was  united  with  the  Logos,  came  to  have 
this  Union  feal'd  and  ratified  by  obtaining  that  Reward, 
or,  as  the  Apoftle  calls  it,  Joy  that  was  jet  before  him  ^ 
for  the  obtaining  of  which,  he  endured  the  Crofs,  defpi- 
fing  the  Shame,  and  is  therefore  now  fet  down  at  the  Right 
Hand  of  the  Throne  of  God,  Heb.  12.  2.  So  that,  as  a 
further  Reward  of  his  Faithfulnefs  and  Condud,  he  is 
now  feated  at  the  Head,  not  only  of  Men,  but  of  An- 
gels, For  this  thQ  Apoftle  expr^fly  aiferts,  Heb,  z,  9-  ^^ 


Chap.  5.  The  Loganthropos.  505 

fee  Jefusy  who  -ivas  made  a  little  lower  than  the  Angels  (fo 
that  here  he  is  confidered  formally  as  Man  onlyj  for  the. 

Suffering  of  Death, crowned  with  Glory  ana    Honour^ 

Now  what  the  Subjeds  of  this  Crowned  King  are^  we 
may  fee  by  comparing^  ver,  7.  with  'uer.  8.  and  both 
with  ver.  9.  i  Cor.  1J.27.  For  the  Apoftle  fays.  That 
every  Being  is  fuhjeBed  to  hiWy  excepting  him  only,  that  put 
all  things  under  his  Feet,  /.  e.  excepting  God  only.  So 
that  certain  it  is,  that  all  the  Angels  are  now  fubjed  td 
Chrift  as  Loganthropos^  in  fuch  a  manner,  as  that  tho 
other  Men,  that  are  glorified,  can  be  only  reckoned 
their  Equals ;  yet  the  Man  Chrisf  is  raifed  above  them, 
by  Virtue    of  his  Union  with  the  Logos, 

And  now,  that  I  am  enter'd  upon  the  Relation  that 
the  heavenly  Angels  ftand  in  to  Chrift,  I  find  my  felf 
infenfibly  brought  upon  the  fecond  Thing  which  I  pro- 
pofed  to  confider  in  this  Chapter. 

Therefore  in  the  lid  Place,  Let  us  confider 
Chrift's  Management  of  himfelf  in  reference  to  the 
jingels. 

Were  it  proper  for  me,  to  run  out  upon  the  Confide- 
ration  of  Angels  here  ;  what  I  am  about  to  fay  upon 
this  Head,  would  appear  in  a  clearer  Light,  than  it 
can  be  at  prefent.  But  I  muft  be  content  to  reprefent 
the  matter  now  as  I  can  _;  feeing  I  fliall  be  obliged  to 
fpeak  of  this  fort  of  intelligent  Beings,  in  a  more  pro- 
per Place. 

Let  it  fuffice  therefore,  at  prefent,  to  remember ; 
I.  Th^it  Angels  are  finite  and  depending  Creatures,  as 
well  as  Men ;  and  that  confequently  they  know 
but  in  part,  and  worfhip  and  ferve  God  accordingly. 
1,  They  are  all  of  them  minifiring  Spirits,  fent  forth  to 
minifier  for  them  who  [Ijall  he  the  Heirs  of  Sal'vationy\v\v\dx 
is  the  higheft  Defcription  the  Apoftle  gives  of  them, 
Heb,  I.  14.  And  therefore,  ;.  In  as  far  as  they  are 
Servants,  and  have  fuch  a  Service  to  accomplifli,  they 
muft  be  fuppofed,  in  fome  Senfe,  to  be  in  a  State  of 
Trial  ^  feeing  further  Service  and  a  further  Reward 

fuppofe 


304-  1^^^  Loganthropos.        Book  III- 

fuppofe  one  another  :  Tho  their  State  of  Trial  is  not 
fuch^  as  that  of  Men^  in  this  prefent  World.  4.  And 
we  muft  not  fuppofe^  that  they  know  perfedly  all  the 
Ends  of  God^  even  in  thofe  things  that  they  are  im- 
ployed  about  as  Servants :  For  this  is  neither  neceffary^ 
nor  (in  fomeSenfe)  poffible.  Our  5^i'/5//r  alTures  us^, 
that  they  knew  not  the  time  of  the  Defirucl'wH  either  of 
Jerufakm  or  of  the  JVorld^  Mark  1:5.  52.  And  Teter 
tells  uSj  that  they  are  Learners  and  Students  flill,  even 
of  the  Mjfieries  of  the  Gofpely  i  Epifi.i,  12.  And  fo  does 
Taul  alfo^  Eph,  :>.  10. 

How  far  then  the  Angels  were  acquainted  with  the 
Defign  of  God^  in  the  Incarnation  of  Chrift^  cannot 
certainly  be  determin'd.  That  they  knew^  that  this 
would  bring  new  Glory  to  God,  and  be  of  general  Ad- 
vantage to  Men,  is  certain  from  their  GtnethUacum  or 
Congratulatory  Song  of  Praife  upon  the  Occafion 
and  Subject  of  ChriH's  Births  Luke  2.  lo,  11,  12,  15, 
14.  But,  huw"  thefe  ends  could  be  thus  brought 
about,  feems  to  have  been  rather  a  matter  of  Afto- 
nifliment  to  them,  than  any  way  feen  thro'  by  them, 
either  at  that  time,  or  for  fome  time  afterwards ; 
if  we  may  judge  of  the  meaning  and  fcope  of  the 
Expreffions,  i  l^et,  1. 12.  and  Epb.  ;.  lu.  And  there- 
fore, theApoille  might  juftly  reckon  this,  as  one  of  the 
Articles  of  the  Myftery  of  Godlinefs,  i  77w.  ;.  16. 
that  Chrift  was  feen  of  Angels.  For  what  could  be  more 
aftonifhing  to  them,  than  this,  'viz,,  to  fee  the  Logos,  who 
had  been  manifefled  to  them  in  Heaven,  in  the  Glory  of 
the  Shecbm/ihy  which  was  to  them  the  ^jtftbkForm  of  God; 
I  fay,  to  fee  the  Logos  now,  ho7yi  of  a  Woman,  and  be- 
come a  Babe,  to  run  thro'  the  feveral  Ages  of  Infancy, 
Childhood  and  Youth,  &c.  up  to  Manhood  ;  and  then 
to  be  cut  off,  by  the  violent  Hands  of  Men.  The  feve 
ral  Steps  of  this  could  not  be  otherwife,  than  moft  ama- 
zing to  them,  that  were  obliged  to  believe  that  God  had 
the  greateft  Defign  in  View  this  way  ^  efpecially  if  they 
were  Strangers,  at  the  fame  time,  to  the  Secrets  of  this 
wonderful  Defign^  as  I  think  it  more  than  probable 

they 


chap.  3-         7^^  Loganthropos.  505 

they  were;,  from  the  Paffages  already  cited ^  For, 
tho  they  knew^  that  the  Logos  was  incarnate,  for  the 
greateil  and  beft  of  ends ;  they  were  ignorant  of  the 
Modm  or  Method  of  God's  Proceeding  this  way  ;  and 
therefore,  as  Veter  fays,  they  were  defirous  to  look  into  thefe 
things  that  were  then  a  doing ;  that  they  might,  by  a 
critical  and  nice  Obfervation  of  them,  attain  to  know, 
what  God  had  not  thought  fit  dire6lly  to  reveal  tothem^ 
and  perhaps  for  this  very  reafon  among  others^  that 
they  might  be  incited  to  ftudy  this  Myftery  the  more 
clofely,  and  thus  have  a  new  Task  put  upon  them.  For 
befidesjthat  this  Contrivance  was  fo  great,  that  even  An- 
gels themfelves  could  not  underftand  it,  without  much 
and  clofe  Study  ;  we  are  oblig'd  to  think,  that  it  was 
a  new  Trial  they  were  put  to  this  way,  'ul'z^.  being  obliged 
to  ferve  in  thole  things,  the  Defign  of  which  was  kept 
a  Secret  from  them  :  Tho,  at  the  fame  time,  we  may 
well  conclude,  that  this  Trial  was  made  eafy  to  them, 
from  the  Complacency  they  had  to  do  the  Will  of 
their  God  j  which  mull  ever  be  fuppofed  to  be  the 
greateft  Pleafure  next  to  (or  rather  jointly  with)  that 
of  enjoying  him,  that  an  innocent  rational  Creature 
can  be  fuppofed  to  be  capable  of 

But,  that  which  deferves  moil  fpecially  to  be  confi- 
dered  hire,  is,  how  or  in  what  refped  the  Gofpelwas  a 
Myftery  to  the  Angels  ?  In  anfwer  to  which,  I  fhall 
only  fiy  one  thing  (becaufe  I  would  be  cautious  of 
Tunning  too  for  upon  fo  dark  a  Subjedt)  ^iz.,  that  the 
great  Strait  and  Difficulty  with  them  was,  no  doubt, 
this  I  Whether  the  Logos  did  intend  to  fatlsfj  the  Father^  to 
conojucr  the  De-uil  and  his  Angels ^  and  to  recover  Mankind ^ 
by  a  full  and  plenary  exerting  of  hirnfelf  this  way  ,•  or,  hy 
the  Man  ChriH^  whom  he  had  formd  to  hirnfelf  a?id  taken 
into  fo  fpecial  an  Union  with  hirnfelf.  For,  as  in  this  cafe, 
no  third  Suppofition  can  be  made,  fo  the  Difficulties 
feem  to  be  equally  unfurmountable,  upon  the  Suppo- 
fition of  either  of  thefe,  if  we  reafon  abftradly  this 
way. 

X  For, 


^c6  The  Loganthropos.       Book  Hi. 

For^  if  the  Logos  was  to  do  all^  by  his  infinite  Ener- 
gy^ then  might  the  Angels,  juftly  realbn  confequential- 
lythus^  i»  Why  iliould  the /^^oj  affume  the  Human 
Nature  at  all  ?  For,  if  he  do  nothing  by  it^  to  what 
purpofe  is  all  this  done  that  relates  to  its  Affumption  ? 
2<.  Andj  is  it  any  great  matter^  for  the  Lo^c^j  thus  to 
overcome  the  De^il^  and  fave  Mankind  from  his  Power 
for  the  future?  Seeing^what  more  unequal  Match^  than 
that  of  Infinite  Wifdom  and  Power^  in  its  Encounter 
with  Finite  Beings  ? 

V  But^  if  upon  the  other  handy  there  be  a  neceffity^^^^ 
in  or (der.  to  the  Ends  mention' d 5  that  the  L^^^oj  fhould. 
\Xl[n.t^^Manxohimfelf'j  then  either  xhQ  Logos  muft  do 
part  of  the  Work^  and  th^Man  Chrifi  do  part  ^  or  the 
44anrnnii  do  all.  And  either  of  thefe^  no  doubt^was  full 
Qfr  difficulty  to  them.  For^  i.  If  each  muft  do  his  paitj, 
th^Adj^ufiwiM  oi  th^fc  muft  needs  have  been  an  unfa- 
i;lipmable  Myftery  to  them ;  as  it  is  ftill  to  us^  when  we 
iTeafon>  in  an  abftrac!^^  manner^  upon  thefe  Points.  But 
I  hope  what  I  have  faid  already^  with  refped:  to  the 
Covenant  of  Redemption^  will  be  a  fafe  Clue  to  our 
IThoughts^  thro'  this  Labyrinth.  But^  2.  Upon  the 
Suppofition  that  the  Man  CJjrist  did .  all  j  the  Mind  of 
Angels  might  well  recoil^  with  the  Thought  of  the  Im- 
poffibiiity  of  this  ^  that  a  mere  Many  tho  innocent^  and 
as.  perfed  as  fuch  a  Creatuure  could  be,  ftiould  be  able 
to  a<5t  fo  critical  and  hard  a  part. 

Let  us  but  confider  one  End  of  Chrift's  Incarnation, 
njvx,.  to  conquer  the  Dc'vil ;  and  we  cannot  but  fee  how 
embarrafs'd  the  Angelical  Intelled  muft  be  fuppofed  to 
be,  in  reference  to  this  fingle  point.  For  the  Strait, 
with  them,  lay  here.  If  the  Logos  exm  bimfelf  fully 
aga'mft  Satan^  there  is  7to  Difficulty  for  him  to  ozfercome 
Satan y  in  ^hat  way  he  pieafes :  For  he  that  made  him  out 
of  nothings  can  again  reduce  hi?n  to  ^lothing^  if  he  hi^zfe  a 
mind.  But  if  the  Logos  do  not  exert  himjelf  fhusy  ho7i/ 
is  it  concei'vable  that  one  fingle  Man-  %in  refift  all  the  united* 
Yowers  of  Hdl^  fo  as  to  difar-m  and  conquer  them. 

N0W5 


Chjip.  3.         the  Loganthropos.  307 

Now,  what  reafon  have  we  to  praife  God,  who  has 
given  us  fuch  Satisfadion  in  a  matter  of  fuch  Confe- 
quence,  as  this  is  !  For,  by  what  I  have  faid  above  in 
this  Chapter,  we  cannot  but  apprehend  how  exadly  all 
Difficulties  are  adjufted,  by  tiie  Method  that  Divine 
Wifdom  has  fallen  upon,  in  order  to  the  Salvation  of 
Sinners:  Tho  we  mull  own,  that  it  is  impoflible 
for  any  finite  Mind  to  comprehend  the  exatft  Adjuft- 
ment  of  all  things  relating  to  this,  in  a  perfed  Man^ 
ner. 

However,  as  we  fee,  in  fome  meafure,  how  the  Man 
ChriH  manag'd  himfelf  in  reference  to  God,  we  may 
alfb  form  fome  Idea  of  the  Method  of  his  Conduct  in 
relation  to  the  Angels.     For  his  Concern,  with  refped: 
to  them,   flood  chiefly    in    thefe    things ^^    i.    To 
a<5t   fo,  as  that  they  might  fee  no    Imperfedion  or 
Indecency  in   his  Condud  ^    but,    on  the   contrary, 
fuch    an  exad  and    perfed  Difcharge  of  his  Duty, 
as   became    one  under    his   Charader,    and    in   his 
Circumftances.     2.   To  give  them  fome  fuch  Difcove^ 
ries  of  his  Defign,    as  might   gradually  let  in  their 
Minds  to  understand  the  Intention  and  Scope  of  the 
Logos,     5.  To  lay  a  Foundation  thus  of  his  Headjhij?  over 
them,  as  Man.    For,   if  they  were  thus  forc'd,  as  it 
were,  to  go  to  School  to  him,  whilfl  in  a  State  of  Hu- 
miliation ;  they  could  not  think  it  incongruous  to  fub- 
mit  themfelves  to  him,  when  they  fliould  afterwards  be- 
hold him  adually  poffefs'd  of  the  Shecbinah  in  Heaven, 
and  thus  made  the  Media???  of  their  Intercourfe   and 
Communion  with  the  Deity.     And,  it  is  hence,  that 
we  may  attain  to  conceive,  hovy  the  Angels  will  attend 
Chrifty  even  as  the  Son  of  Man^  when  he  comes,  at  the 
laft  Day,  to  judge  both  Men  and  Angels.     For,  as  he 
himfelf  has  afiured  us,  ^john^.^q.  He  hath  given  him  Au^ 
tbority  to  execute  Jtidgmnt^    even  upon  this  account,  i.  f . 
bta^fe   lye  is   the   Son   of  Man.     4.  And  this,  no  doubt, 
our  Saviour  had  in  his  eye  further  ,•  i^ii,.  the  laying  a' 
rt€tw  and  pennanent  Foundation  of  the  LMon  of  Angels 
and  M^.n,    For^  as  he-  was  about  to  br^ak  the  Confsdcra^ 


5  o8  The  Logan thropos.        Book  lit. 

cy  between  Hell  and  Earthy  and  free  Men  from  their 
Servitude  and  Mifery  under  the  Tyranny  of  Devils  : 
So  he  took  care  to  ad:  fo^  that  he  might  become  Cen- 
trum d^  Vinculum  Unionls  Anz^elorum  &  Hominmn^  the- 
Center  ajid  Cement  of  the  Union  of  Angels  and  Men. 
And^  as  Chrift  merited  this^  fo  it  was  no  fmall  Incou- 
ragement  to  Angels^  to  love  the  Society  of  Men^  and 
to  afEft  them  Heavenward^  for  the  future^  as  miniftring 
^iritSj  fent  forth  for  their  Good  ^  when  they  faw^  in 
the  Condud  of  the  Man  Chrisl^  what  Human  Nature 
was  capable  of^  and  might  be  brought  to.  And^  feeing 
Angels  and  Men  were  to  be^  for  the  future^  uni- 
ted under  one  Common  HeaJ^  and  he  a  Man  too  ^ 
a  kind  of  Spiritual  Sympathy  muft  be  fuppofed  to 
be  begotj  this  way^  in  the  Breafts  of  the  Celeftial 
Inhabitants^  to  do  their  utmofl;^  in  their  way^  ia 
order  to  harmonize  with  the  Defign  of  the  Logos  his 
becoming  Man^  by  incouraging^  inciting  and  afliif- 
ijig  Men  in  coming  iji  to  him^  and  in  their  way  to 
Heaven. 

And  as  thefe  were^  at  leaft^  fome  of  Chrift's  Views 
in .  relation  to  Angels ,-  certain  it  is^  that  he  has  now 
obtain'd  his  end^  in  thefe^  as  \'^d\  as  all  other  rcfpeds.. 
Foij  as  the  Apoftle  fays^  Vhil.  i.  7^  8_,  9,  lo^  11.  That 
hecaufe  he  tcok  upon  him  the  Form  of  a  Strvanty  and  was 
made  in  the  Likmefs  of  A4tn  ^  and  becaufe^  being  found  in 
Fajljion  as  a  Man^  he  humbled  himfelf  and  became  obedient 
unto  Death ^  even  rhe  Death  of  the  Crofs  :  Therefore  God  alfa 
hath  highly  exalted  him,  and  given  him  a  Name^  which  Is 
above  every  Name^  (viz,  the  Name  of  Loganthropos_^ 
which  is  above  all  Names,  that  were  ever  appropriated 
to  any  Creature  or  Finite  Being  :)  that  at  the  Name  ofje- 
jus  (as  he  is  Loganthropos  or  a  Divine  Prince  and  Saviour) 
'evety  Knee  fijould  bow  (i.  e,  all  Beings  fliould  obey  him^ 
as  their  rightful  Sovereign)  of  (thofe  who  are)  in  Hea- 
ven^  and  of  f  thpfe  that  are)  in  Earthy  and  of  (thofe  that 
are)  under  Earth  (i.  e.  that  the  Afigels  in  Heaven^  and 
A^m  on  Earth  ftiould  pay  their  Homage  to  him^  and 
even  D>^vils  too^  vv^hither  they  would  or  not)  Jnd  that 

every 


Chap.  g.  The  Loganthropos.  501 

€'very  To77^ue  jlwuhl  confcfs^  that  Jefus  Chrifi  is  Lor. -I,  to  ihi 
Glory  of  God  the  Father. 

And  now  I  hope  the  Render  may  be  aflifted  to 
underftand  the  Relation  that  there  was,  between 
ChrlB  Man^  and  the  Avgeh,  during  his  State  of  Trial 
on  Earth,  and  how  and  from  what  Views  he  manag'd 
himfeif  with  refpcd  to  them. 

I  proceed  therefore,  in  the  IWd  Place,  to  confidef 
what  Part  he  aded,  with  refped  to  his  Grand  and  In- 
vifible  Enemies  the  Jpofiate  Angels,  as  they  were  led 
on  by  the  Great  Apoitate,  the  Prince  of  Devils,  who^ 
by  way  of  Eminence  or  Peculiarity,  is  commonly  called 
the  De'vil  or  Satan  in  Scripture. 

•  And  here  I  muft  fay  the  fame  thing,  that  I  faid^ 
whenlentred  upon  the  laft  Head  ;  that  were  it  proper, 
to  run  out  upon  the  firft  Apoftacy  of  the  Fallen  An- 
gels, and  what  relates  to  their  Government,  State  and 
Ading  j  it  might  tend  very  much  to  illuftrate  what  I 
have  to  fay  on  this  Head.  But,  feeing  this  would  carry 
me  out  too  far  at  prefent,  and  feeing  I  purpofe  to  treat 
of  Devils,  as  well  as  Angds,  in  a  more  proper  place  ; 
I  muft  be  contented  to  fay  no  more  now,  on  thisHeadj 
than  is  juft  neceifary. 

-  Let  it  fuffice  therefore,  at  prefent,  i.  To  recoiled 
what  I  faid  already,  in  relation  to  the  Defign  of  Sat  an , 
in  drawing  Adam  over,  from  the  Logos,  to  his  own 
State  and  Party,-  together  with  what  1  hinted  concern- 
ing the  Undertaking  of  the  Logos,  to  recover  Mankind 
again.  And  then,  after  the  Reader  has  carried  along 
with  him  the  Chain  of  the  Thoughts  laid  down,  pur- 
fuant  to  the  Undertaking  of  the  Logos ;  Let  him,  in  the 
zd  Place,  remember.  That  ever  after  that,  down  from 
the  firjl  Fromije,  made  concerning  the  Seed  of  the  Wc^ 
man  (which,  by  the  way,  was  the  Foundation  of  Man's 
Salvation,  as  it  was  a  Declaration  of  Mens  being  fal- 
vable)  until  the  Fulnefs  of  time  came,  when  Christ  was 
made  of  a  IVoman  ^  That  I  fay  there  was,  all  that  time, 


3 TO  Ihe  Loganthropos.        Book  lit 

'{^iz:  for  4000  Years)  a  conflant  War  carried  on  be- 
tween the  Logos  and  the  Devil ;  the  one  purfuing  the 
Good^  and  the  other  the  further  Ruin  of  Mankind  and 
Human  Nature.    Now^ 

In  order  the  better  to  conceive  how  this  War  was 
manag'dj  we  mufl;  remember^  i.  Th^t  tho  Logos ^  upon 
his  undertaking  the  Patronage  of  Mankind^  in  order  to 
their  Recovery^  was  look'd  upon^  under  the  Character 
of  Loganthropos^  as  being  virtually  fuch^  as  I  faid  above. 
2.  That  therefore  the  Logos  was  tied  up  from  acting 
formally  as  the  Logos^  in  a  way  of  Omnipotent  Energy 
or  Force^  as  being  oblig'dj  by  Ingagement;,  to  feek  the 
Recovery  of  Men^  in  fuch  Methods  only  as  ftiould  be 
€onfiftent  with  Human  Nature ^  confidered  as  Fr^e  as  well 
as  Reafonabk  ; ■  that  as  Adam  find  out  of  Choice^  his  Po- 
.fterity  might  chufe  whether  they  would  be  faved  or 
not.  For  this  was  what  the  Father  demanded^  in  the 
frB  Article  mention'd^  and  what  the  Son  agreed  to, 
tho  with  this  Provifo.^  that  He  might  appear  and  ad  as 
the  Logosywhon  there  was  juft  Reafon  to  give  Evidences 
©f  his  being  fuch^  when  Men  could  not  otherwife  be 
fuppcfed  to  have  fufficient  Ground  to  believe  in  him, 
as  the  Divine  Patron  of  Men.  However,  we  muft  re- 
4iiember,  :;.  That  the  ordinary  Method,  that  the  Lo- 
ga72thrcpos  was  to  proceed  in,  was  that  of  Wifdom,  both 
in  order  to  incounter  and  overcome  Satan.,  and  to  in- 
gage  Men  to  fall  off  from  Senfuality  and  Wickednefs, 
in  order  to  their  intire  Salvation  and  returning  to  God. 

Now,  from  the  Confideration  of  thefe  things,  it  fol- 
lows, that  w.e  ought  to  obferve  thefe  two  things : 
1.  That  Satan  had  a  great  many  Advantages  on  his  fide, 
which  the  Logaiithropos^  or  Second  Adam^  as  thus  tied 
.  up,  had  not.  For,  tho  the  Lcganthrofos  had  the  true 
Intereft  of  Man,  and  right  Reafon,  for  him  :  yet  Men 
werefo  vitiated  by  the  Fall,  that  it  was  no  eafy  matter, 
to  make  them  either  underftand  their  true  Intereft,  or 
to  induce  them  to  profecute  it,  even  upon  the  Suppoii- 
tion  of  their  underfianding  it.  And  liich  was  the  mo-- 
rat  Lnmency  of  tiie  Hitpiiin  Nat  are ^  by  reafon  of  Sin- and 

Temp- 


•Chap.  5-         l^e  Loganthropos.  5 1 1 

Temptation^,  that  it  did  not  fecm  eafy  to  make  fo  much 
as  a  Head  againft  thefe^^  even  after  fatisfy ing  Mens  Rca- 
fon,  that  a  Courfe  cf  Holinefs  was  to  be  prefer  d  be- 
fore a  Courfe  of  Wickednefs.  Whereas  Satan  had  all 
the  corrupted  and  vitiated  Paffions  and  Inclinations  6f 
Men  ro  work  by  ;  which  he  labour'd  to  ferment  and 
boy  I  up  perpetually^  by  all  the  Infinuations  and  Per- 
fwafivesj  that  could  be  contrived.  And  there  .is  n^ 
Man^  whofe  Experience  does  not  tell  him^  how  ftrong 
thefe  are^  and  how  hardly  they  are  overcome.  Arid 
hence  it  came  to  pafs^,  that  the  Generality  of  Men  re- 
main'd  Proof  againfl  all  the  Methods  which  the  Logos 
ufed  to  reclaim  them  by  ;  as  appears  fully  from  the 
Scripture-Hiftory.  And  there  is  no  arguing  againft 
fiich  plain  Matters  of  Fact^ivovn-fanfied  Theories  or  Schemes 
of  our  own  Invention^  which  are  inconfiftent  with  the 
facred  Account  of  Things.  Therefore_,  2.  We  muft 
conclude^  from  the  Scripture-Hiftory,  as  agreeable  with 
the  Account  I  have  given  of  the  Contract  between  God 
and  the  Logos  j  That  the  Logos ^  being  thus  tied  up,  as 
I  have  faid,  was  oblig'd  to  try  one  Method  of  Wildom 
after  another,  in  order  to  reclaim  Men,  as  often  as  the 
former  had  proved  inefFedual,  through  the  Folly  and 
Wickednefs  of  Men.  Of  thefe  Methods  I  may  have 
a  more  proper  Occafion  to  treat  afterwards :  and  there- 
fore I  fhall  not  iligrefs  upon  them  here.  However  we 
may  obferve  fomething  in  the  general,  in  relation  to 
thele,  by  the  bye ;  which  a  tranfient  Review  of  the 
Hiftory  of  the  Bible  will  help  us  to.  The  banifhing 
Adam  and  E^ue  out  of  Paradife  was  one  Method  to  make 
Men  fenfible  of  their  Folly  and  Mifery.  ThQ  Mark 
put  upon  Cahjy  (whatever  that  vs^as)  was  another.  The 
fucceffive  Labours  of  the  good  Patriarchs  was  another, 
particularly  the  holy  Life  and  Tranllation  of  the  Great 
Enoch.  But,-  when  all  thefe,  and  the  like  Appearances 
of  God,  proved  inefFedual,  the  Deluge^  one  would  have 
thought,  might  have  been  a  means  to  redify  the  Pofte- 
rity  of  Noah.  But  notwithftanding  of  this,  and  the  De- 
feat of  Nimrod  and  his  Followers  at  BM^  the  Deftru- 

X  4  dioa 


I 


5 1 2  Ihe  Loganthropos.        Book  III. 

d:iion  oi  Sodom ':in6.  her  Sifter-Cities^  and  the  Longevi- 

Sr^  Authority  and  Labours  of  Shem  or  the  M^tchifedeck^ 
ill  Men  grew  worfe  and  worfe.  A  new  Family  there- 
fore is  miraculouily  raifed  up  from  a  decrepit  Abraham 
and  a  barren  Sarah ^  in  order  to  be  made  ufe  of  to  pre- 
ferve  Religion  in.  But  what  various  Methods  the  Lo- 
gos was  oblig'd  to  ufe^  to  keep  even  them  right^  I  neted 
not  fay ;  feeing  the  Hiftory  of  the  Old  Teftament  is 
full  this  way.  And  indeed^  fliould  we  confine  our  felves 
only  to  what  happen'd  in  the  Wildermfsy  we  might  fee 
fumciently^  as  in  a  Glafs,  what  the  Method  of  the 
Logos  has  ever  been  with  Men^  as  fuch^  and  how  prone 
Mankind  is  to  rebel  againft  God^  notwithftanding  of  all 
that  can  be  done^  in  a  way  of  Wifdom  to  reclaim  them. 
For^  as  the  Pfalmift  fays,,  by  way  of  Admiration^  as 
well  as  Queftion^  Tfal.  78.  40.  How  often  did  they  provoke 
him  (or  rebel  againft  him)  in  the  Wildemefs^  and  grieve 
him  in  the  Defart  ?  And^  if  we  defcend  lower^  and  run 
through  the  reft  of  the  Hiftory  of  that  Nation^  we  ftiall 
find^  that  it  is  impoffible  for  the  Wit  of  Man  to  think  of 
any  one  Method^  that  could  be  ufed  to  cure  a  Nation 
of  Wickednefs;,  which  the  Logos  did  not  try  fucceffive- 
ly^  with  refpe<5l  to  that  People.  And  yet  after  allj  Sa- 
tan had  gain'd  fo  much  ground  over  them^  as  well  as 
the  Generality  of  the  World  befides^  that  when  Chrift 
was  bom  J  there  was  hsrdly  any  true  Religion  to  be 
founds  either  at  Jerufalem^  or  any  where  elfe  among 
the  Jews,  cu   t^os  croffiocs  , 

The  lajl-  Method  thercforCj  that  was  referv'd  to  be 
made  ufe  of,  in  order  to  reclaim  'Men^  was  that  of 
Chrift' s  Coming  into  the  World_,  to  die  for  Sinners^  and 
to  give  forth  a  ne7iJ  and  divine  Edition  of  Rellgm:,  And 
feeing  the  Jews^  and  indeed  the  Generality  of  Men  be- 
fides^  were  big  with  the  Expectation  of  the  Coming  of 
fuch  a  Prince^  as  ftiould  conquer  Satan^  and  deftroy  his 
Works  I  w^e  may  Vt  {urCj  that  He  was  not  ignorant,  of 
this  himfelf_,  feeing"  he  knew  how  often^  and  how  much 
the  Prophets  had  predicated  his  Coming,  together  with 
the  Conlequents  thereof.    ' 

But 


Chap.  3.         Tfce  Loganthropos.  3 1 3 

But  ho^vv  fagacious  foever  Satan  be^  yet  as  he  is  neir 
ther  Omnifcient  nor  Omnipotent^  fo  we  may  juftly  fup- 
pofe^  that  he  was  in  doubt  for  fome  time^    whether 
Chrift  was  the  true  Mcjfiah  or  not.    For  as  the  Jews  ex- 
pected that  he  would  come,  as  a  glorious  Conqueror, 
fuch  as  Cafir  or  At^gufim:  Co  perhaps  even  Satan  him-  " 
felf  thought,  that  He  w^ould  come  in  fome  more  extra-    I 
ordinary   and  fplendid  way,  than  that  wherein  he  ap-  J 
peared.     And  feeing  Satan  could  only  judge  of  this  mat- 
ter, by  confequential  Reafoning ;  we  may  well  fuppofe 
that  he  was  in  Sufpenfe,  for  a  while,  what  to  conclude. 
For,  upon  the  one  hand,  the  Angelical  Song  at  Chrift*s 
Nativity,  the  Meffage  of  the  Eaftem  Sages ^  the  Deter- 
mination of  the  Sanhedrim^  as  to  the  place  of  the  Nati- 
vity of  the   Mejfiahj  with  fuch  other  concurring  Cir- 
cumftances,  did  feem  to  determine,   that  he  was  the 
Mejfiah,    But   other  things  feem'd  to  render  the  Belief 
of  this  difficult,  for  a  while  ;  fuch  as  the  Meannefs  of 
Chrift's  Appearance,  and  the  Poverty  of.  his  Parents^ 
and  the  Improbability  therefore  of  his  being  capable  to 
overturn   that  Kingdom  of  Ignorance,    Idolatry  and 
Wickednefs ;  which  was  at  that  time  fo  univerfal,  and 
had  taken  fuch  deep  Root  in  the  World,  after  fo  long 
a  Poffeffion  thereof,  for  many   Ages ;  and  which  had 
the  Advantage  of  having  the  Bigottry  of  the  Jews,  the 
Wifdom   of  the  Greeks,  and  the  Power  of  the  whole 
Roman  Empire  to  patronize  and  fecure  it. 

But,  if  indeed  Satan  did  conclude  that  Chrift  was  the 
Promifed  Meffiab^  yet  we  may  well  fuppofe,  that,  for 
fome  time,  he  might  remain  doubtful  and  pendulous, 
whether  the  Mejjiah  was  to  be  any  more  than  a  Man, 
tho  an  extraordinary  one.  For,  tho  fome  Expreflions 
of  the  Prophets  feem'd  to  affert,  that  he  was  to  be  more 
than  a  Creature,  yet  others  feem'd  to  reprefent  him  as 
a  Man  only.  As  therefore,  at  fome  times  he  might 
doubt  whether  any  of  the  great  Expreflions  of  the  Pro- 
phets concerning  him,  amounted  to  any  more  than  no- 
ble and  elegant  Flourifhes,  in  order  to  beget  high 
Thoughts  of  him^  in  the  Minds  of  Men : .  So,  at  other 

times, 


5 1 4.  The  Logan thropos .        Book  III. 

miiteSy  hfe  might  be  apt  to  think^  that  none  but  one  that 
was  greater  than  any  Creature^  could  do  what  the  Pro- 
phets gave  Affurance  o£,  as  that  which  the  MeJJiah 
would  certainly  accomplifh. 

Now^  whether  Satan  was   doubtful  at  firft  of  both 
thefe  Points,  or  of  the  latter  only,  I  cannot  determine: 
but,  that  he  was  in  fome  fort  of  Doubt,  at  leaft,  who 
or  what  fort  of  Perfon  Chrift  was,  appears  to  be  more 
than  probable,  from  the  Account  given  of  the  Conflid 
between  our  Saviour  and  him,  in  the  Wildcrnefs.    And 
now,  that  I  have  mentioned  this,  let  us  obferve  thefe 
Particulars  concerning  it.     (i.)  That  Chrift's  Tempta- 
tions by  Saf^n  in  the  Wildernefs,  were  immediately  up- 
on the  back  of  God's  owning  him  fb  eminently  to  be 
his  Son,  when  he  was  baptized  by  John  in  Jordan,  For 
fo  Luke  tells  us,  chap,  ^.  i.  that  ^/  Chrifi  retttrned  from 
Jordan^  after  his  Baptifm,  he  was  led  by  the  Sprit  Into  the 
Wildernefs,    (a.)  That  Chrift  had  a  greater  meafure  of 
th*e  Pretence  of  the  Spirit,  after  he  was  own  d  fo  won- 
derfully to  be  the  Son  of  God,  than  he  had  before  ,♦  for 
tuke  obferves,  that  upon   his  being  baptized  by  John^ 
and  his  having  the  Holy  Spirit  defcend  vifibly  upon 
him,  he  -ivas  fall  of  the  Holy  GhoB,     And  there  was  juft 
Re:afon,  that  he  fhould  have  more  of  the  Divine  Pre- 
fence  now  than  before,  when  he  liv'd  a  private  and  re- 
tired Country-Life  w\t\\Jofeph'^n&  Mary,     For,  when 
he  was  baptized  by  John^  he  was  about  ;o  Years  of 
Age,  and  was  now  ready  to  enter  upon  his  publick  Mi- 
niftry,  which  he  was  to  begin,  as  he  was  to  end  it, 
with  a  hot.  Fight  and  Confii<5l  with  Satan.     (;.)  The 
Logos  having  thus  honoured  the  Man  Chrlftr^  and  quali- 
fied him  for  his  future  Conflids  and  Ser\dce,  fees  fit 
now  to  expofe  him  to  the  brunt  of  Satan's  Temptations. 
And  therefore  he  fo  orders  Matters,  that  our  Saviour 
fliould  be  diverted  from  his  intended  Journey  home- 
ward, and  carried,  as  it  were,  by  force,  into  the  Wilder- 
nefs, as  feems  to  he  plainly  infinuated  by  the  Words  of 
J^a^ffj  chi  4*.  i.  And  jefis  being  full  of  the  Holy  Spirit ^  re^ 
tiffned  fi-om  -  Jordan,    ^  *wy£TO,  and  he  was  kd^  or  ra- 
.  '^-**'  ther. 


Chap.  5.         Tifce  Logantbropos.  515 

^heTj  as  the  Word  founds^  'unis  driven  by  the  Sprk  into 
^he  WildcYJtefs,  And^,  that  this  muft  be  the  Senfe^  feems 
plain  from  the  word  that  Adark  has  made  choice  of^  to 
exprefs  this  by^  when  he  fays^,  Cha^.  i.  12.  That  the  Spi^ 
mt^  dvTc^v  m^diKhHy  drogue  hrm^  ovforcd  him^  into  the  De- 
dart.  And  it  is  not  improbable  to  me^  but  that  Cin-ifi's  '"] 
'Mody  was  carried  through  the  Air  into  the  Wildernefs,  ( 
even  as  it  is  faid  of  Thilip^  that  after  he  had  baptized  "^ 
the  Eunuch  of  Ethiopia ^  the  Spirit  of  the  Lord  caught  away 
Fhilip  ;  and^  as  it  feems^  fet  him  down  at  Az^otus^  Mb 
«.  ;9j  40.  For  thus  God  ufed  fometimes  to  ad:  in  rela- 
tion to  his  Prophets^  as  we  fee^  i  Kings  18.  12.  and 
^  Kings  2.  163  &c,  (4.)  What  Wildernefs  it  was^  into 
which  he  was  carried,  is  not  exprefly  told  us.  Eur^ 
fw  my  own  part,  I  make  no  douht,  but  that  it  was  the 
Wildernefs  of  Sinai  ^  feeing  it  is  emphatically  called  the 
Wildernefs,  without  the  Addition  of  any  thing  to  par- 
ticularize it  otherwife.  And,  it  is  confonant  to  Rea- 
fon  to  think,  that  Chrift  fliould  be  led  into  no  other 
Wildernefs  to  faft  for  40  Days,  than  that  wherein  Mt)- 
fes  and  Elijah  failed  before  him.  And  <xo  the  Number 
40  does  unqueilionably  bear  a  relation  to  the  40  Years 
Journey  of  the  Ifraelites  through  that  Wildernefs  ,•  there 
is  all  Reafon  to  believe,  that  the  Place  where  all  three 
failed,  as  well  as  the  Number  of  Days,  was  the  fame* 
And  what  more  proper  Place  could  be  fuppofed  to  be 
made  choice  of  for  this  great  and  long  Conflid:,  than 
that  wherein  the  Logos  had  given  that  lame  Law,  of 
which  Chrift  was  to  be  the  Completion,  in  order  to  its 
Abolition.  And  hence  we  may  perhaps  have  fome 
light,  as  to  the  Nature  of  thofe  Temptations,  at  leaft 
fome  of  them,  wherewith  Satan  aflaulted  Chrift,  du- 
ring the  40  Days  of  his  Abode  there.  For,  may  we 
not  probably  conjecture,  that  the  Devil,  (befides  the 
captious  and  puzling  Queries,  which  he  did  probably 
mufter  up,  in  relation  to  the  Myfteries  of  Creation  and 
Providence  in  general)  might  take  occafion,  from  the 
very  place,  whither  Chrift  was  brought  to  try  him, 
with  abundance  of  captious  Qtieftions^  in  relation  to 

the 

t 


5i6  The  Loganthropos.         Book  III. 

the  old  Law  given  from  Mount  Shjai,  and  fuch  things 
as  related  thereunto  ;  as  why  God  kept  Ijrael  fo  long  in 
that  place  ?  Whether  it  was  the  fupreme  God^  or  not_, 
that  ipoke,  with  an  audible  Voice  from  Mount  Sinai  '< 
How  it  was  confiftent  with  Divine  Wifdom^  to  enjoyn 
fo  many  things^  as  were  ^o  very  burdenfom^  and  of  fo 
little  Ufe  ?  Why  he  grudg'd  the  Ifradites  the  Ufe  of  fo 
many  wholefom  Meats^  which  other  Nations  fed  upon  ? 
Why  he  was  at  fuch  Pains  to  inftitute  things,  that  were 
to  be  abolifii'd  ?  And^  when  would  the  Abolition  of 
them  be  ?  And  in  what  way  ?  &c.  For  we  may  juftly 
fuppofe  that  Satan  having  fo  long  a  time  with  Chrill 
alone  in  the   Wildernefs^  would  rack  his  Invention  to 
the  uttermoftj  in  order  to  try  whether  he  could  infnare 
Chriit  in  any  thing.     But  let  the  kind  of  the  Tempta- 
tions be  what  Men  pleafe^  ftill  we  are  fure  that  Satan 
ply'd  our  Saviour  hard  all  that  time  ;  feeing  both  Mark 
and  Luke  tell  uSj  in  plain  Words^  that  he  was  tempted  in 
the  IVildernefs  by  Satan  for  40  Days,     And  it  is  probable_, 
that   amongft  other  things  that  the  Devil  might  make 
ufe  of,  with  a  Defign  to   terrify   him^  one  was^  the 
hounding  of  wild  Beafts  upon  him  ^  feeing  Mark  has  told 
US^  <:^.  1 .  1 3.  That  he  7uas  with  the  wild  Beafis.     (5-.)  We 
are  to  obferve^  that  thrift  was  not  hungry,  until  after 
the  40  Days  were  expired,  as  Matthevj  and  Luke  affure 
us.     And  it  was  upon  Chrift's  being  hungry^  that  Satan 
fets  upon  him  with  new  Vigour^  and  with  new  Temp- 
tations ;  being  permitted  to  have  Power  over  Chrift's 
Body,  fo  as  to  remove  him  from  place  to  place,  in  or- 
der to  render  his  Temptations  the  more  formidable. 
And  it  is  of  thefe  laft  Temptations  only,  that  the  Spirit  of 
God  has  thought  fit  to  give  us  any  particular  Account. 
For  the  firfi  Temptation  mentioned,    is  occafion  d  by 
Chrifi's  being  hungry,  to  fuch  a  degree  as  to  be  obferv'd 
by  Satan  ^  and  therefore  he  defires  him,  to  evidence  his 
Power,  by  turning  the  Stones,  that  were  next  him,  into 
Bread,    Mat.  4.  :;.     But  tho  both    Matthew    and    Luke 
make  this  Temptation,  to  have  been  the  /rif  of  the 
three  laft.  ^  yet  they  differ  as  to  the  Order  of  the  othe? 
'  i>v  '  two  : 


Gh^p.  3*        The  Loganthropos.  .  giy 

fwo ;  Mattheop  relating  that  as  the  fecond^  which  Luke 
fuppofes  to  have  been  the  third.     Which^  by  the  v/ay, 
lets  us  fce^  that  as  thefe  two  Hiftorians  did  not  write  n 
by  CoUufion^  fo  it  is  a  very  precarious  Notion  and  in-     1 
defenlible^  to  carry  the  point  of  the  Infpiration  of  the: 
Sacred  Penmen  lb  high^  as  thole  have  done^  who  have 
alTerted^    that  the  Holy   Spirit    direded  and    moved^ 
them  fo^    as  to  indite    every  Circumftance  of   their 
Writing,  in  fuch   a  manner   as  if  they  had  been  e- 
quaily  conduced   this  way,  as  the  Pen  was  by  their 
hand,  when  they  wrote  with  it.     But  to   proceed; 
(6.)  Let  us  obferve,  that  Chriil  was,  all  this  while^  left 
to  himfelf  as-  Mav.,  without  more  of  the  Prefence  of 
the  Logos ^x}^An  was  juft  necelTary  to  preferve  him,  from 
being  injured  by  Satan  :  which  confirms  what  I  have 
again  and  again  mentioned  before.    For,  had  the  Logos 
exerted  himfelf  fully  with  him  and  for  him,  it  had  been 
imfcjjibk  for  him  to  have  been  hungry  at  all  ?  Nor  had 
it  been  poffible  for  Satan  to  have  had  fuch  Power  over 
his  Bodj'^  as  to  carry  him  at  one  time  up  to  a  Pinnacle  of 
the  Temple^  and  at  another  time  to  the  top  of  an  High 
Mountain,     But  in  the  (jth)  and  laft  Place,  Let  us 
come  to  that  Obfervation,  which  principally  concerns 
my  purpofe  as  to  this  place  ^  njiz,.  that  Satan  was  all : 
this  while  under  fome  doubt,  with  refpe(5t  to  Chrift. 
For  every  one  of  hisTemptations  is  probatory  this  way ; 
If  thou  be  the  Son  of  God^  do  fo  or  fo  .''  For  we  muft  re- 
member, that  Chriil  had  not  as  yet  done  any  Miracle5 
as  not  having  entred  upon  his  Publick  Miniitry.     Andi 
therefore,  tho  the  yhgel  told  Marj^  that  Chriil  fhould. 
be  called  the  Son  of  Gody  becaufe   of  his  Miraculous  Cm-, 
cipiun :    Yet  Sataft^    m  cafe  he  knew  what  the  An- 
gel faid,  might  doubt,  whether,  in  cafe  this  was  the. 
Mejfiahy    he   ought  to  carry   the   Notion   of   Chrift's. 
being  the  Son  of  God ^   any  higher,    than  that   of  A- 
dam   and  the  Angels^  who,   becaufe  immediately  and 
extraordinarily   created  by   God,    are  called  hTs 'Sons' 
in  Scripture.    And  tho  God  own  Chriil  to  be  his  only 
begotten  Son,  when  he  was  baptized  ;  yet  I  have  fhew- 

cd 


^^,- 


gi8  Tfce  Loganthropos.         Booklet- 

ed  (l^)  before^  that  thefe  words  were  lieard  by  John  the 
Baptift  only.    'Tis  truc^  that  tho  John   was  the  only 
Man  that  heard  them  ^  yet  this  does  not  hinder^,  bue 
that  Satanimght  underftand  what  was  faid.     But^  tho 
this  might  have  been  fo^  it  is  more  probable^    that 
even  Satan   might  be  kept  a  Stranger  to  this  Truth 
for  fome  time.     \Vi;rc  the  Authority  of  §9?^fi/// that 
with  me^  that  it  is  with  many  others ;  it  might  be  cor- 
roborative of  this  Suppofition^  feeing  he  has  (c)  affert- 
cdy  '^hat  Mary'j  Virginity ^  Chrifi^s  Deity,    and  his  Deathy 
oi;ere  three  Things  which  were  conceded  from  the  De'vil,  as 
Myfierics.    Eut^  without  regard  to  his  Authority^  I  do- 
thinkj    that  the  fecond  and  Third  of  thefe    might 
be  unknown  to   Satan  for  fome  time.      And^  as  to 
the  Second^  I  cannot  but  obferve  with  (d)  Origin  ^  that 
in  none  of  Chrift's  Anfwers  to  Satan's  Temptations^ 
he   owns   himfelf  to    be  the   Son  of    God.       Nay^    tho 
Satan  was  baffi'd^  in  all  his  Attempts  againft  our  Sa- 
viour^ we  find  that  he  went   away^    with  a  Defigtt 
to  try  him  again^  for  fo  Luke  infmuates^  when  he  fays^ 
Chap.  4.  I ;.  That  he  departed  from  him,  for  a  Seafon  only. 
I  fuppofe  he  was  exhaufted  in  point  of  Topicks  of  Ar- 
gumentj  and  thought  it  proper  to  retire^  and  call  toge- 
ther the  Bhck  Diihw  of  Hell,  to  give  his  Counfellors 
an  account  of  what    had  paft^    and'  to  delire  their 
Thoughts  of  what  was  moll  proper  to  be  done  for  the 
future.     And^  if  he  was  tyr'd  with  fo  long  a  Confiidj 
fa  as  to  be  willing  to  retire  for  fome  time^  we  may  vvell^ 
liippofe  that  CbriH  Man  had  need  of  fome  Relief,  after 
a  Faft  of  abo^e  40  Days,  and  a  clofc  Intention  of  mind' 
all  that  time,  in  order  to  give  proper  Anfwers  to  all  Sa- 
tan's Queftions.    And  therefore  it  was  convenient^  that 
the  Body  of  Chrift  fhould  be  recruited,  after  fuch  an 
©xpence  both  of  the  Animal  and  Vital  Spirits.     Ac- 
cordingly we  are  told,  Maptb.  4. 1 1.    That  whem  the 


W  .y«etib.  1,  pas«97,      (f;  Epift.ad-Mag-rt.  S.  19.     (i}  Horn. 
6.  in  Lucam. 


Devil^ 


Chap.  ^.         T/>e  Loganthropca  ^ijt 

De(uil  left  hm^  heboid  Angels  came  and  mlnifired  unto- him ^ 
i.  f .  they  came  to  adminifter  Food  to  him,  and  what- 
ever was  neceffary  for  his  Refrefliment.     So  that,  if  all- 
things  be  conlidered,  we  muft  fuppofe  that  Chrift  was- 
much  longer  than  40  Days  in  the  Wildernefs.     For,  it 
was  not  till  after  the  Expiration  of  thefe,  that  Chrift, 
was  an  hungred  ^  and  Satan  was  fenfible  of  his  being[ 
fo,  before  he  began  with'  thofe  violent  Temptations^, 
that  are  made  mention  of.     And  befides,  Satan  could 
not  carry  the  Body  of  Chi;iil,  thro'  the  Air,  from  thq 
Wildernefs  to   a  Pinacle  of  the  Temple  at  Jerufakm^ 
and  from  thence  to  the  Top  of  that  High  Mountain^, 
according  to  Matthew's  Account,  or,  ^uke  'vera^  to  the 
High  Mountain  iirflr,    and  to  the  Temple  afterwards^ 
according  to  Lw^e's  Relation  ;  I  fay,thefe  Journeys  could, 
not  be  performed  in   a  few   Hours,    becaufe  Chrift'ss 
Body  muft  be  fuppofed  to  be  carried  no  more  fwiftly^, 
than  was   confiftent  with  his  Breathing  and  Livings 
Nor  could  the  Angels  fo  minifter  unto  him,  but  that  ic 
muft  take  feme  time,  for  him  to  eat  and  drink,  and  be 
refrefti'd,  in  order  to  his  Great  Journey,  back  from  the; 
Wildernefs  into  Galilee ;  if  indeed  he  was  not  brougb<4 
from  thence  through  the  Air,  in  the  fame  manner  as  hei 
was  probably  carried  thither.    But  however  this  wag^ 
certain  it  is.  That  hej-eturnedin  the  Power  of  the  Spirit  into, 
Galilee^  Luke.  ^.14..     For,  upon  this  Illuftrious  Victory 
over  Satan,  he  had  it,  as  a  Reward,  to  be  endued  with 
the  Prefence  and  Gifts  of  the  Holy  Spirit,  in  an  extras 
ordinary  manner,  in  order  to  be  fttted  for  his  great  Mir 
nifterial  Work^    v/hich  he  entred,  upon  immediately- 
after  his  return  from  the  Wildernefs,  as  we  fee  Luke  4-4 
14,  I  J.     Now,  if  we  may  be.  allowed  to  reckon  from 
Congruities  (as  I  fee  no  reafon,  why  we  may  not,  is^ 
cafe  we  propofe  things  by  way  of  a  rational  Conjedur© 
only,,  without  any  thing  like  Affertion  or  PofitivenefsJ 
i  ftiould  think,  that  as  there  were  juft  fo  Days,  fron:^ 
our  Saviour's  Refurredion,   to  the  Day   of  Pentccofi, 
upon  which  the  Holy  Ghoft  was  givea :  So  there,  were 
im  yoi  Days  between  Chritt's  firft  Arrival  ia  the  Wil- 
dernefs, 


5^o  Tfe^  Loganthropos.        Book  III. 

dernefs^  when  he  began  to  be  tempted^  to  the  Day  of 
his  Return  into  Galilee  full  of  the  Spirit^  and  his  firfl 
Preaching  there.  For  thus  his  FirH  Frriod  of  Trial ^ 
will  exa^ly  harmonize  with  his  FirJ-f  Teriod  of  Ho^ 
nour  and  Exaltation.  I  fhall  have  occafion  to  fpeak  of 
this  laft  Period  of  5*0  Days  more  particularly  and  exadt- 
ly^in  the  next  Chapter  ,•  wherein  I  fhall  fhew^that  Chrift 
continued  4ocompleat  Days  on  Earth  after  his  Refurre- 
<Slionj,  and  confequently  afcended  to  Heaven  on  the  41/ 
Day  from  his  Refurredion  j  and^  that  as  his  Crucifixioit 
was  on  a  Friday ^  fo  was  his  J fcent ion  on  another  ;  even 
as  both  his  Refurreclior.  and  Mijjion  of  tl)€  Spirit  were  on 
Lord's  Day.  And^  as  thefe  are  Congruities^  that  feem 
to  bear  the  Charader  of  Divine  Wifdom :  So  it  Teems 
confonant  to  the  fame^  to  fuppofe^  that  Chrift  was 
baptized  upon  a  Saturday ,  being  the  Jovijh  Sabbath^  and 
that  he  was  the  next  day^  being  Sunday ^  hurried  into 
the  Wildernefsj  where  he  continued  for  40  compleat 
Days  to  be  tempted  of  Satan  ,•  and  that  after  the  Ex- 
piration of  thefe,  which  was  on  Friday^  he  came  to  be 
hungry,  and  was  then  attack'd  the  remaining  part  of 
that'^Day,  and  all  the  Sabbath  Day  following,  even  as 
he  lay  in  the  Grave  afterwards,  during  the  fame  length 
of  time.  And,  if  fo,  then  it  will  be  equally  probable, 
that  Satan  left  him  early  on  Sunday  Morning,  about 
the  fame  time,  whereupon  he  did  afterward  rife  from 
the  dead,  and  that,  upon  this  Conqueft,  the  Angels 
came  and  miniftred  unto  him,  the  fame  being  the 
4:5  J  from  his  Arrival  in  the  Wildernefs,  and  that  having 
afterward  arrived  in  Galilee  on  the  Friday  following, 
he  entred  the  next  Day  into  feme  of  their  Synagogues, 
on  their  Sabbath  Day  j  where  we  may  fuppofe  that  he 
made  his  firft  Pubiick  Appearance,  feeing  we  are  told, 
Luke  /i^,  14,  If.  That  Jejus  returned  (^iz..  from  the  Wil- 
dernefs )  in  the  Tower  of  the  Sprit  into  Galilee,  and  there 
Tvent  out  a  Fame  of  him  thro*  all  the  Region  round  about, 
and  he  taught  in  their  Synagogues ^  being  glorified  of  all. 
]Now,  if  he  made  his  firft  Pubiick  Appearance,  in  feme 
Synagogue,  the  firjt  Sabbath  Day,  i,  e.    Saturday  after  his 

Return  i 


Chap.  ^.         The  Loganthropos.  ^ai 

Return  ;  we  may  well  fuppofe^  that  a  Great  Conflux 
of  People  would  come  about  him  the  next  day^  being 
Sunday,  and  the  ^otb  Day  from  his  going  into  the 
Wildernefs^  and  that  then  he  would  take  occafion  to 
fignalize  himfelf^  both  by  preaching  and  working  of 
Miracles  ^  which  would  increafe  his  Fame.  And  here 
it  this  Conjecture  be  reafonable^  we  may^  from  hence 
as  a  Tofinlatum,  calculate  about  what  time  of  the  Year 
this  happened;  in  cafe,  we  can  findout^  when  Chrift 
began  his  Publick  Minillry.  Now  I  fliall  make  it  ap- 
pear to  be  probable,,  by  what  I  have  to  fay  in  the  next 
Chapter,  that  Chrift  began  his  Publick  Miniftry  the 
<^th  Day  of  Ottohcr^  or  at  leaft  near  that  time.  Suppo- 
iing  therefore  at  prefent^  that  the/r/^  Lord's  Day ^  where- 
in Chrift  made  his  Publick  Appearance^  was  the  ^ot^ 
Day  from  the  beginning  of  his  being  tempted  in  the 
Wildernefs ;  and  fuppofing^  that  this  Lord's  Daj^  or 
Sunday y  was  the  J  f/?  of  October  :  It  will  then  follow, 
that  the  frft  Day  of  Chrift's  Temptation  was  Sunday 
the  loth  Day  of  AHgusi  ^  and  that  confequently,  if  he 
was  ha  fizzed  the  Day  biefore,  it  was  upon  the  JNri??/-/>  of 
Augufi^  being  Saturday,  So  that  whether  we  reckon 
from  the  Day  of  his  Baptifm^  to  the  Day  of  his  Preach- 
ing firft  in  the  Jewifh  Synagogues,  or  from  the  firft 
Day  of  his  being  tempted,  to  the  firft  Sunday  of  his 
Publick  Miniftry  ,•  we  have  juft  5-0  Days.  And,  in 
both  the  Beginning  and  Ending  of  each  of  thefe  Cal- 
culations, it  is  obfervable,^  that  the  Saturdays  are  prepa- 
ratory to  x\\Q  Sundays,  in  fuch  a  manner,  as  if  calcula- 
ted, to  lay  a  Foundation  for  the  bringing  in  of  the 
Chriftian  Sabbath,  in  the  room  of  the  Jev/ifly,  But  e- 
nough  of  thefe  Conje^ures  at  prefent.  To  return 
therefore  : 

We  have  no  particular  Account  of  Satan\  tncoMn- 
trmg  ChriH  again,  until  towards  the  End  of  his  Life  ,• 
and  then  indeed  he  attempted  him  twice ;  'viz.,  in  the 
Garden,  and  upon  the  Crofs.  But  of  both  thefe  I  have 
&id  enough  already,  when  I  gave  the  continued  Hifto- 
ry  of  thefe,  as  the  7.d  Inftance  of    Chrift  s  Adiag 

^  as 


o  'n  2  The  Loganthropos.        Book  III. 

as  Maii^  in  a  Reference  to  God.    And  I  am  not  willing 
to  be.tedious;,  by  faying  more  now,  than  is  juft  necei- 

iarv.  . 

But^  thotheEvangellftsfpeak  nothing  directly  of  any 
other  Fight  between  Chrill^  than   thefe  three  famous 
ones;  'lv^..  the  ConfliA  in  the  ^f'i/^/^mf//:,  the  Combat  in 
the  Garden, -md  theiaft  and  decilive  Battle  upon  the  Crofs, 
wherein    he    fpoikd  the  Principalities  and  Vojvers  of  Hell^ 
and  made  a    Shew   of  them,  triumphing    thus    o'ver    them^ 
Col.  2.  i^.     I  fay:,  tl-io  thefe  be  the  only  Fights^  that 
are  defcribed  :  \et  I  am  apt  to  think  that  as  Satan 
lay  at  catch  continually^  to  fee  if  he  could  infnare  himy 
in  any  rcfped  ;  fo  there  are  fome  Paflliges,  that  feem 
to  fuppofe  andinfmuate  fomefuch  thing.     And^  (i.) 
Same  fuch  thing  feems  to  have  been  the  occafion^  at 
leaft  in  part^  oiour  Sa'viours  going  out  into  a  dtfart  Place ^ 
fo  early  in  the  Morning,  as  we  read  he  did^    Mark  i.^. 
For  the   Cafe  feems  to  have  been  this.      Our  Savi- 
our having  demonilrated  himfelf  to  be  the  trueMelTiah^ 
by  abundance  of  Miracles,  and  particularly  by  cafting 
out  Devils  from  Perfons  that  were  poifefs^d,  and  that 
with  fuch  Authority,  as  not  tofuffer  themtofpeak,  hecaufe 
they  knnv  him,  or  (as  the  words  may  as  well  be  render'd) 
fo,  as   not  to  fuftr  them  to  tell,  that  they  knew  him^  ver. 
11 L   He  thinks"  fit,  to  rife  up  early  in  the  Morning,  a  great 
oMk  before  day,  to  go  out   and  dt^rt  alone  into  a  folitary 
'Place    in  order  fas  would   appear  from  the  Connexion 
of  thefe  two  Verfes)  to  evidence  himfelf  to  have  Cou- 
rqo-e  t-o  attack  Satan  there,  in  the  Night,  as  well  as  elle- 
where,  in  the  View  of  Men,  in  the  Day.    \V;hether 
the  eiefted  Devils  gave  him  any  Challenge  this  way, 
we  know  not.     But  there  is  reafon  to  think,  that  ^S^/^» 
would  not  be  idle,  now  that  he  had  Chrilt  in  a  lolita- 
rv  Place,  in  the  dark  Night ;  and  probably  he  might 
appear  to  him,  in  a  frightful  manner  ;  which  might  put 
our  Saviour  upon  fervent  Prayer.     And  it  is  remarka- 
ble, that  the  Evangelift  does  not  fiy,  that  he  'went  into  a, 
folitary  Place,  to   pray,  hut   that  .he    went   nito  ajolitary 
Place,  and  thtrc  prayd.    For,  I  iuppcfe  that  his  Dil^ 


Chap.  5.         The  Loganthropos.  313 

ciples  found  him  in  that  Pofture,  when  they  came 
up  to  him,  1/.  ;6,  ^7.  But,  (2.)  It  feems  not  to  be  im- 
probable, that  he  might  have  been  in  fome  ftruggle  of  this 
Sort,  when  he  retired  into  the  Mountain  to  fray^  halving 
difmifs'd  the  Multitude  that  he  had  miraculoujly  fed^  and 
ccnflrairid  his  Difciples  to  enter  into  a  Boat^  in  order  to  crofs 
the  Sea  of  Tiberias,  ATj^/Zj.  14,  22,  2?,  2f.  Mark  6. 
AU  A-^!>  47-  For,  tho  the  occafion  of  this  his  Retiring 
from  the  People,  was  to  avoid  their  proclaiming  him 
King,  as  we  fee,  John  6.  15-.  Yet  we  may  well  think, 
that  Satan  would  not  let  fuch  an  Opportunity  flip.  But, 
as  I  propofe  thefe  things  conjediurally  only  :  So,  what- 
ever the  Spiritual  Exercife  of  Chrift  was,  at  thefe  times, 
ftill  it  is  certain,  that  the  whole  Life  of  Chrift  on 
Earth,  was  fiU'd  up  with  Difficulties,  Temptations  and 
Trials,  and  that  in  the  moft  eminent  manner.  And 
we  are  fure,  that  it  is  comparatively  but  a  little  part  of 
the  Life  of  Chrift,  that  is  related  by  the  four  Evange- 
lifts  ;  feeing  John  afllires.  Chap,  21.  "ver.  ult.  That  there 
were  Jo  many  things  done  by  Chrifiy  which  were  not  commit-^ 
ted  to  Writings  that^  were  they  all  enumerated^  the  World 
would  not  be  capable  to  contain  the  Bvoks.  And  I  da 
not  in  the  leaft  queftion ,  but  that  thofe  things 
that  were  kept  fecret  from  the  World,  were  equal- 
ly confiderable,  as  thofe  things  that  are  related,  and 
particularly  his  Conflicts  with  Satan,  and  Prayers 
to  God  when  retired  from  the  View  of  all  Men, 
even  his  own  Difciples,  as  well  as  others ;  and  which 
therefore  they  were  not  capable  to  give  any  account 
of. 

From  this  filence  of  Scripture,  it  proceeds ;  that  we 
are  in  a  great  meafure,  at  a  lofs,  how  to  judge 
of  our  Saviour  s  Condud,  in  abundance  of  refpeds, 
and  particularly,  how  and  in  what  way  he  fought 
Satan,  and  conquer 'd  him.  However,  the  Maxim  I 
fuppofed  him  to  ad  by,  feems  to  be  equally  ac- 
commodable  in  this  Cafe,  as  in  the  others  1  have 
mentioned.  And  by  an  Accommodation  thereof, 
to  the  Circumftances  of  our  Saviour,   and  thofe  of 

Y  2      ■  tho 


314  ^^^^  Logaiithfopos.       Book  III. 

the  Devil  and  his  Affociates^  I  think  we  may  very  ratio- 
nally fuppofe  thefe  things,  (ij  That  it  was  very  pro^ 
per^  that  our  Saviour  fliould  ad:  chiefly  a  defenfi^e  Tart ; 
that  Satan  might  be  the  more  incited  and  incourag'd  to 
attack  him,  aiid  thus  play  the  fame  Game  with  the  Se- 
ccmdAdaWy  as  with  the  Firs-l^  m  hopes  of  the  fame  Sue- 
cefs.  (2.)  That  Chrift  fliould  behave  fo,  as  never  to 
detrad:  any  Ingagement  of  this  kind  j  and  that  there- 
fore he  fhould  yield  himfelf  to  fight  Satan,  as  long  as 
he  could  himfelf  defire.  And  hence  it  was,  that  he 
continued  fo  long  in  the  Wilderneis  with  him,  till  Satan 
himfelf  found  it  neceffary  to  leave  the  Field ;  and  con- 
fequently  own'd  himfelf  foil'd  and  conquer'd  for  that 
time.  (;.)  That  this  Difpute  between  5^^^??  and  the 
Man  Chrtft  was  manag'd  on  Chrift's  Part,  in  a  way 
of  fair  Argument^  jfo  as  an  intelkclml  Beivg  only  ought  to 
contend^  'vi'^,  for  the  Conf^efi-  of  Trtuh.  And,  that  Sa^ 
tan  was,  by  an  over-ruling  Providence,  obliged  to  fight 
the  fame  way,  in  the  main  ;  tho  he  managed  it,  in  a 
way  of  fophlfpcal  Redfonmg  Only,  feeing  his  Bufinefs 
was,  to  oppoie  the  Difcovery  and  propagation  of  Truth. 
(4.)  That  Satan's  Attempts  upon  our  Saviour,  in  the 
Garden  and  upon  the  Crofs^  were  manag'd  in  a  way  of 
Violence,  with  all  the  unfair  and  bafe  Methods  he 
could  make  ufe  of  ^  in  order  to  deftroy  his  temporal 
Life,  if  poffible,  or  othervvife  to  difcompofe  his  Mind, 
fo  as  to  difperfe  and  fink  his  natural  and  animal  Spirits, 
in  order  to  unfit  him  for  the  great  and  difficult  part, 
which  he  had  to  2idi  in  his  kft  hours.  And  that  there- 
fore, as  I  have  faid,  it  was  abfoUitely  neceffary,  that 
he  fliould  be  repuls'd  fo  far,  by  Violence  alio,  as  that 
Chrift's  Life  might  be  preferved,  as  long  as  it  was  ne- 
ceffary that  he  fliould  live  ;  that  our  Saviour  might 
have  it  fo  far  in  his  own  difpofal,  as  to  breath  out  his 
Soul  neither  fooner  nor  later,  than  at  the  exa^t  and 
critical  Hour,  wherein  he  was  to  finifli  his  Work  ,•  tliat 
thus  his  Work  and  Temporal  Life  might  be  concluded 
together.  (5'.;  That,  by  thefe  laft  violent  Affaults, 
which  Satan  made  upon  Chriftj  the  Devil  loft  both  his 

Honour 


chap.  5 .        The  Logantliropos.  515 

Nomur  and  Interest,  fo  as  he  had  never  loft  them  before- 
Per  this  was  a  Publick  Indication  of  Satan's  Defpair, 
and  that  he  was  iatisfied  of  the  ImpofTibility  of  being 
capable  to  tight  Chrift  any  more^  in  a  way  of  Rea- 
foning :  as  it  was  alfo  an  Evidence  of  the  greateft 
Cowardize  and  Bafenefb^  to  attempt  to  murther 
the  Body  of  him^  that  had  done  no  more^  on  his -part, 
than  to  convince  hini  of  the  Truth.  (6.)  That^  when 
Satan  had  fo  far  out-fhot  himfelf^  as  to  get  Judas  to  be- 
tray Chrift,  and  the  Jewijij  Rulers  to  agree  to  dcftrqy 
him  ;  and  that  he  ft  w  his  Defign  to  deftroy  Chrift's 
Life,  in  the  Garden,  defeated  by  the  Logos^  thro* 
the  Adminiftration  of  one  or  more  Angles :  He 
falls  upon  a  new  Plot  of  a  different  kind  from  the 
forniCx.  Tor,  feeing  he  could  not,  by  force,  prevent 
his  being  offered  up  upon  the  Crofs,  as  a  Sacrifice  for 
Men  ,-  which  he  had  done  effedually^  could  he  have 
(lain  him,  in  the  Garden,  as  he  attempted  to  do  :  He 
falls  upon  a  new  Project,  to  fee  if  he  could  divert  the 
Rulers,  from  putting  him  to  Death  at  all ;  as  finding, 
that  he  had  faifd  in  his  Politicks,  in  driving  Things  fo 
fir  as  he  had  done.  And^  i.  feeing  thQjewiJh  Rulers 
,  were  the  firft  Adors,  in  purfuing  Chrift,  he  labours 
V  ito  divert  them  from  their  Defign,  by  cutting  them  fhort 
of  their  main  Evidence  againft  him.  The  Teftimony 
of  Judas  was  likely  to  be  uled  by  them^  as  a  great  Ar- 
gument with  Pilate^  to  pafs  Sentence  upon  him.  And 
therefore  Satan^  who  had  entred  into  Judas ^  after  the 
Sop  which  Chrift  had  given  iiim,  John  i;.  26^  27.  (and 
who  therefore  could  uie  him,  as  his  proper  Tool^  ever 
after  )  broiles  and  teizes  the  Confcience  of  that  mife- 
rable  Wretch  ^  fo  that  he  had  no  Reft,  untill  he  went  to 
the  Priefts  and  Elders,  and  retraced  what  he  had  faid 
againft  Chrift,  giving  Evidence  of  his  Mafter's  Inno- 
cence, and  his  own  Wickednefs^  which  he  evidenceth, 
by  reftoring  the  Pieces  of  Silver,  which  was  fo  much 
the  more  remarkable,  becaufe  he  was  notorioufly  cove- 
tous. For  that  Judas  his  Repentance^  was  not  true,  all 
iire  agreed  ^  feeing  the  Scripture  is  plain  ia  this  Cafe, 


5i6  Tfee  Loganthropos.        Book  III. 

if  we  confider  Chrifl's  Words^  Matt,  26.  24.  and  Vetera 
Words^  AB.  i.  18.  and  the  Words  of  all  the  Apoftles  in 
Prayer^  t^er.  2f.     And,  feeing  his  Repentance  was  not 
faving,  and  that  he  was  poffefled  by  Satan^  and  was  a 
little  while  after  ( Satan  having  no  more  Service  for 
him)  hurried  and  agitated  with  fuch  Terrors,  as  to 
murder  himfelf ;  I  cannot  but  think  that  the  Devil  made 
ufe  of  him,  to  fee  if  he  could,  by  this  means,  divert 
the  Priefts  from  purfuing  Chrift  to  death.     For,  fee- 
ing he  was  not  permitted  to  murder  him  himfelf,  and 
feeing  he  underftood   that  the  MeJJiah  muft  be  cut  off, 
and  made  thus  a  Sacrifice  for  Men  ,•    and  feeing  alfo, 
he  could  not  but  forefee,  that  this  would  be  extremely 
detrimental  to  his  Intereft :  Hence,  it  was  very  rational 
in  him,  to  labour  to  divert  the  Joi^Sy  all  he  could,  from 
taking  away  Chrift's  Life.    For  could  he  have  done 
this,  by  turning  that  into  Baniftiment,  or  any  other 
Punifliment  of  another  Nature,*  he  thought  he  might 
enervate  the  Defigns  of  God,  prove  the  Scripture-Pro- 
phefie  falfe,  and  obflrud  the  Good  of  Men,  and  the 
further  Mifery  of  Devils.     But  he  had  before  fo  boyl'd 
up  the  Jewijh  Rage,  that  he  could  not  reach  his  End. 
And  indeed  it  was  a  ftrange  Anfwcr  they  gave  to  Judasy 
Matth,  27.  4.  JVhat  is  that  to  us  ?  Look  thou  to  it,     2.  Satan 
having  mifs'd  his  End,  this  way,  attempts  it  by  ano- 
ther Method,    For  when  he  faw  that  he  could  not  alter 
the  Intention  of  the  Prlefis  and  Elders^    from  purfuing 
Chrift  to  Death  ;    he  bethought  himfelf,  whether  he 
might  not  divert  Fllate  from  paffing  Sentence  upon  him. 
Arxd  for  this  end,  as  we  fee,  Matth.  27.  19.     He  im- 
preffes  Pilate's  Wife  with  an  odd  Dream,  that  very  Mor- 
ning that  Tilate  was  gone  to  the  Judgment-Hall,    fhe 
being,   as    it  would  feem,  afleep-  after  her  Husband 
rofe.    And  the  Impreflion  w^as  fo  ftrong,  that  Ihe  could 
not  forbear  inftantly  to  fend  a  Mcffenger  to  Tilate y  upon 
this  Head.    Some  may  fay,  this  is  an  odd  Notion  ; 
when  the  Current  of  the  Interpreters  have  fuppofed, 
that  this  was  a  Divine   Dream.    I  anfwer,  I  cannot 
help  it,  if  I  am  forged  to  differ  from  others^  in  this,  as 
*  "  '  well 


Chap.  5.  The  Loganthropos.  517 

Well  as  other  Things.     I  queftion  not^    but  that   God 
over-ruled  this^  as  well  as  all  other  Matters.     But  that 
it  was  ( thro'  the  Permiflion  of  God )  done  by  Satanj 
as  the  immediate  Agentj  is  what  I  make  no  queftion  of, 
when  I  conlider^  that  had  he  reach'd  the  end  of  this 
Dream_,  it  had  made  exceedingly  for  his  Intereft.     But 
befidesj  there  are  two  things   in  the  Account  which 
Pilate's  Wife  her  felf  gives  of  this^  that  determine  me 
this  way.     The  firfi  is^  that  fhe  dreamt  of  Chrift  dimi- 
nutively^ as  a  jufi  Man  only  ;  whereas  had  a  good  An- 
gel form'd  the  Dreanij  fomethingof  Chrift's  peculiar 
Charader^  as  the  Mejfiah^  Son  of  God^  &c,  had  been, 
no  doubtj   given.     Secondly ^  becaufe   her  Dream  was 
not  calm^  ferene^  or  like  a  divine  Dream^  but  terrify- 
ingj  impetuouSj  and  like  a  Diabolical  Dream  :  For  (o 
her  Words  fhew  ;  I  ha^ve  fuffered  many  things^  this  Day, 
in^a   DreaWy  &c.     (7.)  That^  by  all  this  unfair,  bafe 
and  imfpir it-like  Management ^  Satan  did  not  only  fall  Mti- 
dcr  the  greatefi  Difgrace,  but  procur'd  to  himfelf  a,  new 
Degree  o^  Pun ijhmenty  by  hQComingthQ  Trophy  of  the  Con- 
queft  of  thQ  Jecond  Adam.     And  we  may  juftly  fuppofe, 
that  this  Conqueft  did  put  him  out  of  all  hope  of  ever 
being  pardoned  ,•  which  perhaps  he  might,   before  this, 
fondly  dream  of,  as  that  which  was,  at  leaft,  poffible. 
'  For,  this  feems  to  have  been  the  lail  Probation,  unckr 
which  Satan  was  brought.     And  his  Carriage  under  it 
was  plainly  fuch,  as  the  Sin  of  thofe  is  reprefented  to 
be,  who  are  guilty  of  finning  againft  the  Holy  Ghoft. 
For  Satan  either  did  know  who  Chrift  was,  eipecially 
after  he  had   wrought   fo  many  Miracles ;    or  if  he 
did  not,  it  was  his  own  Obftinacy  that  v/as  the  Reafon 
of  his  Ignorance  this  way ;  fo  that  let  the  Cafe  be  fup- 
pofed  either  way,  ftill  it  is  certain,  that  his  Impudence 
and  Malice  were  demonftrated  this  way  to  be  thegreateft: 
that  poffibly  could  be.     And  if  he  was  fo  far  from  do* 
ing  i^ny  thing  thatfivour'd  of  Repentance,  Submiflion, 
or  a  Concern  to  be  reconciled  to  God,  as  that  he  aded, 
with  a  high  Hand,  the  other  Way  ;   we  have  all  Rea- 
fon to  conclude,  that  his  State  was  neither  fo  miferable^ 

Y  4  nor 


5i8  Ihe  Loganthropos.        Book  III 

nor  defperatCj  before  Chrift's  comings  as  fince  that  Time. 
(8.)TliaL  CLtillr^  by  a  fair  Conqueft  over  Satan^  in  away 
of  juft  and  exa&^  Reafonlng  and  rationd  ABwg^  brought 
fuch  a  Credit  and  Repntaticn  to  human  Natitre ;  as  it  never 
jhiad  before  :  feeing^  as  Man^  he  out-witted  and  defeated 
all  the  Cunning  and  Subtilty  of  the  Old  Serpent,  And 
by  this  he  regain'd  to  Mankind  that  Honour  that  Adam 
had  loftj  and  brought  back  the  Spoils  of  Mcn^  which  Sa- 
tan had  fo  long  boafted  of  and  ere<Sted^  as  fo  many  Tro- 
phies of  Conqueft.  (9-)  Thai  therefore  Chrift  juftly 
wtrited  to  be  fet  at  the  Head  of  the  Human  Race^  as  their 
true  Hero  and  Sa'viour.  Whence  we  may  eafily  underftand 
the  Connexion  of  the  Apoftle's  Words^  Vhli,  2.  ^.  7^  83 
with  "v.  9,  &c.  And  net  only  did  Chrift^  this  way^  merit 
to  be  made  the  Head  and  ^ince  of  Men,  whofe  Intereft 
and  Honour  he  had  retriey'd,  but  likewife  to  have  Do- 
minion  over  the  Infernal  Spirits,  in  Right  of  Conqueft^ 
as  Prifoners  of  War,  to  difpofe  of  them  as  he  pleafed. 
(lO')  Thzt  OnvBleJJed  Sa^'iour,  purfuant  to  his  Con f^uefi^ 
and  by  Virtue  of  his  juftly  purchafed  Headflnp  over  Men,, 
has  erected  a  New  Covenant  and  Difpenlation^  of  a 
Nature  that  is  rational  and  eafie  ^  inviting  and  inga- 
ging  all  Men  to  come  in_,  by  the  moft  powerful  Terfwa- 
fi^esy  and  the  Propofal  of  the  moft  kind  and  conde- 
iiending  Terms.  What  this  New  Covenant  is,  I  Ihall 
have  Occafion  afterwards  to  difcover  more  particularly. 
In  the  mean  time,  we  have  the  Sum  of  it  propos'd  to 
USj  John  5.  24.  Verily y  'verily,  I  fay  unto  you.  He  that 
heareth  my  JVord^  and  belie^eth  on  him  that  jcnt  me,  hath 
everlafiing  Life,  and  fiall  not  come  into  Condemnation,  hut 
is  pajjedfrom  Death  unto  Life, 

And  hence  we  fee,  i.  what  juft  Reafon  all  Men 
have  to  come  unto,  and  put  themfelves  under  the  Pro- 
tedion  and  Condud  of  this  Glorious  Saviour  and  Con- 
^jueror  -,  without  whom  it  is  impoflible  for  Men  to  be 
happy,  2.  We  fee  whence  it  is,  that  a  Chriftian  may 
attain  to  a  Certainty  and  Plerophory,  as  to  his  being 
happy,  upon  his  devoting  himfelf  thus  to  God  in 
Chrift ;  feeing  we  are  alfured,  i  John  i.  9.  that  if  -iv^ 

confeft 


Chap.  4.  The  Loganthropos.  ^ap 

confefs  oar  Sins^  God  is  jufi  and  fait hf til  to  forgh'e  them  : 
Jtift^  becaufeChrift  has"  offered  himfelf  a  Sacrifice  for 
Sin,  pleadible  by  fuch  as  do  fo  ,•  and  Faithful^  becaufe 
God  has  given  liis  Promife  and  Word  of  Honour  to 
fuch^  Perfons.  For,  as  the  Apoftle  fays,  Rom.  8.  i. 
There  is  no  Conde7nnation  to  them  that  arc  in  Chrifi  JefuSy 
i.  e.  to  them,  that  'walk  not  after  the  Flejlj^  hut  after  the 
Spirit.  ^.  Hence  Chrift^ans  are  oblig'd  to  evidence 
tlie  Truth  of  their  Chriflianity,  by  a  thorow  Con- 
cern to  walk  holily,  humbly,  and  inoifenfively,  and  to 
have  no  Intereft  feparated  from  that  of  their  bleffed 
Mailer  and  generous  Benefactor.  And,  (4.)  hence  we 
are  taught,  in  Prayer,  to  appeal  from  the  Throne  of  rigid 
Jufiice^  and  the  Sentence  of  Severity^  to  God's  Court  of  E* 
quityy  that  is  ereHed  in  Chrifi ^  for  the  Benefit  and  So- 
lace of  all  penitent  and  returning  Sinners.  So  did  the 
Ffalmif-  of  old,  PfaL  i;o.  ;,  4.  If  thou  Lordjhouldefi 
^narrowly  mark  Iniquity y  O  Lord  who  jljall  fiand  ?  But  there 
is  Forgivenefs  "with  theey  that  thou  mayfi  ie  feared.  See  al- 
fo^   P>/.  14^,2.  ^LVidiRom.  8.  ;;,  54,  57,  &c. 


CHAR    IV. 

T'he  Time  wherein  our  Saviour  was  born  into  the 
Worli^  conjideredj  ^J />  1^^^  the  Fulnefs  of  Time. 
Together  with  a>  jhort  Hint  concerning  the  iaft 
Days. 

HAving  touch'd  upon  the  Subjed  of  Chrift's  Com- 
ing into  the  World  in  the  Fulnefs  of  timey  in  the  firft 
Chapter  of  this  Book,  and  having  there  insinuated  my 
Defign  to  difcufs  this  point  more  diftindly  and  parti- 
cularly afterwards ;  I  come  now  accordingly  to  treat 
of  it  here.  For,  tho  I  am  not  ignorant,  that  Ibme  very 
learned  and  ingenious  Men  have  taken  notice  of  this 
f  rofeffedly :  Yet  I  think  therp  is  fliU  room  for  further 

Inquiries^ 


550  The  Loganthropos.         Book  III 

Inquiries.  And,  in  cafe  I  fhould  not  be  able  to  fay- 
any  thing  new  on  this  Head ;  yet  I  hope  what  I  am 
about  to  propofe^  will  not  be  ufelefs,  if  it  were  only, 
upon  the  account^  that  J  hope  I  may  be  capable  to 
bring  in  fome  further  Light^  with  refpecft  to  our  feeing 
the  Wifdom  of  God  more  clearly  difplaying  it  felf^  in 
the  choice  of  the  time^  wherein  he  brought  his  only 
begotten  Son  into  this  World  of  ours,  and  in  the  adapt- 
ing of  the  Circumftances  tHkt  attended  that  time  of 
his  Publick  Appearance. 

The  Expreffions  of  Scripture,  that  I  would  explain 
here,  or  rather  found  upon,  as  to  what  I  have  to  pro- 
pofe  in  reference  to  this  Head,  are  principally  thefe  two, 
GaL  4.  4.  and  Eph.  i.  lo.  In  the  Firfi  of  which  it  is 
faid.  That  God  fent  forth  his  Sony  made  of.  a  Woman ^  and 
made  under  the  LaWy  juH  as  to  ttK^q^uoc  t9  x^o'v^,  the  Ful- 
nefs  of  the  Time  came^  or  'ivas  come^  as  our  Verfion  words 
it.  And  in  the  fecond  Text,  the  Apoftle  fays.  That  God 
didy  in  the  Diffenfation  (or  OeconomyJ  T^  7rA^paifA.ocTos 
T(i)V  KxipG:>Vy  of  the  Fulnefs  of  the  Times  (or  Seafons  or  Op- 
portunities) avaMe>:poc\aiij(raa^/,  Gather  together  in  one  (as 
under  one  Common  HeadJ  all  things  in  Chrifi,  both  the 
Things  which  are  in  Hea^ven  and  which  are  on  Earthy  even  in 
him,  or  under  him.  Now,  in  order  to  the  joint  Expli- 
cation and  lUuftration  of  both  thefe  Paffages,  and  in 
order  to  our  Underftanding  the  Myftery  of  Godlinefs, 
and  the  Wifdom  of  God  difplayed  therein  more  exadly 
and  diftindly,  in  this  Great  Central  Point  of  Revealed 
Religion,  with  refped  to  this  Great  and  necefTary  Cir- 
cumftance  of  the  Time  of  ChriiVs  Appearance ;  I  fhall 
give  an  account  of  my  Thoughts  upon  this  Subjed,  in 
fome  material  and  weighty  Obfervations,  befides  thofe 
Hints  that  I  gave  this  way  before,  in  the  Firfi  Chapter ^ 
which  I  need  not  mention  again  in  this  place. 

And,  i/.  I  ohferve.  That  the  firft  Expreffion  feems 
not  obfcurely  to  allude  to  a  TVoman  with  Child,  that  goes 
out  her  full  time,  and  then  is  happily  delivered  -,  feeing  it 
is  faid,  that  in  the  Fulnefs  of  Time,  ChriH  'ii^'as  made  or 
born  of  a  Woman*    For  we  know,  that  a$  there  is  a 

proper 


Chap.  4.         The  Loganthropos.  531 

proper  and  appointed  Seafon^  as  for  every  Seed,  Flow- 
er and  Fruit  to  ripen  in  ;   lo  more  fpecially  for  the 
Fruit  of  the  Womb.     And  therefore  we  read  of  Rebekah, 
that  (he  brought  forth  her  Twins^  Efau  and  Jacoh^  juft 
as  her  Days  to  he  Aeli'vcred  v)  ere  fulfilled  ^  Gen.  2  5". 24.     NoW 
Time  had  been  all  along  pregnant  with  a  Sa'viotiry  in  the 
Womby  of  which  Chriii  was  conceived^  immediately  after 
the  Fall,  in  the  firfi  and  radical  Vromife^  which  we   have 
Gen,  3.  I  f .     But  the  longer  Time  run  on^  the  Bigger  it 
grew  this  way.     The  Promife  made  to  Shem^  and  the 
handing  this  over  to  yibraham  and  his  Seed^  but  efpecial- 
ly  the  Erection  of  the  Jewijli  Church  and  Nation  under* 
Mofes  and  Jo^iua^  gave  evident  Signs  of  Times  being  Big 
with  a  Saviour,  and  of  its  gradual  Ripening  toward 
its  being  deliver'd  of  a  Man-child^  that  was  to  rule  the 
World  and  Church  :     The  feeing  and  injoying    of 
whom  was  the  rational  dejire  of  all  Nations  (who  groan- 
ed under  the  fad  and  felt  efFefe  of  Sin  and  Slavery)  as 
Chrift  is  called.  Hag,  2. 7.    and  concerning  which  I 
faid  fomething  in  the  firft  Chapter.    It  were  a  pleafant 
and  ufeful  Study,  to  obferve,  in  this  place,  how  full 
the  Old-Teftament-Saints  were  of  Hope  and  Expe<fta- 
tion,  as  to  the  coming  of  the  Mejfiahy  and  what  Hints 
we  have  this  way,  feveral  of  which  have  been  very  lit- 
tle minded  hitherto.      But,  as  this  would  lead  me  too 
far,  I  fhall  let  it  alone  at  prefent ;  and  the  rather,  be- 
caufe  I  have  faid  fomething  considerable  this  way  al- 
ready, in  the  Second  Book  of  this  ff^ork.    Therefore  to 
proceed-; 

zdly.  I  obferve^  That  our  Saviour*s  Coming  into  the 
World,  was,  at  laft,  become  a  Matter  of  real  neceffity. 
All  other  Means  and  Methods  had  been  tried  to  reclaim 
Mankind,  and  bring  them  back  to  God  ^  but  all  proved 
ineffectual ;  and  therefore  it  was  necelTary,  that  Chrift 
fhould  come  himfelf  at  laft,  to  make  an  Effay  of  a  new 
kind.  This  I  do  fuppofe  our  Lord  himfelf  does  infi- 
nuate,  in  the  V arable  of  the  Lord^  and  the  Husbandmen  and 
Vineyard y  Luke  20. 9,  d^c.  For  what  elfe  mean  thefe 
words,  ver.  j,.  Then  faid  the  Lord  of  the  Vineyard^  Ifhatjhall 

s 


53 2  T&^  Loganthropos.        Book  HI. 

^  do?  I  will  fend  my  beloved  Son :  It  may  be^  they  will  reve^ 
^ence  my  Son, 

But  the  main  thing  that  I  would  have  obferved^is  the 
neceffity  of  his  being  fent  at  that  very  tiine^  and  neither 
fooner  nor  later.  I  mean  not  an  abfolute  Necejjlty^  or  a 
Neceffity  in  the  AbfiraB^  as  the  Schools  fpeak  ^  hut 
fuch  a  Neceffity  in  the  Concrete  as  arofe  from  the  Con- 
cunrence  of  fuch  and  fuch  Circumftances  and  Congrui- 
ties  of  Providence  ,•  which  made  it  fit  and  proper^  and 
confequently  neceflary  (in  relation  to  the  Harmony  and 
Order  of  the  Divine  Oeconomy  in  ruling  this  Worlds 
*  and  to  the  Defign  of  the  Supreme  Wifdom  therein)  that 
Chrift  fliould  neither  come  fooner  nor  later  into  the 
World  5*  and  that  therefore  he  fliould  come  at  that  very 
time  and  no  other. 

Andj  (i.)  I  fliall  fliew,  that  it  was  not  fit^  that  he 
fiiould  have  come  fooner ^  from  thefe  Confiderations. 
I.  Becaufe  it  was  congruous  to  all  methods  of  Wifdom_, 
that  all  other  Afe^wj  fliould  be  made  ufeof  firft^according 
*o  the  Scope  of  the  Parable  mentioned.    For^  if  God 
could  have  reclaimed  Men,  by  common  Servants;  why 
fhould  he  have  fent    his  Son  ?  Had  he  fent  his  Son 
therefore  immediately  after  the  Lapfe,  Men  could  not 
€o  well  have  fathom'd  theReafon  :  For  they  would  have 
been  apt  to  think  that  other  Methods  might  have  done 
as  well.    2.  Bccaufe  it  was  fit.  Mankind  fliould  have 
full  Froof  of  their  difiemferd  and  defperate  State^   before 
this   Di-vine  Thyfician  fliould  come ;    that   they  might 
be  the  better  appriz'd  of  the  Neceffity  of  his  being 
fent,  from  the  Senfe  and  Experience  they  had  of  their 
abfolute  need  of  him.    Aiid  therefore  it  was  fit  that 
they  fliould  be  fenlible  of  the  dreadful  Nature  and  hor- 
rid Effeds  and  Confequents  of  Sinning.    And  that  for 
this  end  many  Ages  fhould  run  out ;  that  the  Univer- 
fality  of  the  Contagion  fliould  be  known  and  own'd 
*y  all,  by  their  feeing  and  experiencing  the  general 
Prevalency  of  innumerable  Difeafes  and  other  Sorts  of 
Miferies,  fuch  as  Proverty,  Famine,  defolating  Wars, 
Tyranny,  OpprefEon^  Maifacrees,  inhuman  Sacrifices, 

unnatural 


Chap.  4.  The  Loganthropos.  555 

unnatural  Lulls,  &c,  ;.  Becaufe  the  World  muftfirft 
h^uni'verfally  and  fidhVeoprd^  that  the  Scene  m^y  be  large 
and  wide  enough  for  fuch  a  DMne  Hero  to  a<5t  upon, 
with  refped  to  a  more  diiFufed  Ufefulnefs.  And^  tho 
we  have  not  an  exad  Account  of  things,  yet  I  am  apt 
to  believe,  that  the  World  was  never  fo  univerfally  full 
of  People  in  any  preceding  Age,  as  it  was  towards  the 
latter  end  of  the  Reign  of  Auguftus^  and  the  begin- 
ning of  that  of  Tiberius  ^  feeing  Augufim  alone  reign- 
ed ^6  Years,  without  almoft  any  thing  that  could  be 
called  War,  or  any  thing  elfe  that  brought  any  general 
Mortality  along  with  it.  Ahd  I  find  not  that  ever 
there  was  fuch  a  time  fmce,  wherein  fo  few  were  cut  of. 
So  that  I  queftion  much,  whether  ever  the  World  had 
fo  many  Inhabitants  in  it  together,  as  were  at  that 
time,  not  only  before,  but  even  fmce.  4.  Becaufe  it 
was  decorous  to  all  Management  that  Co  great  a  Prince 
fliould  not  come  into  the  World,  until  a  great  many 
things  fhould  go  before,  by  way  of  Premomtion  and 
Preparation  for  his  coming  •  and  that  with  fuch  Variety, 
as  to  raife  the  Minds  of  Men,  with  greater  Concern 
for,  more  Defire  after,  and  ftronger  Expectation  of  this 
glorious  Perfon  and  his  Appearance. 

But  in  order  to  underftand  more  clearly,  that  it  was 
altogether  improper  for  Chrift  to  have  come  into  the 
yS/orld  foo?iery  let  us  take  a  View  of  the  feveral  Periods 
of  time,  that  elapfed  before  his  Birth.  The  iB  Period  of 
time  after  the  Lapfe,  was  that  long  one  of  165' 6  Years, 
before  the  Deluge.  Now  it  was  not  proper,  that  Chrift 
ftiould  be  born  then  ,•  feeing  Divine  Providence  had  in 
profped,  the  Extirpation  of  that  whole  Race  of  Men, 
by  the  Flood,  excepting  one  Family  only.  Befides, 
that  this  was  not  lb  neceffary  as  to  the  time  ,•  upon 
the  Account  of  the  Longe'uity  of  the  Ante-Dilwvians  :  For 
by  this  they  had  a  full  and  exad  Account  of  the  Crea- 
tion, of  the  Primoval  State  of  Innocence,  and  of  the 
Fall  of  Man  from  thence,  by  fuch  an  eafy  Tradi- 
tion as  was  unqueftionable.  For  if  we  divide  the 
Age  of  the  Ante^DiUrvians  into    two   Periods;    the 

firjf 


354  Tfee  Loganthropos.       Book  III. 

frfi   takes   in  9:50  Years  of  the  16  5' 6^  'viz..    all  the 
Years   of  Adams  Life y    Gen,  5-.  5^.    during    which   all 
Men   might  have  an  account  of  things  from  Adara 
himfelf,  if  they  pleas'd  ^  and  had  it  materially  from  him, 
whether  they  would  or  not.     And,  as  for   thofe  that 
were  not  come  to  Years  of  Underftanding,  or  that 
were  not  born  then,  and  fo  liv'd  in  the  fi^co7id  Period, 
they  had  no  doubt  many  to  converfe  with,  for  at  leaft 
the  greateft  Part  of  the  remaining  726  Years,  that  had 
an  intimate  Knowledge  of,   and  Converfation  with  the 
Firfi  Parent  of  Men.     A..  J,  If  there  was  no  other,  Me- 
thufelah  alone  might  have  fatisfied  all  Men  this  way  ; 
who  was  born  in  the  6Z^th  Year  of  the  World,  Gen, 
y.  21.  andfo  was  Adams  Contemporary  for  243  Years, 
during  the  far  greateft  part  of  which  we  may  be  fure 
that  Adam  would  take  care  to  inftrud  one,  that  was 
born  and  appointed  the  Head  and  Prince  of  the  Sethites^ 
and  the  rather,  becaufe  of  the  Apoftacy  of  the  Calnltes, 
And  we  know  that  this  fame  Perfon  died  not  before  that 
very  Year,  wherein  the  Flood  came,  'viz,.  A.M.  16  5*6, 
in  the  969^^  Year  of  his  Age,  Gen.  5-.  27.    And,  in  cafe 
any  fhould  fay,  that  whatever  Methufelah's  Authority 
might  have  been,  he  was  probably  fo  far  fuper-annua- 
ted,  and  perhaps  doting  long  before  he  died,  as  to  be  in- 
capable to  teach  and  inftrud  others,  I  anfwer,  tho 
this  be  but  a  precarious  Suppofition,  yet  granting  that 
it  was  really  fo,  ftill  the  Ante-Diluvians  had  thofe  that 
were  vigorous  and  ftrong  enough  to  fupply  this  Defed. 
Such  furely  was  Noah^  the  Preacher  of  Righteoufnefs, 
who  was  born  A.  M.  10^6,  Gen.  ^.  29.  i.  e.  600  Years 
before  the  Deluge,  during  all  which  time   he  was  Me- 
thufelaUs  Contemporary-    and  for   the    moft   part  of 
which  he    had  Opportunity   of    an    intimate  Con- 
verfation with  him,    nay  and  with  many  that  were 
born  before  him,    for    a    confiderable    Number    of 
Years.    For  tho  he  was  born  not  only  after  the  Death 
of  Adam^  the  Tranllation  oi  Eiioch^  and  the  Deceafe  • 
of  Seth  ^  yet  he  was  Contemporary  with  all  the  reft  of 
the  Patriarchs,  for  fewer  or  more  Years.    For,  if  we 
.: .  -  (jonfult 


Chap. 4*        ^^^  Loganthropod.  335 

confult  the  Hebrew  Chronology,   we  will  find  that 
Noah  was  Contemporary   with  Emchy  the  Son  of  Setby 
andGrandfonof  ^J^w,  for  the  firlt  94.Years  of  his  Life  j 
with  CainicWy    the  Fourth  from  Adam^  for  179  Years ; 
vjiih.  Mdhalacl  the  hfth  Patriarch,  for  234  Years  ^  with 
Jared  the  fixth  Patriarch,  for  476  Years,  and  with  his 
own  Father  Lannch^  for  ^95"  Years.     So  that  never  was 
there  any  People  more  inexcufable,  in  their  Apoftacy 
from  God,  and  univerfal  Wickednefs,  than  the  Ante-Dl" 
luvians ;  who  had  fuch  Means  to  keep  them  right,  and 
to  deter  them  from  finning,  who  knew  fo  well  the  ef- 
feds  of  it,  fmce  Adam   and  his  Pollerity  were  both 
thrown  out  and  kept  out  of  Paradife.     The  2^  Teriod. 
was  that,  which  commenc'd  with  the  Ceffation  of  the 
Deluge,  and  ended  with  the  calling  of  Abraham  out  of 
his  own  Country  into  the  Land  of  Canaan,    Now  fee- 
ing Shem^    according  to  Dr.  Ujliers  Calculation,   died 
in  the  Year  215^85  and  Abraham  furviv'd  him  but  2f 
Years,    as  dying  A.  M.  218;,  it  is  eafy  to  conceive 
what  an  exad  Account  Men  had,  during  that  Period, 
not  only  of  the  firfl:  Ages,  but  of  the  Deftrudion  of 
the  old  World  by  the  Deluge  ^  Shem  h^in^  90  Years  old 
when  the  Flood  came.     So  that  the  fame  is  to  be  faid 
for  this  Period,  as  for  the  former,  that  things  were  not 
yet  come  to  that  pafs,  as  to  require  the  haftning  of 
Chriil's  coming.     Nor  was  it  more  neceflary  during 
the   3^/  Period y  which  I  reckon  from  Abraham's  Vocati-. 
on  and  Coming  into  Canaan^  to  the  People  of  IfraeVs 
going  out  of  Egjyt,     Vot  Abraham  liv'd  till  Jacob  was 
17  Years  of  Age,  and  Jfaac  till  he  was  100  and  eleven 
Years  old.     So  that  there  was  an  eafy  Conveyance  of 
the  Knowledge  of  God's  Difpenfation  to  Jacob's  Pofieri- 
tj/y    down  to  Mofes  his  Time,  efpecially  confidering  the 
Longevity  of  many  of  the  twelve  Patriarchs,  and  of 
their  immediate  Pollerity,  who  were  acquainted  with 
Jacob  himfelf.     For  Jacob  died  not  till  the  Year  25ifj^ 
G^w.  48.  and  Le^/i  not  till  the  Year  2;8f,  Exod.  6.  i6, 
whofe  Daughter  Jocebsd^  being  married  to  Amram  his. 
Son's  Son,  the  fhe  was  his  own  Aunt,  Z^od,  6.  20.  bare 

to 


L 


5  5  6  The  Logamliropos.         Book  III. 

to  him  Aaron  and  Mofes.  Now  Amram  living  juft  as 
long  as  Le^i  did  (who  was  both  his  Grandfather  and 
Father  in  Law)  ^iz,.  i  ;7  Years,  eould  not  die  long 
before  Ifraers  going  out  of  Egj^.  Seeing  therefore 
Mofes  was  8o  Years  of  Age,  when  he  Hood  before  Vha- 
roah,  with  his  Brother  yi.^tron  (who  was  the  Eldeft  by 

;  Years)   Exod.j.  i 1:;.    which  was  in   the   Year 

afi:;,  according  to  Ujher  :  Hence  we  may  juftly  con- 
clude, that  Mojes  had  a  particular  Account  both  from 
Father  and  Mother,  and  perhaps  probably  from  many 
others  that  out-liv'd  them,  of  all  thofe  things  that  had 
pafs'd  in  the  World,  down  from  Abraham's  time,  as  well 
as  before.  All  which  he  has  fumjnarily  given  us  an  Ac- 
count of  in  Genefisy  and  the  ftrft  Chapters  of  Exodus, 
And  now,  4.  Let  us  come  to  the  times ^  that  followed 
the  People  of  IfraeW  going  out  of  Egyft^  until  their  Cap- 
tivity in  Babylon^  and  return  from  thence.  For  I  fhall 
reckon  that  whole  Time,  as  one  Period,  for  Brevities 
lake.  Was  it  proper  that  the  Meffiah  jfhould  appear  to 
that  People,  whilft  they  were  but  a  framijig  into  a  Body 
Politick  ?  Not  at  all.  They  were  then  rudts  indigeftacjue 
ntokfy  2L  rude  and  uncultivated  People.  It  was  fit  there- 
fore that  they  fhould  be  under  the  Rudiments  of  Know- 
ledge only,  and  have  a  ftrong  and  fevere  Fence  about 
them,  to  preferve  them,  if  poffible,  from  Idolatry. 
They  were  as  unfit  to  receive  or  underitand  Chrift's 
pure,  rational,  fpiritual  and  fublime  Do<5trine,  as  a 
Boy,  that  has  not  got  his  Accidence^  is  for  the  Study 
of  Algebra^  or  the  abftrufer  Parts  of  the  Mathematicks 
or  Meta^hyficks,  Nor  were  they  much  riper  for  the  Re- 
ception of  the  Gofpel  afterwards,  during  the  Continu- 
ance of  that  pompous,  but  fevere  ritual  Difpenfation  : 
Which  was  only  defign'd  to  be  fubfervient,  to  and  ty- 
pical of  the  better  Oeconomy.  Nay,  fo  far  were  they 
from  being  even  kept  in  this  way,  that  God  was 
obiig'd,  as  it  were,  at  laft,  to  fend  them  Captives 
to  Ajfyria  and  Babylon^  to  cure  them  of  Idolatry,  which 
they  were  fo  frequently  guilty  of.  And,  upon  the 
whole,   I  need  not  fay.   how  unfutable  it  was  for 

^  Chrift 


Oiap^  4-  The  Loganthropos.  5  3  7 

(§]irift  to  appear-)  to  appoint  a  Worfhip^  which  was 
commanded  for  this  very  end,  to  be  Typical  of  his  Ap- 
pearance :  For  the  real  and  perfonal  Appearance  of 
the  Antitype y  was  inconfiftent  with,  and  fubverfive  of  thei 
Ufe  of  the  Tjpes.  So  that  the  Law  was  added  becaufe^  of 
^ranfgrejjions^  and  for  a  time  only,  even  till  the  coming 
of  the  Promijed  Seedy  to  who?n  the  Promife  was  made^  GaL 
3.  9.  upon  whofe  coming  it  was  virtually  vacated  and 
nuU'd.  During  the  Continuance  therefore  of  the  Jew- 
iih  Difpenfation,  it  was  enough,  that  God  expreffed 
his  Care  fufficiently  for  this  People,  hy  fending  all  hts 
Servants,  the  Prophets^  one  after  another,  and  fometimes 
many  together,  daily  rifing  up  early  and  fending  them  (a 
memorable  Expreflion^)  tho  with  fo  little  Succefs, 
that  it  is  added  of  that  People,  thatjef  they  hearkned  not 
unto  hiwy  nor  inclined  their  Ear^  but  hardned  their  Neck^Jcv. 
7. 27, 26.  And,  as  it  was  improper,  that  Chrift  fhould 
appear,  during  the  continuance  of  that  Erection  ;  fo 
it  was  much  more  improper,  that  he  fliould  be  born, 
whilft  they  remained  Captives  in  Babylon  :  Seeing  they 
were  not  at  that  time  fo  much  as  a  Free  People,  or  in 
a  National  State  to  receive  him.  Let  us  therefore  confi- 
der  the  ^thand  lafi  Period  of  the  Old  Teftament-Church. 
This,  in  a  large  Senfe,  I  may  well  reckon  to  reach 
from  the  Returning  *of  the  Jews  from  Babylon  to  their 
own  Land,  and  their  rthuhding  J erufalem  and  the  Tem- 
ple, to  the  Final  Dejlrutiion  of  both,  and  confequently 
of  their  vv^hole  Polity  and  ritual  Law,  by  the  Romans. 
During  this  Period,  it  was  neceffary  indeed  that  Chrift 
fhould  be  born  ^  but  not  till  towards  the  Expiring  of  it: 
becaufe  one  end  of  ChrilVs  coming  was  to  vacate  the 
old  Law,  and  indeed  the  whole  Conftitution  and  Poli- 
ty of  the  Jews :  For,  it  was  neceffary  that  the/r/  Cc- 
'venant  jlwuld  be  made  njoid^  by  the  brirfging  in  of  a  better 
Tefiament.  The  Jews  were  indeed  cur'd  of  Idolatry, 
by  their  Captivity  in  Babylon.  But  their  other  Sins  were 
fo  many  and  heinous,  that  it  was  neceffary  that  they 
fhould  be  punifh'd  and  opprefs'd  fometimes  by  the  Kings- 
oiEzypty  and  fometimes  by  the  Kings  of  Syria y  and  laft 


^^8  Tf-^^  Loganthropos.       Book  III. 

of  all,  that  they  lliould  be   Inllaved  by   the  Romans ; 
that,  by  thefe  fevere  Difpenfations,  they  might  be  the 
better  difpofed  to  receive  their  Mtjfiah^  when  he  fhould 
come.    Tho  alas  I  their  Wickednefs  made  them  to  turn 
their  Food  and  Medicine  both  into  Poifon.     However 
the  Train  of  Divine  Procedure,  in  all  this,  is  admirable. 
Bcfides,  that  it  is  to  be  obferved,  that  the  Ceremonial 
Law  ceas'd  to  be  of  further  ufe,  as  to  one  great  End  of 
its  Inftitution,  after  that  the  Jewifh  Nation  was  cured 
of  Idolatry.     So  that  it  was  proper  that  Chrift  fhould 
come  at  laft,  as  for  other  ends,  fo  for  this,  that  he  might 
nail   that   old  Hand-writing    of  Ordinances y    that  was^  as 
taul  fays,  contrary  to  us^  to   his  Crofs,  with  a  Defign  to 
hring  in  true  Teace^  or  a  true   peaceful  Eredion  in  its 
flead.     And  now  from  all  thefe  Confiderations  we  can- 
not but  fee,  that  it  was  incongruous  that  Chrift  fliould 
hsLVt  come  fooner  than  he  did.  See  Heh. 1.1^2.  Gal,  4.;, 4. 

But,  (2.)  It  was  no  lefs  incongruous,    that  Chrift 
fhould  have  come  much  later.     For,  i/.  It  was  proper, 
that  his  Coming  fliould  co-incide  with  the  Heigth  and 
Grandeur  of  the  fourth  and  lafi  Ufu-verfal  Monarchy  (as 
it  is  ufually  call'd)  of  the  Roman's,    per  he  was  to  en- 
counter it,  when  it  was  in  the  very  Top  of  its  Power 
and  Glory,  and  fo  lay  the  Found^^tion  of  its  Ruin,  by 
the  very  fame  fteps  that  he  took  to  lay  the  Foundation 
of  his  own  Kingdom.    Now  as  our  Lord  died  towards 
the  latter  end  of  the  Reign  of  Tiherlm^  i,  e,  about  five  or 
fix  Years  before  the  Death  of  that  Prince  ^  fo  we  may 
well  conclude,  that  Chrift's  Death  was  exactly  in  the 
'Vertical  Volnt  of  that  Empire,    which  feems   to  me   to 
have  begun  its  Declenlion  from  that  Year  ;  which  is  ge- 
nerally fuppofcd  r.o  have  been  the   iMo  Year  of  Tiheri" 
us, .    And  1   am  apt  to  think,  that  that  ftrange  Qualm 
and  Terror  that  feiz'd  Tiberim  that  very  Year,  was  or- 
dered by  God,  to  the  intent,  tliat  he  might  be  a  kind 
of  Emblem,  of  the  Enemies  of  Chrift  and  liis  Church^, 
.  and  of  the  way  that  God  was  to  take,  from  that  time 
forward,  to  deftroy,  by  degrees,  the  Roman  Power,  by 
an  inward  Confumption,  wherein  God's  hand  fliould 

l?e 


Chap.  4-         T&e  Loganthropos.  55P 

be  felt  and  own'd.  The  PalTage  I  refer  to^  is  that  me- 
morable Letter  of  Tiberius  to  the  Senate  ^  wherein  he  con- 
feffes  his  Terror  and  Mifcry^  in  Words  that  fliew  him 
to  have  been  really  mad  and  dill ra<f ted  at  that  time. 
And  it  looks  to  me  to  be  a  very  remarkable  Providence^ 
that  two  of  the  moft  celebrated  Roman  HKtorians  fhould 
both  give  us  his  own  Words^  without  any  Difference  • 
I  mean  ^  c)  Suetcnlns  and  (d)  Tacitm,  The  Words  are  thefe  j 
^lid  fcriham  ijohis  Patres  Confcrifti^  aut  quomodo  fcribamy 
ant  quid  omnino  -non  Jcribafn  hoc  tempore^  Dii  me  Deacj-^  pejus 
perdantj  qua?n  perire  qiiotidie  Jemio,  fi  Jcio  :  That  is_,  PFhat 
I  fljall ivrite  to  yoUy  Senator ian  Fathers^  or  hoiv  Ifiall  write yor 
what  I  (l)all  net  write ^  at  this  time^  may  the  Gods  and  GoddeJJes 
torjncnt  me  worfe^  than  I  feel  my  felfto  ptrijh  every  Day^  if  I 
can  tell  you.  Thus  it  was  then  with  Tiberim  ^-  who^  I  think, 
was  over-aded  by  God^  in  a  fuper-natural  way,  (efpeci- 
ally  confideriiig  his  ftrange  and  referred  Temper)  to  write 
his  Mind  in  this  publick  manner^  upon  the  Account 
mention'd.  And  fare  I  anij  that^  from  this  very  time, 
we  may  date  the  Declcnfion  of  the  Roman  Empire  j 
For^  as  a  iicde  before^  Tiberim  had  murder'd  many  brave 
Men  'y  fo  he  rag'd  with  more  Fury  after  thls_,  not  only 
by  deftroying  the  Flov^^er  of  all  the  Roman  Nobility  and 
Gentr}%  but  by  overturning  the  very  Conftitution  of 
Romey  and  any  Branches  of  Liberty  or  Privilege  that 
yet  remain  d  among  them.  And^  as  Tiberim  laid  the 
Foundationof  the  Declcnfion  of  i^ciwf_,  {o  Cairn ^  and  the 
fucceeding  Emperors  carried  it  on.  So^  that  tho  fome 
good  and  brave  Emperors  laboured  to  reftore  it  to  its 
priiline  Glory^  fuch  as  T-apiny  Hadrian^  the  Antonines^ 
'Probi(s,^  &c.  yet  it  is  certain^  that  it  never  arriv'd  to 
that  Pitchy  wherein  Angufir^s  left  it.  Had  our  Saviour 
therefore  come  but  a  little  later  than  he  did^  the  Roman 
Empire  would  have  been  in  its  Declenfion  before  ; 
whereas  it  v/as  by  his  Dodrrine  and  Sufferings^  and  the 
Sufferings  of  his  Followers^  that  the  Empire  was  to  re- 


,(j:)  In  Tiber,  cap.  67«  (d)  Annal.  Lib.  6,  cap.  6. 

Z  2  ccive 


540  The  Loganthropos.        Book  III. 

ceive  its  feveral  Shocks^  and  its  Ruin  at  laft.     But^  2, 
Our  Saviour's  Coming  could  not  be  longer  delay'd^  with 
Congruity  to  the  jewijj}  State  and  Law.     For  he  was  to 
come^  betore  either  of  thefe  was  at  an  end  ]  feeing  his 
Coming  was  the  very  Caufe  of  their  Ruin  and  Deftru- 
<5tion^  all  Circumftanccs  being  confider'd.  And  therefore 
the  Apoftle^when  he  had  laid^  that  Godjhit  hisSo7t  in  the 
Fuhiej's  of  time y  made  of  a  Woman ^  adds  immediately^  made, 
under  the  Laiv^  i.  e.  while  the  Jewifh  Law  was  in  full 
Force  ^   for  Chrift  was  not  only^  as  Ma?^  and  Redeemer y 
made  under  Lawy  but  fubjet^l  to  that  Law^   which  the 
Jews  call'd^  by  way  of  Eminence,  The  Law^  i.  e.  the 
Alofaical  Law.     Seeing  therefore  Jcrufakm  and  the  Tcm- 
fle  were  deftroyed  in   the  70th   Year  after  Chrift's 
Birth  ;■   it  is  not  conceivable,  how  our  Lord  could  have 
come  later  than  he  did.     For,  being  cut  off  in  the  ;;d 
Year  of  his  Life,  the  reft  of  that  time  was  little  enough 
to  fettle  the  Chriftian  Church  in  the  Provinces  of  the 
Roman  Empire,  and  to  hx  the  difference  between  the 
Chrifiian  Religion  and  Jewijij  ;  that  the  Chriflian  Jews 
might  not  be  involved  in  the  fame  Quarrel  with  the  un- 
believing Part  of  that  Nation,  nor  confequently  in  their 
Ruin.     It  was  not  therefore  before  the  41ft  Year  of  our 
Lord,  that  Veter  preach'd  firft  to  Cornelius^  and  other 
Gentiles.  Nor  was  it  fooner  than  theYear  5'2,thattheApo- 
ftles  agreed,  to  difpcnfe  with  the  ufe  of  the  Ceremonial 
LavvT^  to  thole  that  were  Gentiles.  Nor  was  the  Chriftian 
Religion  properly  brought  fo  far  as  Rom.e^  until  Paul  ar- 
liv'd  there  in  the  Year  6  2 ,  where  he  continued  a  Prifoner 
at  large,  at  leaft  two  Years.     And  yet  it  was  neceffary 
that  the  Chriilian  Religion   fliould   have  taken  deep 
Root  in  the  Empire,  and  have  fpread  it  felf  far,  before^ 
Jeriifalemy  the  Mother-Church^  fiiould  be  cut  off.     If 
therefore  it  was  not  before  the  Year  6f ,  that  the  Chri- 
ftian Religion  was  fully  known  in  Rc7^e  it  felf,  if  indeed 
it  was  fully  known  there  fo  foon ;  it  could  not  be  till  S 
Years  after,  that  it  came  to  be  much,  if  at  all  known  on 
this  fide  the  Alps.     So  that  if  Jerufalem-  was  to  be  finally 
deftroycd,  A?7,  70,  and  the  Jcwifli  Nation  expell'd  from 

thence 


Chap.  4..  The  Loganthropos.  :^^i 

thence  the  flinie  Year  ;  we  cannot  fuppofe  that  Chrift 
could  have  delay 'd  his  Coming  longer  than  he  did^  with 
Congruity  either  to  the  putting  an  end  to  the  Jewifh 
Law^  and  Oeconomy^  or  to  the  Security  and  Settlement 
of  the  Gofpel-Kingdom  •  or  indeed  with  any  Decorum 
at  all^  to  the  Circumftances  of  things^  and  the  time  that 
tliey  take^  in  ripening  fo  as  to  draw  to  a  proper  peri- 
odical Conclufion.  And  there  feems  to  be  fomething 
obfervable^  in  this  precife  Period  of  70  Years ;  as  har- 
monizing with  the  70  Years  Captivity  in  Babylon.  For^if 
the  firft  70  Years  ferv'd  to  cure  the  Jews  for  ever  of  their 
Itch  after  Idolatr}^^  and  that  fo  as  to  render  them  fit  to 
be  trufted  with  a  new  Leafe  of  their  Law  and  Religion  ; 
were  not  70  Years  enough  likewife  to  convince  them^ 
that  Chrift  was  the  MeJJiah,  under  fuch  innumerable 
and  extraordinary  Manifeftations  of  God's  owning  him 
as  fuch  ?  If  then  they  were  not  ripen'd  by  that  time  for 
the  cafting  off  their  own  fhadowie  Law^  of  their  own 
Accord  J  in  order  to  embrace  the  Gofpel  ,-  it  was  high 
time  to  caft  them  off,  and  their  Law  with  them^  in  or- 
der to  the  better  Propagation  of  the  Gofpel.  And  yet 
how  many  Warnings  had  they  of  their  approaching 
Fate^  if  they  would  have  minded  them  ?  For,  befides 
many  other  things  that  might  be  minded,  let  us  remem- 
ber, that  it  was  by  Nero's  Order,  that  the  War  was  firft 
commenced  againft  them,  of  which  Vefj>afian  had  the 
Charge  only  as  General.  Now  not  only  Nero  died  a 
little  after,  hwtGalha^  Otho^  and  Vltellim  ;  fo  that  they 
had  many  fair  Opportunities  to  have  favYi  themfelves^ 
efpccially  by  concurring  with  other  Eaftcrn  Nations, 
in  affifting  l^efp:?/um  to  gain  the  Empire  •  vvho  was  not 
a  Man  that  delighted  in  Oppreffion,  as  neither  his  brave 
Son  Titm,  vvho  courted  Opportunities  to  five  them. 
But  their  own  VVickednefs  drew  down  Ruin  upon  them, 
and  the  Hand  of  God  was  manifeft  even  to  (e)  Tttus^  as 


13 


Ce)  See  for  this  whit  I  cite  d'li  obferve  from  Philoftr.  in  Vica  Apoll. 
Tyrann.  Lib.  6.  Cap.14.  Page  305.  A.  in  my  Difcoude  concemng  God^s 
Dwelling  v^kh  Men,  pj^.  43. 

Z  ?  to 


54-2  Ihe  Loganthropos.        Book  III. 

to  this  matter.  I  grant  that  the  Time  between  the  Death 
of  Neroy  and  the  firfl:  Year  of  Vefpafian^  was  not  long  ^ 
but^  as  it  was  one  of  the  moll  remarkable  Periods^  for 
ftrange  Changes,  Revolutions^  and  Events^  that  was 
almoil  ever  in  the  Worlds  fo  it  was  long  enough_,  and 
afforded  Handles  and  Opportunities  enough^   for  the 
Jews  to  have  fecured  themfelves  from  Ruin^  if  they 
had  not  been  moft  ftrangely  infatuated.    And  here^  by 
the  bye^  it  may  not  be  amifs  to  mark  this  Period  parti- 
cularly, as  we  find  it  fet  down  by  if)  ZiphilinHs,    From 
the  Death  ^/Nero  to  the  Reign  <)/Vefparian_,  there  inter^vend 
only  one  Tear  and  two  and  twenty  Days,     And  this  I  vmte^ 
leafl  any  jhould  reckon  amifs.     For  they^  (i,  e.  Galha^  Otho^ 
Vitellim^  and  Veffafian)  did  not  Q.ndi\y  fucceed  one  another^ 
but  one  reign  d  in  the  time  of  another  ^  fo  that  their  Tears  are 
not  to  he  counted  from  their  Succejfion  one  to  another ^  hut  ac- 
cording to  the  exact  courfe  of  time  it  felf     And  by  this  it 
is  plain^  that  Dio  did  not  reckon  Veffafians  Reign  from 
the  time  of  his  coming  to  Rcmey  nor  from  the  Death  of 
VitelUifSy  but  from  the  time  that  he  was  proclaim'd  Em- 
peror by  the  Armies  in  the  Eaft^  which  was  in  July^ 
whereas  he  came  not  toRoine  till  long  after.  And  (gjlofe- 
fhus  reckons  the  fame  way,  and  therefore  fays,  that  Je- 
rufalem  -was  taken  hy  Titus,  in  the  fecond  Tear  of  Vefpafian ; 
for  it  was  taken  in  the  Scptemher  Twelve-month  follow- 
ing, i.  e.  about  a  Year  and  tv^^o  or  three  Months  after 
that  the  Eaftern  Armies  had  own'd  him  Emperor,  and 
fworn  to  him  as  fuch.     But  to  proceed,  I  add  this  Ob- 
fervation  in  the  :^d  Place ;  that  as  our  Saviour  could  not 
come  later,    in  Congruity   with    the  Relation     that 
he  flood  in,  either  to  the  Roman  Empire ^  or  to  the  jeivifh 
Nation^  as  both  of  them  were  conHituted  at  that  time  ; 
fo  he  could  not  have  come  later,  in  relation  to  Hie  World 
in  general^  and  that  Time  that  is  allotted  for  its  Duration^ 
down  to  the  Lafi  and  Concluding  Period  thereof.     I  would 


</)  Epit.  Dionis  CalTii,  Edit,  Henr.  Steph.  pAg.  223.     (g)  Ve  Bell, 
jad.  Lib.  6.  Cap.  47. 

not 


Chap.  4»        T/?e  Loganthropos.  545 

not  b«  pofitive  here,  but  I  am  ftill  of  the  Mind  I  was_, 
when  I  publifli'd  my  Apocaljpkal  Difcourfe^  with  Ibme 
more.     I  took  Notice  (/;)  there  of  the  Ancient  Jewilh 
Tradition^  called  that  of  the  Hcufe  o/'Elias  ;   'viz,.  that^ 
as  there  were  Two  Thoufand  Tears  from  the  Creation  to  A- 
braham^  without  a  ji^ritten  DinBory  cf  Religion  ;    and  Two 
Thoufa7id  from    thetice   to   ChriH^    under  the    Oeconomy   of 
the  Law  ;  fo  there  would  he  Two  Thoufand  Tears  more  under 
the  Mejfuih  :  which  they  exprefs  concifely  thus  ^    2000 
T^ears  Empinefs^  2000  Tears  the  hajv^  and  2000  Tears  th^ 
Days    of  the  Mcjfiah,     Now^  according  to   the  Ujferim 
Chronology^  Abraham  was  born^,  A.  M,  2008.  going  up- 
on this  Suppofition^  that  Ahram  was  Terah\  youngeft 
Son.     But  tho  I  do  grant  that  Haran  was  the  eldeft  Son 
by  far^  as  being  born  in  the  70th  Year  of  Terah's  Age  ; 
yet  I  fee  no  Reafon  to  make  Ahram  the  youngeft  of  all 
the  three  ^  for  as  Mofes  names  Ahram  firft^  Ch.ii,  29.  fo 
does  Lahan  afterwards,  Ch.  %!,  ^^7,.  which  I  do  not  think 
he  would  have  done,  had  he  own'd  himfelf  to.be  de- 
fcended  from  the  elder  Brother.     Nor  do  I  fee  any 
Reafon  in  what  is  faid,  that  becaufe  Terah  died  in  the 
20fthYear  ofhis  Age,G^w.  11.  ;2.  and  Ahram  is  {^id  to 
leave  Haran  after  his  Death,  and  to  have  been  75-  Years 
old,  when  he  did  fo.  Gen,  12.1,4.  we  are  obliged  to  con- 
clude, that  therefore  Ahram  was  born  in  the  j;oth  Year 
of  Terah' s  Age :  For  tho  it  be  pofitively  faid,  Ch.  12. 4.  that 
Ahram  was  7)-  Years  old,  when  he  left  the  Country  or 
Town,  which  Terah  had  called  Haran^  to  preferve  the 
Xlemory  of  his  eldeft  Son  ^    yet  there  is  nothing  to  de- 
termine, how  long  it   was  after  Terah' s  Death,  that 
Ahram  did  adually  leave  that  Place.     N:^y,  fo  far  is  it 
from  this,  that  the  contrary  feems  to  be  more  probable, 
from  the  Silence  of  Mofes :  For  when  he  had  told  us, 
Ch.  II.  ;2.  ThatT^r^h.  died  in  Haran,  hei?tg  207   Tears 
oldy  he  immediately  adds,  Ch.  12.  i.  Now  the  Lord  had 
faid  unto  Abram,  Get  thee  out  of  thy  Country^  &C.  which 


^h)  rage  34. 

Z  4  he 


544  '^^^  Loganthropos.        Book  IIL 

he  did  indeed  in  Company  of  Lot^  ver.  4.  but  when^  is 
not  faid  ;  excepting  that  his  Age  is  fpecifted^  when  he 
left  Haran,  I  fhould  therefore  guefs^  that  Ahram  left  not 
Haran^  till  feveral  Years  after  his  Father's  Death.  And 
perhaps  he  might  have  Work  enough^  even  for  feveral 
y  earSj  to  adjuft  Matters  with  his  Brother  Nabor^  (who^ 
if  he  was  fuch  a  Man  as  his  Grand-fon  Lahan^  and  even 
Jiebecka  too^  Lahans  Sifter^  was  a  cunning  Man^  as  to 
the  World)  with  Refped  to  the  Inheritance  of  their  Fa- 
ther Terah,  Tor  Lot  being  the  eldeft  Brother's  Son^,  and 
Abram^  as  I  conjeAure^  the  fecond^  they  muft  be  flip- 

f)ofed  to  have  their  Share  in  Mony^  Goodsj  and  Cattle^ 
eeing  they  were  to  leave  Ndhor  the  whole  Inheritance^ 
as  to  Houfes  and  Lands.    So  that^  feeing  we  can  only 
guefs  here^  I  fliould  think^  that  Providence  did  fo  order 
it,  that  Ahmm  was  born  in  the  12 2d  Year  of  Terah^  and 
fo  exadly.  A,  M,  2000.  by  v\^hich  this  illuflrious  Pa- 
triarch was  born  juil  2000  Years  before  Chrift.     Let  us 
fuppofe  then  that  there  were  juft  2000  Years  before  A- 
hrams  Birth,    and  v/e  find,  according  to  the  Ufferlajt 
Chronology,  that  there  were  juft  2000  Years  more  to 
Chrift's  Birth ;   the  Central  Year  between  thofe  being 
remarkable  alfo  for  the  building  of  Solomons  Temple, 
which  was  finifli'd,^.M.  5000.  in  the  beginning  of  it,'ui;t.. 
in  the  Month  5«//,  which  anfwers  to  our  Ociokr  and  part 
of  No'vemher,    But  it  will  be  faid,  if  Chrift  was  born,^. 
M.  4000,  or  4001.  and  there  are  to  be  2000  Years  only 
under  his  Government,  how  can  Chrift  be  faid  to  be 
born  in  the  Centre  or  Fulnefs  of  Time,  with  Refped 
to  the  World's  Duration  ?  I  anfwer,  (as  I  faid  formerly 
in  the  Difcourfe  referred  to)  That  I  look  upon  t\iQT7iJo 
Thoufand   Tears  immediately  following   Chrift's  Birth, 
not  to  be  the  whole  of  the  Lafi  Times ^  as  the  Jews  call'd 
all  that  Time,  that  was  to  follow  the  Appearing  of  the 
Mejjiah  ^  but  only  to  contain  the  Time  of  the  Struggle 
of  Chrift  and  his  Kingdom  with  all  manner  of  Enemies^ 
until  thefe  be  entirely  conquer'd,  and  the  Milhmium' 
Go'vernment  be  erected  in  its  ftead.    And  what  my  No- 
tion of  the  Milkn?iiHm  is^  I  have  told  the  World  in  my 

AfQ' 


Chap.  4.         The  Loganthropos.  ^4.5 

(i)  Jpocalj'ptkal  Dlfcourfe.    However,,  feeing  that  Dif- 
courfe  may  not  be  in  every  Man's  Hand^,  that  may  cafl 
his  Eyes  upon  this^  I  fliall  give  my  Thoughts  of  the  fuc- 
ceeding  Periods  of  times  again^  after  this  manner:  i.  As 
there  were  Tivo  Thonfand  Tears  from  the  Creation  to  the 
Birth  of  Jbram  '^    lb  I  do  conclude^  (  according  to  the 
particular  Calculation  made  in  that  Apocalyptical  Dif- 
courfe)  that  in  or  about  the  Year  2000  from  Chrift's 
Birth^  the  Vapal  and  Mahometan  AntichriH  fliall  be  de- 
Itroyedj  and  the  glorious  State  of, the  Church  begins 
which  is  known  by  the  Name  of  the  Millennary  Reign. 
And  perhaps  thc^ljraelitijl}  Nation  may  be  in  this  a  Type 
of  the  Millennium  j   that  as  from  Abraham's  Birth  to  the 
going  of  Ifrael  up  out  of  Egjpt^  there  were  about  f  00 
Years ;   fo  there  may  be  about  the  like  Number^  from 
the  firp  Foundation  of  that  Happy  State  of  the  New  Tefta- 
ment-Church^  to  the  Full  EreBion  thereof  into  a  Body 
Politick^  under  the  Law  of  Chrifl:  fully  and  perfedly 
fettled.     And^  as  Solomons  Temple  was  the  very  Centre 
of  the  Continuance  of  the  Abramitical  Nation,  and  in- 
deed its  Glory ;  and  yet  fuch,  as  juft  after  its  being  ti- 
nifti'd,  that  People  began  to  decline  5-   firft,  by  Reafon 
of  Solomons  Apoftacy,  Idolatry,  and  Opprefling  the 
People  with  Taxes,  and  then  by  the  Revolt  of  the  Ten 
Tribes  from  his  Son  and  Family  :   So  we  may  fuppofe, 
that  when  the  Millennary  Reign  has  come  to  its  Perfe- 
dion,  A.C.  ;ooo.  thei?e  will  quickly  follow  a  Declenfion 
and  Defedion.  2.  Whereas  1000  Years  run  out  from  the 
finifhing  of  Solomons  Temple,  to  the  firft  Coming  of  our 
Saviour,:::  is  no  incongruous  Conjedure  to  imagine,that 
there  may  be  1000  Years  to  run  out  alfo,  from  the  Com- 
pletion of  the  Millennium^    to  Chrift's  fecond  Coming  to 
judge  the  World,  or  (as  I  conjedur'd  formerly)  to  the 
Conclufion  of  thofe  Laft  and   moil  Glorious  Affixes. 
Ncv,',  feeing  we  read  that  after  the  Expiration  of  the 
Happy  Millennary  State,  Men  will  begin  generally  to 


ii)  Sze  Page  ^i,  ^c, 

Apo- 


14^  T6^  Loganthropos.        Book  III, 

Apoftatize  from  Chrift  ^    and  that  fo  univerfally  at 
lengthj,  as  to  gather  themfclves  together  under  the  Cha- 
rader  of  Gog  and  Magogs    from  the  four  Corners  of 
|:he  Worlds  Le.  from  all  the  Quarters  and  Regions  of  the 
four  Parts  thereof^  Jlfta^  Africa,  Enropey  and  America, 
(which  vaft  Armies^  after  they  have  brought  the  Church 
to  the  laft  Extremity^  are  to  be  deftroy'd^  as  by  Fire 
from  Heaveriy  i.  e.  by  the  Eminent  Appearing  of  Chrift 
the  Shcchina  from  Heaven,  Rev,  20. 9.)    We  cannot  but 
think  that  thefe  Events  will  take  up  a  long  Trad  of 
Time,  and  that  that  Defiruciion  of  them  by  Fire  from  Hea- 
'veny  doth  denote  the  General  Conflagration  of  the  World, 
mentioned,  2  Vet, ;.  lo^&c,  which  will  be  followed  with 
t\\Q  general  Refurredion,  and  Chrift  s  fummoning  all 
^en,  and  Devils  too,  before  him  unto  Judgment.    And 
cc:r:aln  it  is,  that  Period  of  time,  called  the  Day  of  Judg- 
ment^ will  be  a  very  long  one  ^  feeing  the  Words  and 
Adions  of  all  Men  (to  pafs  by  the  Judgment  of  Apo- 
ftate  Spirits)  muft  be  publickly  difcover'd,  and  laid  open 
to  the  Satisfadion  of  every  Man  fingly,  and  of  all  of 
them  jointly,  that  (k)  God  may  be  ownd  to  be  clear  and  jufi 
T^hen  he  judgeth^  andfo  acquitted  by  the  Sentence  of  Mens  own 
Reafan  and  Confclence  ;  which  I  think  is  impoffible  to  be 
.done,  in  a  Day  or  Year,  nay  in  a  Century  of  Years : 
For  we  muft  not  have  recoui-fe  to  the  Ablolute  Power 
of  God  here,  no  more  than  in  the  Government  of  Men 
in  this  World,  but  to  his  Ordinate  Method  and  Rule  of 
Procedure  ^  by  which  we  muft  fuppofe  him  neceflarily 
to  aft  to  Men  as  Men,  and  according  to  the  Faculties  and 
powers  he  has  given  them.     And  therefore  feeing  the 
Apoftle  Fetery  2  Ep.  V  fays,  that  ioqo  Tears  and  one  Day 
are  the  fame  thing  in  divine  Reckoning  ^    and   feeing  we 
are  fure  that  he  fpeaks  this  in  reference,  not  only  to  the 
feeming  Delay  ofQhrifs  fecond  Coming,  as  the  Connexion 
of  ver,  8.  with  ver,  9.  fliews  ^  but  alfo  in  Reference  to 
the,?eriod  of  the  Lafi  Judgment  it  felf,  as  the  Connexion 


a;prai.5i.4.  r 

of 


Chap.  4^  The  Loganthropos.  54.7 

of  the  fame^  ^uer,  8.  both  with  ^er.  7.  and  with  ver.  lo 
11,12^  &c\^ews  us ;  therefore  I  am  apt  to  believe^  that 
the  Period  of  the  Laft  Judgment  will  be  that  of  looo 
Years.    And  if  fo^  the  intermediate  Period  may  take  iti 
1000  Years  too.    And  thus  there  will  be  4000  Years 
from  Chrift's  firft  Coming  to  his  fecond  Coming.    For 
fir^l  there  will  be  Two  Thoufand  under  a  State  of  JVarfare^ 
i,  e.  with  the  Jewijh  Religion  and  Nation  firft ;    with  the 
Heathenifi  Roman  Emfire^  and  its  Idolatry ^  and  Superftition 
next  J-    and  with  the  Vopipo  and  Mahometan  Errors  and 
Ufurpations  in  the  third  Place.    All  which  being  fub- 
dued^  the  happy  Milknnary^  Period,  (which  is  the  ^d  Te^ 
riody  if  we  compute  by  Millennaries  of  YearsJ  fucceeds 
wherein  all  Nations  and  Princes  will  yield  themfelves 
willing  Subjeds  to  Chrift  and  Chriftianity.    But  this 
long  Peace  and  Profperity  will  at  laft  end  in  a  general 
Defedion.  S^  that  the  Fourth  Period  of  1000  Years  more 
wherein  Satan  is  to  get  loofe^  in  order  to  play  a  new- 
Game^  will  be  a  new  State  of  Trial  to  the  Church  o£ 
God_,  and  proceed  to  that  Height^  as  to  threaten  4 
total  Extirpation  of  Chriftianity  and  Chriftians^  which 
is  reprefented  by  John^  under  the  Emblem  of  hefieging 
the  Camp  of  the  Saints ^  and  the  helcued  Citjy  i.  e.  Jerufakm 
or  the  Churchy  Re^v,  20.  9.     And  then^  in  the  nick  of 
Extremity,  comes  the  decifive  Blovv^  from  Heaven  ;  up- 
on which  the  Refurredion  and  final  Judgment  come  tp 
commence  and  take  place.  x^OvV  chc  Trial  of  the  Church, 
during.the  laft  Thoufand  Years,  will,  I  believe,  neither 
be  Idolatry  nor  SuferJHtion  of  any  Ibrt,  but  open  and 
bare-fac'd  Atheifm^  or  rather  Infidelity^  which  fome  call 
"Deifm ;  i.  e,  an  open  Rejedion  of  the  Bible  and  Chrifti* 
anity,  and  all  Revealed  Religion  ,•  for  fo  Peter  tells  us, 
z  Epift.  3-  ^:>  4:>  T-  that  the  Church  will  be  undermined 
and  run  down,  by  a  Generation  of  Scoffers^  'who  will 
proudly  and  arrogantly ^  -with  Scoffs  and  JeHs^  ask^  When  do 
you  expeB  your  Jefm^  ?  &c.     And  all  this  Infidelity  will 
be  promoted  and  defended  merely  to  patronize  a  lawleft 
and  wicked  Courfe  of  Living  :  For  Peter  calls  them 
Scoffers ;,  that  ihail  walk  after  their  own  Lujts^  and  fuch  as 


are 


34^  The  Loganthfopos.        Book  III. 

are^  from  Defigns  of  this  kind^  refolvedly^  or,  as  he 
(peaks,  'Willingly  ignor.iui  of  the  Evidences  and  Proofs 
that  God  has  given  Men,  in  order  of  their  being  aflur'd 
of  the  Verity  and  Divinity  of  Chrift,  and  his  ReveaFd 
Religion     And  cur  Lord  himfeif  has  told  the  fame 
thing,  when  he  alTures  us,  that  when  he  fliall  come  the 
fecond  time,  he  will  not  find  Faith  on  the  Earthy  i.e.  he  will 
hardly  find  any  Faith  orProfeffion  of  Revealed  Religion, 
Luke  18.8.  And  he  tells  us  further,  that  the  State  of  Man- 
kind will,  at  that  time,  be  equally  degenerate,  with  re- 
fped  to  Life  and  Morals,  as  with  refped  to  the  Belief  of 
Revealed  Religion,  and  that  it  will  be  juft  fo  then,  as  it 
was  with  the  Ante-Diluvians^  amongft  whom  there  was 
hardly  left  any  more  than  one  Religious  Man  andFami- 
ly.  For  thus  he  fpeaks.  Mat.  24.  :57,  :;8,  :59.  As  the  Days  of 
Noah  were^  fo  jhall  the  Coming  of  the  Son  of  Man  be,  For^  as 
in  the  Days  that  were  before  the  Flood ^  they  were  eatings  and 
drinking^  marrying  and  giving  in  Marriage^  (i,  e,  dilTolv'd 
in  Luxury  "and  Wickednefs,  making  poor  Nb^^,  and  his 
Ship  built  on  dry  Landy  the  Subjeds  of  their  ScoiFs  and  Son- 
nets, in  the  midft  of  their  Cups  and  Debaucheries,^  until 
the  day  that  Noah  entred  into  the  Ark ;  and  kne7V  not  until  the 
Flood  came^  and  took  them  all  away :  fo  Jhall  alfo  the  Coming 
of  the  Son  of  Man  be;  (i,  c.  his  fecond  Coming  will  be  the 
Subjed  of  their  Mirth  and  Derifion ;  and  as  furprizing, 
and  therefore  as  terrible  to  fuch  Infidels,  Sots,  and  De- 
bauchees, as  the  Flood  was  to  the  former  ,•  nay,  and  much 
more  fo.)  Now  after  all  this,  have  I  not  Reafon  to  think 
it  probable  atleail,  that  the  Fir fl  Days  ovTimeSy  i,  e.  thofe 
that  preceded  Chriil's  firft  Coming  ^  and  the  later  Days  or 
Times,  thd.t  follow  hh  Fir fi  Comings  and  end  at  his  Second 
Comi?2gy  (for  into  thefe  two  Great  and  General  Periods 
the  Scripture  divides  the  whole  Duration  of  Mankind 
in  this  World :  )    I  fay,  have  I  not  Reafon  to  reckon 
them  to  be  equal,  as  to  Extent  ?  As  therefore  the  World 
was  made  in  Six  Days^  and  then  followed  the  Sabbath^ 
or  Day  of  Reft^  fo  the  World,  in  a  proper  State  of  Trial 
and  Probation,  will  probably  continue  till  Six  Thoufand 
Years  be  expired,  (  a  Thouland  Years  anfwering  to  a 

Day, 


Chap.4»         T/^e  Loganthropos.  34.9 

Day^  according  to  Feter  )  and  then  will  the  Sahatkd 
Fericd  of  the  Aiillenmum  come.  After  which^  and  the 
eminent  Difcoveries  given  then^  it  feems  confonant  to 
Divine  Procedure^  to  enter  Men  into  a  new  State  of 
Trial  again.  But  this  being  entertained  fo  ill^  God 
will  be  fo  provok'd^  towards  the  Expiration  of  ano- 
ther thouland  Years^  as  to  cut  Men  fiiort  of  their 
Hopes  of  extending  Pofterity  further.  And  thus  the 
Pay  of  Judgment  will  be  haftened.  For  as  the  JeTPlJh 
Oecono?njy  (as  well  as  the  Ante-Diluvian  one)  came  to  an 
end  only^  through  the  Mifmanagement  of  themfelves : 
So  will  it  be  with  thofe  Men^  that  live  after  the  Mil- 
lennium. 

And  here^  I  cannot  but  defire  the  Reader  to  com- 
pare two  other  Expreffions  of  Scripture^  with  thefe 
two,  concerning  the  Fulnefs  of  time^  or  of  the  timesy 
which  I  am  difcourfing  of.  The  ifi  is,  Heb,  i.  2.  where 
the  Apoftle  lays,  that  Chrift  appeared  fo  as  to  (peak  to 
Men,  in  thefe  laft  Days.  For  tho  he  was  born  in  the 
Conclufion  of  tho^firfi  Days^  or  Old  Teftament-Times  ; 
yet  all  his  Publick  Appearance  was  in  the  laft  Days^  i,e. 
after  the  firft  Millennary  v/as  begun.  The  2^  is,  Hek  9. 
26.  where  the  Apoftle  fays.  That  Chrift's  Appearance 
was  '^^^  aviTiKiiar'  a/cc^o)'/,  w^ich  we  corruptly  render, 
in  the  end  of  the  World ^  but  which  ought  to  be  rendred, 
in  the  Confummation  of  tlme^  or  in  its  FerfetHon^  or  in 
its  full  Maturity  ;  for  fo  the  Word  is  commonly  ufed  by 
the  beft  Authors.  So  that  it  does  indeed  denote  the 
central  Part  of  Time,  or  the  full  Completion  thereof; 
in  the  fame  Senfe,  which  I  have  given  already,  and 
am  about  to  clear  up  further. 

And  now  I  hop^^  I  have  faid  enough  to  fliew,  that 
according  to  the  Scheme  which  God  had  laid  down  as 
to  the  Duration  and  Government  of  the  World,  our 
Lord  could  not  have  come  either  fooner  or  later  than 
he  did.  To  which  let  me  add  this  one  Ohfcwation  fur- 
ther ;  That,  feeing  we  find  that  before  ChrlH's  feco?jd 
Comingy  Infidelity  will  generally  prevail,  and  the  Bulk 
of  Men  degenerate  into  wicked  Scoffers  ^  it  was  necefla- 


350  The  Loganthropos.  Book  III. 

ry^  that  Chrift  fhould  come  no  fooner  than  he  did- 
For  had  he  come  a  thoufand^  or  two  or  three  thou- 
fand  Years  fonner  ;  thofe  that  may  now  perhaps  think 
he  came  too  late,  would  have  been  apt  to  clamour  at 
his  coming  too  foon.  What  would  Men  not  have  faid_, 
upon  this  Head  J  againft  Chriftianity,  had  Chrift  been 
born  before  the  Days  of  Cyrus  the  Great  ?  Which  all 
the  Gentile  Authors  look  upon  as  the  fabulous  Age  or 
Time  of  the  World  ,•  as  indeed  it  was  to  them,  for 
want  of  Hiftory.  But  had  he  come,  before  Mofes  his 
time^  the  Clamours  and  Cavils  would  have  rifen  to 
a  much  greater  Height.  So  that  even  upon  this  Ac- 
count, that  all  juft  occafion  might  be  taken  away  from 
Scepticifm,  in  a  point  of  this  Confequence  ;  we  may 
fee  and  admire  the  Wifdom  of  God,  in  ordering  the 
time  of  Chrift's  Birth  fo,  that  it  is  as  eafy,  if  not  more 
eafy  to  deny  that  fuch  a  Man  as  Auguftus  liv'd  in  the 
World,  than  to  deny  that  Chrift  was  born  at  that  time 
and  in  that  Age.  So  that  in  this  refped  alfo,  Chrift 
may  juftly  be  faid  to  be  born  in  ths  Fulmfs  of  Time. 

But,  3^//.  I  proceed  to  another  Ohfervation^  with  re- 
fpeA  to  the  Congruity  of  that  time  wherein  Chrift 
was  born,  which  denotes  it  yet  further  to  be  indeed 
theFulnefs  of  time;  'viz,.  that  Chrift 's  Birth  anfwers  ex- 
adly  to  the  Time,  that  was  mark'd  out  for  it,  in  the 
ancient  Prophefies,  that  gave  an  Account  thereof. 

Could  I  fatisfy  my  felf  here,  as  abundance  of  5/- 
fiem-makers  and  Coynmeiitators  do,  I  fhould  quickly 
eafe  my  felf,  and  difmifs  the  Reader,  by  faying,  that 
this  was  the  Fulnefs  of  ti?my  in  relation  to  the  Decree  and 
Aff  ointment  of  God.  A  true  Aflertion  no  doubt :  But 
fuch  a  one  as  is  altogether  impertinent  here,  and  nothing 
to  the  purpofe.  For  do  not  all  things  fall  out,  accord- 
ing to  God's  Determination  ,•  and  confequently,  in  re- 
lation to  that,  in  the  Fulnefs  of  time  ?  Were  this  to  ex- 
plain the  point ;  the  Fulnefs  of  time  muft  be  all  time  or 
every  point  of  time  ?  For  thus  both  the  beginning  and 
the  end  of  time,  nay  and  every  Period  of  it,  are  the 
Fulnefs  of  time.    So  that  we  fiiould^  at  laft^  come  to 

this 


i^ 


Chap.  4.  The  Loganthropos.  551 

this  Suppofition,  that  the  Spirit  of  God  did^  by  this 
Expreffion^  fay  nothing  at  all^  in  relation  to  Chrift'S 
Death^  that  was  peculiar  or  proper,  or  that  was  indeed 
Senfe. 

As  therefore  I  have  taken  fome  pains  already  to  fliew 
the  Emphafis  of  this  Expreflion;,  and  the  Wifdom  of  God 
therein  ;  that  we  may  fee^  not  only  what  a  Relation 
Chri/i-  h'lmfelf  bears  to  the  Syfiem  of  the  World_,  confi- 
dered  as  to  his  'Perfo7i  and  Ojfice  ^  but  what  relation  alio 
the  time  of  his  af^ear'mg  bears  to  the  Flux  or  Courfe  of 
of  the  World's  Duration :  So  I  fliall  obferve  further,  how 
exadly  this  time  agrees,  with  the  Scheme  of  Divine 
Wifdom  laid  down  this  way  ;  by  confidering  how  ex- 
actly Chrift's  Birth,  Appearance  among  Men,  and  Suf- 
ferings, did  fall  in  with  the  Predidions  that  were  pub- 
lickly  given  out,  this  way,  and  for  this  end,  of  old. 
For  this  will  not  only  be  of  ufe  to  convince  Jews  and 
Infidels,  if  they  will  impartially  confider  Matters ;  but 
to  ftrengthen  and  confirm  us  likewife  in  the  Faith  ; 
both  with  relation  to  the  Truth  of  Scripture-Revelati- 
on in  general,  and  of  Chrift's  being  the  true  and  only-»* 
Meffiah  in  particular. 

And  here  I  fiiall  confine  my  felf  to  three  Trophejtesy 
tho  I  confefs  the  moft  material  and  exprefs  ones  to  this 
Purpofe,  'Viz.,  Jacob's  PropheJ),  concerning  Chrifi's  com- 
ings during  the  Continuance  of  the  Jewijh  Nationy  Gen. 
49.  10.  Haggai's  Vrofhefyy  of  Chrift's  comings  during 
the  Continuance  of  the  Second  Temple ^  Chap,  2.  7,  8,  9. 
and  Daniel's  Prophetical  Account  of  the  precife  time  of  his 
Sufferings  according  to  the  Period  of  70  tVeeks  of  Tears^ 
Chap,  9.  24,  25-. 

And,  (i  J  I  begin  with  the  Prophefy  of  Jacoh^  Gen, 
49.10.  which  our  Verfion  renders  thus^  The  Scepter  jhall 
not  depart  jfrow  Judah,  nor  a  Law-giver  from  between  his 
Feety  until  Shiloh  come^  and  unto  himjhall  the  gathering  of 
'the  People  be.     The  literal  Verfion  of  ^rim  Montanus^  re- 

J'refents  the  Hebrew  thus  :   The  Rod  jh all  not  depart  from 
udah,  nor  a  Law-gi^ver  from  between  his  Feet^  until  Shiloh 
^ome,  and  the  I<fations  yield  Obedience  to  him.     The  Sept, 

Verjicn 


35^  7/;(?  Loganthropos.        Book  IIL 

Verfion  giVes  this  Senfe  :  A  Trlnce  jljail  not  ceafe  from  Ju- 
dah^  nor  a  General  from  between  his  Feety  until  thoje  thhigs 
come  to  pafs  that  are  laid  up  in  fiore  for  him.  The  Sama- 
ritan Text  runs  thus  :  The  Scepter  jhall  7iot  he  taken  from 
Judahj  nor  a  General  from  his  Standards ^  until  the  peaceable 
One  (I.  e.  he  that  is  fo  by  way  of  Eminency^or  the  Prince 
of  Peace)  fiall  come^  and  to  Imn  jhall  the  Nations  be  s^a- 
thered  together.  The  Sjriac  Verfion  renders  the  Wo^ds 
after  this  manner  :  The  Scepter  Jlmll  not  depart  from  ]ud'a.hy 
nor  an  Interpreter  from  between  his  Feet^  until  he  come  whoje 
Right  it  isy  and  the  Gentiles  ^j all  7V ait  for  him.  The  Ara- 
bic renders  it^  after  this  Sort  :  The  Rod  Jliall  not  go  over 
from  Judahj  nor  a  Legijlator  from  between  his  Feety  until  he 
comcy  whofe  e-ven  he  himfelf  is^  (i.  e.  under  whofe  Govern- 
ment even  Judah  himfelf  is_,  with  all  his  Pofterity)  and 
to  whom  the  Nations  jhall  be  gather  d  together.  The  Vulgar 
Latin  runs  thus  :  The  Scepter  jJjall  not  be  taken  aw>ay  from 
Judahj  nor  a  General  from  his  Thigh^  until  he  come  who  is 
to  be  fenty  and  he  floall  be  the  ExpeBation  of  the  Gentiles, 
Having  thus  fet  before  the  Reader^  the  various  Readings 
.  or  Senfes  of  this^  according  to  all  the  moft  ancient  and 
■famous  Verfions ;  I  cannot  but  add  the  three  Jewifh  Pa- 
raphrafes  of  the  fame-Text.  That  of  Onkelos  runs  thus : 
The  Frince  jhall  not  be  taken  fro??^  Judzh^  nor  the  Scribe  from 
his  Sons  SonSy  even  for  ever  •  U7itil  the  Mejfiah  come^  whofe 
is  the  Kingdom^  a7id  to  whom  the  Nations  jliall  become  obedi^ 
ent.  The  Jerufalem  Targum^  gives  us  the  Senfe  after 
this  manner :  Kings  jliall  not  ceafe  from  the  Family  of 
Judah,  nor  skilful  Doctors  of  the  LaWy  from  his  Chil- 
drens  Children^  until  that  Time  7vherein  the  King  Mef- 
(iah  jliall  come^  unto  whom  all  the  Kingdoms  of  the  World 
jhall  at  length  come  to  be  fubjeB.  The  Targum  of  Jona- 
than B,  U-Zjiel  gives  the  words  thus  :  Ki?tgs  and  Governours 
jhall  not  ceafe  from  the  Tribe  of  Judah^  nor  Scribes  to  ex- 
flatn  the  Law  from  his  Seedy  until  that  timey  that  the  King 
Meffiahy  the  ycungef  of  his  Sonsy  jhall  comCy  and  becaufe  of 
him  the  People  jl.  II  be  dijjolved. 

I  fhall  not  trouble  the  Reader^  by  a  nice  or  criti- 
cal Comparing  of  thefe  feveral  Verfions  and  Para- 

phrafes ; 


chap,  4.         The  Loganthropos.  3  $  5 

phrafes  ^  for  this  would  carry  me  too  far.    Nor  fliall  I 
lb  much  as  inquire  into  the  proper  meaning  of  Shiloh  ; 
whether  it  fignify  a   oli^v^htdli^    him  for  ivhom  is  laid 
tfpy  'VIZ.,    the  Scepter  and   Government;    or  whether 
it  do  rather  denote  the  fent^  or  the  to  he  fenty  i.  e,   the 
Perfon  to  be  fent  from  God  into  the  World  ,  or  whe- 
ther it  do  denote  the  Vaclfick  Peri(3n,  or  Original  or 
Prince  of  Peace^  as  if  the  Word  came  from  Shalam, 
to  render  quiet^  or  to  bring  in  Peace,  (for  which  confi- 
der  rjaL  122.  6.)  Or,  whether  the  Senfe  be,  as  much 
as  this,  the  Saviour y  or  the  Procurer  of  Salvation,  as  if 
the  Word  came  from  ShaUh^  he  iav'd,    or  was  made 
fafe,  or  did  bring  in  Safety,  (as  the  Word  fignifies.  Job 
;.  26.)     Or  whether  laftly,  it  do  denote,  to  be  happy ^  or 
to  make  hjppy  or  profperous  (for  which  confider,  VfiL 
;o.  6.  Jer,  12.  I.  Lam,  i.  ^.)   For  let  the  word  fignify 
any,  or  all  thefe  things  (as   I  am  inclin'd  to  think) 
ftill  there  is  enough,  that  all  Interpreters  are  agreed  ih^ 
that  will  ferve  my  purpofe  here.     For  all  Interpreters^ 
ancient  and  modern,  agree  in  thefe  three  main  Points 
here.     i.  That  Shiloh  denotes  the  Meffiah  ;  2.  That  the 
Tribe  of  Judah  fhould  be  continued  in  a  National  and 
Church-State^    govern'd     by  particular    Rulers    of  their 
own,  and  by  Dotfors  of  their  Law^  that  fhould  be  Jews 
by  Defcenty  as  well  as  Vrofejfion^  until  that  Time,  where- 
in the  A/<i//j/;  fhould  appear,-  and,   2.  That  after  the 
Coming  of  the  Mejfiah^   an  end  fhould  be  put  to  their 
Government,  and  tliat  yet  the  People  or  Gentile  Na- 
tions fliould  fubmit  themfelves  to  him. 

All  therefore,  that  is  the  Subject  of  Controverfy  herCj 
is  only  the  Truth  of  the  fecond  Point.  For,  feeing 
Herod  the  Great  was  anUfurper,  and,  in  ai  proper  Senfe, 
an  Alitny  and  not  a  JeWy  far  lefs  defcended  of  the  Fa- 
mily of  Dauid  ^  in  him  certainly  the  Scepter  was  depar- 
ted from  Judaby  long  before  Chriit  was  born.  And 
therefore,  it  is  ^ticr/d^  How  it  is  confiflent  with  Trurh^ 
that  Chrift  came  before  the  Scepter  departed  from  Ju- 
■dah  ;  feeing  he  was  born  long  after  Htrod  began  his 
Reign  ?  I  anfwer.  That  were  I  to  follow  the  Verfion  o^ 

A  a  Tre-^ 


554-  '^^^^  Logaiithropos.        Book  III; 

Tremeliim^  an  eafy  Solution  might  be  given  to  this^  b/ 
underftajlding  the  Hebrew  Word  Shebet,  to  fignify^  in 
this' place,  not  a  Rod  or  Scepter^  and  therefore  nov^  Ruhr 
or  Trhjce,  figuratively  denoted  by  that  Badg  of  Authori- 
ty ;  but  the  Family  or  Tribe,     For  then  the  Senfe  would 
be  this^  The  Tribe  fliall  not  ceafe  from  Judab^  or  Judah 
jhrdl  not  cer.[e   to    he  a  Tribe    or  Nation^  go^uernd  by  its  own 
Legijlators  and  Laws^  until    the  Mejjiah  come^  unto  whonty 
upon  the  Jqvjs  rcje5lion  of  him,  fhall  the  Gentiles  be  catted  and 
gathered  In.     And  certain  it  is^  that  Shebct  is  frequently 
taken  in^  this   Scnfe^    to  denote  a  Family^  Nation  or 
TribCj  as'  any  Perfon  may  be  fatisficd  that  will  call  up 
the  Hebrew  Lexicons^    but  efpecially   Concordances. 
So  that  I  fhould  readily  fall  in  with  this  Interpretation, 
were  it  not  for  the  Deference  I,  p?.y  to  the  ancient  Ver- 
fions  and  Paraphrafes  which  I  have  quoted  i  who  do  all 
concur  in  the  other  Meaning  of  the  Word.     And  there- 
fere  I  muft  fee^howthe  Difnculty  mentioned  canbefur- 
mcunted^  even  upon  the  Suppofiticn,  that  this  is  the 
only  Meaiiing  of  the  Word  Shehet,    Thw  Ccmmon  An^- 
fwer  iSj  lim  Judaea  was  not  made  a  Roman  'Province  pro- 
perly, till  towards  the  End  of  the  Reign  of  'Augtiftus ; 
for   that   tho  both  Pompcyy  Sofim  and  Anthony  fubdued 
them  J  yet  they  left  them  under  their  own  Rulers  and 
Laws_,  and  that;,  tho  Herod  was  no  Jew  properly,  but  a 
Foreigner,  yet  fmce  he  became  a  Jew,  in  point  of  Re- 
ligion, ari'i  fufFered  the  Jews  to  be  ruled  by  their  own 
Judicial  cr  Civil  Lav\^s,  as  vv-ell  as  Ecclefiaftical ,-  There- 
fore Jiid^'i  might  well  be  faid  to  be  ruled  by  their  own 
Princes,  ail  the  time  cf  Herod ^   and  for  fome  time  af- 
ter, until  Jugtifiu-s  did  tax  Judaa^  which  was  that  very 
Year  that  Chrifl;  was  born,  as  we  fee  Luke  2.  i,  2,  &c, 
efpecially  feeing,    that  a  few   Years  after  this,   vix,. 
ivpcn  the  Death  q{  Archlaus^  Augujlus  ordered  that  none 
Iliouid  rule  Judaa    afterwards  as    Ki7tg,   but    that   it 
fiiould  be  govern'd  by   Roman  Deputies  or  Proconfulsy  tO 
be  fent  thither  from  time  to  time  ^  after  which  the  Jews 
learned  to  fay.  We  have  no  King  but  Caefar. 


Chap.  4.         the  Loganthf opos.  555 

\  I  confefs  this  is  a  very  plaufible  Anfwer.  But  how 
fpecioufly  foever  it  be  fet  out  by  Learned  Men^  I  look 
upon  it  to  be  rather  an  Evafion,  than  any  Solution  of 
the  Difficulty.  For  the  Ohjedion  fuppofeth,  that  the 
Jews  were  to  ha've  natural-horn  Vrinces  and  Law^gi'vers  to 
title  thewy  until  the  com'mg  of  the  Mtjfiah,  So  that  let  the 
Jews  have  been  never  To  free  and  independent  a  Na- 
tion during  Herod's  Reign,  ftill  the  Objedlion  remains 
in  full  Force,  in  cafe  he  himfelf  was  tither  an  Alien  or 
Ufur^er.  And  it  is  very  certain,  that  Htrod  was  both^ 
For  he  was  an  Idumaan  by  Birth,  and  forc'd  upon  the 
Jews  by  the  Rowans^  to  the  Prejudice  not  only  of  David's 
Family,  but  even  of  that  of  Hyrcanus  too,  that  had 
reign'd  for  fome  time,  and  was  a  Jew  by  Birth  and  De- 
fcent.  Therefore  we  muft  not,  we  cannot  deny,  but 
that  the  Scepter  and  Regal  Dignity  was  departed  from  the 
Pofterity  of  Judah^  in  this  Senfe,  when  Herod  was  im- 
posed upon  them  by  M.  Anthony  and  Augufiusy  who  ob- 
tained a  Decree  ot  the  Roman  Senate  for  this  end,  and 
fet  him  over  the  Jews,  not  by  virtue  of  their  Call  or 
Choice,  but  by  a  Hoftile  Invafion,  and  Military  Force. 
To  anfwer  the  Difficulty  therefore,  we  muft  take  a 
more  narrow  View  of  the  Text.  And  firft,  let  us  confi- 
der  the  Senfe  of  the  Phrafe,  from  between  hts  Feet,  This 
I  do  readily  own,  with  the  Current  of  Interpreter?,  to 
denote  proper  and  natural  Pofterity  or  Defcendants. 
The  Phrafe  is  allufive  to  the  Cuftom  of  Parents,  between 
whofc  Feet  Children, when  young,  do  ufually  ftand.  Thus 
yofe^h  brought  forth  h^s  tjvo  Sons  from  between  his  Fcety  tO 
have  them  blefs'd  hyjacob^  Gen4.11.  See  a!fo,  Deut,  28. 
f  7.  But  now  let  us  confider,  in  the  next  Place,  to  whom 
this  Character  is  affixed.  The  vulgar  Notion,  that  has  hi- 
therto obtain'd,  is,  that  it  is  affix'd  to  the  Ci-vil  Princes, 
that  were  to  rule  them,as  well  as  to  the  Doctors  of  their  Lanf, 
As  if  the  Words  had  run  thus  ^  Vrinces  and  Doclcrs  that 
come  from  between  the  Feet  of  Ju&ahy  JJjjU  not  ceafe  fi//Shiloh 
come.  And  had  the  Words  run  thus,  then  I  do  readily 
confefs,  that  they  would  neceffarily  have  afforded  us 
thi^  Senfe  i  Judah  Jhall  not  be  under  the  Oovernmertty  either 

Aa  2  (f 


r 


556  The  Loganthropos.        Book  HI. 

of  Princes  or  Doclorsy  that  jljall  he  Aliens  or  Foreign' 
erSy  hut  of  ftich  as  jJoall  he  his  ov'n  natural  Ojfsfr'm^^  until 
the  time  of  the  Meffiah.  But^  fo  far  is  it  from  this^  that 
the  Text^  in  the  Original^  will  not  fo  much  as  admit  of 
this  Confl:ru(5bion  ^  and  confequently  can  hardly  be  fup- 
pofed  to  carry  any  fuch  Senfe  along  with  it.  For  it  does 
not  fpeak  of  the  Perfons  of  Ci^iL  Rulers  J  as  it  does  of  the 
Per  fans  that  were  to  exfou?id  their  Law  •  but  ufes  the  Word 
Shehet^  that  fignifies  only  a  Rod  or  Scepter.  By  which 
Precaution^  though  we  are  obliged  to  conclude^  that 
the  Jews  fhould  never  want  thofe  of  their  own  Nation 
to  be  Expofitors  of  their  Law  ^  yet,  we  are  fo  far  from 
being  oblig'd  to  interpret  the/r/  Claufe  fo,  that  relates 
to  Ci'vil  Pulers^  that  the  very  contrary  feems  to  be  infinii- 
ated^  'viZ',  that  their  Klng^  or  Ci'uil  Ruler ^  jiwuld  not  he  a 
jeji^ybut  an  Alien  ^ip  hen  the  AfcJJiah  ffjculd  come.  It  is  true^it 
is  affertedj  that  the  Scepter  fkould  not  depart  from  Judah^ 
as  from  the  other  Tribes,  till  the  Mejpah  fhould  come  : 
2ut  all  this  is  no  more  than  to  fay,  that  whereas  all  the 
other  Tribes  fhould  be  ruin'd  and  fcatter'd  long  before 
the  Coming  of  Chrift  ^  yet  Judah  fliould  have  this  Pri- 
vilege, peculiar  to  himfelf,  that  his  Pofterity  fliould  be 
continued  in  a  national  State,  under  a  Regular  Admini- 
ftration  of  Princes  cf  their  own,  (  whether  Natives  or 
Aliens)  that  ifhould  rule  them,  as  a  national  and  efta- 
blifh'd  People :  And  this  is  all  that  the  firH  Claufe  afferts. 
But  the  Second  fuperadds  mere.  For,  it  does  not  only 
lay,  that  the  Jews  fhould  have  Doclors  of  their  Law^  as 
well  as  Ci^il  Princes  ^  but  gives  US  this  further  Notion^ 
that  thefe  Doctors  fhould  be  natural-hrn  Jews. 

Nov/,  this  being  to  me  the  true  Senfe  of  the  Text, 
I  cannot  but  defire  the  Reader  to  obferve  and  admire 
the  nice  ballancing  of  thefe  Words  j  wherein  I  do  plain- 
ly fee,  as  through  a  Ray  of  Coelefllal  Light,  with  what 
\Mfdom  thefe  very  Words,  that  Jacob  utter'd,  and  Mofsi 
has  preferv'd  to  us,  are  chofen  and  conne6ted. 

And  fure  I  am,  the  Wifdom  is  moil  admirable  and 
furprizing,  in  adjufting  the  time  of  Chrift's  Coming,  ac- 
cording to  that  Senfe  of  the  Text  which  I  have  given  ,• 

whichj 


chap.  4.  The  Loganthropos.  557 

which,  I  am  bold  to  fay,  is  2sfolid2LS  new.  For,  r.  Had 
Chrift  been  born  before  /r/ercd  began  his  Reign,  the  firft 
C  laufe  of  the  Text  would  not  have  had  that  Emphafis  it 
feems  to  carry  along  with  it,  as  I  have  already  oblerv'd 
in  explaining  it ;  feeing  fJlrcanus  and  ^fitlgonusy  his 
PredecelTors,  were  Jevjs  by  Nation.  2.  Had  Chrift 
come  in  the  beginning  of  Herod's  Rcign^  he  muft  have 
died  likewifc  before  the  end  of  it,  feeing  he  reign'd  7,j 
Years  from  hi:,  hrft  obtaining  the  Kingdom  at  Rome^  and 
154  Years  from  the  Slaughter  of  Anti^jriia  ;  and  then  the 
Words  would  have  had  no  Emphafis  at  all,  when  they, 
(ay.  That  the  Scepter  fliould  not  depart  from  Judah^  rill 
the  Mejjiah  come  ;  when  we  Ihould  be  obliged  to  inter« 
pret  them,  not  in  relation  to  his  Birth,  but  his  Death  ^ 
the  meaning  b:ing  then,  the  Sccprer  Jhall  not  depar:  from 
Judah,  till  the  AJeJJlah  dk  and  go  out  of  the  World,  Befldes^ 
that  had  Chrisl^  fuirer'd  in  the  Heign  of  Herod^  the  Roman 
Government  would  have  had  no  Hand  in  his  Death, 
which  yet  muft  be  according  to  the  Scheme  God  had 
laid  down,  that  he  might  lufFer  jointly  by  Jews  and 
Gentiles,  ;.  Had  Chrift  been  born  never  fp  few  Days 
after  Herod's  Death,  the  Prophefy  had  been  not  only 
without  any  Emphafis,  but  falfe  as  to  the  firsi  Claufe  of 
it.  For  ^k^r  Herod's  Death,  the  Scepter  was  taken  from 
Judah.  It  is  true,  Herod  had  a  Grant  from  Augustus  to 
nominate  his  Succeffor,-  but  it  is  as  true,  that  the  P^rfon 
nominated  was  not  to  be  own'd  K.ing^  until  Augujtus  had 
approved  of  it.  And  therefore  Xk)  Jofcphus  tells  us, 
that  Archelausy  who  was  nominated  King  of  Judaa  by 
Herod's  Will,  was  advifed  by  his  Friends  to  abiiain  from 
the  Title  of  Klrg^  feeing  that  depended  intirely  upon  the 
Will  of  C^far  ;  which  he  agreed  to  with  that  Nicenefs, 
that  he  refus'd  to  comply  with  the  Defire  of  the  Armj^ 
who  offer'd  to  Crown  him  King^  as  his  Father  had  been. 
And  when  afterwards  he  and  his  Brother  Antlpczs-  plead- 
ed their  feveral  Pretenfions  to  that  Dignity  before  Au- 


(k)  Antiq.  Lib,  17.  Cap;  10. 


A  a  ;  gi^fi^^^ 


558  Ihe  Loganthropos.        Book  Ilfc 

gufius^  the  Refult  was  this^  (I)  that  Augufius  determin'dj 
that  Archdaus  fhould  fucceed  to  the  half  of  Herod's  Go- 
vernmentj  under  the  Name  of  ^thnarcb  or  Go'vemour^ 
but  that  he  fhould  never  pretend  to  be  Klng^  6r^ 
aflume  that  Title ;  and  that  the  other  half  of  his  Father's 
Dominions  fliould  be  divided  between  his  two  Brothers^ 
Thilip  and  Antipas,    (m)      So   that^    in   propriety  or 

Speech. 


(I)  5;?(f  Jof.  Andq.  K  17.  c.13.  (^m)  In  order  to  fa  tin  gs  rehttvg  to  the 
Heroils*  int  ckar  Light,  it  is  fit  thar  Ijhould  pref'tit  the  I^ider  with  the 
Sum  Of  their  ffijiory'y  vohiih  I  jbi,J  give  thus  Herod  r  he  Gieai  had  fix 
Sons  that  cdme  to  M<;m  Ejixte,  viz.  Ariftobulus,  Alexander,  Ancipater, 
Archel<vds,  Anripas  ^^d.  Philip.  Cf  th-fe  the  Three  Firli  r^^rc:  put  to 
J^eiith^  by  his  own  Order,  before  his  Death,  Jafeph.  B^il.  Jud.  Lib.  x. 
Cap.17,21^  and  the  othcrThree,  as  1  have  faid^furvived  fhfir  Fath.ry  and 
contended  before  Auguftus  jor  their  Father's  Authority  a^d  Domi'^ion.  Ar- 
cheUus,  the  elder  Brother,  havirg  govern^  Juciaea  for  nine  Tears,  th  ;>.;; 
as  Kjrgy  but  as  Deputy ovjjfy  is,  after nifje Ttarsy  ba>?ijh' d  to  Vienna,  rvbere 
be  dies,  Jofeph.  Bdl-  Jiid.Lib.  2.  Cap-  6.  In  hs  fiead  Pontius  Pilate 
is  fent  Coverrour  imo  Jvdxa.rrho  was  a  Roman ;  />  ivhofe  Days  nur  Savi" 
our  was  trucifi'id:  See  Jof.  Bell,  Jjd.  Lib  2.  Chap.  8.  Anripas.  rr-lo  is 
commonly  calUd  Hcrod,rf»^  lis  Brother  Philip  bevg  continued,  in  th^  Govern* 
went  of  tk'ir  diflin^  Tetrarchies,  according  to  thejtr/i  Crdir  cf  Au^uftus  ; 
Antipas  beirg  Govermur  of  Galilee,  and  Philip, 0/'  the  ad'ad^nt  Coumry, 
c^alled  then  Trachonitides  and  Auranites ;  Jud^a,  Idumaea,  ard  Sama- 
ria, vi^kich  had  formerly  been  afjtgned  to  Aichz\2us,  being  now  comn.itted  to 
Pilate.  Ard  !:r::c  it  is  eafy  to  underfland,  that  it  was  Herod  Antipas,  who 
Jbi/Ze^Johnik  Baptift,  andtowhomVW^ttfentQhu^,  But,  durirghis 
Cov^rnmem  ,it  happe'fj'd,  ^/i^rHeiod  Agrippa,  the  Son  of  Ariftobulus, 
who  hid  been  imprifond  i^  Tiberius,  had  fo  got  into  the  Favour  of  Caius, 
that  he  was  by  him  declared  SuccfJJdr  to  Philip,  who  hpptned  to  die  about 
this  time,  Jnd  was  honour' J  alfo  by  him  with  the  Title  of  King  ^  not  of 
Judasa,  but  of  that  Diftrich  or  territory,  which  had  formerh  belong' d  to  his 
IJmtc  Philip-  >-'i  wt  onlyfo^  but  he  did  afo  ffve  him  Galilee,  banijhing 
Antipas /rom  thence  into  Spain,  wfx're  he  died,  joC  Bel  Jad.  Lib.  2.  Cap, 
E.  I'-^iji  hcjidcs  all  this,  Claudius  Cxiar  gave  him  Dominion  over  d//  Ju- 
daja  .r^^  Samaria,  which  lyad  formerly  beJong^d  w  Archelaii:.  ^s  that  aU 
the  JOoiiimon  of  Hercd  the  Great  did  at  length  return  to  him,  for  three, 
X^^sjm^,  if  we  may  believe  }(^^\yh\iSt  A,nTiq.  Jud.  Lib.  19.  Cap.  .7^ 
Jlnithis  /iW  Herod,  whoaff^nbi^  to  be  own" d  to  be  the  Meflian  or 
Sn^chniah,  cr,  at  feafl'  affeSting  (by  a  vain  Attempt  of  imitmng  kim)  to 
appear  like  him,  was  firuc]:  immediatelj  by  Chrifi's  Order 9  by  an  A'ngel,  as 
nvereai,  A£ts,  ch.  12.  ^wi "Jofeph."  Ant.  Jud/Lib.  19I  Cap.  7.  ^s  I 
Qbferv'din  the  2d  Booko/  Chriftology,  Ci,  7.  Pag.  300.    To  i^Ut.hOb' 

fcrvatiotii 


Chap- 4-        The  Loganthropos.  35^ 

Speech,  none  ever  wore  a  CroTun^  or  fway'd  a  Scepter  in  H 
Judaa,  after  ^^rod  the  Great's  Death  ;  tho  fome  of  3 
his  Succeffors  obtain'd  that  Name  and  Title  afrcrwards; 
unlefs  we  m'^kc  Herod  Jgr'ippa  an  Exception  to  this  Rule. 
And  as  for  Jrcbelatts,  he  had  not  govern'd  tea  Years 
compleat,  from  Hercd's  Deaths  until  he  was  recall'd  to 
Rome^  and  banifli'd  to  Vienna  in  France^  wher^  h«  ended 

Aa  4  his 


Ohftrvathn,  let  me  add  tkU^  That  the  Meffiak  being  novo  come^  h  voas  high 
Trdufon  agaivji  hhii,  rvho  was  ihc  xrve  ]\jrg  of  ihe  ^ervs,  (accorditigto  that 
faithful  JFitnefs,  which  Chili  mmejjsd  before  Pilare)  for  any  Mariy  but 
efpecially  a  fev)^  to  ajfume  the  Title  of  K^vg  oj  Juda?a.  Herod  Agrippa 
therefore^  nko  had  lilled  the  Apoflk  jAmes,  avd  attempted  to  kili  Peter, 
bavitjg  fufficiem  Advantages  to  know  ihjt  Chrifl  was  the  Mefliah,  was  fo 
much  the  more  guilty^  in  ufurping  this  Title  and  Office^  vbich  appeYtain\i  to 
none  other,  according  t^Jaeob'j  Tredi^iov^  row  that  Chrtji  the^hWohofGod 
WAS  come.  Hence  our  Lord  had  juji  Keafon  ta  ptinijh  him  in  that  publick 
M,iid..' variable  wny,  tbnt  the  ^ews  might  fee,  that  their  amient  Shcchinah 
d^edjiil!  as  their  I^vg  ;  and  fo  might  be  led  to  think  of  Chrifl,  whom  the 
ChrifirjLns  orvn'd  as  Mefliah.  Jj,  ;L^;  tho  thU  He* rod  was  indexed  cdnfiim* 
ted  Kjyjg  of  ]\i^\£2i  by  the  R^man  Emperor ;  yet  feeing  this  was  for  three 
Tears  only,  and  feeing  be  was  declared,  by  thps  exemplary  I  unijhment,  to 
■have  been  a  mere  Vfurper,  therefore  J  had  Reafon  to  f^y,  That  none  waa 
properly  ^ng  {)f'Jud^a,  after  Herod  the  Great,  unlels  h'erod  Agrippa  be 
made  an  Exception  to  this  Rule.  And  how^  and  in  what  Scfe  be  may  be 
reckon  d  an  Exception,  I  have  now  faid.  If  c:y  fi/M^  ^^^^  ^ot  his  Son  Herod 
Agrippa  as  much  IQng  as  his  Father,  feeirg  he  U  called  fo  covfiantly^  bath  by 
Paul  and^  Feflus,  Ads,  ch.  2$ .  and  ch.  26.  as  he  is  aljo  conflantly  fpoken  of 
under  this  Title  by  Jofephus  ?  Icaifwer,  not  at  all.  Fcr,  .*.?•-  l his  younger 
Herod  Agrippa,  {who  is  fimply  called  Agrippa  in  the  Book  of  the  Ath^ 
as  his  Father  is  fmply  vamed  Herod,  for  D/Jiinc] ion's  Sake)  is  fxid,  by 
Jolephus,  to  have  uetn  cmfiituted  }\ir.g  over  his  Father's  F)cinivions,  by 
Claudius  Citfar.  Bel.  Jiid.  Lib.  2.  Cap.  ii.  let  when  this  Author 
explairio  this  General  Affertion,  by  giving  us  a  more  particular 
Accomt  of  this  matter*^  he  tells  us,  that  Agrippa,  {who,  itfeems,  fame 
not  from  Rome  to  take  Foffeffin>t  of  his  JKjr-dom  till  long  after  Ciaudius'j 
Death)  was  abridged  of  this  Dumivion  by  Nero  ;  who  allowed  him  indeed 
to  govern  dltbe  other  Domimons  that  bdongd  to  Herod  thd  Grear,  but 
fufer'd  him  not  to  have  any  immediaie  Authority  i?i  Judsea  itfeif,  Bel.  Jud. 
Lib.  2.  Cap.  1 2.  So,  that  tho  he  was  Kj}ig  of  Galilee,  md  fome  other 
Countries^  he  was  rot  properly  I{irg  «/"  Judara.  Indeed  he  was  tntitkd  to 
it  for  A  while,  during  the  Ufi  Tear  or  rears  of  Cl3udiu;>'x  I^ign.  But 
having  nsvcr  left  Rome  all  the  time  that  be  enjoyed  this  Title,  he  was  con- 
fejttemly  nevir  invefted  or  inaugurated  4sju(h  by  the  Jews,    N:y,  whhb  is 


560  The  Logan thropos.        Book  TIL 

his  Days.     After  whom  Judaa  was  never  trufted  to  a 
Jeoi^y  but  to  a  Roman  Govern  our. 

From  all  thefe  Obfervations^  have  we  not  Reafon  to 
admire  the  pundualand  critical  Accomplifhment  of  this 
Prophecy  ;    efpecially  if  we  fuppofe  that  Chrift  was 

born 

yet  more  confidembk  to  my  purpofc^  v^e  are  toJd  by  Jofephiis,    That  Clau- 
dius being  diffvoii^d  by  his  Friends  from  intrufling  ]<  d^u  m  fo  youvg  a 
l/[any  did  indeed  give  Agri)  pa  the  Titk  cf^  i(ivg  of  jiidsea,  but  nothing 
of  Juthority  or  Pouer  rviih  it  ;  this  beir.girtrufled  into  the  hwdsofCuiyi- 
US  Fadus,  rvith  the  Title  of  Prtfidtm  of  Judaea.     L-  Antiq.  Jud.  1.  19. 
C.  ult,    Vpon  vohich  accoums,  a7id  Nero',j  taking  Judaea  wholly  from  him^ 
Ojnd  pUcirjg  Felix  Govervour  thsre  in  his  /teady  a^d  aftr  him  feftus   {of 
both  of  vohich  the  A£^s  make  me?nio}i,  as  rv-ll  as  Jofephus)  Ifee  not  how 
^e  can,  in  any  Vropriety  cither  of  Speech  or  Senfe,  be  reckor'd  ]Q>g  of  the 
Jews  \  feeing  he  never  ruled  them  anally  as  his  Father  did  ^  vohoyet  rx>as 
mt property  Kjng  of  the  Jews  neither,  as  J  have  faid.     And  it  ought  to  be 
remembredj  that  if  we  jhould  grant  that  both  tfce  Agrippa*^  Wfre  indeed 
fucctjftve  Kings  of  Judaea  ;  yet  it  mud  be  own'd  ib,it  they  were  titular 
ones  only,  that  never  had  Power  or  Authority  lodg'd  in  them^  as  Herod  the 
Oreat  had.     And  this  ispUinfom  the  Account  rvhicb  Jofephuj  gives  us^ 
Bel.  Jud.  1.  2.  c  II.  Jhat  there  was  corftanily  ajhorg  Guard  of  Roman 
Soldiers  in  Jerufalem,  and  that  wh.ntbe  Jews  came  thithtr  to  the  Fajfo- 
ver,  and  upon  otkr  Fefiival  Occafions,  the  Roman  Guards   were   ever  in 
Arras  round  the  Porch  and  Avenues  of  the  Temple^  to  preventj/^^j  he^  any 
Turtiult,  or  aiiy  thing  that  might  otcaiion  the  Jews  to  draw  to  a  Head. 
And  then  he  proceeds,  to  relate  a  particular  Tumult,  and   how  the  K^mans 
treated  the  Jews  as  I(ebels  onthis  Occifion^  both  in  kiUv^g  a  great  m.iny  of 
theCommohalty  upon  the  Spot,  and  in  remittirg  fo  many  of  their  princes  and 
great  IVlen  to  Rome  5  where  their  thn  titular  Kjng  Agrippa.  did  in  deed  plead 
their  Caufe,  all  he  could,  but  could  hardly  obtain  fo  much  as  the  Mitigation  of 
thJrPunifhment.  Nay^fa  little  wastbe  Power  of  the  formerH^rod  Agrippa, 
thdi  jbff  phus  tells  us,  tfjat  when  fome petty  neighbouring  prhices,  who  wcr^ 
juf}  fuch  Kj^gi  4i  himfelfi  lame  to  pjy  him  a  vifit,  Marfus  the  Roman  Pro- 
ccnful  of  cynz,  fufpeili'igthis  Congrtfs  of  titular  Kjngs,  commanded  them 
imnediatcly  to  fep^rate  -ay^d  go  evi-ry  Man  w  his  own  home  ;  which  Orders 
they  durfl  not  coniradlci  \   tho  Herod  took  it  fo  to  Heart,  as  never  to  be 
eafy  h}  hi.  r/iind  afierwxrds,     ^y  all  which  (and  much  more  might  be 
fiid)  it  ispUin,  thut  neither  the  one  nor  other  of  the  Agrippa'j  were  avy 
more,  tlim  tke  TituJar  ij'w^^  of  Judaea,  ^*'(^  that  for  a  little  while  only, 
'witkoiii[.a3iy  reJl  Author  uy  or  Power,  in  the  leafl.     So   much  I  thought  it 
proper  to  fiy,  up'/ti  this  bec^ij,  both  to  dear  up  this  part  of  the  Jcwijh  Jii*- 
fiory^  anX  to.pr event  People  froMir^ifginirg  that  the  Pofierity  of  Herod,  at 
ieiff  fom.e  of  th.rr,.  w\  re  as  properly  Xj-igs  of  Judaea  as  h-i  was:  For  un- 
fefs  we  tmd^rjlard  this  Piecs  of  Bi^Qrj  well,  we  may  eafily  be  drawn  afid^ 


Chap.  4-        Tfce  loganthropos.  361 

born  but  about  a  Month  before  Herod\  Deaths  as  (») 
Mr.  Whijhn  feys  ^    who  thinks  it  probable,  that  this 
happened   exa6tly   that  Day  Monrii,  that  preceded  his 
Death.     And  though  I  differ  a  iirtle  in  this  from  him, 
as  1  ihall  (hew  afterwards ;  yet  I  obfcrve  here,  that  had 
Chrift's  Birth  been  deferr'd  much  longer,   the  Scepter  had 
been  dej)ariU  from  Judah,  before  he  came.     And  indeed, 
a  Month's  time  before  his  Death,   was  full  fliort  e- 
nough,  in  order  to  fulfil  the  Prophefie  ,•    becaufe  the 
Publication  of  Chrift's  Birth  to  the  Country  People  by 
the  Shepherds,    and  to  hcrod  and  the  Court  by  the 
Eaftcrn  Sages  ,  together  with  the  Confultation  of  the. 
Sanhedrim  on  this  Head,  and  their  Opinion  given,  and 
the  Slaughter  of  the  Infants  occafion'd  this  way,  as  well 
as  the  Flight  of  Jofeph  into  Egyft^  were  all  to  fall 
within   this  Month,  according  to  Mr.  fVhifion.    And 
yet  he  thinks  that  all  thefe  might  have  happened  within 
that  time.    But,  tho  I  do  think,  that  the  Interval  was 
much  greater,  yet  I  cannot  but  obferve,  that  never  were 
there  fo  many  concurring  Circumftances,  fo  memora- 
ble, as  then,  in  order  to  point  out  the  Wifdom  and  Ve- 
racity of  God,  in  Chrift's  Coming  juft  when  he  did. 
And  amongft  others,  is  it  not  memorable,  that  Herod, 
when  he  caus'd  murder  the  Infant^,  did  not  fpare  even 


10  imagive,  from  the  Amhiguhy  of  the  Word  King,  that  the  Agrippa'* 
were  as  properh  I(jrgs  of  Judza,  as  Herod  tlie  Great  hud  been,  1  [hall 
wJj  take  nccjfwn  to  obferve  one  thing  further,  that  of  all  the  Herodian 
Family^  the  Toung  Agrippa  feems  to  have  heerr,  by  far,  the  mofl  worthy 
Ferforr.  For  of  alt  the  reft,  excepting  Philip  only^  it  is  hard  to  fay,  who 
luas  the  worfl  Man,  For,  exceptir^  his  imejiuous  Marriage  with  his  Sifter 
Berenice,  (which  he  allowed  himfelf  in,  from  the  licemioufnefs  of  the  J^- 
watis)  be  feems  to  have  been  a  Perfon  of  Great  Excellency,  from  the  Ac 
fount  which  Jofephus  gives,  but  especially  from  LukeV  J(ektion  ef  hi$ 
Conduftin  the  Affair  0/ Paul,  Acts  25.  and  of  PzviVs  Commendation  of 
mm,  Afts  26.  1,2,  3,  &c.  And  indeed,  as  he  was  almofl  perfwaded  t» 
Pe  a.  Chrifiian,  by  P^ul,  as  be  fays  himfelf,  ver.  28.  So  iLnow  notx  but 
that  be  might  continue  fo  ever  after.  However,  fuch  an  account  of  his 
Wifdom^  Prudence  and  Love  to  his  Native  Country,  and  Veneration  for 
Cod  and  bis  Religion,  may  be  feen  in  Jofephusj  <w  «  rj/ff  to  be  found  in 
Fmces.    Sec  Bel.  Jud,  1.  2.  c.  :*;  ^  id.      (n)  Chron.  p.  50,  &c. 

his 


5^1  T/j^  Loganthropos,        BooklFI. 

his  own  SoHy  left  in  him  the  Prophecy  might  take  Place^ 
and  fo  the  Order  of  the  Succeffion,  (which  he  was  then 
fettling  in  his  laft  Will)  come  to  be  broken  :    This  (o) 
Hftacroi^iifs  has  alTur'd  us  of,  telling  us^  "^^  That  when 
**  u4ugufius  heardj  that  among  the  Infants^  under  two 
'^  Years  of  Age,  which  in  Sjrla  Herod  the  King  of  the 
'^  Jews^  had  order'd  to  be  kill'd^  his  own  Son  was  (lain 
*^  iikewife  ;  he  faid^  'Tis  better  ta  be  Herod'j  Swine  than 
'^  his  Son,    But  by  the  Account  that  Jofephus  gives 
us  of  Herod's  Deaths    and  his   Condu6^  a    little  be- 
fore  itj,    it  would  appear  that    he  was  in    a  Fury, 
that   carried   along  with  it  a  confiderable  Degree  of 
Madncfs.    For  what  could  it  be  elfe  that  mov'd  him, 
not  only  to  kill  the  Infants  at  Bethlehem^  but  his  own 
Child  ?  What  made  him  attempt  to  murder  his  Son 
'^rchelaptSy    and  fettle  all    upon  Jintipas ;    and .  then 
change  his  Mind  again  fo  fuddenly,  and  declare  ^rcbe^ 
lam  his  SucQeffor,  as  to  the  Kingdom  of  Judaea  ?    Nay, 
what  made  him  attempt  to  {f)  murder  himfeif,  upon  a 
Meffage  from  Auguftus  that  was  grateful  and  pleafmg  to 
him  ?  But  enough  of  this.    To  proceed  then, 

(2.  j  The  next  Prophefy^  which  relates  to  the  Time  of 
Chrifi's  Comings  is  that  of  Hcggai^  Chap.  2.  ver.  6, 7,  8, 
9.  Thus  faith  the  Lordyof  Hoftsy  yet  once  more^  it  ts  a  littU 
^hiUy  and  I  will  jJoake  the  Heavens^  and  the  Earthy  and 
the  Sea^  and  the  dry  Land  ,•  and  I  ii^ill  jhake  all  Nations  ; 
and  the  Defire  of  all  Nations  jhall  come  ^  and  I  will  fill  this 
Houfe  with  Glory ^  faith  the  Lord  of  HoHs,  The  Siher  is 
mine  J  the  Gold  is  mine^  faith  the  Lord  of  liofis.  The  Glory 
of  this  latter  Hofife  jljall  be  greater  than  that  of  the  former y 
faith  the  Lord  of  Hofis,  And  i«  this  Flace  imll  I  give 
Feace, 

Not  to  fpend  time  in  Criticifms  upon  thefe  Words,  I 
fhall  confine  my  felf  to  a  material  Confideration  of 
what  they  do  principally  denote  and  point  at.  And  in 
order  to  this,  f  premiie  thefe  three  things  as  preli- 
minary. /         C  '• 

•   («},  Saturnal.  I.  2.  c.  4.    Cp)  See  Jgfeph.  I.  17.  c.  9,  '"'^ 

,  ,'*'••  -^  -  J.  That 


Chap.  4.         T^f^e  Loganthropos.  565 

1.  That  this  Prophefy  was  occafioii'dj  by  Reafon  of 
the  vaft  Difpariry  that  was  between  this  fccond  Temple 
and  thcFirlt.     Fofj  as  the  Ancient  Men^  that  had  fc-cn 
Solomons  Tetfifky  wept  with  a  loud  Voice,,  at  tl>e  f-miq 
time  that  the  young  Men  rejoiced^  whcii  the  Fouadar 
tions  of  tlie  fecond  Temple  were  laid^Ei,?-.  ;.  12,  i;.  So, 
it  feems;,  that  when  Zcrubhahel  had  finifned  his  Temple, 
the  Ancients  of  the  People^  who  had  feen  the  formei: 
Temple^  did  not  ceafe  fecretly  to  vilify  it,  to  the  Dif- 
couragement  of  Zentbbabel  the  Governour^  and  Jojhu^ 
the  Son  of  Jofedech  the  High-Prieft.     Therefore  is  this 
Prophet  fent  to  them  with  this  encouraging  Prophecy  ; 
wherein  he  tells  them  and  the  Ancients^  Thatj  if  indeed 
they  did  meafure  the  Excellency  of  the  Two  Temples, 
by  material  Riches  and  external   Splendor,  the  Firft 
Temple  did  vaftly  exceed  the  Second  ^   in  ccmparlfon  of 
7vhichy  this  was  as  nothings  ver.  3.     But,  that  notwith-     v 
Handing  this,  God  would  honour  this  Temple  above      ) 
the  former,  and  make  it  exceed  it  in  Glory,  another      (^ 
way  ,•  as  the  Words  I  have  cited  affure  us.     And  there-      ( 
fore,  it  is  certain,  that  this  muft  denote  the  Days  of  the      5 
Me/Iiah,  and  the  Introdudion  of  Chriftianity  into  the     -^ 
World,  in  the  room  aixd  %a.d  of  the  Temporal  Oeco^ 
nomy  of  the  Jews.  -  ; 

2.  When  therefore  we  read  of  a  General  ConcufGoa  "> 
of  Nature,  we  muft  underftand  the  Eredion  of  Chri-»  / 
ftianity,  and  the  Subverfion  of  the  Nation,  City,  ( 
Temple^  and  Law  of  the  Jews  ^  for  fo  the  Apoftle  ext  J 
plains  the  Words,  i/^^.  12.  26.  '^^^ 

;.  Therefore  by  the  Defire  of  all  Nations^  as  I  have 
formerly  obferv'd,  we  can  underftand  nothing  to  ba 
meant,  but  Chrifi  himfelf^  a?id  that  hafpy  Conjtitution  of 
Affairs  which  he  was  to  bring  in, 

Thefe  things  being  premifed,  I  fee  not  how  it  is  poC 
fible  to  underftand  the  Word^  other  wife,  than  according 
to  the  Import  of  this  Pajaphrafe  of  them,  (I  mean  as  ta 
the  Sum  thereof)  which  I  do  liere  llibjoin^  not  fo  much 
according  to  the  Words,  as  according  to  the  Scope  and 
Senfe. 


364-  -^^^  Logan thropos.        Book  IIL 

^^  O  Zeruhhabd  and  Jofhua,  The  Lord  of  Holts  fends 
^'  this  Meflage  to  you,  and  to  all  the  reft  of  the  Peo- 
^^  pie,  that  are  returned  out  of  Captivity.  The  Tem- 
^  pie  is  now  finifh'd,  which  is  matter  of  great  Joy  to 
*'  you,  tho,  at  the  fame  time,  it  muft  be  own'd,  that 
«^  it  falls  vaftly  fliort  of  the  former,  both  as  to  Riches 
*^  and  Glory,  But  be  not  difcourag'd  at  this :  For,  as 
*^  to  Riches^  remember,  th^it  all  the  Slher  and GoUin 
^^  the  World  is  God's ;  (  fee  W^  8.  )  And,  as  to  the 
*^  more  proper  Glorj  of  the  Temple,  the  vifible  Prefence 
*'  of  the  Shechinah  in  light  and  bright  Clouds  ^  what 
*^  though  that  be  wanting  alfo,  together  with  thofe 
^^  Pieces  of  facred  Antiquity,  which  your  Nation  has 
*'  hitherto  fet  fuch  a  Value  upon ;  'viz,.  The  Ark,  the 
.'^  T1V0  Tables  of  Stone ^  whereon  God  himlelf  had  written 
*f  the  Ten  Comtnands,  the  Vot  of  Ma?ma^  Aaron  s  Rod 
*'  that  budded,  and  the  Autograph  of  the  Lavj  of  Mofes. 
'^  Thefe  indeed  may  feem  to  be  great  Defeds  in  this 
^^  Temple  ;  befides  that  the  Perioral  of  the  High-Prieft 
'^  is  wanting  alfo,  and  confequently  the  Urlm  and 
f^  Thummim^  the  Great  Oracle  of  Old.  Nay,  what  if 
^^  the  Spirit  of  Frofhecy  be  taken  away  alfo,  in  a  little 
^^  time  ?  Well,  let  all  thefe  things  be  fo  :  yet,  thus  faith 
^^  the  Lord  of  Hofts ;  As  I  did  fo  lately  fliake  both 
'^  your  Temple  and  City  out  of  its  Place,  and  with 
^^  thefe  your  Heaven  and  'Earthy  i.  e.  your  Religious  and 
'^  Civil  Conftitution^  fo  will  I  do  again  in  a  little  tinie, 
*^  in  order  to  bring  in  a  better  and  more  fpiritual  Dif- 
'^  penfation.  It  is  enough  to  you,  that  I  do  fubftan- 
*^  tially  make  good  the  Word  that  I  co'vena?ited  jvith  yoti^ 
.*^  when  I  brought  your  Fathers  out  of  Egypt  :  for  according- 
**  ly  my  Spirit^  i.  e.  my  fpiritual  Prefence  remaineth  among 
*5  you  ^  and  therefore  fear  ye  not  ^  (fee  uer.  f.)  For,  fo 
'^  much  is  your  State  better  than  that  of  your  Fathers, 
''  under  the  old  Temple ,  as  it  is  more  freed  from  thofe 
''  external  Symbols,  that  they  were  apt  to  idolize  and 
'^  put  in  my  room.  And  befides,  by  the  want  of  thefe 
^^  your  State  will  be  more  adapted  unto  that  rational 
^^  an,d  heavenly  Kingdom,  that  the  Mejfiah^  (who  is  the 

^^  rational 


Chap.  4*        The  Loganthropos.  565 

^'  rational  De/ire  of  all  Nations  )  will  bring  in,  a  few 
^^  Ages  hence ;  He  is  the  true  Glory  of  the  Temple  ^  and 
'^  this  Temple  {hall  therefore  exceed  the  Glory  of  the  firfiTem^ 
^^  ple^  becaufe  it  ihall  lafl:  till  he  himfelf  come,  -n^lth 
^^  whofe  Vre fence  it  jliall  be  honour  d.  And  thus  will  I  fill 
^^  this  Hotife  with  Glory,  i.  e.  v/ith  the  Shcchinah  made 
^^  Man,  vifibly  appearing  in  it,  and  teaching  therein 
^^  the  Dodrine  of  Salvation  and  Peace :  So,  that  in 
*^  this  Place  will  I  gi've  Teace,  (^fays  the  Lord  of  Hofts^} 
"  /.  e,  in  this  Place  fltall  the  Vrince  of  Peace  appear,  and 
^^  in  this  Place  fliall  he  give  forth  the  Gofpel  of  Peace  to 
''  Men. 

Ohjecl.  But,  hew  can  this  be  true,  when  (/>)  Jofephus 
tells  us  exprefly  and  particularly,  that  Herod  pull'd  'this 
Temple  down  to  the  very  Foundations,  and  built  up 
another,  much  more  glorious  and  magnificent  ?  For^ 
this  being  before  Chrift's  Birth,  it  is  certain  that  he  ne- 
ver faw  the  fecond  Temple,  but  the  Third. 

^jtfw.  It  is  very  true,  that  Jofephus  writes  fo.  But 
it  is  as  certain,  that  he  either  was  deceived  himfelf,  by 
fome  lying  Herodian^  that  had  a  mind  to  magnify  the 
memory  of  Herod  ;  or  that  he  wrote  what  he  knew  to 
be  falfe,  to  flatter  and  pleafe  fome  of  the  Pofterity  of 
Herody  and  to  endear  them  to  the  Jews  of  the  Dilper- 
fion,  by  telling  this  Story.  For  that  Herod  never  built 
the  Temple  from  the  Foundations,  I  am  able  to  prove  r 
Tho  I  grant,  that  he  did  repair  it,  and  add  fome  Orna- 
ments to  it,  in  order  to  pleafe  the  People,  and  this  way 
to  fecure  his  ufurped  Power  and  Authority  over  that 
Nation.  Now,  in  order  to  fhew  the  falfity  of  what 
Jofephus  fays,  I  need  only  alledge  his  own  Words,  in 
the  fame  place  where  he  fpeaks  of  Herod's  building  the 
Temple  from  the  Foundations.  For  he  fays,  that  from 
the  Beginning  of  that  Work,  to  its  full  Completion, 
there  were  juft  9  Years  and  an  half  ^  the  Bulk  of  the 
general  Fabrick  is  felf,  having  taken  up  8  Years  ^  and 


ip)  Aatiq.  Lib^l5.  cap.  15. 

the 


3 66  The  Ldgantht-opos.         Book  liF. 

the  holieft  Place^  being  finifh'd  by  the  Priefts,  in  a 
Year  and  an  half  afterwards.    This  could  riot  there- 
fore be  the  Building  of  the  Temple,  which  was  in  our 
Saviour's  Days,  but  only  the  repairing  of  it ;  feeing  we 
are  rold,^c/jw  2.21.  That  the  Building  of  it  had  taken  up  no 
lefs  than  46  Tears,    I  know  very  well,  that  abundance  of 
Interpreters,  and  even  Dr.  Whlthy^  do  undcrftand  thefe 
words,  in  relation  to  Htrod's  Temple,  as  if  the  mean- 
ing were,  that  it  was  now  46  Ygars  fince  Herod  began 
to  build  the  Temple.    For,  fay  they,  Herod^  according 
to  Jofephusy  began  to  build  the  Temple,  in   the  iSth 
Year  of  his  Reign,  in  the  gfZ/^Year  of  which  Chrift 
was  born,  who   v^as  now  entring  upon  his  'H^oth  Year  ; 
fo  that  between  the  iSth  Year  of  Herod ^  and  this  %oth 
Year  of  Chrift,  there  were  46  Years  compleat.    But  the 
Words  are  net.  It  is  7tow  forty  and  fix  Tears  fince  the  Tern- 
fie  began  to  he  built ^  but  forty  and  fix  Tears  was  this  Tem^ 
pie  in  Building,  as  our  Verfion  jufily  renders  the  place. 
Nor  was  it  poflible  that  the  Jews  could  mean  any  thing 
elfe,  with  reference  to  Chrift's  faying.  That  he  would 
Wild  up  the  Temple  again,  when  deftroy'd,  in  three  Days, 
tVhat  I   fay  the  Jews,  Wilt  thou  built  that  in  three  Daysy 
which   cofi  46  Tears  a  building  ?  And,  in  this  Objedion^ 
had  their  Suppofition  been  good,   they  fpoke  Senfe. 
But  I  am  fure  it  would  have  been  very  impertinent  in 
them,  to  have  fpoken,    not  of  the  building  of  their 
Temple,  but  of  its  Duration  from  the  time  of  its  being 
begun  to  be  built ;  when  this  could  have  had  no  rela- 
tion to  Chrift's  Words  ;  who  did  not  fo  much  as  infinu* 
ate  any  thing  in  relation  to  the  Duration  of  that  Tem- 
|)le,  after  it  fliould  be  reared  up,  which  he  was  toraife 
up  in  three  Days. 

We  are  obiig'd  therefore  to  fuppofe,  that  they  fpoke 
6f  the  Tmplc  of  Zerubbabely  which  might  very  proba; 
bly  be.  46  Years  in  building.  For,  it  was  begun  to  be 
built,  in  the  1/  Year  of  the  Reign  of  Cyrm,  as  we  fee 
Ezr;  I,  1,  ?.,  y.  From  which  time  it  went  on, till  inter- 
rupted by  y-taxerxcs ;  and  did  not  revive  again  uiu:iLthe 
Reign  of  Diivius  the  Firft.    When  therefore  the  Builders 

them- 


Chap.  4..  The  Logan thropos.  567 

themfelves  faid  in  the  zd  Year  of  that  King's  Reign^  Ck 
4.  24.  C^s  their  Words  are  reprefented  by  T^tnai  and  hh 
Companions  to  that  Prince,  Chap,  ^.  i6.)  Jtnce  that  timCy 
t'vm  until  non'^  (/.  e.  from  the  i/  Year  oi  Cyrus ^  to  the  zd 
Year  of  Darius)  h.ith  it  (i.  e.  the  Temple )  been  in  Build" 
i?tgy  and  yet  it  is  not  Jtnijlnd  ;  we  muft  underftand_,  that 
they  were  cautious  of  mentioning  the  Edic^  of  Artaxer^ 
xesy  left  it  might  have  been  improved  againft  them  ; 
and  therefore  they  wifely  refer  themfelves  to  the  Edi6t 
of  Gyrus,  But  upon  the  encouraging  Manifefto  of  Da- 
ri7iSy  in  favour  of  this  Work,  purfuant  to  that  of  C/r^, 
the  Work  went  on  fo  faft  afterwards,  that  v/e  are  told> 
Cbaf,  6,  i^.  that  the  Houfe  was  finijlied  in  the  6th  Tear  of 
the  Reign  of  Darius  the  King,  But  tho  the  Shell  of  the 
Temple  was  then  finilh'd  ;  yet  it  does  not  appear,  that  it 
was  wholly  brought  to  Perfedicn  till  long  afterwards  ^ 
infomuch,  that  Ataxerxes  is  reprefented,  as  giving  the 
laft  and  finifhing  Stroke  to  this  Work.  And  therefore 
tho  it  is  faid,  in  the  place  juft  now  cited,  that  it  was 
finifli'd  in  the  6th  Year  of  Darius  y  we  read  in  the  Words 
immediately  preceding,  ^er,  14.  That  the  Elders  of  the 
Jews  built  and  proffered  '  '■"  '  ^  according  to  the  Command-- ' 
ment  of  the  God  of  Ifrael,  and  according  to  the  fucceffive 
Decrees  0/- Gyrus,  and  Darius,  and  Artaxerxes,  Kings  of 
Perfia.  Mow  the  order  of  the  Names  of  thefe  Kings, 
but  efpecially  the  Truth  of  Hiftory,  obliges  us  to  con- 
clude, that  this  Artaxerxes^  that  is  mention'd  after  Darius y 
was  not  that  Artaxerxes  who  was  his  PredeceiTor,  but  he 
that  was  his  SucceiTor.  For  the  former  was  fo  far  from 
giving  forth  any  Decree  for  the  building  the  Teniple, 
that  he  gave  one  forth,  to  put  a  ftop  to  its  being  built; 
which  took  fuch  efFed,  that  we  are  told.  That  the  Work 
ceajtd  all  his  tirhe^  and  was  not  renewed  until  the  feccnd 
Tear  o/DariuS;,  Chap,  4.  6,  24.  But  this  httQr  Artaxerxes 
exceeded  all  his  Predeceiiors,  in  favouring  and  incoura- 
gingthejews  For,  i/.  Inthe  j^-vf^f/jr^^jrofhisReign, 
he  fent  Ez,ra  Vs^ith  an  ample  Commiflion,  to  finifli  the 
Work  of  the  Temple,  as  we  fee,  Ch,  7.  i,  &c\  zdly.  In 
his  zoth  Tear^  he  fent  Ncbemiah^  with  as  ample  Orders 

to 


368  7he  Loganthropos.        Book  III. 

to  repair  and  fortify  Jerufakm^  Neh.  2. 1^9^  &c.     Con- 
cerning which,  none  of  the  preceding  Kings  had  gi- 
ven any  Order  in  the  leaft  •  having  limitted  the  Jews 
to  the  Building  of  their  Temple,  and  what  related  to- 
the  WorjQiip  thereof.    :^Mj.  In  his  :^id  Tear^  hefent  Ne- 
hemiah  again,  to  eftabllfti  and  perfe(5t  the  things  which 
he   had  begun,    '^eh,  15.6.    But  we  have  nothing  at 
this  time  to  do,  as  to  the  fuond  or  third  of  thefe  Orders 
of  Artaxerxes^  becaufe  they  did  not  fo  properly  belong 
to  the  Temple y  as  to  the  City.     But,  as  for  the  firfi  Or- 
der^ we  are  fure  it  related  to  the  Work  of  the  Temple 
principally,  if  not  altogether.    For  Ez,ra  was  not  only 
lent   with  Gold  and  Silver,  to  buy  Sacrifices  for  the 
Temple,    Chap,^.  14,  ly,  16,  17,  18.  but  with  VelTels 
for  the  Temple  it  felf,  ^er,  19,  20,  &c.     And  that  thefe 
and  the  reft  of  the  Money,,  which  he  had  Authority  to 
demand  of  the  King's  Treafurers,  1/6^.21,22.  did  relate 
to  the  Templtj  is  plain  both  from  the  King's  own  Words^ 
*ver.  2;.  where  he  fays,    that  all  was    to  he   done^  in   re- 
lation to  the  Houfe   of  the  God  of  Hea'veUy  &c.  and  alfb 
from  thofe  of  Ez>ra  himfelf  that  follow,  ver,  27.  Bhjfect 
he  the  Lord  God  of  our  Fathers ^  which  hath  put  fuch  a  thing 
as  this  in    the    King's  Hearty  to  beautify  the  Houfe   of  the 
Lordy  which  is  in  Jerufalem.     As  therefore  in  the  6th 
Year   of  Darim^  the  Shell  or  external  Part  of  the  Tem- 
ple was  finifh'd,  fo  it  was  not  till  the  Days  of  Artaxer^ 
xes,  th^t  it  was  heautifiedy  asE^i^r^'s  Word  is,  i.  e,  finifli'd 
within,  as  to  thofe  Ornaments  and  Utenfils,  that  were 
proper  for  it.     And  therefore,  till  then,  it  cannot   be 
laid;  in  a  proper  and  full  Senfe,  to  have  been  finifti*d. 

Thefe  Matters  of  Fad  being  thus  adjufted,  we 
fiiall  find,  as  near  as  a  thing  of  this  Nature  can  be 
traced,  that  the  Temple  of  Zeruhbabel  was  juft  46 
Years  in  building.  For,  according  to  the  Afironomi^ 
cal  Canon  of  Ftolomy^  (which  is  the  beft,  if  not  only 
general  Rule,  we  have  to  go  by,  as  to  the  Reigns  of  the 
Terfian  Monarchs)  Cyrus  reigned  9  Years,  his  Son  Caw- 
hyjes   or  Artaxerxes   8  Years,  Darius  56,    and   Artaxerxes 

his  Succeffor  41.    Now  the  Work  of  the  Temple  being 

ob- 


chap.  4-         Ti&e  Loganthropos.  569 

obftruded  in  the  Beginning  of  the  Reign  of  Camhy- 
Jesy  and  not  renewed  until  the  zd  Year  of  Darius,  be- 
caufe  the  Death   of  Camhyfes,   in  all  probability^  was 
not  heard  of  at  Jerufakm  fooner  ^  we  may  juftly  fup- 
pofoj    that  it  was   not  until  the  zd  Year  of  Cambyfes 
that  the  Work  of  the  Temple  was  oblb'uded  ;  for  it  was 
not  until  hrfl:  an  Accuflition   was  lent  to  him  againil 
the  Jews,  nor  until  Search  had  been  made  into  the  Re- 
cords, whether  the  Ground  of  the  Accuiation  was  rele- 
vant 'y  nor  yet  before  the  King's  Order,  afte?r  this  was 
fent  to  the  Govemours  of  the  Neighbouring  Provinces, 
and  by  them  remitted  to  Jerufakm.  So  that  we  may  juft- 
ly fuppoie,  that  the  Work  of  the  Temple  was  interrupted 
exadly  8  Years,  or  thereabouts,  i;i^.  from  the  zd  Year 
of  Cambyfes,  to  the  xd  Year  of  Darirn,     If  then,  the 
Temple  was  begun  to  be  built  in  the  ifi  Year  of  Cyrm^ 
and  if  he  reigned  9  Years,  Cambyfes  8,  and  Darim  ;6; 
and  if  we  are  oblig'd  to  caft  off  8  Years,  wherein  the 
Work  of  the  Temple  was  wholly  laid  afide.     We  are 
alfo  obliged  to  conclude,  that  ^^  Years  did  run  out 
from  the  Edid  of  Cyrus ^  to  the  Death  of  Darius,  and 
the  beginning  of  Artaxerxes  his  Reign.    But,    there  is 
another  Conlideration,  that  I  muft  take  notice  of  here, 
^iz..  that  the  Scripture  follows  another  Epocba  of  the 
Years  of  Cyrus  his  Reign,  than   either  Ftolomy,  or  any 
of   thofe  Authors   he  founded  upon,  ever   did.     For, 
whereas  all  other  Authors  date  the  Reign  of  Cyrus,  from 
the  taking  of  Bahylo77,  over-looking  his  Uncle  Dartre 
the  Mede,  whom  Ze?iophon  calls  Cyaxares,  and  tho  even 
Zenophon  himfclf  owns  that  he  gave  his  Unkle  the  Chief 
Title  and  Dignity,  whilft  he  liv'd  j  the  Scripture  does 
not  date  Cyrus  his  Reign  fooner  than  his  Uncle's  Death. 
Now  tho  Ptolomj  reckons  Cynts  to  have  reigned  9  Y'ears 
from  the   taking  of  Babylon,  yet   (^)  Zenophon  reckons 
that  he  reign'd  but  fevcn  Years.     Ilowever  let  it  be 


il)  /w  K/fsTrt/J^.    Lib.  8.    P^g.  138.    Lin.  li.    Edit.  2.   Henr. 
Sttph.  1581. 

B  b  the 


570  The  Loganthropos.       Book  IIL 

the  one  or  the  other,  the   Scripture  does  not  reckon 
his  Reign  fooner,  than  from  the  Death  of  his  Uncle. 
Now  whether  Zenophon  or  Ftolomy^  be  moft  to  be  depend- 
ed upon,  1  ihall  not  pretend  to  determine ;  but  it  feems 
to  be  probable,  at  leaf!;,  to  me,  that  Cjms  furvived  his 
Uncle  but   :;   Years,    by  comparing,  Di7n.  lo.  '-jer.  i. 
vvich  'ver.  i :;,  and  20.     For,  as  there  Daniel  fets  himfelf 
to  Failing  and  Praying,  in  the  ;d  Year  oi  Cyrus ^  ver.  i. 
So  I  cannot  underftand,  that  any  other  thing  gave  Rife 
to  it,  than  the  forefcen  Interruption  of  the  building  of 
the  Temple,  which  was  not  till  the  Death  of  Cyrus. 
Now  the  Angel  tells  him,  that  the  Prince  of  the  ICmgdom 
of  ?cdv<i  vjithjhod  hin7y  ver.  i^.  i.  <?.  withftood  the  Work 
of  the  Temple  ;  but  that  he  u^ould  go  firth  and  fight  with 
theVrince  o/Periia,  and  that  by  this  Obftrudiion  wliich 
Camhyfcs  Ihould  give  to  the  Work  of  God,  a  Foundation 
fliouid  be  laid  of  ripening  the  Ring  of   Grecia,    to   be 
an  Over-match  for  that  of  Terfiay  in  due  time,  ^vtr,  20. 
Of  which  more  is  laid  in  the  8th  and  nth  Chapters. 
Who  then  can  be  fuppofcd   to  come  under  the  Cha- 
rad:er  of  the  wicked  Prince  of  Perfia,  but  Camhyfcs^  who 
oppos'd  God,  and  fupprefs'd  his  Temple- Work  all  his  days. 
Therefore  by  laying  thefe  things  together,  I  conclude, 
that  Cyras  died  in  the  3d  Year  of  his  Reign,  according 
to  the  Scripture  Epocha  in  this  Cafe.     And  if  fo,  then 
the  Jevv  s  had  but  Three  Tears  to  build  the  Temple  in, 
from  the  beginning  of  Cyrus\  Reign,  to  that  time, 
wherein  Cambyfes  put  a  Stop  to  them.     So  that,  by  cut- 
ting off  6  Years  from  the  fuppofed  9  Years  of  Cyrus^ 
Reign,  wc  muft  be  obliged  to  reduce  the  4^  Years,  which . 
we  mention'd  before,  to  59.     Now  we  are  affured  from 
E'Z.ra's  Account,  Chap.  7.  7,  8.  That  Artaxerxes's  Order 
to  compleat  and  beautify  the  Temple,  and  to  perfect 
what  related  to  his  Worfhip,  came  out  exadly  in  the  7th 
Y'^ear  of  his  Reign^  fo  that  if  we  lay  all  things  together, 
we  come  to  fee  (  as  far  as  can  be  expeded  in  a  matter 
of  this  Intricacy)  that  the  Temple  was  juft46  Years  in 
building.     For,  if  to  the  three  Tears  of  Cyrus ^  we  add  the 
firif  Tun  of  Cambyfes^  ('wherein,  I  fuppos'd  before,  that 

they 


Chap.  4-         Tfe^  Loganthropos.  ^71 

they  ftill  went  on  with  their  Work, )  and  all  the  Years 
of  the  Reign  of  Darius^  excepting  the  firfiy  i.  e.  thirty 
five  Tears y  and  then  add  to  all  thefe  the  firft  [even  Tears 
of  the  Reign  of  Artaxerxes^  who,  in  his  feventh  Tear^ 
gave  the  finifhing  Stroke  to  the  Temple- Work  ;  I  fay, 
if  we  lay  all  thefe  things  together,  we  find,  that  the 
Je  wifii  Computation  of  the  time,  that  this  Temple  took 
to  be  built  in,  was  exadly  46  Years  j  for  this  is  th© 
Total  Sum  of  ;,  i,  5^,  and  7,  when  added  together. 

I  hope  the  Reader  will  pardon  my  nice  Inquiry  into 
this  matter  ;  feeing  befides  that  this  lets  in  fome  further 
Light  into  that  part  of  Chronology^  than  I  think  was  e- 
ver  before  ,•  it  is  alfo  fufficient  to  put  an  end  to  all  fur- 
ther Controverfy,  as  to  what  Temple  the  Jews  fpoke 
of,  John  2.  21.  And  this  being  gain'd,  we  fee  the  Mi- 
Hake  or  Error  of  Jvfephus^  in  afferting  that  Herod  puU'd 
down  all  the  Second  Temple ^  and  built  another  from  the 
Foundation  j  fo  that  I  hope  no  Doubt  will  remain  after 
this,  but  that  ZeruhhaMs  Temple  was  that  which  was 
Handing  in  our  Saviour's  time,  and  that  which  was  af- 
terwards deftroy'd  by  the  Romans,  Herod  having  only 
repair'd  it,  by  amending  its  Cracks  and  Breaches,  and 
by  beautifying  and  adorning  it,  &c. 

And  thus  I  have  gain'd  two  memorable  Points,  in  re- 
lation to  the  effential  Characters  of  that  peculiar  time, 
wherein  the  Mejfiah  was  to  appear ;  'viz.  that  he  was  to 
appear  Ipefore  the  Scepter  departed  from  Judah,  and  ii^hile  the 
fecund  Temple  food.  And  now,  that  both  thefe  are  gone, 
and  have  been  fo  for  many  Ages,  one  cannot  fufficiently 
admire  the  Obftinacy  of  the  Jews,  in  rejecting  the  true 
Meffiah. 

(;.)  I  proceed  now  to  the  Third  Prophecy,  which  it 
that  of  Daniel  J  Chap.  9.  24,  2^,  26,  27.  Seve?tty  U^eeks 
are  determined  upc7i  thy  People^  and  upon  thy  holy  City ^  tofinifi 
Tran/greffiony  and  to  make  an  end  of  Sins^  a7id  to  make  Rc^ 
conciliation  for  Iniquity^  and  to  bring  in  e'verlaftijig  Righte- 
oufnefs^  and  to  feal  up  the  Vifion  and  Prophecy^  and  to  anoint 
the  mo p^  Holy,  Know  therefore  and  underfand^  that  from 
the  going  forth  of  the  Comma7idment  to  refiore  and  to  build  Jq- 

B  b  2  xufalem. 


37^  ^^^  Logan thropos.         Book  III. 

riifalei"n_,  unto  the  Mejjiah  the  Prince^  f>)all  be  feifen  JVeeksy 
and  62  iVeeksy  (the  Street  jhall  he  built  again ^  and  the  JVally 
e^en  In  troublous  times.)  yind  after  6z  Pl^eeks  fl)all  the 
Mejfiah  be  cut  off^  but  not  for  hiwjelf.  And  the  Vecple  of 
the  Vrince  that  ^h all  come^  jhall  deftroy  the  City  and  the  San- 
ciuary^  and  the  end  thereof  fliall  be  with  a  Flood  :  Jirid  unto 
the  end  of  the  War  Deflations  are  determined.  And  he  jJjall 
confirm  the  Covenant  ivith  many^  for  One  Week.  Andy  in 
the  mid  ft  of  the  Week^  he  floall  caufe  the  Sacrifice  and  the 
Oblation  to  ceafe  :  and  for  the  o'ver-fpreading  of  Ahomiiuitions 
he  Jlnill  make  it  dejolate  ^  e^ven  tmtil  the  Confummationy  and 
that  determined y  fljall  be  poured  on  the  dt folate. 

As  Jacob's  and  Haggais  Prophecies  give  us  the  exacl 
Charatlcrs  of  the  Time  of  Chrifrs  Birth  and  Appearing  a- 
mong  Men  ^  fo  this  fpeciiics  the  Time  of  his  Der,tb,  And 
if  the  two  former  be  fo  confiderablej  fui'cly  this  lafc  is 
much  more  fo.  And  therefore  I  cannot  but  again  fay^ 
that  one  cannot  enough  wonder  at  the  Stupidity  of  the 
Jews^  in  continuing  to  allert,  that  Chriil  was  not  the 
promifed  Mcffiah.  For^  though  we  fliould  not  be  able, 
by  reafon  of  tlie  Defed  of  Hiftory,  to  adjuit  the  Years 
Ot  the  Verftan  Monarchsy  and  of  Alexander y  and  the  times 
that  followed  to  the  Reign  of  Augufius  ^  yet  the  Jews 
mull  allow,  that  Chriil:  fuiFered  about  490  Years,  after 
the  rebuilding  of  Jerufalemy  in  the  days  of  Nehemi^ts  and 
J^rtaxerxes  Lon^imanus. 

And  nov/  that  I  have  mentioned  this  Monarch,  cer- 
tain it  is,  that  the  70  Weeks  cannot  be  dated  fooner 
than  the  20th  Year  of  his  Reign,  mention'd,  Nehe?n.  2. 
1 — 10.  For  the  Edid  of  Cyrus  related  only  to  the 
building  the  Temple,  2  Chron.  :>6.  22,  2:5.  Ezr.  i.  ly 
&c.  and  ^.  i;.  Mor  was  that  of  Darius  Hyfirafpcs  any 
more  than  a  Renovation  of  that  firft  Edid,  Ezr.  6.  i, 
2,  &c.  As  neither  went  the  firft  Edid  of  Artaxerxes  Lon- 
gimanusywhich.  was  in  his  7th  Year,  any  further,  Ez,r.  7. 
Ty6y^y  8,1  i,d^c.  But  whcn  we  have  found  the  beginning 
of  thefe  Weeks  of  Years,  we  are  ftill  at  a  Lofs  to  find 
what  Year  of  the  World  the  20th  of  Artaxerxes  was. 
Ujher  places  it.  A,  M,  ^f)  o^  in  the  4239th  Year  of  the 

Julian 


Chap.  4-  T/^^  Loganthropos.  ^y:^ 

Julian  Period  ;  Whijhn  ten  Years  later^  ^Ix..  A.  P.  J- 
4269.^  and  (r)  Lydiat  (who  took  a  great  deal  of  Pains 
to  adjuft  this  Epocha^  and  did  certainly  difcover  the 
Miftake  of  6  Years  in  thofc  that  went  before  him)  pla- 
ces it;,  yi.  M,  ^f)-;  1-.  Now  which  of  thefe  great  Chro- 
nologers  (liall  we  follow  ?  For  my  own  part^  though  it 
were  Prefumption  in  me  to  compare  my  felf  with^^any 
of  them  5  yet  I  muft  be  lb  bold  as  to  lay^  in  the  prefent 
Cafe^  that  all  of  thcm^  (  and  therefore  all  others  much 
more)  have  fhot  wide  of  the  Mark. 

To  evince  this,  I  fliall  lay  down  thefe  three  Poftulata. 
I.  That  the  70  Weeks  in  Danid  areWeeks^  not  of  Days^ 
but  of  Years.  Tiiis  is  what  all  Chronologers  agree  in^ 
fo  that  I  have  no  Ditiiculty  at  all  upon  this  Head!^  And  it 
is  well  oblerv'd  by  {s)  Mr.  Whijhn^  that  thefe 70  Weeks 
have  an  Alhifion  to  the  70  Years  of  Captivity.  2.  Thatthe 
Frophetical  Tears  of  Da?iiel  are  to  be  reckon'd  according  to 
the  moil  Ancient  Standard  of  :;6o  Days  to  a  Year^  as 
fully  appears  by  St.  Johns  Explication  of  the  Stile  of 
Daniel  in  the  Re-velation^  Ch.  11 .  2_,  3.  and  Ch.  12.  6_,  14. 
where  5  Years  and  an  half  are  the  very  fame  with  42 
Months^  and  1260  Days.  This  (0  Mr.  IVhifion  ^dfohys 
down  as  certain  ;  Wherein  I  am  very  glad  to  have  his 
Approbation  as  to  what  (u)  I  had  demonftrated  before 
his  Book  appeared.  For^  tho  I  do  not  fay^  that  Mr. 
V/hifion  had  this  from  me  or  any  Man^,  but  from  his  own 
Thoughts ;  yet  feeing  my  Apocalyptical  Difcourfe 
bears  Date  from  Jan.  i.  170-.  and  was  publifh'd  not 
many  Days  after^,  whereas  Mr.  IVhiflons  did  not  appear 
till;,  at  leaft;,  a  Year  after  that  time.  I  neither  do  him 
nor  any  Man  any  Prejudice^,  when  I  fay,  that  I  was  the 
firll  that  clear'd  up  this  Pointy,  fo  far  as  1  could  ever  yet 
learn.  ;.  That  ''cfit:^  Christ  was  born  in  the  Year  4000 
from  the  Creation  of  the  World;,  and  very  probably  in 


Cr)  Sde  hi*  Can.  Chron.  8.  pag.  ^c;,  56,  ^f.  (s)  Harmony  of  the 
Gofpels,  p.  T99.  CO  Ibid.  (u)  See  wj  Dlfcoi'jjl' concermrg  th$ 
Rife  and  Fall  of  the  Papacy,  p.  19,  ^f, 

Bb  5  the 


2  74  '^^^^  Loganthropos.        Book  III 

the  beginning  of  the  Year,  reckoninglt  from  the  Au- 
tumnal Equinox. 

Now  the  Firfi  of  thefe  Poftulata  being  granted  by  all, 
the  Second  being  demonftrated  by  my  felf ;  all  I  have  to 
do  is,  to  prove  the  Third  ;  feeing  herein  I  differ  from 
Mr.  TVhifi-on^  a  whole  Year,  and  from  others  much  more. 
And  truly  here  I  fhould  have  an  unweildy  Task,  were 
I  under  any  Neceffity  of  Criticalnefs  or  Exadnefs  ^  for 
I  muft  then  publifh  a  whole  Volume  of  Chronology^  or, 
at  leaft,  a  compendious  Summary  of  it,  as  Mr.  Whijlon 
has  done.  The  Difference  of  a  Year  is  no  fuch  great 
matter,  as  to  oblige  me  to  tire  either  the  Reader  or  my 
felf.  All  therefore  that  I  fliall  do  here,  ftiall  be  to  lay 
before  the  Reader  the  Scheme  I  go  upon,  as  to  this 
Point  in  the  general.  And,  i.  I  think  it  was  equally 
convenient^  that  the  whole  of  the  Firfi  ^^Jh  ^^  ^^^^^ 
Times ^  (as  the  Scripture-Phrafe  is)  fhould  not  be  gone 
before  the  Meffiah  came  ^  as  it  was  convenient,  that  the 
Scepter  fhould  not  depart  from  Jt^dah  before  his  Coming, 
And  as  1  fhall  make  it  highly  probable  that  Chrift  was 
born^  at  leafl,  a  Year  before  Herod\  Death  ,•  fo  I  think 
it  no  fmall  Congruity,  and  to  look  like  Divine  Wifdom, 
that  Chrift  fliould  be  born  alfo  about  a  Year  before  the 
Old  Teflament  Times  did  expire :  for,  upon  this  Sup- 
pofition,  the  Firfi  Times ^  and  the  Scepter  of  Judah,  expi- 
red together.  2.  By  this  Account,  Chrift  will  be  found 
to  have  liv'd  exadly  :; ;  Years  and  an  half  in  all,  to 
have  fpent  ;  Years  and  an  half  in  his  publick  Miniftry, 
and  fo  to  have  died  exadiy  in  the  Centre  of  the  70th 
and  laft  of  Daniel's  Weeks,  that  Year  being  the  Current 
of  the  Chriflian  JEra.  :  All  which  are  Congruities  that 
make  this  Calculation  preferable  to  all  others.  3.  And 
f  by  this  the  vulgar  Chrift i an  i^ra  of  Dio?7jfius,  as  to  its 
)  beginning,  will  be  found  to  be  more  exad:  than  has  been 
*)  imagin'd  hitherto  j  which  Confideration  will  facilitate 
'-our  Reckoning  afterwards. 

Having  therefore  laid  down  thls^  as  v/eil  as  the  other 
ToBulatay  as  highly  probable  to  me,  to  fay  no  more  ,* 
let  us  now  proceed  to  reckon  the  70  Weeks^  or  490 

Years 


Chap.  4*        Tif?c  Loganthropos.  575 

l^ears  of  this  famous  Prophecy  .And  here  let  me  begin  with 
-  the  Lift ;  for  I  find  no  other  certain  way  to  adjuft  the  Y  ears 
of  the  Ferfian  Monarcbs  in  particular,  efpeciLUiy  as  to  the 
broken  Years^  that  are  grecarioully  run  upon  by  moft; 
to  adjuft  their  Numbers  of  Years  to  their  feverSl  Schemes 
and  Defigns.  For  the  Heathen  Accounts  are  various  and 
uncertain  ^  nor  have  we  any  Scriptural  Account  from 
Nehemlah  to  Chrifi^^  except  that  of  the  Mdccahees  be  rec- 
koned fo  j  which  treats  only  of  a  part  of  that  Period  of 
Time^  with  very  little  notice  of  Times  or  Years.  And^  as 
iovjojefhusy  tho  he  be  exadt  enough  as  to  the  laft  Times 
of  the  Jews_,  down  from  Pompcy  and  Julius  Cafar,  yet 
we  cannot  equally  depend  upon  him  before  that^  as  to 
the  Period  between  the  Captivity  and  th-^t  time^  efpe- 
cially  as  to  the  Years  of  the  Kings  of  Verfi:t^  (71;)  as  h^ 
himfelf  does  materially  own. 

And  therefore  the  only  certain  way  of  reckoning 
here_,  is  to  go  backwards  from  our  Sa'viours  Time  to  the 
20th  Year  of  Artaxerxes  Longima?tt4s^  and  not  to  count 
downwards  from  thence  to  Chrifi,  For  though  both 
Reckonings  may  be  equally  difficulty  were  we  to  feek 
out  the  particular  Year^  when  each  of  the  Verfian  and 
Grecian  Princes  began  their  Reigns  ,•  yet  we  fhall  eafily 
this  way  attain  to  fix  the  beginning  of  the  70  Weeks  in 
general^  by  knowing  when  they  ended. 

For  this  end  let  us_,  in  the  firji-  Place^  take  a  view  of 
the  Account  of  the  70  Weeks^  as  it  is  reprefented  to 
Daniel  by  the  Angel  Gabriel.  Where  let  us  obferve^  that 
he  divides  the  feventy  Weeks  into  three  very  odd  and 
ditFerent  Parts  or  Sedions^  and  not  at  all  proportionable 
ones^  if  time  only  be  regarded.  For  he  divides  them 
into  7_,  62j  and  i. 

Firfi  then^  we  have  7  Weeks  of  Years^  which  make 
49  Years. 

(iv)  Contra  Apion.  L.  1 .  From  the  Death  of  Mofes  down  to  Artaxerxes 
aongimaniis)  ^irgof  Perlia,  the  Prophets  writ  the  Times  and  Series  of 
thugs  done,  in  13  Books.  But  jrom  Artaxerxes  to  our  time,  \ho  roe  have 
indeed  an  account  of  things,  yet  not  with  the  fame  FdithfulneJ),  kcaufe  them 
ivas  no  certiin  Succejjion  of  Prophets  afterwards, 

B  4  Secondly 


376  7 he  Loganthropos.        Book  III. 

Secondly^  We  have  62  Weeks^  or  4^4  Years^  which 
end  with  the  time  that  was  to  precede  the  publick  Ap- 
pearance of  Chrift. 

Thirdly y  We  have  one  Week^  and  the  laft  of  the  fe- 
venty^  i.^.  7  Years  5  in  the  niidft  of  which  the  Meffiah 
was  to  be  cut  off. 

NoWj  thefe  being  the  Divifions  or  Parts  of  the  70 
Weeks^  as  given  by  the  Angela  let  us  now  in  the  next 
Piace^  inquire  when  they  began.  That  this  was  the 
2Dch  Year  of  Artaxerxes^  none  doubts.  But  the  Queftion 
isj  with  what  Current  Year  of  the  World's  Duration^ 
was  that  coincident  .^  To  anfwer  this^  I  lay^  as  before^ 
that  we  mufl  count  upwards  firft^,  in  order  to  come 
down  again. 

If  then  Chrift  was  born  in  the  beginning  of  A,  M. 
4000  ^  and  if  Chrift  was  about  ijo  Years  of  Age_5  when 
he  was  baptized  by  Johriy  as  Luke  affures  us^  Luke  ;.  2;. 
'viz^.  when  he  was  29  Years  old_,  and  juft  entring  upon 
his  30th  Year^  as  Dr.  Whitby  underftands  the  Words. 
And  if;,  laftly,  as  all  do  agree^  Chrift  entred  upon  his 
publick  Miniftry  not  very  long  after  that  publick  Ap- 
pearance of  his  ^  and  that  from  thence  we  are  to  com- 
pute the  ;  Years  and  half  Year  of  his  Miniftry  to  his 
Crucifixion  ^  by  which  we  are  led  to  this  Conclurion_, 
that  Chrift  ftiff^er'd  when  he  was  ; ;  Years  and  a  half 
old^  vv^hich  was  A,  ^Aira  Chrifi.  ;;.  in  the  midft  of  that 
Year.  According  to  which^  adding  ;  Years  and  an  half 
more^  we  are  neceffariiy  led  to  the  beginning  of  the 
Year  37;,  from  our  Saviour's  Birth^  i.  e,  to  A,  M.  \oyj. 
as  the  Year  wherein  the  70  Weeks  of  Dayml  run  out  :  I 
fay^  laying  all  thefe  things  together^  we  may  eafily 
reckon  upwards  from  thence^  fo  as  to  find  with  what 
Year  of  theWorld  the  20th  oi  Artaxerxes  did  coincide^  and 
confequently  when  the  490  Y'ears  o^  Daniel  began.  For^ 
if  they  end  in  A.  M,  4027.  the  Year  3  5*47  muft  be  the 
firft. 

I  can  forefee  nothing  that  can  be  objecred  againft 
this  Calculation  ^  unlcfs  it  fliould  be  faid^  that  we  ought 
to  adjuft  thefe  Years  to  the  Julian  Feriod^  as  is  common^ 

and 


Chap.  4.        The  Loganthropos.  577 

and  caft  them  into  Julia?}  Tears ^  as  (x)  Mr.  WhlFton  has 
done.  But  I  confefs  that  I  underftand  not^  upon  what 
Reafon  A4r.  Whifio7i  (  as  well  as  others )  follows  that 
Calculation,  in  this  Cafe.  To  adjuft  the  Julian  Years 
and  Prophetical y  according  tC'  the  Julian  Period^  for  Spe- 
culations fake,  and  for  a  general  ufe^^  is  one  thing ;  but 
to  reckon  the  490  Years  of  Da?i}d  ib^  as  to  curtail  the 
total  Sum,  in  order  to  the  finding  out  the  Birth  or 
Death  of  our  Saviour,  (not  by  the  Years  that  the  Angel 
calculated  by,  but  by  others  introduced  fince)  is  quite  an- 
other thing.  If  then  69  times  7  Years,  or  48 :;  Years  of  360 
Days  a  piece,  are  juft  476  Julian  Years^  and  21  Days^  (as 
Mr. M^hificn  computes)  mufl  we  therefore  reckon  the  An- 
gels Meaning  to  be  this ;  that  the  69  Weeks  are  to  be  fo 
reckon'd,  as  to  contain  only  476  Years  or  thereabouts  ? 
fmce  the  confining  the  Years  to  feptenary  Numbers^  or 
Weeks  of  Years,  direds  us  to  reckon  48  5  Years  to  the 
69  Weeks,  and  490  Years  to  the  whole  70  Weeks.  Which 
is  fo  certain,  that  Mr.  JVhifion  grants  this  in  the  Page 
immediately  preceding  ,•  tho  he  calculates  fo  here^  as 
makes  me  think  that  he  had  forgot  it  again  :  which  yet 
is  no  Reflection  upon  his  peculiar  Exadnefs  in  other 
Refpeds  ^  for  it  is  rather  a  Wonder  that  he  did  not  mifs 
in  fo  many  other  things,,  than  that  he  did  fo  once. 
However  (to  fpeak  to  this  only)  I  fay,  that  if  the  Ju- 
lian Years  h.'^di  obtain'd  down  from  Daniel's  time  to  our 
Saviour  Sy  there  had  been  the  fame  Reafon  to  adjuft 
thefe  Prophetical  Years  in  this  Cafe,  as  there  was  in 
mine,  when  I  wrote  my  Jpocaljptical  Difcourfe^  when  I 
was  concern'd  to  adjuft  Johns  Prophetical  Years  with  the 
Julian  ones ;  according  to  which  Hiftorians,  fmce  Chrift's 
Coming,  have  reckon'd  Time.  But,  fccL-g  we  have 
no  certain  Rule  to  go  by^  in  adjufting  the  times  prece- 
ding Chrift,  as  far  as  the  Hiftory  or  Prophecy  of  the 
OldTeftament  goes,  unlefs  we  reckon  by  their  Account 
of  Years  j  and  feeing  all  the  Years,  by  which  Mofes  and 
other  Scriptural  Authors  do  reckon^  are  Years  of  360 

(xj  Page  200. 

Days 


37^  T/?^  Loganthropos.        Book  If  I. 

Days  a  piece^  (of  which  I  wonder  that  (j)  Mr.  Whifton 
or  any  Man  fliould  doubt :  )  I  fay^  thefe  things  being 
confidered^  I  reckon  it  certain^  that  we  mud  account 
all  the  Years  from  the  Creation  to  our  Saviour^  and 
panicularly  this  laft  Period  cf  490  Years^  to  be  prophe- 
tical or  Judaical  ones  of  ;6o  Days.  I  cannot  therefore 
fee,  why  Mr.  Whifion  fliould  calculate  the  490  Years, 
as  he  has  done,  unlefs  it  fhould  be  from  the  Veneration 
he  profelTes  elfewhere  to  have  for  the  Aftrommhal  Canon 
cf  Vtolomy,  But,  tho  I  fliall  be  far  from  detrading 
from  that,  as  ufeful ;  yet,  if  we  can  find  out  times, 
by  the  more  fure  word  of  Prophecy,  without  any  fuch 
help  ^  I  fee  not,  why  we  fliould  go  any  further,  in 
order  do  adjuft  our  Calculations.  And  I  think,  in  this 
cafe  the  490  Years  need  no  other  Rule  than  themfelves, 
if  once  we  know  either  the  Year  of  Chrift's  Birth  orDeath. 

Now  thcfe  things  being  premis'd,  I  muft  again  fay, 
that  if  the  490  Years  ended,  J,  C.  37.  And  if  A,  C. 
57.  was  A,  M.  4037.  then  it  follows  of  courfe  that 
the  2.0th  Year  of  Artaxerxes,  when  the  49  Years  began, 
was  ^,  M.  ;y47.  And  this  being  gain'dj  let  us  con- 
fider,  what  may  be  look'd  upon  as  the  Rationale  of  this 
Divifion  of  the  490  Years  into  fuch  unequal  Parts  and  > 
Sedions,  as  7,  62  and  i. 

As  to  the  1/  SQ^ion^viz,.  that  of  7  Weeks  or  49  Years, 
the  Defed  of  Hiftory  makes  it  difficult,  fo  much  as  to 
conjedure,  what  the  reafon  may  be  ;  unlefs  it  be  to 
mark  out  the  Perfedion  of  the  Number  7,  and  particu- 
larly here,  as  it  is  the  Fundamental  Number  both  of 
the  70  Years  (which  was  the  Period  of  the  Captivity) 
and  of  70  times  7  Years,  or  70  Weeks  of  Years,  (which 
was  to  be  the  Period,  that  reach'd  down  to  the  Re- 
demption of  the  World ;  and,  during  which,  the  Cap* 
tivity  of  the  World  in  general,  under  Sin,  Satan  and 
Ignorance,  was  to  continue.)  And  he  that  is  aquaint- 
ed  with  the  Myfteries  that  the  Ancients  plac'd  in  Num- 
bers, and  that  even  the  Sacred  Oracles  feem  to  have 

(;';  Sis  Page  15,  'Jc. 

run 


Chap.  4.  The  Loganthropos.  5^9 

run  much  upon  thefe^  will  not  think  this  Obfervation 
altogether  precarious.  Lul  I  prefume  to  conjediure 
further^  that  it  was  not  before  the  Tear  of  the  World, 
%S9^3  which  was  the /.t/  of  the  49  Years,  that  the 
Jews  came  to  be  fully  and  intircly  ii>:ed  in  their  own  "^ 
Country,  and  that  therefore  the  Holy  Spirit  would  mark 
out  theie  49  Years  compleat,  as  a  Jubilee  Period^  which 
made  up  the  lafi  part  of  a  Centenary  Resolutions  which 
began  with  the  miraculous  Delivery  of  Ifrael  from  Ha^ 
maris  Confpiracy,  which  was  in  the  Year  of  the  World 
^496,  (as  UJ/;er  reckons)  exadly  a  hundred  Years  before. 

Now,  as  for  the  zd  Sedion  of  the  70  Weeks,  'viz*. 
that  of  62  Weeks,  or  4:54  Years,  it  is  eafy  to  fee,  that 
they  begin  after  the  Year  3796,  and  reach  down  to  the 
Year  4050  ^  which  was  the  Year  of  Chrift's  Baptifm, 
and  his  entring  upon  his  Publick  Miniftry.  And  there- 
fore that  Period  of  4^4  Years,  takes  in  all  the  time  of 
the  Jewifli  Nation,  from  its  full  Settlement  and  begun 
Corruption,  by  reafon  of  long  Peace  and  Profperity, 
which  was  towards  the  End  of  the  Reign  of  Darius 
Ochus  ^  down  through  the  Reigns  of  the  remaining 
Terfian  Monarchs^  viz.  Artaxerxes  Minemon^  Artaxerxes 
Ochus^  Arfesy  and  Darius  Codomanus  ,*  and  then  thro'  the 
times  of  the  Macedoniansy  Alexander  and  his  SuccelTors, 
efpecially  thofe  of  the  Selucian  and  Lagian  Families, 
with  whom  they  had  very  various  Struggles  and  Suc- 
celTes  ,•  and  lailly,  thro'  the  times  of  the  Romansy  parti- 
cularly Fompejy  Julius  Cafar  and  Augufius. 

The  whole  69  Weeks  then,  or  48  ;  Years,  beginning 
With  A,  M,  :;f47,  and  ending  with  A.M.  4050.  If 
we  cut  off  the  4  laft  Weeks,  i.  e.  28  compleat  Years, 
and  call  up  the  remaining  6^  Weeks  only,  we  fhall 
tind  that  our  Saviour  was  born  toward  the  end  of  the 
6^th  Week,  i.  e.  A.  M,  4000,  and  to  this  again,  if  we 
add  the  4  laft  Weeks  of  this  2^  Section,  or  28  com- 
pleat Years,  and  take  in  the  preceeding  Year,  in  the  be- 
ginning of  which  Chrift  was  born,  we  are  brought 
down  again  to  the  Year  4050,  and  the  beginning  of  it, 
as  the  time  of  our  Saviour's  ftrft  Entry  upon  his  Mini- 
fterial  Work  on  Earth.  There- 


380  The  Loganthropos.         Book  IIL 


•e^  ^Jlj.  We  muft  conclude^  that  the  70?/^ 
and  laft  Week  of  Years^  began  with  Chrift's  Publick 
Appearance^  y^.M.^o:>o,  and  the  :5o//j  Year  of  Chrilt's 
Lifcj  and  ended  with  his  ::^jt/j  Year^  begun^  /.  e.  A.  M, 
4057^  reckoning  the  beginning  of  both  from  the  Au- 
tumnal  Equincx. 

^  A.xd  fccliig  Chrift's  Publick  Miniftry^  from  his  Bap- 
tifm  to  his  Crucifixion^  took  in  ;  Years  and  an  half,  ac- 
cording to  the  beft  Accounts^,  as  ahnoft  all  are  agreed  ; 
we  muft  fuppofe^  that  Chrift's  Death  was,  as  near  as 
could  be,  in  the  middle  of  the  70^.6  Week,  i.  e.  when 
Chrift  had  compleated  his  ;2^  Year  of  Age,  and  was 
going  in  his  3 :5i  Year,  and  therefore  this  muft  be  in 
the  midft  of  the  Year  of  the  World  40;  3.  For,  if 
Chrift  was  born  in  the  beginning  of  A-  M.  4000,  and 
was  entring  upon  his  ;or/>Year  in  the  beginning  of 
4050,  andfufFer'd  ;;  Years  and  about  an  half  after- 
wards^ He  muft  have  fufFer'd  about  the  middle  of 
40^:5,  reckoning  its  beginning  from  the  Autumnal  Equl^ 
nox.  And  here  I  cannot  but  admire,  upon  what  Foun- 
dation Mr.  Plljifimi  reckons  that  Chrift  dyed,  not  in 
the  midft  of  the  70/-/^  Week,  but  in  the  ift  Year  there- 
of^ when  the  Flebrew  Text,  and  all  Copies  fay  expreOy 
that  the  Mejjlab  was  to  be  cut  off,  in  the  mldfl  of  that 
Week. 

The  other  half  therefore  of  the  laft  of  the  70  Weeks, 
muft  end  with  the  beginning  of  A.  Af,  4037.  or  with 
A.  :57.  of  the  true  Chriftian  <Ly£ra.  And,  as  in  the  for- 
mer part  of  this  Week  of  Years,  Chrift  had  confirmed 
the  Covenant,  by  his  Difcourfes,  Miracles,  Life  and 
Death  ^  fo  in  this  latter  part  of  it,  he  confirm'd  the 
fame  Covenant,  or  new  Conftitution,  by  his  Refurredi- 
on,  Converfe  on  Earth  for  40  Da3^s,  Afcention  to  Hea- 
ven in  the  Sight  of  his  Apoftles,  Miffion  of  the  Holy 
Ghoft  on  the  Day  of  Pentecoft,  Miracles  wrought  by 
the  Apoftles,  Converfion  of  Thoufands  to  the  Faith, 
Martyrdom  of  Sicphe?!,  the  begun  Manifeftation  and 
Proclamation  of  the  Gofpel,  beyond  the  Limits  of  Ju- 
Jaa  and  Galilee^   by   the  preaching  of  Vhilip  firft,  and 

?eta 


Chap. 4-.         The  Loganthropos.  581 

Fete?'  and  John  afterwards  in  Samaria ^  by  the  Baptifin 
of  the  Ethiopian  Einiiicb,  and  by  the  Converfion  o^  Saul^ 
who  was  the  Chofen  VelTcl  to  carry  on  the  Gofpel  a- 
mong  the  Gentiles.  And  with  this  commenced  the 
Year  ;7,  in  which  the  490  Years  of  Daniel  run  out. 
After  which  Foundation  laid^  in  that  laft  remarkable 
Week  of  Years^the  greatcfl:  that  ever  was  in  the  World^the 
Superftrudrurc  began  to  be  rear'd  up,  from  thence,  in  Pe^ 
ter's  preaching  to  Cornelim^  in  the  Abrogation  of  the  CeremO' 
nial  Laiv^  by  the  Sentence  of  the  Apoftles,  Evangelifts 
and  Brethren  met  together  upon  this  Head,  in  the  Suc- 
cefs  of  the  Gofpel  among  the  Gentiles,  by  the  Mini- 
ftry  of  Barnabas  and  Vaul  firft,  with  many  more,  and 
of  odiers  afterwards  ,•  and  laftly,  in  the  Subverfion  and 
Ruin  of  the  Confiitution  of  the  Jews,  both  in  Church 
and  State,  in  the  Year  70  from  Chrift's  Birth,  that  is 
in  the  fpace  of  ; :;  Years,  which  is  the  very  fame  number 
of  Years  with  thofe  that  Chrift  liv'd  on  Earth  ;  his  time 
of  Gonqueft  and  Triumph  over  his  Enemies  the  Jews, 
being  thus  the  very  fame  with  that  of  his  Humiliation 
on  Earth  :  A  Congruity  that  dcferves  to  be  particularly 
confider'd.  And  thus  we  fee,  how  exadrly  Chrift 
came  and  appeared,  and  fuffered  in  the  fulnefs  of 
tirne^  with  refped  to  this  exad  and  memorable  Pro- 
phefy. 

And  here,  before  I  leave  this  Elead,  I  cannot  but 
return  God  thanks,  that  has  cafl  my  Eot  in  an  Age  of 
fo  much  Light,  even  in  this  refpedt,  and  I  think  we 
ought  to  have  a  grateful  Remembrance  of  all  thofe  wor- 
thy Perfons,  by  whofi  fiicceffive  Labours  and  Pains, 
the  Account  of  time  is,  at  lait,  come  to  fo  great  an 
Exadnefs  and  degree  of  Certainty. 

I  quarrel  not  with  the  excellent  Brian  Walton  and  the 
learned  JfaacVcftm^  who  reckon  that  theprefent  Septua- 
gintVerfion  ought  to  be  prefer'd  before  the  Hebrew  Text, 
in  the  Calculation  ofthe  Years  of  the  World,  by  which 
theyfuppofe  the  Flood  to  have  happened  many  hundred 
of  Years,  after  the  time  that  the  Hebrew  Text  fays 
it  came.  Their  Veneration  for  the  Fathers^  and  parti- 
cularly 


^8^  The  Logan thropos.  Book  III. 

culai'ly  for  the  elaborate  Chronicon  of  Eufehius ^mi^t  thus 
miflead  them.  And  I  do  lefs  quarrel  with  the  Fathers^who 
not  underftanding  the  Hebrew,  and  ailing  from  a  Ve- 
neration for  th^  Greek  Copy  (which  even  the  Apoftles 
did  follow,  if  not  in  all,  yet  many  things)  did  conclude 
the  Account  of  Times,  which  they  found  there,  to  be 
altogether  facred.  But  the  fucceflive  Labours  of  thofe 
learned  Men,  that  have  vindicated,  as  well  as  folio w'd 
the  Hebrew  Text,  have  at  length  cleared  up  the  Truth, 
even  above  what  could  have  been  expeded  by  thofe 
that  liv'd  above  two  Ages  ago.  And  here  let  me  prefent 
the  Reader,  with  a  Ihort  Synopfis  of  thofe,  to  whom 
we  are  thus  oblig'd,  and  the  Sum  of  their  Calculations, 
with  refpe^t  to  the  Nativity- Year  of  our  Bleffed  Sa- 
viour. 

Beroaldm^  Broughton-,  and  Daind  TareuSy  reckon'd  that 
Chrift  was  born  A.  M,  5928.  From  whom  IVilUam 
N'tsbet  differs  little,  in  his  Golden  Chain  of  Time^  &c,  who 
argues  that  Chrift  died  A.  M,  :?96o,  being  juft  ;  3  Years 
of  Age. 

Jtrom  reckon'd  that  he  was  born.  A,  M.  ;94i. 

Tiohert  Baillie  reckon'd  it  to  be  A.  M.   5945'. 

J  oh,  Henr,  Alfledius  reckons  that  Chrift  was  born^ 
'^.il^.   15947. 

Jofeph  Scaligei'y  Hehncus,  Cal'vijtusy  Ubho  Emmus^  Nic, 
Mukriusy  &c,  reckon  to  Chrift's  Birth  ^949  Years. 

Beda^  and  fome  others  that  follow  him,  39^2. 

Th.  Melan^on  reckons  ^961  Years. 

Henr,  Wolfius  and  VhlL  Lanshergim^  '19 S^* 

Gerh,  Mercator^  :^<^66. 

Henr.  BuntingiuSy  %<^6']» 

Ahr.  Bucholz^erusy  %9"]o* 

Theod,  BibliandeTy  ^5979. 

Dion,  Vetaviusy  ;98:5. 

Henr,  Harvillaus  and  Jac.  CafpelluSy  4000. 

WilLWhijhony  (and  before  him  G(?r^owz/j;  400:5  Years. 

James  Ujher  and  Fred.  Sfanheim  FlL  4004  Years  or 
thereabouts ;  Sfanheim  reckoning  ;  Years  and  9  Months 
difference  between  the  Dionj/tan  and  the  true  ^ray  fo 

that 


Chap<i  4*         Tk  Loganthropos.  985 

that  there  are  not  7  Months  difference  between  Sfan* 
heim  and  Whifion. 

Monf.  Bern,  Lamy  differs  not  much  from  l/jf^er.  See 
fag,  47   and  90. 

Thomas  Lid'uit  reckons  that  Chrift  was  born  A,  M. 
4007. 

Ang,  TornellluSy  Jac.  SalianuSy  Hcnr,  SpondanuSy  Vhih 
Labbeusy  reckon  that  Chrift  was  born  40^1  ^  or  40^3, 
or  40^4  ,•  for  they  differ  fo  far  one  from  another. 

And  laftiy,  Gilb,  Gcnebrardus  (for  I  think  it  needlefs  to 
inquire  after  other  more  obfcure  Authors  and  their 
Notions  this  way)  reckons^  that  Chiift  was  born^  A,  M* 
4089. 

Of  all  thefeOpinionSj  that  oi  HarvilUus  and  Cafellus 
feems  to  be  the  moft  probable  to  me  ^  And  Mr.  Whifion  Sy 
Dr.  UjherSy  Sfanheims^  Lamy\  and  Lyd'mfs^  to  come 
next  to  it.  Nor  does  Cardinal  Noris  differ  fo  much 
from  Har'vilLeMs  and  Cafellus^  as  even  they  do.  For 
if  Chrift  was  born,  according  to  him,  when  Aug.  and 
Sulla  were  Confuls_,  and  if  this  was  A,  M.  4000,  as 
I  think  Lydiat  calculates  juftiy  ^  then  Ncris  and  they  do 
agree,  as  to  the  Year  of  the  World.  But  indeed  the 
difference  is  fo  fmall,  amongft  all  thefe  Learned  Men, 
as  hardly  to  deferve  to  be  taken  notice  of,  far  lefs  to 
be  the  Subje<f.t  of  Contention. 

But  feeing  all  thefe  adjuft  their  Years  to  the  Julian 
Teriod^  and  run  u^onJuUan^  not  Judaical  Tears^  I  muft 
venture  to  fay,  that,  in  my  humble  Opinion,  they  have 
miftaken  as  much,  in  the  whole  Calculation,  as  the 
Julian  Year  differs  from  the  Judakal.  For  I  am  fure,  "1 
that  the  Sacred  Writers,  both  Hiftorians  and  Prophets^ 
reckon'd  their  Year  to  confift  of  ;6o  Days  only.  And 
therefore  I  humbly  think,  that  the  Julian  Period  is  of  no 
proper  ufe,  in  reckoning  thefe,  any  farther,  than  that 
by  a  redudionof  the  J«^.7;V^/ Year  to  thQjuliany\vtm2iy 
fee  what  the  real  Flux  of  time  was,  as  far  as  can  be,  and 
what  Variation  there  is  between  the  ancient  reckoning,  in 
this  refped,  and  that  which  has  obtained  fmce  the  time, 
that  Julim  Cafar  re(5tified  the  Calendar,    But,  as  for  the 

Flux 


3  §4  the  Loganthropos,        Book  III. 

Flux  of  timej  in  the  general,  feeing  the  Sacred  Wri- 
ters reckon  not  by  Tears  of  567  Days,  and  fo  many  odd 
Uoursy  with  additional  Minutes^  Flrfis,  Seconds^  &c.  I 
fee  not,  that  we  need  to  reckon  the  Ca?wnical  Verlods^ 
by  other  Years  than  they  did.  £.  G.  V/e  are  fure  that, 
according  to  the  Hebrew  Account,  A'fofes  reckons  16  5* 6 
Years  from  the  Creation  to  the  Deluge,  and  neither 
more  nor  fewer.  The  Queftion  then  is,  V/iiat  Yeai's 
thefe  were  ?  I  fay  Judalcal  Tears  of  -3^60  Days  a-piece  : 
And  I  fuppofe  none  will  difpute  this  point  with  me, 
unlefs  he  can  prove  that  AJofes  reckoned  another  way, 
tiian  the  Prophets  did  afterwards,  and  therefore  no 
doubt  the  whole  Jewifh  Nation  alfo.  And  if  then  we 
fliould  fuppofe,  that  from  the  Creation  to  the  Beginning 
of  the  Chriftian  zAlra^  there  were  juft  4000  Judaical 
Years ;  w^e  mull  fuppofe  a  vail  difference  would  arife, 
in  that  trad  of  time,  by  the  Addition  of  f  Days  to 
each  Year,  tho  we  fiiould  omit  the  odd  Hours,  as  well 
as  Minutes :  For  the  Difference  would  be  about  70 
Years. 

And  therefore  I  cannot  reckon  the  Time  of  the 
World's  Duration,  by  any  other  Years,  than  the  Sacred 
Writers  run  upon.  And  according  to  the  beft  Calcula- 
tion I  am  able  to  make,  I  do  think  it  very  probable,  that 
our  Saviour  was  born  A.  M.  4000,  of  the  Judaical  rec- 
koning, towards  the  Beginning  of  that  Year  ,•  tho  I 
am  far  from  pretending  to  certainty  this  way,  either  as 
to  the  precife  Year,  or  Time  of  the  Year,  and  far  lefs  as 
to  the  Month  or  Daj. 

And  here,  feeing  this  Difcourfe  may  fall  into  the 
hands  of  thofe  who  underlland  but  little  of  the  Grounds 
of  Chronology,  I  fliall  for  their  fakes,  fpeak  fomething 
that'  may  afliil  them  to  underlland  the  Calculations  of 
Years,  which  now  obtain  in  the  World. 

They  are  to  know  then.  That  when  "Julius  Cafar  did 
firft  fettle  the  Calendar^  which  afterwards  obtained ;  the 
Year,  which  from  him  was  called  7?//i^»,  was  computed 
toconfiilof  ;6s'  Days  and  6  Hours.  In  order  there- 
fore to  adjuft  thefe  6  additional  Hours^  they  added  them 

together. 


Chap-  4.         The  Loganthropos,  385 

together,  when  they  amounted  to  24,  feeing  thus  they 
compofed  an  intire  Day,  which  was  every  4^^  Year, 
Hence,  as  three  Years  fucceflively  were  reckoned  to 
confift  only  of  565:  Days  ^  the  4/^/j  Year  was  always 
reckon'd  to  be  made  up  of  1,66  Days,  and  was, 
upon  this  account,  called  Bljjcxtile^  and  by  us  LAaf" 
Tear, 

But  the  true  folar  Year  confifting  only  of  ;6j  Days, 
y  Hours,  49  firft  Minutes,  and  16  Seconds,  or  therea- 
bouts ,•  there  was  an  over-reckoning  of  10  Minutes  and 
44  Seconds,  in  that  ancient  Reckoning.  And  there- 
fore, it  came  to  pafs,  that  for  every  1:54  Years,  that 
elapfed  from  the  time  when  this  Calculation  was  firft 
fettled,  there  was  a  Variation  of  one  intire  Day.  And 
thus  the  Variation  has  run  on  fo  far,  that  whereas  the 
Sun's  Entrance  into  Aries  was  upon  the  i^th  Day  of 
Marchy  in  the  Days  of  Julir^  Ccefar^  it  is  now  reckoned 
to  be  upon  the  10th  Day  of  that  Month. 

This  being  taken  notice  of,  by  Aftronomers  of 
After-ages,  V ope  Gregory  the  ii^th  fet  himfelf  to  recti- 
fy the  Calendar,  which  he  accomplifli'd, -^.  C.  if 82, 
by  omitting  10  Days  that  Year,  and  fo  on,'  ordering 
that  the  ff-6  Day  of  October  fhould  be  called  the  i<;th 
of  Otlober  that  Year,  and  that  all  Months  and  Days 
fhould  run  on  accordingly  for  the  future.  And  thus 
began  that  which  is  called  the  Neiv  Stile  or  Gregorian 
Stile,  which  has  been  ever  fmce  generally  followed,  and 
I  think,  univerfally  in  Popifli  Countries,  as  in  fome 
Proteftant  Countries  likewife.  So  that,  whereas  the 
Vernal  Equinox  was  computed  to  be  on  the  iith  Day  of 
March,  according  to  the  Julian  Account  or  Old  Stile^ 
it  fell  now  upon  the  21/ Day,  according  to  the  New 
Stile. 

But  fince  that  time,  Fope  Innocent  the  12th  has  been 
oblig'd  to  alter  the  Calendar  further,  by  the  Addition 
of  one  Day  more.  So  that,  whereas  the  DiifFercnce 
between  the  Old  ^ndNew  5r/7^,was  only  that  of  10  Days 
before  the  ^^th  of  February ,  A,  D,  1700  ;  it  has  now 
arifen  fince  that  time^  to  ek^tn  Days ;  and  therefore, 

C  c  whereas 


1 


3S6  The  Loganthropos,       Book  HI; 

whereas  our  nth  Day  of  March  was  only  their  21/? 
Day,  it  is  now  their  zzd^  and  fo  on. 

But  here^    it  is  to  be  remembred^  that  the  Gregorian 
Reformation  of  the  Calendar^  went  no  farther  back  than 
to  the  Cowwc/7  of  Nice,  which   was  held  yL  Ch.  :52f  ^ 
whereas  Julius  Cccfar  had   inftituted   his  Computation 
45"  Years  before  Chrift.     And  therefore  there  are  nolels 
than  T^no  Years  over-look'd  ^  and  by  confequencc  2  In- 
tire  Days^  and  the   far  greatefl:  part  of  a  third  omitted. 
By  all  which   it  is  plain^  that  there  is  need  of  a  new 
Reformation  of  the  Calendar.     And  I  wonder^  that 
this  has  never  been  attempted  by  the  Mathematicians 
and  Ailronomers  of  Proteftant  Countries.     For  I  do 
iiumbly  fuppofe^  that  this  is  a  matter  of  that  Impor- 
tance,    that    it    would  not  be    below    the   greateft 
Prince  to  incourage  fuch  a  Defign^  by  fummoning 
together  all  the  moil  famous  Ailronomers^  Chronolo- 
gers  and  Mathematicians  of  the  Age.     But  to  proceed. 
Seeing  Chronologers  do  not  only  inquire  into  the 
Year^  but  into  the  Month  and  Day  alfo  of  Chriil's 
Birth  3  it  is  fit  that  I  ihould  take  notice  of  this  Point 
of  Chronology  likewife. 

And  here  1  find  our  Chronologers,  as  much  at  a  lofs, 
as  in  any  thing.  But  I  (hall  not  take  notice  of  all  dif- 
ferences this  way  ^  but  only  of  the  Variation  that  is 
between  thofe  that  are  of  the  great  Eileem  with  me. 

Scaligcr  fuppofeth  that  Chrill  was  born  towards  the 
latter  end  of  September. 

Ujl^er  and  Spanheim  fuppofe,  that  it  was  in  OBoher  ; 
but  neither  of  them  venture  to  fpecify  the  Day,  nor  fo 
much  as  the  time  of  the  Month,  as  to  either  beginning^ 
middle^  or  end. 

Whifion  reckons  it  probable  that  Chrift  was  born  the 
2.')th  Day  of  Othber, 

The  Vulvar  Opinion  is,  that  his  Birth-Day  was  the  i^r^ 
Day  of  December. 

Mr.  Lamy  ieems  to  infinuate  (t^ho  he  was  afraid  to 
fpeak  out,  becaufe  of  the  pretended  Infallibility  of  his 
Church)  that  the  true  Chriftniafs-Day  was  Jan.  6. 

And 


Ghap.  4.«         T&e  Loganthropos.  387 

And  Ly^Vnit  (for  I  fhall  mention  no  more)  is  of  opi- 
nion^ that  ChrilVs  Eirth  Day  was  the  loih  of  May, 

All  thefe  Opinions  are^  at  befl^  but  conjedural,  and 
therefore  we  are  left  to  follow  which  of  them  we  pleafe^ 
or  rejccfl  all^  in  cale  we  can  guels  with  more  probability 
oiu'  felves. 

W'hy  may  not  I  then  propofe   mine^  as  others  have 
done  theirs?  I  do  therefore  fay^  i.  That  I  agree  with 
the  Bulk  of  all  ChronolcgcrS;,  that  the  vulgar  Opinion 
is  abfolutely  talfe.     2.  That  I  look  upon  Larf?j  to  be 
farther  from  the  Truth  than  the  reil^  excepting  Lydiat 
only^  who  feems  to   have  miftaken  in  this,    yet  fur- 
ther.    :;.  Tliciv.  I  look   upon  Chrift's  Birth-Day^  to  be    '^ 
hidden  by  Divine  Providence^  as  to  the  certainty  of  it,     / 
on  purpofe,  that  none  might  religiouily  obferve  it,  and     ^ 
that  upon  the  reafon  I  have  elfe- where  affigned,  i/is:..      i 
that  Chrift  was,  in  this,  as  in' all  other  things,  to  be  the    y 
Reverfe  of  earthly  Princes,  and  to  ad  the  oppofite  part 
to  that  wliich  worldly  Politicians  fall  in  with.     4.  That 
I  applaud  the  Modeily  of  Scallgevy    Ujljer  and    Span- 
heimy  in  this  point,  in  not  fpecifying  the  particular  Day 
of  Chrift's  Birth  j  without  detrading  from  the  other 
Learned  Men,  who  Ipecify  it  indeed,  but  vv^ithout  pre- 
tending to  Certainty.     And  therefore  if  I  propofe  mine, 
it  is  as  a  Conjedure  only,  and  with  all  Alodefty  and 
Deference  to  greater  Judges  than  my  felf 

My  Notion  then  is,  that  Chrift  was  probably  born  in 
OHober  ,•  but  not  that  Year  wherein  Htrod  dyed,  but  the 
Year  preceding  it. 

The  Suppoiitions  I  go  upon  for  this,  are  thefe. 
(i.)  That,  if  it  was  proper  that  Chrift  faould  be 
born,  fgon  after  the  Autumnal  Equinox,  that  he  might 
be  born  as  near  as  poflible,  to  the  Center  of  the  time 
of  the  World's  Duration  j  it  feem.s  to  be  more  congru- 
ous to  this,  to  plac^  Chrift's  Birth  nearer  the  Equinox, 
than  more  remote  from  it.  May  we  not  think  then, 
■that  it  was -convenient  that  Cinift  ftioul-d  be  born  as 
near  this^  as  was  confiftent  with  his  being  born  in  the 
Year  4000;  and  not  in  the  Year  ;^y9,  i.  e.  in  the  very 

C  c  2  Coa- 


3  8  8  The  Loganthropos.         Book  III. 

Conclufion  of  the  latter  Days  or  Times.  C^.)  That  this 
will  render  that  niore_  probable^  which  Mr.  TVhlfion  does 
lo  earneftly  contend  for  ;  'uiz,.  that  Chrift  was  born  not 
long  before  Hcrod\  Death^  at  the  fame  time  that  it  con- 
tradi(5l5  what  he  advances_,  in  limiting  this  to  a  Month. 
For  the  only  difficulty  againil  that  Pofition  is  this  ,•  that 
it  feemsto  be  very  improbable^thatfomany  things  Ihould 
fall  out  in  fo  few  Days^  as  make  a  Month.  And  in- 
deedj  tho  I  agree  with  him^  that  Herod  did  not  furvive 
Chriirs  Birth  very  long.  Yet  I  can  fee  no  Ground  for 
limiting  this  time  to  a  Month  ^  unlefs  Mr.Wbifions  Con- 
jecture pafs  for  fuchj  ^iz,.  what  he  fays^  as  to  the  Anci- 
ents miftaking  the  7.^tlj  of  Ocioher  iov  the  i^f/jof  De- 
cenihevy  by  confounding  the  Nominal  Tenth  Alonth^  or 
December^  with  the  real  Tenth  Month ^  ov  O^oher  (for  fo 
Ochher  is^  according  to  the  Julian  Year  :)  an  ingenious 
Conjedure^  I  confefs  i  which  I  am  very  willing  to 
agree  with  him  in,  as  to  the  Month^  tho  not  the  Day, 
far  lefs  the  Year.  But  feeing  Chrift's  Nativity-Day^  was 
not  obferved  in  the  Apoftolical  Age^  nor  long  after- 
wards^ I  think  there  is  no  reafon  to  wonder^  if  they 
V/ho  firft  began  this  Cuftom  had  forgotten  both  Month 
and  Day,  and  fiiied  it  to  the  z^th  oi  December ^  by  mere 
Chan.ce.  For  Clemens  Alexandrinusy  who  is  the  firft 
Chriilian  Writer  that  takes  notice  of  it,  reprefents  him- 
felf  and  the  whole  Church  likewife,  to  be  at  a  mighty 
lofs  about  it,  and  (2^)  tells  us,  Th-it  fome  ingenious  Per- 
fo7ts^  who  curioitjlyfearcljd  afier  the  Tear  and  Day  ofChrifi*$ 
Birth y  affix' d  it  to  the  z^th  of  the  MoJtth  Pachon,  which 
Lydiat  reckons  to  have  been  that  Year  the  loth  Day  of 
May-y  or,  as  others  reckon,  the  \6thDzy,  But  he 
adds,  {a)  That  others  fuppofed  Chrifi  to  be  born  on  the  z^th 
orz^th  of  the  Month  Pharmuthi,  that  is,  upon  *the  16th 
or  17^/:?  of  our  Afril^  as  I  reckon.  At  fuch  an  uncer- 
tainty therefore  were  the  Ancients,  that  I  find  not,  that 
the  Chriftian  Church  did  ever  attempt  to  celebrate  any 


(?)  Strom,  Lib.  i.  p.  540.  Edit.  Paris,    (a)  Ibid.  p.  340'   _ 

Day 


Chap.  4*  T/^^  Loganthropos.  589 

Day  at  all^  upon  the  Account  of  Chrift's  Nativity^  in 
either  the  firft^  fecond^  or  even  third  Century  ,•  info- 
much^  that  Origen,  in  that  (h)  very  place,  where  he  H 
mentions  the  Feaft-days  obferved  in  his  time,  has  not  ; 
one  Syllable  of  Chrifimafs^  as  this  Day  has  been  fmce  - '' 
called.  And  therefore, v^hoever  was  the  firil  Propofer  of 
the  Obfervation  of  this  upon  the  2f //j  of  December ^  was 
a  very  weak  Chronologer,  and  perhaps  fuch  a  one  as 
later  times  produced  many,  who  made  up  the  want  of 
Learning,  by  a  Pretence  that  fuch  or  fuch  an  Angel  or 
Saint  had  appeared  to  him  in  fome  Dream  orVifion,and 
reveal'd  that  this  and  no  other  was  the  Day.  But  to  re- 
turn, I  muft  fay,  that  it  is  hardly  probable,  that  fo 
many  things  as  Mr.  JVbifion  reckons  up  could  have 
fallen  out  within  the  Compafs  of  a  bare  Month,  i.  e. 
from  the  x^th  Day  of  O^lober^  on  which  he  fuppofeth 
Chrift  to  have  been  born,  and  the  i^th  of  No'vember^ 
upon  which  Herod  died.  For,  fuppofmg  it  certain,  that 
the  Slaughter  of  the  Infants  was  but  5"  Days  before 
Herod's  Death,  as  I  confefs  to  be  more  than  probable^ 
from  what  Mr.  IVhlfion  quotes  out  of  (c)  Jofephus :  Yet 
other  things  preceeding  that,  mult  have  required  time^ 
and  I  think  more  than  feveral  Months,  and  therefore 
much  more  than  one  intire  Month.  For,  i.  Seeing 
the  Alagi  faw  the  Star  in  the  Eaft,  not  as  a  Sign  of  his 
being  to  be  born,  but  of  his  hau'mg  been  born^  •?$  they 
exprefly  fay,  Matth,  2  2,  we  conclude  neceiTarily,  that 
Chrift  was  born  fome  time  before  they  left  their  own 
Country.  2.  We  cannot  fuppofe,  that  thofe  wife  Men, 
tho  they  had  known  the  meaning  of  this  extraordinary 
Sign,  at  the  very  firft  Sight,  would  leave  their,  own 
Country  immediately  upon  the  hurry,  without  ferious 
and  mature  Confideration,  and  mutual  Confultation,  as 
well  as  with  a  due  Preparation  againft  the  Injuries  and 
Fatigues  of  a  long  Journey.     3.  Seeing  they  are  faid 


(b)   Contra  Celfum,  Lib.  8.   392.      CO   Antiq.    1.  17.   c.  10.    ani 
De  Bello,  1.  i.  c.  21.    Sss  Whifton,  p.  160. 

C  c  ?  only 


5 go  Ihe  Loganthropos.        Book  lit 

only^  in  a  general  way  of  fpeaking^  to  come  from  the 
Ealt^  without  fpecifying  any  particular  place^  far  lefs 
City  ^  I  think  it  is  a  vain  difpute^  whether  it  was  Chal- 
daa^  Media^    Verfia^    Mefofotamia    or   Arabia^    that   was. 
their  Counrry^  and  that  it  is  much  more  reafonable  to 
conclude^  that  they  were  gather'd  together  from  all 
thefe  placesj  and  perhaps  many  more.    For  being  the 
renowned  Men^  in  the  feveral  Countries  where  they 
liv'd^  it  is  highly  probable^  that  they  confulted  one  ano- 
ther_5  concerning  this  new  Phenomenon  of  Nature  ^ 
and  that  after  various  Meffages  from  one  to  another^ 
fome  propofed^    that   a  feied  number  fliould  be  made 
choice  ofj  and  deputed  to  go  to  Judaa^  in  order  to  be 
fatisfted  in  this  point.     Nay^  it  is  rational  to  think^  that 
before  chey  undertook  this  Journey^  they  had  imparted 
the  refult  of  their  Difputes  and  Conferences^  to  their 
refpedive  Princes  or  Governours^  and  that  they  were 
armed  by  a  Commiffion  from  them^  to  go  to  the  Mc- 
tropoUs  of  Jttd^ay  and  to  Herod  the  King  thereof,  in  or- 
der to  know  the  certainty  of  this  matter.     Had  not 
there  been  fomething  of  this  kind  in  their  having  un- 
dertaken fuch  a  Journey^  I  cannot  fee,  why  Bercdihonld 
have  been  fo  deeply  concerned  in  this  matter,  and  all 
Jerufalem  with  hini;,  as  to  call  all  the  Priefts  and  Do- 
ctors together  to  confult  upon  this  Head  :  For  thefe 
Magi  might  otherwife  have  been  look'd  upon,  as  a  Par- 
cel of  Star-gazing  mad  Men,  and  been  the  Subje($L  of  the 
Derifion  oith^je^pijlj  i?7//er/,inftead  of  being  the  occafion 
of  their  Concern.     4.  Their  Journey  could  not  be  fup- 
pofcd  to  have  been  in  poft  hafic,  bur  to  have  taken  up 
confiderable  time.     T^w.^/^t^.?;  ic  fclf  was  all  mountainous 
and  rocky,  and  incapable  of  being  rid  thro'  otherwife 
than  upon  AJJ-^-^^   or  Camels  aijd  Dromedaries,     And   tho 
p  we  read  of  (d)  Snjif't:  Dromednrkj  in  Scripture,  yet  their 
I    Motion  is  fo  well  known  now  to  be  extremely  flow^ 
!'    in  comparifon  of    Horfcs,  and  their  Motion  in  our 


d)  Jer.  2  -2^ 

Coun- 


Chap*  4-*        Ti^e  Loganthrop05.  591 

Countries ;    that  it  is  only  a   comparative  Swiftnefo 
that  is  afcribed  to  them^,  in  relation  to  flower  Animals^ 
fuch  as  AlTes,  or  flower  Creatures  of  their  own  kind* 
And  therefore^  tho  they  had  all  come  from  Arabia  Fdlx 
only,  or  thofe  places  that  were  next  adjacent  to  Jt'Jaay 
we  cannot  v/ell  adign  lefs  than  a  Months  time  for  their 
Journey,  from  the  time  of  their  firft  letting  out  until 
they  arriv  d  at  Jertfjhlem,     And  if  they  came  from  re- 
moter Countries    (as    to  me    it  is    highly    probable 
fome  of  them  did  )  their  Journey  mull   have  taken 
up  much  more  time.     I  remember  Jofevhus  fomewhere 
fays,    that  thofe  that  came  from  beyond  Euphrates  to 
yirtijalcny  did  ujually  take  up  fi-ve  Months  in  their  Journey. 
We  cannot  but   think  that  Ezjva  and  Nehemiahy  who 
were  the   Favourites  of  Artaxerzes^  and  were  fent  to 
Jerufale?n  by  his  exprefs  Order,  were  as  well  equip'd  for 
their  Journey  as  any  others,  and  that  their  Zeal  for  the 
Pubiick  Good,  as  well  as  Regard  to  their  own  Safety, 
(confidering  the  danger  they  were  in  by  the  way,  froni 
the  Enemies  of  the  Jews)   did  prompt  them  to  make 
all  the  hafte  and  difpatch  that  was  poffible ;  and  yet 
Ezra  was  four  compleat  Months  on  the  Way,  from  Ba- 
hylon  to  Jerufalewy  Ch.  7.  9.    nor  can  we  luppofe  that 
Nehemlah  came  in  much  lefs  time.     5.  Nor  can  we  think, 
that  the  Jewijh  Sanhedrim  agreed  to   return  Herod  the     ^ 
Anfwer  they  did,    till  after  mature  Confideration^  il"    i. 
not  many   Difputes   previous    to  this  alfo :    and    we    f 
know  that  the  very  Formalities  of  all  National  Coun-    ) 
cils  makes  them  move  flowly.     6.  And  befidcs  all  thefe    ' 
things,  we  cannot  think,  from  the  fhort  hint  given  by 
Matthevj   this    way,  that   Herod  did   difmifs    the  Magi^ 
without  a  great  many  folicitous  Queftions  and  various 
Meetings  with  them,  as  well  as   his  Privy  Counfcllors 
and  Officers  of  State  :  For  his  Charge  to  them  is  plain- 
ly the  refult  of  fomething  of  this  kind,  confidering 
both  the  Solemnnefs  of  the  Charge_,  and  the  Cunning 
of  the  Reafon  annexed.     7.  Nor  could  Hivod  take  up 
the  Refolution  to  murder  the  Infants,  fir  lefs  put  it  in 
execution^  till  feveral  Days,  at  leaft,  after  he  had  dif- 

C  c  4  mifs'd 


59 a  T^f^^  Loganthropos.        Book  III. 

mifs'd  the  Magi ;  becaufe  their  Journey  to  Bethlehem^ 
their  Continuance  there^   and  Departure  from  thence^ 
upon  a  Revelation  from  God^  was  not  all  done  in  a 
hurry.     Nor  did  Herod   know  of  their  Departure,,  till 
both  they  and  Jofeph  too^  with  the  Virgin  and  Clmfi^ 
were  all  out  of  his  reach^  and  even  the  reach  of  Pur- 
fuers.     7.  Befides  all  this^  we  ought  to  remember^  that 
the  noife  which  the  Shepherds  had  made  not  only  in 
Bethlehem^  but  in  all  the  adjacent  Country^  as  Luke  fays_, 
Chap  2. 17^  18,  was  fuch^  that  had  Herod  at  that  time 
fent  to  kill  the  Infants^    the  concern  that  the  Parents 
had  for  their  Children  muft  have  incited  them^  to  have 
told  Herod's  Officers  the  Story  of  the  Shepherds^  as  well 
as  that  of  the  Magts  Prefents.  to  Chrifl  (neither  of  which 
could  be  hid)  in  order  to  fave  their  own  poor  Chil- 
dren.   Chrifi  mull  therefore  have  been  long  removed 
from  Bethlehem^  and  forgotten  there^  or  thought  to  be 
dead^  before  the   Slaughter  of  the  Infants  happened. 
And,    8.  How   facile  foever  M.v.  Whifion  reckons  the 
Solution  of  the  Difficulty^  in  reconciling  the  Account 
of  MatthcTVy  ch,  2.  19,  &c.  with  the  Account  that  Luke 
gives  US3  of  the  40  Days  of  Marfs  Purification^  Chai^, 
a.  ;9.    upon  his  Principle ;    I  cannot   fee^    that    he 
folves  it  in  the  leaft  \  and  therefore  Dr.  Whitby^  'tho  he 
has  labour'd  induftrioufly  to   accommodate  this^  upon 
the  fame  Suppofition^  does  fufficiently   infmuate^  that 
the  matter  is  IHll  dubious^  and^    as  I  think^    unfur- 
mountable.     9.  The   Scripture  is  pofitive^  Mat.  2.  19. 
that  it  was  not  till  after  Herod's  Deaths  that  Jofeph  was 
advertiz  d  by  the  Angel  to  return  back  to  Judaa  :  So 
that  he  muft  have  been  in  Egypt  for  fome  time  at  leaft 
before  Herod's  Death.     And^  10.   I  cannot  but  think 
there  is  a  peculiar  Emphafis^  upon  Herod's  giving  order 
to  flay  all  the  Children  wider  2  Tears  of  Age^ov  as  Dr.JVhlt- 
hy  explains  the  Phrafe^  all  Children  that  had  not  attained 
io  be   much  abo^oe  a  Tear  old^  which  I  look  upon  to  be   a 
more  fubtle  than  certain  Criticifm.     But  let  it  be  the 
one  or  the  other^  Itill  the  reafon  added  deferves  fpecial 
Confideration^  Mat.  2.  16.  when  it  is  faid^  thzt  Herod 


Chap.  4.         The  Loganthropos.  595 

gave  this  order  and  limited  it  after  this  manner^  from  the 
exacft  Information  which  the  Magi  had  given  him  of  the 
time  when  they  ftrft  faw  the  Star ;  or  as  the  Words  run, 
iiccordijig  to  the  time^  that  he  had  diligently  incfuired  of  the 
Wife-men,  An  Expreffion  fo  clear  and  pofitive^  that  it 
is  not  to  be  enervated  or  fliifted  off,  by  little  Evafions 
or  fpecious  Suppofitions.  Aud  chcicfore^  I  do  reckbn 
it  to  be  no  lefs  than  certain^  that  Herod  furvived  Chrift's 
Birth  many  Months^  and  I  think  more  than  a  Year. 

I  come  therefore  now  to  examine  the  time  of  the 
Year^  wherein  Chriil  probably  was  born,   (e)  Mr.  JVhi- 
fton  goes  upon  the  Account  in  Luke  of  the  Baptifi's  Con- 
ception and  Birthj  Ch,  i.  24^  25-^  26.    And  indeed  that 
Computation  is  infallible^  with  refpec^  to  the  Interftice 
of  time  between  John's  Conception  and  Chrift's^  that 
it  was  ^  compleat  Months ^  and  probably  the  half  of  ano- 
ther^  feeeing  the  Angel  tells  Mary^  'uer.  ;6.  that  EliZia" 
heth  was  then  going  in  her  6th  Month  ^  tho  I  know  not, 
why  the  words  may  not  be  interpreted  the  6th  Month 
compleat^^for  the  Greek  runs  thus^  £,  iT{^  ^Iw  Ikt(^  k^^ 
dvjyjy  and  this  Adonth  is  the  fixth  to  her.     However,  let  it  be 
either  her  fxth  Month  compleat ^  or  current  only ;  it  enervates 
yir.Whifions  Reckoning,  For  if,  according  to  him,  the  Bap- 
tift  was  conceived  in  the  beginning  of  September ^  and  our 
Saviour  about  the  latter  end  of  January ^  (which  the  Angel 
fpeaks  of  as  a  Futurity  only  to  the  Virgin^  'ver,  ;4_,  ;f. 
at  the  fame  time  that  he  afferts  that  it  was  then  the  6tb 
Month  with  Elix.abeth)  five  compleat  Months  cannot  be 
reckon'd  to  have  been  between  the  one  and  the  other, 
(unlefs  by  the  indefinite  Terms  of  the  beginning  and 
ending  of  thefe  Months,  he  mean  the  i/^  Day  of  the 
former,  and  the  laft  Day  of  the  latter,  nay  and  the  firft 
and  laft  Hour  too  of  thefe.)     So  that  Eliz,abeth  was  on- 
ly in  her  <;th  Month,  even  according  to  him.     Befides, 
when  Mary  is  fa  Id  to  have  gone  to  fee  her  Coufin,  and 
to  have  ftaid  with  her   :;  Months,  'uer,  y6.  we  cannot 


(e)  Pag.  158. 

otherwife 


594  T/^^  Loganthropos.        Book  III. 

otherwife  fuppofe^  but  that  flie  ftay'd  till  flie  faw  Eliz,a- 
heth  fafely  delivered^  if  fhe  ftaid  no  longer  with  her  ; 
and  I  fuppofe  fhe  is  included  in  the  general  Name  of 
her  Cou/insy  that   rejoiced  with  her^  njer,  5-8.     And   there- 
fore we  muft  of  neceffity  fuppofe^  that  the  Baptift  was 
conceived  fome  time  before,    in  the  Month  of  Au- 
gu(ty  and  probably  towards  the  beginning  thereof.     If 
indeed  we  had  any  certainty,  how  and  in  what  order 
Judas  Maccahaus  reftored  the  Courfes  of  the  Priefts,  as 
to  their  officiating,  we  might  reafon  to  better  purpofe 
on  this  Head.    But  Scaliger\  Reafoning  is  a  mere  guefs, 
and  as  eafily  rejeded  as  offered.     For,  if  he  think,  that 
he  muft  begin  with  the  firfi  Family ^  at  the  time  of  re- 
ftoring  this  Order  ^  we  may  with  as  much,  if  not  more 
appearance  of  Reafon,  fuppofe,    that  he  would  have 
that  regard  to  the  old  Inftitution,  as  it  had  run  down 
from  David's  time  to  the  Captivity,  as  to  have  made  a 
Calculation  of  the  time  elapfed  from  thence  to  his  own 
Days  •  that  fo  thoit  Family ^  (which  foevcr  it  was)  whofe 
courfe  it  was,  by  the  flux  of  time,  to  officiate,  might  begin 
a-new,  in  its  proper  turn.    However  we  fee,  that  grant- 
ing Scaligers  guefs  to  be  true,  it  does  not  anfwer  Mr. 
Wmfiron'%  Defign.     And  therefore,  being  oblig'd  to  quit 
this  Suppofition,  we  are  at  liberty  to  feek  for  another. 

In  order  to  this,  feeing  Chrift  was  baptized  when 
he  was  29  Years  of  Age  compleat,  and  fo  entring  on 
his  i^oth  Year,  as  I  obferved  above ;  we  are  now  to  en- 
quire, how  long  Chrift  liv'd  after  that  time.  And  to 
underftand  this,  we  have  but  one  way  left,  i^k..  to^  in- 
quire into  the  number  of  the  ?aj]o^ers  that  our  Saviour 
Was  prefent  at,  after  his  Baptifm,  to  his  Death.  And 
in  this  I  find  our  Chronologers  vary,  as  in  other  things. 
Mr.  L^w>' contends,  with '  great  earnoftnefs,  that  our 
Saviour  was  prefent  only  at  1,  Paifovers  -,  at  the  laft  of 
which  he  himfelf,  as  our  true  Paffbvcr,  was  facrificed 
for  us.  Alfied'ius  of  old,  and  Mr.  Whifion  lately,  make 
our  Lord  to  have  feen  5-  Paffbvers.  But  Dr.  Richard-- 
fon,  whofe  accurate  account  of  this  matter  Dr.  Ujher 
inferts    in  his  Amrals^    as  tJiat   which  he   himfelf  a- 

greed 


Gbap.  4v         The  Loganthropos.  ^95 

greed  with^  keeps  the  Medium  between  thefe  as  Ex- 
tremes^  and  reckons  Clin  ft  to  have  feen  4  PafTovers^ 
and  neither  more  than  fewer.  I  am  loth  to  run  out 
upon  this  Head  ;  and  therefore  I  fhall  fiitisfy  my  felf  to 
refer  the  Reader  to  (f)  Mr.  Lamy^  for  the  Refutation  of 
Mr.  Wblfio7i\  fuppoled  third  Pallbverj  which  he  thinks 
is  mentioned  ALn.  12.  x.  and  Mark  2.  2;.  and  by  Lnke^ 
Chap.  6.  I.  under  the  Name  of  ^^cc^^qliov  jveure,  cTr^i^Toi', 
i.  e.  the  fccond  Sabbath  after  the  fir fl^  as  our  Verfion  has 
rendred  it^  or  as,  Dr.  Richardfon  and  Dr.  Ujhtr  inter- 
pret it^  thcFlrfi-Sahbath  of  the  nnv  Tear^  reckonings  not 
from  the  wiutumnal  E^juinox^  or  the  beginning  of  the 
Ci^jil  Tear^  but  from  the  Vernal  Equinox^  or  the  Month 
Nlfr^n  or  Ahib  (which  anfwer'd  to  part  of  our  Marcby 
and  part  of  Jp-il)  from  whence  they  dated  their  Ce- 
remoiiial  Tear,  'viz,.  from  the  time  wherein  Ifrael  came  out 
of  Enpt.  This  I  look  upon  to  be  the  exa<5t  Truth  ; 
and  lee  not  the  leaft  ground  for  Mr.  JVhifions  calling 
it^  the  firfi  Sabbath  after  the  fecond  day  of  the  Pafiover, 

Eut  I  am  agreed  with  MrM^'hlfionythRt  the  Feaft  men- 
tioned y<?/j7z  9.  I.  was  the  Feaft  of  thePaffover.  Nor 
is  it  any  Argument  againft  this^  that  Joh?}  does  not  par- 
ticularly mention  the  Paffover  ;  feeing  Joh?z  was  not 
concerned  much  to  mention  it^  confidering  that  ht 
wrote  his  Gofpel,  after  that  all  the  Jewifh  Feftivals 
were  at  an  end^  'v/z,.  after  the  DeftrudHon  of  Jerf^falem^ 
fo  that  it  was  no  wonder^  if  he  fpoke  of  this  Feaft  fo  in- 
definitely^  and  with  fuch  IndiiFerence.  As  for  the  other 
Arguments  of  Lamy  againft  this  Feafts  being  the  Paflb- 
ver^  they  are  fo  weak,  as  to  need  very  little  Refutation. 
For  they  are  all  drawn  from  John  4.  :^^,  where  Chrift 
fays^  that  there  v^ere  yet  four  Months  to  theHar^uefi,  Whicn 
is  to  fay  nothing  at  all^  to  the  purpofe.  Seeing  it  is 
eafy  to  fee^  that  Cliiift  utters  thefe  Words  upon  his 


(/j  Ste  tn  Appar.  Chron.  p.  ipp.  a^id  here  it  is  odd  that  Mr.Whi- 
fton  jlould  refer  to  this  very  Page,  in  his  Boob^  p.  141.  without  anfroef' 
ir.g  cLvy  jki>rg  to  what  the  MthoY  hadfaid^  in  refutamn  of  his  Opinion, 

Departure 


396  The  Logan thropos.        Book  Ht 

Departure  from  Jerufakm^  wfieii  he  was  at  Sychar^  a 
City  of  Samaria^  in  his  way  to  Galilee  ;  where  tho  he 
ftay'd  not  long^  upon  the  ReaJbn  inflnuated^  ^er.  44. 
yet  he  flay 'd  fome  time.  So  that  he  left  that  place  again^ 
to  be  prefent  at  the  fecond  Pajfover^  which  John  calls  in- 
definitely a  Feafi  of  the  Jews^  which  Jefm  went  up  to 
obferve^  Chap.  j.  i.  ISior  is  the  Infinuation  of  Lamy  of 
any  Confequence  againft  this^  when  he  fays  ^  that  had 
this  been  a  fecond  PafFoverj  no  doubt  but  Clitill  did  a 
great  many  things  in  the  Interval  ^  -and^  if  fo^  John 
would  not  have  pafs'd  them  all  by  in  Silence.  For  in- 
deed John  does  not  pafs  them  all  by^  as  we  fee^  C/j.4.49. 
to  the  end.  But  had  he  faid  nothing  at  all  ^  the  other 
Evangelifts  fupply  that  Defed: :  Nor  does  John  relate 
any  thing  again^  that  they  had  induftrioiifly  fpoken 
of. 

So  that^  upon  the  whole  View  of  this  matter^  ,1  do  a- 
gree  with  Dr.  Rlchardfon  and  Dr.  Ujhery  that  there  were 
exactly  four  Pajfo'vers  between  Chrift's  BaptifiTi  and  his 
Crucifixion  ;  the  ift  mentioned^  John  2.  i  ^^  &c.  The 
2.d  mfinuatcd^John^.i,  The  3^  exprefly  named^  John 
6. 4.  And  the  /\.th^  that  at  which  he  himfelf  fufFered^  as 
our  true  Paffover. 

Mc'.v  feeing  Chrift  was  cut  off  exacflly  in  the  midft 
of  the  jth  Week  of  Daniel^  and  fo  juft  after  ;  Years 
and  an  half  from  his  Baptifm  ;  and  that  all  agree^  that 
Chrift  was  crucified  on  Friday  (which  Longius  was  the 
only  Man  to  call  in  queftion^  that  I  ever  heard  of)  be- 
ing the  i^th  of  Nifdv,  and  the  Day  of  the  Paffover  : 
let  us  hence  deduce  the  beginning  of  our  remaining 
Calculation. 

And  here  I  muft  fay^  that  the  World  is  peculiarly 

^      oblig'd   to  the  Learned  and  Curious    {g)  Mr.  Lamy^ 

\      who  has  been  at  a  prodigious  deal  of  pains^  to  calculate 

/      the  feveral  New-Moons^  for  fome  Years  before  and  af- 

^       ter  the  Year  of  Chrift's  Death;,  reduc'd  to  the  Meridi- 


i&y  Apparat.  ChroaoJ.  P.  115,  (1^,  117, 118. 

an 


Chap.  4-        The  Loganthropos.  397 

an  of  Jerufalem  ;  by  which  Afironomical  Calculation^  we 
find  that  the  New  Moon  fell  upon  the  iph  day  of  Nifan, 
in  J,  D.  3;.  according  to  the  Julian  Year  (which  be- 
gan with  January)  of  the  Vulgar  <ty£ray  and  in  no  other, 
for  fome  Years  before  and  after^  and  that  the  i  ^th  Day 
of  Nlfan  that  Year^  was  a  Friday ^  which  was  not  the 
cafe  of  the  Years  before  or  after^  which  he  mentis 
one.  And  (h)  Mr.  Whifion  reckons  this  Calculation  fo 
confiderable,  that  he  follows  it  exactly. 

If  then  the  i^^th  oiNijan  was  a  Friday  that  Year,  and  '^, 
anfwer'd  to  the  :;i  of  April y  as  all  are  agreed  ^  we  might 
trace  upwards  the  Day  and  Month  of  the  Year  wherein 
our  Saviour  was  born  ;  upon  the  Suppofition^  that  he 
liv'd  exadly  three  Years  and  an  half.  But^  feeing  this 
would  require  too  much  time^  as  well  as  take  up  too 
much  room ;  and  feeing  likewife  it  is  a  matter  of  no 
great  Confequence  to  me^  to  know  certainly,  on  what 
Month  or  Day  our  Saviour  was  born  ;  I  fhall  therefore 
forbear  any  tedious  Calculation  of  this  fort.  Hcv/cver, 
in  cafe  any  Perfon  (hould  fufped  the  poflibility  of  fuch 
a  Calculation  as  this  j  I  fhall  not  grudge  to  fatisfy  the 
Reader  fo  far  ^  as  to  prefent  him  with  a  Specimen 
thereof,  by  calculating  the  Days  of  the  laft  half  Year 
pf  our  Saviour's  Life  on  Earth.  Now  in  order  to  un- 
derftand  this,  I  propofe  the  following  Adjuftment  of 
the  Jewifti  and  Julian  Months. 


(*3  Tag.  ip5,  ip5. 


Anm 


g98  The  Loganthropos.         Book  III. 


Marhejtian 

^Jino  Dom. 

xxxiii. 

or  Bull, 

I 

21 

r«. 

nfrl  or 

Septem- 

D^ys of 

2 

22 

/K 

Ktha?ilm 

ber 

the  Week 

Sunday. 

4 

2; 
24 

Tk 

F,     ' 

J 

21 

2 

22 

Monday 

•     S 

^f 

r-i 
.3. 

; 

25 

Tuefday 

6 

26 

S.D, 

4 

24 

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7 

27 

M, 

f 

2i 

Thii-rfday . 

8 

28 

Tu. 

6 

26 

Friday 

9 

29 

m~ 

7 

27 

Saturday 

10 

;p 

Tk 

8 

z8 

S.D, 

II 

gj 

F. 

9 

29 

M, 

Nov&m. 

lO 

20 

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12 

I 

S, 

Ociokr 

7; 

2 

S,D, 

II 

I 

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H 

; 

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2 

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i) 

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14 

. 

4 

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^7 

6 

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16 

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Day  of 
Chrift's 

? 
^ 

S,D. 

M. 

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19 

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8 

F. 

s. 

^7 

laft  half 
7ear. 

7 
8 

20 

9 
10 

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11 

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ir 

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^5 

IS* 

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ru. 

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17 

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19 

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S. 

Cijleu, 

29 

19 

S.D. 

I 

20 

Tk 

;o 

20 

M. 

2 

; 

4 

21 
22 
2; 

chap.  4.  the  Loganthropoe.  5^9 


6 

2f  Tu. 

January\ 

I 

7 

26  /^r. 

n 

I   77^.  I 

8 

27  r/^. 

14 

2  J 

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9 

28  . 

F. 

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^ 

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29 

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f 

M. 

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6 

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I 

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7 

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:; 

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rb. 

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^^ 

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;o 

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7 

2f 

S.D. 

I 

20 

s. 

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26 

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2 

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9 

27 

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22 

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II 

28  PT.  ! 

29  Th.  ; 

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4 

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18 

f 

n. 

I 

40O  The  Loganthropos.        Book  III. 


19 

6 

F. 

21 

10  Tu.  1 

20 

7 

S. 

22 

II 

W'^. 

21 

8 

S,D, 

25 

12 

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22 

9 

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24 

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F. 

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10 

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14 

s. 

24 

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W. 

26 

i^ 

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12 

n. 

27 

16 

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26 

i; 

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28 

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14 

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18 

W. 

28 

IS" 

S.D. 

;o 

19 

rh. 

29 

16 

M, 

1 

Nifan 

;6 

17 

r. 

|or  Jhib. 

Adar, 

I 

20 

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I 

18 

w. 

2 

21 

s. 

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22 

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2 

20 

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4 

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M. 

4 

21 

s. 

y 

24 

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6 

22 

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6 

.     2^ 

iV. 

2; 

M. 

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26 

Th. 

7 

^4 

Tu. 

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27 

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^s 

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9 

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9 

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Jh. 

10 

29 

S.D. 

10 

27 

F. 

II 

30 

M. 

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28 

March. 

S. 

12 

31 

April. 

Tu. 

12 

I 

S.D. 

I? 

I 

W. 

14 

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M. 

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ly 

chrift       2 
.rucified  ^ 

F. 

^9 
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4 

W. 

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S. 

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Chrift's    ^ 
Re(ur-      ■> 

S.D. 

17 

6 

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20 

9   _ 

M. 

1 

• 

lOur  s  iveiurrecnon  iruni  mc  i^^ay*y 
Continuance  of  this  for  y  o  Days 

longer^ 


chap.  4-         '^^^  Loganthropos.  401 

longer^  viz,,  to  the  famous  Day  of  Ventecofl,  when 
Chrift  font  down  the  Tamckte  from  Heaven,  in  that  re- 
markable manner^  which  wc  have  an  account  of,  in  the 
2.d  Chapter  of  the  Atts, 


Nijlin  or 

yi//>ri/ 

I'aysof 

!\iim.  u( 

12 

^o| 

r/;. 

26 

Jhih, 

he  IV. 

the'^oD 

1 

May, 

17.-'^^^' 

s 

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I 

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8 

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116 

4 

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6 

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IS" 

■*: 

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1 

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2 

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17 

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4? 

it 

q 

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> 
4 

22 

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M 

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24 

fo 

^«* 

I' 

29 

W. 

^S 

g;iv(.'n.                               * 

I  foreilc  no  Objedion  againft  this  Calculation^  ex- 
cepiiiig  this;  v:z.,  that  I  do  groundlelly  fuppofe^  that 
all  the  1 1  Months  of  the  Jewifh  Calendar  did  con- 
fift  of  juit  30  JUays  a-piece,  whereas  the  Jews  themfelves 

D  d  reckon 


401  The  Loganthropos.       Book  lit 

reckon  no  more  than  29  to  6  of  them  ;  for  thus  w© 
find  they  adjuft  them. 


Days. 

1.  Tifriox  Ethanlm^      :50 

2.  Marhefuan  or  Bull^  29 

4.  Tebethy  29 

f .  ^/je^g^  or  Shhethj      20 


Days. 

7.  A^//^^  or  Ah'iby        go 

8.  /;jr^  29 

9.  Sivan^  ^o 

10.  Tammuz,^  29 

11.  -^^Z'.  30 


6.  -^^^rr^  29  I  12.   £////.  29 

But  I  anfwer  ;  That  tho  the  Jews  have  given  us  this 
Calendar y  in  order  to  adjuft  their  Holy  Days^  and  the 
Courfes  of  their  Triejls ;  yet  I  think  that  Scaliger^^  Dr. 
IJghtfooty  Mr, Lamy^  and  all  thofe  that  make  ufe  of  this^ 
in  order  to  tind  out  and  adjuft  the  Flux  of  Time  it  felf^ 
do  exceedingly  miftake  and  go  upon  a  very  falfe  Bot- 
tom ;  feeing  from  what  I  have  faid  already  upon  this 
Head,  it  is  no  lefs  than  demonftrable^  that  the  Sacred 
Writers. did  reckon  their  Years  to  confift  of  12  Months^ 
and  each  Month  to  contain  ;o  Days  a-piece  ;  and  that 
they  kept  exadly  to  this  Reckonings  both  in  Hiftcry 
and  Prophecy.  It  was  very  fit  indeed  for  the  Pricfts, 
who  were  to  reckon  their  Courfes  by  the  Hebdomadal 
Re'vclut'mi  of  Days^  and  therefore  by  Lunar  Months ^  to 
ufe  fuch  a  reckoning  as  this^  which  came  nearer  to  the 
true  Lmtar  Months,  than  the  other  Calendar.  But 
the  Prophets  never  foUow'd  it^  in  writing  the  Series  of 
Times  and  Tranfadions.  So  that  I  had  nothing  to  do 
here  with  the  Temple-Calendar^  but  with  the  Ci-vil  or 
State-Comfutatmt  of  things ;  as  being  in  fearch  after' 
MaCtcrs  ^f  Fa  51, 

I  am  not  ignorant  of  what  Scaliger  (h)  fays,  wlien 
he  gives  us  an  account  how  the  Jews  did  interca- 
late a  whole  Month,  of  ^o  Days,  after  the  Captivity, 
which  they  caft  before  Jdar,  and  call'd  Feader  :  Which 


Ch)  Lib.  3.  Caaonum  Ifagocic, 

Month 


Chap-  4.         The  Loganthropos.  405 

Month  they  added  after  the  end  of  every  120th  Year  ; 
which  vvas^  in  cffUl,  the  adding  of  a  day  after  every 
4th  Year.  But^  fuppofing  the  Truth  of  this,  it  does 
no  way  aSciSt  my  Hjpotkfts :  feeing  the  fame  Scaliger 
owns^  not  only  that  this  was  not  done  until  after  the 
Captivity,  but  that  they  never  made  any  ufc  of  it,  in 
their  Civil  Computations,  nor  in  relation  to  Hiftori- 
cal  Matters  ;  inibmuch  that  even  their  Civil  Judicato- 
ries did  never  meet  or  judge  at  that  time  ,*  whence  the 
Jews  us'd  to  call  their  intercallary  Months  by  the  Name 
of  a  Minute  of  Time,  So  that  they  feem  to  have  been 
only  ufed  as  a  mere  fpeculative  Curiofity. 

If  any  fliould  fay  here  ;  But  how  do  I  know,  whe- 
ther the  Year  7,%  was  not  Leap- Year,  feeing  in  the  Cal- 
culation above,  I  reckon  but  28  Days  to  Ftbruary  ?  I  an- 
fwer,  that  I  have  a  Demonftration  to  fecure  me  from 
miftaking  Leap-Year  for  another  Year,    in  my  Rec- 
koning of  the  Julian  Months,  even   as  high  as  the 
firlt  Inftitution  of  them,  and  (upon  the  Suppofition  of 
our  being  curious  to  carry  the  thing  higher)  even  as  far 
back  as  the  Creation  of  the  World,  and  to  the  begin- 
ning of  that  Prdepick  or  Suppojitions  Time  of  709  Years 
before  the  Creation^;  as  Ujhers  Calculation  is,    with 
which  the  Julian  Period  is  fuppofed  to  begin ;  according 
to  the  Suppofition  of  Dionyfim  Exiguus,  of  old,  who  laid 
the  firil  Foundation  of  this  Invention ;  but  which  was 
improved  and   perfeded  by  Jcfeph  Scaliger.     Now,  be- 
caufe  this  Demonftration  of  mine,  may  be  of  common 
Benefit,  I  fhall  here  give  it  the  Reader  :  For,  tho  it 
may  be  no  Secret  to '  any  Learned  Chronologer  ;  nay^ 
and  be  look'd  upon  by  them,  as  too  mean  to  be  menti- 
oned at  all ;   yet,  having  never  met  with  ic  in  any 
Author,  and  confidering  that  it  may  be  of  fome  ufe  to 
Common  Readers ;  I  know  not  but  I  may  gratify  the  Pub- 
lick  this' way.  Let  then  the  Reader  but  fix  upon  one  Leap-* 
Year^  and  he  may  from  thence  calculate  all  fuch  Years 
backwards  or  forwards,  as  to  time  paft  or  time  to  come, 
with  great  eafe ;  if  he  will  but  obferve  this  one  Rule, 
That  a  Leap-Tm  ever  did,  and  ever  muft,  fall  upon 

Dd  2  a 


404  ^^^  Loganthropos.        Book  III. 

a  Number  that  ends  with  a  Cypher ^  or  with  one  of  thefe 
four  Figures^  ^vlz,.  2^4^  6^or  8  j  and  that  therefore,  it  can 
never  fall  upon  an  odd  Number^  nor  confequently  upon 
any  Year  that  is  mark'd  with  a  i,  a  :;,  a  5*^  a  7,  or  a  ^th 
Figure.  To  exemplify  this,  let  us  take  the  Year  1700,, 
as  the  Leaf 'Tear  J  from  whence  we  would  reckon  back- 
wards and  forwards,  and  we  fhall  find  the  Rule  certain. 
And  that  the  Reader  may  fee  this  by  ocular  Demonftra- 
tion,  I  defire  he  may  confider  the  following  Column 
of  Years,-  wherein  1700  is  plac'd  in  the  Center  of 
40  Years,  i.  e.  between  20  Years  that  run  out  before 
it,  and  20  Years  that  are  to  run  out  after  it.  For  by 
this  we  fee  objected  to  our  eye,  that  as  in  1700,  the 
Leap-year  fell  upon  a  Number  ending  with  a  Cypher  ^ 
fo,  in  going  ufwards,  the  Leaf -Tears  were  mark'd  by 
the  Numbers  I  have  mention'd,  running  ftill  in  this  Or- 
der, 'viz,,  63  2,  8,  and  4,  till  they  come  to  a  Cj^hcr 
again- :  and  that  likewife  in  counting  downwards ,  the 
Leaf -Tears  are  mark'd  by  the  fame  Numbers,  but  in  this 
order  (the  very  Reverfe  of  the  former)  zr'iz,..  4,  8,  2^ 
and  6.  All  that  I  need  fay  further,  is,  that  the  Leap- 
Years  here  are  mark'd  with  an  Afterisk,  and  the 
Central  Leap-year  with  two. 


1680 


chap.  ^.  The  Loganthropcw.  405 


16S0* 


*  1700  * 


1720  ^ 

By  this  Rule  then^  it  is  evident^  that,  according  to 
the  Julian  Calculation  of  Years^  Months  and  Days,  no 
odd  I'^ear  could  ever  be  a  Leap  Year ;  and  confequently, 
if  our  Lord  was  crucified,  ^.  M,  40;;  he  was  not 
crucified  in'  a  Leap-Year  ,•  tho,  if  he  was  born.  A,  Mm 
4000,  he  was  born  in  one. 

>^cv.'  fr c:r*  ail  this  we  find,  that  as  Chriit  rofe  from 
the  Dead  on  the  ^th  of  ^/Jn7,  being  a  Sunday^  (but 
which  changed  its  name  among  Chriftians  afterwards 
to  that  of  the  Lord's  Day  :)  So  the  laft  half  Year  of  his 
Miniftery  began  exadrly  the  ^th  of  Ocrober^  which  was 
a  Sunday  too.  If  then  Chriit  liv'd  :; ;  Years  and  an 
half  j  we  may  fuppofe  it  to  be  probable,  that  he  was 
born  A.  M.  4000,  on  Odhber  the  ph  Day.  So  diul 
here  we  are  thus  led  to  reckon ; 

D  d  ;  4;,  That 


4o6  Ihe  Loganthropos.        Book  IIL 

1 .  That  Chrift  was  born^  OSL  ^. 

2.  That  he  began  his  Publick  Mmiftery^  OB,  5-. 

^.  That  he  began  his  laft  half  Years  Miniftery,  OB.^, 

4.  That  he  ended  his  whole  Work  of  Humiliation^ 
by  rifing  from  the  Dead^  ^pril.  ^. 

5:.  Thatj  after  he  had  continued  40  compleat  Days 
on  Earthy  he  afcended  to  Heaven^  May  thQ  i^'^h,  being 
a  Friday.  So  that  as  he  was  crucified  and  ci^d  on  a 
Friday  ;  he  began  his  Exaltation  alfo  on  the  fame  Day 
of  the  Week. 

6.  That  he  fent  down  the  Paraclete  on  the  24?^  of 
'Majy  being  Sunday. 

And  if,  as  is  probable^  the  two  firft  as  well  as  the  two 
next  memorable  ^th  Days  were  Sundays ;  then  we  have 
a  fecret  Reafon  why  his  Birth-Day  was  not  to  be  cele- 
brated ;  feeing  that  is  really  obferv'd  in  our  celebrating 
his  fecond  Birth-Day^  ^iz..  that  of  his  reviving  and 
coming  forth  from  the  Womb  of  the  Grave.  And  this 
isfo  much  the  more  memorable^  becaufe  that  the  Day 
of  Pentecofi^  upon  which  Chrift  fent  down  the  Holy  Spi- 
ritj  was  a  Sunday  likewife.  So  that  the  Lord's  Day 
comprehends  all  that  relates  to  our  Saviour^in  regard  of 
the  Commem.oration  of  him^  in  point  of  Time  ;  and 
was  therefor ej  without  doubt_,  defign'd  fo  as  to  cut  off 
all  Pretences  of  inftituting  Annual  Holy  Days  for  the 
future  5  which  the  Scriptural  Account  of  Chriftianity 
gives  not  the  leaft  handle  for.  So  that  in  obferving 
Sunday y  We  obferve  all  that^  which  Eafter^  Whitfunday 
or  Ventecofiy  and  Chrifimafs^  were  inftituted  afterwards 
for^  as  well  as  Efifhany^  in  commemoration  of  Chrift's 
Baptifm^  which  the  Bafilldan  Heretich  were  the  firft  In- 
ftitutors  of^  as  (i)  Clemens  Akxandrinus  tells  us. 

And  from  hence  we  fee^  what  juft  reafon  our  Savi- 
our had  to  inftitute  this  one  Holy  Day^  inftead  of  all 
others.  For^  feeing  he  was  to  put  an  End  to  all  Ceremo- 
nial Fafi  Days  and  Feajt  Daysy  that  in  this  (as  in  all  other 


CO  Strom.  Lib.  i.  p.  24^. 

things^ 


Chap.  4.        The  Loganthropos.  407 

things^  as  I  have  faid  once  and  again)  he  might  ad  the 
perfed  Reverfe  of  worldly  Princes  and  Politicians: 
jHe  did  therefore  think  it  proper ;  as  to  inftitute  but  one 
Ftaj}^  -viz..  that  of  the  Supper^  in  commemoration  of 
his  Sufferings ;  fo  to  appoint  one  Holj  Day  only^,  in 
commemoration  both  of  his  Humiliation  and  Exaltation. 
For  the  Lord's  Day,  wherein  he  rofe  from  the  Dead, 
looks  backwards  upon  the  one,  and  forwards  upon  the 
other ;  efpecially  feeing  it  was  to  be  Divinely  ratified 
and  confirmed,  ^o  Days  after,  by  the  Defcent  of  the 
Farr.cletc  the  Hime  Day  :  Which,upon  this  account,  may 
well  be  look'd  upon,  as  the  Chrlfiian  Juhilee-Day^  to 
be  M  hdomically  obferved  for  ever. 

And,  becaufe  of  the  Uncertainty  of  Annual  and 
Monthly  Calculations^  confidering  the  innumerable  Meri^ 
dians  oP  the  World  ^  and  that  even  the  Annual  Courfe  of 
the  Sun  is  not  {k)  a  perfed  Meafure  of  the  Flux  of 
Time  ^  and  that  likewife  (befides  the  Variation  of 
Reckonings  this  way  or  the  other)  one  Annual  Holy  Day 

D  d  4  had 


(i.)  Thit  I  fpeak  rot  this  without  pji  reafon^  it  might  be  fufficim  per- 
hips  to  appeal  to  all  that  deferve  the  Narm  ef  Chronologers  ;  /^tw^ 
thtre  is  >io  Mi'-',  thithxs  Jook'd  into  the  Grounds  of  Chronology,  7^  <«^ 
to  ddiiifi:  them  rvitb  Aftronomical  Obfervations,  but  muft  ornn  the  Truth 
of  this.  Buty  feeing  others  may  be  ftartVd  at  this  jifjertioyu  '^"^  ^^'^  > 
rshaty  li  rot  the  Courfe  of  the  Sun  an  exaB  meafure  of  Time  ?  Does  not 
Moles  tdl  us  this,  when  he  affgns  the  iife  of  the  Sun  and  Moon  ?  And  did 
not  God  declare^  that  this  his  ]4^^ork,  as  rv.-ll  a  all  others,  was  good?  / 
anfwer  in  the  general  ;  Tbat^  as  all  God's  Works  are  perfeO,  in  their  iiyjd, 
fo  this  is  to  be  fure.  But  then,  J  hope  none  can  be  fo  alfurdj  as  to  fup" 
pofe,  that  any  Creature  can  he  abfolufely  perfe£^,  in  any  refpeti  ivhatfo- 
ever,  .Avd  therefore^  it  is  enough  for  the  Sun^  that  it  was  made  to  be 
AS  exa^  a  Rjale  of  lime,  as  xvjs  needful  for  Mtn,  as  to  all  the  Convcnim- 
fies  of  Life  ;  at  the  Jame  time,  that  it  roas  perhaps  as  neceffaiy^ 
wat  it  Jhouli  not  perfetlly  meafure  th-  tlux  of  Time  \  that  it  might 
be  om;V,  (if  it  rvere  only  upon  jhis  account)  to  be  no  Deity  or  Di- 
vinity, (as  the  Generality  of  Heathens  look'd  upon  it  to  be)  but  a, 
meer  Creature,  made  to  be  fnbfervient  to  Mens  Occafions ,  tbo  it 
might  bg  appointed  for  other  ends  alfo,  for  any  thing  J  inoxv,  partis 
cularly  in  relation  to  other  Planetary  Worlds.  But  however,  there  is  ro 
difpming  from  pretenki  T^^onQ%  or  Schemes,  againfi  certain  Expeii- 

entc 


4oS  7he  Loganthropos.        Book  IIL 

had  not  been  enough  to  preferve  and  propagate  Chri- 
ftianity  :  Therefore  he  did  wifely  appoint  the  continu- 
ance of  the  Hebdgmadal  SMath^  with  no  other  Altera- 


tion 


ence,  founded  on  criiual  Obp'rvaiioyjs,  as  to  ^Utteys  of  Vu(}.  And  it 
cavnoteafily  hcfufpofed^  ihit  all  thfe  xhjt  hiv^  fucceffiveb  inquired  vno 
things  of  this  kind,  jhould  be  mijhken  wholly  and  (o/iumly  this  rv.jj.  And 
J  believe,  there  is  hirdly  one  ernintm  Artificer  in  L\o(±-\m^xky  tver  fine: 
the  Invention  c/t^j?  Pendulum,  rvko  will  not  attcji  rk'  Truth  of  this. 
And  I  ino-w  that  the  famous  Mr.  Tompion  h^s  been  fo  niee  in  the  olftr- 
varjce  of  the  difference  betrvecn  the  Beft  Sua-Dials,  ird  his  Standard  Pen- 
dulum Clocks,  as  to  have  oftntr  than  once  drawn  a  Table  of  the  Equation 
of  Natural  Days  ;  bj giving  us  an  Account  of  the  difjh-ence  of  tbefe,  ac- 
cording to  the  t efi  comparifon  could  be  made  from  theje  two  Sorts  of  In- 
dexes cf  the  Motion  of  Time,  Two  of  tht'fe  Tables  /  have  no)^  ly 
tne,  the  firft  iw  Englifh,  calculated  in  the  Tear  1684.  the  ofJht  in  La- 
tin, calculated  in  and  for  the  Tear  i6co,  according  to  the  New  Srile. 
Jhts  laji  J  look  upon  to  be  by  far  the  exaftcji  Cahulition.  A>''d  wtrcforf, 
tho  J  am  not  willing  to  tire  cither  the  ]<^aJer  or  wy  ftlf,  rvith  copjir'g 
it  out  here  ;  y?t  J  Jhall  rot  gyuJge  to  give  a  little  Specimen  of  ii^  that, 
Tohat  I  have  nfferted,  way  be  th^  better  ii-'Tdrjlood. 

Jan.  I.  1690.  T^f  Pendulum  Clocks   rvere  fajier  than  rk  Sun-Dials, 
hy  4  Minutes  and  42  Seconds. 

They  continued  increafwg  in  Svuftnefs  above  theKJ,  until  the  14th  Day  of 
Tebr.  on  which  day  the  differen-:e  was  ri')  hp  thjt  14  min.  49  fee. 

On  Feb.  15.  they  bega.-j  to  decreafe,  bd-^i7  only  14  min.  3S  Hrc  fwiftcr 
than  the  Sun  Dials- 

Jhey  contirucd  dtcreafi'f'gt  tintil  the  i4thi^J>'f'/\April ;  on  uhich  Day^ 
ihe  Pendulums  were  ]iiji  one  Second  jUr^er  ih^n  the  Sun-Dials. 

And  font  thence  the  SU'^-Diil  went  fujitry    mnre  or  Ufs,    uvtil    the 

1 7tb  Day  of  June,  on  nhiek  day^  the  Pendulums  had  g.wid  10  Seconds. 

They  continued  gaining  nwe  or  lefs  (i.  e.  by  increafivg  for  feme  time,  ayii 

icfing ground  afterwards  by  Degrees)  until  the  laft  Day  of  AuguH".     On 

vfbich  Day  the  Sun-D'izh  hjid  again  gain  d  upon  them  i^Seciud.. 

yrorn  thence  the  Pendulums  co^niKued  toj-illjhort  of  the  Sun's  Shidow 
cntheD\Si\s,  vnrioufly  %  (beivg  16  min.  and  i  fee.  fower  on  the  ift  Day 
of  l<iov.  and  on  the  22d  of  Dsc  bur  iS  leccncts  only^  umil  ike  23d  of 
Dec.  On  vjhich  Bay,  the  Pendulums  gain'd  i2  feconds  again '^  until 
they  had gai)ied  4  mjn.  ar.d  7  (ec.  the  l./fi^day  of  December. 

So  that  we  may  conclude  that  the  next  Day^  being  Jan.  i.  1691.  the 
difference  was  ahrio/f  the  fame-,  as  it  had  been  that  day  the  Te.ir  before. 

N'ow,  tho  neither  Clocks  nor  Sun-Diais  can  be  fuppofed  to  be  a'jfnlutely 
perfei}:  ^et  it  is  impofftble  thatfwh  corfidcrablc  Cblyiges^  from  twitter  to 
(lower ,  and  fo  backward  again,  could  happe?i,  again  and  again,  with  fuch 
Nictnefs  and.  Regularity  \  if  the  Motion  of  the  Sun  were  notfwifterfotne- 
t-ime^  than  at  Qtkt:r  tijaes,  JFhich^  in  my  humble  Opinion ^  is  mfmali  Evi- 
dence 


Chap.  4-         The  Loganthropos.  4.09 

tion^  but  that  of  turning  the   l^fi  Day  into   the  firsi 
Day  of  the  IVtcL 

And  therefore  fliould  all  1  have  faid  concerning  the 
Year  and  Month ^  and  the  Day  of  the  Month^  of  Chrift*s 
Birth^  yea  and  Death  and  Refurredion  too,  be  falfe,  it 
would  be  no  matter  of  Concern  to  me,  feeing  it  is  no 
real  detriment  to  Chriftianity.  Tcr,  feeing  the  Church 
has  obferved  this  Hebdomadal  Holy  Day^  t^which  we  call 
the  Lord's  Day^  and  which  was  called  Sunday  by  the  Hea- 
thens, and  the  /;/  Day  of  the  Week  by  the  Jews)  for 
near  1700  hundred  Years,  without  Interruption ;  all  the 
Ends  of  Religion  are  fecured,  as  to  the  Verity  of 
Chrift's  Death  and  Refurredion,  the  Propagation  of 
its  Truths,  the  Prefervation  of  its  Worihip,  and  the  in« 
citcment  of  Men  to  obferve  its  Rules  and  Inftitutions. 
Nay,  let  Chrift  be  fuppofed  to  have  been  born  a  hun- 
dred Years  of  more,  either  before  or  after  the  Year  4000 
from  the  Creation  j  yet  ftill  we  are  to  believe,  that  he 
came  in  the  Ftdnefs^  and  therefore  in  the  Center  of  Time  ; 
tho  we  were  notable,  in  the  leaft,  to  offer  any  thing  like 
an  Adjuftment  of  this  Matter.  For  (/)  "Jufitn  Martyr 
fays.  That  on  Sunday  the  Chrijtians  ajjemiled  together^  he- 
caufe  it  -ii^as  the  firfi  Day  of  the  TVeek^  upon  which  God 
made  the  IVorld^  out  of  the  confufed  Chaos  ;  and  that  Day 
on  which  Jefus  Chrifi  our  Sa-viour  rofe  from  the  Dead^  &c. 
And  (m)  Origin  fays,  that  on  that  Day  they  commemorated 
Chrifs  Vajfcn,  which  ended  that  day  ,•  adding,  that  they 
did  it  not  only  annually y  but  once  every  feven  Days,  So  that^ 
in  his  Days,  the  Annual  Celebration  of  it  feems  to  have 
been  obferved  ^  of  which  none  of  the  Writers  before 
him  infmuate  any  thing. 

I  ihallonly,  by  way  of'  Coronis  to  this  ^^Obferva- 
tion,  obferve  two  things,  i.  Thadtis  not  incredible, but 
that  that  ftrange  and  extraordinary  Bird  which  was  feen 

dence  of  a  Vivive  Wifdom  iv  guiding  its  Motions.    For  the  irgmous  Mr, 
Newton  has  not  o?ily  jkw'd,  in  his  late  Booh,  that  the  Courje  of  the  Sun 
or  Earth  Umt  perfeaij  Orbicular  or  Circular  •  but  improved  the  Obfervation 
this  way  alfo.    But  it  is  time  for  me  to  put  an  end  to  this  Marginal  Note. 
(0  Apol.  2.  p.  5)9.    (m)  In  Ifaian),  Homil.  5, 

in 


410  Ti6^  Loganthropos.        Book  III. 

"^  in  Egypt y  mentioned  by  (n)  Tacitus  ^nd  (o)  Dw  Cafius^ 
and  called  by  them  the  Thanixy  might  firft  make  its  Ap- 
pearance the  Year  wherein  our  Lord  died  and  rofe 
again ;  tho  perhaps  the  notice  of  it  came  not  to  Rome 
till  afterwards^  which  makes  them  call  the  Account 
fometbing  latd.     I  am  not  alone  in  this  Conjedure  ; 
For  the  Learned  (f)  Ly^iat  thought  fo  before  me.    And 
whatever  were  the  Dreams  of  old^  concerning  the  Fbi^e- 
nixy  yet  we  cannot  doubt  of  this  matter  of  Fad^  re- 
lated fo  pofitively^  and  with  fuch  Circumftances^  by 
two  of  the  moft  accurate  and  eminent  Roman  Hlfionans. 
Andy  feeing  they  wrote  a  confiderable  time  after  this 
happened,  it  confirms  us  that  this  Story  had  made  a 
mighty  Noife  in  the    Worlds  and  been    univerfally 
believed  in  that   polite    and  learned  Age^    wherein 
it  is  faid  to  have  happened  ^  at  the  faipe  time,  that 
it  gives    us  ground  to  think,   that  tho    they  could 
not  forget  the  material  Account  of  this,   yet  they 
might  have  miftaken  as  to  the  Circumftance  of  Time^ 
when  this  happened.     Siit,  i.  There  is  another  thing^^ 
both  more  certain  and  more  memorable,  that  happen- 
ed juft  when  Chrift  died,  'viz,,  that  extraordinary  and 
fupernatural  Darknefs^  wluch  was  at  that  time  accom- 
panied with  aftrange  and  preternatural  Earthcjuake,    Of 
this  preternatural  Darknefs  the  facred  Hiftorians  take 
particular  notice,  Matth.  27.  45".  Mark  ij.  ;;.  Luke  2;. 
44,  4^.    And  of  the  Earthquake  that  accompanied  the 
fame,  we  have  an  account,  Matth.  27.  f  i,  5*2,  $%,  5-4'. 
And,  as  that  Earthquake  began  'exadly  with  Chrift's 
laft   and  loud  Cry,  with  which  he  expired,  as  we  fee 
by  comparing  the  70  and  yijf  Verfes  of  that  Chapter ; 
fo  there  was  a  new  Shock  thereof  (and  the  laft,  as  far 
as  can  be  colleded)  juft  as  our  Lord  rofe  from  the  dead, 
as  we  fee  C^^p.  28. 2.    Arxd  it  is  memorable,  that  the 


C«)    Annal.  Lib.  6.  cap.  28.    Com.  i.      (oy  Lib.  58.   pag.  732. 
Edit.  Steph.    (p)  Lyd.  ferfcs  futn.  Magilt,  &  Triumph.  Rom.  p. 

ancient 


Chap.  4.         The  Loganthropos.  4 1 1 

ancient  and  flimous  Fhlego  Trallianus  took  notice 
of  this,  in  his  ChrGrwlogkal  Account  of  the  Olympiads^ 
as  (^)  Eufebiusy  (r)  Origen,  and  (x)  others  aUure  us, 
who  cite  the  Paffage  thus  :  In  the  fourth  Tear  of 
the  20 2d  Olympiad,  an  Eclipfe  of  the  Sun  happened ^  the 
greatefi  of  all  that  were  ever  known.  For  Night  broke  uf 
at  the  6th  Hour  of  the  Day  ^  and  that  to  fuch  a  Degree ^  that 
the  Stars  of  the  Heaven  were  vifiblc,  Ar.d  at  the  fame  time 
there  was  an  Earthquake^  which  was  particularly  felt  in 
Bithinia,  and  threw  down  the  greatefi  part  of  the  City  of 
Nice,  This  is  exactly  the  fame  account,  that  is  given 
in  the  Gofp el-Hi ftory,  and  agrees  in  the  Circumftance 
of  the  time,  when  the  Ecliple  began ;  viz,,  at  the  6th 
Hour.  Only  the  three  Evangelifts  add,  that  it  conti- 
nued until  the  ^th  Hour.  And  were  there  nothing  elle 
but  this  faid  of  it,  it  were  enough  to  demonftrate  that 
this  was  not  a  natural  Eclipfe.  For  a  natural  Eclipfe 
of  the  Sun  is  occafion'd  by  the  Interpofition  of  the 
Moon,  between  that  Luminary,  and  that  part  of  the 
Earth,  above  which  the  Moon  is  Central,  in  a  right 
Line,  between  the  Eye  and  Sun.  But  this  never  lafts 
long,  becaufe  the  Moon's  Motion  foon  makes  it  alter  its 
Pofition.  So  that,  if  this  Eclipfe  was  a  natural  one 
at  firft,  yet  it  was  miraculous,  that  thefe  Luminaries 
fhould  be  continued  in  this  fixed  Pofition,  and  without 
any  Motion  for  ;  Hours.  But  that  this  Darknefs  was 
altogether  miraculous,  and  in  no  refped  natural,  ap« 
pears  plainly  further  from  thefe  Confiderations.  i.  Be- 
caufe, tho  there  may  be  a  Total  Eclipfe  of  the  Moon, 
yet  there  can  never  be  a  total  Eclipfe  of  the  Sun,  in 
any  Propriety  of  Speech  ;  tho,  comparatively  we  may 
call  fome  Eclipfes  Total.  For  the  Moon  being  a  lels 
Body  than  the  Sun,  there  are  always  fome  Shootings  or 
Rays  feen  round  it,  that  give  fome  finall  Light,  even 


C^)  In  Chron.  ad  An,  Tib.  i8.  (r)  Contra  Celfum,  Lib.  2.  p 
80.  (s)  Philop.  de  Creatione,  Lib.  2.  C.  21.  &  Chron.  Alex 
p.  520. 

when 


41 1  The  Loganthropos.         Book  III. 

when  the  greateft /^/^r  Edi^fe  happens.     But  this  feems 
to  have  been  fuch  a  one,  as  that  Night  was  as  fully- 
brought  in,    and  the   Stars  feen  as  clearly,  as  at  Mid- 
night, when  both  Sim  and  Moon  are  under  the  Hemii- 
pherc.     2.  It  was  an  Univerfal  Ecliffe^  as  leaft  over  the 
Romun  Empire^  by  what   Phlego  fays,  that  it  was  fo  in 
Bithinia,     Now  had  it  been  total  in  Juciaa^  it  mult 
have  been  but  a  partial   one  in   Rithinia^    confidering 
the  dillance   of  the  Places,    had  it  indeed  been-  only 
a    natural  Eclipfe^    as   all    that  underftand  AJhono- 
my  and    Geography  muft  own.      And  I   am  therefore 
of  their  mind,    (t)  who   think,    that  the  Evangelifts 
mean  the  whole  known  World,  when  they  fay,  that 
this  Darknefs  was  over  TraTCLv   tmv  y\]\'y  all  the  Earthy 
as  Matthew  has  it,  and  A'farh  and   Luh^  with  no  other 
difference, -but  that  they  ufe  the  word  cAni\,  inftead  of 
TraoTJLV,  which  \s  of  an  equivalent  Signincation,    over 
the  whole  Earth  ;  which  I  fee  not  why  we  ftiould  reftrid 
to  Judea^  and  render  it,  as  our  Verlion  does,  over  all 
the  Lend:     But  then,   ;.  It  does  further  appear,  that 
this  Darkfrfs  was  not  occafion'd  by  any  proper  Eclipfe ; 
becaufe  k  fell  out  in  the  Full  Moon^  when  it  is  impoflible 
in  Nature  that  there  fliould  be  any  Eclipfe  of  the  Sun 
at  all,  as  all  Altronomers  agree :  For   all  /o/^r  Eclipfes 
happen  in  the  time  of  the   New  Moon.      All  thefe 
things  therefore  being  laid   together,  we  muft  con- 
clude, that  this   Darkneft    was  altogether  fuper-natu- 
ral  and  miraculous ,-  and  therefore  it  is  not  incredible, 
that  an  oblervij*-g  Jfironcmer  might   cry   out,  at   that 
time,    as  one   is  laid  to   have   done,    viz..    Dtonyfimy 
then  a  Heathen  Phi lofopher,  in   company  of  yipolle- 
phane^,  another  Gentile' Philoibpher,  as^the  Story  is  tq- 
latcd  by  Su'uLrs  ^  m  to  e^ov  -n-of^et^ii   W  vra^ovT  (ruuTrtr- 
^e'y    I.  e.    either  the  Divinity    it  [elf  fuffersy   or  does,   as  it 
were,  fuffer   in  jomething   that  is  now    a  Jf<jfering.      The 
Senfe  of  which'  abrupt  and  concife  Saying,  I  take  to 


(t)  See  Bibl,  Crit.  in  Mat,  ly.  45. 

be 


Chap.  4.»        The  Logantbropo^.  41? 

lie  this ;  that  either  the  Deity  or  God  himfelf  had  fuf- 
fer'd  feme  Change^  feeing  the  ordinary  Courfe  of  Na- 
ture  was  at  that  time  alter'd  ;  or  otherwife,  that  fome  | 
ftrange  and  extraordinary  thing  was  a  doings  which  • 
God  thought  lit  to  give  evidence  to^  and  call  Men  to 
remark^  by  a  miraculous  and  fuper-natural  Method  of  ) 
Proceeding,  in  altering  and  inverting  the  fettled  Law 
of  Mature,  for  a  time.  And  indeed  all  Nations  of 
old  look'd  upon  Eclipfes,  efpecially  folar  oncs^  if  great 
and  unufual,  as  Signs  of  Divine  Difpleafure  and  Pre- 
monitions, and  Prefages  of  extraordinary  Revolutions  in 
the  World.  So  did  even  the  Prophets  of  old,  as  we 
fee,  Jer.  i^.  9.  E-z.tL  ?2.  7,  8.  Joel  2.  10,  ;o,  51.  and 
3.  14,  15",  16.  And  fo  did  all  wife  Nations  befides, 
as  well  as  Barbarians.  Hence  («)  Seneca  s  Szying, 
Tuq;  fiderum  cafnty  Radiate  Tita?}^  tu  ?jefasfiirfts 
tua  ff^ecuUre  ?  Lucem  merge  &  in  tenehras  fuge  :  Q 
tbou  bright  San^  the  Ruler  of  all  the  Stars ^  behold  the 
Villainy  of  Men ^  thra  boafi-  themfel'vcs  to  be  ffrung  from 
thee  'y  and  tefiify  thy  abhorrence  thereof  by  dro-wning  thy 
Light ^  and  obfcuring  thy  Brightnefs,  with  Darknefs.  And  to 
the  fame  purpofe,  is  that  memorable  Expreffion  of  his 
(x)  elfewhere.  O  ncs  dura  forte  creatos  !  feu  perdidimus  fo- 
Urn  miferiyfeu  expuUmus.  Ohy  ho-w  hard  now  is  the  Jot  ofm 
Creatures  !  For  either  we  are  miferable^  by  halving  lofi  the 
Sun^  or  by  baniping  it  from  m^  i.  e.  by  provoking  God  to 
take  its  Light  and  Influences  from  us.  An  Expreffion, 
that  may  very  well  be  accommodated  unto  this  extra* 
ordinary  Darknefs,  Vvhich  accompanied Chrift's Deaths 
and  which  did  certainly  fpeak  forth  the  Folly  and  Wic- 
kednefs  of  Men,  in  purfuing  Chrift  to  Death,  and 
which  Nature  it  felf  did  accufe,  by  putting  on  univer- 
lal  Mourning,  when  the  God  of  Nature  fufFer'd.  '■■'[ 
But  it  is  high  time,  to  put  an  end  to  this  :^d  Obfer- 
vation^  which  has  led  me  fo  far  into  the  Mazes  of  Chrono- 
logy^ and  to  proceed  to  fomething  further  on  this 
Head.    And  therefore, 

(«;  In  Phaedra,    (xj  In  Thyca. 

In 


414  Tlfc^  Loganthropos.         Book  III. 

In  the  4.th  and  lafl  Place^  I  add  this  Ohfer-vatim^  ^izjk 
That  the  Time  of  ChrijFs  coming  was  the  Fulnefs  of  Time, 
with  refpe<St  unto  the  concurring  Circtimfiances  thereof, 
both  as  to  Men  and  Things  •  which  were  fuch  as  never 
occur'd  before,  nor  fince,  if  all  thefe  be  conlidered  to- 
gether. In  order  fully  to  underftand  this,  I  beg  the 
Reader  duly  to  confider  thefe  weighty  Particulars  fol- 
lowing. 

And,  I.  The  time  wherein  Chrift  appeared  in  the 
World,  was  the  fitteff  that  ever  was,  if  we  confider  the 
State  and  Circuntfiances  of  the  Jewijh  Church  and  Nation, 
For,  not  to  mention  the  general  Expedation  they  had 
of  Clirift's  being  about  to  come  at  that  time  ;  nor  yet 
the  Variety  of  Methods  God  had  ufed  before  to  reclaim 
them*  (of  both  which  Remarks  I  made  mention  before ;) 
there  are  other  things  to  be  confidered  here.  i.  The 
Jews  were  now  inflaved  both  to  Herod  and  his  Family, 
and  to  the  Roman  Emperorsy  and  their  Deputies  and  Laws, 
And  therefore  one  would  have  thought,  that  they 
Ihould  have  been  fond  of  their  Meffiah,  at  any  rate, 
when  he  came  and  manifefted  himfelf  to  be  fuch. 
2.  They  were  fplit  into  Fatiions,  both  Ci'vil  and  Eccle^ 
fiajticaL  For  fome  of  them  were  (right  or  wrong)  for 
Herod,  and  were  called  from  thence  Herodians  •  whilft 
others^ated  him,and  were  weary  of  his  Yoke,  as  breath- 
ing after  their  ancient  Government  and  Liberty.  And, 
as  to  the  Church-Government  and  Governours,  as  we 
ufually  call  them,  they  were  yet  more  divided,  as  being 
fpiit  into  the  tv^o  grand  FaBions  of  Fharifees  and  Saducees 
(not  to  mention  the  Ejjenes)  who  differ'd  in  effential 
Points,  as  well  as  about  leffer  Matters,  and  that  with 
dreadful  hacred  and  animofity,  without  theleaft  profped 
of  AccoiTimodation.  So,  that  one  would  have  thought, 
that  the  whole  Nation  had  the  jufteft  Reafon  to  have 
embraced  the  Trince  of^  Teace,  if  it  had  been  only,  that 
their  Divifions  and  Animofities  might  have  been  cured. 
!5.  The  Jews  were,  at  this,  time,  liink  into  an  Ahyfs  of 
Wickcdnefs  2iuA"Frophdnenefs,  Religion,  as  to  the  very  Thejh- 

rj.  of  it,  was  alnioft^  gone-i  and  much  more,  as  to  its 


Chap.  4.         T^he  Logantliropos.  41 5 

Tra6lke.    Under  this  General  Infedion  and  Plague 
that  People  was  then.     And  therefore,    what  more 
proper  time  could  there  be,  than  this,  for  the  uni- 
verfal  and  glorious  Vhyfitlan  to  make  his  Appearance. 
4.    Nay,  it-'is  plain  from  the  Evangelical  Hiftory,  that 
Difcafes  of  Body  did  bear  fome  Proportion,  at  that  time, 
to  the  Diftempers  of  Mens  Souls.  So  that  as  God  fhew'd 
his  Difpleafure  this  way,  with  refpec5t  to  that  Nation, 
he  gave  our  Saviour  abundant  Opportunity  to  evidence 
himfelf  to  be  the  true  Mejfi.:h^  by   innumerable  charita- 
ble Cures  miraculoufly  wrought  upon  poor  difcafcd  Per- 
fons.  ^.  Yca,fuch  was  the  State  of  that  People  then,  that 
they  feem  to  have  been,  in  a  great  meafure,  given  over 
to  Satah  and  his  evil  Angels,  as  a  Puniftiment  for  their 
Apoftacy  from  God.     And  thus  alfo,Chrift  had  an  Op- 
portunity, both  to  ftiew  his  Hatred  to  the  Infernal  King- 
dum  (as  well  as  his  Love  to  Mankind)  and  his  Authori- 
ty and  Power  over  it  ;  by  driving  the  Evil  Spirits  from 
thofe  that  were  poffefs'd  by  them,  not  by  Spells,  or  any 
thing  like  Collufion  with  them,  but  in  a  Method  whol- 
ly Divine.     I  add,  6.  That  Chrift  came,  after  that  the 
Mofaical  Law  had  continued  fo  long  in  the  World,  as  to 
have  had  full  time  to  give  Evidence  of  its  fitnefs  or  un- 
fitnefs  for  rcfcrmiiig  Men.    For  it  had  lafted  from  the 
time  of  its  being  at    the  height  of  its  Glory  in   Solo- 
mons Time,    for  a  compleat  Millenary  of  Years,  and 
for  fio  Years  more,    if    wc  compute  the  time  from 
the  giving  the  Law  from  Mount  Sinaly  (according  to 
U/k/s  Chronolog^O  to  the  ;of/jYearof  Chrift,  when 
he  began  to  pubUfli  the  Gofpel.    But,  if  we  reckon 
the  time  that  elapled  from    the  calling  of  Abraham^ 
^ere  were  no  kls  than  i9$oYears  run  out.     Now 
had  there  been  any  true  Perfeftion  in  the  Judalcal  Lav^ 
and  Confiitutiony  furely  it  had  been  brought  in  by  this 
time,    as  the  Afoflh  argues  concerning    the  Levltical 
Vrhflhoody  Heh.-j.  ii.     But  feeing  nothing  of  this  could 
be  obferved,  but  rather  the  contrary ;  it  was  high  time 
to  deftroy  that  Eredion,  and  to  bring  in  abetter  Con- 
ftitution  ia  its  ftead.    Vpon  which  account  the  Apoftle 

calls 


41 6  The  Loganthropos.        Book  III. 

calls  the  Mofakal  Inftitutions^  weak  Rudiments^  Gal.  4. 9. 
that  were  only  defigned  to  prepare  Men  for  the  ncbkr 
Conpttitions  of  Chrift.  And  yet  our  Saviour  allowed 
t\\Qje7vijh  Law  to  continue  (as  it  were  for  a  further 
Trials  in  order  to  difcovcr  its  Emptincfs  and  the  necef- 
fity  therefore  of  its  Abolition)  for  4c^  Years  after  his 
publick  Appearance  :  for  fo  many  Years  there  were  to 
the  lail  Deftrudion  of  Jerufahm,  So  that  the  Jews  had 
the  fame  Number  of  Years  allotted  them^  to  conclude 
and  wind  up  the  Duration  of  their  State  and  Church 
with,  which  their  Anceftors  had  to  wander  and  die  in 
the  Wildernefs :  that  as  that  ancient  Infidel  Generation 
was  excluded  Canaan^  the  lafl  Infidel  Generation 
fhould  be  rendred  incapable  of  becoming  a  National 
Chriftian  Church.  . 

2.  Chrift  came  in  the  Fulnefs  of  Ttme^  as  the  Time  of 
his  Appearing  was  the  pnfi  Time  for  the  Gentile  World, 
as  well  as  for  the  JctdiJIj  Nation.     For,  i.  The  Gentile 
World  had  been  long  concluded  under  Darknefs  and 
Blindnefs  ^  which  had  grown  upon  Men  proportiona- 
bly  to  their  living  at  a  greater  Diftance  from  the  Ori- 
gin of  the  World,  and   confequently  from  the  diftin6t 
Knowledge  of  the  things  God  had  done.     Tradition  was 
degenerated  into  Fable  ;  fo  that  Hifiorical  Facts  were  fo 
miferably  reprefented  under  Romantick  and  filly.  Stories 
of  G^ds,  Heroes y  and  Monfiers  ^  that  the  wifer  and  more 
learned  Men^  were  forc'd  to  put  an  Emblematical  Glofs 
upon  them,  having  no  certain  Hiftory  to  unriddle  them 
•by.     And  thence  arofe  their  Mythology  ^    which  only 
tended  to  confound   Mens  Minds  more,  and  help'd  to 
deftroy  all  the  Remains   of  Traditional   Hifiory^  as  to  the 
firft  times,  out  of  the  World'.     As  therefore,  in  the' 
courfeof  Nature,,  the  darkeft  time  of  the  Night  goe^ 
immediately  before  the  Dawn  of  the  Morning-Light : 
So  it  was  here,  by  Chrift's  appearing,  juft  ^^Traditional 
Kno7vledge  had  been  exii'd  from  among  Men,  by  My- 
thology and  Sceficifm  that  folio w'd  upon  it  •  by  which* 
Men  began  to  difpute,  and  turn  into  Burlefque  the  Cr^- 
ation  of  the  World,  and  xh^  Being  of  God,  as  well  as  Pro- 
vidence, 


ehap.  4.         7he  Loganthrppos.  4 1 7 

vidence^  as  appears  from  the  Prevalence  of  Epcumfm^   ^^^ 
which  Lucretius  had,  a  little  before  Chrift^s  coming,  re-     / 
commended  to  the  World,  with  fo  much  Wit,  and  in      "- 
fuch  an  elegant  Strain  of  Poetry,  as  was  enough  to  cor-      \ 
rupt   and  intoxicate  all  the  Youth,  that  were  educated      ^ 
fo,  as  the  Roman  Grandeur  and  Luxury  gave  Incou- 
ragcment  for  j  and  who  muft  therefore  be  fuppofed  to 
be"  extremely  taken  with  fiich  a  plaufible  Thilofofmal 
Toem,  fo  adapted  to  their  Pallat  and  licentious  Inclina- 
tions, and  fo  fitted  to  lay  a  Foundation  of  innumerable 
Plays  and  Comedies,  to  be  fung  according  to  the  fame 
Tune.     2.  And  as  Ig?}orance  of  ancient  Times ^  accompa- 
nied with  Sceficifm^^nd  Athetfmy  was  the  Bane  of  the 
Beaus  and  the  fi^its  ;    fo   Idolatry  and  Sti^erfiition^  which 
help  d  on  thefe,  were  at  their  JHeight  and  Elevation 
with  the  Generality  of  Men.     The  Romans  Were  now 
univerfal  Mafters  of  the  known  World.    But  fo  fottilli 
they  were,  that  where-ever  they  conquer'd  the  Inhabi- 
tants, they  ftill  carried  the  Idolatry  of  that  City  or 
Country  to  Rome,     So  that  upon  every  new  Conqueft, 
there  was  a  new  God  or  GodJefs  added  to  the  old  Cata- 
logue of  their  Deities  {  and  every  new  Peir/ muft  have 
one  or  more  Images^  in  order  to  lay  the  Foundation  of 
a  new  fort  of  Worfliip ;  and  therefore  there  muft  be  a 
new  Inftitution  of  Trlejh  or  Priefiejfes^  with  fuch  or  fuch     < 
a  Ibrt   of  Trinkets  and   odd  Rites  and  Fefihuds.     This 
might,  I  confefs,  be  looked  upon  then,  as  a  cunning 
Maxim  of  State^  as  being  defign\l  to  ingratiate  them- 
felves  and  their  Government,  with  their  new  Suhjecfsy 
feeing  they   run  fhar^s  with  them  in  their  Devotednefs 
to  their  Idols,     But  then  it  is  eafy  to  think,  that  they     7 
who  knew  this  fecret  Maxim,  muft  have  a  very  mean      v 
Opinion  of  all  the  Deities  together,  and  confequently      \ 
of  all  Religion.     However,  as  the  Mob  make  always 
the  greateft  Bulk,  in  all  Ages  and  Countries,  we  may 
well  conclude,  that  by  this  Method,  Idolatry  and  Su- 
perftition    had  fpread  themfelves  deep  and  wide  in  the 
World.     It  is  reported  of  TtzMm,  who  was  fent  into 
iQermmiy  to  fell  Indulgences,  (which  gave  rife  to  the  Re- 
^    .  E  e  formation) 


4 1 8  The  LoganthropOJ?.        Book  Iff/ 

formation)    that  as  the  People  where-ever  he  went 
crouded  about  him^  to  buy  the  Pope's  Pardons,  and  to 
get  the  Nuncio's  Blefling^  he  wav'd  his  Hand  overtheir' 
Heads^  making  the  Sign  of  the  Crofs  in  the  Air^  again 
and  again  ;    repeating  thefe  Words  fyllabically  (but 
with  fuch   a  long-winded   Ccuhedrd  Tone^  as  drown'cl 
the  proper  Sound  of  the  Words^  even  to  them  that  un- 
derilood   Latin  J     ^u  ^uult  decipi   Jecrpiatm-^    ^fl   ^ult 
declpi  dec'ipiatur,  &c,  which  he  canted  forth  thus^  (with 
an  affected  Gravity  of  Countenance^  and  Eyes  lifted  up 
to   Heaven^    J^^u—i  ra-^u — / — t  de — ci-^pi  de — d— 
p  -.  a  -  t-^uY  :  The  meaning  of  which  is  this^  in  Eng- 
lifh  y  Ht  that  will    he   deceived^  let  him  he   decei'ved  :  ot 
thus^  If  thou  ivilt  be   deceived^  he  thou  deceived.     Which 
the  poor  People  took  for  a  zealous  and  afFedionate  Pray- 
er over  them^  and  an  effedual  Blefling  upon  them. 
And  this  is  the  more  credible^  becaufe  Thuanus  himfelf 
does  not  ftick  to  report  the  dune  things  of  a  certain  fa-- 
mous  Cardinal;,  who  came  to  Varls  in  the  Character  of 
Nuncio^  long  after  the   Reformation  began.     I  think  k 
was  one  of  the  Barherims ;  but  tlie  Book  is  not  now  by 
inc.    But  to  return ;  may  we  not  well  think^  that  when 
Julius  C^far  (and  other  great  Men)  officiated  as  Vontt-^ 
fex   Maxmtis ,  High-Prielf^    he  would  fecretly  laugh 
'to  fee  the  Sottiihnefs  of  a  Bigotted  Mob^,  that  were  ga- 
ping for  his  doughty  Bleffings  .^  Was  it  not  then  high 
time^,  for  the  great  Patron  of  Mankind  and  Truth^  to 
make  his  Appearance  in  the  Worlds  in  order  to  lay 
open  the  Cheats  and  Impoftures  of  Men^  to  deted  the 
Folly  and  Wickednefs  of  Idolatry^and  Superftition^,  and 
to  deftroy  thus  the  IVorks  of  the  De^vil,     But^,   ;.  As  Igno- 
rance^,  and  Scepticifm^  and  SuperiU-tion^  and  Idolatry, 
were  now   arriv'd  at  their  ci-i/Av^    their  Height  and 
Elevation  :  fo  Wickednefs  was  bare-fac'd  and  rampant 
in  the  World.     Men  lay  drown'd  in  Senfuality  and 
Luxury.  Unnatural  Sins  were  now  modifli  and  falhiona- 
ble.     This  was  therefore  the   fitteft  time  for  Chrift  to 
make  his  publick  Appearance.    For  it  made  for  his  Ho- 
nour, to  conquer  Satan  and  dethrone  him^  when  he 


<ihap.  4-        T&e  Loganthropos.  419 

was  at  the  Pinacle  of  his  Authority  and  Power.  And 
it  manifefted  the  greateit  Love  and  Mercy  to  Mankind^ 
to  bring  Salvation  to  them,  when  Satan  was  leading 
them  univerililly  in  Triumph  after  him.  Our  Saviour 
therefore  chofe  to  come  then,  when  Wickednels  was 
moil  prevalent,  and  Mankind  moil:  miferable  that  way  ; 
that  he  might  the  more  illuftrioufly  manifeft  his  Power^ 
in  bringing  in  Reformation  into  the  World,  and  fo  ful- 
filling the  (y)  ancient  Predidion  of  Noah^  to  the  Polie- 
rity  of  Japhcty  that  God  would  come  at  laft,  and  a<5t  as 
the  Sovereign  of  Men ;  and  thus,  by  his  own  hand,  and 
in  a  way  wholly  divine,  inlarge  his  inflaved  and  mifera- 
ble Pofitritj,  and  make  them  inhabit  the  Tents  of  Shem3 
and  thus  inherit  the  Blefling  of  that  great  Patriarch, 
the  moil  illuftrious  of  all  the  Types  of  Chrift,  as  we 
fhall  afterwards  fliow.  4.  And  yet,  as  corrupted  as  the 
State  of  the  World  then  was,  there  was  fomething  eveit 
in  the  Gentile  Religion  it  felf,  that  laid  a  Foundation  for 
Mens  imbracing  the  Chrifiian  Faith  more  readily.  For 
:r  could  be  no  incredible  thing,  that  Chrifi  was  the  Son 
of  God ^  to  thofe  thatbeliev'd  any  thing  of  Gentilifm ; 
feeing  their  Religion  was  all  founded  upon  Notions  of 
this  kind,  even  in  a  grofs  Senfe,  and  in  the  fame  Pro- 
priety of  Speech,  as  Men  are  faid  to  have  Children. 
For  nothing  was  more  known  and  own'd  by  them,  than 
that  their  Gods^  even  thofe  that  they  own'd  as  Immortal 
ones,  did  propagate  their  Kind,  and  had  Sons  and  Daugh- 
ters, Nay,  this  was  fo  common,  that  all  their  great 
Heroes  pretended,  one  way  or  other,  to  be  defcended 
from  their  Immortal  Gods,  So  that  they  could  not  pre- 
tend to  ridicule  Chriftianity,  in  any  Senfe,  without 
owning  their  own  Religion  to  be  much  more  abfurd. 
Nay,  they  could  not  but  fee,  that  the  Notion  oi  Chrifi' s 
being  the  Son  ofGod^  was  confident  with  the  moil  ele- 
vated Strain  of  truePhilofophy^  whereas  their  Notion 
of  their  Gods  generating  and  propagating  their  Kind, 


0)  Gen,  9.  27. 

Ee  2  was 


4.10  The  Loganthropos.        Book  III. 

was  altogether  unphilofophical3  and  indeed  grofly  ab- 
furd  ;  and^  in  many  refpeds,  obfcene  and  blafphemous. 
Ilovvcvcr^    Vv'C   may   obferve  how  remarkably  Divine 
Wifdom  did  out-fhoot  the  Devil  in  his  own  Bow^  as 
the  ufual  Saying  is  ;  in  permitting  Satan,  for  a  time^ 
to  bring  in  iiich  odd  Notions  into  the  World  ;  which 
Satan^  no  doubt,  thought  would  deftroy  all  Tbeifm  at 
laft  ;  but  which  God  over-rul'd  fo^  as  to  ferve  even  the 
Caufe  of  Chrifiianlty  by  it.    Na_;\,  bcrides  this  Notion 
of  Jupiter  s  having  Sons ;  that  alfo  of  Sacrifices^  and  the 
Acceptablenefs  of  them  to  the  Deity,  laid  a  Foundation 
of  their  tailing  in  the  more  readily  with  Chriltianity  ; 
even  that  of  Human  Sacrifices,  how  horrid  foever  their 
Notion  and  Pradlice  this  way  was.     We  read  of  fome 
that  devoted  themfelves  to  Death  for  a  publick  Good^ 
and  it  Was  the  conftant  Tradition  of  the  Romavs^  that 
{z,)  M.  Curtius  did  fo,  for  the  Safety  of  Rowe^  to  fulfil 
the  W411  of  their  Gods,  in  a  very  ftrange  manner.     So 
that  it  was  no  odd  or  incredible  thing  with  them,  to  be 
told  of  a  Hcro^  that  offered  up  himfclf  a  Sacrifice  for  the 
Good  of  Men ;  nor  yet,  that  a  publick  Benefit  ihould 
redound  to  Men^  upon  this  account,     f.  This  was  the 
fitteft  time  likewife,  with  refped  to  the  World,  becaufe 
it  was  the  time  that  abounded  with  the  greateft  Genius's^ 
confidering  the  Number  of  them,  that  had  ever  been  in 
the  World  at  once.     For  Juguftus  his  long  and  profpe- 
rous  Reign  had  nurft  them  up,  and  given  them  Advan- 
tages that  former  Ages  had  not,  by  reafon  of  Wars  and 
other  defolating  Calamities  ^    and  eveiy  one  knows 
what  a  Patron  and  Encourager  of  Learning  he  was. 
And  it  was  decorous  to  our  Saviour's  Charad:er  and  De- 
fign,  and  congruous  to  Divine  Wifdom,  in  reference  to 
him  and  his  Gofpel,  that  he  fliould  propofe  his  Philofo- 
phy,  not  under  ihade  and  cover,  in  an  Age  of  Barbari- 
ty^ or  to  an  uncultivated  People:    But  that  he  fhould 
propofe  it  above-board  and  fairly,  to  the  Search  and 


(0  Tit.  Livii,  Lib.  7. 

Inquiry 


Chap.  4.-  TiJ?e  Loganthropos.  411 

inquiry  of  the  moft  nice  and  learned  of  the  Worlds  as 
knowing  it  could  indure  the  ftrideft  Search,  and  would 
ever  gain  ground  by  its  being  known.  6.  And  this  is 
further  obfervable  here^  that  Chrift  did  not  propofe  his 
Philofophy,  until  all  other  Philofophies  had  taken  place_, 
and  been  cry'd  up,  and  decryed  by  turns.  The  World 
had  tryed,  how  far  the  Line  of  their  own  Reafon  would 
go,  and  had  llrctch'd  it  to  the  utinoft  Extent.  But  the 
more  they  fearch'd,  the  more  they  were  at  a  lofs.  True 
Reafoning  was  degenerated  into  Sophiftry  and  Quibbles : 
Natural  Philofopfjy  into  airy  and  uncertain  Schemes, 
contradi<5tor}^  to  one  another.  And  DMnity  was  loft  in 
Metaphyfical  Stretches  and  empty  Speculations,  which 
ferv'd  no  practical  End,  Or,  if  any  Man  had  attained 
to  conceive  Truth,  to  any  purpofe,  he  durft  not  fpeak 
out,  for  fear  of  being  hounded  down  by  the  Priefts, 
whofe  Maintenance  depended  upon  their  Idolatry  and 
Superftition,  and  the  keeping  Men  in  Ignorance. 
When  therefore  the  World  was  fo  far  from  being  bet- 
ter'd  by  all  the  Philofophies,  that  had  been  vended  and 
broach'd,  that  its  State  grew  worfe  and  worfe  this  way, 
or  as  the  Apoftle  elegantly  words  it,  when  the  TForld 
through  P^ifdom  knew  not  God -^  it  was  a  proper  time  for 
Chrift  our  truly  Divine  Philofopher  to  appear,  to  rid 
the  World  of  the  Burden  of  fo  many  empty  and  trou- 
blefom  Philofophies,  as  ferv'd  for  no  other  Ufe  than  to 
fwell  Mens  Heads  with  Pride  and  empty  Notions,  and 
to  fet  the  World  by  the  Ears  in  frivolous  and  contenti? 
ous  Difputes. 

3.  A.xd  Iwf.dcG  thefe  things,  there  was  ^peculiar  Con- 
currence of  Circumfiances^  that  never  were,  all  of  them, 
nor  with  equal  Degrees,  to  be  found  in  any  other 
time ;  that  were  advantageous  for  the  Propagation  of 
Chrift's  Gofpel,  andmark'd  out  this  time,  as  every  way 
the  fitteit  for  Chrift  to  make  his  Appearance  in,  and 
confequently,  in  this  Senfe,  the  Fulnefs  of  Time :  As, 
(i.)  It  was  certainly  proper,  that  the  Prince  of  Peace ^ 
ftiould  come  in  a  time  of  Univerfal  profound  Peace, 
that  Men  might  be  at  leifure  fedately  to  inquire  into 

E  c  ;  things. 


A.ai  Ihe  Loganthropos.        Book  IIl^ 

things,  without  having  their  Minds  confounded  or  di- 
fturbedj  as  Men  generally  are^  when  the  World  is  con- 
vulfed  with  Wars,  Tumults,  Infurredions,  Invafions 
and  Devaftations.  And  fuch  a  time  certainly  was  that^ 
wherein  Chrift  was  born  •  there  being  no  Wars^  .nor 
jib  much  as  Fear  or  Rumour  of  War,  but  all  things  in 
the  moft  profound  Peace  that  could  be^  every  Man  in- 
joying  himfelf,  and  his  Property,  fecurely,  and  without 
any  Dillurbance,  or  the  leaft  Apprehenfion  of  any. 
The  Temple  oi  Janus  was  then  fliut  for  a  much  longer 
time,  than  ever  it  had  been  before,  or  ever  was  after- 
wards. And  as  a  Teftimony  of  this,  there  is  yet  ex- 
tant a  (a)  Roman  Infcription  that  was  made  on  this 
occafion  j  which  is  as  follows. 

IMP.  CiES.  DIVL  F.  AUG.  PON.  MAX. 
COS.  XIL  TRIBUNIC.  POTEST.  X.  IMP.  VIII. 
ORBE.  MARL  ET.  TERRA.  PACATO. 
TEMPLO.  JANL  CLUSO.  ET.REP.  PO. 
ROM.  OPTIM.  LEGIB.  SAInjCTIS. 
INSTIT.  REFOR. 

The  Senfe  of  which  is  this,  in  Englifli.  The  Empe- 
ror Auguftus,  Son  of  Divus  Caefar,  ( I.  e.  of  'JuUm  C^far 
who  was  Deified,  according  to  the  Pagan  Mode  that 
the  Romans  folio w'd)  High  Prkfi,  1 2  Times  Ccnful ; 
ToJJefs'd  of  theTrihtmlcian  Voiver  the  lothtime  j  Confirm  d  in 
-the  Imperial  Comma?id  the  8th  time  ;  halving  efiahliflj' dTeace 
thro'  the  -whole  Worlcly  both  by  Sea  nnd  Layid  ;  the  Temple 
of  Janus  being  jhiity  and  the  Reptibllck  of  the  Roman  Feople 
heinz  reformed  by  the  hefl  Laws^  and  mofi  Holy  Infiltutlons^ 
■&c^  At  fuch  a  time  as  this  our  Saviour  made  his  Vifit 
:down  to  the  World,  there  being  nothing  to  hinder  Men 
from  fober  and  fedate  Confideration.  And  indeed, 
.(2.)  As  there  was  nothing  then  to  hinder  Men  to  think, 
io  there  feems  to  have  been  then  an  univerfal  Difpofi- 


(rf)  Apad  Gruterum,  p.  i4p. 

tion 


Chap. 4.        The  Loganthropos.  4:5 

tion  this  way.  For  the  long  and  difmal  Wars,  Murders 
and  Devaftations  that  had  been  before,  efpecially  du- 
ring the  inteftine  Struggles  and  Convulfions  of  the  feve- 
ral  Fadions  of  Sylla  and  Adarins  firft,  of  Pompey  and  Ju- 
lius Cafar  next,  of  Brutus  and  Cajjius  with  the  fecond 
Triumvirate  ^ktr  tlYdty  ^n&oi  M.  Anthony  and  Augufius 
laftofall;  I  fay  thefe  calamitous  Wai^  had  made  all 
Men  fond  of  Peace,  and  pleas'd  with  the  eafy  fway  of 
Auguftus,  And  the  former  want  of  the  Advantages  for 
Improvement,  in  point  of  Knowledge,  was  fo  fenfibly 
felt,  that  all  Men  were  careful  to  inform  themfelves, 
as  to  all  things  valuable  and  ufeful,  the  beft  way  they 
could.  (;.)  And  it  was  the  ealieft  time  that  ever  was, 
for  travelling,  in  order  to  know  Men  and  Things,  fee- 
ing the  greateil  part  of  the  known  World  was  become, 
in  fome  fort,  one  Nation,  by  reafon  of  being  under 
one  Prince  and  Government,  and  under  one  and  the 
fame  Civil  Law.  Upon  which  account  pur  Saviour's 
Miracles,  Death  and  RefurreAion  could  not  be  hid, 
but  muft  be  fuppofed  to  be  univerfally  known.  And 
by  reafon  of  this,  the  Apoftles  could  travel  with  the 
fame  eafe  and  fafety,  through  all  Nations  fubjed  to  the 
Romans,  as  we  can  now  in  this  IHand  of  Great  Britain^ 
through  its  feveral  Counties  or  Shires  :  which  wa^  z 
mighty  advantage  towards  the  more  flicile  Propagation 
of  the  Gofpcl  every  where.  (4.)  And  if  it  was  eafy 
upon  this  account,  to  travel  thro'  the  World,  there  ne- 
ver  was  any  time  perhaps,  wherein  thero  was  fuch  care 
taken,  in  order  to  have  fpeedy  and  certain.  Intelligence 
pf  Matters  of  Fad,  efpecially  if  they  were  of  a  Pub- 
lick  Nature,and  related  to  the  Government,  as  there  was 
during  the  Reign,  of  Tibmrn.  For  the  jealous  and  fuf- 
pitious  Temper  of  that  Prince,  was  fuch,  as  he  has  no 
parallel  that  way,  in  any  Hiilory.  And  his  Policy  and 
Cunning,  being  proportionable,  we  may  well  fuppofe 
that  he  had  his  Intelligencers  ^nd  Spie^  every  where. 
This  was  {o  vv  ell  known  at  Romc^  that  every  Man  was 
afraid  of  another,  as  finding,  by  fad  Experience,  that 
jjie  Emperor  had  noticQ  given  him  almoft  of  eve,-y 

E  ^  4  thing 


4^4  T^f^  Logatithropos.        Book  IIL 

thing  that  was  faid  or  done.  So  that  we  may  be  fure, 
that  Tiberim  and  the  Senate  had  a  full  and  particular 
Account  of  Chrift's  Anions.  May  {b)  ri:riullian  fufFi- 
ciently  aiTures  us  of  this^  and  appeals  to  the  Publick 
Regifter  of  the  Senate  for  feveral  things  of  this  kind  -^ 
giving  this  memorable  Account  j  That  Tiberius  ha-v'mg 
recei'v^d  a  Relation  from  Paleftine  in  Syria  (I  fuppoie 
from  Tilate)  of  ChrijVs  Actions,  Death  and  Refurreciiony 
upon  the  Account  of  which  many  helie'xjd  his  Diz'inity  ^ 
was  fo  mo^ed  with  it,  that  he  laid  the  Account  before  the 
Senate ^and  defired  that  Chrijf  might  be  enrolled  into  the  num- 
ber of  thofe  that  they  worjljipped  as  Gods,  by  a  Decree  made 
for  this  purfofe.  The  Senate,  fays  Tertullian,  did  not  agree 
with  the  Tropofal :  (and  there  was  a  wife  Providence 
that  they,  did  not^  for  it  was  not  for  Chrift's  Honour 
to  be  rank'd  with  their  Idols^  nor  confident  with  that 
Divine  Method^  that  Chrift  was  to  take  to  carry  on 
the  ends  of  his  Religion^  which  was  to  have  nothing 
in  itj  that  did  favour  of  Human  Policy^  or  even 
Human  Affiftance  ^)  But  the  Emperor  continued  in  his  Sen- 
tence. So  that^  by  the  Sentence  of  Tiberius,  Chrift 
was  to  be  look'd  upon  and  own'd  as  a  God.  And  this 
was  enough  to  put  ail  Men  upon  a  narrow  Search  and 
Enquiry^  as  to  every  thing  that  related  to  Chrift^  as  to 
his  Birthj  Life^  Dodrine^  Miracles^  &c.  Befides^  it 
deferves  Our  ferious  Confideration,  that  this  Opinion 
and  Declaration  of  7/^m///^  with  refped  to  Chrift^  was 
of  great  ufc^j  to  give  a  check  to  thofe^  that  might  have 
iiad  a  mind  to  extirpate  all  thofe  that  made  it  their 
Bufinefs  to  propagate  ChriiHaiiity  ;  which  might  have 
been  done  more  caiiiy^  Vvhile  it' was  in  its  bud^  (when 
the  number  of  Chriilians^  Apoftles  and  all^  were  but 
about  i2D_,  and  were  all  together  in  one  place)  than 
afterwards,  when  the  Number  of  Chriftians  was  not 
only  vaftiy  increas'd^  but  divided  into  innumerable  di- 
ilant  Countries.     (<;.)  This  therefore  lecids  us  to  ano-^ 


(i;  Apologet.adv.Gentcs,  Cap.  5. 

thei 


Chap.  4.        The  Lbganthropos.  415 

ther  Remafk ;  ^Ix,.  that  our  Saviour  came  and  made  his 
Appearance  in  a  time_,  when  there  was  no  DiffcfiKon  in 
the  Governmtfjt  to  ferfeaite  any  Man  upon  the  account 
of  mere  Opinions.    In  Auguftm  his  time^  there  was  an 
univerfal  Tb/er//?iow  this  way.     And  Tiber ius^  how  vs/ic- 
ked,  cruel^  and  diftruftful  foever^  was  of  the  fame  Dit 
pofition^  in  this  rcfped :  For  it  was  not  Pbilofopbe:':  he 
was  diftruftful  of,  but  Statefmen.     Nor  was  Cr'msy  Clau^ 
dius^  or  even  Nero^  any  otherwife  minded^  in  this  Par- 
ticular.   For^  tho  Nero  ufed  the  Chriftians  barbaroufly, 
yet  this  was  not  out  of  a  hatred  to  their  Dodrine  ^  but 
merely  to  skrecn  and  cover  his  own  Wickednefs  in  ha- 
ving burn  Rome  ^  by  calling  the  Odium  of  it^  off  him- 
felf,  upon  them^  that  were  at  that  time  the  moft  de- 
fpicable  fort  of  People,  of  any  others^  in  the  eye  of  the 
World.    And  the  there  was  fome  Perfecution  againft 
the  Chriftians  afterwards  in  the  Days  of  Domitiany  and 
in  the  Reigns  of  Trajan^  the  u4nton'mes^  and  Maxitnianus  ; 
yet  there  were  only  provincial  ones,  and  for  a  little 
time ;  tliere  being  no  univerlal  Perfecution  until  Decius 
began  his  Reign,  which  was  not  before  J.D.  2^0.    So 
that  the  Wifdom  of  God  is  eminently  feen,  in  bring- 
ing Chriftianity  upon  the  Stage  of  the  World,    and 
nurfing  it  up  fo  long,  that  it  might  be  too  ftrong  and 
difFufed  againft  that  time,  that  the  Roman  Government 
flttack'd  it  in  good  earneft,  in  order  totally  to  extirpate 
it.    But,  (6.)  Befides  all  thefe  things,  it  is  to  be  confi- 
dered.    That  the  Greek  Language  was  almoft  uni^erfal 
then  in  the  World,  efpecially  amongft  Men  of  Senfe 
and  Breeding  :  So  that  what  was  written  in  Greek^  was 
written  not  to  a  particular  Nation  only,   but  to  the 
whole  World.    So  that  the  facred  Penmen,  by  writing 
in  this  Language,  took  a  Method  to  make  all  Nations 
acquainted  with  the  Gofpel,evcn  :n  the  very  Words  and 
Phrafes  which  they  were  infpired  to  ufe,  and  therefore 
with  the  greater  advantage.    Befides,  that  the  very  Ex- 
preffi-venefs  of    that    Polite   Language^   almoft  above  all 
Others  (as  having  been  admirably  cultivated  and  refin'd,, 
by  fo  ma^xy  Orators  and  Philofophers,  in  a  conftant  Sue- 

c^ffion^ 


4^6  The  Loganthropos.        Book  III. 

ceffion,  for  a  great  many  Ages  before)   was  no  fmall 
advantage  to  the  better  reception  of  the  Gofpel.     It  is 
true^  the  Apoftles  had  the  Gift  of  fpeaking  and  under- 
ftanding  all  Languages  :  But  as  this  was  to  continue  but 
for  a  little  time^  fo  it  was  fit   that  the  Original  Coftcs 
iliould  be  in  one  Language  only  ;  for  to  have  written 
in  all  Languages^   would  have  been  endlefs^  and  bred 
Confufion  ^  and  there  was  no  one  Language  fo  proper 
to  write  in  as  the  Greeks  that  by  this  Standard  all  after- 
Copies  might  be  adjufted.     (7.)   As  the  Greek  Limguage 
was  then  univerfal,  fo  the  Grecian  Learning  was  flourifli- 
ing^  and  in  its  higheft  Elevation^  and  univerfilly  ftudied 
by  all   Perfons  almoft^   efpecially  the   great  Men  of 
the   World;>  that  had   Mony  and   Time  at  command, 
and  WQrc  not  in  neceflitous  Circumftances  ,•   tho  the 
itch  after  Knowledge  was  fo  great  and  common,  that 
even  Sla-ves  got  fo  much   of  it  fometimcs,  as  to  prove 
eminent  Philofophers,   as  was  the  cafe  of  the  famous 
EpicfetHs,  not  long  after  this  time.    Now  it  was  in  this 
age  of  Light  and  Learning,  that  the  true  Light  came 
ijito  the  World  to  enlighten  all  Men.    And  ^l^dcfore 
our  Saviour  gives  this  as  one  great  Evidence  of  his  being 
th^  AieJfiahytO  John^  that  the  Foor  had  the  Gofpel  preach\l  to 
them,  as  well  as  the  Learned  and  Ri.L.     This  was  contra- 
ry  to  the  Politicks  both  of  the  Jcv/iJIj  RabhCs  and  Gen- 
tile Pbilojhphersy  who  kept  their  moft  valu'd  Notions,  as 
fo  many  -^r -ana's  or  Secrets,  from  the  Common  People, 
and  revcaFd  them  to  jione,  but  to  thofe  that  had  Mony 
enougli  to  pay  rliem  well.     But  our  Saviour,  who  came 
to  propagate  Truth,  as  far  as  it  could  go,  fcorned  this 
felhfli  and  mercenary  way  ;  and  therefore,  not  being 
afraid  of  Light  and   Inquiries,  but  defirous  of  thcfe, 
he  propos'd  his  Dodrine   in  a  plain  nranner,  and  to 
all,    not   drefs'd  up    in  Myftical    Cloathing,    or  fee 
off  with    eloquent   and  fott  Words  and  Periods,    pr 
in  an   artificial    manner,  as    thofe    do    that  let    olF 
their   courfe  Wares  to  the  befl  advantage,    to   make 
than  pafs.     For  nothing  more  was  needful  to  Mens 
iinbracing  the  Gofpel-Truth,    but  to    know   if :   a:^ 


Chap.  4«  The  Loganthropos.  A17 

(c)  Tertiillian  faid  juftly  of  old^  That  it  deftrd  but 
omfiivouY  of  Men^  That  it  might  ?wt  be  condemned^  irithout 
being  knovw.  It  was  fit  then,  that  the  Gofpel  fhould 
be  firft  made  known  to  the  World,  in  a  learned  Age_, 
and  ioy  as  to  challenge  the  moft  nice  and  critical  Exa- 
mination  and  Scrutiny  of  the  moft  fcrupulous  and 
ftrideft  Inquirers  ;  that  there  might  be  Jio  Refledions 
upon  our  Lord's  Conduct  afterwards  ^  as  if  he  had  ad:ed 
in  the  dark^  or  as  one  afraid  to  have  his  Dodrine  come 
under  the  Teft  of  Reaibn  and  Learning.  (8.)  And^ 
as  Learning  in  general  was  ufeful  to  Chrift's  Defign, 
as  to  the  fpreading  thereof  in  the  World :  So  there  was 
a  peculiar  Itch^  as  to  Novelties^  at  that  time  in  the 
World.  Men  feem'd  to  be  confcious^  that  all  the  Phi- 
fophers^with  their  various  Schemes  and  Notions,  had  ra- 
ther involved  Truth  than  difcover'd  it,  and  made  it  darker 
rather  than  explain'd.  it.  And  therefore,  as  they  were 
all  upon  the  hunt  after  it ;  fo  they  feem'd  to  be  under 
an  Impreflion  (as  I  fhewed  in  the  firft  Chapter  of  this 
Book)  that  a  new  and  more  Divine  Philofopher  would  O 
appear  about  this  time,  than  the  World  had  ever  known,  ( 
and  that  Truth  would  at  laft  be  fet  in  its  native  Light.  ^ 
Athens  was  then,  and  had  been  for  many  Ages  before, 

the  main  Seat  of  Learning,  from  whence  Knowledge 
run  down  to  the  reft  of  the  World.  And  the  Character 
of  that  Place  is  too  well  known  to  be  infifted  upon. 
Cicero   calls   it,  as   I  remember,  fomewhere,  the  Place, 

(d)  fro?n  lyber/ce  Humanity^  Learnings  Religion^  Husban^ 
dry^  Human  Rights  and  La^vs,  had  their  Original-^  and,  in 
another  place,  (e)  he  calls  Anthens  the  In^entrix  of  all 
Lear7iing,  And  Luke  fays,  ABs  17.  21.  th^Ltall  the  Atbe- 
nia?is  and  Strangers  which  were  there ^  fpent  their  time  in  no^ 
thing  elfcy  but  either  to  tell  or  to  hear  fome  new  thing  ;  i.  e. 
their  Learned  Men  were  perpetually  racking  their  In- 


(O  Apol.  cap.  I.  unum  geftit  interdum,  ne  ignorata  damnetur. 
(d)  Lladc  Humanitas,  Doarina,  Religio,  Frugcs,  Jura,  Leges  ort^c. 
(^;  Onmiu;n  DoOrinanim  Inventriccs  Athenas. 


ventioa 


y 


4^8  The  Loganthropos.        Book  III. 

vention  to  find  out  and  propofe  fomething  new^  in 
this  or  the  other  part  of  Learning,  and  their  Scholars, 
whether  Natives  or  Strangers  (who  were  there  in  great 
Multitudes  from  all  Parts  of  the  World)  were  taken  up 
in  hearing  thefe  new  Inventions,  and  in  paffing  their 
Judgment  upon  them.  Now  this  was  a  great  Advantage 
to  Chriflianity,  that  there  was  fuch  an  univerfal  Curio- 
fity,  at  that  time  in  the  World,  and  particularly  among 
the  more  polite  and  ingenious  Men,  to  examine  and 
inquire  into  new  Notions  and  new  Philofophies.  And 
therefore  Taul  took  the  advantage  of  this  prevailing 
Temper  of  the  jithenians^  when  he  addrefs'd  the  Learn- 
ed Men  there,  as  we  find  he  did,  Mts  17.  i^^&c,  when 
Providence  prefented  him  with  an  Opportunity.  Our 
Verfion  does  not  feem  to  hit  the  exad:  Defign  of  the 
Apoltle,  when  it  reprefents  him  as  ufing  an  irritating 
Expreffion,  i/en22.  in  calling  them  f 00 /«;>er/?;V/^«j:  For, 
tho  the  Apoftle  might  tacitely  mean  this,  yet,  befides 
that  the  Greek  Word,  that  we  render  fo,  may  be  taken 
in  another  and  milder  Senfe,  the  Particle  dy>  was  cer- 
tainly caft  in  to  foften  it,  as  any  that  knows  the 
Greek  Language  muft  own  it  to  be  in  this  place.  In 
order  therefore  to  let  this  matter  in  a  true  Light,  let 
us  remember,  that  the  Cafe  ilood  thus.  Taul^  out  of 
an  heroical  concern,  to  fee  a  place,  fo  Learned  in 
other  refpcds,  to  be  yet  fo  befotted  with  Idolatry, 
^er,i6.  took  occafion,  not  only  to  difpute  with  the 
Jews  in  their  Synagogue^  and  with  the  De'vout  Perfons 
of  the  Gentiles,  who  were  profdyted  to  the  Jev^s^  at  leaft 
fo  far,  as  to  be  Trofelytes  of  the  Gate  ^  but  to  reafon  the 
cafe  alfo  with  them  th<it  met  with  him  ^in  the  o^zn  Market - 
Tlacc^  i.e.  with  the  Gentiles  themfelves,  whether  Na- 
tives or  Strangers,  Dodors  or  Scholars,  ver.  17.  So 
that  it  is  plain  that  he  did,  in  a  prudent  infinuating 
way,  offer  himfelf  publickly  to  difpute  with  them,  and 
give  them  a  fair  Challenge  this  way.  Upon  this  fame 
VhilofopheYs,  both  of  the  Epicurean  and  Stoical  Opinion^  en- 
countredhimy  and  that  with  fome  fort  of  Contempt,  as 
looking  upon  him  to  be  no  proper  Philofopher,  and  fo 

not 


chap.  4*        The  Loganthropos.  419 

not  an  equal  Match  to  them,  as  not  being  a  Mafter  of 
their  Univerfity  Learnhig.      And  it  is  well  known 
that  the  Greeks  reckoned  all  Men  Rarhariavsy  in  compariil 
fon  with  thofe  of  their  Country,  as  thinking  it  impoffi- 
ble  for  any  to  be  either  Learned  or  Eloquent,  befides 
themfelves,  or  thofe  that  had  been  their  Scholars.    And 
yet  they  ad  as  Men  of  better  Breeding,  than  our  Ver- 
lion  would  reprefent  them,  when  they  render  their  In- 
quiiy,   as  to  Vauly  thus  ,*  IVhat  will  tins  Babkr  fay  ?  For 
tho  I  know  that  GTr^^fAohoyQ-  is  not  unfrequently  us'd 
in  this  Senfe,    and  tho  I  queftion  not,  but  that  they 
fpoke  with  Contempt  enough  ,•  yet,  I  am  apt  to  think, 
that  they  had  too  much  regard  to  their  own  Charader, 
to  ufe  a  mere  BilUngfgate  Word,  as  we  call  ungenteel 
and  fcurrilous  Expreffions.     (/)  Arifiotk  calls  thofe  Birds 
by  this  Name,  that  pick  up  fcatterd  Corn   or  Grain^  and 
io  get  their  living  by  pilfermg,  and  not  in  a  way  of  In- 
duitry  ;  and  Gelllus  and  {g)  Eufiathius  in  Homerumy  fay. 
That  from  hence  fuch  Men  uled  to  be  called  (nripfiohc^ 
yoi,  that  pretended  to  Learning,   by  having  gather'd 
together  Ibme   Scraps  of  Things  and  Notions    from 
other  Men,   that  had  never  gone  to  the  bottom  of 
Things,  nor  had  either  Parts  or  Learning  to  produce 
any  new  Invention  of  their  own,  to  promote  Learning 
by,  tho  they  had  the  Confidence  to  be  Pretenders  thi$ 
way.     And  Eufiathius  fays  likewife,    that  the   jitticks 
caird  them  by  this  Name,  who  were  converfant  iri  the 
Markets  and  Places  of  Merchandize.    So  that  I  take 
the  Expreffion  to  be  equivalent  to  this,    in  our  Mo- 
dern Dialed,  JVhat  hath  this  Harayigucr   or  Holdsr-forth 
40  fay  ^    or,    more    literally.    What  2tew  DoBrim  does 
ihij    Grai7^gatherer   pretend    to    ad'vance  ?     And    feeing 
Faul   and    they   were    now    in    the   Market  -  place, 
which   perhaps    ufed  to    be  haunted    by  Fowls   to 
pick  up  fcattered  Grain,  this  word  might  be  defign'd 
as  an  Athenian  ?unh  or  Witticifm,    However,  whatever 


(/)  See  Steph.  Lexicon,     (g;  In  Odyff, 


4^0  The  Loganthropos.         Book  III. 

the  Queftion  was ;  others  reply,  that  as  far  as  they 
could  underftand  Pauly  he  feemd  to  them  to  he  a  Newj- 
mongery  Herald^  or  Setter-fortb  of  Foreign  Daemons ^  L  e, 
Semi-Gods ;  (for  fo  ^i/xQv  properly  fignifies^  not  the 
Supreme  God^  but.  a  Genius^  Deified  Hero^  Tutelar  Spirit ^ 
or  Inferiour  Deitj,).  And  the  Reafon  no  doubt  which 
they  went  upon  was_,  becaufe  Paul  had  preached  Chrifi- 
and  the  Refurre^ion^  as  Luke  adds,  /.  e.  had  been  difcour- 
fing  of  Chrift's  Miracles  and  Death,  and  how  he  was 
railed  from  the  Death ,  and  afcended  vifibly  in- 
to Heaven.  Upon  this,  thefe  Phikfiphers  took  him 
with  them  from  the  Market-Vlace^  where  they  thought 
it  no  way  decorous  for  them  to  difpute  formally, 
and  brought  him  unto  the  famous  Court  of  the 
Areopagus  (which  our  Verfion  renders  unaccountably, 
when  they  call  it  Mars-Hill)  which  was  the  High- 
eft  Court  in  Athens -^  where  they  harangue  him,  to  this 
purpofe.  ^^  We  have  heard  that  thou  haft  preach- 
^  ed  very  odd  things,  which  we  know  not  well  what 
^^  to  make  of.  And  therefore  we  have  brought  thee 
^^  hither,  to  know  our  felves  from  thy  own  Mouthy 
^^  what  thy  Doctrine  is.  For,  as  we  are  curious  to 
^^  know  all  things  that  are  new,  and  are  more  proper 
^^  Judges  this  w^ay,  than  the  common  People  ^  fo  we 
*'  preUune  thou  wilt  give  us  the  fame  account  of  that 
^^  which  thou  art  fo  zealous  and  forward  to  advance 
^^  and  propagate,  that  thou  haft  hitherto  given  to  thofe 
^^  that  are  lels  capable  to  underftand  fpeculative  Points. 
To  which  Vaul  returns  that  memorable  Anfwer,  which 
Luke  has  preferved  to  us,  as  to  the  Sum  and  Subftance 
thereof  Which  I  hope  I  may  be  allowed  to  para- 
phrafe  thus :  "  Then  Vaul  ftood  in  the  midft  of  the 
*^  Areopagm^  and  faid.  Ye  Men  of  Athens ^  I  can  form 
^^  to  my  felf  no  truer  Idea  of  you,  than  as  a  People, 
^^  (Jh)  that  are  over-much  religious  in  your  worfhiping 


ih)  Paufanias  in  Attica,  fys  the  fame  thing  of  thm^  viz.  that  they 
V99rjhtfi  more  Gods  or  Idols  thm  any  otbsr  People* 

''fo 


Chap.  4*  Tj[>e  Loganthropo^.  451 

^^  fo  many  Deities,    As  an  Evidence  of  this^  while  1 
^^  pafs'd  thro*  your  City^and  obferv'd  your  Sacred  Rites 
^^  and  Worftiip^  I  could  not  but  take  notice  of  an  Altar^ 
^^  which    had     this     Infcriftion,     Ayvd^scd  eetio^    to    the 
^^  unknown  God :  which  led  me  to  this  Thought^  That, 
^^  tho  ye  own   and  worfliip  fo  many  Damons^  Genily 
^^  Deify  d  Hero's^  or  Inferiour  Deities ^     as   ye  call  them  ^ 
^^  yet  ye  are  both   10  religious,  in  your  way,  as  to 
^^  wormip  the  Supreme  Beings  under  any  manner  of  De- 
^^  fignation,  rather  than  negled  thi^  altogether ;  and 
^^  fo  ingenuous  at  the  fame  rime,  as  to  profefs  and 
^'^  own  your  Ignorance  of  him.     I  thought  it  not  amift 
^'^  therefore  to  Jifcourfe  to  you  upon   this  Occafion 
^^  and  Subjecft,  in  order  to  declare  to  you  whom  it  is  that 
^^  ye  worjhipy  tho  ye  know  him  not :  For  thus  I   think  we 
ought  to  render  the  Greek,  and  not  in  that  grating 
way,  wherein  our  Verfion  gives  us  the  meaning,  Wloom 
therefore  ye  ig?iora?itly  worjhip.)    And  then  Faul   goes  on, 
with  the  main  of  his  Difcourfe,  ^er.  24,  &c.  which  I 
leave  to  the  Reader's  own  Thoughts.     The  Conclufion 
of  the  whole  was ;  That,  as  fome  mocked  (probably  the 
Epicureans^  who  believed  no   Refurredion)  fo  there 
were  others  (probably  of  the  Sed:  of  the  Stoich^  who 
had  fome  Notion  of  a  Refurredion  and  future  State) 
that  thought  the  Difcourfe  and  Subjed  fo  confiderable, 
as  to  promife  to  hear  Paul  again  of  this  matter ^  and  in  the 
mean  time  to  think  upon  what  was  faid  by  him  ;  whilft 
at  the  fame  time  Dionyfim^  one  of  the  Doctors  or  Jud- 
ges of  the  Areopagus^  was  converted  by  this  Difcourfe, 
with  fome  others.    L  j:,  (9.)  We  may  obferve  further, 
that  the  Providence  of  God  had  fo  pre-difpofed  Matters, 
that  tho   the  Philofophies  that  then   obtained  in  the 
World,  were  fo  very  different,  yea  and  oppofite  to  one 
another  in  moll  things  ^  yet  that  there  was  fomething 
interwoven  in  them  all,  what  tended,  at  leaft,  to  make 
the  Votaries  of  them  willing  to  give  Chriftianity  a  fair 
hearing,  before  they  did  condemn  it.    Tor,  i.  TheP/- 
thagorean  Philofophy,  taught  Men  to  be  long  filent  and 
thoughtful;  given  to  hear  and  inquire,  rather  than  to 

Ipeak 


1 


r 


45  a  7he  Loganthropos,        Book  III. 

fpeak  or  to  be  pofitive ;  and  this  certainly  was  ufeful  to 
Trutjh.  Their  Profeffion  was  rather  that  of  cpihot 
eocpiaCy  Louvers  of  Wifdom^  than  c^ocpci^  JVife-men  :  and  this 
Modefty  laid  a  Foundation  for  their  inquiring  ib- 
berly  into  things^  before  they  either  affented  to  a  Do- 
d:rine^  or  condemn'd  it ;  ajid  this  was  all  that  Chriftia- 
nity  did  at  firft  require  of  Men.  They  held  the  Im- 
mortalily  of  Souls^  in  foine  Senfe  atleaft  j  upon  which 
account  they  could  not  but  value  the  Chriftian  Do- 
^rine.  And,  tho  they  held  the  Tranfmlgration  of  Souls 
into  ctlier  Creatures,  as  well  as  Human  Bodies,  (upon 
which  they  abftain'd  from  eating  any  thing  that  had 
Life  in  it  :)  Yet  this  was  but  the  efFed  of  their  Igno- 
rance of  the  State  of  Souls  after  Death  j  which  they 
might  be  rectified  in  from  the  Chriftian  Dodrine,  And, 
feeing  alfo  they  plac'd  the  very  Effence  of  their  Philo- 
sophy, in  the  Harmony  of  Numbers  ,•  they  muft  be  fup- 
pos'd  to  have  a  due  Veneration  for  the  Bible,  when  known, 
which  runs  pretty  much  in  the  fame  Strain.  2.  The 
Arifiotelians  ovStragerites^  feem'donly  to  have  refined  the 
Tythagorean  Trlncifies ;  and  to  have  been  chiefly  concern- 
ed to  teach  Men  to  reafon  accurately  and  fubtilly  upon 
jthings,  and  to  try  ^l  things  clofely  and  narrowly  be- 
fore they  affented  to  any  thing  as  Truth :  and  therefore 
they  took  Men  off,  from  founding  upon  Human  Au- 
thority, tho  never  fo  venerable  for  Antiquity.  And 
this  alfo  favourd  Chriftianity.  :;.  Even  the  Tprhonians 
or  Sceptic's  favour  d  it  extremely,  by  undermining  or 
rendring  fufpedred  the  whole  of  the  Pagan  Religion  and 
Worfliip ;  and  fo  rendring  Mens  Minds  more  fufcep- 
tive  of  Chriftian  Principles.  4.  The  Epicureans  them- 
felves,  tho  the  moft  directly  contrary  to  Chriftianity  of 
all  others  ,•  by  denying  the  World  to  be  either  created 
•cr  govern  d  by  Providence,  with  other  grofs  Errors ; 
yet  had  two  things,  that  occafionally  help  d  Chriftianity, 
lb  far  at  leaft  as  to  defervc  to  be  confidered.  The 
one  was,  that  they  placed  the  chief  Good  of  Men  ia 
Pleafure,  and  fuppofed  that  their  utmoft  Mifery  did 
conlift  ixi  Paiii ;  Neither  of  which,  if  rightly  explained, 

ed. 


Chap.  4-         T/?^  Loganthropos.  455 

was  much  diffonant  from  the  Chriftian  Notion ;  feeing 
thefe  two  were  fuppofed  to  contain^  in  a  manner^  the 
Fundamental  Notion  of  Heaven  and  Hell.  Their 
other  Notion  was^  that  the  Gods  were  of  human  Shape,, 
which^  tho  grofs  in  an  abftracSt  View^  yet  fervid  to  lay 
the  Foundation  of  a  fufficient  Argumentum  ad  hominemy 
i,  e.  home- Argument,  in  defence  of  Chrift's  being 
God,  tho  in  the  appearance  of  a  Man.  But,  5-.  The 
Vlatonlck  Vhllofofhy^  which  did  not  only  teach  that  God 
was  an  Infinite  and  Eternal  Being,  who  had  made,  and 
did  govern,  and  would  judge  the  World,  but  which  gave 
fome  account  of  a  Trinity  in  the  Divine  Nature  ^  was 
that  which  came  neareft  to  the  Theory  and  DoBrine  of 
Chrift.  And  therefore  there  was  an  eafy  change  from 
Platonifm  to  Chriftianity.  And,  6.  As  for  the  Stoicks^ 
their  Notion  of  Fate  feem'd  not  to  be  fo  far  diftant 
from  that  of  Providence,  but  that  the  one  might  be 
eafily  redified  by  the  other.  But  their  Dodrine  of 
Virtue,  the  Subjedion  of  their  Paffions  to  their  Reufon, 
and  their  Rules  as  to  a  virtuous  Life,  were  yet  more 
accommodable  to  Chriftian  Etbicks,  So  that  there  was 
no  Philofbphy,  but  had  fomething  in  it,  that  tended 
to  help  on  the  Defign  of  Chriftianity.  In  which  re- 
fped  therefore  alfo,  Chrift  came  in  the  Fulnefs  of  Time. 
But,  in  the  (lo.)  Place,  there  was  yet  another  thing, 
that  tended  exceedingly  to  advance  Chriftianity,  ^'iz., 
that  the  Scriptures  of  the  Old  Tcfiament^  had  now,  for 
a  long  time,  been  tranflated  into  the  Grecian  Language ^ 
and  confequently  the  Dodrines  thereof  publifh'd  lb  far 
in  the  World,as  to  be  tolerably  known  to  inquifitive  and 
learned  Men,  even  to  fuch  a  degree  that  the  Poet  Q) 
Ovid  (not  to  mention  others  fpoken  of  by  {k)  Enfebius) 
fufficiently  difcovers,  how  well  he  was  acquainted 
with  the  Writings  oi  Mofes ^hy  what  he  fays  of  the  Cre- 
ation of  the  World,  the  old  Chaos,  the  Formation  of 
Man,  the  Paradifical  State  or  golden  Age,  the  Wicked- 


(0  Lib.  1.  Metaaiorph.    (k)  lii  Prep.  Evans. 

F  f  nefs 


434  ^^^  Logantiiropos.        Book  lit. 

nefs  that  followed^  the  univerfal  Deluge3  the  Prefer- 
vation  of  Noah  (and  his  Wife)  whom  he  ■  calls  Deuca- 
lion^  in  a  fmall  Ship;,  and  the  War  of  the  Giants  againft 
Heaven^  &c.  Where  it  is  remarkable^  that  he  menti- 
ons Ja])het  ty  Name.  And  no  wonder^  if  the  Do- 
drine^  and  efpecially  the  Hiftory  of  the  Mew  Tefta- 
ment^  was  well  known  in  the  Days  of  Augufim  and 
O^ld^  when  the  Tranflation  of  the  prophetical  Wri- 
tingSj  at  .leaft  the  Pentateuch^  had  been  in  the  Worldj 
for  270  Years  at  leaft^  before  Chrift's  Birth^  and  there- 
fore :5oo  Years  before  his  Deaths  as  having  beentran- 
flated  by  the  order  of  Vtolctnaizis  Thiladelfhus^  in  the 
'jth  Year  of  his  Reign^which  Ujloer  reckons  to  have  been 
277  before  the  Chriftian  zAira.  And  it  is  well  known, 
that  the  Egyptian  and  Alexandrian  Jews^  had  {o  ge- 
nerally forgotten  the  Hebrew  Language^  that  they 
contented  themfelves  with  that  Verfion^  both  in  their 
Schools  and  Synagogues^  as  is  plain  from  the  Writings 
cf  Vhilc.  And  we  have  juft  Reafon  to  fuppofe, 
that  the  Jews  in  Greece^  and  indeed  almoft  in  all 
other  Countries^  ufed  no  other  Bible.  So  that  there 
mull  have  been  as  many  Copies  thereof^  at  leaft, 
as  there  were  Synagogues  of  liich  Jews.  By  which 
it  is  eafy  to  imagine,  how  generally  known  the 
Sacred  Antiquities  of  that  Nation  muft  have  been, 
and  confequently  how  ancient  th^  Expedation  of  the 
Coming  of  the  Meffiah  was,  and  what  that  Dodrine 
and  State  of  Affairs  which  he  was  to  bring  in. 

I  might  run  out  yet  further  u|X)n  this  Subjed, 
by  coniidering  other  things,  that  tended.  naturaHy  to 
advance  Chriftianity  ,  llich  as  the  Miracles  wrought 
by  Chrlft  and  his  Apoftles,  the  HoUnefs  of  the 
V'irft  Chriflians ,  *  their  luccefsful  Preaching  ,  their 
heroical  Sufferings,  the  Judgment  of  God  upon  emi- 
nent Perfccutors,  the  Ceffation  of  the  Heathen  Ora- 
cles, &c.  Bur,  as  thefe  aire  fGnieLlili\qmorcVemofe, 
from  the  pecuiiariiy  of  the  Circumfta^ce^  €>f  the-t-iw^  of 
Chrifl's  Appearing  :  So  they  would  carry  me  out  too 
far.    And  therefore,  I  think  it  is  hSgW  tithe;  tb  put  an 


Chap.  4*        T/;e  Loganthropos.  4.^5 

end  to  what  I  propofed  mainly  and  principally  to  treat 
of  in  this  Chapter. 

But,  feeing  I  propofed  to  my  felf,  to  add  fomething^in 
order  to  clear  up  the  meaning  ofthztGemralTime  ovTeri" 
odofTime^  which  is  fo  frequently  made  mention  of  under 
the  Name  and  Defignation  of  the  lafi  Days^  or  lafi  Times ; 
I  muft  fulfil  my  Promife^  in  taking  fome  notice  of  this 
Subjed  likewifc,  before  I  proceed  to  a  new  Chapter, 

Kow  my  Notion  of  this  Phrafeology,  as  I  have  hin- 
ted again  and  again,  is  this  ^  That  by  the  Uft  Days^  wb 
are  to  underftand,  in  the  General^  that  part  of  the  Du- 
ration of  the  World  and  Churchy  which  was  fuppofed 
to  begin  with  the  firfi  Coming  and  Appearance  of  the 
MeJJlahy  and  was  to  conclude  with  his  fecond  Comings 
and  fo  with  the  end  of  the  World.  In  this  general 
Senfe  certainly  the  Prophets  are  to  be  underftood,  as 
Ifi'ich^  Chap.  2.  2,  &c.  when  he  prophefies  of  the  Pro- 
pagacion  arid  Irigreafe  of  the  Church  and  Kingdom  of 
God  among  Men,  even  the  Gentile  Nations,  as  that 
which  was  to  be  in  the  lafi  Days,  And  fo  does  Micah^ 
Chap.  ^.  1^2,  in  the  fame  Senfe,  and  in  the  fam$ 
wordsj  almoft  without  Variation.  To  the  fame  purpofe 
Jo  J  prophefies  of  the  pouring  out  of  the  Spirit  upon 
the  A po files,  and  of  the  Defl:ru<^ion  of  Jer^ufalem^  with 
the  Signs. and  Prodigies  that  fhould  go  before  it,  as  wis 
fee.  Chap,  2.  28,  &c.  compared  with  ^th  2.  16,  17, 
&c.  where  the  Apoftle  Teter  cite$  and  applies  it. 

There  is  therefore  one  place  only,  that  feems  to  de- 
note the  Old  Teftament-Times,  'ulz.  Ge>^,  49.  I.  whei*e 
Jacob  defiresTiis  Sons-  to  come  to.  him, "that  he  might 
tell  them,  .what,  vvas  to  happen  to'  them  in  the  Lifi  Dajs 
ov  tatter  Days.  But  feemg  that  Prophecy  relates  to  the 
State  of //?'/:f/,  even  down  to  the  Coming  of  the-Mef- 
fiah,^and  to  the.  Converfion  of  the  Gentiles,  hi^  mean* 
ing  fcCms  to  te,  that  he  was  to  tell  them  what  was'to 
happen'  to  him,,  even  to  theJafi  Daysy.ovtpkitth'e  lafiDa^^^^ 
fiioiihl  come.  '  Hovv^ever  the  'Prdpliets  did  certainly  ufe 
the  Phrafc  afterwards  in  the  Senfcl  have  mentioned, 

•  ^       '■  And, 


43<^  Ihe  Logan thropos.         Book  lit 

And^  in  the  fliine  Senfe^  do  the  New  Teftament- 
Writers  tnderftand  this  Phrafe.  Thus  the  Apoftle  tells 
usj  that  God  had  fpoken  to  us  by  his  Son,  in  thefe  lafi 
Vaysy  Heh,  I.  2.  And  this  may  be  a  Key  to  us  to  un- 
derftand  other  places,  where  this  Plirafe  is  nfed.  '^V^.zn 
therefore  we  read  2.  Tim,  ;.  i.  that  in  the  lafi  Days 
perillous  times  Ihall  come  j  the  meaning  is",  That  in  the 
Gofpel-Days,  or  during  the  Continuance  of  the  New 
Teftament-Difpenfation,  perillous  times  fhould  come. 
And  to  the  fame  purpofe,  are  we  to  underftand  Tete/s 
i^rophecy,  i  Ef.  3.  ;. 

Thus  alfo  are  we  to  underftand  the  other  Phrafe,  vizi. 
that  of  the  lafi  time^  i  Tet,  1.20.  Jude  iS,  as  wholly 
fynonimous  with  the  former,  and  of  the  fame  import. 

And,  if  any  Perfon  doubt  of  this,  and  fuppofe, 
that  the  Apofcles  underftand  by  this  Phrafe,  at  leaft 
fometimes,  the  laft  Age  or  Ages  of  the  Duration  of 
Chriftianity,  in  oppofition  to  their  own  Age,  as  the 
frfi  time  or  times ^  or  firft  days ;  and  therefore  not  in 
that  general  Senfe  I  have  mention'd  :  I  need  only  re- 
fer my  feif  to  the  Apoftle  John^  for  the  Refutation  of 
this  ObjecStion,  and  the  Confirmation  of  my  Notion^ 
for  he  lias  twice  in  one  Verfe  aiferted,  (vix,,  Epifi.  i. 
18.)  that  his  own  Age  was  part  of  the  laft  Days  or  laft 
time,  faying.  Little  Children^  it  is  the  lafi  time^  and  ■'  ■  « 
Ti^e  htow  that  it  is  the  lafi  time. 

And  from  hence  we  may  fee,  how  juftly,  with  a  re- 
ference to  this  Phrafeology,  the  Veriod  of  the  General 
Judgment  is  called  the  lafi  Day,  John  6.  ^9,  40,  44,  f  4. 
John  II.  24.  John  12.48.  Jam,  $,  %,  For  it  is  not  cal- 
led fo,  becaufe  it  is  to  be  no  more  but  one  folaf  or  na- 
tural Day  (the  contrary  of  which  I  have  elfewhere 
demonftrated)  but  with  refped  to  that  Second  General 
Triad  of  time^which  is  dated  from  Chrift^s  firft  Coming, 
and  is  to  continue  until  the  Confummation  of  all  things. 
In  which  refped,  the  Age  that  will  run  out  in  judging 
Angels  and  Men,  is  called  the  lafi  Day,  that  is,  the 
lafi  of  the^ga  or  Tmes,  which  the  Jews  call'd  the  lafi 
Days. 

The  End  of  the  Fourth  Chapter. 


THE 

Four  Remaining 

CHAPTERS 

OF   THE 

Third   BOOK 

O  F 

C  HR  I  ST  0  L  OGT; 

B  E IN  G    A 

Second  Part  or  Section 
of  thefaidBOOK. 


Advertifement. 


SEEING  this  'id  Beak  0/  Chnilolbgy  has  ar'ifen  to  fmh  a  Bitlk, 
as  to  he  divided  into  two  Rnts ;  I  would  only  have  the  Rsader  oh- 
ferve,  That  it  is  not  incongmous^  to  look  upon  (he  four  fir  It  and  the 
four  1^11  Chapters,  as  ^^•^h'^lg  TwoPnvts  or  Sedions  of  this  ?d  Book. 
0/ Chririolbgy  :  not  fb  much  upon  tH  Account  of  the  Bulk  of  the 
Tvhole^  and  the  equal  Wlv  if  ion  of  the  Booky  as  to  the  Number  uf 
Chapters  that  appertain  thus  to  each  Part  ;  But  npon  the  Account  of 
the  Difference  of  the  Subjed-AXaiter  0/  the  four  firll  Chapters,  from 
that  of  the  four  lalh  For^  tho  Chrili,  confidcred  as  Loganthropos, 
le  equally  the  Subjed-Matter  0/  all  the  Eight  Chapters ;  yet  the  Re- 
fpe<ft  wherein  he  is  covfrdered  in  the  four  firfl  Chapters,  is  very  diffe- 
rent/row th^iXy  771  which  he  is  confidered  in  ^7;^  four  lalt  Chapters. 
for,  rvhereas  in  the  four  firft  Chapters,  /  inff}  wholly  upon  Divhie 
Wil'doni,  in  reference  to  the  Loganthropos.  (i.)  Js  to  the  Plan  of 
?ns  Jppearijig  and  J^ing,  in  Chap.  i.  (z.)  Js  to  his  Condud  to  vi- 
iible  Agents,  in  Chap.  z.  (3.)  ;^72^ /o  invifible  ones,  /w  Chap., 5. 
Jndf  (4.)  Js  to  /Z>«  Time  of  his  Coming,  /«  Chap.  4.— 1  pro- 
ceed ingthe  four  laft  Chapters,  to  treat  more  immediately  of  the 
Loganthropos  Himfelf ;  hy  confidering  him,  (i.)  In  his  Perfon,  in 
Chap.  5.  (2.)  In  his  Office,  in  Chap,  6.  (5.)  In  his  Relation  to 
us,  in  Chap.  7.  Jnd,  (4.)  In  the  Obligation,  which  he  has  bought 
us  under  to  him/elf y  in  Chap.  8. 

/:  o  1  -    .' 


The 


(  437  ) 


The  Four  Remaining  Chapters 
of  the  Third  BOOK. 


CHAP.    V. 

Concerning  the  Loganthropos,  Perfoiially  confidered: 
Wherein^  a  New  Account  is  given  of  his  Incar- 
nation ;  together  with  fever  d  important  Thought  s^ 
and  lome  of  them  very  peculiar  omsj  in  relation 
to  his  Sufferings  firft^  and  his  Exaltation  after^ 
wards 

THO  I  have  materially  treated  of  Chrl^^  %s  the 
Loganthrofos^  in  all  I  liavefaid^  in  the  preceding 
Chapters  j  yet  it  may  juftly  be  expe^ed^  that  I  fliould 
confider  him  thus  more  diredly  and  formally.  And 
therefore^  tho  I  fliall  ftudioufly  avoid  to  difcourfe,  at 
ieaft  largely^  of  thofe  Heads^  that  every  Syftenii^  Con- 
feffion  of  Faithj  and  Catechifm,  inhfts  upon  ^  yet  it 
cannot  be  expected,,  that  J.  fliould  altogether  pafs  by 
thefe^  at  leail  the  moft  weighty  and  important  of  them  ; 
efpecially  feeing  I  do  humbly  fuppofe,  that  I  have 
fomething  that  is  new  to  offer  upon  many;,  if  not  all, 
of  them. 

I  proceed  therefore  to  treat  of  Chrlfi  as  Loganthropos^ 
more  dire<5lly  and  particularly  than  I  have  yet  done^,  tho 
with  a  refolved  concern  to  be  fuccincft  and  brief  in  all 
I  fliall  fay  :  Which  I  Ihall  do  in  a  fourfold  Refped;,  viz., 
by  confidering  him,   in  his  Verfon  and  Office ^  atid  in  the 

G  g  2.  Relation 


4.38  T/^e  Logantbropos.        Book  III. 

Relatitton  he  ftands  in  to  us^  and  the  Ohllgatton  he  has 
brought  us  under  to  ferve  and  honour  him. 

I  begin  with  the  Firft  of  thefe,  in  this  Chapter  : 
Which  I  propofe  to  do,  i.  By  contemplating  Chrift's- 
Incarnation;  and,  2.  By  obferving  the  other  moil  confi- 
derable  Things  concerning  Chrift,  after  his  Incarnati- 
on,  in  relation  to  his  Sufferings  firft,  and  Exaltation  af- 
terwards 'y  I  mean  fuch  things  as  did  not  fall  fo  diredly 
in  my  way,  in  the  preceding  Chapters. 

f    I.  Concerning    the    Incarnation    of  the  I.OgOS,  or  bis  he- 
coming  the  Loganthropos. 

I  have  here  one  of  the  moll  wonderful  Subjeds  be- 
fore me,  that  ever  God  revealed  to  Men,  and  indeed 
the  moft  wonderful  of  all,  excepting  only  that  of  the 
Trinity.  But  feeing  it  is  now  revealed,  and  is  of  the 
vafteft  Importance  to  be  believed  j  V^^e  are  allowed, 
nay  and  required  to  confider  it,  and  that  with  the  clofeft 
Application  of  Mind  too,  in  cafe  we  do  it  with  due 
Humility. 

And  here,  I  hope,  I  may  take  it  for  granted,  (after 
what  I  have  faid,  both  in  the  ift  and  zd  Books,  and  in 
the  preceding  Chapters  of  this  %d  Book)  That  the 
Logos  did,  in  the  Fulnefs  of  Time,  adually  become  Man. 
by  affuming  the  Man  Chrift  into  Union  with  himfelf. 
And  therefore  I  have  only  two  things  to  inquire  into  ^ 
I.  What  the  Congruity  may  be  fuppofed  to  be,  why  the 
Son  fliould  be  Incarnate ^  rather  than  the  Father  or  Holy 
Spirit ;  2.  How  far  the  Holy  Scriptures  lay  a  Foundation 
of  our  underftanding  this  wonderful  and  myfterious 
Truth.  And  when  I  have  done  with  thefe  Inquiries, 
I  Ihall  proceed,  ;.  To  make  fome  Improvement  of 
this  great  Article  of  Faith,  by  adding  fome  Vra^iical 
Thoughts  in  relation  thereunto. 

And,  i/.  I  am  to  inquire  into  the  Congruity  of  the  Incar^ 
M/jritwof  the  5ow,  rather  than  of  the  Father  and  Holy  Spirit 

Now,  the  Congruity  of  this  will  appear  in  a  clear 

and  full  Light,  if  we  can  demonftrate  two  things, 
^^.  ^r:/.u^-..^._/:.  .^-— i.  That 


Chap.  5.  The  Loganthropos.  459 

I.  That  whoever  was  to  be  our  Saviour  muft  be  both 
God  and  Matiy  in  a  true  and  proper  Senfe ;  2.  That  it 
was  incongruous  for  either  the  Father  or  Holy  Ghofir  to 
become  Man,  and  that  confequently  the  Son  muft  do 
this  Service  of  neceflity^upon  the  Suppofition  that  it  was 
to  be  done  at  all.  The/nTf  of  thefe  is  a  neceflary  Pre- 
liminary^ towards  our  anfwering  the  Queftion.  The 
Second  is  the  formal  Anfvver  of  the  fame.  And  here 
then^ 

(i.)  I  fhall  fliew^  That  whoever  ivas  to  he  our  Sa^uionr^ 
mttjt  he  hoth  God  mid  Many  in  a  true  and  proper  Senfe^ 
Which  I  fhall  do,  by  a  Gradation  of  the  three  Steps, 
which  the  Query  does  fuppofe,  and  which  are  there- 
fore neceffary  to  be  followed,  in  anfwering  the  fame. 

And  therefore,  i.  I  fay.  That  it  was  neceifary^  That 
He  that  was  to  he  our  Mediator ^  jhould  he  God,  And  the 
Reafon  of  this  is  plain  ;  feeing  no  meer  Creature  wa$ 
capable  of  this  Divine  Service.  Nay,  had  all  Crea- 
tures joyn'd  in  one  to  carry  it  on,  they  had  ftill  been 
too  weak  to  accomplifh  it.  For  he,  that  was  capable 
to  fatisfy  infinite  Juftice,  muft  himfelf  be  infinite : 
Whereas  all  the  Creation  of  God  is  finite  ;  feeing  we 
arer  oblig'd  to  believe,  that  there  is  an  effential  Diffe- 
rence of  this  fort,  between  God  and  all  Created  Beings ; 
without  the  Suppofition  of  which,  it  were  impoffible 
to  conceive  either  of  him  or  them.  For,  as  we  muft 
lofe  the  eifential  Idea  of  God,  if  we  fuppofe  him,  as 
fuchy  Finite  :  So  we  muft  lofe  the  effential  Idea  of  Crea- 
tures, if  we  fuppofe  them,  as  fuchy  Infinite.  Hence 
we  fee  the  neceflity  of  believing,  that  Chrift,  as  he 
was  the  Logosy  was,  in  a  proper  Senfe,  God.  Nor  can 
any  ingenuous  Perfon  doubt  of  this,  when  he  confiders 
that  God  himfelf  has  given  this  Teftimony,  in  decla- 
ring him  to  be  Jeho^vah,  Jer.  2%.  6,  The  true  God^ 
I  John  f.  20.  The  Mighty  or  /Almighty  Gody  Ifa.  9.  6. 
The  Great  or  Supreme  Gody  Tit.  2.  ij.  The  God  over 
all  hleffed  for  e'very  i.  e.  the  Supreme  and  Eternal 
God,  Rom,  9.  f.  And  the  Creator y  Sufiaincry  Governoury 
and  ultimaU  and    beatifying  End   of  all  ThingSy    hoth  in 

G  g  ;  Heaverp 


ij.^0  "ihe  Loganthropos.         Book  Hk 

Heaven  an^  Earthy  Col.  i.  i6j  17.     All  which  I  have 
proved  and  cleared  up  in  the  Second  Book. 

2.  It  was  neceflary  alib^  That  Chrlfi  jhould  he  truly 
Many  in  order  to  he  our  Redeemer.  For  otherwife  he  had 
not  been  capable  of  fuffering  in  our  Nature.  And  hcth 
thefe  were  equally  neceflary  in  this  cafe.  Now  that 
Chrift  was  truly  Man^  is  lb  plain  in  the  Evangelical 
Hiftory,  that  it  were  an  Impertinency  to  attempt  for- 
mally to  prove  it.  But  how  he  became  Man^  is  ano- 
ther Queftion :  Which^  as  I  have  in  part  cleared  up  in 
the  %d  Chapter^  fo  fliall  illuftrate  farther  before  I  have 
done  with  this  prefent  Chapter.  In  the  mean  time^  I  fay^, 

3.  That  it  was  neceiFary^  That  the  Logos  and  the  'Mm 
Chrifi  jhould  he  fo  truely  a??d  clofely  united^  as  that  he  jhould 
he  God  and  Man^  in  one  Ferfon  ;  in  that  Senfe  of  the 
word  Perfon^  which  I  have  given  in  the  :^d  Chapter. 
For  otherwife^  his  Sufferings  could  not  have  derived 
that  value  from  the  Logos^  as  to  be  properly  meritorious. 
The  Union  therefore  muft  be  fuch^  as  that  it  might  juft- 
ly  be  faid,  that  we  were  not  redeemed  by  the  Bfood  of 
him^  who  was  merely  a  Creature^  but,  hy ,  the  plood  of 
Gody  ABs  zo,  2^.  i,  e.  of  hinij  who  was  God,  as  v/eil 
as  Man.  .  _  , 

Whoever  therefore  was  to  be  a  Divine  and  Univerfal 
Saviour  to  loft  Sinners^  muft  have  thefe  thing*  concur- 
ring to  make  up  his  Charader.  Whence  it  is  plain^That 
no  mere  Creature  could  be  our  Redeemer  j  And  that 
therefore  it  muft  be  one  of  the  Perfons  of  the  Glo- 
rious Trinity^  no  other  being  capable  of  this  Work 
and  Truft.  And^  as  we  are  afftired^-  that  it  vi^as  the 
feco?}d  Perfon^  thzt  did  undertake  this  Work  3-  fo  I  am  no  W 
to  confrder^ 

(2.)  That  it  '}Vas  alfd^etJkr  congruous  that  the  fecond'Ter- 
fon  of  the  Trinity  jhould  undertake  this  Work^  rather  than 
the  Firfi  or  Thirds 

I.  It  was  not  congruous^  that  the  F^//jr/- flipuld  be- 
come the  Redeemer  of  Men  :  For  he  was  of  neceffety^ 
(becaufe  thefirft  Perfon)  to  appear  againil  Man-,  unlei^ 
A  Satisfacftion  were  given  for  him  to  the  aflxonted  Au- 

thoriry 


Chap.  5.        The  Loganthropos.  44.1 

thority  of  the  Deity.  The  Father  therefore  being  he^ 
who  niuit  be  fuppofcd  to  Jltfiain  the  Glory  and  Digni- 
ty of  thz  Deity,  as  the  Supreme  King  And  Judgij, 
conies  neceffarily  under  the  Idea  of  the  Varty  offm- 
ded,  tho  reconcileable^  upon  the  Suppofition  of  a 
Satisfoaion  to  be  offered.  So  that  it  was  no  way 
congruous  to  the  Majefty  of  God,  that  the  Father 
fhould  leek  unto  the  Party  offending  immediately  ;  and 
far  lefs^  that  he  (hould  undertake  the  Work  of  a  Re- 
deemer^ fo  as  to  become  Man.  Befides^  he  being  the 
Firfiy  who  was  he  that  could  lend  him,  and  commiifion 
him  to  this  Work  ?  And  had  it  been  poflible^  that  the 
Second  and  Third  Perfons  ihould  fend  the  Firfi^  which  to 
me  is  inconceivable  j  yet  to  whom  was  the  Satisfadion 
to  be  m:^de  ?  Is  it  not  inconfiftent  with  the  Order  of 
the  Subfillence  of  the  Three  Perfons,  that  either  the 
fecond  or  third  Perfons^  or  both,  fliould  fend  the  Firft, 
or  be  the  Judge  of  his  Ading  as  the  Sent^  or  Mejjias  ? 

2.  Nor  was  it  congruous,  that  the  Holy  Spirit  fliouW 
be  the  Redeemer  of  Men  j  feeing  the  Impetration 
or  the  Purchafe  of  Salvation,  does  require  Application 
afterwards.  It  was  certainly  convenient,  that  all  the 
Perfons  of  the  Trinity  fhould  have  a  hand  in  our  Re- 
demption :  and  therefore  it  was  very  proper  that  one 
Perfon  fhould  be  the  Sender  and  Judge,  another  fent 
to  purchafe  Redemption  for  us,  and  another  intrufted 
with  the  Efficiency  of  this  Purchafe,  in  applying  the 
fame,  purliiant  to  the  end  defigned  by  them  all  Three 
in  Conjunction.  Had  therefore  the  7'^hird  Ferfon  been 
incarnate,  in  order  to  be  our  Redeemer,  there  was  no 
Fourth  Terfon  to  have  applyed  the  Work  of  Redempti- 
on. And,  to  fuppofe,  that  x.\\^Seco7id  Perfon  was  to  ap- 
ply the  Purchafe  made  by  the  Third ^  and  to  be  fent  by 
the7/ji//  for  this  end,  is  inconfillent  Vv'ith  the  Order 
both^of  the  Subfiftence  and  Operations  of  the  Perfons 
of  the  Trinity,  as  well  as  the  fending  the/r/  ?erfo?i  by 
the  Secmd. 

^.  But  now,  upon  the  other  hand,  it  was  altogether 
congruous^  that   the  fecind  Vcrfon  ftiould  be  the  Re- 

G  g  4  deemer. 


44^  J^^^  Loganthropos,        Book  IIL 

deemer.    For,  i.  It  was  highly  congruous,  that  the 
ntiddk  Terfon  fhould  be  the  MUs-Man  between  God  and 
Men  i  feeing  this  way,  every  one  of  the  Sacred  Per- 
fens  had  a  part  to  ad,  congruous  to  the  Order  of  their 
fubfifting  j  the  Father^  that  of  fending  his  Son^  in  order 
to  fliew  himfelf  reconcileable,  and  that  of  Judge,   to 
determine  things  at  length ;  the5o;?^  that  of  br'mglng  this 
Work  about  for  his  Father's  Honour,  and  to  his  Satisfadi- 
on,  and  for  the  Good  and  Benefit  of  Men  ^   and  the 
Holy  Sfirit^  that  of  Jpflying  and  carrying  on  the  Work 
of  Impetration,    and  promoting    the    Ends  thereof. 
2.  And,  feeing,  in  order  to  our  Salvation,  it  was  ne~ 
ceffary  that  we  fhould  become  the  Sons  of  Gody  who 
were  Children  of  Wrath  ;  what  fo  fit  Perfon  fhould 
there  be,  to  lay  the  Foundation  of  this  Filiation^  as  he 
who  was  the  only  Son  of  God  ?  And  what  fitter  Me- 
thod could  he  take  to  accomplifh  this,  than  by  becom- 
ing himfelf  the  Son  of  Man ^   and  thus  our  Brother,  that 
by  this  Relation  to  the  Son  of  God ^  we  might  come  to  be 
related  to  his  Father  alfo,  as  the  Sons  of  God.    Nay,   ;. 
Seeing  it  was  neceflary  likewife,  in  order  to  compleat 
Salvation,  that  we  fhould  admit  of  a  Re-Creation,  by  be- 
ing created  again  after  the  Image  of  God  ^  in  Right  ecu  Inejs  and 
Holinefsy  Efh,  4.  24:  Who  was  fitter  to  lay  the  Founda- 
tion of  this  than  he  by  whom,  more  immediately,  all 
things  were  made  at  firft,  and  Man  particularly,  John 
I.  ;.  Heh,  1.2.     In  order  therefore  to  counter-ad  and 
defeat  Satan  the  more  confpicuoufly,  who  had  boafted 
of  ills  defacing  fo  much  of  the  Workmanftiip  of  the 
Logos ;  what  could  be  more  congruous,  than  that  the 
Logos  fhould  be  pitched  upon,  to  defeat  Satan,  by  becom- 
ing Man.     Satan  had  proudly  and  vainly  boalted,  that 
if  Man  did  eat  of  the  forbidden  Fruit,  he  jljould  be  like 
the  Logos,  knov/pig  Good  and  Ex'ily  i.  e.    like  that  orga- 
nized Image,  by  which  the  Logos  was  known  to  tjiem, 
and  by  which  Adam  and  Eve  would  have  been^  equali- 
zed with  the  Logos y^s  far  as  Creatures  could  be  fuppofed 
to  be.     In  order  therefore,  the  more  confpicuoufly  to 
refute  Satan  and  fave  Man^  the  L%os  is  pitch'd  upon  to 

form 


Ghap.  5.         The  Logantbropos.  443 

form  to  himfelf  a  Man^  that  fhould,  by  virtue  of  his 
Union  with  himfelf,  be  indeed  like  the  Logos :  info- 
much,  that  inltead  of  that  organized  Image,  wherein 
he  appeared  before,  after  which  J^am  was  made  :  he 
ftiouid,  for  the  future,  appear  to  Angels,  as  well  as 
Men,  in  a  true  and  real  Human  Form.  And,  this  be- 
ing laid  at  the  Foundation  of  all  the  Chriftian  Superftru- 
<^ure.  Men  were  to  be  reftored  to  the  Image  of  the 
Firfi  Man^  in  his  innocent  and  primeral  State,  by  being 
made  confornii^ble  to  the  Image  of  the  Man  Chrifi^  who 
by  reaion  of  his  Union  with  the  Logosy  is  perfe(5tly 
Knowing,  Righteous  and  Holy. 

Now  J  humbly  fuppofe,  that  thefe  three  Confiderati- 
ons  are  abundantly  fufficient  to  fhew  us  the  Congruity 
of  the  Incarnation  of  the  Son,  rather  than  of  the  Father 
and  Holy  Spirit. 

But  yet,  it  may  not  be  ufelefs  to  purfue  this  Argu- 
ment a  little  further,  and  to  fee  it  in  a  further  Light  ; 
with  refped  to  the  Rationale  of  the  Divine  Scheme,  as 
to  the  NtceJJity  of  the  Logos  his  becoming  Man^  in  order 
both  to  Retrieve  the  Honour  of  God,  in  the  A^iew  of 
intelligent  Creatures,  (who  might  think  it  to  be  ful- 
lied,  by  Satan's  prevailing  to  feduce  and  ruin  Man) 
and  to  lay  a  prober  Fomulation  for  the  Salvation  of 
Man. 

And  I  prefume  we  may  be  able  to  form  a  pretty  di- 
ftind  Notion  of  the  Rationale  of  this,  as  to  the  Logos  his 
becoming  Man,  if  we  confider  three  things,  (i.)  There- 
fore, the  Wifdom  and  Congruity  ci  this  appears,  if 
we  confider  the  Parties  to  be  reconciled.  For  how  could 
any  Perfon  be  a  proper  Mediator  to  reconcile  thefe, 
without  being  capable  to  underftand  to  perfection  the 
Demands  of  both.  Chrift  therefore,  in  order  to  be 
Mediator,  mull  be  God ;  that  he  might  be  zealoufly 
concerned  for  the  Divine  Honour :  And  he  mult 
be  Man  like  wife,  that  he  might  be  tenderly  afted- 
ed  with  the  Concerns  and  Affairs  of  Men.  Had  he 
been  God  only,  he  could  have  come  under  no  other 
Confideration  than  that  of  a  Party,  even  of  the  Party 

offended. 


^^^  T/^  Laganthropos         Book  III. 

offended.    And  had  he  been  Man  only^  he  muft  have 
hcQH  confidered,  the  other  way^  as  a  Party  too^  /.  e, 
one  of  the  Party  offending  :  For  it  is  iinpodible   to 
confider  him^  at  once^  as  a  mere  Man,  and  as  altoge- 
ther innocent,  who  was  a  Defcehdent,  in  an  ordinary 
way,from  Jdam.     Chrift  therefore  muft  of  neceffity  be 
Emanuel y  God  and  Man  both,  tho  in  different  Refpeds  j 
that  he  might  have  an  equal  Intereft  in,  and  Concern 
for  both  Parties.    For  this  way  only,    all  Appearance 
could  be  avoided   (to  fpeak  after  the  manner  of  Men) 
of  his  being  partial  to  one  fide.     (2.)  If  we  confider 
the  End  of  Chrift's  becoming  our  Mediator,  ^iz,.    to 
Redeem  us  ,•  it  muft  be  fuppofed  to  be  altogether  necef- 
(ary,  that  he  fhould  both  be  God  and  Man,  in  order  to 
reach  this  End,  of  redeeming  and  faving  us.     He  muft 
be  God,  that  he  miglit  have  fufficient  Power  and  Abi- 
lity to  rcedeem  us  :  and  he  muft  be  Man,  that  he  might 
have  a  Right  and  Allowance  to  redeem  us.     See  Le^, 
2^5".  48,  49-  i^i^^/^  4  4,  14.     Now   Chrift,    being  both 
God  and  Man,  anfwered  both  thefe.    Ac  God,  he  un- 
dertook the  Redem.ption  of  Men,    as  they  were  his 
own  Creatures^   Jure  Vroprletatls^  as  they  were  his  by 
original  Propriety.     Bi:t^  as  Man,  he  undertook  the 
Redemption   of  his   Brethren,    JureVrofincjuitatis,^  by 
realbn  "of  his  Reb.tion  to  us,  as  the  Head  and  Father, 
or  Patriarch  of  the  Family  of  Men,  and  therefore  as 
the  next  in  Kin  to  them  and  their  Intereft.     (;.)  But 
further  j  if  we  conf>der  the  Offices  of  Chrift,  we  fhall 
further  fee  the  Rc:i.!oriablenefs  of  this  ^  that  it  was  ne- 
eeffary,  that  ChrHt  fhould    be  bcth  God  and  Man."    I 
ihall  have  opportunity  to  treat  of  the  Offices  of  Chrift, 
in  the  n€:sr.  Chapter;  where  I  fhall  ihev/  that  this  Pare 
of  Divinity  has  iiever  yet  been  cleared  up  j  and  that  the 
prefent  and  commonly  received  Diitribution  of  Chrift^s 
Offices,  into  Bi-ophetlcal^  Trlefdy   and  Kingly,    is  a  very 
lame  and  irnperica  one.     But  however,  it  will  ferve 
my  purpofe  at  prefent  to  fhew,  that  each  of  thefe  Ofl-^ 
ces  does  require  that  Chrift  be  both  God  and  Man. 
And,  I.  A  Divine  VrapLet  muft  be  a  Seer  or  Propher, 


Chap.  5*         The  Loganthropos-  445 

in  the  higheil  Senfe.     He  muft  be  capable  to  fee  God 
intuitively  and  perfectly ^  in   order  to  know  his  Mind 
immediately  and  fully,  and   to  be  able  to  give  forth 
a^n  exad:   and  corapleat  Revelation  thereof      Seeing 
therefore  no  mere  Man  ever  fiiw  God  thus^  or  ever  can 
i'ee  liim^^  as  the  Apoille  alTerts^  i  Tim.  6,  i6.  it  was  ne- 
nefTary  that  Chrift  fhould  be  more  than  a  Man  orCrea- 
turej  in  order  to  be  a  Divine  Prophet.     But  then,  it 
Was  equally  necefTary 5  that  this  Prophet  fhould  be  a 
real  Man,  that  Men  might  be  capable  of  feeing  him, 
an4  of  forming  an  Idea  of  him.    It  was  the  Voice  or 
Human  Nature  and  Reafoii,  which  made  the  Ifraelites 
of  old  defire  a  'vl/thle  Afe^iator   andVrothet^  Exod.  20.  19, 
Deut,  18.  If,  16.    And  therefore  Goa  commends  thera 
for  it,and  approves  of  this  their  Petition  fo  much^tlaathe 
pron^fes  to  raife  them  up  fuch  a.  Tre^het  from  among  their 
Brethren^  i.  e,  one,  who  fhould  be  a  real  Man^  and  thei^ 
Kinfman,,  T>eut.  18.17,  18,  &c,     2.  A  Divine  Prieft 
muft  of  neceffity  be  both  God  and  Man.    He  muft  be. 
God,  that  his  Oblation -be  of  infinite  Value,^  and  meri- 
torious for  us,  with  the  Supreme  Lord  of  all    And 
he  muft  be  Man,  as  I  have  faid  before,  to  be  capable  of 
Suffering  for  us,  in  order  to  hi?  becoming  our  Sacri* 
lice.     And,  as  the  firft  part  of  the  Prieftly  Office,^  'v'lz,.^ 
Ohlauon^  ftiews  the  neceffity  of  his  being  both  God  and 
Man  :  So   likewife  does  the  other  part  thereof^  'vix,^ 
his  Interccjjlon.    For  he  muft  be  Man,  both  to  have  a 
Fdtow-fltllng  with  us,  as  to  our  Infirmities,  and  to  haVQ 
a  PrGpn-tj  in  US,  in  order  to  plead  for  us  as  his  Kijifmen 
•4,nd,Xiiif/^omen.     And  he  muft  be  God,  to  afcercain  his 
carrying  his  Point  fo,  as  never  to  be  in  hazard  of  lofmg; 
any  C'4iafe  which  he  once  undertakes  or  pleads  for.   5.  A^ 
Pivitio  Prince,  in  order  effedually  and  perfedly  to  go- 
vern, protecft   and  fave  his   Subjects,  muft  likewife  of 
neceffity  be  both  God  and  Man.     He  muft  be  God :, 
For  no  other  can  ever  be  fuppofed  to  fave  Men  froai; 
Sin,  Satan,  the  prefent  World,  and  the  future  Wrath^" 
in  a  fpiritual  and  perfed  manner,  and  that  for  Eterni- 
ty.   And  he  muft  be  Man  likewife  :  For  it  was  alto- 


gether 


44-6  The  Loganthropos.        Book  III. 

gather  fit,  that  our  King  and  Judge  fhould  be  vifible, 
and  a  real  Man.  This  our  Lord  himfelf  infinuates^when 
he  fays,  John  ^.  27.  that  the  Father  had  gi'ven  him  Author i~ 
ty  to  execute  judgment^  becaufe  he  wa^  the  Son  of  Man,   And 
indeed  this  very  Confideration  involves  in  it,  both  an 
Engagement  laid  upon  Chrift  to  a(5^  to  us  as  our  Na- 
tural Frince ;  and  an  Engagement  laid  upon  us  to  love, 
honour,   and  obey  him,    as  his  Natural  Subjects.    The 
firji-  is  plain  from  hence,    becaufe  the  Logos^    by  be- 
coming Man,  is  nearly  related  to  us :  For  he  and  we 
partake  of  the  fame  common  Human  Nature.    So  that 
all  Men  may  fay  in  this  Senfe  (tho  none,  but  good  Men 
can  fay  it  in  a  Spiritual  Senfe)  IFe  are  Members  of  his 
Body,  of  his  Flejh,    and  of  his  Bone,    Eph.  5*.  ;o.       And> 
in  this  Senfe,  (who  with  fome  Specialty,  becaufe  they 
meant  it,  with  a  refped  to  a  National  Peculiarity)  the 
Tribes  faid  of  old  to  David ,  2  Sam.  5-.  i.  Behold  ivc  are 
thy  Flejh  and  thy  Bone.     Eiit  Ssca7'Jly,  this  Confideration 
is  no  lefs  inclufive  of  a  ftrong  Inducement  for  us,  to 
love,    honour  and  ferve  Chrifl.    For  a  Nati^ue  Prince 
carries  along  with  it  a  mighty  Perfwafive,  in  order  to 
engage  us  to  behave  as  becomes  faithful  and  loving 
Subjeds.     And  therefore,   it  is  wifely  provided  and 
laid  down  by  our  Law,  as  a  Maxim  both  of  Reafon, 
Equity  and  Policy,  that  every  lawful   Sovereign  is  a 
Native.     For  tho,  as    a  Man,  he   may  be  a  Foreigner  : 
yet  he  no  fooner  mounts  the  Throne,   but  he  is  a 
X^ative  ,•    in   cafe  he   come  to   it  juftly  either  by  Sue- 
Ceffion   or    Choice.       No  Sovereign  can  be  a  Foreigner, 
unlels  he  ufurp  the  Throne  of  another,  without  any 
juftifiable  Title.   But  whatever  the  cafe  of  fome  worldly 
Monarchs  may  be,  certain  it  is  that  our  Saviour  Jefm 
is  our  Rightful  and  Natural  Prince,  both  by  the  will 
of  God,  and  the  choice  of  all  Mankind,  upon  the  Sup- 
pofition  of  Mens  ading  as  Men  :  For  we  are  not  to  con- 
fider  thofe  as  Men,  in  this  Cafe,  who  a<5i:  contrary  both 
to  Reafon,  and  the  Intereft  of  the  Family  of  Man,  even 
tho  they  were   many   Millions  more  than  they  are  i 
feeing  Madmen,    how   numerous    foever,   are  inca- 
pable 


Chap.  5.         The  Loganthropos.  447 

pable  to  be  intrufted  with  either  the  Dignity  or  Inter- 
eft  of  Mankind^  and  therefore  can  never  be  look'd  up- 
on as  ReprefentativGSjOr  any  part  of  the  Reprefentation 
of  the  Society  of  liuman  Race.     But  to  proceed, 

2dlj,  I  come  now  to  the  Second  Inquiry,  viz.  How 
far  the  Holy  Scriptures  do  lay  a  Foundation  of  our  conceiving 
and  nnderflanding  this  great  and  myfierious  Truth,  of  the  In- 
carnation of  the  Logos. 

In  order  to  anfwer  this,  as  far  as  I  think  it  conveni- 
ent and  proper  to  attempt  it,  I  muft  defire  the  Reader 
to  look  back  upon  two  things,  which  I  have  formerly 
propofed  to  his  Thoughts. 

The  i/.  is.  The  Interpretation,  (/)  which  I  gave  of 
thefe  words  in  Luke^  ch,  i,v,  t^^.  The  Holy  Ghofi  fiall  come 
upon  thecy  and  the  Vower  of  the  Highefi  jliall  overjhadow  thee: 
Therefore'alfo  that  Holy  Things  thatjhall  be  horn  of  thee ^  Jhall 
he  called  the  Son  of  God.  For  I  think  I  faid  enough  there  to 
prove,  that  by  the  </^ijv«/jus  WjV^,  the  Vower  of  the  Mofk 
Highy  which  over-fhadowed  the  Virgin,  and  rendered  -s 
her  pregnant,  we  can  underftand  nothing  properly,  but 
the  Logos  or  Shechinah  ^  and  that  therefore  the  itvivyjot 
oL-)iov  muft  be  underftood,  in  a  general  Senfe,  for  the  ( 
Divine  Operation  or  Efficiency,  and  not  in  its  appro-  ) 
priate  Senfe,  for  the  third  Perfon  of  the  Trinity  •  fee- 
ing its  appropriate  meaning  is  afterwards  given,  by 
which  it  is  determined,  that  it  was  the  Tower  of  God^ 
(/.  e,  the  Shechi?jah^  as  I  have  elfe where  (w)  proved  this 
Phrafe  to  be  an  equivalent  Title,  with  that  Name,  as 
alfo  with  that  of  the  Logos)  that  impregnated  the  Womb 
of  the  Virgin.  And  indeed,  beiides  what  I  faid,  in 
the  place  refer'd  to,  as  to  the  Incongruity  of  fuppofing 
the  Third  Perfon  of  the  Trinity,  to  work  any  thingj 
that  bears  a  prior  or  antecedent  Relation  to  the  Second  Per- 
fon ;  the  laft  part  of  the  Angel's  Words  to  Mary  feems 
to  neceffitate  our  underftanding  the  firft  part,  as  I  have 
done.    For,  fuppofmg  that  it  was  the  Third  Perfon 

CD  'Chrlftol  Lib.  2,  Cap.  7.  Pag;  297/ '  'W ' Chriftol.  Lib  2.  caj7. 
1.  pag.  145.    '  Z-^'^'X\ 

"*      of 


44  8  7fy^  Logattthropos.         Book  IIL 

of  the  Trihity  that  formed  the  Man  Chrift  in  the  Womb 
of  the  Virgin  j  how  Ihall  we  be  able  to  fee  the  Strength 
of  his  Reafonirig^  when  he  infers ^  Therefore  jhall  vhe 
Child  be  called  the  Son  of  God,  For  to  lay  the  whole 
ftrefs  upon  the  mifaculoufnefs  of  the  Produdiion^  does 
not  afford  us  any  ipecial  Reafcn  why  Chrifl  fhouid  be 
called  the  Son  of  God^  in  a  Senfe  wherein  the  firft:  Adam 
was  not^  who  was  made  immediately  by  God  :  Where- 
as I  w*ould  hope,  that  we  are  agreed,  that  Chrift  is 
called  the  Son  of  God,  in  a  more  fpecial  Senfe,  even 
here,  than  Adam  or  the  Angels  are.  And  yet,  if  we  fearch 
deep  into  the  Reafon  of  their  being  called  the  Sons  of 
God,  we  will  find,  that  no  other  Reafon  can  be  afligned 
but  this  ,•  becaufe  they  were  made  by  the  Logos  or  Son 
of  God)  and  that  after  his  Image  too,  and  that  there- 
fore by  reafon  of  their  Relation  to  the  Son  of  God, 
Adam  and  the  Angels^  Came,  in  a  fecondary  Senfe,  to 
be  called  Sons  of  God.  And  we  know  that  it  is  in  a 
refereftce  to  Chrift,  fpiritually  apprehended  by  Faith, 
that  true  Chriftians  become  the  Sons  of  God  by  Adoj3- 
tion  ;  as  vifible  Chriftians  are  generally  called  lb 
IJkewife^  in  an  external  foederal  Senfe.  So  that  with- 
out doubt  the  Angel  meant,  that  the  Shechlnah  was 
to  over-fliadow  the  Virgin,  and  render  her  pregnant, 
by  producing  a  Human  Vtrfon  in  her  Womb,  which 
he  was  to  take  into  imimate  Union  with  himfelf.  For 
this  being  fuppofed,  the  Inference  is  as  plain  and 
cogent,  as  any  thing  can  bcj  That  therefore  that 
Holy  Thing,  that  was  to  be  born  of  her,  fliould  be 
called  the  Son-  of  God,  ^ix.>  becaufe  intiniately  and 
wonderfully  related  to  and  united  with  the  true  and 
eternal  Son  of  God  ^  being  miraculoully  form'd  and  made 
by  himfelf  for  this  very  end.  And,  by  what  I  can  find, 
by  a;ll  that  I  have-  read,  it  is  only  in  the  later  Ages  of 
Chriftiani-ty,  that  the  Angel's  Words  to  Mary  have 
been  interpreted  otherwife  than  I  have  done.  I  cited 
Jujtin  Martyr y  as  being  of  my  Opinion,  {n)  in  the 

in)  Pag.  298. 

place 


(o)  Apo!.  I.  pro  Chrifl*  f.  69.  Edit  Gr^hii     (p)  Bop.  <4o.  B.  Edit. 

teach 


Chap.  5.  Tfce  Loganthropos.  4^^^ 

place  refer'd  to.    And  his  Opinion  is  not  only  remarka* 
ble^  upon  the  account  of  his  Authority  and  Antiquity, 
but  becaufe  he  delivers  ic^  as  if  it  had  had  the  univerlal 
SufFerage  of  all  Chriftians  in  his  time  :  For  otherwife 
I  cannot  fuppofe   that  he  would  Iky,  with  fuch  an  Aic 
of   Affurance  ;   (o)  that  hy  the   Sprit  and  Tower  of  God^     "'J 
vjhich  came  npo?%  the  Virgin  y  and  cvcr-padowcd  her'  it  wai       j 
not  lawful  to  imderfiand  a?iy  other  thing  than  the  Logos ^  &C.       \ 
I  need  not  therefore  inquire  after  further  Authorities  here :     ^ 
Only  feeing  I  refer'd^  in  the  Place  mention' d^  to  ano- 
ther ancient  Author^  without  citing  the  Words;  it  may 
not  be  improper  to  recite  them  now.     In  the  Dialogue, 
intltuled^,  (/>)   Amohii  &  Serapionis  ConfliBuSy   which  is 
added  to  the  Works  of  Ire?j^eusy  we  read  thefe  Words. 
^^  Serafton  faid^  Thou  did'lt  aflert^  that  the  Son  of  the 
^^  Virgin  was  another  than  Chrift.     Amohius  anfwer'd, 
^^  I  did  not  foy  that  the  Virgin's  Son  was  another  dif^ 
^^  ferent  fromChriffe.     But  I  faid^  that  He  who  did  ere- 
^^  ate  the  Firfi  Man 'out  of  the  Clay  of  the  Firgin  Earthy 
'^  did  himfelf,   afterwards^  form"  another  Man,   in  the 
^^  Womb  of   the  Holy  Virgin^  by  his  Incomprehenfible 
^^  and  Almighty  Efflux/  to  be  an  Habitation  for  Him- 
^^  felf  to  dwell  in  ^  according  to  what  was  written, 
•^^  <Prov.  9.  I.)  Wifdom    hath  built   a   Houfe  for   it  felf. 
"  ^erapion  faid;  Who  is  He^  that  made  to  himfelf  a  Man 
^^  in  the  Womb  of  the  Virgin  ?    Amobius  anfwer'd ; 
^^  The  Son  of  God  the  Father^  who  is  Invifible^,  even 
*^  this  Son  did  frame  and  build  this  Man  for  Himfelf, 
^^  in  which^  as  in  a  moft   curious  Houfe^    He  might 
^^  dwellj  and  thus  become  vilible  to  Holy  Men,  &c. 
When,  therefore  I  do  propofe  it,  as  my  Opinion,  thac' 
it  was  the  Son  of  God,  and  not  the  Holy  Ghoft,  that; 
ferm'd  the  Man  Ghrift,  and  united  Him  with  Himfelf,^; 
and  that  upon  this  Account  even  the  Man  Chrift  came 
to  be  denominated  the  Son  of  God;  I  pretend  not  %o. 


45 o  7he  Loganthropos.        Book  III- 

teach  any  new  DoArinc^  but  only  to  refcue  the  old 
from  Oblivion,  as  that  which  I  think  is  the  very  Truth, 
which  the  Spirit  of  God  teaches  us  in  the  Bible. 

But;,  2.  There  is  another  Pointy  which  I  muft  defire 
the  Reader  ferioufly  and  clofely  to  go  over  again_,  with 
fecond  Thoughts,  i/i^..  what  1  laid  in  the  beginning  of 
the  7,d  Chapter  of  this  3d  Book,  when  I  explain'd  the 
Meaning  of  that  Scriptural  Phrafe,  where  Adum  is  faid 
ro  have  heejj  made  after  the  Image  of  God^  Gen.  5*.  i.  & 
Chap.  9.  6.  And  I  would  defire,  that  what  I  hinted, 
concerning  the  Ln^os  his  appearing  both  to  the 
Angels  and  our  Firll  Parents,  in  the  Image  of  a  Lumi- 
nous Man,  may  be  more  nicely  confidered.  For  this 
p  being  fuppofed,  we  may  apprehend  the  more  clearly, . 
I  how  the  Holy  Virgin  was  overfliadowed  by  fhe  Sbechi^ 
L  nah.  I  would  not  infmuate  any  thing,  that  might  fo 
much  as  occafion  vain  or  wanton  Thoughts  to  ilir  in . 
Mens  Breafts,  But,  feeing  the  Spirit  of  God  himfelf 
has  given  the  Hint ;  I  do,  with  a  fpiritual  and  VQ^ntdi 
Thought,  free  ( I  thank  God )  from  all  Levity,  refle<5t 
on  this  divine  and  wonderful  Myftery  ,•  which,  the 
fiiadowed  forth  by  the  ordinary  Generation  of  Man^  is 
yet  to  be  confidered_,  as  a  quite  different  thing  from  it  i 
as  being  a  Creation  rather  than  Generation,  and  there- 
fore juflly  compared  by  u4rnohiuSy  with  the  firft  Forma- 
tion of  J  dam  from  the  Womb  of  the  Virgin  Earth : 
Tho  it  was  neceifary,  that  the  Man  Chrift  fliould  be 
formed  in  the  Womb  of  a  Woman,  defcended  from 
Adarrfy  that  He  might  be  the  Son  of  Man^  and  a-Kin  to 
all  Mankind  ;  as  it  was  neceifary  alfo,  in  order  to  the 
fulfilling  of  Scripture,  and  in  order  to  the  diftind 
Knowledge  of  his  Lineage  from  Adam,  that  he  ihould 
be  a  Defcendent  by  Maryy  from  Setb^  Shem^  Abraham^ 
Judab  and  Da^id. 

Butj  in  order  to  a  more  dillindt  Confideration  of  this 
Auguft  and  Wonderful  Subject,  I  (hall  venture,  tho 
with  all  Modefty,  to  prefent  the  Reader  with  a  few 
Thoughts  ,•  which  do,  all  of  them,  appear  to  me  as 
highly  probable  ^  tho  I  pretend  not  that  they  are  all  of 

them 


Chap.  5.         7he  Loganthropos.  45 1 

them  of  equal  Certainty  or  Importance.  However, 
the  Chain  of  them  appears  fo  natural  to  me^  and  I 
humbly  fuppofe^  will  appear  fo  like  wife  to  every  one^ 
that  has  fully  and  impartially  confidered  what  I  have 
ftiid  in  the  preceding  Book^  conc;erning  the  Logos, 
and  in  the  Third  Chapter  of  this  Book  j  that  I  venture 
to  propofc  my  Thoughts  upon  this  Subjedj  in  the  fol- 
io wirjg  Series  and  Order^  by  way  of  rational,  tho 
modeft;,   Offers. 

And^  r.  I  do  humbly  fuppofe^  that  the  Son  of  God. 
was  from  all  Eternity^  pitched  upon,  to  be  the  Grand 
Organ  of  all  the  Divine  Operations,  ad  extra^  i.  e.  with 
Relation  to  all  exterior  or  extrinfical  Operations.  His 
being  the  middle  Terfon  did  feem,  in  the  Order  of  the 
original  Nature  it  felf,  to  mark  him  out,  to  ad  this  Part^ 
( as  that  which  I  have  faid  already,  in  what  precedes, 
in  this  fame  Chapter,  feems  to  dired  us  to  think ; 
and  what  holds  in  one  Particular,  holds  in  all 
Cafes,  where  the  Reafon  is  the  fame  ^ )  becaufe  there 
was  a  Flrfi  Ferfai^  to  2.0: from ;  and  a  Third  Ferfon^  to  a6t 

2.  EuL  feeing  the  Second  Perfon  of  the  Trinity,  was 
equally  Infinite,  as  the  Father  and  the  Holy  Ghoft^  it 
is  inconceivable  that  He  fhould  be  the  Immediate  Organ^ 
either  of  the  Production  or  Government  of  Material  or 
I'inite  Beings,  any  more  than  the  other  Perfons.  There- 
fore to  fix  the  Peculiarity  of  the  Son's  being  the  Grand 
and  Immediate  Organ  of  the  Divine  Operations  ,•  I 
humbly  think,  that  it  is  neceifary  to  fuppofe,  that  all 
the  Three  Glorious  Perfons  of  the  Trinity  fliould  a- 
gree,  to  exert  themfelves  to  the  utmofl  they  could,  to 
form  a  Creature^  that  fliould  have  as  much  of  the  Divinity ^ 
as  it  was  poflible  to  impart  to  it,  it  remaining  ftill  a 
Creature.  But  to  make  up  what  was  wanting  this  way, 
the  very  Notion  of  Creature  including  Imperfedion  in 
it,  when  compar'd  with  the  Creator  ^  It  was  agreed 
(  as  we  mull  fuppofe,  in  this  Cafe  )  that  it  fhould  be  fd 
related  to,  and  fo  united  with  the  Perfon  of  the  So7%  of 
■  God;   as,  by  Virtue  of  this  Union  and  Relation,    to 

H  h  have 


45^  The  Loganthropos.        Book  III. 

have  the  Name  and  Defignation  of  the  Son  of  God. 
And  this  Creature  thus  formed^  and  thus  united  with 
the  Second  Perfon  of  the  Trinity^  I  take  to  be  that 
which  afterwards  was  known  by  the  Name  of  the  Logos^ 
the  Shechinab^  or  ."the  Mcmra,  And,  hence  it  comes 
to  pafSj  that  foiti&Hmes  the  Perfon  of  the  Son  of  God  is 
denoted  by  thefe  Names  ^  as  at  other  times  this  Organi- 
zed Creature  is  rcprefcntcd^  as  the  Son  of  God  himlelf ; 
nay3  and  the  very  outward  Jppcarance  of  it^  (  0^:211  v.'hcn 
it  appeared  in  its  -Jpfcfidages  only^  as  light  and  bright 
Clouds^  orburriihg  Fire^  and  not  as  organized  )  come 
frequently  to  be  fpoken  of  under  thefe  Names^  upon 
the  fame  account^  which  I  haYtn^f^ntioncd.  All  which 
Confiderations  will  be  plain  and  perfpicuous  to  thofe 
that  have  clofely  confidered^  and  thorowly  com- 
prehended^ what  I  have  difcourfcd  of,  in  the  fecond 
Book  of  this  Work.  . 

;.  I  apprehend^  as  I  faid  in  the  Third  Chapter  of 
this  prefent  Book^  that  this  Glorious  'And  firfi  formed  Creature y 
was  an  Intelllgenf  Beings  made  in  fome  fuch  Form  as  Adam 
afterwards  was^  tho  inconceivably  more  glorious  than 
He,   or  indeed  than  any  J7igd  whatfoever. 

4.  For  I  apprehend.  That  the ^;^^<^/j  themfelves,  as 
well  as  Adam^  were  not  only  created  by  this  firfi  and 
original  Man^  i.  e.  by  the  Son  of  God  (  by  Commiffion 
from  the  Father,  and  with  the  Concurrence  and  Con- 
fentof  the  Spirit)  acfi7ig  thro  the  lame,  as  an  Organ  ,*  but 
that  they  were  made,  after  the  Image  of  this  Shecbinah 
or  Original  Man  ;  tho  with  various  degrees  of  Perfedi- 
on  and  Refemblance  this  way,  as  pleafed  the  Supreme 
Wifdom. 

5-.  Nc^y  i  believe,  tliat  all  the  Creation  of  God  was 
form'd  by  God^,  in  and  by  his  Son,  thro'  the  Inter- 
vention ef  this  Glorious  Organ.  And  I  conceive, 
that  this  was  He,  who  is  called  the  Spirit  of  Gody  or 
his  Breath,  tbat  mcved  upon  tbe  Face  of  the  Vafi  Deep  or 
Ah)fsy  and  brought  it  gradually  into  Form,  Gen,  i.  2. 
and  that  firft  produced  Light  and  Heat ^  v.  ^.  as  if  it  had 
been  kindled  from  himfelf. 
'   "  '  6.  But^ 


Ch^p.  5.        the  Log^nthropos.  45^ 

6.  But^  to  pafs  by  whSt  might  be  fald  fitrtW  this 
way,  ns  to  the  Creation  of  the  World  in  general^  and 
fhe'Angeh  hi  piirticuliir  ;  I  do  firrtily  beUeve^  as  I  find   -n 
aboVe  in  the  Third  Chapter^  that  it  was  this  Shechlnah      \ 
or  OYlpnul  h'lin^  that  produced  Adaw^  both  Soul  and  Bo- 
dy.    And,  a:  he  framed  his  Body  of  the  Virgin  Earthy 

Jis  it  hitd  newly  been  formed  by  himfelf,  fo  he  did  in- 
fpire  or  kindle  a  Soul  in  him,  by  lomething  derived 
from  himfclf ;  which  Mofes  fays  was  dpne^,  by  bmt- 
thing  i?Tto  hirri  the  Breath  of  Life,  by  which  Man  became  a 
Ihvittg  Sotrly  Gen.  2. 7.  Hence  j^dam  is  faid  to  be  made 
fiffer  the  Image  of  the  Shccbinah  :  and  becaufe  of  this  pe- 
culiar Formation^  and  confequently  Relation  unto  thc^ 
Son  of  God^  no  wonder  if  He  alfo  be  called  the  Son  of 
Gody  in  a  very  peculiar  Senfe^  Luke  ;.  ;8. 

7.  But  Jdam,  having  Apoftati/xd  from  the  Lo^of^ 
and  the  peculiar  Relation  that  was  between  tthefe  being 
thus  diflblved  ^  that  Mankind  might  not  be  loft^  a  new 
Contrivance  is  fet  on  foot^  for  our  Salvation.  And  the 
Foundation  of  this  is  laid,  in  the  Defign  of  the  Log^Sy 
his  becoming  a  ]Vla%  by  being  born  of  a  Woman  j 
whence  he  is  emphatically  repreferited  and  pfomifed^ 
as  the  Seed  of  tbeTVoman,  Gen.  9.  i^.  But  of  thi^  I  haVc 
already  treated  in  the  :^d  Chapter. 

8.  The  Firji-  and  Oritrinjl  Man  therefore,  in  order  to 
become  a  Dcicendent  from  Jdarn',  whole  Creator  he  had 
been  before^  muft  be  fuppofed  to  accompliih  hisDcfign^ 
in'fuch  a  way  ^  as  to  become  a  kcalMan^  fuchas  weare^ 
ofiid  yer  to  do  this,  in  fuch  a  manner,  its  neither  to  ad:  a- 
ny  thing  indecorous  to  his  Priftine  Glory,  nor  to  be  fo 
fofnid  a  Man,  as  to  be  either  involv'd  in  the  fame  Vitio- 
i\t)'y  with  which  all  other  Men  Were  tainted,  or  to  ht  irt- 
fiti'd  to  the  fame  Guilt  with  which  the  ordinary  Delcen- 
dents  of  Adam  were  all  chargeable,  upon  that  very  Ac- 
count, that  they  were  his  natural  and  ordinary  OfF-fpring. 

And  therefore,  in  order  toadjuft  all  Points  to  an  Ex- 
adncfs,  this  Method  is  fallen  upon. 

I.  That  the  Original  Man,  or  the  S/jcclnnah  {IrAl  e^c 
made  of  a  If'ojnan^  as  the  Scripture  C3:prcires«  it,  Gal.  4, 

11  h  2  4^ 


454  ^^  Loganthropos.        Book  III* 

4.  f.  e.  fliall  be  formed  in  the  Womb  of  a  Woman.  Now 
this  Woman  being  her  felf  a  Daughter  of  Man  and 
Woman^  and  fo  a  Defcendent  of  Adam^  by  ordinary 
Generation  ^  Chrift-Man  came^  this  way^  to  be  a 
real  Defcendent  from  Adam  alfo^  and  fo  to  be  juftly 
called  theSojiof  Man, 

2*  Butj  that  he  might  not  partake  of  the  Vitiofity 
of  human  Nature^  nor  be  intiti'd  to  and  involv'd  in  its 
Guilty  it  was  equally  neceffary^  that  he  fliould  be  born 
of  a  Virgin y  without  the  Intervention  of  a  Man  •  ^hat 
folthe  Womb  of  the  Virgin  might  be  no  more  to  him, 
than  the  Womb  of  the  Earth  was  to  the  firft  Adam  ^ 
but  that  he  might  be  Created  in  that  Womb,  even  as 
j^m  was  from  the  Womb  of  the  Earth.  So  that,  as 
Adawy  from  being  Created  of  the  Earth,  was  faid  to  be 
earthly  ;  xh^fecond  Adam  might,  by  Creation  from  Hea- 
ven, and  by  Virtue  of  his  Union  with  the  Logos  crea- 
ting him,  and  by  Reafon  that  the  Created  Logos  (as 
we  fliall  fee)  was  the  Soul  of  this  Man,  be  intitfd.  The 
Lord  from  Hea'ven. 

3.  How  this  was  done,  is  equally  above  our  reach, 
as  How  the  Logos  form'd  theWorld,  the  Angels,  and  the 
Firft  Man  and  Woman.  All  that  I  can  fay  further  is  ^ 
(i.)  That  I  do  conceive,  that  the  Shechinah  or  Original 
Man  and  Creature ^  Vi^as  an  h7tel'lige77t  Beings  who  appea- 
red to  Angels  and  to  AJam^  in  a  For;??  like  to  that  where- 
in he  afterwards  appeared  to  Adam  in  Innocence,  to 
Mo[es  on  the  Mount,  to  the  Three  Martyrs  in  the  fiery 
Furnace  of  NeI;uchaJnez,z.ary  and  to  the  Three  Afofiles  in 
the  Mount  of  Transfiguration.  (2.)  But  the  the  Intelli- 
gence^  that  I  call  the  Origmal  Man^  did  appear,  of  Old, 
as  an  Organix^ed  Man,  in  order  to  difcover  himfelf  the 
more  remarkably  and  plainly,  to  inferiour  Beings ,-  yet 
I  do  not  apprehend,  that  this  AjJ^mcd  Appearance  and 
fecMingly  Organiz^ed  Body,  was /o  his  Body,  as  our  Bodies 
are  ours,  i,  e,  real  and  eflentiat  Parts  of  our  felves,  even 
equally  as  our  Souls  are,  tho  the  lefs  noble  Parts  of  the 
two.  However  it  \vj,sfucb  a  Vehicle ^  that  was  as  <  a  Bo- 
dy to  him,  for  thofe  Purpofes  and  Intents,  for  which  it 

was 


Chap.  5.  The  Logantliropos.  455 

wasaiTumed.  (5.)  A.-d  I  Jo  fuppofe^  that  when  the 
fecond  Perfon  of  the  Trinity  did  impregnate  the  Womb 
of  the  Virgin  Marj^  He  did  make  ufe  of  this  Material^ 
but  Vure  and  Etherial  Vehicle j  as  the  Semen  Radicaky  whicll 
being  fown  in  the  Virgin  Womb^  whilft  over-jJiadowed 
by  the  impregnating  Light  and  Warmth  of  the  Shechl- 
nahy  was  form'd  into  the  Shape  and  Figure  of  a  Human 
Fattis^  being  nourifti'd  and  matur  d  there^  as  other  Chil- 
dren are,,  tho  under  a  peculiarly  divine  Super-intenden- 
cy.  (4-)  And  I  do  apprehend^  that  when  the  proper 
Time  of  quickning  the  F^etHs  came^  the  Logos  inform' d 
it_,  as  he  did  Adam  of  old^  by  Breathing  its  proper  Sotd 
into  it.  (f  J  And^  feeling  the  Ancient  Shechinah yjois  a 
proper  Spirit  or  Soul^  I  cannot  apprehend^  but  that  the 
Logos  breathed  into  the  prepared  Body^  that  fame  Soul  or 
Spirit^  that  was  th^firfi  Creature  of  God.  (6.)  But^  in 
breathing  this  Spirit y  into  the  prepared  Body  of  Chrifi^  in 
order  to  its  becoming  a  proper  Human  informing  Sotd  ^  we 
are  oblig'd  to  fuppofe,  that  the  Logos,  purfuant  to  the 
Articles  agreed  upon,  between  the  Father  and  Him^ 
did  fofar  Obi  iterate,  from  the  Memory  of  this  Spirit^ 
thofe  Notices  of  Things,  which  it  liad  been  formerly 
poffeft  of,  as  7vas  necejjary  to  its  being  brought  into  fuch 
a  State  of  Trial,  as  it  was  then  to  enter  upon,  as  the 
Human  Sotd  of  Chrift.  And  hence  it  was,  that  Chrift 
is  faid  to  have  incnafed  in  Wifdom,  as  he  increafed  in 
Stature  j  and  that,  in  a  Proportion  to  this  Increafe,  he 
did  alfo  grow  i?i  fail  our  with  God  as  well  as  with  Men, 
llsjv^<:,vZx\iVAs  Ohliterai ion  w^s  fuch  only,  as  was  juf  ne- 
cefFary  to  Chrifl's  being  fitted  for  a  State  of  Trial : 
Seeing  we  have  fufficient  Ground  to  believe,  (as  we 
fiiall  quickly  fee)  that  he  did  fo  far  remember  his  pri- 
ftine  Exaltation  and  State  of  Glory,  at  leail  in  the  Gc^ 
ijeral ;  as  frequently  to  mention  it,  and  even  to  plead 
it,  in  Prayer,  to  his  Father.  So,  that  thefe  two  Con- 
fiderations  being  juftly  and  exadly  ballanc'd  one  with 
the  other,  do  necelTarily  lay  a  Foundation  for  our  Be- 
lieving, That  the  Original  or  Firfi  Spirit,  upon  his  be- 
coming the  Soul  of  the  Mefiah^  was  fo  wrought  upon, 

Hh  ;  by 


'^^56  Ihe  Loganthropos.        Book  III 

by  the  L^gos^  as  to  be  rendred  fit  for  a  State  of  Trial 
here  on  Earthy  at  the  fame  timc^  that  he  had  ////  the 
Privilege  and  Prerogative^  to  know  and  remember  fo 
much  of  his  Priltine  State^  as  might  ;«y/  ballance  his 
other  Circumilancesj  in  a  Relation  to  the  great  Dcfign 
of  his  Incarnation.  For  it  was  but  /«/  aiid  aquitaUe^ 
that,  if  he  was  under  worfe  Circumitances,  in  fome 
Refpeds^  than  the  Firfi  Adam  was^  vlx,.  in  refped  of 
Poverty  J,  &c.  He  mighty  in  other  Refpects^  be  under 
iQli^e  fiich  Circumftances^  as  might  exactly  balknce  the 
Other,  fofar  (and  no  further)  as  to  put  him  u}X)n  an 
equal  Level  with  the  Firfi  Jdamy  in  Reference  to  th^ 
Defigfiof  the  Logos  for  the  good  of  Men.  But  tho  this 
muft  have  been  fo_,  (according  to  what  I  have  already 
f^id  in  the  5d  Chapter)  yet  no  Man  can  pretend^  to  be 
^ble,  to  give  a  mce  or  exad  Adjuftment  of  thefe  : 
Which  I  luppofe  is  one  of  thofe  things^  that  i*»  refcrved 
to  Chrift,  to  teach  us>  when  we  come  to  Heaven. 
Butj,  whatever  be  in  this^  let  U5  fo  far  look  back  upon 
the  former  Particulars,,  as  to  remember^  that  it  was  the 
Qrlginal  or  Firfi  Created  Sprit ^  that  became  attcrwards 
^\^^onl  of  Chrift.  For^  tho  I  think  the  BijUp  of^  Gk- 
cefier  has  miftaken  and  mif-apply'd  lome  Places  of  Scrip- 
ture^ which  he  adduces  to  pix>ve,  tbu  ihe  Soul  of  the 
Mefllah  did  pre-exifi  j  yet  I  have  been  long  in  the  lame 
Opinion  with  him^  in  the  main  ;  the  I  never  was,  nor 
am  to  this  Day^  for  affening  this,  or  fuch  like  Points, 
with  any  thing  like  a  Magifterial  Pofitivenefs. 

However,  I  think  fome  Mens  pretended  Zeal  againft 
bim>  has  more  of  irregular  Paffion,  if  not  Pride  alfoj  in  it, 
than  was  proper,  whither  we  confider  his  Charatttry  or 
the  A?ttiqmty  and  HarmUfnefs^  of  the  Opinion  he  defends  i 
Tho  I  think,  as  I  faid  but  juO:  now,  that  he  has  mif- 
;apply'd  fome  Paffages  of  Scripture  this  way  ,•  I  mean, 
(i.)  that  PalTage,  John  8.  5-8.  where  Chrift  fays.  Befm-e 
Abr&ham  '^vas,  I  am  ;  which  I  have  (^}  demonftrated. 


^f)  Sec  Chriftp:.  Lib.  2  Cap.  4,  Pag.  1S4. 

to 


Chap.  5-         T^e  Logantliropos.  457 

to  have  been  fpokcn^  in  Relation  to  CbrijFs  Divinity y 
as  well  as  Fre-exijh^;c:.  A:id,  (2.)  I  meanalib^  that  o- 
ther  Paffage^  Jomi  ;.  i ;.  where  Chrift  aflerts^  that  even 
at  that  time^  that  he  was  on  Earthy  he  was^a6tually  Ex- 
ifiing  in  Heaven  ;  which  1  have  (r)  likewilc  proved^  to 
refer  to  Chrijfs  Divinity^  and  that  it  cannot  otherwife 
beunderftood.  But  now^  excepting  thefe  two  Places, 
I  fee  not^  but  that  his  other  Scripture-Proofs  are  plain 
and  cogent  this  way. 

And  here,  feeing  the  Fre-exijhnce  of  the  Soul  of  the 
Meffiah^  is  what  this  part  of  my  Scheme  leans  upon  ^  I 
fhall  take  this  Opportunity,  to  fliew  what  the  Grounds 
are,  upon  which  I  found  this  my  Opinion.     AaJ,  i. 
It  has  been  fome  Inducement  to  me,  to  judge  this  Opi- 
nion as  probable,  becaufe  the  Jews  feem  to  have  laid 
down  this,  as  an  undoubted  Maxim  in  all  Ages.    For 
beftdes  that  they  believed  the  Vre-exifitnce  of  all  Souls ^ 
they  ever  own'd,  that  the  Soul  of  the  Meffiah  was  made 
before  all  Creatures  ,•  as  all  that  are,    in  the  leaft,  ac- 
quainted with  their  Writings  and  Opinions  muft  own. 
But,  2.  Hcv/  prcbiible  foever  this  Opinion  might  be  to 
me,  upon  the  account  of  its  Antiquity,  I  fhould  never 
have  given  my  Affent  to  it  ^  were  it  not,  that  I  cannot 
otherwife  give  a  rational  or  fatisfadory  Account  of  feve- 
ral  Places  of  Scripture  :  Which,  upon  the  Suppofition 
of  this  Opinion,  become  eafie  and  plain.     I  am  not 
here  fpeaking  of  the  Vre-exljhna:  of  Souls  in  General^ 
(  which  I  may  afterwards  take  notice  of,  in  a  more  pro- 
per PlaceJ   but   only  of  the  Vre-exljhnce  of  the  Soul  of 
tViQ  Meffiaby  which  I  believe  to  have  been  both  thQ  Firfi 
and  mojl-  Noble  Creature  of  God,    and  the  Grand  Organ^ 
by  which  the  Logos  operated  and  adled,  before,   as  well 
as  after  the  Incarnation.     And  here,  therefore,   I  fhall 
lay  fome  ExprelHons  of  Scripture  before  the  Header, 
for  this  purpofe. 

The  a/  is,   John  17.  5".  Glorfy  thou  me^O  Father^  with 


(r)  Chriftol.L.2.C.  4.  P.  171,  172. 

H  h  4  thine 


458  Jhe  Loganthropos.         Book  IIL 

thine  own  felf^  vj'ith  the  Glory  which  I  had  with  thee^  he- 
fore  the  World  was.  Can  Chrift  be  undcrftood  here^  to 
fuppofe  that  the  Eternal  Son  of  God,  or  fecond  Verfon  of 
the  Trmity^  was  emptied  of  that  Glory^  which  was  ef- 
fential  to  him^  and  infeparable  from  him  ?  What  then 
can  he  mean^  but  this  ^  Glorifie  thou  me  agaln^  O  Fdihery 
i.e.  this  Soul  oivciintyVjith  the  fame  Glory  ^  with  which 
it  was  furrounded,  when  it  was  invefted  formerly  with 
the  Glory  of  the  Shechinah^  hefre  the  World  was  made  ; 
but  which  it  has  now  ( ever  fince  its  tabernacling  in 
and  informing  of  a  Human  Body^  been  defiitute  of  ? 

A  :lJ  Expreffion^  is  that  which  the  Bifiop  of  Gk- 
cefier  takes  for  his  Text^  John  16.  28.  I  came  forth  from 
the  Father^  and  am  come  into  the  World  ^  again  I  league  the 
World^  and  go  to  the  Father,  An  Expreffion  ( [)  that  I 
have  fully  vindicated  from  Socinian  Gloffes,  But^  as  this 
infallibly  proves  Chrifi's  Tre-exifience ;  fc  i'c  is  impoflible 
to  explain  it  of  the  Di^uine  Nature  of  Chrift^  or  in  Re- 
lation to  him^  as  God:  For  it  is  plain^  that  Chrift 
fpeaks  of  a  local  and  real  Defcent^  feeing  he  contra-di- 
Itinguifhes  this  to  his  Afcention^  as  Man. 

A  'ifd  Expreffion^  is  that  in  John  6.  62.  J0Mt  and  If 
ye  fee  the  Son  of  Man  afceral  up^  where  he  was  before.  An 
Expreffion  fo  plain  to  my  purpole^  as  nothing  can  be 
more ;  whether  we  confider  the  Context^  as  to  the  Sub- 
jeft  our  Lord  difcourfes  of,  or  whether  we  confider 
the  Nature  of  his  Afcention  :  For^  asthe  Aicention  of 
Chrift^  after  his  Refurreclion^  was  a  real  and  local  one, 
fo  muft  his  Defcent  have  been.  For,  it  is  equally  plain 
here,  that  our  Saviour  was  as  really  in  Heaven  once, 
and  that  he  had  left  it  to  come  down  to  the  Earth  ;  as 
that  he  was  afterwards  to  afcend  to  Heaven  from  the 
Earth.  Seeing  otherwife  it  had  not  been  poffible  to 
have  been  true,  that  our  Saviour  was  to  afcend  up  to  the 
fame  Place  where  he  was  before.  Now,  it  was  impof- 
fible  for  Chrill,  as  God^  to  defcend  fo  from  Heaven,  as 


(/;  Chriftol.  L.  2.  C.  4.  P.  178,  C^f. 

he 


Chap.  5.         7he  Loganthropos.  459 

he  afcended^  as  IVfan^  after  his  Relurreelion.  If  then 
Chrift  afcended  as  Man^  he  muft  defcend  and  leave 
'Heaven  ma  Scnfe  congruous  to  his  Afcention  :  Seeing 
he  could  not  fay  of  his  Deity^  that  he  was  indeed  for- 
merly in  Heaven^  and  llippofe  that  he  was  not  there  at 
the  time  he  fpoke  thefe  Words^  but  that  he  was  to  af- 
cend  thither  again.  So  that  the  plain  Meaning  is  this ; 
that^  as  he  was  the  Shechwah^  tho  he  had  been  in  Heaven 
before^  yet  he  v/as  not  there  at  this  time^  but  that  he 
was  now  on  Earthy  in  that  Body^  which  the  Shechinah 
had  ijiformed  and  become  a  Soul  unto  ;  but  that  how- 
ever^ he  was  about  to  afcend  to  Heaven  again^  after  he 
had  finifhed  his  Work  on  Earth.  And  now,  as  I  fee  not 
how  any  Man  can  make  Senfe  of  this  Place^  without 
allowing  the  Fre^sxifience  of  the  Soul  of  the  Mejjiah  ;  fo  to 
me  it  is  no  lefs  than  certain^  that  our  Saviour  does  here 
fuppofe,  this  Truths  as  a  Matter  of  that  Importance, 
that  we  could  not  conceive  a-right^  either  of  his  Birth> 
Perfon  or  Afcention_,  vvith^ui  Ic. 

I  might  run  out  upon  many  other  Expreffions :  But  I 
ihall  content  my  lelf  barely  to  cite  thefe  following  ^ 
which  I  confefs  my  felf  incapable  to  make  Senfe  of, 
unlefs  this  Opinion  be  allowed  of^  John  3.  ;i.  He  that 
co'tnes  from  Hea^uenis  aboi>e  all.  John  6.  ij^.  The  Bread  of 
God  is  He  which  cometh  from  Hea^ven^  and  gl'veth  Life  un- 
to the  World,  V.  :;8.  7  came  down  from  Hea'ven^  not  to  do 
mi?je  own  Will^  but  the  V/ill  of  him  thatfent  me»  V.  Ji.  I 
am  the  li'uing  Bread^  which  came  down  from  Hea^ven^  &c. 
I  Coi.  17.  47.  The  Firft  Man  was  of  the  Earthy  Earthy  : 
The  Second  Man  is  theLordfrom  Hea-ven.  Eph.  4.  8j  9^  ip,.; 
Wherefore  he  faith ^  when  he  afcended  up  o?i  high^  he  led 
Captivity  Captiz^e^  and  gazfe  Gifts  tmto  Men.  Now 
that  He  afcended ^  what  is  it^  but  that  he  alfo  defended 
fi^fi  ; — He  that  defended  (^viz^  firft)  is  the  fame  al- 
fo that  afcended  up  ( "uiz,,  afterwards )  far  above  all  Hea- 
vens ^  8zc. 

And  now,  if  this  Notion,  fo  confonant  both  to  Rea- 
fon  and  Revelation,  be  once  received  and  fuppofed, 
we  fhall  immediately  difcern  its  Ufefulnefs^  in  order  to 

the 


460  The  Loganthropos.        Book  IIL 

the  underftanding  feveral  Expreflions  of  Sciipture.,  in 
their  full  Emphafis.   As,  (i.)  the Expi eflion,  Joh?i  1,  14. 
where  it   is  Ikid,  that   the  TVord   was   mack    Fleflj^    &c. 
There  is  hardly  any  Protellant,  that  believes  that  the 
Souls  of  Men  do  equally   defcend,    ex  traduce^  i.  e.  by 
Traduction  from  our   Parents,    or  from  Adam^  as  the 
Bodies  of  Men  do.     And  therefore  it  is  enough  to  fup- 
pofe,  that  our  Saviour's  Body  was  form'd  in  the  Womb 
of  the  Virgin,  to   give  him  the    Denomination  of  a 
Man.     S03  that  all  the  difference  between  our  ordinary 
Divines,  and  me,  is  this,  that  I  think  it  more  congru- 
ous to  Scripture,  as  well  as  more  glorious  for  our  Sa- 
viour, to  fuppole  that  his  Soul  v/as  the  Firjt  and  Noble fi 
Creature  ever  God  made ;  than  to  fuppofe,   that  it  was  a 
Creature  created  as  late  as  the  Days  of  Augufius^  and 
of  an  inferior  Nature  to   that  of  the  Firfi  Created  Angels. 
(2.)  By  Virtue  of  this  Notion,  we  ihall  be  able  to  form 
a  much  more  diftind  Idea  of  Chrift's  Headfhip,  and  Su- 
periority over  the  Angels.    For,  to  fay,  that  Chrift, 
as  the  Eternal  God,  is  Head  of  Angels,  is  true  indeed, 
but  fays  nothing  peculiar  to  the  Son,  more  thaji  to  the 
Father  and  Holy  Spirit.     But,    when  once  we  come 
to  confider  Chrift,  in  another  Senfe,  as  the  Fir/  and 
wofi  Nohle  of  all  Creatures^  it  is  eafie  then  to  conceive, 
riiat  the  Sotd  of  the  Mejfiah^  by   tabernacling  in  Hu- 
man Nature,  and  defeating  Satan  therein,    could  not 
be  fuppofed  to  lofe  his  ancient  Prerogative,  but  be  re- 
iftftated  therein,  upon  his  Afceniion  to  Heaven,  with  a 
new  additional  Reward  for  his  late  Services,  and  with 
new  Marks  of  Honour  this  way.     So  that,  without  this 
Notion,  what  is  faid  of  Chrift's  Superiority  over  die 
Angels,  in  the  ift  and  2d  Chapters  of  the  Epiftle  to 
the  Hebrews^  and  in  other  Places  of  Scripture,  cannot 
be  underftood  in  its  true  Energy,     (v^   Aiid,  unlefs 
we  imbrace  this  Notion,  I  cannot  fee  how  we  can  ex- 
plain, to  any  purpofe,  the  Great  Article  of  the  Exi- 
nanition  or  Humiliation  of   Chrift,  E,  G,    when  the 
Apoftle  fays,  FbiL  2.  6,  7,  8,  9,  &c.  That  Chrifi,  tho  in 
the  form  of  God.  (?.  i,  that  of  the  Shechioah)  did  condefcend 


Chap.  5.  The  Loganthropos.  46 1 

[9  faVy  as  to  hunihk  htmfdf,  and  make  him f elf  of  jto  Repu-- 
tat  ion  y  by  taking  upon  him  the  form  of  a  Servant^  &C.  And 
that  Tknforc  (  m:irk  the  Expreflion  )  God  has  now  highly 
exalted  hifn^  and  given  him  a  J<Jawe  which  is  above  e'very 
Name^  &:c.  To  underhand  either  this  Iluniiliation  or 
Exaltation^  or  Reward  of  the  Godhead  of  Chrift^  or  of 
Chrift  confidered  as  God^  either  ElTentially  or  Pcrfb- 
nally,  is  impoilible  ;  feeing^  as  llich^  he  is  altogether  un- 
changeable. Nor  can  any  figurative  Explication  be 
given  of  the  Words  in  this  Senle  :  For  there  can  be  no 
figurative  Adumbration  of  a  Falfhood  and  Inconfiften- 
cy^  'VIZ..  of  the  Mutability  or  Changeablenefs  of  what 
i$  ablblutely^  and  in  all  refped:s^  unchangeable  ,*  nay, 
and  as  the  Apoftle  James  excellently  lays^  is  without  any 
Jhadow  of  titmingy  Jam.  I.  17.  for  what  is  ftid  of  the 
Father,  is  equally  true  of  the  Son^  in  this  Senfe. 
What  then  can  the  Apoftle  poffibly  mean^  but  this,  that 
Chrift,  who,  as  the  Shechinah^  was  in  the  form  of  God, 
and^  as  God,    was  equal  with  his  Father,  did  readily 

j  condefcend  fo  far,  in  compliance  with  the  Will  of  God, 
as  to  quit  the  firft  Place  in  the  Creation  of  God,  which 
he  held,  as  the  Firft  and  moft  noble  Sgirit  ,♦  and  that 
thus,  for  a  time,  having  divefted  himlelf  of  his  Glo- 
rious Appearance,  He  condefcended  to  affume  and  ani- 
mate a  Human  Body,  and  that  in  the  mean  Appearance 
of  a  Servant  or  poor  Man  ;  nay,  and  humbled  himfelf 
fo  far,  as  to  fuffer  in  that  fame  Body,  even  to  the  Death 
of  the  Crofs.     And  now  comes  in  the  Apoftle's,  [There-. 

[fore]  Therefore  J    fays  he,    God  has  alfo   highly  exalted  hiWy 

l&C. 

I  And  I  cannot  but  think,  that  the  Apoftle  John  had 
this  in  his  Eye,  when  he  fays,,  i  £/?.  Ch.  4,  v.  2,  3. 
That  t^ery  Spirit  ( i.  e.  every  Perfon  pretending  to  the 
Spirit )  "iifhich  CQvfiJJethy  that  Jefus  is  the  Chrifi^  or  Mef- 
liah,  v^ko  is  now  come  in  the  Flejh^  is  of  God^  ( i.  e,  fuch 
a  Perfon  fpeaks  the  very  Truths  which  God  requires  us 
to  believe  and  own. )  Whereas,  upon  the  other  Hand, 
E'very  Spir'tt  (i.  e.  Pretender  to  it)  which  confejjeth  not  that 
Jeffis  is  tlie  Chrifi   come  in  the  Flepj^  is  not  of  God^   hut  is 

the 


4.61  The  Loganchropos.         Book  III. 

the  Spirit  ( i.  e.  is  aded  by  the  Spirit )  of  Antkhrift^  the 
Enemy  of  God  and  Chrift.  For^  when  he  tells  us ; 
that  evey  true  Chriftian^  that  is  a6ted  by  the  Spirit  of 
God  and  Truths  oiioKoy^.  Img^sv  x^i^ov  iv  aztpK]  £?\h- 
Kv^oTUy  doth  confefs  Jefus  to  be  the  Mejfiah  come  In  the 
Flejhy  or  come  into  the  Flejh  ;  it  is  as  much  as  to  fay^  that 
every  true  Chriftian  did  then  confefs  and  own,  that  Je- 
fus was  the  Mejfiah ^  now  come  into^  and  dwelling  in  a 
Terreftrial  or  Human  Body  :  Which  does  neceffarily 
denote  this^  that  the  Meffiah  was  exifting^  before  he 
came  into  the  Flefli^  or  affumed  a  human  Body  ^  and 
P^  that  it  was  the  common  Opinion  then^,  that  the  Soul  of 
^  the  Meffiah  was  to  tabernacle  in  a  Human  Body ;  and 
that  even  the  Adverlaries  of  Chrift  agreed  in  this  com- 
mon Principle^,  tho  they  denied^  that  the  Bodj  of 
Jeftis  was  that  peculiar  Body  that  the  Soul  of  the  Mejfiah 
dwelt  in.  Hence^  as  our  Lord  prophefied^  Matt.  24. 24, 
a 6.  msixiy  falfeFrofhets  '^voit,  who  gave  out  themfelves 
to  be  the  Mejfiah.  So  that  John  gives  thofe  he  writes 
to,  this  Criterion  of  true  and  falfe  Chriftians ;  That 
that  Man  was  of  God,  who  own'd  that  J  ejus  was  real- 
ly the  true  Afejfiah  incarnate  ;  and  that  he,  upon  the  o- 
ther  hand,  v/as  ad^id  by  an  Antichriftian  Spirit,  who 
did  affert,  that  eiiher  Himfelf,  or  any  other  Perfon,  be- 
fides  JefuS)  was  the  promlfed  Meffiah. 

And  now  havings  I  think,  proved  the  Tre-exljlence 
of  the  Soul  of  the  Mfiiah^  and  fhewed,  that  this  Tre- 
exifient  Spirit  was  no  other  than  the  Cjri^inal  or  firfi-  crea- 
ted Shechinah^  tlie  Grand  Oif^an  of  the  So7i.  of  God^  as  to 
his  external  Operations ;  by  a  Relation  to,  and  Union 
with  whom,  even  the  fecond  Perjon  of  the  Trindty  him- 
felf, comes  under  theJSlame  of  the  Logos  or  Shechinah^ 
and,  ( in  Allufion  to  the  Form  wherein  this  Spirit  ap- 
peared )  under  the  Name  alfo  of  the  Vrimeval  or  Origin 
nal  Man  :  I  fay,  thefe  things  being  thus  far  cleared  up, 
I  hope  I  may  be  allowed  to  fay,  without  the  leaft  Va- 
nity, that  I  have  made  no  inconfiderable  Advance  to- 
wards our  underftanding  the  facred  Scheme  and  Gofpel- 
Chrljhlo^r^  to  better  purpofc  than  heretofore.-  For  all 

our 


Chap.  5.        the  Loganthropo^.  ^5^ 

our  Syftems  and  Comments  have  been  hitherto  extreme-* 
ly  confin'd,  dark  and  perplex'd^  in  treating  of  the  In- 
carnation of  Chrift-,  and  what  relates  thereunto^  for 
want  of  fuch  a  Clue^  as  the  Goodnefs  of  God  has  in- 
able«[  fo  poor  and  weak  an  Inftrument  as  I  am,  to  pre- 
fent  the  Chriftian  World  nnth ;  however  it  may  be  judg'd 
of,  or  cenfur'd  by  fome  Men^  efpecially,  if  only  cur- 
forily  and  (lightly  confider'd.  And  I  queftionnot,  but 
that_,  if  this  Notion  had  been  as  much  clear'd  up,  in  the 
Days  of  the  firft  Nice7!e  Council^  it  had  been  a  Means  of 
Reconciling  the  Moderate  Aria7js^  and  the  Anti-Arians  • 
if  not  alfo  of  preventing  altogether  the  Growth  of  the 
Arkn  Error  it  felf.  And  confequently  thofe  cruel 
Wars,  MalTacres  and  Perfecutions ,  on  both  Sides, 
which  enfued,  when  ever  the  one  or  the  other  Party_, 
by  the  means  of  having  an  Emperor  of  their  Opinion^ 
got  the  Afcendant  in  the  Empire.  And  I  would  fain 
hope,  that  this  Notion  which  I  have  fo  far  illuftrated, 
may  be  a  means  to  convince  every  Socinian  or  Arian^ 
that  will  be  pleas'd  to  perufe  and  confider  what  I  have 
faid,  with  an  honefc  Defire  to  be  informed. 

But,  in  order  to  fee  the  Advantage  of  this  Scheme, 
with  Refpec^  to  our  Knowledge  and  Improvement  of 
the  Gofpel,  and  what  relates  to  it,  I  fiiall  propofe  thefe 
things  following  to  Confideration. 

I.  That,  by  what  we  have  faid,  we  may  more  ea- 
fily  conceive,  both  the  Bjdity  of  the  Zhnon  of  the  Son 
of  Gody  and  the  Man  Chrljty  and  how  this  is  confiftent 
with  the  Unchangeable nefs  of  the  Son  of  God  thus  uni- 
ted. For  the  U7tion  between  the  Son  of  God  and  the  Man 
Chrifiy  being  the  Refult  of  the  proper  U>;i<5;^  of  the 
Shechinah  with  a  Human  Body^  made  and  form'd  by  his 
fpecial  Efficiency  ^  the  Son  of  God  admitted  no  Change 
at  all,  properly  fpeaking,  but  only  came  under  a  pe- 
culiar Relation  unto,  and  extrinfical  Denomination 
from  the  Flefh,  by  Reafon  of  its  being  aifumed  by  the 
Created  Shechinah^  who  had  been  fo  far  united  to  him, 
from  the  firft,  as  to  be  his  Organ ^  in  all  extrinlical 
Operations.  God  is  called  the  Creator^  from  his  Crea- 
tine; 


464  T^f^^  Loganthropo$*         Book  ttt. 

ting  the  World.  But  this  Relation  to,  and  Dcnoniinati- 
oa  from  the  Creation^  does  not  fuppofe  any  Change  in 
God.  And  thus^  tho  the  Relation  between  the  Son  of 
God  and  the  Man  Chrift^  be  more  peculiar  than  this^ 
between  God  and  the  Creature  in  General  :  Yc!  ft  ill 
this  can  fuppofe  no  re-al  Change  in  the  fecond  Pcrfort 
of  the  Trinity,  but  only  a^  moil:  ftri^i  and  fpecial  Re- 
lation. But  then  it  fuppofes  a  Real  Change  in  the  Crea-^ 
ted  Shechinah,  feeing  he  came^  by  Virtue  of  his  infor- 
ming a  Human  Body^  to  be  really  the  Son  of  AUn  j 
whereas  before  he  had  no  fuch  Foundation  of  a  Re 
lation  to  Men.  The  Schoolmen  having  no  Notion  at 
all  of  the  Sbechinah^  do  in  this  Cafe^  as  in  others^  vlx... 
fubtilize  things  into  fo  many  little  empty  Diftindions, 
until  they  lofe  themfelves^  as  well  as  their  Readers^  and 
the  Truth  it  felf  To  make  amends  foi'  which^  they 
commonly  come^  at  lengthy  to  reprclent  their  Mind^  by 
Similies ,  wherein  they  are  fometimes  happier  than  in 
their  Reafoning.  T\ms{t)  Akxanckr  of  Hates  fays^  that 
in  fome  Unions y  there  Is  a  Change  in  both  Extrewes^  when  urn- 
ted^  as  in  JVater  and  Wine  :  But  in  other  Unions^  of  ont 
'Extreme  onlj^  as  in  that  of  the  light  of  the  Sun  -with  the  Air  ^ 
there  being  indeed  a  Change  in  the  Air^  which  from  beinz 
dark  is  rendered  luminous  ^  hut  none  in  the  Sim^  which  onff 
takes  a  new  Denomination  from  what  it  did^  before  its  herng 
fo.  I  fhall  only  fo  far  improve  his  Illuftration_,  as  to 
add  this  to  it^  that  as  the  Body  of  the  Suji  is  united  to 
the  Air,  thro'  the  Intervention  of  its  luminous  Rays  or 
Particles,  that  permcat  the  Air,  and  do,  as  it  were,  in- 
corporate with  it ,'  fo  the  Son  of  God  is  united  to  the 
Man  Jefus,  by  the  Shechlnah's  tabernacling  in  Fleflt. 
and  informing  the  dune. 

2.  WTiat  we  have  faid,  concerning  the  Incarnation  01 
the  Shechinahy  fhews,  with  peculiar  torce,  the  IndilTolli- 
blenefs  and  Perpetuit)'  of  this  Union ;  becaufe  it  gives  us  a 
farther  View  of  the  Wifdom  of  God  in  this  matter. 


Co  Sum.  Theol,  P.  3.  (i  i*  Mem.  3.  Art.  1. 

Foi 


Chap.  5.  The  Loganthropos.  ^6e 

For  here  we  fee,  that  the  So?f  of  God  is  united  with  the 
moil  ferfeH  created  Spirit^  and  that  this  moft  PerfeS}  Spi^ 
rit  is  now  the  wfoymifig  Soul  of  the  Man  Chrifi,  So  that 
the  Union  of  the  Eterrhd  Son  of  God  with  that  Sfirit^  that 
was  his  Otv^.r/7,  in  making  Jvgels  and  the  Material^mrld 
as  well  as  M^m  at  firll  •  is  made  the  Foundation  of  a 
twofold  Union  more,  frf  of  God  and  Man,  ^n&fecon^^ 
ly  of  Men  and  Angels  ^  feeing  the  proper  or  immedi- 
ate Head  oi  Angels  is  now  become  a  Man. 

And  here  therefore,  that  I  may  prc-occupy  and  prc« 
vent  an  Objedion,  that  might  be  taken  from  the  Apo- 
Itle's  Words,  Hth.  2.  16.  I  would  have  the  Reader  to 
remember,  that  I  never  meant  to  propofe  that  Glorious 
Spinr,  who  now  informs  the  Human  Body  of  Chrift 
as  an  ^ngel,  but  as  One  far  more  Glorious  as  to  Nature^ 
•  ^^^f  ^^.t!^'  Degrees  cf  Perfedion,  than  the  Angels : 
which  Ihews  his  Condefcention  the  more  in  beine* 
wilhng  tor  our  fakes,  to  pafs  for  a  time,  from  the 
Olonous  Throne  whereon  he  was  feated  above  An- 
gels, to  the  low  ^tate  of  a  mean  Man  on  Earthy 
and  lo  to  be  made  a  little  lower  than  the  Aneels,  HeK 
2. 9.  °     ^ 

If  any  ask,  but  how  can  we  conceive  of  the  Union 
between  the  Son  of  God,  and  theManJefus,  as  indiflb- 
hible,  at  that  time,  when  Chrift  died,  and  when  his 
Spirit  and  Body  were  adually  feparated.  I  anfwer. 
That  tho  the  Soul  and  Body  of  a  Man  be  adually  fepa- 
rated  by  Death,  yet  this  is  for  a  time  only  in  order  ta 
be  united  again  ,•  and  that  even  during  this  Separati- 
on, the  Relation  between  thcfe  effential  Parts  of  Man 
doesremami  and  that  hence  it  is,  that  the  Bodies  of 
Men  are  to  be  raifed  again,  at  the  laft  Day,  as  related 
to  thole  individual  Souls  that  did  formerly  inform  and 
anima^them:  for  if  the  Relation  between  Man  and 
aAi^'^'^^  and  Child,  is  the  fune,  when  at  thegreat^ 
eitdiltanceoneh-om  another,  as  when  prefent^  fure 
luch  dole  and  intimate  Relatives  as  Soul  and  Body.muft 
bc^luppofed  ever  to  retain  this  Relation,  even  when 
the  Form  of  the  Body  is  loft  to  Senfe,  sjnd  the  Matter 

of 


456  The  Loganthropos.        Book  IIL 

of  it  only  remains.  But  here  I  defire  it  may  be  parti- 
cularly confider'd^  that^  at  that  very  time^  when  the  Soul 
and  Body  of  Chrift  were  feparated  by  Deaths  the 
Otiion  of  both  thefe  with  the  Son  of  God  did  aduallv 
remain  :  So  that  the  adual  Union  of  each  of  thefe 
with,  him  continued^  even  when  it  ceas'd  between  thefe 
two  effential  Parts  of  the  Man  Chrift  ;  for  it  is  not 
confiftent  with  the  Immutability  of  the  Son  of  God^ 
for  us  to  think^  that  his  Union  with  either  of  thefe 
did  aaualiy  ceafe  ;  tho  it  is  not  derogatory  either  to 
the  Soul  of  Chrift^  (how  Glorious  foever)  or  to  his 
Bodyy  to  fuppofe  and  conclude;,  (as  indeed  Neceffity 
obliges  us  to  do)  that  they  were  adually  feparated.  It 
was*in  this  cafe  (to  illuftrate  the  matter^  as  far  as  it 
will  admit  to  be  adumbrated)  as  with  a  Man  that 
draws  a  Sword  out  of  its  Scabbard^  and  holds  one  in 
one  hand,  and  another  in  another.  The  Man  himfelf 
is  adually  and  immediately  united  with  both  thefe  ;  at 
the  fame  time  that  the  Sword  and  Scabbard  are  fepara- 
ted. However,  as  the  Sword  and  Scabbard  are,  tho 
not  immediately  united,  yet  not  only  related,  as  much 
as  before  the  Separation,  but  alfo  mediatelj^  united,  i.  e. 
in  this,  that  one  and  the  feme  Perfon  is  united  to  both  : 
So  may  we  fay,  that,  befides  the  Relation  between  the 
Soul  and  Body  of  Chrift^  when  feparated  by  Deaths 
there  was/ tho  not  an  inmiediate  Union,  yet  a  kind  of 
mediate  one,  by  reafon  of  this,  that  both  Parts  were 
adually  and  immediately  united  to  the  Perfon  of  the 
Logos  or  Son  of  God,  i.  e,  to  the  Logos,  confidered  as 
fucL  By  which  it  appears^  that  both  the  effential  Parts 
of  the  Man  Chrift,  were  then  more  immediately  uni- 
ted to  the  Son  of  jCjod  than  to  another  j  and  confequent- 
ly  that  their  Union  with  him,  is,  in  it  felf,  the  Foun- 
dation and  Security  of  their  continuing  united  now,  and 
of  the  Indiffolvablenefs  and  Perpetuity  of  this  Union. 

But,  as  we  ufe  to  fay,  Omne  fimlU  claudic^a,  every 
fimilitude  halts  and  is  lame,  in  relation  to  a  perfed  Ex- 
planation or  Illuftration  of  the  Nature  of  things^  and 
dierefore,  when  we  have  faid  all  we  can^  we  mult  own 

thi5 


Chap.  5.  7he  Loganthropos,  ^d^y 

this  to  have  fomething^  and  indeed  a  great  deal  in  it^ 
inexplicable  and  too  high  for  human  Thought.    It  is  a 

TO  p.a6os^  a  Depth ^  both  of  the  TVifdom  and  Tower  of  God^ 
which  is  rather  to  be  belived  than  explained  :  tho  mo- 
deft  Inquiries  arc  not  only  allowable  but  commendable. 
However/  after  having  done  my  part  this  way^  I  pro- 
ftrate  my  Soul  before  the  Glorious  Father^  and  his  Ado- 
rable Son.and  the  Holy  Spn-it  that  proceeds  from  both  • 
humbly  begging  Pardon,  in  cafe  I  have  thought  or  faid 
any  thing  amifs  •   which  I  do  with  moft  inexpreffible 
Pleafure,  as  finding  this  my  Performance  accompanied 
and  followed  with  inward,  pure  and  fweet  Satisfedion 
of  Mind  j  and  as  being  conlcious  to  my  felf,  that  I  have 
honeflly  defigned  the  Glory  of  my  Mailer,    and  the 
Propagation     of    that    fupematural   TVifdom,    which   is 
pure  and  peaceable,    both  in  this  and  in  all  other  my  Me- 
ditations.   With  Thanks  and  Praife  therefore  to  my 
God  and  Saviour,  for  what  Light  he  has  given  me,  as  to 
this  great  Head  of  Divinity,  I  put  an  end  to  my  more 
abltraa  Speculations  this  way  :  and  thus,  vailing  my 
Reafon  to  Revelation,  and   firmly   believing  the  In- 
carnation of  the  Son  of  God,  and  adoring  both  him 
that  lent  us  fuch  a  Saviour,  and  this  Bleffed  Sent  Meffi-> 

what  i  had  to  lay,  in  relation  to  the  two  fpeculative  Iiv 
quiries  propofed  ^  I  proceed. 

In  the  5  i  Place,  to  add  fome  VraBicalThomJjts  m 
Relation  to  this  Great  Article  of  my  Creed.  "^  ' 
^  And  here,  (i.)  Let  us  admire  the  wonderful  Con- 
delcention  of  God  .  the  Son,  and  even  of  the  Ami-^ 
ent  Shechinah,  in  this  ftupendious  Union.  But,  that 
our  Pradical  Confidesations  may  be  regulated  by 
Judgment,  let  us  obferve,  how  much  more  reafo- 
nable  my  Scheme  is,  than  that  which  has  hitherto 
obtain  d  in  the  Church.  For,  whereas  our  Pradical 
L'lvines  are  obferved  thus  to  have  harangued  their 
Hearers,  as  their  Printed  Difcourfes  do  flill  in-, 
form  us  •       Oh  1    How  wonderful !  That  God  iliould 

become  a  Man  !    That  tiie  unborn   and  uncreated 

li  "one. 


46S  The  LoganthropcK.        Book  111. 

''  one^  fhould  be  created  and  born  !    That  the  Eter- 
'"^  nal  God  fhould  become  an  Infant  I  With  abundance 
iiiore   to  this  Purpofe  :    I  fay,    whereas  they  fpoke 
after    this   manner,    we  can    hardly    make  Senfe  of 
their  Words,  according  to   their  Notion.     I  own  they 
meant  very  well,  ^and  I  doubt  not  but  that  they  did  very 
much  affed  their  Hearers,  and  did  abundance  of  Good 
likewife.     But,  ftiil,  I  muil .  be  bold  to  fty,  that  then- 
Notion  will  hardly  bear  them  out,  in  fpeaking  as  they 
did.     For,  tho  the  Eicrnal  Son  of  God  was  united  to  the 
ManChrlfi,  vet  he  was  not  that  Man,     Nor  could  he^ 
by  reafon   of  this  Umon^  be  faid  to  be  horn^  become  an 
Infant,  &c.     But  now,  if  we  admit  of  our  Scheme^ 
we  fliall  immediately  apprehend  the  Reafon  of  the  Scrip- 
tural Phrafes,  which  laid  the  Foundation  of  our  Pradi- 
cal   Divines  running  out   and  expatiating  upon  this 
Subjed,    after  this  manner.     For,    the  Name  ot  the 
Looses,  Shechlnah   and  So7i  of  God,  being  ufed  reciprocal- 
ly Yor  the  rhlrd  Fcrfon  of  the  Trinity,  and  that  Firfi  and 
mofi  Glcrlcus  Sphh]  that  is   now  the   Soul   of  Chrifi  ;  it 
may  juftly  beVaid,  that  this  IVir^^x^v^/ Spiri;,  having  adu- 
ally  become  M,m,  by  its  informing  a  Fluman  Body,  (by 
which  it  comes   under  the  Notion  of  a  Human  Soul) 
did   really  become  an  Infant.     So  that  we  may  thus  tar 
fbeak  without  any  hard  or  uncouth  Figure,  and  indeed 
aimoft  without  any  Figure  at  all:  That  he  that  was 
God,  (i.  e.  in  the  Form  of  God,  or   with  the  Glory  ot 
God  upon  him,  as   being  the  external  Organ  and  Re^ 
prefentation  of  the  Son  of  God)  became  a  Man  :    I  hat 
he,  that  was  unborn  was  born  of  a  Woman  :  That  he 
that  was  created  from  everlailing  (taking  the  Word  not 
for  the  prcper  Eternity  of  God,  but   for  E'vaermtj,  i,e. 
the  Creation  of  the  Soul  of  the  Meffiah  before  the 
World,  or  any  thing  elfe,  was  made)  was  made  an 
Infont    &c.     And  indeed,  in  this  Senlb,  we  may  v^ry 
properly  and  naturally,  and  much  more  clearly,  than 
by  any  other  Scheme,  explain   what  the  L.^..  or  5^^^^ 
.L./fays  himfelf,  concerning  his    own  Produdion, 
p  '.  8.  L,  &c.  The  Lord  pofjjed  m.  (or  as  the  Tar^m 


Chap.  5.         The  Loganthropos.  ^69 

fays  plainly,  («)  Created  me)  in  the  Segimins:,  Cor  rather 
Me  Che  Begmning)  ./ ^/.  mjs,  ieforeallhisothll 
Works  cf  old  ln>as  fet  up  from  Everfafting  (or  before 
he  Date  of  the  World's  Creation,  as  the  W  J  2 
huates,  as  indeed  the  following  Words  determine  the 

tor,  as  the  Hebrew  founds,  to  he  the  Be^mnim:,  or  to 
have  the  Supreme  Principality  and  Sway,  evel^befoS 
the  Earth  was  ereated.)  When  there  ..ere  I'o  DeZsfZs 
hrousM  forth  ■  .vhen  there  ,vere  no  Fountains  ahouLing  "itl 
Water  ^before  the  Mountaim  v^ere  fettled  ^  before  eJr  there 
^ere  Hdls  .,as  I  brought  forth,  &c.  What  we  render  in 
■ver.^^,  and  2,-.  brought  forth,  the  Targum  renders  bv 
bemg  born,  m  the  firft  Verle,  and  by  big  creauT\l  the 
next  But  the  Hebrew  Word  is  the  faie  in  bcih,  and 
IS  ju%  render'd  by  Ar.  Mont.  Formata,  i.  e.  framed 
form  d  or  made:^  As  theS.;.«.^,w  to  the'fame  pu™fe 

whl  ^r  ^y  """r-"'  ^^'^'^  '^'  °f  *^  fame  import.  Q 
what  elfe  can  he  mean,  when  in  the  ^of/ZVerfrhe 
reprefents  himfelf,  as  one  brought  up  -^ith  God,  or  as  the 
Targum  fays,  as  one  nourifh'd  up  at  his  fide.  Surely,  if  this 
^fTi  ° /he /,/ c«.f,i  Spirit,  who  is  now  the 
Soul  of  the  Mcffiah  no  Exprefflons  can  be  more  S 
as  well  as  natural.  Whereas,  if  we  underftand  theS 
irnmedtately  of  the  Logos,  as  the  Second  Perfon  oS 
Trmity  •  we  muft  get  over  abundance  of  Figures   that 

^.nH?f  "M^r'f '^"  P'°P^^^y  ^'^her  explain'd  or  accom- 
modated ;  befides  our  being  involv'd  vvith  endlefs  S 
t  cifms  and  Difputes  about  Words.  And  I  am  fure  no- 
thmg  can  be  a  more  natural  Expofition  of  the  ;i/ Ve"fe 
than  what  refultstrom  my  Principle  or  Rule  of  under' 
ftandmg  this  Paffage,  •vL  that  we  are  to  underftand' 

Ar"lln"rfr''im"  'i  '*'  ''"'?  ■^""■T"  of  'fe  ^ehrer^  Word  VJp,  „ych 

ning'of  his'w^ysrKdt-  to  Ms^VWoSr  t'l':,!^'!!  r^" 
^viover.ruU  tHm.    Wbickis c,.my  my  ZZ%:ii:'m;!er!^'-'^'''' 

^''  ^'^  this 


470  The  Loganthropos.        Book  III. 

this  VVifdom  to  be  the  Created  Shech'mah^  in  the  imme- 
diate 2ind  fr-fi  Sen  fe ;  but  that^  by  Virtue  of  the  Unio?i  of 
this  Spirit  with  the  Seco^id  Pcrfnn  of  the  Trinity ^  we  may 
underftand  thisalfo^  to  have  an  Afpedl  towards  him^  in 
a  remoter  Senfe.  For  this  will  eafily  dired  us  to  the  full 
meaning  of  ver.  1,1,  when  the  Logos  f9.ysy  That  he  did ^ 
even  of  old^  Rejoice  in  the  habitable  Varts  of  the  Earthy  and 
that  his  Delights  were  with  the  Sons  of  Mev. 

But  now^  to  return  from  this  digrellive  Explication 
of  Yrov.  8.  22^  &c,  tho  I  hope  no  unprofitable  one  ,•  let 
us  obferve  how  truly ^  as  well  as  popularly^  a  Man 
may  expatiate  according  to  my  Scheme^  upon  fetting 
forth  the  wonderful  Condefcention  of  the  Logos ^  in  be- 
coming Man.  May  we  not  fay,  with  admiration  : 
How  ilupendious  is  it  to  think_,  That  the  Ancient  of 
Days  fhould  become  an  Infant  ^  That  he  that  created 
all  things^  and  without  whom  nothing  was  made  that 
was  made^jfliould  be  conceived  and  formed  in  the  X^^omb 
of  a  Woman  :  That  he,  who  was  fo  glorious  with  and 
fo  dear  to  God,  fliould  appear  in  the  Form,  not  only  of 
a  Man,  but  of  a  mean  and  poor  Man  ,•  That  he  fhould 
run  thro'  Infancy,  Childhood  and  Youth,  up  to  Man- 
hood j  and  after  all  this,  that  he  fliould  fuffer,  and 
that  in  fuch  a  manner,  by  thole  he  came  to  do  good 
to.  Befides,  we  may  thus  expatiate  likewife  upon  his 
becoming  Flejhy  John  i.  14.  For,  if  even  a  precious 
Diamond,  or  other  Jewel,  be  look'd  upon  as  if  it  were 
depreciated,  when  it  is  fet  in  bafe  or  courfe  Metal ; 
may  it  not  much  more  be  look'd  upon  as  a  Degradation 
for  the  Logos y  to  be  fet,  if  I  may  fay  fo,  in  Human  Flejlj, 
Juftly  therefore  may  we  cry  out,  as  ^nfiin  fomewhere 
does  3  Deus  j  quid  Glorio/im  ?  Ca?o;  quid  Vilim  ?  Deus 
in  came  y  quid  Adirabilim  ?  That  is :  God  ,*  What  more 
Glorious  ?  Flefli ;  what  more  mean  ^  God  in  the  Flefh ; 
What  more  wonderful  ^  Only,  as  I  iaid  before,  fuch 
popular  Expreffions  as  thefe,  are  feen  to  have  Truth  for 
their  Foundation,  according  to  our  Scheme,  which  is 
not  fo  eafily  apprehended,  according  to  the  vulgar  No- 
tion of  the  Incarnation  of  Chrift. 

And 


Chap.  5.  The  Loganthropos.  471 

And  here  let  us  confider  the  Import  of  thatExpref- 
{\0n,  Hcl^.  2.  17.  in  all  things  it  behoifed  him  to  h  mads 
like  twto  his  Brethye?7,  &:c.  ^Vhere^  if  the  Qiieftion  be 
putj  how  he  waSj  in  all  things  made  like  his  Brethren  ? 
I  anfwer,  i.  In  both  the  Ej]c?nial  Varts  of  Man  ,*  as 
having  a  real  Soul^  and  a  real  Body.  And  confe- 
quentl}%  in  the  ijite^ral  Parts  of  both.  For^  F/>/^ 
his  Soul  confifted  of  the  fame  Powers  and  Faculties^ 
which  ours  do  :  Tho  vaftly  more  perfed  ;  becaufe^/>/j 
finlefs  j  and  then  feco?tdIyy  more  elevated  and  refined^  as 
to  degree  j  and  thirdly ,  as  more  peculiarly  and  eminently 
irradiated  by  the  Logos.  And,  Secondly,  His  Body  con- 
fifted of  the  ftme  Parts,  which  ours  do,  and  thefe  as 
fenfible  or  rather  more  than  ours.  For  we  muft  fuppofe, 
that  he  that  had  Human  Nature  in  Perfection,  had  not 
only  the  beft  made  and  fymmetried  Body  of  all  ^len, 
but  that  to  fuch  a  Degree  of  Exquifitenefs,  in  refped  to 
all  the  Senfes,  as  to  have  a  quicker  Senfation,  both  as 
to  Pleafure  and  Pain,  than  others  of  a  duller  and  hea- 
vier Make.  So  that  when  he  fufFer'd,  he  was  fo  far 
from  having  a  more  languid  Senfe  and  Feeling  of 
Pain  than  others,  that  we  muft  fuppofe  him  to  have 
fuff'ered  more  than  any  others  could  do.  And  this 
might  be  a  natural  Reafon  (which  is  no  way  inconfiftent 
with  other  Reafons,  arifrng  from  the  Divine  Deilgn  and 
Providence  in  this  Tranlkdion)  of  our  Lord's  dying 
upon  the  Crofs  much  fooner  than  either*  of  the  two 
Thieves  did.  And  hence  we  are  led  in  to  have  a  greater 
Senfe  of  his  Agonies  and  Pains,  and  a  greater  Sympa- 
thy, this  way,  with  our  fuifering  Saviour.  So  that  we 
may  contemplate,  with  more  Affedion,  what  fliarp 
Pains  he  muft  have  felt,  when  his  Flead  was  crown'd 
and  pricKd  with  Tliorns  ^  when  he  was  buffeted  and 
v/hipp'd  ;  and  when  his  Hands  and  Feet  were  nail'd 
through.  But,  whatever  Perfection,  as  to  Degrees,  was 
in  our  Saviour's  Soul  and  Body,  above  Qi:her  Men  •  yet 
ftill  he  was  the  fame  this  way,  as  to  the  Properties  of 
Human  i\ature,  as  to  Kind,  For  his  Soul  aded  as  real- 
ly by  bodily  Organs  as  our  Souls  do,  and  was  alfo  as 

I  i  ?  really 


^.yi  The  Loganthropos.         Book  III 

really  aded  upon^  through  the  Senfes  of  the  Body. 
And  his  Body  it  felf^  was  of  the  fame  Dimenfion^  Cir- 
cumfcription  and  Appearance^  in  the  main^  as  the  Bo- 
dies of  other  Men  are. 

2.  He  was  like  unto  other  Men^  in  point  of  finful 
Frailties  and  Infirmities_,  which  they  arc  liable  unto  : 
And  therefore  he  is  faid^  to  have  hcQn  fent  in  the  Ukencfs 
of  finful  Fk^jy  Rom.  8.  3.  i.e.  like  other  Men^  that  are 
Sinfulj  but  not  like  them  in  their  Sinfulnefs.  For  (i.) 
Negatively;  He  was  not  like  us^  i.  In  thofe  Things, 
that  2irt  properly  finful  Infirmities;  fuch  as  Pride^  Ambiti- 
on, Licentioufnels^  Covetoufnefs,  Envy,  Idleneis,  &c. 
Nor,  2.  In  fuch  Infirmities,  which  tho,  in  themfelves 
fmlefs,  doyQt  denote  Human  Nature  to  be  ImperfEl^  where 
they  are  ;  fuch  as  Blindnefs,  Lamenefs,  Deafnefs,  Le- 
profy^  Fevers^  Agues,  Stammering  of  Speech,  &c. 
For  Chrift  could  not  be  fubjed:  to  thefe,  no  more  than 
to  the  former  ,*  becaufe  he  was  to  have  Human  Nature 
perfe<51:,  as  well  as  fmlefs.  But  (2.)  Pcfitivelj  ;  He  was 
liable  and  fubjed  to  all  fuch  finlefs  Infirmities,  that  are 
univerfal  and  common  to  all  Men,  or  to  which  all  Men 
are  liable  and  obnoxious ;  Such  as,  i.  Griefs  and  Sor- 
rows, as  to  the  Mind ;  2.  Hunger,  Thiril  and  Weari- 
nefs,  as  to  the  Body  ;  And  ;,  Poverty,  and  Contempt, 
and  Calumny  and  Reproach,  as  to  the  outward  State  of 
the  Whole  Man^  in  this  prefent  World. 

I  might  add,  that  he  was  like  his  Brethren,  in  point 
of  Station  or  Condition  in  this  World  :  For  he  was  a 
kind  of  Compend  of  all  thefe  ,•  even  fuch  of  them,  as 
feem  to  be  inconfiftent  one  with  another.  E.  G.  He 
was  born  a  Prince,  and  yet  was  but  a  mean  Man  ,•  He 
was  Mailer,  and  at  the  fame  time  Servant  of  all,  &c. 
But  I  had  occafion  already  to  take  notice  of  this,  in  a- 
nother  Place.  His  Motto  feems  to  have  been  this  ,• 
M.dim  ejj'e  qiiam  videri^  i.  e.  I  had  rather  be,  than  ap~ 
pear  to  be  ^  I  chufe  to  do  good^  without  being  fam'd 
tor  fo  doing. 

(2.)  From  what  we  have  faid,    we  cannot  but  fee, 

admire  at  and  celebrate  God  for  the  Wonderful  and  Gra- 

-v  .    .  cicus 


chap.  5-         T/;e  Loganthropos.  /j.7^ 

clous  Exaltralon  of  the  Human  Nattive^    in  the  Incarnati 
on  of  Chriil.     For  what  can  be  more  wonderful  than 
that  a  Being  luperiour  to  that  of  Angels^  both  as  to  Na- 
ture^  Antiquity^  Powers  Wifdom  and  all  other  Qualifi 
cations^   fliould  fo  tabernacle  in  a  Human  Body^    ai- 
our  Souls  do  in  our  Bodies^    and  fliould  thus  become  a 
Man.     It  is  commonly  and  truly  laid^  that  the  Human 
Nature  is  thus  exalted  above  the  Angelical.     But  my 
Scheme  is  thatonly^  which  fhews  clearly  and  fully^  how 
and  in  what  way  this  was  done.     And  indeed^   what 
more  wonderful^  than  to  think  ;   that^  whereas^  in  the 
Creation  of  Man^    M.dn  was  made  after  xki^  Image  of  the 
Logos ^  as  I  have  faid  above ,  In  the  Refioration  of  Man, 
or  in  laying  the  Foundaiiion  of  this,    the  Logos  fhould 
adually  become  a  Man^  in  the  way  I  have  confidered, 
in  order  to  reftore  us  to  that  former  Image,    which  we 
had  loft  by  the  Fall,   that  thus  we  might  be  re-poffeffed 
of  our  Priitin  Flappinefs,  by  being  intitl'd  to  the  Divine 
Favour. 

(5.)  From  what  I  have  fa  id  upon  this  Head,    as  well 
as  from  all  I  have  difcourfed  of  in  the  preceding  Chap- 
ters, we  cannot  but  fee,  and  gratefully  acknowledge  our 
Saviour's  Faithfulnefs  to  the  Interefts  of  the  Human  Fa- 
mily or  Nation,    upon  his  becoming  a  Man  himfelf. 
Which  is  fo  much  the  more  Illuilrious,   that  he  was  the 
only  Man,  that  aded  for  the  real  Intereft  and  Honour  of 
Mankind.     For  (as  I  hinted  formerly)  He  did  fo,  with 
fuch  an  unparallefd  Generofity,  as  to  (land  up  for  Men, 
iind  fuiFer  for  them  ,    when  aU  Mankind,  not  one  ex- 
cepted, did  either   oppofe  or  deferc    him.     Infomuch, 
that  he  was,    in  this  '^cnk^    as  much  the  only  Man  in 
the  World,    as  if  there  had  not  been  one  Man  in  it  but 
himfelf ;    or  as  Adam  was  when  he  was  hift  Created. 
So  that  he  was  even  in  this  refped,  as  well  as  in  others^ 
the  Second  Adam  ;    as  being  the  only  Patron  and  Patri- 
:u*ch  of  Fluman  llace ;    who,    ')uhcn  he  trod   the  Wine- 
Prefs  of  that  fevere  Service  and  Suffering  Work,   whicli 
he  undertook  for  us,  (to  allude  to  the  Expreflion,  ic''. 
65.  :5.)  He  did  it  alonCy  md  had  none  of  all  the  Feople  orth/i 


474  ^^-^^  Logantliropos.         Book  III. 

World y   to  affilt  him^    or  lo  much  as  itand  by  him^    to 
countenance  and  own  him. 

(4.)  From  what  we  have  faid^  we  cannot  but  fee  our 
Dutjy  and  find  our  felves  incited  to  tlie  Difcharge  and 
Performance  thereof.  But^,  in  order  to  our  further  Di- 
re(5lion  and  Affillance  this  way^  let  me  defire  every  feri- 
ous  Chriftian  to  confider  this  Point  in  a  Four-fold  P^^efe- 
rence^  'viz>.  i.  To  God  and  ChrifL  2.  To  Angels. 
3.  To  our  Brethren,   And^  4.  To  our  Selves. 

And  I.  If  this  Point  be  confide red^  in  reference  to 
God  and  Chrifi^  it  will  teach  us^  i.  Grathnde  ;  to  God 
who  fent  the  Logos^  and  to  the  Logos  who  was  willing  to 
be  fent  on  this  Errand.  2.  Love^  both  to  the  Sender 
and  to  him  that  was  fent.  For  by  this  it  combes  to  pafs^ 
that  Chrifi  is  not  ajhamed  to  call  us  Brethren ^  Hch.  2.  11. 
!;.  Obedience  to  all  the  Commands  and  Injunctions  of  our 
dear  and  bleffed  Mailer.  4.  Refignation  to  the  Difpofal 
of  this  wife  and  kind  Saviour^  and  Patience  under  the 
fame^  how  afflidive  foever  to  Senfe^  for  theprefent. 

2.  If  vv^e  confider  this  Pointy   in  reference  to  Angels ^ 
we  cannot  but  learn  thefe  Leffons  ^    i.  How  Dijinte- 
rejhd  we  ought  to  be^  when  God's  Will  and  our  Intereil 
feem  to  come  in  Competition.    For  as  the  Salvation  of 
other  Men  is  naturally  more  dear  to  the  Saints^  than  the 
Salvation  of  Apoftate  Angels :    So^  upon  the  fame  Rea- 
fon^,  the  Good  Angels  muft  be  fuppofed  to  have  pre- 
fer'dthe  Recovery  of  the  Fallen  Angels^  before  the  Re- 
covery of  Men ;;  in  cafe  thefe  had  been  equally  propofed 
to  them^   in  an  abftrad  View^    without  any  difcovery 
of  God^s  Intentions  the  one  v/ay^  more  than  the  other. 
5ut  God's  Will  being  once  kr.cwn^  their  Nature  ads^  as 
if  it  had  no  poize  the  other  way.     They  chearfuUy  fmg 
the  Nativity  Song  of  the  Redeemer  of  Men^  and  intire- 
ly  act  this  vv^ay  all  along^  being  zealous  and  adive  to 
promote  the  good  of  Men  ;     tho  they  could  not  but 
forefee,  that  this  would  tend  to  increafe  and  perpetuate 
the  Mifery  of  the  loft  Angels.   For  the  very  Incarnation 
of  Chrift  is  that  which  has  rendered  the  ftate  of  Devils 
deipcrate,  feeing  by  this  they  fee^,  that  God's  Determi- 
nation 


Chap.  5.         The  Loganthropos.  475 

nation  is  plainly  for  Man^  in  oppofition  to  ^  them. 
2.  We  fee  how  co7icerned  the  Angels  are  to  htov^  this  My- 
ftery  J  and  what  relates  to  it  further  ,  to  the  Ihanie  of  Men, 
who  are  more  immediately  concern'd  this  way  than 
they^  and  yet  are  regardlefs  of  this  Matter,  and  indeed 
of  all  that  relates  to  Religion,  and  the  Salvation  of  their 
Souls.  The  Angels  were  ever  dofe  Students  of  Divinity^  ^ 
and  therefore  were  they  reprefcnted  in  a  Contemplative  I 
and  Sedate  Pajfun  of  old,  when  feated  over  the  Jrk^  as 
intenfely  looking  down  upon  it,  Exod,  2f.  18.  To  which 
Teter  alludes,  when  he  fays,  that  the  Angels  dejire  to  look 
into  thefe  Things^  i  Ep.  I.  12.  Ey  v/hich  we  fee,  that 
they  look  upon  the  Gofpel  Truths,  as  Matters  of  the 
vafteft  Importance  j  tho  alafs !  The  generality  of  Men 
are  fo  ftupid,  as  to  live  and  ad,  as  if  they  were  altoge- 
ther regardlefs  this  way. 

%^  If  we  confider  this  Point,  in  reference  to  our  Bre- 
thren of  the  fame  Race  with  our  felves ;  we  are  taught, 
I.  To  extend  our  Concern  to  all  Men,  whether  Jews 
or  Gentiles,  Bond  or  Free,  of  our  Opinion  and  Pro- 
feffion,  or  of  a  quite  different  one,  &c.  as  far  as  we 
are  able.  We  ought  to  love  all  Men,  as  Men,  tho  our 
Enemies,  and  to  pity  andaflift  them,  all  we  can.  For 
our  Lord  has  taken  upon  him  the  Human  Nature,  which 
all  Men  partake  of,  and  is  Head  of  the  common  Family 
of  Adam^  from  whence  all  are  defcended.  And  there- 
fore, 2.  As  Chrift  was  the  common  Benefador  of  all 
Men,  let  it  be  our  Concern  to  propagate  the  true 
Knowledge  of  him  and  his  Truths,  as  far  as  we  can,  ac- 
cording to  the  Light  he  has  imparted  to  us  this  v/ay. 
And  here,  O  Bleffed  and  Glorious  Mafter  and  Saviour, 
I  dare  appeal  to  thee,  who  knows  all  Things,  that  this 
is  that  great  Motive  and  Incitement,  that  has  influen- 
ced me  to  iludy  at  the  rate  I  have  done,  and  that  now 
moves  my  Pen  to  write,  as  thou  art  pleas'd  to  dire<5l: 
the  fame.  And,  having  this  Satisfaction  within^,  and 
my  Witnefs  being  on  high  j  I  hope  and  beg,  that  I 
may  be  of  fome  ufe  to  thy  Church  by  my  Writings,  and 
that  I  may  be  inablcd  to  value  the  Cenfures  of  Detra- 

dors. 


47^  7/?^  Loganthropos,        Book  HI. 

Aors,  Envyers  and  Calumniators^  no  otherwife  than 
the  Apoftle  of  the  Gentiles  did  of  old^  who,  from  the 
Hke  fenfe  of  Integrity^  could  fay^  that  it  was  a  [mail 
thing  for  him  to  he  judged  by  Mans  judgment* 

4.  If  we  confider  this,  in  reference  to  our  felves^  we 
may  infer^  i .  That  we  ought  to  improve  this^  after  the 
Example  of  our  Mailer,  to  Self-denialy  even  fo  far  as 
to  be  willing  to  be  debafed^  in  cafe  God  require  it,  and 
think  it  for  his  Honour,  and  the  Good  of  his  Interefts. 
The  Apoftle  James  from  this  Confideration,  defires  the 
2l<fan  of  high  Degree^  to  rejoice  jphen  he  was  brought  low  ; 
^nd  exhorts  all  Men  to  rejoice^  when  they  v^ere  exercifed 
fvith  di'uers  Tribulations^  which  our  Verfion  renders 
Temptations.  And  the  Apoftle  Taul  had  attained  to 
pradife  this  Leffon  fo  far,  as  to  rejoice  and  glory  rather 
in  his  Infirmities^  than  in  all  his  Vifions  and  Raptures. 
But  there  is  a  greater  Example  than  both  thefe  fet  fee- 
fore  us  for  this  purpofe,  Thil.  2.  4,  $^  6,  7,  8.  Look  not 
tvery  Man  on  the  things  of  another ^  hut  every  Man  alfo  on 
his  own  things.     Let  this  mind  be  in  you^   which  was  alfo 

in  Chrifi  Jefus.     Who^   being  in  the  Form  of  God -^ — 

Tet   made  himfelf  of  no  Reputation^  &c.     For  our  fakes, 
and  in  obedience  to  his  Father's  Will,  he  was  content- 
ed to  be  defpifed  andrejeBed  of  Men^  If  a.  5*;.  :;.     And  he 
was    altogether  felf-denied  to  Authority,   Grandeur^ 
Riches,  worldly  Pleafures,  &c,  for  a  General  Good^ 
•viz,,  that   we  thro  his  Property  might  become  rich^  2  Cor. 
8.  9.  Is  it  then  any  great  matter,  if  we,  for  a  time,  be 
look'd  upon  and  treated,  as  the  Filth  of  the  World ^  and  as 
the  Off-fcouri7Jgs  of  all   things^    i  Cor.  4.  I?,  feeing  the 
moft  eminent  Saints,  in  all  Ages,  nay  and  even  Chrift 
himfelf,  had   no  better  Character  or  Treatment,  from 
the  Generality  of  the  Inhabitants  of  this  World  ?  2.  Let 
US'  improve  this  fo,  as  to  grow  in  our  abhorrence  of  Sin^ 
and  TVatchfdnefs  againft  that  deteftable  Enemy  of  God's 
Honour  and  our  Good ;  that  coft  our  innocent  and 
dear  Saviour  fo  much  Sorrow  and  Suffering,  in  order  to 
fave  us  from  its  Guilt,  Polution  and  Power,  and  thofe 
Miferies  that  it  has  intail'd  upon  Men.     And  therefore, 

5.  Let 


Chap.  5.  The  Loganthropos.  477 

3.  Let  us  improve  this  to  a  Concern,  that  we  debafe  not 
our  cwn  Nature,  which  Chrift  has  dignified  and  enobled 
fo  much.  Let  us  7wt  therefore  make  any  provifan  for  the 
Flijh,  to  fulfil  the  Lufls  t hereof ,  Rom.  i^.  14.  But  let  us 
cleanfe  our  (elves  frorn  all  Filth  hie fs  cf  the  Flejh  and  Spirit^ 
perfeBinz,  Holinefs  in  the  Fear  of  God,  i  Cor.  7.  I.  What, 
fays  Vatdy  fiall  I  take  the  Me7nbers  of  Chrifi,  and  wake 
them  the  Members  cf  an  Harlot,  i  Cor.  6.  17.  So  may 
vvc  fay ;  what,  fhall  I  take  the  Nature^  which  Chrift 
has  afllimed^  that  Nature  which  he  has  fo  highly- 
glorified^  and  (hall  I  make  it^  in  my  Perfon^  the  Na- 
ture of  a  Brute^  or  of  a  Devil  ?  It  has  pleafed  our 
Lord  to  partake  of  the  Human  Nature,  in  order  to 
lay  a  Foundation  of  our  becoming  Partakers  of  a 
Divine  Nature,  And  is  it  not  ftrange^  that  moft  Q 
Men  fliould  be  declared  Enemies  (at  leaft  in  fad^  if  v, 
not  in  Word  and  Profeffion  alfo)  to  the  Dignity,  \ 
Exaltation  and  Happinefs  of  their  own  Natures.  ^J 
Therefore  let  it  be  our  Concern  and  Study^  to  aft 
a  Counterpart  to  fuch  Men^  by  harmonizing  with 
Chrift^  and  his  End  in  coming  into  this  World.  It 
was  Chrift's  End  to  be  ufeful  to  Men^  therefore 
let  it  be  ours  likewife.  It  is  our  Honour  to  ad:  as  he 
did  :  for  thus  we  come  to  be  intitled  to  the  Digni- 
ty and  Relation  of  Children  of  God,  of  the  Bre- 
thren of  Chrift^  as  Heirs  and  Joint-Heirs  with  him. 
And^  as  this  is  our  Honour^  fo  our  Interefl:  like- 
wife  :  For  Grace  here  and  Glory  htreafter  are  the  Por^ 
tion  of  fuch  Perfons.  So  that  upon  all  accounts  we' 
ought  to  lay  out  our  felves^  with  the  utmofl  diligence^^ 
in  the  Service  of  our  God^  after  the  Example  of  our 
Bleifed  Matter. 

And  now  I  have  done  with  what  I  had  to  propofe, 
in  relation  to  this  Great  Head  of  the  Incarnation  of 
the  Logos.  I  proceed  therefore  now  to  the  Confide- 
ration  of  fome  other  things  in  reference  to  Chrift's 
Perfon. 

II.  0^- 


4.78  7he  Logaiuhropos.         Book  IIL 

11.  Concerning  thofe  other  memorable  Articles  that  relate 
to  the  Perfbn  cf  Chriilj  viz.  fuch  as  ha^e  not  been 
dire(Stly  difc'ours\l  of  in  the  precedingChapters, 

I  havp  had  occafion  to  fpeak  fo  much  already  con- 
cerning Chrift,  and  what  he  faid  and  did  in  the  Worldj, 
that  I  was  willing  to  confine  my  felf  here^  to  a  Con- 
fideration  of  thofe  Articles  only^  that  I  had  fpoken  but 
little  unto  comparatively^  with  the  Excellency  and  Im- 
portance of  them. 

And  yet^  tho  I  confine  my  felf  to  a  few  Heads  only, 
I  ftiall  induftrioufly  labour  rather  to  touch,  than  infift 
upon  them  :  both  becaufe  they  have  been  fo  copioufly 
treated  of  by  others,  and  becaufe  I  have  yet  fuch  things 
remaining  to  be  difcours'd  of,  as  have  been  much  lefs 
clear'd  up.  All  therefore  that  the  Reader  is  to  expect 
from  me,  is  to  dired  hirn  to  fome  ferious  Remarks,  to 
be  inlarged  upon  and  dilated  by  his  own  Meditations, 
upon  thofe  Articles  of  our  Creed^  that  relate  to  Chrifi's 
Crucifixion^  and  what  followed  the  fame.  To  proceed 
therefore  orderly,  I  begin  with 

I.  Chrift's  Crucifixion. 

Of  what  Importance  it  is,  duly  and  clofely  to  con- 
template this  ftupendious  Providence,  I  need  not  fay  : 
For  I  fuppofe  the  Apoille's  Ellimate  this  way,  will  be 
of  weight  with  every  ferious  Chriftlan.  And  what  he 
thought  of  this,  he  fufficiently  infinuatcs,  i  Cor.  1.23, 
24,  25-.  Chap.  2.  2.  VhlL  ;.  8,  9, 10.  to  which  I  referthe 
Reader. 

Now  in  order  to  contemplate  Chrifl;  Crucified,  let 
us  confider  thefe  things. 

(i.)  That  Chriil's  Sufferings  were  pundualiy  fore- 
told. I  fhall  not  expatiate  upon  this  Subjed,  becauft 
it  has  been  fo  frequently  treated  of.  That  he  was  to  be 
'^iumbred  with  Tranfgre  for s.  was  foretold,  Ifa.  5':;.  i,  2,  ;. 

That 


Chap.  5[,         The  Logan thropos.  479 

That  He  was  to  die  and  he  laid  in  the  Grave ^  and  that  his 
Hands  and  Feet  were  to  be  pierced^  by  the  Combinati- 
on of  wicked  Men^  and  that^  by  reafon  of  his  Ago^ 
nies  and  Pains^  his  Heart  vhis  to  he  melted  doivn  as  Wax^ 
is  foretold^  Vfal.  22.  14^  if,  16.  not  to  mention  other 
things.  And  how  pundually  he  anfvvered  the  Types  of 
the  ^Fafcal  Law hy  Brazen  Serpent^  d^c,  every  one  may 
be  eafily  appiizd,  that  will  confider  the  Gofpel-Hiftory. 

(2.)  But  in  a  fpecial  manner,  let  us  confider  Chrifi 
Crucificdy  as  the  Great  Propitiatory  Sacrifice  for  Sinners, 
according  to  the  Sdope  and  Purport  of  that  admirable 
Prophefie,  Ifa.  <^:^.  i^  1^  5,4,  f,  &c,  A  Prophefie 
fo  plain,  as  that  it  looks  almoit  like  a  Hiftory,  and 
which  God  made  ufe  of,  in  a  great  Meafure,  to  the 
Convidion  and  Converfion  of  (w)  a  famous  and  noted 
Atheift,  not  very  long  ago. 

;.  But  let  us  contemplate  the  Sufferings  of  Chrift, 
and  particularly  upon  the  Crofs,  with  Refped  to  the 
moft  remarkable  and  eminent  Circumftances  attending 
the  fame. 

And,  I.  Let  it  be  duly  confidered,  that  T'wo  things 
were  equally  neceffary,  as  to  this  matter,  viz,,  that  he 
fliould  be  perfettly  Innocent^  and  yet  fufFer  under  the  No- 
tion of  a  Criminal,  Thefe  muft  be  fo  equally  poiz'd, 
that  the  generality  of  Men,  fhould  agree,  and  that  in 
the  molt  memorable  manner,  to  condemn  him,  as  a 
Criminal^  even  as  a  more  notorious  one  than  Barahhas : 
And  yet  the  divine  Interpofition  muft  be  fuch,  that  his 
very  Judge,  Pilate^  fliould  acquit  him,  and  declare  him 
Innocent,  at  the  fame  time,  that  he  accufed  all  hisPro- 
fecutors  as  wicked.  And  no  lefs  memorable  was  it, 
this  way,  that  Judas  the  Traitor  fhould  come  in  at 
length,  and  condemn  himfelf,  as  a  Villain,  declaring 
the  Innocence  of  his  Mafter :  The  Truth  of  both 
which  his  terrified  Confcience  forc'd  him  to  feal,  by 
making  him  his  own  Executioner. 


(TV)  Earl  of  Rochefter.     See  Dr.  PurnetV  Account  of  hint: 

2.  The 


480  The  Loganthropos.         Book  Ift 

2.  The  Neceffity  of  Chrift's  dyings  as  a  Propitiato- 
ry Sacrifice^  in  this  manner,  delerves  next  to  be  con- 
fidered;  at  the  fame  time,  that  the  Wills  of  all  the  A- 
gents  aded  freely,  and  under  no  violent  Compuhion 
from  above.  For,  tho  nothing  v^;as  done,  in  all  this, 
tut  ^rs  it  was  ordtred  from  abo'VCy  John  19.  ii,  according 
to  the  d^terjninate  Connftl  of  Gody  At5ls  2.  25.  Yet  the  Ar- 
gents ad:ed  according  to  their  own  Freedom,  hurried 
on  by  the  fcveral  Fufts  and  Prejudices,  that  bare  Rule 
oVer  them,  at  this  time.  I'hus  Judas  was  over-fway'd 
thro'  Covetoufnefs  5*  th^Jennjl)  Rulers ^  thro' Ignorance, 
Envy  and  Jealoulie  j  Tilate^^  thro' Fear  of  being  accufed 
to  his  jealous  and  tyrannical  Mafter  j  and  the  Topu- 
Uce^  thro'  a  bigorted  and  furious  Zeal,  Thus  he  was 
rejeBed  by  the  Builders^  in  order  to  be  a  Sacrifice  of  At- 
tonement,  on  whom  God  might  lay  the  Iniquities  of  us  all^ 
Ifa.  n-6. 

:;.  He  was  to  fufFer  a  Death,  that  was  peculiar  ;  e- 
ven  fuch  a  one,  as  was,  i.  Execrable  to  the  Jewsy  forfo 
was  it,  for  a  Man  to  be  ha?iged  upon  a  Tree^  according 
to  the  Senfe  of  the  Jewijl)  Lav/,  Deut.  21.  25.  And 
then,  2.  It  was  to  be  an  Igmimnlous  Death,  as  being 
the  Death  of  a  Slave.  %.  It  was  to  be  a  Death,  that 
was  peculiar  to  the  Gentiles^  that  it  might  be  an  Evidence, 
that  Judaa  was  now  fubjed:  to  Rome  ;  and  at  the  fame 
time  fhould  be  rendred  grating  to  the  Je^vs,  by  the  In- 
fcription  fetover  the  Crofs  ^  and  fo  much  the  more  foj 
that  they  themfelves  fhould  have  occafion'd  this  by  the 
Nature  of  the  Acculationthey  ufed  againft  Chriit.  4.  It 
was  to  be  a  painful  Death,  that  Chrift  might  have  a 
fenfible,  as  well  as  Theoretical  Knowledge,  oftheMife- 
ries  and  Pains  that  attended  one  of  the  moll  fevere  of 
violent  Deaths. 

4.  It  was  a  Death,  that  was  attended  v^ixh  peculiar  Jg- 
gra'vations.  For  certainly  it  was  very  aggravating  this 
way,  I.  To  be  purfued  to  Death  by  his  own  Country- 
men, and  thus  to.be  Tvounded  and  llain  in  the  Houfe  of  his 
Friends.  2.  And  for  them  to  kill  their  true  King,  out  of 
a  pretended  Loyalty  to  the  Tyrant  and  Ufurper  Tibe- 

rius^ 


Chap.  5.  T^he  Logan thropos.  481 

riusy  was  ftill  more  aggravating.  ;.  To  be  expofed  to 
the  Fury,  Derifion  and  ill  Ufage  of  Heathe?t  SoMkrs, 
and  to  die  by  the  Sentence  of  a  Foreign  Judge^  added 
to  the  height  of  Chriil's  Sufferings.  4.  To  have  not 
one  Perfon  in  the  World,  fo  much  as  to  enter  a  TrotC'^ 
fiation  againft  ,this  Procedure,  was  a  further  Addition 
this  way.  5*.  Efpecially,  if  we  confider  how  he  was 
defertedy  by  his  few  Dijciples  and  Followers  *  not  one  of 
them  {landing  by  him,  in  the  Hour  of  his  Suffering  and 
Trouble.  6.  Nay,  it  was  as  a  Load  above  all,  to  be  un- 
der the  Apprehenfion  of  God's  deferring  him^  as  to  fen- 
fible  Joy  and  Afliftance. 

f .  His  laft  Words  deferve  a  peculiar  Confideration 
alfo.  As^  I  when  he  faid,  Ithirfi^  we  may  obferve  j 
not  only  that  he  was  then  under  the  Senfe  of  Pain,  but 
that  He  was  as  fenfible,  at  leaft,  of  his  prefent  peculiar 
Pain,  ( which  was  caufed  by  the  Nature  of  his  Suffe- 
ring upon  the  Crofs )  as  other  Men  are  :  For  it  was  a 
necelTary  EfFed  of  Crucifixion  ( ^s  it  is  of  being  put 
to  any  the  like  Torture,  fuch  as  being  broke  or  diften- 
dedupon  the  Wheel  )  to  be  extremely  Thirily.  2.  The 
Strength  of  his  natural  ^ffeclion^  and  peculiarly  j^ie»^/y 
Temper y  appeared  in  his  Recommending  the  Virgin  Mary 
to  John,  and  John  to  her,  even  during  the  Height  and 
Extremity  of  his  Mifery  :  By  v^hich  he  demonftrated 
that  he  had  the  fame  Bowels  of  Affedion  and  tender 
Concern,  that  Men  ufually  have,  for  their  neareft  fur- 
viving  Relatives  and  Friends,  when  they  are  a  dying. 
;.  As  for  his  other  and  more  remarkable  Words,  ^ix,. 
thofe  to  the  Father,  E/i,  £//,  Lama  fahachthani  ^  thofe 
relating  to  himfelf.  Father ^  into  thy  Hands  I  commend  my 
Spirit ;  and  that  other  Expreffion,  It  isfinijhed ;  I  have 
confider'd  them  already,  and  Ihall  therefore  fay  nothing 
particular  here  concerning  them. 

6.  And  furely  the  Pofiure  of  our  Saviour,  when  Cru- 
cified, deferves  our  Thoughts  likewife  :  For  how  can 
we  look  upon  it  otherwife,  than  as  Emblematical?  For, 
I.  His  Expanded  Arms^  is  a  Pofture  expreflive  of  Pa- 
rental Love,  Mercy,  CompafRon,   Intreaty,  Perfwa- 

fion/ 


482  The  Loganthropos.        Book  IIL 

fiorij  ahd  a  Readinefs  to  accept  and  receive  us.  2.  His 
Tierced  Hands  and  Feet  regrefent  his  Deadnefs  to  th^ 
World,  as  to  all  its  Pleaiures,  Profits  and  Honours ; 
his  Subjedioh  to  the  Father's  Will ;  his  Patience  and 
Submiffion^  his  Meeknefsand  Humility  ;  and  his  For- 
titude and  Refolution  :  And^  5.  Flis  pureed  S'ule^  out  of 
which,  (by  Reafon  of  the  Spears  having  pierced  thro' 
the  Tericardhnny  and  entred  in  all  Probability,  thro'  the 
Heart  itfelf)  iffuedboth  Blood  and  JV^iter^  or  Serum ^  re- 
prefents  the  Virtue,  Efficacy  and  Benefits  of  his  Death. 
For  the  Blood  was  Emblematical  of  Attonement,  and 
the  Water  of  Purification. 

7.  Let  me  add  one  thing,  that  deferves  to  be  con- 
fidered  peculiarly,  and  by  it  felf,  uiz..  His  Frame  of 
Mind,  in  Relation  to  the  Treatment  he  met  with 
from  Men,  particularly  as  to  his  dying  the  Death  of 
a  Slave,  and  their  prophane  Jeils  and  Scoffs  pafs'd 
upon  him  when  under  Sufferings  j  fuch  as  that.  He 
faijed  others y  bimjelf  he  cannot  fa^ue  ^  and  that  Other, 
Come  dovm  from  the  Crofsy  and  then  ive  will  helie've  in  thee. 
It  is  natural  for  all  Men,  (according  to  the  gene- 
rally received  Opinion  of  the  World)  but  efpeci- 
ally  for  thofe  of  the  greateft,  mofl  elevated  and  re- 
fined Spirits,  to  be  moft  fenfible  of,  and  affeded  with 
iiich  a  fort  of  Treatment.^  But  this  fhews  them  to  be 
really  but  weak  and  prejudic'd  ^  and  the  Eftimate  of 
Men  this  way  to  be  fallacious.  For  furely  our  Lord's 
Soul  was  the  mofl  elevated  and  refined  of  any.  And 
yet  He  aded  the  very  Revefe  of  this :  For  he  not  only 
indured  the  Crofs^  but  alfo  defplfed  the  Shame ^  Heb.  12.  2. 
He  was  intirely  fatisfted  in  the  Divine  Difpofal,  and 
with  his  own  Integrity,  and  therefore  it  had  been  a  De- 
fed  and  Meannefsin  him,  to  have  been  otherwife  con- 
cern'd,  at  the  Shame  and  Reproach  caft  upon  him, 
than  upon  the  Account  of  the  Wickednefs  and  Madnefs 
of  the  Adors ;  and  therefore  he  pities  them,  as  a  par- 
cel of  foolifli  and  miferable  Creatures,  and  prays  for 
them  as  fuch^  faying.  Father^  Fardon  them^  for  they 
know  not  what  they  do. 


Chap.  5.         The  Loganthropos.  4.83 

O!  My  dear  and  kind  Saviour^  what  Reafon  have 
I  to  implore  thy  Interceflion  to  the  Father^  for  Pardon 
likewife.  For,  tho  I  ftudy  thee  every  Day,  I  value 
thee  not,  I  honour  thee  not,  I  love  thee  not,  as  I 
ought.  But  I  know  thou  v/ilt  pafs  by  my  Infirmities^ 
who  couldeft  Co  readily  pardon  thy  worft  Enemies^ 
But  oh  !  Help  me  to  love  thee  more,  and  ferve  thee 
better.  Andletthefe,  my  poor  Labours,  honeftly  de- 
fign'd,  cis  thou  knowcft,  to  promote  thy  Honour,  and 
the  Good  of  my  fellow-Subjears,  be  of  real  ufe,  thro* 
thy  Blefling,  to  Men. 

O  I  The  Wifdom  of  God  !  How  great  and  admirable 
is  it  ?  How  are  its  rareft  Secrets  vail'd  under  the  moft 
ftrange  Appearances,  in  order  to  be  fearch'd  for  ?  And 
how  much  the  more  admirable,  and  like  it  felf,  is  it, 
upon  this  very  Account  ?  O  I  The  Weaknefs  of  Men  1! 
Oh  !  The  Folly  of  Human  Wifdom!  O  !  The  Fallacy 
of  ,Senfc,    and   worldly  Philofophy  !    Where  are  the 
wife  Men  of  this  World !  Where  are  its  Difputants^  its 
Orators,  its  Politicians  I  Forget  the  World,  ahd  all  its 
Pagantry,  O,  my  Soul.    JFix  thy  Thoughts  upon  thy 
Lord.     View  him  Suffering  and  Crucified  .    Oh  I  How 
aufpicious  was  this,    that  look'd  fo  difmal.     Can  I  be- 
hold my  dear  Mailer  and  Saviour,  betray 'd^  arraigned, 
reckon'd  and  treated  as  a  Villain  ?    Can   I  behold  this 
without  Tears?    Can   I   view  him  upon   the  Crofs,, 
breathing  out  his  laft,  in  Torments,  without  the  deep- 
eft  Sighs  and  Groans  ^  But  then,   hovv/-  neceilliry  was 
all  this  for  me,  and  others  ?  How  happy  and  aufpicious 
that,  which  look'd  fo  difmal  and  frightful  ?    My  Life 
fprings  from  this  Death.     My  Comforts  and  Hopes-  ars 
all  the  refult  of  thofe  Sufferings.     What  fliall  I  fay,  or 
do,  for  my  Redeemer,  by  way  of  Return.     Alafs^  what 
is  left  for  me  this  way,  but  to  love,  and  to  be  thankful^ 
and  to  labour  to  be  ferviceable  to  my  fellow-Creatures^ 
and  to  be  Holy  and  Obedient  in  all  things?    Oh  I  Lord, 
andihall  I  ever  be  refradory  this  way  ?  Shall  I  not  hate 
Sin,  die  to  Vanity,  and  crucifie  worldly  Lufts  ?  Shall  I 
not  give  Love  for  Love  again,  as  I  can  i  Shall  I  not 

K  k  finii; 


484.  The  Loganthropos.       Book  III- 

fingthy  Praifesj  and  live  them?  And  fliall  I  not  labour 
to  be  contented  with  what  thy  Providence  fends ;  and 
learn^  by  thy  Example^  to  fufFer  for  thee^  as  I  am  iri 
Duty  bound  to  do^  if  called  to  the  fime ;  when  thou 
didft  fuffer  for  me^  tho  no  otherwife  obliged_,  than  out 
of  pure  Condefcention   and  Compaffion  ?    And  now, 

0  Lord^^  if  (x)  Sufferings  have  been  the  Oecafion  of 
magnifying  mere  Men^  whofe  Virtue  came  thus  to  be 
known  ;  what  Eftimate  ought  I  to  have  of  thee^  and 
what  Veneration  for  thee^,  when  all  things  relating  to 
thy  Incarnation  and  low  State  in  the  World,  and  thy 
Crucifixion  and  Death,  are  ferioufly  confidered  ?  And 
now,  having  mention'd  Chrift's  Death,  I  find  my  felf 
call'd  off,  from  this  raptorous  Exclamation.  I  come 
therefore  to  confider ; 

11.  Chrift's  Death. 

How  neceffary  it  was  that  Chrift  fhould  die  for  Sin- 
ners, has  been  fhewed  already  from  feveral  Confide- 
rations, 

' "  And  fure,  that  Man  that  can  fo  much  as  doubt,  whi- 
ther Chrift  died  really,  muft  either  never  have  read  the 
Gofpel-Hiftory,  or  muft  be  an  Infidel,  as  to  every 
thing  therein  related. 

That  Chrift's  Death  was  the  Refult  of  the  Divine 
Counfel,  the  Scripture  is  plain  and  exprefs,  Luke  22. 
22.  ^Bs  2.  2;.  Epb,  3.  II.  And  that  this  was  purfu- 
ant  to  a  previous  Compad  and  Agreement,  between 
God  and  Him,  is  as  plain  in  the  general  ^  according  as 

1  have  faid  already  in  the  Third  Chapter.      By  which 
abundance  of  Expreffions  in  Scripture,  otherwife  dark,, 
will  come  to  be  underftood  ;  feeing  they  run  altogether 
upon  this  Suppofition  :  Such  as  Ifa,  5' 3.  9,  10. 


(jf)  Cicuta  Socratem  Magnum  fecit,  Bzc,  Sen,  J?/?.  13,  C^  6y^  C5*  104. 
Rutilii  innocentia  &  virtus  latecet,  nifi  accepiffet  injuriam  5  Dum  vi- 
oiatur,  efFulfit,  Sen,  E^.  'j<^. 

From 


Chapo  5.         The  Loganthropos.  485 

From  hence  it  will  be  no  way  llrange^  if  we  fuppofe^ 
that  the  Divine  Wifdom  did  previouily  ad  fo^  in  the 
Government  of  the  World^  but  efpecially  of  the 
Church,  as  to  interweave  Divine^  Prefigurative^  Emble- 
matical or  Typical  Charadcrs  of  this  wonderful  Tran- 
ladlion^  both  in  the  moft  eminent  Perfons  raifed  up  fuc- 
ceffively  of  old^  fuch  as  Jikl,  Noah^  Shcm^  Ifaac^  Jo^ 
fephy  Mofesy  Joflma^  Da'uid ;  and  in  things^  ( viz,.  Ere- 
6tions3  Inftitutions;  Ceremonies^  Adions,  and  the 
Circumftancesof  thefe^)  fuchasj  E.G.  the  Taberna- 
cale,  Arkj  Temple^  Aaronical  Priefthood^  the  Prieftly 
Veftments^  the  Sacrifices^  the  Paffover^  the  Scape 
Goatj  &c. 

And  it  will  be  as  little  ftrange^  from  the  fame  Sup- 
pofitions^  to  confider  how  m^any  Expreffions  of  the 
je')viJJj  facred  Authors^  (  befides  dire6t  Prophefies )  are 
obfervableto  look  ultimately  this  way,  at  the  fame  time 
that  they  feem^  at  firft  view^  to  have  no  other  Refe- 
rence, than  to  fome  Perfon^  Action  or  Thing,  of  no 
fuch  Weight  or  Moment. 

Certain  therefore  it  is,  that  how  freely  foever  infer!- 
bur  Agents  aded^  yet  the  Divine  Wifdom,  direded  and 
over-ruled  all  things  relating  to  this  ftrange  Event.  As 
to  Agents  here  below,  the  Expreffion  is  memorable^ 
-^Bs  4,  27.  Of  a  Truth  aga'wft  thy  Holy  Child  JefuSy  whom 
thou  hafi  Anointed  ( i,  e.  conilicuted  Chrid  or  Meffiah  ) 
both  Herod  and  Ponthfs  Tilate^  with  the  Ge?!tileSy  and  the 
Teople  of  Ifrael,  jpere  gathered  together.  But  then  it  is  im- 
mediately added,  V.  28.  jFt^r  to  do  what  foever  thy  Hand 
and  thy  Counfel  determined  before  to  he  done. 

And  here  certainly  it  deferves  our  moft  ferious  Ob- 
fervation,  that  our  Saviour  has  propofed  five  Things, 
as  equally  to  be  regarded  and  believed  by  us^  in  Refe- 
rence to  this  Head,  when  he  exprefly  fpeaks  of  it,  "john 
10.  17,  18.  For,  I.  He  affures  us,  that  it  was  in  Obe- 
dience to  the  Father,  that  he  laid  down  his  Life :  For 
this  Commandment y  fays  he,  have  I  received  of  ?ny  Father: 
2.  That  yet,  what  he  did  this  way  was  his  free  Choice, 
in  concert  with  his  Father's  Propofal :   For  no  Man^  fays 

K  k  2  he. 


4  8^  The  Loganthfopos.         Book  IIL 

he^  tahth  my  Life  from  we  ^  I  lay  it  down  of  my  felf, 
;.  Thau  in' order  to  demonftrate  his  Freedom^  in 
a(5^ing  thus^  He  had  Voiver^  as  Logajithropos^  to  lay  his 
Life  doivn^  ayjd  Vower  to  take  it  again^  as  he  faw  good. 
4.  That  He  laid  down  his  Life^  as  a  vicarious  and  fub- 
ilirute  Sacrifice^  for  the  Good  of  Men  j  whence  hefays^ 
again  and  again^  that  he  laid  doxm  his  Life  for  his  Sheep^ 
V.  iij  i5'3i7.  And^  9.  That  he  did  procure  a  peculiar 
Love  and  Approbation^  and  confequently^  Reward^ 
from  God  the  Father^  for  his  doing  fo^  as  Mediator 
and  Redeemer.  This  he  himfelf  afferts^  when  he  fays, 
T^herefore  doth  my  Father  love  me^  hecaufe  I  lay  dovm  my  Life^ 
that  i  may  take  it  again,  Where^  by  the  way^  it  deferves 
to  be  taken  notice  of  here  ;  that  Chrifl;  feems  by  the 
Connexion  of  this  laft  Ciaufe  with  the  reft  of  'vcr,  17. 
to  infinuate^  that  he  did  merit  the  Continuance  of  this 
Power^  to  take  his  Life  again^  as  Loganthropos^  by  Vir- 
tue, not  only  of  his  pundlual  Compliance  with  his  Fa- 
ther's Will,  in  laying  down  his  Life,  but  by  Reafon  of 
his  doing  it  exactly  in  fuch  a  way  as  was  agreeable  to 
Divine  Wifdom,  and  according  to  the  Contract  be- 
tween the  Father  and  Him.  But,  whatever  be  in  this 
laft  Obfervation,  fare  I  am,  thatthefe  Five  Particulars 
mentioned,  do  materially  denote  or  fuppofe  whatever 
relates  to  the  Contra(5t:  between  the  Father  and  the  Son, 
as  I  explain'd  ii  in  the  ;d  Chapter, 

What  were  therefore  the  Motives  of  God  and  Chrift's 
Ading  thus,  in  this  ftrange  Difpenfation^  needs  not 
further  to  be  inquired  into,  at  this  time.  It  was  necef- 
firy,  in  Relation  to  our  Salvation,  that  Chrift  ftiould 
die  ,•  at  leaft  it  was  necelTary  Hypothetically.  But 
there  vv^as  nothing  that  could  neceffitate  God  to  fend 
his  Son,  or  that  could  neceffitate  Chrift  to  become 
Man,  and  to  die  for  us  .•"  Unlefs  we  call  mere  Conde- 
fcention  and  Goodnefs^  by  the  Name  of  Necejjity.  But 
when  Chrift  became  Man,  in  order  to  fave  Men,  Ju- 
ftice  oblig'd  him  to  perform  the  reft  of  thofe  Articles 
that  he  had  ingag'd  himfelf  to  his  Father  to  perform  ; 
as  Ffylanthropy^   and  his  Sympathy   withj    and  Compaf- 

fion 


chap.  5»  Ti&^  Loganthropos.  487 

fion  for  the  State  of  Men^  who  were  now  his  Brethren, 
•  influenced  and  fway'd  hinij  to  a  ready  and  faithful  dii- 
charge  of  this  his  Task. 

Whac  cue  Ends  of  Chriil's  whole  Undertaking  were, 
and  particularly  of  his  Suffering  to  the  Death   for  usj  I 
need  not  infift   upon  ;  feeing  thefe  are  plain  from  all 
I  have  faid.    The  Illuftration  and  Manifeftation  of  his 
Father's  Glory  ;  the  Humiliation  and  Redu<ftion  of  Sa- 
tan and  his  AlTociates ;  the  Information  and  Confirmati- 
on of  Angels  ;  the  Reftauration  and  Exaltation  of  Men 
and  Human  Nature ;  the  peculiar  Headfhip  of  Chrifl^ 
as  Mediator,  by  being  put  at  the  Head  of  the  Family 
of  Man,-  the  Atteitation  of  Divine  Truth,  and  the  Con- 
firmation of  the  Promifes,  the  Prophefies  ,•    and,    in  a 
Word,  tiie  univerfal  Regulation  of  the  Creation  of  God,   "^ 
(whicbj  by  reafon  of  the  Apoftacy  of  fo  many  Angels,      / 
and  the  Sin  of  our  firfl  Parents,  by  which  our  whole     ( 
Race  was  infeded  and  ruined,  had  run  fo  much  into       "^ 
Confufion)  and  the  bringing  it  into  Order  again,  by  de- 
grees, and  as  the  Nature  of  things  could  bear  :  Thefe, 
thefe,  I  fay,  were  certainly  the  Great  Ends  of  all  God's 
Difpenfation  of  Grace,  and  particularly  of  what  did 
immediately  relate  to  Chrift's  Sufferings  and  Death. 

And,  in  order  to  our  Contemplation  of  all  thefe 
Things,  with  the  greater  Intenfenefs,  let  us  ever  bear  in 
mind  the  fuper-eminent  Quality  of  this  wonderful  Per-- 
fon,  who  died  for  Sinners.  For  which  purpofe,  I  tiQcd 
only  defu'e  the  Reader,  to  perufe,  again  and  again  what 
I  have  faid  concerning  Chriil,  in  the  preceding  Chap- 
ters. For  I  need  not  repeat  what  I  have  already  {o  di- 
ftindly  and  largely  dilcours'd  of. 

I  need  not  therefore  fuggeft  any  thing  further,  upon 
tiiis  great  Article  of  CbrljFs  Death  ;  except  to  beg  eve-- 
ry  Chriftian  to  make  Application  thereof  to  himfelf. 
And  indeed,  who  can  contain  himfelf  from  running 
out  here,  after  this  manner. 

Good  Lord,  didft  thou  fuffer  even  to  the  Death  for 
mc  ;  and  fliall  I  not  love  and  honour  thee,  to  the  ut- 
molt  of  my  fuiall  Pov^er  ?  Shall  I  not  abhor  Sin  and 

Kk  5  my 


^S8  The  Loganthropos.        Book  III- 

my  felf  upon  that  account  ?  Shall  I  ever  be  acceffary  to 
the  Revival  of  thofe  Sins^  for  which  thou  didft  die^  in 
order  to  mortify  and  kill  ?  Didft  thou  love  Men  fo  well, 
and  fhall  not  I  love  them  too^  efpecially  thofe  that 
love  theCj  let  their  Denomination  be  otherwife  what  it 
will  ?  Shall  I  not  be  refign'd  to  God's  Will,  as  thou  was? 
And  fhall  I  not  be  willing  to  die,  as  well  as  live  for 
thee,  if  called  to  it ;  when  thou  didft  not  only  live^ 

but  die,  for  my  benefit? But  let  us  proceed 

^nd  confider  j 

III.  Chrijft's  Burial. 


s  it  was  necelTary,  that  Chrift  fliould  truly  and 
really  die  ;  fo  was  it  alfo,  that  we  fliould  be  afcertain  d 
of  this.  And  therefore  was  it  neceffary,  that  he  fhould 
be  buried  and  laid  in  the  Grave,  and  continue  therein 
for  a  confiderabletime. 

But,  it  was  convenient,  that  he  fhould  be  fo  buried, 
as  to  be  laid  in  anew  Sepulchre,  and  fuch  a  one  as  wa^ 
hewn  out  of  the  Rock,  -and  in  which  no  Hurpan  Body 
ever  was  laid  before.  For,  I  have  obferv'd  elfewhere 
already,  that  all  this  was  neceffary,  in  order  to  afcer- 
tain us,  that  it  was  the  fame  Body  of  Jefus,  that  was 
laid  there  that  arefe  from  the  dead  on  the  third  Day. 

Arid,  for  the  fame  end.  Divine  Providence  concur'd 
with,  and  over-rul'd  the  Precaution  of  the  Jews,  by 
ordering  the.  door  to  be  fe^l'd  ;  a  great  Stone  to  beroU'd 
to  it,  and  a  ftridl  and  ftrong  Watch  of  Souldiers  to  be 
fet  to  guard  the  fame. 

Nor  docs  it  lefs  deferve  our  Confideration,  That 
Gcd  fo  ordered  the  time  of  Chrift's  Continuance  in 
the  Grave,  that  his  Body  fliould  b^  in  no  hazard  fo 
much  as  to  be  brought  under  the  fufpicion  of  being 
corrupted  :  As  even  the  Cleanlinefs  of  the  new  SepuW 
chre,  being  of  Rock  or  hard  Stone,  newly  made,  and 
never  fiird  with  any  Corps^  tended  to  illuftrate  the  Pro- 
phefy,  that  Chrift,  who  was  God's  Holy  one^  fiould  fee 
VQ  Corruption  •  as  the  Klagnificence  and  Coft  of  the  Sepul- 

'     .  chrcj 


Chap.  5.        The  Loganthropos.  489 

chre,  and  its  being  appropriated  intentionally  at  firft, 
to  a  rich  Family^  was  occafionally  the  Accompliihmenc 
of  another  Prophefy,  that  hejliould  he  equaliz/dwitb  ths 
Rich,  in  bis  Deatb,  Ift.  H-  9- 

IV.  Chrift's  Defcent  into  Hades. 

While  Chrift's  Body  remained  without  Life^  his  Soiil 
muft  be  fuppofed  to  have  gone  fomewhere.  And  I 
cannot  think^  that  any  ferious  Chrillian  can  entertain 
fo  mean  and  bafe  a  thought  of  the  noble  and  adive 
Spirit  or  Soul  of  Chrift,,  as  to  imagine^  that  it  was 
afleep  with  the  Body^  or  in  the  Body.  And  therefore 
we  are  oblig'd  to  conclude^  that  it  went  into  the  Stats 
of  feparate  Souls. 

What  this  Place  or  State  is^  we  fhall  afterwards  dif- 
courfe  of  further.  All  therefore^  that  I  fhall  fay  here 
is^  that  this  is  a  Difiift^  Article  of  our  Creed,  As  there- 
fore Chrift's  Body  v/as  laid  in  the  Grave  ;  fo  his  Soul 
went  into  that  Flace  and  St  ate  ^  (whatever  that  be)  which 
is  appropriated  by  God^  for  the  Reception  of  all  feparate 
Souls ^  whether  good  of  bad^  and  which  the  Greeks  call 
Hades. 

In  thisj  as  I  Ihall  aftewards  fliew^  there  are  two  difiinSf: 
Regions  ^  into  the  firfi  of  which  the  Souls  of  good 
Men  go^  as  the  Souls  of  the  Wicked  into  the  otkci\ 
Aiid  that  this  is  fuppofed  by  our  Lord^  in  the  Parable 
of  Lax,drus  and  the  Kich  Man^  I  ftiall  afterwards  prove. 

Whether  cur  Lord  did^  at  all,  vifit  the  dark  and  mU 
fe'rahle  Region  of  Hades,  during  his  abode  in  the  State  of 
the  Dead^  I  ftiall  not  now  enquire.  But  that  (^whether 
he  did  fo  or  no)  he  did  properly  go  into  the  Hjpp/ 
Hades ^  is  certain  from  his  own  V/ords  to  the  penitent 
Thief  ;  TIjis  Djj  jl)ah  thou  he  7vii:h  me  in  Paradifc.  For 
that  this  does  not  denote  Hea^m,  in  the  propereft  Senfe, 
appears  from,  hence,  that  our  Saviour  himfeif  allures  us, 
even  after  his  Refurredion,  that  he  had  not  as  yet 
?.fcended  to  his  Father.  Which  muft  denote  that  piace, 
where  his  Father  did  principally  difplay  his  Glory. 

K.k4  In 


49 o  7he  Logan thropos.        Book  IIL 

In  the  Taradifical  Hades  therefore  did  the  Soul  of  ouv 
Saviour  refide^  whilft  feparat^d  from  his  Body,  from 
Vvdiencehe  brought  the  Souls  oimanj  of  the  Saints^  whoft 
Bodies  he  rais'd  alfo^  after  his  own  Refurrection,  Mat.  27. 
5'2.  as  a  Trophy  of  his  Power  over  theinvifible  World 
of  feparate  Souls. 

And  as  for  himfelf,  it  was  impoffible,  that  he  fliould 
be  detain'd  in  that  Place  or  State^  as  Tettr  excellently  ar- 
gues^ upon  this  Head^  ABs  2.  27^  ;i.  VVhere  he  com- 
ments upon  the  Prophefy  of  the  Pfalmift  of  old,  fhew^ 
ing  us  that  the  fame  could  not  be  properly  accomplifti'd 
ixi  David y  but  that  it  was  indeed  really  a  Prophefy  con- 
cerning Chrift.  But  of  this  Text,  as  well  as  Subjedr, 
X  fliall  fpeak  further  afterwards. 

In  the  mean  time,  let  us  only  remember,,  that  by 
Virtue  of  Chrift's  going  into  the  State  and  Place  of 
feparate  Souls,  and  taking  Poffeffion  thereof,  all  dark 
Apprehenfions,  as  to  this  matter,  are  removed  from  the 
Saints  j  feeing  we  are  now  afcertain'd,  that  the  Keys 
both  of  Death  and  Hades  are  in  the  Hands  of  this  our  Sa- 
'viouryKtY.  I.  18.  who  has  conquer'd  both,  and  him  that 
had  the  VovJtr  of  both  of  old,  and  has  taken  them  under 
his  own  direct  and  appropriate  Management.  So  that 
we  may  juftly  now  fay,  by  Faith,  and  in  the  profped 
of  the  final  intire  Dellru6tion  of  thefe  our  laft  Ene- 
mies^ O  Death y  where  is  thy  Sting]  and,  O  Grave  andHadesy 
■v^here  is  your  ViBory  ?  And  let  this  fuffice^  at  prefent,  to 
Ihew  us,  both  the  Importance  and  Ufefulnefs  of  this 
Article  of  our  Faich :  which  certainly  the  Ancient 
Church  did  not  put  into  the  Jpofiles  £reedy  without  very 
lull  Ground.  I3ur  I  fhail  fay  no  more  of  this  at  pre- 
fento 

y.  Chrift's Refurredion.,  and  his 40  Days  continuance 
afterwards  on  Earth. 

I  joyn  both  thefe  in  one,  becaufe  they  cannot  fo  eafi- 

ly  be  difcours'd  pf  feparately,  and  becaufe  the  fecond  is 

theipoft  imniediate  and  principal  Argument  which  we 

.    •  ■  have 


Chap.  5.         The  Loganthropps.  491 

have  for  the  Verity  of  the/r/.  For^  as  St.  Luke  fays^ 
ViJ?;  I.  i^.  To  whom  alfo  (i.  e.  to  the  Apoftles)  He  Jljciued 
hiwfelf  ali^e  after  his  Fajjion^  by  many  infallible  Froofs^  he^ 
ing  feen  of  them  forty  Days  •  and  fpeakij^g  of  the  Things 
-pertaining  to  the  Kingdom  of  Qod, 

I  fhall  not  difcourfe  now  of  the  Refurrec5tion  of  Men 
in  general :  for  that  mull  be  left  to  its  proper  place. 

By  the  Refurredion  of  Chrift  (whatever  Difputes 
may  arife  about  the  Refurredion  of  Men  at  the  laft 
Day)  we  muft  of  neceffity  underftand^  his  ariling  from 
the  Grave^  by  his  Soul's  re-animating  his  Body  for  that 
purpofe^  after  it  had  l^ft  the  fame  for  a  time. 

The  Heathens,  generally  fpeaking,  feem  to  have  had 
either  no  Notion  of  the  Refurredion,  or,  at  beft,  a 
very  confus'd  and  imperfed  one.  And  the  Jews  them- 
felves  feem  to  have  had  no  very  diftind  Apprehenfions 
of  this  matter ;  tho  fome  Idea  of  this  they  had  from 
Job  19.  2f.  and  from  fome  Expreffions  of  the  Prophets^ 
JTuchas  that,  Dan,  12.  ult,  and  Ez^ekieh  Vifion  of  the  Re- 
iurredion  of  the  dry  Bones,  Chap,  57.1,2,;,  &c,  fo  that 
it  i^  not  faid  unjuftly,  that  the  Dodrine  of  the  Refur- 
redion  is  peculiar  to  the  Chriftians.  And  indeed  thQ 
Excellency  of  our  Religion  is  feen  in  this  very  thing; 
as  well  as  the  Effentialnefs  of  this  Article  thereof,  and 
the  neceffity  of  its  being  believ'd.  For,  as  upon  the 
one  hand  Chriftianity,  i.  Afcertains  us  of  the  Thing 
in  general  ,•  2.  Gives  us  fome  Notion  of  the  way  and 
manner  of  it ;  And,  5.  Gives  us  undoubted  Inltances 
this  way:  So,  upon  the  other  hand,  i.  Where  were 
our  Religion  and  Faith,  if  we  were  not  alTured  of 
Chrifl's  Refurredion  ^  And,  2.  Where  our  Hope  and 
Comfort,  if  we  were  not  aiTured  of  our  own  ?  And, 
'as  to  this  laft,  the  Power  of  God  fliews  us  that  it  may 
be,  feeing  nothing  is  impoffible  to  him  ;  and  the  word 
of  God  aifures  us  that  it  will  be,  feeing  we  cannot 
doubt  of  the  Divine  Veracity. 

But  now,  as  to  the  Refurredion  of  Chrift,  feeing 
all  our  Religion  depends  upon  this  Article,  it  was  ab- 
folutcly  ncceffary,  i.  That  Chrift  fliould  really  arife 

'    .  "    from 


49^  T/?^  Loganthropos.        Book  III, 

from  the  Dead  :  And^  2.  That  we  fliould  be  fully  affu- 
red  thereof. 

I.  It  was  ahfolutely  neceffliry^  that  Chrlfi  jlwM  rife  from 
the  DeaJ.    For^,  I.  He  could  not  other  wife  hsLVcfiniJli'd 
his  IVork  with  Honour ^  or  been  in  a  Capacity  to  a5i  that 
part  that  remained  to  be  accomplifii'd  by  him^  as  the 
Supream  Ruler  and  Governour  of  the  World  and  Church. 
For  had  he  remain'd  in  the  Invifible  State^  it  had  been 
a  Proof  oi  his  Incapacity  to  raife  himfelf^  and  confequent- 
ly  of  his  having  been  conquer  d  by  Death ^  and  him  that  had 
the  Tower  thereof :  ks^  upon  the  other  hand^  his  RefurreBi^ 
on  was  a  Demonfiration  that  both  thefe  were  conquer  d  by 
him,    2.  He  could  not  otherwife  have  confirmed  the  Truth 
of  Ills  Dodrine,    and  laid   a   Foundation  of  our  Sal- 
ivation,   For  as  the  Apoftle  reafons  truly^    iCor,  15-, 
14^  1 5* J  17^  18.  If  Chrifi  be  not  rifen^  then  is  our  Freachjng 
^ain^  and  your  Faith    is  alfo  ^ain,     Tea^  and  we  are  found 
falfe  Witnejfes  of  God^   becaufe  we  have  tefified  of  God^, 
that  he  raifed  up  Chrifi,     If  then  Chrifi  be  not  raifedy  your 
Paith  is  vain^  ye  are  yet  in  your  Sins,     Then  they  alfo  which 
have  fallen  afleep  in  Chrifi  ^  are  perified.     Now  the  Impor- 
tance of  this  Article  is  not  only  to  be  taken  notice  of, 
in  reference  to  the  Chriftian  Religion  in  general^  but 
in  relation  to  the  Refurredion  of  all  Men  in  particu- 
lar*    For  Chrift  has  rifen^  as  the  f^ead  of  Men^  and  con- 
quet'd  Death^  not  for  himfelf  apart^  but  in  reference 
t6  the  whole  Family  of  Kian.    As  therefore  it  was  a 
Jjoffible  thing  before^  now  it  is  made  a  certain  thing.   ■ 
And  from  this  one  Confideration^,  the  Force   of   the 
Apoftle's  Reafoning  is  feen^  ver.  17^  16.  when  he  fays^ 
God  did  '7m  raife  up  Chrifi,  if  fo  be  that  the' Dead  rife  not : 
For  if  the  Dead  rife  not,  then  is  net  Chrifi  raifed.     That  is, 
were  the  ReUirreclion  a  real  Impoffibiiity  in  it  felf",- 
then  Chrift  could  not   have  rifen  from  the  Dead.    A"s 
therefore  the  Rcfurredion  is  a  poffible  thing:    It   is 
foolifh  to  bring  aa  Argument  from  the  General  Notion 
of  it;,  as  impoliiblej  to  run  down  a  noted   and  uncon- 
tededFad.     Nov/,  as  in' this  Point  the  Apoftle  argues 
from  the    Poffibiiicy  of    a  Refurrcdion  in  general, 

to 


Chap,  5.  The  Loganthropos.  ^pj 

to  the  PofTibility  of  Chrift's  being  rais'd  from  the  Dead  : 
So  having  once  fuppofed  the  Certainty  of  ChriiVs  Re- 
furredion^  he  argues  from  thence  ftrongly  for  the  Cer- 
tainty of  the  Refurredion  in  general^  t^er.  zOy  21^  &c. 
But  noiv  is  Chrlfi  rife?i  from  the  Dead^  and  become  the  firfi- 
Fruits  of  them  thatjlepty  &c.  Concerning  the  Force  of 
which  Reafoning^  I  remember  I  have  formerly  diC- 
courfed^  and  if  I  miftake  not^  in  fuch  a  manner  like- 
wife_5  ^s  brings  in  new  Light  to  this  place.  And  there- 
fore^  not  being  a  Lover  of  needlefs  Repetition^  I  muft 
refer  the  Reader  to  the  former  ( y)  Volume  of  this 
Work. 

Butj  2.  It  was  neceflary^  that  wefliould  be  ajjured  of 
ChrijFs  RefurreBlon^  as  well  as  neceffary  that  he  fhould 
indeed  rife  from  the  Dead  ^  For  what  Satisfadion  or 
Comfort  could  this  afford  us^  if  there  remain'd  juft 
ground  to  doubt  of  the  Verity  of  this  matter  ?  Let  us 
therefore  thank  God^  that  we  have  fuch  a  clear  and 
plenary  Evidence,  as  to  this  Pointy  that  we  cannot  in 
reafon  defire  more.  For.  i.  Chrift  was  {hen  by  and 
conversed  with  thofe^  after  his  Refurred:ion^  that  had 
known  him  long  and  intimately  before  his  Death.  So 
that,  it  was  not  poflible  that  they  could  be  miftaken. 
2.  This  is  further  certaihj  becaufe^  at  firflj  feveral  ol 
his  Difciples  were  altogether  incredulous  as  to  this^  and 
would  not  believe  that  he  was  rifen  from  the  Dead,  as 
we  fee,  Luke  24.11.  ^nd  Mat,  28. 17.  their  Words  appear- 
ed to  them,  as  an  idle  Tale,  and  they  believed  them  not. 
Nay,  Thomas  remajn'd  an  Infidel  this  way  fo  long,  that 
our  Lord  condefcended  to  the  utmofl,  to  fatisfie  him,  by 
defiring  him  not  only  to  view  the  Scars  of  his  Wounds 
but  to  feel  them  too.  And  the  latisfying  of  him,  in  fo 
remarkable  a  Manner,  is  certainly  one  of  the  ufefulefl 
Paflages  of  the  Bible,  to  all  Chriftians  that  live  in  af- 
ter-ages, as  it  is  recorded,  johi  20.  24,  2f,  26,  c>x 
:;.  Becaufe  our  Saviour  was  not  feen  once  or  twice  on- 


(j>)  Lib.  2.    cap.  6.   pag.  2163217,  2180 


/|.p^  The  Loganthfopos.         Book  III. 

ly^  by  the  Apoftles  and  other  Difciples^  but  frequent- 
ly, and  fometimes  for  a  long  time  together,  during  the 
40  Days  of  his  Continuance  on  Earth.  4,  Becaufe  of 
the  Number  of  the  Witneffes.  For  he  was  feen  by  no 
fewer  than  Five  Hundred  at  one  time ^  of  wbom^  fays  Faul^ 
the  greatefi  Tart  remain  unto  this  prefent^  2  Cor.  ly.  f,  6. 
So  that  there  was  no  Poffibility  of  doubting  of  this 
Fa(5t.  5*.  And  indeed  fo  certain  and  unconteited  was 
this,  that  Satan  himfelf  never  had  the  Impudence  poP- 
fitively  and  formally  to  deny  it.  For  we  do  not  find, 
that  ever  any  of  the  Enemies  of  Chriftianity,  even  the 
moft  fpiteful,  did  infift  upon  this  Head.  And  it  would 
feem,  that  it  did  not  a  little  contribute  to  the  General 
Belief  of  this  ^  that  the  Jews  gave  Mony  to  the  Sol- 
diers, to  tell  fo  idle  and  ridiculous  a  Story,  as  if  the  poor, 
unpolitick,  difpirited  aixd  unarm 'd  Difciples  had  ftolen 
away  Chrift's  Body.  For,  as  it  is  ufual  in  fuch  Cafes, 
this  tended  only  to  fpread  and  confirm  the  Fame  of 
Chrift's  Refurredion. 

The  only  thing  therefore,  that  can  be  objeded  a- 
gainft  the  Certainty  of  Chrift's  Refurredion,  is  this ; 
That  it  may  be  faid.  If  Chrift  did  really  rife  from  the 
Dead  ^  and  if  this  was  fo  neceffary  to  be  known,  why 
did  He  not  appear  to  Vilate  and  Herod^  and  to  the  Jew- 
ijh  Rulers  and  Veopky  as  publickly,  as  he  did  whilft  he 
was  alive  ^  Anfw.  This  was  altogether  inconvenient,  as 
well  as  needlefs.  (i.)  Eecaufc,  fuch  a  Management 
would  have  been  inconfiftent  with  the  whole  Scheme 
of  that  Divine  Wifdom,  which  was  to  fliine  forth  in 
his  Condua,  as  the  Meffiah  ;  according  to  what  has 
been  faid,  this  way,  in  the  Firft  Chapter.  For  bur  Sa* 
viouF,  who  was  to  ad,  in  all  refpeds,  in  a  Method 
oppofttc  to  carnal,  worldly  and  political  Vvifdom,  was 
obligd  to  act  lb  here  likcwirc:  That  his  Procedure  in 
this  might  be  of  a  Piece  with  all  his  former  Manage- 
ment. And  a  different,  but  efpecially  oppofite  Con- 
dud^  in  this  laft  and  moft  weighty  Part  of  Ading  on 
Earth,  would  certainly  have  deftroyed  the  Plan  of  the 
whole  Scheme,  according  to  which  he  had  aded  he- 
fore  • 


Chap.  5.         The  Loganthropos.  495 

fore  ;  and  confequently  muft  have  invalidated  the  very 
Nature  and  Defign  of  thofe  Evidences,  that  were  to 
prove  him  to  be  a  Divine  Hero  and  Saviour,  viz,,  from 
this  very  Confideration,  becaufe  he  aded  in  a  Method  "^ 
contrary  to  all  Human  Political  Wifdom,  and  yet  in  a 
Method  of  the  trueft  Wifdom,  when  known.  (2.)  But, 
befides  this  General  Reafon,  ( the  Force  of  which  will 
eafily  and  neceflarily  appear  to  any  Perfon  that  has  con- 
iidered  what  I  faid  in  the  firft  Chapter )  I  muft  fay 
further ;  That  our  Saviour  could  not  have  aded,  after 
that  manner,  that  is  fuppofed  in  the  Objedion  ;  becaufe 
this  would  have  thwarted  the  whole  Method  of  his  Fu- 
ture defigned  Procedure,  both  with  refped  to  the 
Jewifl  Nation,  and  the  Chriftian  Religion,  as  to  its 
Succefsin  the  World  ,*  and  would  have  been  indeco- 
rous to  himfelf,  and  his  own  Circumftances,  at  this  time. 
To  underftand  this,  let  us  only  make  this  plain  and  ne- 
•  ceilliry  Suppofition :  That  the  JeTPifi  Nation,  or  the 
Bulk  of  that  People,  had  believed  in  Chrift,  or  not 
Believed  in  him,  upon  fuch  open  Manifeftations  of 
him.  Now,  let  us  either  fuppofe  they  had  or  had  not^ 
in  this  Cafe  ;  and  then  we  will  eafily  fee  the  Unreafo- 
nablenefs  of  the  Objedion.  For,  i.  If  the  Jews  had 
univerfally  or  generally  believed  ;  Then  either  the  Je7i^- 
ijh  Temple  and  O economy  had  remained,  or  not.  The 
firfi  could  not  be,  becaufe  this  was  altogether  incon- 
fiftent  with  the  end  of  Chrift's  Death,  ( who  naifd 
that  Hand-writing  of  Ordinances,  that  was  contrary 
to  us,  to  his  Crofs)  and  with  the  very  Being  and  Flou- 
rifhing  of  the  Chriftian  Religion,  which  he  came  to 
ered  ^  feeing  the  coming  of  the  Antitype  vacated  the 
further  Ufe  of  the  Type,  and  the  new  and  better  Te- 
ftament  null'd  and  antiquated  the  former  one.  But  if^ 
upon  the  other  hand,  it  he  fuppofed^  that  the  Temple^ 
and  all  its  Service  muft  have  been  immediately,  upon 
this  their  Belief,  pull'd  down ;  we  are  yet  as 
far  from  all  Reafoning.  For  I  ask.  By  whom  ?  Not 
furely  by  God  or  Chrift  immediately  and  fupernatural- 
ly.    For,   it  would  have  been  altogether  indecorous, 

and 


496  The  Loganthropd^.  Book  lit. 

diid  inconfiftent  with  the  Honour  of  God  and  Chrift, 
and  indeed  with  all  Divine  Management,  to  have  puU'd 
down,  in  this  way,  that  which  had  been  ereded  by 
his  own  Order,  and  which  he  had  fo  long,  and  fo  fig-, 
nally  ov/ned  as  his  own  Inflitution.  It  was  not  poffible 
therefore,  that  God  ihould  be  the  immediate  Puller 
down  of  this  Eredion,  and  that  too,  upon  the  Faith 
and  Obedience  of  the  People.  For  this  had  had  the 
Appearance  of  a  Judgment,  if  done  in  fuch  a  manner. 
Whereas  this  Oeconomy  was  to  be  taken  away, 
as  a  Puniiliment  to  them  for  their  Infidelity.  Who  then 
mull  have  pull'd  it  down,  upon  this  Suppofition  ?  Not 
the  Romans.  For  they  were  to  be  made  ufe  of,  to  pu- 
nidi  the  Je-u^^y  for  their  Wickednefs :  But  certainly 
not  for  their  Piety  and  Obedience,  in  owning  Chrift,- 
and  fubmitting  to  him.  And  I  fuppofe  no  Perfon  can 
think,  that  ever  the  Jews  could  have  ib  believ'd,  as  to 
have  immediately  Joyn'd  to  pull  down  their  own  Tern- ' 
pie  ;  feeing  we  find,  that  even  thofe  few  Eminent  Per^ 
fonsthat  fell  in  with  Chriftianity,  were  generally  pof- 
left  of  this  Notion,  that  Judaifm  and  Chriftianity  muft 
be  incorporated  j  and  therefore  taught,  that  u7-defs 
Cbrifiians  ivere  circu7}7cifed^  and  ohfer^jed  the  7i^hole  Law  of 
Mofes,  thzj  could  not  he  faved^  Ac5bs  15'.  I,  24.  There- 
fore this  part  of  the  Suppofition  ihews  the  Inconve- 
nience of  Chrift's  acting  fo,  as  the  Objedtion  would 
have  had  him.  Let  us  confider  the  other  fart  of  it 
Therefore,  2.  Let  us  fuppofe,  that  the  Jews  had  re- 
mained Infidels,  notwithilanding  Chrift's  appearing  to 
Hcrod^  Vilatcy  the  High  Friefi  and  Other  Vriefis^  and  to 
the  whole  Sanhedrim^  and  all  their  Doctors^  and  with 
them  to  the  whole  People  ^  and  his  repeated  Difcourfes 
to  them,  for  their  Converfion.  What  muft  have  been 
theConfequence  of  this  wilful  Infidelity  ?  Certainly 
nothing  lefs  than  the  immediate,  total  and  final  De- 
ftru6lion  of  them  all,  that  were  thus  wickedly  obdured 
and  hardned  againft  Chrift.  For  nothing  lels  can^  be 
fuppofed  to  have  followed  fuch  a  Rejedion  of  Chrift  ; 
after  he  had  done  the  utmoft^  that  was  poffible^  for  re- 
claim 


Chap.  5*         T^f^^  Loganthropos.  497 

claiming  them.      But  now,    let  us    confider    again, 
how    inconfiftent    this    had    been    with   all    Divine 
Procedure,   and  with  every  Step  of  that  wife  Ma- 
nagement,   which  became  Chrift  to  ad,   in  the  Af^ 
fairs  of  the  World  and  Church.     For,  by  this,  we  mufi: 
fuppofc  Chrift  to  have  been  changed  immediately^  into 
the  Appearance  of  an  angry  Judge,  before  liis  Afcenti- 
on  to  the  Father.     Nay,  this  fuppofes,  that  Chrift  muft 
have  given  the  utmoft  Proofs  of  his  being  the  Meffiah^ 
while  he  was  on  Earth.     Whereas  it  was  neceflary,  that 
he  fliould  give  thefe  from  Heaven,   as '  an  Evidence  of 
his  being  really  afcended  thither,    and  of  his  having 
been  approved  by  his  Father,  in  all  he  had  done.     Be- 
fides,  that  a  Total  and  Final   Extirpation  of  the  Je7i^ijh 
Nation  would  have  put  a  Stop  to  all  the  great  and  noble 
Ends  of  his  Providence,  in  Relation  to  that  People,  who 
were  to  be  preferved  as  a  diftind:  People  from  all  others. 
And,  feeing  they  had  rejeded  Chrift,  their  true  King, 
out  of  a  pretended  Loyalty  to  the  Roma7i  Emperour  and 
People  ;  it  was  altogether  decorous,  that  Chrift  ftiould 
make  ufe  of  them  as  his  Officers,  to  punifli  that  Nation. 
But,  when  this  was  done,  the  Remains  of  that  People 
were  afterwards  to  be  converted,  in  that  way  that  Ihould 
be  moft-  proper.     In .  a  Word^  every  thing  almoft  lets 
us  fee^  how  incongruous  this  Fart  of  the   Suppofition  is,  as 
well  as  the  former ;    and  confequently,   how   unjuftly . 
fuch  an  Objedion  is  made.     But  however,   that  this 
may  be  thorowly  put  out  of  Doors  for  ever  ^    I  ftiall 
add  one  Reafon  more,  to  fatisfie  all  Men  of  the  Wif- 
dom  of  Chrift's  Management  in   this  Matter.     I  fay, 
therefore,   (5.)    That  there  was   no   Reafon  for  our 
Lord's  appearing  openly  and  frequently  to  the  Jews^ 
in  order  to  their  Convidion  j  in  cafe  he  put  this  Mat- 
ter out  of  Difpute  with  them,  and  all  the  World,  ano- 
ther way.      If   therefore  the  end  was  as  effedually 
reach'd,  by  a  fhorter  and  every  way  better  Courfe  ^ 
what  need  is  there  for  making  fo  unreafonable  a  Sup- 
pofition,  as  I  have  prov'd  that  to  be,    which  the  Obje- 
ction infifts  upon  ?    For^  as  I  faid  before,  all  things  con- 
curred, 


4^8  7he  Loganthropos.        Book  lit 

curr'd  to  put  this  but  of  doubt.  The  rude  Souldiers^  as 
well  as  the  Apofties^  bore  Evidence  to  the  Truth  of  the 
Fad:^  Matth.  zS,  1I5  12.  So  that  the  Jai^ijlj  Rulers 
coiild  not  doubt  of  Chrift's  Refurredion  :  and  their 
bribing  the  Souldiers  to  tell  a  fained  Story,  is  Evidence 
of  their  Convid:ion  as  well  as  VVickednefs ;  feeing 
they  durft  not  fuifer  the  Fad  to  be  inquired  into.  Nor 
could  the  People,  unlels  Ideots,  ever  believe  the  Story 
they  invented ;  becaufe  it  was  fo  very  fdly  and  ridicu- 
lous. And  therefore,  tho  this  Sayings  as  Matthew  tells 
us,  "iv as  reported  among  therh^  Chap,  zS,  15".  Yet  we  find 
not  that  the  fierceft  Enemies  of  Chriftianity,  durft  truft 

to  it,  or  card  to  make  ufe  of  it. —  But  I  Ihall  not 

further  detain  the  Reader,  this  way  ,•  for  I  hope  I  have 
faid  enough,  and  that  fatisfadorily  too,  to  anfwer  the 
Objedion. 

However,  feeing  there  is  nothing  I  am  fo  devoted  a 
Servant  unto,  as  Truth,  next  to  the  God  of  Truth, 
and  therefore  nothing  that  I  am  fueh  a  Student  of,  as 
Impartiality  and  Candor :  I  find  my  felf  obliged  to  give 
the  fame  Satisfadion  to  others,  that  1  have  been  truly 
concern'd  to  attain  my  felf,  which  I  fhall  reduce  to 
this  plain  Queftion. 

^iejlr.  Seeing  Chrift's  Difciples,  efpecially  fuch  of 
them,  as  have  had  a  Hand  in  Writing  the  Books  and 
Epiftlesthat  compofe  the  New  Teftament,  are  the  only^ 
or  at  leaft  principal  Evidences  of  this  Great  and  Fun- 
damental Truth  and  Fad,  ^i  2s.  Chrift's  Refurredion: 
Upon  what  Ground  is  it,  that  we,  who  live  in  thefe 
latter  Ages,  do  fo  intirely  confide  in,  and  rely  upon 
their  Teftimony  ? 

A7tfw,  There  is  no  Fad  that  can  be  doubted  of, 
where  all  Evidence  is  for  the  Thing  affirmed,  and  no- 
thing that  has  the  Face  of  Evidence  for  the  Negative. 
But  feeing  the  ^efiion  puts  us  to  the  Proof  of  the  Cre^ 
dlhiUtj  of  the  Witnelfes ,  I  iliall  put  this  out  of  doubt, 
feeing  the  Queftion  requires  fuch  a  Performance.  And,  - 
feeing  I  am  concerned  to  anfwer  this,  with  equal  Bj'e- 
vity  and  Pungency,  I  fhall  return  my  Anfwer  to  the 

^utfiion 


i 


Chap.  5.         The  Loganthropos^  499 

^ejtlon  propofed,  in  a  few  ^eries^  that  naturally  of- 
fer upon  this  Head^  and  which  I  believe  every  Man's 
Reafon  and  Conscience  will  inable  him  to  anfwer- 
Sj^efi,  (i.)  Whether  were  the  Apo files ^  and  other  Wit^ 
9ieJ]es  of  Chrift's  Refurredion^  found  in  their  Senfes  ? 
And  whether  fome  of  them  were  not  cautious  enough, 
fuch  as  Thomas  ?  And  others  fufficiently  learn  d,  as  well 
as  prejudic'd  at  firft  againft  this  Truth,  fuch  as  Faul  ? 
(2.)  ^e/.  Whether  it  be  not  a  Demonftration,  that 
the  Publilhers  and  Propagaters  of  this  Dodrine,  did 
believe  it,  in  good  earneft,  themfelves ;   not  only  as  a 
Truth,  but  as  a  Truth  of  the  vafteft  Importance  ? 
I.  Seeing  nothing  can  be  fuppofed  to  make  Men  fo 
fond  of  a  Man,  that  was  dead ;  that  had  died  the  Death 
of  a  Slave  ;  and  that  under  the  Charader  of  a  Male- 
fador  ;  had  they  indeed  believ'd  him  to  be  a  Cheat, 
and  not  rifen  from  the  Dead  ?  2.  Seeing  they  did  not 
only  conftantly  and    unanimoufly  preach  this    Do- 
drine,  but  lead  a  Life  wholly  conformable  to  it.     ;.  See- 
ing they  fufFer'd  for  this  Dodrime,  with  the  greateit 
Conftancy  and  Pleafure,  even  unto  the  Death.    4.  See- 
ing alfo,  they  lay'd  fuch  Strefs  upon  this  Article,  as  to 
declare  it  to  be  impoflible  otherwife,  than  by  the  Be- 
lief of  this,  for  any  to  be  faved.     j.  Seeing,  in  fuch  a 
Number,  fome  Perfon  or  other,  (  either  thro'  Tempta- 
tion of  Honour  and  Profit,  or  thro'  fear  of    Suffering, 
or  thro'  Remorfe  of  Confcience,  efpecially  when  call'd  to 
fuffer,)  muft  be  fuppofed,  fooner  or  latter,  to  have  di^ 
vulg'd  the  Cheat,  if  they  had  thought  it  to  be  fuch; 
For  it  was  never  known,  that  5"  00  Men,    did  continue 
firm  and   conftant  to  one  another,  in  carrying  on  a 
Cheat,  even  to   Death  and  under  Torments.     Nor,  is 
fuch  a  Thing  fuppofible,  in  fuch  a  Cafe.     For  in  Na- 
ture it  is  impoflible,  as  Men  and  Things  are  now  con- 
ftituted,  without  a  Miracle.     And  to  fuppofe  a  Miracle, 
in  this  Cafe,  is  to  fuppofe  an   abfolutc  Impoflibiliry  ; 
becaufe  God  cannot  confirm  a  Lie  any  way,  and  far 
lefs  in  fuch  a  manner.    And  therefore  this  will  lead  to 
a  (j.)  ^efi.  Whether  it  be  fuppofible,  That  the  true 

JL  I  and 


<;co  The  Loganthropos.       Book  lit 

and  jufl:  Godfhould  bear  Evidence  to  ^  Falfhood  ?  Nayy 
to  propofe  this  more  forcibly  another  way  ^  Whether 
was  not  God  obliged  to  deted  this  Cheats  in  cafe^  it 
had  been  one^  2s  Gamaliel  argued  ?  ^6is  f.  8.  Where-" 
as^  it  is  plain^  God  bare  Evidence  to  this^,  in  the  moft 
remarkable  and  eminent  manner  :  i.  B^"  enduing  the 
Apoftles  with  all  neceffary  Qualifications  for  reaching 
their  End^  in  a  way  of  Reafon^  and  convincing  Men 
of  this^  as  a  Truth  ;  by  giving  them^,  in  a  moft  peculiar 
and  wonderful  Way^  both  Wifdom  and  Prudence^ 
Courage  and  Bravery^  &c,  2.  By  enduing  them  with 
fupernatural  Gifts ;  fuch  as  that  of  fpeaking  and  un- 
derftanding  all  Languages^  and  of  working  innumera- 
ble Miracles^  &c,  ;.  By  fending  down  the  Spirit^  in 
a  vifible  manner^  as  I  have  already  faid.  4.  By  won- 
derful Succefsj  in  Spite  of  all  Oppofition.  Which  gives 
Rife  to  a  (4.)  M^fefi,  Whether  it  can^  with  any  Colour 
of  Reafon^  be  faid^  That  the  Difciples  were  the  Con- 
trivers of  the  Gofpel ;  when  every  one  muft  own>  that 
it  is  the  moll  unpolitick  Do6trine  that  ever  was^  as  be- 
ings I.  No  way  plaufible  to  corrupt  Nature^  but  intire- 
ly  oppofitfe  thereunto  ;  2.  Inconliftent  with  all  the  Do- 
d:rines  and  Philofophies^  that  then  obtain'd  in  the 
World ;  (b  as  to  be  a  fiumhllng  Block  to  the  Je^vs^  and 
Foolijhnefs  to  the  Gentiles,  (^')  ^^efi-  Did  the  Difciples 
ever  ufe  any  things  that  could  be  call'd  Artifice^  in 
what  they  laid  or  did  ?  Nay^  did  they  not  challenge 
the  Reafon  and  Confciences  of  their  Enemies^  to  try 
and  judge  what  they  faid  and  affirm'd  ?  (6.)  ^efi.  Is 
it  conceivable  that  fo  grand  a  Scheme^  and  fo  vaft  a 
Plot^  which  was  deiign'd  to  new-moddel  the  World, 
could  ever  either  be  contriv'd  by  fuch  Heads,,  or  car- 
ried on  by  fuch  Hands^  as  a  few  illiterate^  poor  and 
defpifed  Men^  had  not  God  himfelf  own'd  them  ini- 
mediately^  and  carried  on  the  Defign  ?  I  need  fay  no 
more.  For  the  Txuth  Ihines  fo  clear  by  its  own  Light, 
and  the  Evidence  is  fo  ftrong  and  unanfwerable_,  that 
more  were  fuperfluous.  - 

How^ 


X2hap4  5.        The  Loganthropos.  501 

However^  there  is  one  Thing  further,  that  it  is  fit  I 
Ihould  conlider  a  little,  before  I  pafs  forwards  to  any 
new  Head,  i^/xs.  M^bat  Chrifi  didy  during  the  40  D.iys    of 
his  being  on  Earthy  after  his  RefurreBion  ?  And  indeed  this 
is  a  Queftion  much  eafier  ftarted  than  anfwered.    It  is 
indeed  eafis  to  fay,  that  his  main  end  was  to  confirm  us, 
as  to  the  Certainty  and  Verity  of  his  being  raifed  from 
the  Dead.     But  how  he  impioy'd  himfelf  all  that  time, 
is  not  fo  eafie  to  find  out ;  efpecially  feeing  the  Evan- 
geliftsgive  us  but  a  few  tranfient  Hints  this  way.    All 
that  they  fay  amounts  only  to  thefe  few  Heads  ,•  i.  Tliat 
iin  Angel  told  the  Women  that  Chrifi  was  rifen,  and 
charged  them  to  go  and  tell  the  Difciples  thefe  News, 
and  that  Chrift  was  a  going  into  G^/i/ee,  and  that  there, 
and  not  in  Judaa^  he  would  principally  manifeft  him- 
felf to  his  Difciples  and  to  them,  Matth,  28.  2,  f,  6,  7. 
Mark  16.  I,  2,  7,  &c.    The  Women  frighted,  and  yet 
joyful,  run  to  tell  the  Tydings  to  the  Difciples,  who 
were,  at  this  time  Mourfung  and  Weeping  for  their  dea4 
and  buried  Mafter,  as  they  fuppofed  he  ftill  was,  Mark 
16.  10.    But  it  feems  the  Difciples  were  not  all  of  them 
•together  at  this  time,  and  that  the  Women  feparated 
themfelves  to  find  them  out.    Mary  Magdalene  goes  and 
finds  out  Feter  and  John^  and  with  them  goes  back  to 
the  Sepulchre,  John  20.  i,  2,  3,  &c,    2.  In  the  mean 
time,  while  the  oth^r  Women  are  going  to  feek  out  the 
other  Apoftles,  Chrift  meets  with  them,  and  they  held 
him  by  the  Feet  and  worfhiped  him,  Matth,  28.  9,  iq. 
:;.  But  it  feems  that  Many  Magdalene  had  met  with  ?eter 
and  John  very  foon,  perhaps  upon  the  way  to  the  Se- 
pulchre, feeing  it  is  aiTerted  that  Chrift  appeared  firfi 
to  her,  Aiark  16.  9.    So  that  the  Cafe  muft  have  been, 
this.     While  the  other  Women  go  forwards  to  Jemfa^ 
lem^  Mary  Magddenc  feeing  Teter  and  John^  going  for- 
ward to  the  Sepulchre,  goes  and  tells  them  her  doleful 
Story,  and  fo  turns  back  with  them  ;   and  not  only  fo, 
but  remained  by  the  Sepulchre  after  they  went  home- 
ward, John  20.  10,  II,  &c.    For  tho  Luke  feems  tore- 
late  things  a  Utcle  otherwife^  yet  gertaia  it  is,  that 

L  I  2  John 


5  o  a  The  Loganthropos.        Book  IIL 

7()/j»muftbefuppofed  to  relate  this  Tranfa6lion  molt  ac- 
curately;, who  was  fo  nearly  concem'd  to  know  it.  And 
it  is  plain^  that  what  Luke  lays  of  this  Matter^  is  very 
generally  and  darkly^  Chap,  24.  lo^  ii^  12.  When 
therefore  Peter  and  John  had  left  the  Sepulchre^,  Chrift 
appears  to  Mary  Magdalene y  John  20.  i4_,  15:^  &c. 
which  was  the  firfi  time  of  his  appearing  to  any.  But 
it  is  probable^,  that  Chrift  did  not  ftay  long  with  her, 
feeing  he  charg'd  her  not  to  touch  him^  zf.  17.  For  his- 
Words  are  as  much  as  if  he  had  faid.  Do  not  lay  hold  en  me 
ncWy  fo  as  to  detain  me^  for  thou  wilt  haire  time  enough  to 
touch  mey  and  difcourfe  with  me^  before  I  afcend  to  my  Fa^ 
thery  feeing  I  am  to  continue  for  40  Days  on  Earth,  So  that 
we  may  fuppofe^  that  He  did^  in  a  Moment^  waft 
himfelf  thro*  the  Air,  to  manifeft  himfelf  to  the  other 
Women,  who  had  been  her  Companions  to  the  Sepul- 
chre. But  it  is  highly  probable  to  me,  that  the  other 
W^omen  ftop'd  by  the  Way,  until  Mary  Magdalene  return- 
ed •  and  that  Chrift  appeared  the  fecond  time  to  them  all 
joyntly,  as  he  had  done  to  her  alone  the/r/  time.  For 
this  Suppofiticn  is  the  beft  Method  that  I  can  think  of, 
to  adjuft  the  feveral  Relations  cf  the  four  Evangelifts, 
who  otherwifefeem  to  differ  among  tliCmfelves.  4.  The 
Women  come  and  tell  the  Apoftles  that  Chrift  was 
rifen^  and  that  they  had  feen  him,  and  fpoken  with 
them.  But  the  Apoftles  believe  them  not,  Mark  16. 
11;  And  perhaps  they  thought  it  incredible,  that 
Chrift  fhould  appear  to  the  Women  and  not  to  them. 
f.  The  third  time,  wherein  Chrift  appear'd,  was  when 
he  fpoke  and  convers'd  Incognito  with  the  two  Difciples, 
that  were  going  to  Emmausy  Luke  24.  1 15,  &c.  For  Mark 
fays,  Ch.  16.  12.  that  he  was  in  another  Formy  than  that 
wherein  he  ufually  had  been  feen.  But  neither  would 
the  Apoftles  give  Credit  to  the  Relation  of  thefe  two 
Difciples,  Mark  16.  13.  Luke  24.  5:5.  It  feems,  that 
tie  Names  of  thefe  two  Difciples  were  Cleophasy  v.  18. 
ft  ad  the  other  Simony  v.  34.  For  C  leap  has  feems  to  have 
been  the  Relater  of  what  happen  d  to  them,  in  the 
Way,  appealing  to  this  Si?non  for  the  Truth  of  what  he 

faidi 


chap.  5.  The  Loganthropos.  50:5 

laid  ,•  who  ought  not  therefore  to  be  confounded  with 
Simon  Peter y  feeing  it  is  faid^  that  they  related  this  Fad 
to  the  Ek'ven   [  Apoftles  ]   whom  they  found  gathered   to^ 
getheVy    with    other   Difciples^  V.  35.    Of  which  Apoftles 
therefore  Feter  muft  have  been  one.     6.  Now  while 
thefe  two  Difciples  are  telling  their  Story,  Chrift  him- 
felf  appears  the  fourth  time  to  them  all  ,•    upbraiding  them 
with  their  Unbelief ^  and  Hardnefs  of  Hearty   becaufe  they  be- 
lieved not  them^    who   had  feen  him  after  he  was   rifen^ 
Mark.  16.  14.    Of  which  Converfation  Luke  fpeaks 
particidarly,  Ch.  24.  36_,  37,  &c,    7.  Tht  fifth  time  of 
Chrift's  appearing  to  the  Difciples  was  when  Thomas 
was  prefent  with  them,  who  alone  had  been  abfent  be- 
fore.    And  of   this  John  gives  a  diftind    Account, 
Ch,  20.  24,  ^^y  zSy  &c,  which  was  Eight  Days  after  the 
former  appearing  of  Jefus.     8.  Now  it  feems,  that 
Chrift  did  after  this  depart  unto  Galileey  as  he  had  inti- 
mated before ;  and  that  the  Difciples  went  thither  to 
obey  his  Orders,  and  to  wait  his  Prefence  and  Plear- 
fure.     But  yet  John  intimates,  that  Chrift  had  often 
appeared  to  his  Difciples,  befidesthofe  times  particularly 
mentioned,  Ch.  20.  30,  ;i.     However  the  Sixth  Re- 
corded appearing  of  Chrift  to  them,  is  that  at  the  Sea  of 
Tiberias y  of  which  John  gives  us  an  Account,  Ch.  21. 
I,  2,  &c.    9.  But  it  would  feem,  that  before  Chrift 
appeared  to  the  reft  of   the  Apoftles,  He  manifefted 
himfelf  to  Vetery  1  Cor.  if.  f.     And  this  has  made  our 
Divines  think,  that  this  was  the  fame  Simon  mentioned, 
Luke  24.  33.     Nor  fhall  I  much  contend  about  it,   tho, 
for  the  Reafon  mentioned,  I  rather  think  that  it  was 
another  Simon,     But,  however,  it  is  plain,  that  Chrift 
appeared  to  Cephas  before  he  appeared  to  all  the  Apor- 
ftles  together.     So  that  we  have  now  Seven  Appearances 
in  all.     10.  But  ?W  adds,    \  Cor,  1^.6.    That,    after 
that.  He  was  feen  of  5*00  Brethren  ^  but  when,  or  where, 
he  mentions  not  j  which  was  therefore  his  Eighth  Jp^ 
pecirance,    n.  After  that,   it  feems,   he  was  feen  by 
James  alone,  i  Cor,  if.  7.  which  was  the  Ninth  Time. 
X2c  And,  after  that.  He  was  k^n  by  all  the  Apoftles 

L  1  3  again. 


564.  Ihe  Logantbropos.        Book  III- 

again^  Bid:  i;.  And  lafi  of  all^  (which  was  the  E- 
U'umth  Appearance )  fays  Vauly  he  was  feen  of  me^  as  of 
one  born  out  of  due  time,  i  Cor.  i^*.  8.  becaufe  this 
was  after  Chrift's  Afcention. 

When  therefore  we  have  fum'd  up  the  whole  Account, 
we  cannot  find,  that  Chrift  appeared  oftner,  to  the 
Apoftles  and  other  Difciples,  before  his  Afcention^ 
than  ten  times.  And  therefore  the  Queftion  re- 
mains ftill,  in  a  great  meafure  unanfwer'd  ^  ^vix,.  what 
Chrift  did  on  Earth  during  all  the  forty  Days :  For,  by 
what  appears,  he  was  with  his  Difciples  only  at  times,- 
and  that  not  very  often,  nor  very  long.  For,  tho  I 
fhall  readily  grant,  i.  That  Ghrift  might  have  appear- 
ed oftner  to  the  Apoftles,  than  we  have  any  account  of  ^ 
2.  And  have  continued  longer  with  them,  when  he  ap- 
peared, than  we  are  apt  to  think  ,-  :;.  Nay  and  have  alfo 
done  more  before  them,  and  difeourfed  more  diftindly 
and  fully  with  them  than  we  can  apprehend  now,  (feeing 
all  thefe  feem  to  be  infinuated,  John  7.0.  30,  ;i.  Chap, 
21.  25'.)  Yet,  it  is  plain  and  apparent  from  the  fcrip- 
tural  Account,  that  he  was  very  far  from  remaining 
with  them,  as  formerly ;  nay,  that  he  was  for  the  far 
greateft  part  of  the  40  Days  of  his  abode  on  Earth,  in- 
vifible  to  them,  and  therefore  moft  probably  elfewhere* 
Only  he  took  care,  that  they  fhould  be  with  him,  when 
he  departed  from  this  World,  and  took  wing  for  the  bet- 
ter. And  he  had  fo  order'd  Matters,  for  this  purpofe, 
that  his  Apoftles  fhould  be  returned  from  Galilee^  that 
they  might  fee  him  afcend  to  Heaven,  which  was  from 
Bethany ^  as  we  fee^  Luke  24.  jo,  ^i.  which  was  about 
3  5"  Furlongs  from  Jemfakm,  And  it  feems  that  the 
Apoftles,  in  their  returning  from  thence,  halted 
forae  time  upon,  or  at  the  Foot  of  Mount  Olivet^  to 
worftiip  him,  which  is  about  feven  Furlongs,  or  a  fhort 
Englifli  Mile  hem  Jerufalem  ;  which  is  the  reafon  of  the 
Evangeiifts  mentioning  their  returning  from  thence, 
^Bs  I.  10,  II. 

But,  after  all,  feeing  it  is  certain,  that  Chrift  fpent 
a  s^ eat  part,  if  not  the  far  greateft  part  of  the  40  Days 

of 


Chap.  5 •        Tf^e  LogantIiropo5.  505 

^of  his  abode  onEaith^  not  with  the  Difciples,  but  elfc- 
Where^  as  abfent  from  them  ;  we  are  left  in  the  dark, 
as  to  his  Work  and  Imployment  during  the  fl|ft  of  the 
4ime.  That  he  was  conftantly  and  nobly  imployed, 
during  his  Abfence  from  them^  as  well  as  Prefence  with 
them,  all  Chriftians  muft  grant.  And,  that  he  had 
Work  as  neceflary,  when  ablent,  as  when  prefent  to 
mind,  we  muft  equally  own.  And  to  fay  more,  with 
any  thing  like  Pofitivenefs,  were  Prefumption,  feeing  the 
Scripture  is  filent.  But  however  a  modeft  Conjedure^ 
which  is  all  I  pretend  to  further,  cannot,  I  think^  be 
unacceptable  to  a  ferious  Perfon  who  is  inur'd  to  Divine 
Meditation. 

Now,  in  order  to  confider  and  underftand,  what  I 
Jiave  to  propofe,  without  any  Prejudice,  I  premife  three 
things  as  Preliminaries,  i.  That  Jefus  Chrift  was  to  me- 
rit, by  his  Actions  and  Sufferings,  to  be  feated  at  the 
Head  of  tlie  intelle^ual  World,  efpecially  that  of 
Mankind,  as  Man,  tho  as  a  Man  related  to  and 
united  with  the  Logos,  This  is  (6  plain  from  alt 
I  have  faid,  and  is  fo  exprefly  afferted  by  Faulj, 
Vhil,  2.  8,  9,  &c,  that  it  were  impertinent  to  infift 
upon  it  here.  Now,  if  this  be  true,  it  neceflarily 
follows  j  2.  That  the  Man  Chrlfi  muft  be  gradually 
ripen'd,  under  the  Condud  of  the  Logos^  for  fo 
great  and  univerfal  an  Empire  and  Government.  For^, 
tho  he  was  the  moft  excellent  of  Creatures^  Yet  he 
was  no .  more,  as  he  was  Man,  whither  we  confider  his 
Spirit  or  Body.  And  therefore  feeing,  ^ua  Creature,  it 
was  impoffible  he  fliould  be  infinite,  either  as  to  Kmii^-- 
ledge^  or  u4uthority^  or  VoTver  ^  it  was  neccllary,  that  he 
fhould  gradually  "advance  in  the  firfi;  in  order  to  be  in- 
trufted  more  and  more  with  the  feccnd  and  third  qt 
thefe.  Therefore  we  are  told,  Lnh  2.  5-.  That  Jefus 
increafed  in  Wifdora  as  well  as  Stature^  and  that  in  a  Pro- 
portion to  the  Increafe  of  his  Wifdom,  he  increafed  al- 
io in  Favour  with  God  and  Men.  And  therefore  we 
may  juftly  conclude,  %.  That  it  was  altogether  fit,  and 
ev'n  uecelTary^  in  order  to  Chrift's  after-Government 
-  L  1  4  of 


506  "the  Logantliropos.        Book  III. 

of  the  World,  That  he  Ihould,  as  Man^  be  acquainted 
V ith  all  the  Parts  of  his  vaft  Empire,  and  all  the  feve- 
ral  Cooiitionsof  his  Subjeds  of  all  forts  ^  feeing  no* 
thing  is  more  neceflary,  in  order  to  Government,  than 
fuch  a  Knowledge,      i  know  very  well,  thatChrift,  as 
Logos y  needed  not  any  thing  like  this.    But  however, 
this  I  fay,  that,  feeing  the  Man  Chrifi  was  to  be  the  Me-^ 
dium  of  the  Operations  of  the  Logos ;  it  was  fimply  im- 
fDoffible  for  him  to  ad  by  him,  as  Man^  if  we  fuppofe, 
that  the  Logos  did  all  immediately  and  formally,  by  him- 
felf,  without  the  Intervention  of  the  A<fan  Jefus^  any 
other  way,  than  ad  Vrefentiam  ejus,  L  e.  under  the  fliew 
of  ading  by  him,  at  the  fame  time  that  the  Man  Jefm 
a6ted  not  at  all.    I  am  not  willing  to  prefs  home  thofe 
Abfurdities  that  muft  follow  upon  fuch  an  Opinion  | 
whatever  way  we  take  to  ward  them  off.    Let  me  only 
fay  here,  that  in  cafe  any  Perfon  fhould  fuppofe  fuch 
a  thing,  rather  than  fall  in  with  this  Preliminary  Con- 
fideration  ;  he  muft  either  fuppofe,   that  the  Human 
Nature  was  fvx^allow'd  up  by,  or  changed  into  the  Di^ 
vine  Nature,  and  fo  fay  there  is  no  fuch  Perfon  or  Na- 
ture, as  the  Man  Chrifi  now  in  Heaven  ^  or  otherwife 
he  muft  fuppofe,  that  there  is  no  proper  ufe  for  the 
Man  Chrifi  in  Heaven.    For,  if  the  Man  Jefus  remain 
in  the  Human  Nature,  unconfounded  with  the  Divine  ; 
and  if  he  be  the  Grand  Organ ^  by  which  God,  in  and  by 
the  Logos y  a(5^  to  us :  Then,  is  it  certain,  that  the  Logos 
muft  ad  to  and  by  the  Man  Chrifi^  fo,  as  a  Finite  Be- 
ing or  Nature,  (however  perfed  otherwife;  can  allow 
of.    And,  if  fo  ,*  is  it  not  very  confonant  to  the  Me- 
thod of  Divirie  Procedure,  to  fuppofe,  that  the  Logos 
•«w6uld  give  the  Man  Chrifi  an  Opportunity  to  be  ac- 
quainted with  the  Nature  and,  Circumftances  of  his  Sub- 
jeds,  of  all  forts,  and  in  all  Parts  of  the  Empire,  over 
which  he  was  to  be  feated.     For  ir^y  own  part,  I  muft 
declare,   that  this  is  fo  far  from  being  a  precarious  Sup- 
poficion  'y  That,  as  I  think  it  naturally  follows  from 
the    two   preceding  Suppofitions,   fo    Ukewife,     that 
thi^  was  one  of  the  principal  Reafor^s  (if  not  the  prin- 
cipal 


Chap.  5.        The  Loganthropos.  507 

cipal  of  all )  of  Chrift's  continuing  on  Earth  for  the 
whole  Space  of  40  Days  and  Nights,    For^  kfides  this, 
I  know  but  two  fuppofible  Reafons  for  this^  i;i^.  to 
convince  Men  of  the  Reality  of  his  Refurredion^    and 
to  inftrud  the  Apoftles  in  what  related  to  the  <jofpel. 
Now  the /r/ of  thefe  was^,  I  confefs,  abfolutely  necef- 
fary^  as  I  have  faid.    But  yet  there  was  no  NecefEty, 
at  all  of  this  kind^  for  Chrift's  continuing  for  40  Days  : 
For  had  he  continued  but  three  Days^    and  continued 
all  that  time  with  his  Difciples^  it  had  been  as  certain  a 
Proof  of  this  Point.    And^  as  for  the  Second,  I  cannot 
fee  that  this  was  any  main  E»d  of  his  continuing  fo 
long  on  Earth  at  all ;  feeing,  as  I  have  faid  again  and 
again,  our  Saviour  did  not  fully  inftrud  his  Apoftles, 
during  that  time,  but  left  this  to  the  Holy  Spirit,  which 
was  not  to  be  given  till  Chrift  was  glorified.    And 
therefore,  what  Chrift  difcourfed  of,  in  Relation  to  the 
Gofpel,  before  his  Afcention,    was  rather  a  natural 
Concomitant  of  his  appearing  to  them,  than  any  pro- 
per End  of  his  Abode  on  Earth.    But,  fuppofing  it  to 
be  indeed  one  of  the  Ends  of  his  continuing  on  Earth, 
for  fome  time  ;   yet  neither  tbaty  nor  indeed  the  firfi; 
can  be  fuppofed  to  be  the,  formal  or  froper  Reafon  of  his 
continuing  fo  long  in  the  World,  as  he  did.    For,  as  I 
faid  juft  now,  had  Chrift  continued  with  his  Difciples, 
for  the  whole  Space  but  of  Three  Days  and  Nights, 
without  leaving  them  all  that  time,  I  fee  not,  but  that 
he  had  anfwered  both  thefe  Ends,  as  fully  as  he  did  by 
his  Appearing,    now  and  then,  for  40  Days.     Nay,  I 
will  fay  this  further.  That  I  cannot  find,  that  the 
Time  that  was  fpent,  by  Chrift,    with  his  Apoftles, 
during  all  the  40  Days  of  his  Abode  on  Earth,  amoun- 
ted to  the  Space  of  48  Hours.    For  it  is  plain,   that 
fome  of  the  Appearances  of  Chrift  were  but  for  a  few 
Minutes ;  and  that  the  longeft  of  them  did  not  con- 
tinue for  many  Hours.     And  therefore,  granting  all 
the  three  Conceffions^mention'd  before,to  be  as  certain, 
as  any  Man  can  defire  ;  yet  ftill,  as  I  have  already  hin- 
tedj   it  was  but  a  very  fmall  Vm  of  the  40  Days  of 

Chrift's 


j^o%  The  Loganthropos.        Book  III. 

Chrift's  Abode  on  Earthy  that  was  imploy'd  ia  the  Com- 
pany of  any  one^  or  all  his  Difciples.  And  this  alone 
is,  I  think,  fufficient  to  demonftrate,  that  tho  both 
thefe  might  be  Reafons  for  Chrift's  continuing  on  Ejirth, 
for  fome  Days  after  his  Refurredion ;  yet  the  Formal 
and  Principal  End  of  his  flaying  on  Earth  for  fo  long  a 
time  as  forty  intire  DaySy  muft  be  what  I  have  fuppofed 
in  this  Third  Preliminary. 

And,  if  this  be  once  allowed  of,  may  I  not  fuppofe 
thefe  Things  ( which  are,  as  it  were,  involv'd  in,  or, 
at  leaft,  naturally  deduced  from  the  Third  Preliminary  ) 
as  highly  probable,  i.  Thst^  as  Chrifi's  Souly  during 
the  time  of  its  Separation  from  thu  Body,  went  into 
Hades ^  or  the  State  and  Place  of  feparate  Souls  ^  fo 
likewife,  that  one  of  his  Firft  Ads,  was  to  return  thi- 
ther, after  his  Refurredion,  to  fatisfte  the  Souls  departed, 
that  he  had  adually  raifed  himfeif,  and  confequently 
that  he  would  alfo  raife  their  Bodies  in  due  time.  I 
mean  not  that  he  went  to  the  Dark  Hades  of  wicked  and 
miferable  Souls,  (  concerning  which  I  pretend  not  now 
to  fay  any  thing, )  but  into  the  Varadificd  Hades  of 
good  and  happy  Souls,  where  Enoch,  Mofes  and  Ellas 
are  with  their  proper  Bodies,  as  others  without  them, 
tho  perhaps  with  feme  fort  of  Equi^mlent  Vehicles,  And 
t  ask.  Whether  fome  fuch  thing  be  not  denoted  ? 
Matth,  2,7.  ^2.  where  we  are  told,  that  many  of  the 
dead  Saints  arofe  and  appeared  to  many,  with  this  peculiar 
Mark  as  to  the  Time,  ^ix..  That  it  was  after  Chrift's 
Kefurreclion,  For,  this  feeras  to  lead  us  to  think,  that 
Chrift  brought  them  from  thence,  as  an  Evidence  of 
his  having  Power  to  raife  all  the  reft  of  the  Dead,  and 
that  he  adually  would  do  fo  at  laft.  And  '  the  Time 
mark'd  out  ieems  to  infuiuate,  that  Chrift  brought  them 
from  thence,  after  his  own  Refurredion,  and  confe- 
quently that  he  himfelf  went  thither  to  fetch  them. 
i.  And,  feeing  he  bore  a  Relation,  not  only  to  the 
Saints  departed,  but  to  Angels,  as  being  their  Flead  ,•  wg 
may  well  fuppofe,  that  they  came  down,  in  vaft  Num- 
bers, to   congratulate  Him^    upon  his  having  conquered 

Death 


chap.  5.         The  Loganthropos.  509 

Death  and  Hell    And  therefore  fotne  confiderable  Time, 
probably^  was  fpent  between  him  and  them^  during 
his  Continuance  on  Earth  j  tho  the  facred  Hiftorians, 
who  wrote  only  what  they  faw   or  heard  of^  had  no 
Information  of  thefe   Interviews,  far   Icfs  of  the  Parti- 
culars that  related  to  them.     ;.  And^  feeing  our  Savi- 
our's Grand  Enemies  were  the  Apfiate  jingds^  may  we 
not  fuppofe^  that  He  manifefted  himfelf  fo  to  them,  as  to 
give  evident  Proof  of  his  having  conquer'd  them.  4.  Nay^ 
what  if  we  fuppofe,  that  our  Saviour  went  into  the  fame 
Wildernefs,  where  he  had  been  tempted  by  Satan,  to  fhew 
himfelf  both  to  Angels  and  Devils,-  that  he  might  confirm. 
the  former y  that  he  was  the  fame,  that  had  given  the  Laji/^ 
formerly  there  from  yV/b«»f  Sinai,  furrounded  with  them- 
felves  ,*  and  that  he  might  challenge  Satan,  and  all  the 
Powers  of   Hell,  to  appear,    if    they  durft,  againft 
him,   that  had  now  efpoufed  the  Intereft  of  Mankind* 
and  own'd  himfelf  to  be  the  Second  Adam,   and  fo  tha 
Federal  Head  of  his  Family,     y.  Tut,  feeing  our  BleC- 
fed  Saviour  had  a  peculiar  Relation  to  Men,  that  did 
then  live  in  the  World,  and  were  afterwards  to  live 
therein ,   feeing  he  was  to  be  both  the  King  of  Nations, 
and  the  King  of  Saints  :  Hence  it  is  reafonable  to  fup- 
pofe,  that  a  great  Part,  if  not  the  far  greateft  part  of 
that  Time,  that  Chrift  fpent  on  Earth,  did  bear  a  fpe- 
clal  Relation  to  them.   When  therefore  we  have  clofely 
confidered  thQ  former  Preliminaries,   and  particularly  the 
lafi :  It  will  not  be,  I  think,  liable  to  juft  Cenfure^ 
for  me  to  fuppofe  it  to  be  at  leaft  probable ;  That  the 
Man  Chrifi,  might  make  a  Progrefs  thro'   this  Habitahte 
World,  (whofe  Delights,    before  his  Incarnation,  were 
ivith  the  Children  of  Men,  Prov.  8.  ;i.J  in  order  to  view 
and  contemplate,  as  fuch,  what  the  feveral  Nations  of 
the  Earth  were  a  doing,  and  in  what  State  and  Condi- 
tion they  were  ;  if  it  were  only  to  have  a  Fellow-fee- 
ling and  Simpathy  with  them.     For,  tho   he  was,  for 
fpecial  Reafons,  confin'd  to  Judaa,   Samaria  and  Gali- 
lee, before  his  Death :   Yet,  feeing  his  Gofpel  was  to  be 
fent  into  ail  Nations,  was  it  not  congruous  to  his  De- 

fign, 


5 10  The  Loganthropos.        Book  III. 

^n,,  to  make  an  Incognito  Vifit  to  the  other  Tribes^  Fa- 
milies and  Nations  of  Men  ? 

Perhaps  fome  Men^  upon  a  tranfient  Viewof  thefe 
HintS;,  efpecialiy  if  under  prevalent  Prejudices^  may 
look  upon  thefe  things,  as  meer  Whims  and  Chimerical 
Fancies :  Nor  fliall  I  be  much  concern'd  if  they  do  fo  ; 
feeing  the  main  of  Chrijtianity  is  no  ways  concerned 
here_,  and  that  I  propofe  them  Trohkmatically  only. 
Hovv^ever,  I  am  bold  to  fay  this^  that  a  ferious  and  judici- 
ous Student  of  Divinity  will  find  a  greater  Foundation 
of  their  Probability^  upon  fecond  Thoughts,  than 
upon  a  tirft  View,  efpecialiy  if  he  be  apprized  of  my 
Scheme,  in  this  Book,  and  particularly  if  he  be  Matter 
of  that  Part  of  it,  that  he  will  find  treated  of  in  the 
;d  Chapter,  and  in  that  Part  of  this  Chapter  which  I 
have  already  run  thro',  j^nd  more  I  fliall  not  fay  on 
this  Head. 

Only  let  me  add  this  one  Thing,  in  Relation  to  this 
Article  it  felf,   'viz,,  Chrift's  ReIiirre<Stion  ,•  That  it  is, 
if  not  the  main  Foundation  of  all  our  Hope,  yet  one 
main  Pillar  thereof,  even  fuch  a  one,  as  that  there  were 
no  Comfort  or  Hope  without  it.    For,  as  the  Apoftle 
lays,  "i  Cor»  15".  19.  If  in  this  Life  only  we  have   hope  in 
Cbrifiy    we    are  of    all    Me?t   mofl    miferahle^    i»  e.     If 
Chrill  were  yet  dead,  and  adually  under  the  Power  of 
Death,  inftead  of  having  conquer'd  it,  by  raifing  him* 
felf  from  the  Dead  ^  We  Chriftians,  who  place  all  our 
Hope,  in  him,  as  rifen,  were  of  all  Men  themoft  mifer- 
able,  efpecialiy  in  times  of  Perfecution  ^  feeing,  upon 
this  Suppofition,  we  fhould  be  found  to   build  all  our 
Hope  and  Comfort  on  a  Falfhood.     But  now,  if  Chrift 
be  rifen,  and  has  raifed  himfelf  from  the  Dead ;  then 
we  are  the  moft  happy  of  all  Men.    For,  if  Chrift  has 
raifed  himfelf,  and  has  raifed  fome  Men  already,  and 
given  Aflurance  that  he  has  Power  to  raife  them  all, 
and  that  he  will  ac5tually  do  fo  at  laft  ;  then  we  cannot 
but  have  a  ravifhing  View  of  his  Delign,  and  the  cer- 
tainty of  his  Promifes. 

■  And  therefore  what  remains,   hut  that  we  fliould^ 

I.  Firm- 


Chap.  5*        The  LogmthrdpoB.  511 

1.  Firmly  believe  this  great  and   important  Truth  ; 

2.  Thank  him  for  the  undoubted  Evidences  he  has  givea 
us  of  this;  :;.  Meditate  upon  it,  and  the  State  that 
Chrift  Is  now  in,  in  Heaven,  and  the  Work  he  is  im- 
ploy'd  in  tliere  ;  And,  4.  Ad,  as  the  Genuine  Subjeds 
and  Followers  of  this  Rifen  and  Glorified  Saviour  ;  by 
rifing  from  Sin,  by  imploying  our  felves  in  his  Service, 
as  thofe  that  hope  for  Heaven,  and  by  running  and 
fighting  for  that  glorious  Prize,  If  by  any  means  we  may 
attain  to  the  better  Refurre^lony  as  the  Apoftle  fays,  PhiL 
;.  II.  For  which  ends,  let  us  pray,  with  the  fame 
Apoftle,  Heb.  i;.  20,  21.  That  the  God  of  Peace y  -who 
brought  againy  from  the  Deady  our  Lord  Jefus  Chrifiy  thaP 
great  Shepherd  of  the  Sheepy  thro  the  Blood  of  the  Everla-^ 
fttng  Covenant y  may  make  us  perfeEi  in  every  good  Work  t9 
do  his  Willy  working  in  us  that  which  is  well  fleajing  in  his 
Sight y  thro*  Jefus  Chrifiy  to  whom  be  Glory  for  ever  and  €'^ 
ver.    Amen. 

VI.     Chrift's  Afcention  to  Heaven,    Glorification  in 
Heaven,  and  Miffion  of  the  Paraclete  from  Heaven* 

I  joyn  thefe  Three  in  one,  becaufe,  having  been  fb 
long  upon  the  Former  Heads,  I  v/ould  tie  my  felf  up 
to  the  greateft  Brevity  upon  thefe. 

As  to  the  I  ft,  viz,.  Chrift's  Afcention y  I  hardly  need 
to  fay  any  thing,  feeing  it  follows  fo  neceffarily,  accor- 
ding to  the  Scheme  and  Plan  of  Divine  Procedure,  as 
I  have  explained  it  ,•  That  we  cannot  fuppofe  Chrift  to 
have  rifen  from  the  Dead,  but  we  muft  fuppofe  alfo^ 
that  this  was  in  order  to  his  being  Exalted  further,  even 
to  Heaven.  But,  befides  this,  we  have  ocular  De- 
monftration  here,  feeing  we  are  told,  AHs  i.  9.  That 
while  they  ( i.  e,  the  Apoftles,  and  probably  the  other 
Difciples  too  )  beheldy  he  was  taken  upy  i.  e.  in  the  Air  to- 
wards Heaven,  until  a  Cloud  ( the  conftant  Attendant 
.  of  the  Shechinah )  received  him  out  of  their  Sight y  waft- 
"  ing  him  thus  higher  than  they  could  difcern  him  ^  tho 
they  remained  ftiU  (as  it  is  faid  ver,  lo.)  looking  fted^ 

faftly 


5 1 S  the  Logaiithropos.         Book  IIL 

fafl-ly  toward  Hea'ven^  until  two  Angels  awak'd  them  out 
of  their  Amazement. 

And^  zdlj.  As  Chrift  is  afcended  to  Heaven,  fo  we 
are  fure  he  is  glorified  there^  He  himfelf  having  given 
proof  of  the  Verity  thereof^  in  the  folemn  Miffion  of 
the  Paraclete^  to  mention  no  other  Evidence  thereof 
now. 

And  therefore,  ^dly.  The  Mijjlon  of  the  Holy  Spirit:^ 
Ayas  the  laft  extraordinary  Proof  of  Ghrift's  being  the 
true  Meffiahj  and  of  his  being  glorified  and  rewarded, 
as  fuch  ;  efpecially  if  we  confider  how  eminently  it 
was  given,  and  how  plentifully,  and  to  how  many 
Perfons,  and  for  how  long  a  time  ^  as  alfo  how  many, 
and  how  fignal  the  Gifts  and  Miracles  were,  that  fol^ 
low'd  his  being  given. 

But,  as  I  put  a  Stop  to  my  Pen,  from  inlarging,  at 
this  time,  upon  either  of  the  preceding  Heads  ^  fo  I 
fiiall  not  fay  any  thing  in  Relation  to  this  Third.  On- 
ly I  cannot  forbear,  curforily  and  incidentally,  to  ob- 
ferve  concerning  the  P<?r^Je?^,  i.  That  his  being  repre- 
fented  under  the  Hieragliphick  of  a  Dove3  demon- 
ftrates  his  being  a  Perfon  or  Being  ^  feeing  a  Dove  is 
an  animated  Being,  fubfifting  as  an  Individual  of  that 
Species  of  Creatures.  For,  tho  no  Similitude  can 
perfedly  reprefent  the  Thing  adumbrated  by  it,  efpe- 
cially in  fuch  a  Cafe  as  this  ^  and  tho  Human  Emblems 
are  often  very  extravagant :  Yet  Divine  ones  mull  ever 
be  fuppofed  to  have  Truth  for  their  Foundation,  and  to 
fee  as  proper  as  the  Nature  of  things  will  bear.  2.  That 
the  Scripture  ufes  different  Words,  in  Ihewing  the  Re- 
lation of  the  Holy  Spirit  to  the  Father  and  to  Chrift. 
For,  in  Relation  to  the  Father,  He  is  faid  to  be.  The 
Spirit  of  God^  i  Cor,  2.  10,  &c.  and  to  Proceed  from  the 
' Father y  John  15'.  26.  But,  in  Relation  to  Chrift,  He 
is  faid  to  be  giz/en  by  the  Father ^  upon  Chri/l's  praying  to 
the  Father y  that  it  might  be  fo,  John  14.  16.  and  to  be 
Sent  in  ChrijFs  Name^  or  upon  his  Account,  and  as  his 
Delegate,  'ver.  26.  and  fo  fent,  as  to  difpenfe  to  Chri- 
ftians  what  he  received  of  Chrift's,  and  nothing  elfe  ; 

for 


Chap.  5.  the  Loganthropos.  ^f  ^ 

for  fo  Chrift  fay^'  exprefly,   John  16,  14.     He  Jljall  re^ 
ceiveof  mine^  and  jljall  jlniv    it  unto  you  ^   and_,  'ver.ii^ 
Hejhall  not /peak  of  himfelf^   hut  7vhatJoever  he  jhall  hear 
that ^mll  he  [peak,  &c.     ;.  Th.:t  bccciufe  the  Difpenfatit 
en  of  the   Spirit  is  thQ  lafi,  and  concludi7ig,  and  perfeBinz 
One  of  Chriftianity  ;  therefore  the  Sinning  againfi  him 
efpecially  that  of  Blafpheming  him,   is  more  highly  a^! 
gravated,   than  any  Sin  committed  againft  the  Son  of 
Man,  1.  e.  agiinft  Chrift,  while  he  was  in  a  State  of 
Tryal  and  Humiliation,  and  is  therefore,  in  this  Senfe 
unpardonable,  Matth.  12.  ;  i,  32.     But  of  this  Sin  I  fliall 
have  Occafion  to  fpeak  further  afterwards. 

2uc,  tho  I  have  thus  confined  my  felf,  at  this  time - 
To  as  not  to  fpeak  to  all  thefe  Heads  ,•  yet  I  cannot  dif^ 
mifs  them,  without  faying  fomething,  as  to  their  vaffi 
Importance  and  great  Ufefulnefs.  For,  if  Chrift  be 
now  afcended  to  Heaven,  and  if  he  be  now  glorified 
at  the  Father's  right  Hand,  and  that  it  was  He  that 
tent  the  Paraclete  •  then  we  may  juftly  and  naturally 
infer  thefe  Things,  i.  That  He  is  the  True  and  FM 
Antitype  of  the  High^Vriefis  going  of  old  into  the  Holy 
of  Holies,  once  a  Year,  with  Blood,  as  the  Reprefen- 
tative  of  the  whole  Body  of  God's  People.  2.  That 
all  good  People,  tho  perfonally  on  Earth,  are  yet  'virtu^ 

^  ^rJJ^  S^^^^^ '  ^^^^^  ^^^^S  there  as  our  Head. 
!}.  That  his  Glorification  is  a  fure  Pledge  of  ours,  if  we 
are  indeed  his  Genuine  Children,  and  continue  to. 
4.  That  our  Treafure  in  Heaven  is  fecure,  feeing  Chrift 
is  both  the  Guardian  thereof,  and  the  very  Bank  where- 
in it  is  laid  up.  y.  That  all  Men  are  pardonable,  and^ 
upon  their  efpoufing  the  Interefts  of  Chrift,  may  at- 
tain toHappinefs,-  which  is  not  the  Cafe  of  Apof^ate 
Angels  •  feeing  Chrift  is  in  Heaven  in  our  Nature  and 
not  in  theirs.  6.  That  the  Fopiflj  Tranfubfiantiation,  and 
the  Lutheran  Confubfiantiation,  as  well  as  their  Notion  of 
the  l7%«;V;r  of  Chrift's  Human  Nature,  are  falfe  and 
ablurd,  feeing  He  is  now  in  Heaven,  and  is  to  remain 
there  only,  in  this  Senfe,  until  he  come  again  at  the 
Uit  Day.    7.  That  Chrift  is  now  conftituted  the  Head 

■r 


over 


5 1 4  The  Loganthropos-       Book  IIL 

over  all  Mankind,  in  order  to  approve  himfelf  the  fpe- 
cial  Head  of  his  Church.  8.  That  he  is  fecured,  as  to 
the  Efficacy  and  Succefs  of  all  his  Undertakings. 
9.  That  God,  in  thus  Glorifying  and  Rewarding  the 
Man  Chrift,  has  moft  eminently  manifefted  his  Regard 
to  true  Piety,  and  a  worthy  and  ufeful  Life,  in  the 
Difcharge  of  ones  Truft ;  and  has  given  us,  this  way, 
a  true  and  perfe6l  Mirror,  wherein  we  may  fee,  what, 
and  how  impartial,  his  Eftimate  and  Procedure  is,  both 
as  to  Perfons  and  Things.  10,  That  it  is  our  Duty,  to 
pay  that  Worftiip,  and  thofe  Acknowledgments,  both 
to  the  Father,  Son  and  Spirit,  which  is  their  Due  and 
Right.  II*  That  we  may  hence  be  alTured,  that  Our 
Work  and  Labour  of  Lcue  [ball  not  be  in  ^vain^  in  the  Lord 
Jefus^  Heb.  6. 10.  For  as  the  Apoftle  fays,  ver.  19, 
20.  This  Hope  Tve  have^  as  an  Anchor  of  the  Soul^  both 
fure  andfiedfafiy  and  which  entreth  into  that  which  is  with- 
in the  Veil  ^  where  the  Fore-runner  is  entred  for  uSy  e'ven  Je^ 
fus^  &c.  12.  That  therefore  our  Thoughts  ought  to  be 
railed  and  elevated  above  the  World,  and  all  terrene 
Things,  and  our  Lives  be  fuch,  as  that  they  may  be 
feen  to  bear  a  Relation  to  Heaven,  and  our  Mailer 
who  is  there,  and  there  for  usy  as  our  Advocate  and  Tn- 
terceffoi.  But  now,  that  I  have  mention'd  this,  I  am 
led  forward  to  confider, 

yiL  Chrift's  prefent  Work  in  Heaven,  and  the  Aflii- 
rance  he  has  given  us,  of  his  coming  from  thenct 
atlaft,  as  the  Great  and  Univerfal  Judge. 

But  feeing  the  latter  of  thefe  will  more  properly  falk 
in  to  be  treated  of,  towards  the  end  of  the  ^th  Book  of  ^ 
this  Work,  as  relating  to  Chrifiocraty,  or  the  Govern- 
ment of  Chrift,  as  luch  j  I  fliall  fay  nothing  at  all 
upon  this  Head  now ;  excepting  this,  That^  I  would 
beg  every  Chriftian,  that  reads  this  part  of  my  La- 
bours, to  remember  that  all  that  I  have  faid,  or  have  to 
fay  further,  in  Relation  to  Chrift,  points  forward  to 
the  Grand  AJffes  of  the  laft  Day,  where  Chrift  v^ill 

fit-- 


Chap.  5.         The  Loganthropos.  515 

fit  as  Supreme  vJJihle  Jt'idge^  to  give  forth  an  Uni^er^ 
fal  Award ^  to  Angds  and  Men  •  after  an  impartial 
Inquiry  into  their  feveral  Managements,  Dittribu- 
ting  thus  Rewards  and  Punifhments^  exadly  propor- 
tioned to  their  Atflions^  and  the  Circumftances  where- 
in his  Providence  had  plac'd  theni^  whilft  in  this  pre- 
fent  World. 

I  fliall  therefore  confine  my  felf  at  this  time,  to  the 
Confideration   of   Chrift's  Work  in  HcavcTi,     But  alas  I 
What  can  a  Mortal  fay  of  it,  who  is  a  Sojourner  in 
this  World,    and  at  fo  vafl  a  Diftance  from  the  Place 
where  Chrift  is.     Surely   Chrift   has  a  great  deal  of 
X^'ork  there^  in  Reference  to   God,    and  in  Relation 
to  the  innumerable  Armies,  and  feveral  Degrees  of  An- 
gels, which  we  can  pretend  to  fay  little,  if  any  thing, 
unto.      Nor  can  I  &y  much  concerning  Chrift's  Work 
and  Office  there^  as  it  bears  a  Reference  to  us.    Four 
Things^  indeed^  we  have  a  Foundation  for,  and  fome 
Account  of,    in  the    New  Teftament^  'viz.,  i.  That 
Chrift  governs  the  whole  World,  from  Heaven,  by  his 
Providence^  and  the  Miniftration  of   Angels  •  2.  That 
He  prefides  in  all  that  the  Holy  Spirit  does^  with  Re- 
lation to  the  Ijilightning,    Converting,    Sanctifying, 
Comforting  and  Preferving  his  Special  or  Eled  People  ^j 
feeing  all  that  the  Paraclete  dees,  is  done  as  from  him^ 
and  in  his  Name  j  o^.  That,  as  He  prepares  us  for  Hea- 
ven,   fo  he  is  gone   thither,    to  prepare    VL^ces     or 
Manfions  for  our  Reception  ;   and,  4.  That  he  is  there 
agenting   our  Caufe,    by  Interceding  and   Pleading 
for  us  there.      But  now,    feeing    the   Firfi    and    Se- 
cond of    thefe  Heads    do    moft    properly    belong  to 
Chrifiocratyy  or  the   Government  of  Chrift,  as  Lagan- 
tbropos ;    it  is  proper  likewife,  to  adjourn  the  Con- 
fideration of  them,  until  I  come   to  that  Part  of  my 
Work^  if  it  fhall  pleafe  my  gracious  God,   and  dear 
Redeemer,  to  honour  me  to  finifli  that  eminent  Part 
of  this  Synopjis  and  Specimen   of  Chrlfiology.     All  there- 
fore that  I  have  to  do  here,  is  to  fay  fomething  in 
Relation  to  the  Third  and    Fourth  of   thefe  Heads > 

M  m  which 


5i6  ^he  Logantliidpos.        Book  tth 

which  I  fhall  endeavour  to  do^  with  all  poffible  Bre- 
vity. 

And^  i/.  I^et  us  confider^  That  Chrift  is  gone  to 
Heaven^,  to  prepare  Manfiom  or  Tlaces^  that  may  be  fit 
for  our  Reception^  and  conjfbquently  fiich  an  appro^ 
priate  Share  of  Happinefs^  as  he  fees  fk  in  his  un-er* 
fingWifdom;  and  that  in  a  Reference  unto  our  Beha- 
viour^  as  to  Integrity  and  Sennceablenefs,  in  this  State 
of  Tryal^  under  the  Circumftances  wherein  he  was 
pleafed  to  appoint  us  to  be,  during  our  Abod^^  in  this 
prefent  World. 

I  have,  in  this  Propofition^  fumm'd  up  all  that  relates 
to  this  Part  of  our  Saviour's  Imployment  in  Heaven,  fo 
far  as  I  can  find  it  fpoken  of  in  Scripture.  Now  what 
i  find  there,  is,  i.  That,  our  Saviour  is  gone  to  Heaven, 
as  our  Head,  in  order  to  ferve  our  Intereft  there,  by 
his  doing  fo.  And  therefore,  not  only  is  Chrift  cMled- 
our  Fore-rtmner^  in  this  refped,  but  it  is  faid  exprefly, 
that  he  is  entred  for  us  ovlthln  the  Vail^  Heb  6.  19,  20. 
7.  e.  that  he  is  gone  into  the  moll  Holy  Place,  upon- 
our  Account,  and  for  our  Service  and  Intereft.  And  this 
the  Apoftle  illuftrates,  from  the  High-Prieft's  going  in- 
to the  moft  Holy  Place  of  old,  once  a  Year,  with 
jBlood,  in  the  Name  of  all  Ifrael,  as  their  Reprefenta- 
tive,  to  ad  for  them  there  with  God  ,♦  for  which  fee 
Heb,  9.  7,  8,  9,  10,  II,  12,  &c,  2.  That  Chrift 
will  reward  his  Followers,  with  lower  or  higher  De- 
grees of  Honour,  Happinefs  and  Truft,  as  they  have 
aded  more  or  lefs  for  his  and  his  Father's  Honour  and 
Jnterefts,  in  this  World,  in  a  Proportion  to  the  Cir- 
cumftances they  were  under.  This  is  infuiuated  in  th^ 
Parable  of  the  Talents,  A'latth.  2;.  14,  i^-,  d-c  But 
it  is  more  plainly  denoted,  in  the  Parable  of  the  Pounds, 
Luke  19.  17,  18,  &c.  For  to  him  that  had  increafed 
his  Poundy  fo  as  to  gain  Tc7i  Pomds  more,  it  is  faid, 
IVel/y  thou  good  Servant y  hecanfe  thou  hafi  been  faithful  in  a 
'ver J  little y  ha've  thou  Ai'tthority  o'ver  ten  Cities,  And  fcf 
likewife,  it  is  faid  to  the  fecond  Servant,  that  had  gai« 
ned  Fi've  Talents^  Be  thon  (ilfo  ever  Five  Cities*    But, 

fee- 


Chap.  5.        The  Loganthropos.  5 1  y 

feeing  I  have  (z,)  formerly  faid  enough  to  clear  this 
Pointj  even  to  a  Demonftrarion^  I  fhall  neither  trouble 
the  Reader^  nor  my  felf,  with  any  thing  further  now. 
;*  That  therefore,  it  is  one  Part  of  Chrift's  Imploy- 
ment  in  Heaven,  to  prepare  Flaces^  fit  for  the  Reception 
©f  his  Saints,  agreeable  to  their  feveral  Services  on 
Earth,  and  confequently  to  thofe  various  Stations  and 
Services  that  he  dellgns  them  for  in  the  happy  World. 
This  I  think  is  plainly  and  fully  enough,  tho  briefly, 
infmuated  by  our  Lord  himfelf,  Jo/m.i^,  2,  3.  In  my 
Father's  Houje  are  many  Manfions.  If  it  'ivere  not  [0^  I  would 
ha've  told  you,  I  go  to  prepare  a  Flacefor  you.  And  if  I  go 
and  prepare  a  Vlace  for  you^  I  will  come  again ^  and  recei^ve 
you  unto  my  felf,  [  And  then  it  is  added  ]  That  where  I 
am  ye  may  be  alfo.  In  which  wonderfully  concife,  but 
equally  comprehenfive  Words,  there  are  four  diftind 
Sentences,  containing  juft  fo  many  diftind  Propofiti- 
ons.  And  therefore,  it  may  be  equally  pleafant  and 
profitable,  to  confider  them  diftindly  and  clofely.  For 
I  am  much  miftaken,  if  they  have  been  to  this  Day 
fully  confider'd. 

Prop,  I.  That  in  the  Future  Happy  World,  called 
by  Chrift  Ins  Fathers  Houfe^  there  are  many  Manfions, 

By  God's  Houfe^  all  are  agreed,  that  nothing  elfe  is 
meant,  h\xt  t\\Q  Happy  World ^  vvhere  the  Angels  of  Light 
have  their  Refidence  and  Abode  ,•  which  is  called  the 
Houfe  of  God,  becaufe  there  he  manifefts  himfelf  in  a 
more  full,  free,  and  glorious  Manner  than  here  below. 

By  Manfions y  therefore,  in  that  Houfe  or  IVorld^  muft 
j  be  meant  feveral  Di/lriclsy  or,  I  may  fay.  Countries, 
i  where  the  glorious  Spirits  are  feated,  in  feveral  Re- 
gions, as  fo  many  Societies  and  Communities,  under 
the  Government  of  the  Supreme  King,  according  as, 
in  his  Holy  Wifdom,  he  fees  moft  fit  and  proper  to  re- 
giment them,  in  Relation  to  their  Services,  and  the 
£nds  he  has  further  to  ferve  by  them.    For  ^ovw,  which 


•    iV  see  Chrinol.  Lib.  i.  Page  81,  &c.  as  alfo  my  Prt^U^l  Difcourfi* 
Qscdfm'iby  the  DeU'rh  of  i{ivg  William,  Vage  %6,  8cc, 

M  m  2  we 


^  1 8  T^he  Loganthropos.        Book  III. 

WQ  vender  Ma97fan,  fignifies  any  manner  of  P/^ce   where 
Men  inhabit ;    as  it  is  derived  from  the  Verb  ix^vQ^ 
which  Inmifies,  in  the  general,  to  di^jcll,   to  remain,  to 
fihiJe,  or  to  inhabit  any  Houfe,  Place  or  Country,  as  a 
frcper  and  co?ipnt  Inhabitant  there,    in  Oppofition   to  a 
Tilo-rim,   Stranger,  Sojourner,  or  tra^ifient  Lodger  :  For  aU 
which,  I  remit  the  Reader  to  our  beft  Lexicons :  Only  i 
flrall  take  notice  of  this  by  the  by,    that  the  Greek 
Fathers,  (a)  frequently  ufe  the  Woi^    Movw,    to  de- 
note what  has  been  fince  call'd  a  Monafiry  :  Which 
I  do  the  rather  take  notice  of,    becaule  every  one 
knows,    that   a  Monafiry  is  a  Place  inhabited  by  Juch, 
or  fuch    a   Society  of  Men,  under  f  articular  Regulations  ox 

'  The  ^ii-^vs  talk  ftrange  things  of  the  vaft  Extent  of 
the  Manfiovsoi  Faradife,  Mofes  Haddarfon,   tn  Gen.  2.9. 
fi^YS  th'if-there  '^refe^en  Manfions,  which  are  each  12000 
Miles  lone,  loooo  broad,  and  loooo  high.     But  how 
ridiculous  foever  fuch  Determinations  may  appear  to 
be  •  vet  f^are  the  In^lfihle  JVorld,  mud  be  luppoied  mh- 
Bitclv  to  exceed  this  little  Orb  of  ours,  in  Extent  and 
Capicioufnefs,  as  well  as  in  other  refpeds  ^  in  which 
nttwithllanding  there  are  ib  many  vaft  Regions,  and 
Kii^doms:  And  one  might  be  tempted  to  think,  that  the 
MMvVmty  of  Manficns  in  the  future  World,  may  bear 
a^  Relation  to  the  fe-jeral    Worlds  of  i^itelllgcnt    Creatures 
in  a  State  ofTryal :  For  I  am  very  apt  to  believe  that  ours^ 
is  not  the  only  one ;  concerning  which  I  may  perhaps  have 
an  Opportunity  afterwards  to  offer  fome  rational,  tho 
conjeiural  Thoughts.  And  in  the  mean  nrne  I  remit  the 
Reader  to  a  calm  and  foberPerulI.l,  (b)  of   fomething 
which  1  fuggefted  formerly  on  this  Head. 


(a^  UKm,  ad  Can.  4^  Corcil.  in  Trullo,  f^^e  411.  «  -^^^J^J' 
p-,L.%m  ^vTct  IH6T<.T^/.  Et  ja.  I.  Conci  u  Tub  Mem.  P.  '^79» 
<8o\equenteroccun-ir,  in  Subfcviptionibus ;    iyco—^Y'^vjj: 

%llcurfl,\iz.  ih,xmc,rnvigCo£Uv:dlv^g  mtb  Akn,  Page  8^,  &c.. 

But 


chap.  5-  T/j^  Logantbropos.  519 

But  however  this  be,  certain  it  is^  that  there  are 
many  ^uafi  and  difiin:!:  Reglojis^  in  the  Varadifial  JVorhL 
Andj  tho  we  know  not  how  they  are  lituatedj,  difpos'd 
of,  or  govern'd ,  yet  it  is  highly  probable,  that  they 
will  all  be  replenifli'd  fully  at  length.  And,  feeing 
Men  have  been  in  all  Ages,  and  ftill  are  diftingulfti'd 
by  various  Circumflanees,  and,  in  fome  Senfe,  are  un- 
der various  Difpenfations,  as  well  as  canton'd  into  dif- 
ferent Regions  ^  why  fhould  it  be  improbable,  that  the 
wife  God  fliould  accordingly  difpofe  tli^m,  in  the 
World  of  Rewards,  with  fome  Relation  to  thefe  y  and 
therefore  as  yarioufly,  if  not  more  than  he  did,  when 
they  were  here  in  this  World  of  Tryal  ?  Surely,  his 
Providence,  from  firft  to  laft,  is  all  uniform,  and  of  a 
Piece.  And  why  then  fliould  we  doubt,  whether  his 
Management,  in  the  difpofingof  us  in  the  other  World, 
bear  a  Relation  to  his  difpofing  of  us,  in  this  World, 
and  our  managing  of  our  felves,  in  a  Relation  to  both 
thefe  ?  For  Example,  feeing  God  muft  be  fuppos'd  fo 
to  difpofe  of  us  after  Death,  in  the  Paradifical  World, 
as  fhall  conduce  moft  to  our  Happinefs  ,•  may  we 
not  think,  that  near  and  dear  Relatives,  or  other 
Friends  on  Earth,  that  lived  together  in  Floly  and 
Chriftian  Fellowlliip,  will  be  allowed  to-  be  feated 
nearer  to  one  another,  in  Paradife,  than  1:0  thofe 
that  they  did  perhaps  never  hear  of,  whilft  alive. 
Is  it  reafonable  to  think,  that  the  Jpofiks  and  Apj)fic- 
lied  Mm^  will  be  feparated  at  yaft  Diftances  from 
one  another.^  Is  it  not  more  reafonable  to  think, 
that  they  will  be  feated  together,  tho  they  may  have 
■Communication  likewife,  more  or  lefs,  ( as  no  doubt 
they  will )  with  all  others  ?  I  am  therefore  inclined 
to  believe  it,  as  more  than  probable,  that  the  Ante- 
jyiluviafi  Saints^  may  be  more  nearly  feated  together, 
than  with  thofe  that  are  yet  to  live,  in  the  laft  Days, 
And  the  like  Suppofition  I  do  make,  ^s  to  all  o- 
rhers,*  fuch  as  the  Sbemltss^  the  Jfraelites^  thofe  of 
\^'oFs  Country-nnn  of  the  Eafi^  of  cld^  Szc  Tp  thii 
•'     '  M  m  g  '  |)Hr- 


^lo  The  Loganthropos.        Book  III. 

purpofe  I  expres'd  my  felf,  formerly^  in  a  (c)  Juvenil 
Poem^ 

Behold y  a  Manfion  Is  for  you  prepay^ dy 

j4nd  in  the  fame  y  as  part  of  your  Reward  ^ 
You  may  ohferve  it  fo  to  ft  and y 
As  to  have  nigh  at  Hand 

The  Manfions  of  all  thofcy  conjoyn'd  to  thee  on  Earthy 

By  Nature's  or  by  clofer  Friendfhip'^  Birth. 
« 
And^  now  that  I  have  liv'd  near  20  Years^  fmce  the 
Time  when  that  Poem  was  compos'd^  which  was  upon 
a  {d)  memorable  Occafion  ;  I  fee  not^  why  I  fiiould 
look  upon  this  Notion  as  Chimerial :  If  others  do  fo, 
yet_,  I  hope3  they  will  allow^  that  it  is  a  very  inno- 
cent  one ;  But^  whatever  be  thought  of  my  Expofition 
of  the  many  Manfions  in  God's  Houfe ;  ftill  it  muft  be  al- 
io wed^  that  the  general  Truth  it  felf  doth  include 
fomething  of  the  moft  weighty  Concern  j  feeing 
Chrilt  adds^  That  had  it  been  otherwifcy  He  would  hazre 
told  us  fo.  Which  leads  us  therefore  to  a  new  Confi- 
deration. 

Prop.  2.  That  the  Belief  of  this,  that  there  are  many 
Manfions  in  the  Varadifical  World,  is  of  that  Importance^, 
That  had  it  not  been  fo,  to  fuch  anExadnefs,  as  that 
there  was  no  fear  of  our  forming  fome  fuch  Idea  of  it,  as 
I  have  done,  our  Saviour  had  been  obliged y  in  Faithfulnefsy 
to  have  given  us  the  very  oppofite  Ideay  and  told  us  that  it 
y:as  not  jo. 

This,  I  am  fare,  is  the  genuin  Deilgn  of  Chrift's 
Meaning,  if  I  underftand  either  the  Original  or  com- 
mon Senle. 


(0  Calki  the  Extafie,  Icirg  o>?e  of  the  Pindaricks,  ^hich  mth  fome 
Mtfcellanies,  arc  addndto  my  Poetical  Paraphrafe  on  Solomon'^  Song, 
^hich  vasprhited  A-  D.  1691.  C^J  See  tohat  is  f aid  of  that  Teem^  in 
the  l'itfice> 

And, 


Chapu  5.        T&e  Logantliropos.  5a  l 

Andj  if  it  be  fo,  then  I  cannot  be  refle<5led  up- 
on, in  making  the  bell  of  this  General  AfTertion  of 
Chrift,  that  I  was  capable  of  in  fo  fniall  a  Conipais. 

And  this  I  do^  at  leait,  gain^  --that  no  Notion3  di^ 
re6tly  oppofite  to,  or  inconfittent  with  the  General  Af- 
fertion  of  Chriil^  concerning  Many  diftinft  Manfions^ 
or  Countries ^  in  the  other  World,  according  to  my  No- 
tion of  it ;  that,  I  fay,  no  fuch  Conntcr-Notio?;  to  mine, 
can  either  be  true  or  confiftent  with  Truth.  And  this 
is  all  J  am  concerned  for.  For  I  never  pretended,  ei- 
ther in  this  or  any  fuch  <:afe,  to  propofe  Particulars,  as 
explanatory  of  a  general  Indefinite  Aifertioii,  otherwife 
thaa  as  conjedural :  Tho  I  can  honeftly,  and  with- 
out Vanity,  fay  likewife,  that  I  never  propofed,  that 
I  can  remember,  any  fuch  particular  Explication  of 
fuch  a  General  ^  without  what  appeared,  to  me,  to  car- 
-ry  along  with  it,  at  leaft,  a  very  plauftble  Eyidence  of 
its  being  rationally  deducible  by  a  clofe  Thinker,  .from 
that  which  I  was  convinced  muft  have  been  the  rasan- 
ing  of  the  Author  or  Reiater  of  fuch  a  general  Expref^ 
fion.  And  fure  I  am,  that  our  Saviour's  not  hayi^ig  limited 
us  to  7iar rower  Ideas y  than  thofe  I  have  hinted,  is  a  plain 
allowing  us  Freedom  to  reafon  about  this  matter  as  we 
can. 

P^-pp.  %.  Th'dt  one  great  End  of  Chrift's  going  to  .re- 
side in  the  other  World,  was  to  prepare  aFlace^  or  di^ 
fiintl  Country  or  Manjion^  for  his  Apoftles  and  Other 
Difciples. 

Our  Saviour  having,  in  the  firft  Sentence  or  Propo- 
fition,  aiTured  us  that  the  happy  World  confifled  of 
many  Manfions^  Countries  or  Flaces  j  and  it  being  rati- 
onal, and,  in  feme  fort,  neceffary  to  fuppofe.  That 
the  jeveral  Orders  or  Sorts  of  Glorious  Angels  did  occupy 
fome  of  them  ,*  and  likewife  very  probable,  that  the 
Glorified  Spirits  cf  the  federal  Sorts  of  Men,  who  had 
liv'd  under  different  Oeconomies,  did  inhabit  others 
of  thcm^  "jiz,,  the  Ante'dilwvian  Sethites,  the  P(?/- 
'diluvian  Shernites  and  Ahrahainites^  and  the  Vofi-Mo^ 
faical  Ifr  a  elites^  &g,  I  fay,  thefe  things  being  once 
'       '  M  m  4  fup- 


512  Tfce  Loganthropos.        Book  II L 

fuppofedj  we  cannot  but  conclude  from  thence^  that 
our  Saviour  would  have  the  Apoitles  knovv^  that  it  was 
neceffary  that  he  fliould  go  to  Heaven  ;  if  it  were  oaly 
upon  this  account^  That  he  might  canton  out  a  parti- 
cular Country^  Manfion  or  Vlace  for  them  and  other  Chri- 
ftians  to  inhabit.     I  fliy^    to  other  Chrifilans^  becaufe  it 
were  very  incongruous  to  fuppofe^  that  he  meant  them 
only^,  exclufively  of  others ;    feeing  we  cannot  think 
that  he    went  to  Heaven  upon  their  account    only. 
Andj    therefore  we  mull    fuppofe  that  he  fpeaks  to 
them  as  the  Reprefentatives  of  all  Chriftians^  even  as 
the  Father  did^  Mat,  17  f.    when  he  fpoke  to  the  three 
Apoftles  onlyjin  an  immediate  way^  commanding  them 
to  hear  2ind  ohty  his  Son,     And  fure^   if  he  intercede 
for  all  his  People^  he  went  alfo  to  prepare  this  Place  for 
them^  of  which  he  fpeaks^  as  well  as  for  his  Apoftles. 
We  are  oblig'd  therefore  to  believe^  that  he  fpeaks  here^ 
thro'  the  Apoftles^  to  all  his  Followers^  in  the  fame  man- 
tier^  as  in  all  his  other  Diicourfes ;  as  when  he  fays-> 
What  I  fay  unto  you\y  I  fay  unto  ally  Watchy  Mark  i^  ^7' 
and   fo  'fohn  17.  20.  I  fray  not  for  thefe  alone   (i.^e.   in  a 
Separation  from  others)  but  for  them  alfo  7pho  Jhall  belie-ve 
en  me^   thro'  thsir  Word, 

Seeing  therefore  our  Saviour  firfl:  afferted  a  Flurality ^n^y 
Vi  Multitude  of  Places  or  Man  (ions  to  be  included  in  his  Fa- 
ther's Houfe  or  the  Heavenly  World ;  and  now  comes  to 
rpeak  in  the  ff'gular  Numkr^  of  one  Place  to  be  appropriated 
for  Chriltians :  What  can  we  think^  but  v/hat  I  have 
now  faid,  that  there  is  a  peculiar  Region  in  Heaven  af- 
lign'd  and  niark'd  out/o  be  inhabited  by  the  Souls  of  Chri- 
llians  that- die  in  Chriii  And  what  elfe  can  this  be^than 
a  part  of  that  Worlds  intov/hich  all  righteous  Souls  have 
gone^  and  in  which  they  have  ever  been  plac'd  :  call'd 
by  the  Ancients^  nay  by  the  Saci^ed  Writers  themfelves, 
Paradi^€y  or  the  Paradifical  M'orld^  yea  and  by  Chriil: 
too,  as  alfo  by  the  Name  of  //./^/t'j-. 

And   let  us  not  forget^  that  our  Saviour ^s  Words  do 

neceffarilv  denote^  -that  this  Place  or  Region  that  Chri- 

ftian  Souls  w§re  to  inhabit  after  Deaths .  was .  not  yet 

...  achally 


Chap.  5 .        The  Loganthropos.  5 1 5 

aBually  marh'd  out  for  them  ;  and  no  wonder^  feeing  this 
was  to  be  confequentially  only  upon  Chrift's  having  fi- 
niih^d  his  Redemption-Work  ^  as  being  part  of  his  Re- 
ward in  a  State  of  Exaltation^  to  have  this  Authority 
and  Power  confer'd  upon  hiiti.  The  Place  therefore 
was  not  prepared^  as  yet^  when  he  fpoke  thefe  Words, 
but  was  to  be  prepared  by  himfelfj  after  his  Arrival 
at   his  Father's  Houfe. 

Whether  this  does  denote  any  thing  of  his  being  about 
to  create  a  new  World  or  Country^  for  us  Chriftians  to 
inhabit;,  is  what  we  can  determine  nothing  about ;  tho 
he  had  formerly  ufed  the  like  ExprefIion_,  in  relation  to 
the  Mofaical  Creation^  Vro^,  8.  27.  when  he  prepared  the 
Hea^'ens^  I  jvas  there j  &c.     Only  I  fhall  take  this  oc- 
cafion  to  fay_,  that  a  vulgar  Notion^  that  has  too  long 
obtain'd^  is  a  very  precarious  one^  nay  I  muft  fay  a 
very  prefumptuous  one  likewife^  'vlz,,  that  of  affert- 
ing,  that  becaufe  God  is  ikid  to  hd^ue  refied  from  his  fio^ 
days  Work  of  Creation^  that  therefore  he  neither  ever 
made  any    thing  or  any  Wcrld^    before  that  Creation    of 
which  Mofes  fpeaks_,  and  that  he  has  made  none  fmce, 
or  ever  will  again.    Who  made  fuch  Men  Counfellors 
to  the  Eternal  and  Almighty  Lord  of  all^  that  they 
dare  thus  limit  him^   and  determine  fo  pofitively  in 
fuch  Matters  ?  But^  as  I  have  faid,  let  the  Notion  of  the 
•Word  prepare,    in  our  Text^  be  what  it  will ;  certain 
it  is^  that  that  Place,  that  the  Apofiles  7vere  to  inhabit  after 
■Death,   was  not   prepared  for  them,   wttil  Chrift  went  to 
Heavm  to  do  it.     If  then  it  was_,  for  SubftancCj  made 
before^  at  leaft  it  v/as  not  as  yet  prepared  for  the  Re^ 
ception  and  Entertainment  of  Chriitian  Souls.     Nay, 
I  think  the  Expreffion  docs  alfo  denote  this^  that  it  was 
to  be  left  to  ChrljFs  Choice,  when  he  fhould  arrive  at 
his  Father's  Court,  what  Country  or  Diftrich,  or  Place, 
he  pleafed  to  have   or  to  mark  out  for  the  Reception 
cf  thofe  that  did  believe  in  him,  or  fhould  hereafter  do 
fo.     Tho  I  qucftion  not  but  that  this  as  well  as  other 
things,  was-agreed  upon-  between- the  Father  and  Son, 
in  the  Covenant  of  Redemprion  5-  and  that  this  there- 

for» 


524-  ^^  Loganthropos.         Book  IIL 

fore  may  be  that  Kingdom,  which  Chrift  fpeaks  oC, 
Luke  22.  29. 

And  now  that  I  have  cited  thisplace^  Imuft  fay,  that 
tho  I  own  that  the  ufual  Comments  of  Proteftants  upoa 
Chrift's  Words,  Luke  22*  29,  ;o.  are  true,  as  to  the  Refe- 
rence they  fuppofe  they  bear  to  the  Church  on  Earth  : 
Yet  I  muftbeXo  bold  as  to  think  that  this  is  neither  th^ 
whole  Truth,  not  the  Principal  Truth,  that  thefe  Words 
look  to  and  do  include.  For  the  Words  are  too  lofty,  and 
thePromife  too  exprefs  and  fpecial,  to  be  thus  limited. 
And  therefore  I  cannot  but  fuppofe,  that  our  Saviqur 
had  this  very  Notion  in  his  View,  when  he  fays,  (as  a 
fpecial  Reward  of  their  continuing  with  him  in  his 
Temptations,  of  which  fee  1/.  28.)  /  appoint  unto  you  a 
Kingdom y  as  my  Father  hath  af  pointed  unto  me  ^  that  ye  may 
eat  and  drink  at  my  Table  in  my  Kingdom^  and  fit  on  Thrones 
judging  the  twel've  Tribes  of  urael. 

One  thing  only  I  ftiall  fay  further,  as  to  thefe  Words 
of  Chrift  [I  go  to  prepare'  a  Place  to  you']  'viz>,  that  they 
are  fpoken  in  AUufion  to  fomething  higher,  than  the 
iGenerality  either  of  Criticks  or  other  Commentators 
and  Annotators  have  thought  of.  Grotius  fays  it  is,  (e)  a 
Similitude  that  is  taken  from  one  of  fe'veral  Fello'w-Trazfelkrs^ 
m^ho  goes  before  the  refi  to  fome  Inn^  to  make  Choice  of  Cham- 
hers  for  the  refi^  and  to  take  care  to  have  them  prepared  for 
them  againft  they  come.  Put  feeing  a  Servant  or  one  of 
the  meaneft  of  the  Company,  is  ufually  pitched  up- 
on for  this  Office,  I  do  not  think  our  Lord  alludes 
to  this  in  the  leaft.  Befides,  that  Grotius  might 
have  remembred  that  fuch  Inns  or  Publick  Houfa* 
of  Entertainment,  were  unknown  in  ancient  times, 
when  Hofpitality  was  more  generally  look'd  upon,  as 
a  Duty.  And,  tho  fome  fuch  Cuftoms  began  to  obtain 
about  this  time,  yet  I  find  not  that  the  Jews  had  any 


C«?)  SimiVitudo  fumpta  ab  uno  Comitum,  qui  in  itinera  praegrcffus 
ad  Diverfoi-iuiiij  ibi  ttteris  cubic ula  afiignat,  &  efficit  ut  vcniencibus 
j>arata  fint, 

fucli 


<:hap,  5.        T^he  Loganthropos.  5 1 5* 

fuch  Houfes  among  them^  during  their  Continuance 
in   their    own  Land.      Upon    thefe    Confiderations 
I  am    fully  perfwaded^   that  Chrift  did  not  in  the 
leaft,    allude  to  any  fuch  Cuftom  as  that  which  he 
mentions.     And  did  I  think,  that  Chrift  did  at  all  al- 
lude to  any  Human  Pradice,  I  fhould  be  apt  to  think, 
that  he  had  an  eye  towards  the  Pradice  of  a  wife  and 
provident  General;,  who^  in  marching  his  Army,  went 
before  them^  himfelf^  in  order  to  view  the  Ground^  that 
was  moft  proper  for  him  and  his  Souldiers,  to  incanip 
itiy  with  Security  and  Advantage.     But  I  muft  profef^ 
that  I  cannot  imagine,  that  our  Saviour  alluded  to  any 
fuch  thing,  as  even  this,  at  leaft  dire<5tly,    I  do  there« 
fore  believe,  that  he  alludes  to  nothing  Human,  in  thefe 
Words,  but  only  to  his  own  Pradice  formerly,  as  the 
General,  King,  and  Saviour  of  his  ancient  People,  hCr 
fore  whom  he  marched  to  mark  out  their  feveral  Sta- 
tions in  the  Wildernefs,  in  order  to  lead  them  into  the 
Promifed  Land.    And  this  he  did,  in  a  twofold  Emblem, 
'viz>,  that  of  the  Fillar  of  Cloud  and  Firey  and  that  of  the 
Arh  And  firfi  he  lift  up  his  Enfign  in  the  Fillar  of  Cloud 
and  Firey  marking  out  their  feveral  Encampments  this 
way,  from  their  firft Removal  ivomEgypt^  until  they  ar- 
rived at  the  Foot  of  Mount  Sinai,  Of  which  Mofes  gives 
us   this   Account,   £xoJ.  1^.21,  22.    And  the  Lord  went 
before  them  by  Day^  in  a  Fillar  of  a  Cloudy   to  lead  them 
the  TVay^  and  by  Night  in  a  Fillar  of  Fire  to  gi'ue  them  Light^ 
to  go  by^  Day  and  Night,     He  took  not  away  the  Fillar  of 
the  Cloud  by  Day^   nor  the  Fillar  of  Fire  by  Nighty  from  be- 
fore the  Feople,     He  took  it  not  away,  he  means,  in  a 
relation  to  that  part  of  their  Travels,  which  he  is  there 
relating.    For  certain  it  is,  that  when  they  came  to 
Mount  SiJtaiy  this  Pillar   of  Cloud  and  Fire   fixed  upon 
the  Top  of  that  Mountain,  and  remained  there  during 
all  that  time,  that  the  Shechinah  was  giving  forth  their 
Laws,  and  the  whole  Plan  of  their  after-Government* 
^or  did  this  eminent  Emblem  of  his  Prefence  leave  that 
place,  until  the  Tabernacle  and  Ark  were  fully  finiih'd. 
And  then  indeed  did  th^  Logos  remove  this  Pledge  of  his 

Ptgfen^^p 


5^6         ^  r/?^  Logan thropos.        Book  III. 

Prefence  and  Authority^  to  refide  in  the  inmoft  part 
of  the  Tabernacle,,  fitting  thus^  as  it  were^  upon  a  Throne 
over  the  Mercy  Seaty  when  the  Tabernacle  refied  ^  and  re- 
tiring within  the  Ark^  as  into  a  portable  Chair  of  State^ 
when  it  removed  j  giving  warning  likewife  this  way^ 
when  they  were  to  fix  or  remove  the  Tabernacle  and 
Arkj  by  making  the  Villar  of  Cloud  and  Fire  hover  over 
the  Ark^  either  in  a  way  of  Motion  or  Reft  j  which 
was  to  them  accordingly  a  Signal^  either  to  go  forward 
or  make  a  Stop.  Qf  this  Mojes  tells  us,  when  he  fays. 
Numb.  10.% T^^lf^y  7,^ y  7^6,  And  they  departed  from  thg 
Mount  three  Days  Journey,  And  the  Ark  went  before  them 
thres  Days  Journey ^  to  fearcb  cut  a  Kefting-place  for  them. 
And  the  Cloud  of  the  Lord  was  upon  them  by  Day^  when 
they  went  out  of  the  Camp.  And  it  came  to  pafs^  when 
the  Ark  fet  forward^  that  Mpfes  faid^  &c.  And  when 
iP  refiedy  he  faidy  &LC, 

•_:  Now,  feeing  the  Pillar  of  Cloud  and  Fire  fir fi^  and  the 
Arky  with  the  fame  Pillar  of  Cloud  and  Fire  in 
it  and  over  it  afterwards ^  was  Emblematical  of  Chrift's 
more  fpiritual  Government  of  his  Church  after  his 
Incarnation  ^  and  feeing  die  Earthly  Canaan  was 
typical  of  the  Heavenly  one  :  It  is  evident  to  me, 
that  it  is  to  this  ancient  Difpenfation,  that  our 
Bleffed  Saviour  docs  allude,  in  thefe  words.  And  in- 
deed our  Saviour  does  almoft  fpeak  in  the  very  Words 
of  Mofes,  For,  as  Adofes  fays,  that  the  Ark  'went  before 
them  to  fear ch  out  a  Refting-place  for  tlmn  ^  fo  our  Saviour 
fays  alfo,  that  he  went  before  his  Apojlles  and  his  other 
'Difciples  to  prepare  a  Flace^  i.  e,  a  Refting-place  for 
them.  ^     ^  ,         . 

So  that,  upon  the  Whole,  it  is  plain  to  me,  that  as 
He  v/ent  before  his  People,  of  old,  to  mark  out  a 
Country,  wherein  he  was  to  fettle  his  Ijrael -^  otlier 
Nations  having  been  fettled  before  :  fo  he  is  gone  be- 
fore his  People  now,  in  order  to  prepare  another  Coun- 
try for  them,  wherein  they  are  to  take  up  their  Refi^^ 
dence,  until  the  Lafi  Day.  I  fay,  until  the  Lafi  Day ; 
bec;raie  I  have  fome  new  T^^O'^gbts  to  deliver  further 
^-  ,.     .  "       .  oa 


Chap.  5 •        T/?^  Logantlirt)pos.  ^17 

on  this  Head.  For  which  end,  I  muft  iUuftrate  the 
remaining  Words  of  our  Saviour. 

In  the  mean  time^  what  hurt  is  there  to  fuppofe  ; 
that  as  Ifrael  was  fettFd  in  Canaan,  after  the  difpoffeffing 
the  old^  but  wicked  Inhabitants ;  Chrift  may  be  gone  be- 
forCj  to  difpoflefs  fome  wicked  Inhabitants  (  whofe  Cup 
was  at  this  time  grown  full )  in  order  to  fettle  his  new 
Colony,  or  new  Ifraelites  in  their  Stead  ? 

Prop,  4.  That,  as  Cbrifi  is  gone  to  his  Fathers Houfey 
in  order  to  prepare  a  Vlace  or  Country  for  true  Chriftian 
Souls  to  inhabit :  So  it  is  equally  afferted  by  him.  That 
he  will  come  again  into  this  World  ^  and  that  when  He 
comes.  He  ivill  then  ( and  therefore  not  before  then ) 
receive  them  into  that  Vlace  or  Manfion,  where  he  himfelf 
tiojv  is  •  feeing  then,  and  not  till  then,  He  promifes^ 
that  where  he  is,    there  his  Followers  ^j all  alfo  come  to  he. 

1  have,  in  this  Propofition,  kept  fo  critically  clofe  to 
our  Saviour's  Words,  in  ^uer,  ;,  that  I  may  venture  to 
fay.  That  I  have  given  net  only  the  only  Senfe  they  are 
capable  of  j  but  likewife  their /W/  Senfe,  as  far  as  a  Ge- 
neral can  be  well  fuppofed  to  exprefs. 

For  it  is  as  plain,  as  fo  few  Words  can  exprefs  it^ 
that  this  is  ^further  Promife,  additional  to  the  Former_, 
and  not  to  be  accomplifh'd  fully  until  his  Second  Coming, 
And  that  his  Second  Coming  is  here  meant,  I  do  fup- 
pofe none  queftions  ;  feeing  the  Hea^vens  mufi  retain  him, 
until  the  times  of  the  Reft  it  ut  ion  of  all  things,  Acls  ^.21. 
Where  obferve,  by  the  by,  that  it  is  not  faid  Time,  far 
lefs  Day,  but  the  Times.  So  that  if  there  (liould  be  ma- 
ny Ages,  and  various  Periods  of  Time,  included  in  the 
General  Expreflion  of  Chrift's  Second  and  Glorious 
Coming,  it  will  be  no  ways  inconfiftent  with  the  Ge- 
neral Aifertion,  that  Chrift  is  to  remain  in  Heaven 
until  then.  And  I  give  this  General  Hint  now  ;  Be- 
caufe,  perhaps  I  may  afterwards  have  an  Occalion  to 
prefent  the  World  with  a  new  Scheme,  and  yet  a 
Scriptural  one,  of  ver>^  confiderable  Thoughts,  upon 
this  Subjed.  And  therefore  I  would  here  only  lay  a 
Foundation,  for  the  Prevention  of  a  feeming  Incou- 

fiftency. 


5^8-  T/^^  Loganthropos.        Book  III. 

fiftency,  which  might  otherwife  Be  formed  into  an  Ob- 
jedion^  afterwards^  againft  what  I  have  yet  in  Re- 
lerve  to  propofe^  in  relation  to  the  Refurredion  and 
Laft  Day  or  Time^  in  its  proper  Place. 

But  to  return  ;  I  (ay^  That  our  Saviour  does  plain- 
ly infmuate  here^  That  the  Place  he  was  Immediately 
to  prepare  for  his  Saints,  upon  his  Arrival  to  Hear 
ven^  and  that  Place ,  that  he  was  to  introduce 
them  into,  after  his  Second  Comings  were  really  diftincl^ 
So  that  tho  the  one,  as  well  as  the  other  of  thele,  be 
included  in  the  general  Notion  of  Manfions^  Places  or 
Cotmtries^  in  the  Glorious  JVorld,  called  by  Chrift  his  Fa- 
thers Houfe  '  Yet,  that  Place  that  the  Souls  of  the  A- 
poftles  were  to  be  in,  from  the  Time  of  Chrift' s  Afcen^ 
tiorjy  to  the  Time  of  his  Coming  again y  was  diftincSt  from^ 
and  of  an  inferiour  Nature  to  that  Place,  which  they 
were  to  be  admitted  into,  after  the  Refurre(5l:ion,  and 
at  the  time  of  his  Second  Advent.  For,  after 
Chrift  had  fuppofed,  not  only  the  Preparation  oi  the 
Tirjh  Place  for  their  Recepion,  but  their  having  been 
there ;  ( i.  e,  fuch  of  his  Saints  as  fhould  depart  this 
Life,  before  his  Coming  again)  He  tells  them,  that 
one  end  of  his  Second  Comings  was  to  bring  them  into 
another  Place^  as  a  higher  Degree  of  Exaltation  and  Glory, 
And  this  Place  he  charaderizeth,  by  the  defcriptive 
Defignation,  that  it  was  tho  fame  Place^  wherein  He 
himfelf  did  moft  properly  refide.  And  therefore  he 
calls  their  Introduction  and  Admittance  into  this  Place, 
to  be  his  Receiving  them  unto  himfelf  adding,  that  then 
theyjhould  come  to  be  where  he  himfelf  was.  Which,  if  it 
do  not  denote,  that,  before  his  Second  Advent ^  he  was 
Tiot  to  receive  them  unto  himfelf^  in  tho  fame  Senfe  that  he 
was  to  do  then^  when  he  fhould  come  again ;  and  that, 
confequently,  they  were  not  to  be  fo  with  him,  where 
he  was  to  go^  as  they  were  to  be  after  his  Second  Coming : 
I  fay,  if  thefe  Expreffions  do  not  denote  thus 
much,  I  muft  j^rofefs,  that  I  am  incapable  to  judge  of 
thefe,  or  any  lugh  Words  or  Expreflions,  for  the  fu- 
ture. 

And, 


'^liap.  5^         T/;e  LogantKropos.  5^9' 

'     Andj  as  this  is^  and  muft  be,    the  Seiitfe  and  Defign 
^f  Chrift,  in  this  Text :  So  it  is  nothing,  but  what  is 
"agreeable  with  the  Senfe  of  Scripture  in  other  Places  • 
which,   tho   ahnoft  loft  to  the  Bulk  of  later  Divines^ 
was  known  to,  and  own'd  by  all  the  Ancient  Father^.- 
i  have  faid  Ibmething,  that  may  lay  a  Foundation  of 
our  underftanding  this  Matter,  when  I  confider'd  the 
Article  concerning   Chrift's  Defient  into  Hades,     And 
i  am  not  willing  to  prevent  my  felf  here,    by  expatia- 
ting upon  this  Subjed:  now  ^  which  I  referveto  a  more 
proper  Plac^.    I  defire,  in  the  mean  time,  that  the 
Reader  may  confult  Dr.  TVhitbfs  Note  on  this  Text  of 
ours,  and  confider  what  he  fays  on  Heb,  n.  40.  but  e- 
fpecially  his  Annotations  on  thefe  Words,  2  Tim.  4.  8. 
From  henceforth  is  laid  up  for  we  a  Crown  of  Right eoufmfs 
'ivhlchtbe  Lor/YJefus  the  Righteous  Judge  will  gi've  me  at  that 
Day,  &c.     And  indeed  thefe  Words  alone  are  fufficient^ 
to  convince  us,  that  the  Apoftle  expeded  not  his  full 
Reward   until  the   laft  Day.      So  that    it  was    not 
without   juft   Reafon  that  [f)  Origen  aflerts.  That  A- 
fcraham  and  all    the    Vatriarchs^    are  waiting  imtil  all  the 
Saints    be  gathered    into  the  Place^   where  they   are^    that 
then  they   and  the  Prophets  may  attain  perfeB  Blifs,     Nay 
fays  he,  (g)  E'ven  the  Apoftles  themfehes  ha^e  not  yet  recei^ 
'ved  their  Hafpinefs  (  /.  e.  compleat )  but  wait  until  I  (/'•  e. 
fuch  as  I  am  )    come  alfo  to  be  a  Partaker  with  them :    For 
the  Saints  departed^    receive    not    the  full  Reward  of  their 
good  AcHons^   but  v^ait  for  us^   who  yet  fiay  behind.     And 
indeed  Origen^  is  fo  far  from  being  fingular  in  this  Opi- 
nion, that  he  fpeaks  the  current  Senfe  of  all  the  Pri- 
mitive Church,  if  we  may  judge  of  this  from  the  Wri^ 
tings  of   the  Fathers,    that   now  remain.     Therefore 
Chryfojtam  aflerts.  That  Abel  a77d  Noah,  aj^dallthe  Saints 

CO  I  Levit.  Horn.  7.  F.71.D.  (g)  Ibid.  Nondum  enim  recepc- 
runt  Lxticiam  fuam,  ne  Apoftoli  quidem  ;  ied  &  ipfi  expeaant  ut 
&  ego  L^titi*  eorum  particeps  fiam  ;  neq;  enim  decedentes  hiiic 
iandti  continuo  Integra  Meritorum  faorum  Prsmia  confequnntur, 
fed  expectant  ctiam  nos,  licet  morantes, 

of 


55C>  T/j^  Loganthropos.        Book  IIL 

cf  old  had  their  Crown  of  Glory  deferr'd^  hecaufe  God  has 
appointed  one  t'lfnefor  the  General  Coronation  of  all  the  Saints, 
And  to  the  fame  purpofe,  what  Theodoret  fays.  That  thj 
Saints  departed  ha've  not  yet  obtain  d  their  Crowns  ;  God  rx- 
peBin<fy  that  thofe  alfoy  who  7vere  yet  to  combat^  jlwuld  ar- 
fi^oe  at  the  Place  where  they  are  ^  it  being  his  Turpofe  to  fro- 
claim  them  all  ViBors  together. 

If  any  fay  ;  but  if  this  Notion  hold.  How  can  we 
underftand  Paul's  Meaning,  when  he  defires  to  he  dijjol- 
oed^  in  order  to  be  with  Cbrifi^  Phil.  1.2;.  I  anfwer. 
That  the  Paradlfical  Hades ^  is  a  Place^  wherein  Chrift 
manifefts  himfelf,  in  a  more  glorious  Manner  than  here 
below.  And  therefore  it  may  juftly  be  laid,  that,  am- 
faratlvely  with  the  Difcoveries  given  here,  tok  there ^ 
is  to  be  more  direBly  with  Chrift  than  our  being  here 
can  admit  of.  Nay,  the  very  Name  that  Chrift  ^  gives 
it,  in  the  Parable  of  the  Rich  Man  and  Laz^arus^  is  that 
oi  Abraham's  Bofom^X  i.e. \\\SQ\^n'hQiomy  who  is  the 
true  Father  of  the  Faithful  ^  J  and  fo  the  Ancient  Fa- 
thers us'd  to  call  it.  But  yet,  this  does  not  hinder  our 
conceiving,  that  Chrift's  moft  proper  and  immediate 
Refidence  is  in  another  Region.  Thus  the  Logos ^  tho 
he  was  Refident,  on  Earth,  in  the  Temple  of  old,  a- 
mong  the  Jews,  fo  as  he  was  in  no  Country  on  Earth, 
yet  this  did  not  hinder  Mens  fuppofing  him  to  have  been 
more  glorioully  prefent  with  the  Angels  above,  and  more 
directly,  and  confpicuouily^   Refident  in  the  higheffi 

Heavens.  .  1  . ,    r      1  • 

Hence  therefore,  a  juft  Foundation  is  laid  ot  making 
a  Diftindiion,  between  that  Part  or  Region  of  Hea'ven, 
(  which  is  a  General  Word,  of  equal  Extent,  in  Regard 
to  the  particular  Countries,  into  which  it  is  divided, 
as  the  Word  JVorld  or  Earth,  in  Relation  to  the  feveral 
Countries  thereof,)  which  Chrift  calls,  by  the  Defig- 
nations  of  Abraha?nsBcfom,  of  Paradice,  and  of  that  Place, 
which  he  was  to  prepare  for  them  ^  and  which  Paul  calls, 
a  Place  where  we  jhall  be  with  Chrift,  and  elfewhere,  the 
Kingdom  of  cur  Lord  Jefus  Chrift  ^  and  that  Other  Higher 
and  7norQ  Gloroius  Country^  or  Region  of  Heaven,  where 

he 


Chap.  5*  The  Loganthropos.  551 

he  fuppofes  the  Father  himfelf  mojt  properly  to  he^    and 
where  ke  hkewife  does  pr'mctpally  refzde^  and  into  which  he 
willy  at  laft_,  i-ntroduce  his  Saints^  after  the  Refurre6tion_, 
and  the  final  Judgment  are  over.     And  then_,  and  not 
till  then^  will  the  Lord  Jefus^  as  Loganthropos,,  deliver 
tip  the  A<fediatorj  Kingdom  to  God^  e'ven  the  Father  *y  feeing 
then  will  be  finifti'd  his  own  immediate  Government^ 
both  over  Men  on  Earthy  and  the  Souls  of  good  Alen^ 
in  the  Paradifical  Hades :  Por  upon  his  Introducing  his 
redeemed  ones  into  the  higheft  Heavens^  his  Work^  as 
Redeemer^    will  ,be  compleatly  finifhed.     And    then 
fliall  He  himfelf  befuhjeEl  Cas  Loganthropos)  to  him  that 
put  all  things  under  him^  that  God  ( the  Father^  Son  and 
Holy  Spirit)  maj  he  (more  directly  and  immediately.) 
all  in  ally  i  Cor.  if.  24^  25"^  28.     But  of  this  Scripture, 
I  may  have  Occafion  to  treat  further  afterwards.     On- 
ly I  would  have  it  obferv'd  here^  that  Chrift  had  not 
a  Liberty^  (  becaufe  it  was  not  congruous  to  the  Deco- 
rum of  Divine  Procedure^  that  this  ihould  be )  to  in- 
troduce his  Followers  into  the  more  immediate  Pre- 
fence  of  God^  whilft  they  were  in  the  Paradifical  Hades : 
And  there  may  be  Four  very  good  Reafons  affigned  for 
this^  (befides  the  fuppofed  Agreement^  between   the 
Father  and  Son^  in  the  Covenant  of  Redemption )  The 
I.  is^  That  the  Souly  being  but  Vart  of  Man^  and  con- 
fequently  Vart  of  Chrifs  Redemption  ;  it  was  not  proper, 
that  it  fhould  be  equally  advanced,  as  to  Degrees,  in 
Glory,  as  the  ivhole  and  intire  Man.     Nay,  it  does  not 
feem'  that  it  was  capable  of  this,  becaufe   it  could  not, 
in  a  proper  Senfe,  be  called  the  Man.     Therefore  Chrill 
muft  raife  the  Body  from  the  Grave,  and  re-unite  it  to 
the  Soul,  in  a  purified  and  glorious  Manner,  in  .order 
to  Mens  being  fully  rewarded.     2.  Nor  can  we  fuppofe 
it  proper,  that  the /«// G/ory  of  the   Saints  fliould  com'^ 
mencey    until  all   their  Knemies  fliould   be  conquered :  And 
therefore,  as  their  lafi  Enemy  Dcathy  was  to  be  only  ful- 
ly conquer'd  by  their  Refurredion  to  eternal  Life  :  So 
their  inveterate  Enemies,  vifible  and  invifible,  muft  be 
punilh'd  alfo,  before  this.    And  it  is  certain,  that  nei- 

N  a  ther 


^52  Tf-^^  Loganthropos^       Book  lit 

ther  wicked  Men^  nor  Devils^  will  be  finally  either' 
conquered  or  punifh'd3  until  the  Judgment  of  the  great 
Day^  as  the  Words  of  Feter^  2  Ep.  2.  4.  affure  us^  to 
mention  no  more  now.  ;.  Nor  was  it  proper^  that 
Chrift  fliould  come  to  Judgment  at  all^  if  the  Saints 
were  before  this^  as  highly  exalted^  as  they  could  poffibly 
be^  and  the  Wicked  likewife^,  both  of  Angels  and  Men^ 
punifti'd  to  the  utmofi  already.  For^  if  we  fuppofe  thefe 
things  5  fo  folemn  a  Judgment3  as  the  Final  is  reprefen- 
ted  to  be  in  Scripture^  mull  be  look'd  upon  to  be  a 
meer  folemn  Pagentry^  or  Piece  of  formal  Grandeur 
OvAj.  But,  as  it  is  horrid  to  admit  of  any  fuch  Thought  j 
fo  we  muft  allow  my  Notion^  materially  at  leaft^  if 
We  would  prevent  fuch  Ablurdities.  4.  Nay,  How 
could  Chrift  receive  the  Full  Revjard^  until  he  had  fi- 
nifh'dhis  vjhok  Work  ?  Now  this  was  not  to  be  done,  until 
the  Refarredion  and  Judgment  both  were  over.  And 
then  indeed,  but  not  before,  v/as  it  proper  to  allow  hint 
to  difpofe  of  his  purchas'd  on^s,  fo  as  to  put  higher 
Marks*  of  Floncur  upon  them.  And  therefore,  as  he 
fays  himfelf,  that  tho  he  went  to  prepare  a  Tl^^cc  cf  Hap- 
pinefs,  for  them  to  go  into,,  at  Death  ^  yet  he  muft 
come  aga'm^  before  he  could  receive  them  to  himfilf^  that 
•iuhere  he  moft  properly  ouas^  they  might  come  the?:-  to  k'e 
aJfo.  ~ — —  And  thus  I  have  given  fome  new,  and  yet  I 
hope  fcriptural  and  edify hig  Thoughts  of  this  Part  of 
Chrift's  Work  in  Heaven,  viz.  to  prepare  Manjions  for 
.  his  Teople,  • 

,  The  2d  Part  of  Chrift's  W^ork  in  Heaven,  ( that  falls 
under  our  prefent  Contlderation  )  is  that  of  his  Ad-vo- 
catejjjip  there,  or  his  InterceedlTig  for  us.  And,  indeed^, 
this  h  one  eminent  Part,  at  leaft^  of  the  Method  that 
he  ufes,  to  prip:7re  and  fecure  Manfio7is  for  us  in  Hea^ 
njeit, 

I::tcrceJ}io7i  is  a  Law-Tcnn,  denoting  the  Adion  of  a 
Barrefter,  Advocate,  Attorney,  Solliciter,  or  any  fuch 
Perfon  that  manages  our  Intereft,  for  us,  at  our  Defire^ 
or  in  our  Name  ^  iiieing  out,  this  way,  the  Rights  of 
his  Clients,  and  AnAvering  or  Obviating  the  Objedions 
of  the  VlalrniiF,  lo 


Chap.  5.         The  Loganthropos.  55^ 

:       In  z  Divine  and  Sacred  Senfe^  there  is  2i  Threefold 
;  Inter cejfion.    The   i.  is^  that  Part  of  Prayer^   that  is 
tailed  by  that  Nanie^  and  confifts  in  Petitions^  which 
are  fometimes  mixed  with^    or  changed  into  humble 
Expoftulations  and  Reafonings^  when  the  Mind  is  more 
than  ordinarily  fervent^  or  under   deep  Impreilions  of 
the  Things  prayed  for.     Thus  every  Chriftian  is  obliged 
to  be  an  Interceffor  with  God,   not  only  for  himfelf^ 
but  for  others  alfo  :   For  which  fee  the  Rule,   i  Tim. 
2.  I.     The  2.  Sort  of   Interceflion,   is  that  which  is 
afcribed  to  the  Holy  Spirit,  operating  this  way  in  good 
Men,  and  which  may  be  called,  upon  this  Account,  the 
Helping  InterceJJlon  of  the  Spirit  ,*  for  fo  the  Apoftle  chara-    - 
iSterizeth  it,  Rom,  8,  26,  27.    Upon  which  Epithet  of  the 
Spirit's  Work,  as  it  is  mentioned,  in  this  Text,  1(h)  once 
gave  a  critical  Remark,  as  to  the  Emphafis  of  the  Original 
Word,*    which,  I  humbly  conceive,    may  deferve  to 
be  look'd  back  upon  again,    in  Cafe  it  has  been  at  all 
confidered  before.     But :».  There  is  alfo  an  authorita- 
tive or  legally  allowed  of  Interceffion,  as  being  fuch^ 
ex  Officio ,  perform'd  by  Virtue  of  an  Office,  to  which 
the  Perfon  Interceding,   is  authorized,    as  an  allowed      j 
of  and  qualified  Patron,  to  us,  as  his  Clients,    And       1 
this  is  peculiar  to  Chrift  ^  in  which  Senfe  he  is  the  only 
Interceffor. 

This  Interceffion  was  begun  on  Earth,  during  the 
State  of  his  Humiliation,  as  we  fee  Luke  z:^,  :54,  John 
17.  24.  Heh,  5-.  7.  But  we  are  here  only  to  confider  it 
as  carried  on  in  Heaven  ,•  of  which  we  read,  Rom,  8» 
54,   I  John  2.  I.  Heb.  7.25'. 

Now,  feeing  the  Interceffion  of  Chrift  has  been  i(o 
often,  and  fo  largely  infifted  upon,  both  from  Pulpit 
andPrefs,  I  fliall  fay  but  little  this  way.  And  yet,  E 
am  miftaken,  if  I  fliall  not  gratifie  the  judicious  Rea- 
der more,  by  including  the  Summ  of  all  has  ever  been 


{h)  See  my  VroBical  Difcourfsy    occafioned  by  ths  Vcatb  of  S^yfg  WH- 

Nn  2  faid^ 


554-  ^'-^^  Loganthropos.        Book  Ilf  • 

faid^  upon  this  Head^  within  the  Compafs  of  a  ver}^ 
few  PagcSj  than  lome  have  done^  by  haranguing  fo 
long  upon  it,  till  they  have  confounded  both  their  own 
and  other  Mens  Thoughts^  and  lofl  their  very  Subjed  it 
lelf,  in  the  Croud  of  other  things^  pretty  foreign  to 
it.  My  Defign  is  only  tc  dired  the  Reader  to  a  true 
and  genuin  Conception  of  the  Things  I  treat  of.  And, 
for  this  end,  I  delire,  that  thefe  few  Particulars  fol- 
lowing may  be  gradually  conlider'd,^  with  all  due  Seri- 
oufnels. 

J.  That  Chrift's  being  admitted,  as  Loganthrofos  and 
Redeemer^  to  fit  at  God's  right  Hand,  inthehigheft  Glo- 
ry,  is 'a  Demonllration,  that  the  Father  has  appro- 
ved all  that  He  did  and  fuifer'd  on  Earth,  for  his 
People. 

2.  That  Chrift's  very  being  thus  exalted  and  own'd 
by  his  Father,  and  his  appearing  there  with  him,  as 
fuch,,  is  a  virtual  Interceffion  and  Pleading  for  us. 
Confider,  for  this  End,  what  the  Angd  of  the  Covenant 
Hiys  to  Satan^  concerning  Jopim  the  Fligh  Prieft,  in  hb 
reprefenting  the  People,  Zecb.  12.  i,  &c\  And  re- 
member, that  Chrifiy  as  Fore-runner ^  is  faid  to  have  en- 
tred  into  Hea-ven^  for  usy  or  upon  our  Account,  and  as 
our  Reprefentative,  Heh,  6.  20.  and  that  it  is  alfo  faid, 
that  His  "very  yjppearance  there,  i.  e.  as  Man  and  Redeemer^ 
is  likewife  relative  to  us,  and  is  therefore  faid  to  ho  for 
usy  i,  e.  upon  our  Account,  and  in  order  to  carry  on 
our  Bufmefs  and  Intereit. 

;.  That  therefore  Ch rift.  In  his  Appearing  for  Men, 
in  Heaven,  muft  be  confider'd,  both  as  the  True  and 
^rcver  Repycfcntative  of  all  Mankind  m  general  ,•  and,  in 
a  more  efpecial  Senfe,  of  thofe  Floly  and  Chofen  ones, 
who  believe  in  htm,  and  give  him  Imployment  there, 
by  putting  their  Caufe  and  Concerns  into  his  Hands. 
And,  in  this.  He  is  to  be  look'd  upon,  as  the  true  An- 
ti-Type of  the  High  Priell  of  old,  when  he  entred 
into  the  mofl:  Holy  Place  of  the  Temple,  once  a  Yeur, 
with  the  Names  of  all  the  Tribes  of  Jjrael^  ingraven  on 
his  Breafl-Phite.    See  for  this,  what  the  A^poftle  ftys^ 

I-JeK 


Chap.  5-  T/;^  LoganthrDpo5.  5^5 

Heh.  9.  jy  Sy  9j  10^  11^  12^  &c.^nnd  confider  the  Im- 
^  port  of  that  memorable  Ex preflion^  Eph.  2.  lo. 

4.  That^  as  the  High  Prieft,  went  into  the  moft  Ho^ 
ly  Place,  oi/ith  Bloody  {o  our  Saviour  prefents  his  Blood 
virtually  there,  in  his  Interceding  for  us  ,•  /.  e,  he  pre- 
fents or  pleads  his  Merits.  So  '.1;^:  ChrilVs  Interceffion 
in  Heaven  is  not  puoperly  a  Beggings  but  a  Vuyfu'mg  a. 
Right y  by  Arguments  drawn  from  Jufiice  and  Equity ^ 
and  a  claiming  fuch  and  fuch  Things,  in  Behalf  of  his 
Clients  and  Followers,  by  Virtue  of  his  own  Purchafe, 
purfuant  to  the  Articles  agreed  on  between  God  and 
him,  when  he  undei*took  the  Work  of  our  Salvation : 
See  Heb,  8.  7,  ii,  12.  i  Vet,  i.  18^  19.  i  John  2. 
J,  2. 

5-.  Chrift  argues  for  us,  not  only  from  what  He  has 
done,  but  upon  the  Account  of  the  Relation  which  fuch 
and  fuch  Perfons  bear  to  Him,  and  their  having,  in 
Compliance  with  the  Father's  own  Will,  believed  m  his 
Name,  and  accepted  him,  in  all  his  Offices,  upon  the 
Terms  propofed  in  the  Gofpel.  See,  as  an  Example  of 
this,  how  Chrift  makes  ufe  of  his  Difciples  Obedience 
and  Faith,  by  way  of  Argument  in  pleading  for  them, 
even  while  he  was  yet  on  Earth,  John  17.  6,  8. 

6.  May,  fo  kind  and  generous  an  Int^^rceifor  is  He, 
that  he  pleads  the  Caufe  even  of  the  worft  of  Men, 
as  far  as  it  will  go.  Thus  he  argued  in  behalf  of  liis 
very  Perfecutors  and  Murderers,  that  God  would  forgi-ve 
theWy  hecaufe  they  knew  not  what  they  did.  And  fare  he 
is  not  lefs  merciful  and  compaffionate  now  in  Heaven, 
than  he  was  whilft  on  Earth.  We  may  jultly,  there- 
fore, believe,  that  it  is,  by  reafon  of  Chrift'c  Intercef- 
iion,  that  the  Punifhment  of  wicked  Men  is  mitigared. 
God  bears  fo  or  fo  long  therefore,  with  obftinate  Sin- 
ners, in  hope  of  their  Amendment,  f  according  to  th^ 
Import  of  the  Parable,  concerning  the  unfruitful  Fig- 
Tree,  fpar'd  from  Year  to  Year,  upon  the  Interceffion 
of  the  Dreffer,  Luke  i;.  6, 7,  8,  9.)  fo  that  even  the 
worft  of  Men  have  fome  Advantage  by  the  Man  Chrift, 
^which  no  Apojtate  Angel  can  hope  for. 
*    ^  Nn  ;  7.  Chri^ 


5^6  1/;e  Loganthropos.        Book  III* 

7.  Chrift  Jefus^  as  He  pleads  for  his  own  People^  up- 
on the  Account  of  their  Relation  to  himfelf ;  fo  He 
prefents  alfo  their  Performances  before  God^  for  the 
fame  end.  So  that  here  is  a  mighty  Incitement  to  Di- 
ligence and  Induftry^  in  Chrift's  Service  ;  feeing^  in  a 
Proportion  to  the  fame^  they  are  reprefented  to  the  Fa- 
ther^ in  lower  or  higher  Recommendatory  AddrefleSj, 
in  order  to  be  proportionably  rewarded.  So^  that  as 
the  wicked  are  faid^  to  treafure  up  unto  tbemfel'ves 
Wrath  againfi  the  Day  of  Wrath y  Rom.  2.  f.  Godj  as 
it  were^  writing  over  againft  every  new  Sin^  a  new 
Degree  of  Puniftiment :  So  good  Men^  by  Good  Works ^ 
and  particularly  hy  Works  of  Charity ^  are  faid  tO  lay  uf  for 
thejnfelz'esy  in  Store^  a  good  Foundation  againfi  the  time  to 
corne^  in  order  to  their  laying  hold  thus  on  eternal  Life^ 
I  Tim.  6.  i8j  19.  God  writing  as  it  were  over-againlt 
every  good  Deed^  a  new  Degree  of  Honour  and  Hap- 
pinefs.  Confider  for  this  the  Import  of  Mattk  6,  1 9^ 
20.   and  of  Heh,  6.  10. 

8.  And^  in  a  particular  manner^  let  us  remember^ 
that  Chrift  ratifies  our  Interceffion  by  his  own^  and 
pleads  our  Arguments  over  again  ;  affuring  us  again 
and  again^  that  Whatfoever  we  ask  in  his  Name^  believing 
in  him^  as  to  things  agreeable  to  his  revealed  Will^  we  pall 
chtainy  either  as  to  kind^  or  as  to  an  Equivalent,  that 
ftiall  be  as  good  or  better,,  with  Relation  to  the  Ho- 
nour of  God  and  our  Benefit.  See  for  this  the  Five 
Qualifications  of  Praying  fuccefsfuUy  ;  The  i/^  in 
Mr/rk  21.  22.  &  y^;;?.  I.  6.  The  2^^  in  Jafn,  4.  2^.5. 
The  5^3  in  i  John  5-.  14.  The  4.thy  in  John  14.  i;^  14. 
&  Chap.  160  2-2^^  x^;  And  the  ph^  mjohn  i<^^.^,ic 
''tJohn%.  2232^5.  And  rerxiember^  withal^  that  it  is  in 
the  GchUn  Cenfer  of  Chrljfs  Interajfionl  and  by  the  Vir- 
tue cf  the  Incenfe  thereof^  as  being  oiFered  up  by  hi?ny 
and  ^t  th^  Altar  oi  his  Sat  isfiBion^  that  the  Prayers  of 
the  Saints  become'prevalent  v/ith  God ;  as  the  Cale  is 
Emblematically  reprefented^  Rev,  8.  3. 

Novv^  from  thefe  Things,  we  fee  Ch rift's  AU-fuffici- 
c-ncy  to  fave.    For  the  Apoilie  founds  this^,  upon  ChriiVs 

being 


Chap.  5*        H?^  Loganthropo5,  ^^j- 

being  in  Heaven^  and  his  Interceffioii  for  us  there, 
Heb./j,  2^.  Whtrcfore  he  is  able  to  fcvve  them  to  the  tttter- 
mofiy  that  come  unto  God  thro''  hm^  filing  Hq  e^uer  llvcth  to 
make  InterceJJion  for  them. 

But  then^  let  us  remember^  that  the  fame  Words  are 
inclufive  of  a  Limitation^  not  indeed  as  to  Chrifi's  Suffi- 
ciency to  fave^  abfolutelyconfidered^  but  as  to  ihQ  aB-ual 
Befiowing  of  Salvation  upon  Men^  according  to  th^Gof- 
f  el  Method,  And  therefore  is  Chrift  lliid  to  be  able  thus 
to  fave  thofe^  and  thofe  only_,  who  come  unto  God,  thro* 
him.  For  He  that  belicveth  not^  but  obftinately  reje(5b 
Chrift  and  his  OiFers_,  jliall  as  certainly  be  damned :  as  it 
is  certain  that  He  that  believeth  in  him^  Jhall  be  faved  : 
For  the  fame  -Mouth  has  pronounced  both,  and  that 
with  the  fame  Strength  of  Evidence  and  Aueveration, 
Mark  i6, 16,  * 

And  now  I  have  finifh'd  what  I  had  to  fay^  in  refe- 
rence to  Chrift,  confidered  as  to  his  Perfony  and  thofa 
Articles y  which  I  propofed  to  difcourfe  of,  with  Re- 
fped  to  Him^  thus  confidered.  And^  I  hope,  I  have 
fuggefted  upon  moft  of  them,  if  not  ali^  fuch  Thoughts^ 
as  the  judicious  and  ferious  Reader  will  look  upon  to  be 
equally  folid  and  profitable,  ^as  new  and  uncommon  ; 
and  that  therefore  He  will  be  fo  Candid  and  Fair^,  as 
for  the  Sake  of  thefe,  to  pafs  by  fuch  Efcapes,  as  he 
may  perhaps'  difcern  in  other  things^  that  may  have 
dropt  from  me  unawares,  in  the  Purfuit  of  fuch  deep 
Meditations,  as  God  has  been  pleafed  to  dire6i:  me  to^ 
upon  this  great  and  profound  Subjed.  And  having  hin- 
ted this,  I  proceed,  thro'  the  good  Hand  of  my  God 
upon  me,  to  run  thro'  a  New  StagQ  of  this  Mentajl 
Journey. 


Nn4  CHAPc 


53^  7he  Loganthropos.        Book  IIL 

CHAP.    VL 

The  Office  of  Chrijl  the  Loganthropos  corjftdered ; 
wherein^  hefides  a  Generd  Idea  of  ity  a  New  Ac- 
count is  given  of  the  Parts  thereof;  which  is 
wholly  Scr:ftural^  and  by  which  the  Imferjeciion  of 
all  6yjlems^  in  ExpUimn^  this  Head  of  Divinity j 
is  dtjcover^d^    ' 

TH  E  Office  of  Jefus^  in  the  General  Notion  of  it^ 
is  that  of  his  being  the  Mejjiah^  by  way  of  Emi- 
nency^  according  to  the  Hebrew^  which  is  interpreted 
Chrijt  in  the  GreeJz^  and  figniftes  Anointe.^  in  the  Brittjij^ 
i.  e.  one  folemnly  authorized^  inaugurated^  and  inve- 
fted  with  the  Office  of  a  Divine  Hero^  Benefactor, 
Patron^  Saviour  or  Redeemer^  in  Relation  to  the  Hu- 
man Race.  So  that,  thtV^ ovdi  MeJJiaby  Chrijl'^  or  A- 
vo'nited^  is  a  figurative  Expreffion^  denoting  indeed  the 
Office  of  JefLis^  but  taken  from  the  Rite  or  Cuftom  of 
Anointing  with  Oil^  which  was  ufed  of  old^  among 
the  'j  CIVS  J  as  a  Declaration  of  fuch  or  fuch  a  Perfon's 
being  folemnly  fet  apart  to  this  or  the  other  publick 
Office.  Thus  the  Vriefts  were  fet  apart;,  when  firft  in- 
Hitwitdiy  Exod.  50.  ;o.  But  the  high  Vrieft  moft  emi- 
nently. For  we  do  not  find^  that  ever  any  ordinary 
Trlefi  was  thus  fet  apart^  after  the  firft  Inftitution  of  the 
y^aronlcal  and  Le'vltlcal  Priefthobd  ;  it  being  thought  (i) 
peculiar  to  the  High  Vriefts  afterwards^  to  be  fet 
apart  thus.  And  in  like  manner,,  tho  Kh;gs  were 
thus  inaugurated  to  their  Office  ;  yet  not  all  Kingsy 
nay  nor  any  Klng^  that  fucceeded  Unecdlj  to  the 
Crown  ;  but  only  fuch  Kmgs  as  were  chofen  im- 
mediately by  God  and  the  People ,  either  by  a  mvj 
and  extraordinary  Re'volutio?i  and  Alteration  of  the  Go- 
ycrnmentj  as  in  the  Cafe  of    Said^  David ^  Jehu  and 


{ij  -fc  Selden  de  Skcc>  2*  9, 

Hazael 


t 


I 

Chap.  6.         The  Logan thropos.  ^^c^ 

Haz^ael ;  or  then^  when  their  Title  to  the  Crown  might 
be  controverted,  as  in  the  Cafe  of  Solomon  and  Joujlu 
The  fime  is  alfo  to  be  obferved^  in  Relation  to  Fro'i 
fhets.  VzT  wc  do  not  find^  that  the  ordinary  Frophets 
were  ever  thus  fet  apart ;  but  only  fuch  Perfons,  who 
wQrcfuccefi'uelj  chofen  by  God^  to  be  the  Heads  of  the 
Frophets  ;  and  were  therefore3  as  fuch,  the  Reprefinta- 
fives  of  the  Shechiijah,  Such  was  Elijah,  and  therefore 
when  he  was  about  to  be  taken  away,  he  has  Orders 
this  way,  to  mark  out  his  Succeffor  Elijija,  as  we  fee"* 
I  Kin^s  19.  16.  tho  I  do  not  think  that  Elilha  did  ever 
reprelent  the  Perfon  of  the  Shechinah,  at  leaft  fo  emi- 
nently and  diredly  as  Elijah  did  ^  as  I  obferved  former- 
ly. Lib  I.  of  Chriftology,  Page  9^.  However,  to  re* 
turn,-  by  the  Hints  given,  we  fee  that  it  is  nothing 
but  a  vulgar  Errour,  that  has  obtained  hitherto,  in  1 
fo  many  Syftems  ^  when  it  is  flippof^d,  that  all  Kines,  I 
Prophets  and  Priefts,  were  thus  fet  apart  of  old,  a-  \ 
mong  the  7e9//j.  For  none  were  fo,  but  thofe,  that  in  ^^ 
one  refpea  or  other,  were  Types  of  the  true  Mejjiah. 
It  IS  true,  that  this  Cuftom  feems  to  have  been  very 
Ancient,  and  to  have  obtain^  amongft  other  Nations, 
before  th^Jewijli  Monarchy  began,  as  appears  from  the 
Pcirableof7(?r^^r.7^Judg.  9.  8.  The  Trees 'ive7it  forth,  on  a 
Time  to  anoint  a  King  over  them,  &c.  But  then,  as  his 
A\  ords  mtimate,  this  feems  then  only  to  be  ufed,  when 
there  was  '^new  Revohtlon,  and  a  King  eletled  by  the  Feo^ 
fie.  At  leaft,  we  know  nothing  of  this  Rite's  having 
ever  been  uled  niore  generally,  among  the  Ancients, 
than  upon  fuch  Occafions.  However,  it  may  fuffice 
us  to  underftand  the  Original  Ufe  of  this  Cuftom  : 
and  that,  when  God  makes  ufe  of  this  Name,  it  de-^ 
notes  One  efpecially  and  folemnly  authorized  and  in- 
veiled  with  luch  or  fuch  an  eminent  Oflice  ,  and  ap^ 
'^,?}'''f,^f^^^^  And  therefore     " 

A^rri     ^J"''  ^c''-  4>'-  '^  4-    Tints  faith  the  Lord  to  Cyrus 

f^^SothoSe^^^^^^^  P^,r,th,Syr.  X^.  an j 

f  liig.  Lat,     To  Cyrus  my  Anointed,  &c.  •  So  our  Verfion 

and 


540  The  Loganthropos.        Book  III. 

and  moft  Modern  ones.  But  all  is  to  the  fame  purpofe. 
For  the  original  Word  is  the  fame  there^  as  in  VJ'al,  2. 
2.  which  is  accordingly  by  fome  tranflated  Chrlft^  and 
Jby  us  anointed. 

The  Nair.s  Mejjlah^  or  Chrifi^  which  is  now  princi- 
pally ufed  to  denote  his  Office^  was  not  ufed  for  a  long 
time  in  the  ancient  Jewifh  Church  ;   nor  is  it  to  be 
found  (jk)  frequently  in  the  Old  Teftament.    And  there 
may  be  this  good  Reafon  afligned  for  it  ^  'viz.,  that  God 
did,  on  purpofe,  order  that  it  fhould  be  fo,  that,  this 
way,  Impoftors  might  be  prevented  from  affuming  it  ,• 
\^     and  that  for  this  end,  the  Divine  Wifdom  thought  fit  to 
""  make  ufe  of  equivalent  Words  inftead  of  this  j  as  being 
fuch,  as  could  not  fo  eafily  be  affumed  by  any  Man  j 
which  will  eafily  be  obferv'd  by  any  that  duly  confider^ 
them.    Such  arethefe  Words  or  Names  following.    The 
Seedy    Gen.  ;.  ly;    Gen.  22.  18.    See  Gal.  :;.  i6.     Shi- 
j'        loh^  Gen.  99.  10.  or  (I)  Shelahy  Exod.  4.  i;.  Emannuelj 
\       Ifa.  7.  14.     Jehovah  Jfidkenn^  which  we  tranlbte  the 
Lord  our  Right eoufnefs y  Jer.  2 :; .  6.  The  Everlafiing  Father ^ 
1         Ifa.  9.  6.  Netz^evy  or   the  Branchy  or,  as   the  Sepuagint 
\        renders  it,  the  Eafi  or  the  Rifing  Suny  Zech.  6.  12.  and 
chap,  7^,  8.  Ifa,  4.  2.  and  chap,  11.  i.  Jer,  23.  y.  and  chap. 

The  Thalmudifts  make  this  Name  or  Office  of  the  Meffi- 
ah  to  be  one  of  thofe  feven  Things,  which  were  con- 
ilituted  before  the  Creation  of  the  World  :  For  before 
this,  they  tell  us,  that  thefe  feven  Things  were  fettfd 
iand  appointed,  viz,.  The  Lavjy  Repentancey  Varadifey 
Helly  the  Throne  of  Glory y  the  Sancimrjy  and  the  Name  of 
the  Meflah.  And  concerning  this  Name's  being  thus  fet 
apart  from  Eternity,  they  interpret,  Tfal,  72.  17.  and 
alledge  the  Words,  as  a  Proof  of  this  their  Notion. 
Our  Tranflators  have  given  us  the  Senfe,   thus  j  His 


(k)  V/^  frJ  it  ofiJy  in  Plal.  2.  •2.  Dan.  9.  ver.  25,  16.  (I)  See  my 
Note  upon  this  IFordj  in  my  Difcourfd  twcemivg  the  tAiniJieiial  IVori'^ 
v>bick  is  the  3(1  of  my  four  'Diftonrfes,  Pag.  161  o 


Nairn 


Chap.  6.         The  Loganthropos.  5^1 

Name  jl J  all  rndnre  for  e-vcr  ^  His  N'i?^e  jJjall  be  consumed  as 
long  as  the  Sun  ;  a^id  Mm  ^)all  he  hlejjed  in  him  ^-  avd  Na^ 
tions  jhall  call  him  hlejjed.  But  then,  as  if  they  had  been 
diffident  of  their  own  Tranflation,  they  add  a  Margin 
nal  Note,  over  againft  this  Yerfe,  intimating  that  the 
Hebrew  feenis  to  run  thus,  (as  to  the  fecond  Claufe  of 
the  Verfe)  He  pall  he  a  Son  to  continue  his  Father's  Name 
for  ever.  Arias  Mont,  renders  the  firft  and  fecond  Clau- 
festhus:  Erit  jiowen  ejus  infeculum;  ad  fades  fol is  filial 
hitur  nomen  ejus  ^  i.e.  his  Name  fliall  remain  for  ever  ; 
his  Name  fliall  be  Sonned  before  the  Face  of  the  Sun  * 
which  is  as  much  as  to  fay,  his  Name  fliall  be  owned 
to  be  that  of  the  Son  of  God,  in  the  open  View  of  the 
World  and  before  the  Sun.  This  I  take  to  be  the  fenfe 
of  the  Words  in  general  ^  as  it  is  beyond  Controver- 
fie,  that  the  whole  Pfalm  relates  to  Chrift  principally^, 
and  that  feveral  things  therein  are  applicable  to  none 
but  him.  But  the  Queftionftill  remains,  whether  thefe 
Words  relate  to  Chrift,  in  the  future  or  preterit  Senfe? 
Our  Modern  Verfions  run  all  in  the  future  Senfe.  Nor 
do  the  Ancient  ones  vary  from  them  in  this,  excepting 
that  they  feem  to  have  exprefled  their  Senfe  of  the  fe- 
cond Claufe,  in  fuch  a  manner,  as  that  we  may  inter- 
pret their  Words  both  ways.  Thus  the  Seftuagint^  -ng} 
'7^  hAj^  ^icc/AivH  TO  0V60/X0:  (xuT»  ^  which  may  indiffe- 
rently be  rendered  ;  either  thus,  his  Name  does  remain 
before  the  Sun^  that  now  is ;  or  his  Name  does  remain  be^ 
fore  the  Sun  was  made.  And  the  Syriack  and  Arabick 
feem  to  have  been  exprefs'd,  after  this  Verfion,  with 
the  fame  Indefinitenefs.  But  the  Jews  contend^  that  the 
Hebrew  ought  to  be  rendred  in  the  Preterit  altogethen 
And  indeed  the  Chaldee  Faraphrafe  is  pofitive  this  vvay^ 
with  refped:  to  the  fecond  Claufe,  tho  they  render  the 
firft  in  the  future  Tenfe,  as  we  do.  Tiicir  Verfion  runs 
thus  :  His  Name  jhall  he  eternallf?nemorab!e  ;  and^  before  the 
Sun  was  prepard^  his  Name  was^  i.  e.  was  appointed  and 
known,  'viz..  in  Heaven.  I  leave  every  Man  to  his  own 
Judgment.  Only  I  incline  my  felf  to  believe  the  Jews, 
as  beft  skill'd  in  their  own  Language  j  cfpecially  fee- 


54^  ^^-'^  Loganthropos.        Book  IK. 

ing  the  ordinary  Interpretation  of  both  Claufes^  in  the 
future^  feems  to  be  too  like  a  needlefs  Repetition  ; 
Whereas  the  Chaldee  Paraphrafe  gives  us  a  noble  View 
of  the  Name  and  Office  of  Chrift^  both  with  refpedt 
to  Time^  or  rather  Eternity^  confidered  both  for- 
ward and  backward^  by  a  dired  and  reflex  View  there- 
of. 

That  our  Jefus^  and  no  other^,  was  the  true^  expe<5!:- 
ed  and  promifed  Meffiah^  has  been  fo  largely  treated  of, 
and  fo  irrefragably  proved  by  abundance  of  Authors^ 
both  Ancient  and  Modern^  that  I  am  fav'd  the  Trouble 
of  this  Work  here.  And  befides^  I  have  faid  enough 
this  way  my  felf,  particularly  in  the  firft  Chapter  of 
this  Book. 

But  befides  this^  there  are  two  Confiderations  of  the 
Meffiahy  that  deferve  to  be  thought  of  here.  The  i/ 
is^  his  being  the  Son  of  God  :  The  2^^  That  he  is  our 
Lord  and  Mafier,  In  the  Firjt^  we  fee  his  Relation  to 
God  :  In  the  Second^  his  Relation  to  us. 

ifi.  He  is  to  be  confidered-,  in  a  Relation  to  God  as 
he  is  his  Son^  and  fent  by  him  upon  the  Errand  of  our 
Salvation. 

And  hcrCj  I  muft  advertize  the  Reader^  that  I  am 
not  here  upon  Chrifl's  Eternal  Sonjhipy  as  he  is  the  Logos 
of  God  :  For  I  have  fufficiently  treated  of  this  already 
in  the  Second  Book.  But  I  am  to  cbnfider^  that  Chrift^ 
even  as  he  is  the  Logantbropos  and  Aieffiah^  is  to  be 
Icok'd  upon  and  owned  to  be  the  Son  of  God  ;  tho  not^ 
in  the  former^  and  moft  proper  Senfe ;  yet  in  fuch  a 
one  as  is  peculiar  to  himfelf,  and  to  no  Creature  befides. 

To  Beget ^  according  to  our  Notion  of  it^  is  j:o  pro- 
duce one  of  the  fame  Kind  with  him  that  begets.  But^ 
tho  Creatures^  by  a  derivative  Power^  may  do  fo  :  yet 
no  Creature  can  beget  one^  that  (hall  be^,  in. all  refpe^fls;, 
the  fame  with  himfelf.  And  yet  there  is  no  Impoiribi- 
lity  or  Contradidion  in  this^  according  ro  the  abilra (5b 
Notion  of  the  thing,  upon  the  Suppolition^  that  a  Be- 
ing infinitely  Perfcd  be  the  Begetter.  As  therefore 
jleafon  muit  acquief^c^  H3  to  the  Poffibility   of  t\-\\^^ 

'  '         '  •  upon 


chap.  6.        The  Loganthropoy.  t;^^ 

upon  this  Suppofition  :  So  it  can  be  noways  abfurdy  in 
cafe  Revelation  aflure  us^  that  it  adually  is  fo.  Now, 
it  is  certain^  that  Revelation  has  affur'd  us^  that  God  has 
begotten  his  Son^  and  him  only^  after  this  manner.  And 
the  fame  Revelation,  which  is  the  only  Diredory  of 
our  Thoughts,  in  fuch  Matters,  has  likewife  told  us, 
that  a  third  Being  or  Terfon  (for  here  we  want  proper 
Words)  proceedeth  from  the  Father  and  the  Son.  Of 
which  fort  of  VrodutHon^  we  know  no  more,  than  of 
the  former,  as  to  the  Modus  or  Manner  of  it.  Only 
we  are  taught,  that  it  is  different  from  the  former 
TroduBion  •  and  therefore  this  is  always  called  ProceJJlony 
and  never  Generation  ,•  as  the  former  always  is.  And" 
this  we  are  likewife  taught,  by  the  fame  Revelation, 
that  both  thefe  Sorts  of  ProceJJion  ,  are  quite  diffe- 
rent from  any  fort  of  Creation.  For  Creation  is  either  a 
Produ61ion  immediately  out  of  nothing,  or  a  Change 
of  a  thing  already  created  thus,  out  of  one  Form  into 
another.  But  in  neither  of  thefe  does  God  propagate  or 
impart  his  own  Effence.  Whereas  we  are  given  to  un~ 
deritand,  that  both  in  Generation  and  Procejfion^  the  Dl'vine 
Nature  is  communicated^  to  the  Perfon  Generated^  and  the 
Perfon  Proceeding,  But  this  I  Only  hint,  by  the  bye,  in 
order  to  aflift  our  Conceptions,  with  refped  to  the 
Trinity^  and  particularly  with  refped,to  Chrifi's  Eternd 
SonJJiipy  as  he  is  the  Logos. 

But,  befides  this  Sonjhip  of  Chrift,  as  the  Logos^  we 
are  led  to  confider  his  Sonjlilp^  as  he  is  the  Loganthropos 
and  Meffiah  :  For  thus  the  Scripture  fpeaks,  and  there- 
fore giv^s  us  allowance  to  do  fo  too. 

Now  I  find,  that  the  Loganthrcvos  is  fpoken  of,  as 
the  Son  of  Cody  in  reference  to  th.-ee  Things ,  that  are  pe- 
culiar to  him,  as  fuch.  The  ift  is,  with  refped  to  his 
miraculous  and  extraordinary  Conception  and  Generation^ 
Luke  I.  35-.  Gal.  4.4.  Eph,  i.  20,  21,  22.  The  zd  is, 
with  refjped  to  his  txtraor dinar y  and  fupernatural  Refur- 
retiion  from  the  Dead,  Afcenfion  to  Heaven,  and  Elevati- 
on there  to  the  Throne  of  his  Father,  Heb.  i.  6.  PhiL  2. 
8,9,10^11.  Rev.  9.  21.    The  5^/is^  with  Refi;rence  to  his 

Plizh. 


544  ^'-^^  Loganthropos.         Book  III. 

t:^igh  and  Glorious  office y  of  being  the  Meffiah  or  Re- 
deemer ^  John  lo.  ;6.  I  have  barely  cited  thefe  Places^ 
as  to  Chapter  and  Verfe,  for  brevity  fake.  But  I  ani 
fure^  they  are  plain  and  fufticient  Proofs  of  Chrill's 
being  intitl'd  the  Son  of  God^  as  he  is  Loganthrcpos  or 
Redeemer ;  in  fuch  a  way  as  no  Creature  ever  was. 

For_,  in  cafe  it  be  objeded  againft  the  i/  of  thefe  ^ 
That  the  Froduclion  of  j4ngels  and  Creatmi  of  Adam ^ 
feem  to  be  as  extraordinary  as  the  Formation  of  the 
Man  Jefus  •  I  anfvver^  that  we  are  not  barely  to  confider 
Chriii's  Formation  here^  but  his  Uinon  alfo  with  the  Lo- 
gos^ and  his  being  form'd  for  this  purpofe.  And^  in 
this  refped  no  Creature^  befides  himfelf  can  be  intitl'd 
to  this  Charader^  of  being  God's  Son. 

And,  if  it  be  objeded  againft  the  id ;  That  others 
fhall  be  the  Sons  of  the  RefurreBion  as  well  as  he_,  nay  and 
afcend  to  Glory  too  ,•  it  is  eafily  ahfwef  d^  that  the  Re- 
furredion  of  Chrift  and  that  of  others,  are  no  way 
parallel.  For  Chrift  raifed  himfelf  by  his  own  Power, 
iand  af^ended  in  the  fame  manner  alfo.  And  I  fuppofe 
none  will  fay,  that  any  or  all  the  Saints  ftiall  be,  or  can 
be,  equally  glorified,  as  Chrift  is,  this  way.  So  that 
upon  all  thefe  Account,  Chrifi  may  be  juftly  called 
God's  Sony  even  as  Man^  in  a  Senfe  peculiar  to  himfelf, 
and  no  way  appropriable  to  others. 

And,  in  cafe  it  be  objeded  againft  the  :^d ;  That  all 
the  Saints  are  made  Kings  and  Friefts  to  God^  and  are 
therefore  in  Sgripture  ftiled  the  Sons  of  God ;  I  anfwer, 
what  then  ^  Are  they  fo  intitl'd  Sons  in  refped  of 
Power  and  Authority,  as  Chrift  is,  into  whofe  Hands 
all  Government  and  Authority  are  plac'd,  to  execute 
Judgment,  even  as  he  is  the  Son  of  Man,  as  he  him- 
felf tells  us,  John  5f.  22,  2:;,  27. 

Whether  therefore  we  confider  Chrift  as  being  the 
Son  of  Gody  in  the  moft  proper  Senfe,  as  the  Logos ;  or 
whether  we  confider  him,  as  the  Son  of  Gody  in  a  fecon- 
dary  Senfe  indeed,  as  he  is  the  Loganthroposy  but  yet  iii 
fuch  a  Senfe,  as  is  peculiar  to  himfelf,  and  applicable  to 
no  other :  ftill  we  are  let  in  to  fee,  what  Adoration 

and 


€hap.  6.        Th%  Logan thropos.  5^5 

and  Reverence  is  due  to  him,  and  what  a  folid  Foun- 
dation is  laid^  for  our  Souls  to  found  upon  with  refe- 
rence to  Eternal  Felicity  and  Glory.  No  wonder  then, 
if  (m)  one  of  the  Ancients  fhould  f.iy,    h  iv  aupnQ-* 

duTn^iCL  yiyoxiv  ^  The  uery  Frefence  of  fuch  a  Saviour  in  the. 
Flejljy  became  a  Ra?ifom  from  Death  mid  Salvation  to  every 
Creature^  i.  e.  of  the  Human  Race.  And  to  the  fame 
purpofe  fp«aks  (w)  another  Father  j  /^h  ^oc\jix(xiy.<;  U  noc^ 
fjLQ^  oKQ^  fcAuTfa)6M^  i  7%  liukv^pcb'TTQ^  ^ihh^  a'AA'  u/05 
6eS  iJ.ovoyivyi<;y  6  'vis^<X7ro9vM(7K63V,  &c.  Wonder  not,  if  the 
'whole  World  was  redeemed  ^  for  it  was  not  a  mere  Man^  hut 
the  only  Son  of  God  that  died  for  it.  See  to  the  fame  pur- 
pofe the  force  of  thefe  Expreffions^  i  Tet,  1. 18.  Heh.  9: 
12.   I  John  I.  2^  i^y  5".  Rom.  8.  :59^  &c.  i  Tim,^. 

Here  we  have  a  large  Field  for  pradical  Reflexions, 
as  to  the  Love  of  God  and  Chrift^  and  the  endearing 
Engagements  we  are  brought  under  this  way^  to  ho- 
nour and  love^  and  ferve  the  gracious  God  and  our  kind 
Redeemer.  But  feeing  thefe  may  be  eafily  infer'd  by 
every  ferious  Chriftian^  and  would  tend  to  fwell  this 
Volume  too  much^  I  forbear. 

2.dlj.  Chrift^,  as  Loganthropos^  or  Meffiahy  is  to  be  con- 
fidered,  in  a  reference  to  us^  as  he  is  not  only  ths 
Lord  from  Heaven^  but  alfo  our  Lord, 

The  Name  Go^3  in  the  New  Teftament^  which  an- 
fwers  to  Eloahy  or  Elohim  in  the  Hebrew,  is,  by  way  of 
Specialty^  tho  not  exclufively^  given  to  the  Father. 

And,  upon  the  other  hand,  the  Name  Lord^  in  the 
New  Teftament,  which  anfwers  to  Jehovah  in  the  He- 
brew, is,  by  way  of  Specialty^  tho  in  no  exclujive  Senfe, 
given  to  the  Son. 

Both  thefe  are  plain,  if  it  were  only  from  what  we 

read,  i  Cor,  8.  4,  ^,  6.' \ — There  is  no?ie  other  God^  but 

o?je.      For    tho    there    he    that   are    called   Gods  Tet 

to  us  there  is    hut  one  God^    the  Father y  of  whom  are    all 


(m)  Athaa.  ad  Adelph,     {k)  Cyril  Catccli.  13. 

things^ 


546  7he  Loganthroj)os,        Book  III. 

th'mgSy  and  we  in  htm  ^  and  one  Lord  Jcfus  Chrift^  hy 
whom  are  all  thingSy  and  we  by  him.  And  therefore  the 
Angel  gives  Chrift  this  Name  Lord^  by  way  of  Special- 
ty, as  foon  as  he  was  born,  Luke  2.  i  r.  This  Day  is  bom 
unto  you^  (jwTvj^,  OS  ^<^  XC'^®^  K.up/©-'^  a  Saviour ^  who  is 
Chrifi  the  Lord y  or  the  Lord  Chrifi. 

And  here  then,  by  the  bye,  is  it  not  plain  that 
he  that  alTumed  the  Name  Jehovah y  by  way  of  Special- 
ty, to  Mofesy  was  no  other  than  the  Logos ^  who  has 
fmce  affum'd  our  Nature, -^s  I  fliewed  in  the  preceding 
Book  ? 

And  if  this  be  true,  may  we  not  juftly  fuppofe,  that 
both  Jews  and  Chriilians  have  been  hitherto  under  a 
Miftake,  when  they  do  fuppofe,  that  the  Name  J^^f^xf^^ 
vv^as  dircdly  and  immediately  expreffive  of  the  Divine 
Eflence  and  Nature,  without  any  proper  Relation  to 
us  ?  For  to  me  it  appears  probable,  at  leaft,  that  w» 
have  no  Name,  that  either  is  or  can  be  immediately  ex- 
preffive of  the  Divine  Effence  ^  and  that  this  (as  well 
as  all  the  other  Names  that  God  is  known  by  in 
Scripture)  is  only  a  CharaBeriflick  Appellation  of  '  him, 
under  fome  Relation  or  other  to  his  Creatures  j  tho  I 
own  at  the  fame  time,  as  I  think  I  have  proved  (0)  elfe- 
where,  that  this  Name  Jehovah  is  apropriable  to  no 
mere  Creature. 

But,  to  proceed ;  whatever  Peculiarities  may  be  fup- 
pofed  to  be  denoted  by  the  Hebrew  Word  Jehovah^  yet 
feeing  it  is  rendred,  almoft  conftantly,  by  the  Greek 
Word  Kup/©-,  in  the  New  Teftament  :  We  are  o- 
blig'd,  if  we  believe  the  Spirit  of  Chrift  himfelf  to 
be  his  own  beft  Interpreter  j  to  fuppofe ,  that  the 
principal  Import  of  Jehovah  in  the  Hebrew,  is  to  fpeci- 
fy  him  (to  whom  it  is  applied  by  way  of  Specialty)  as 
the  Lord  over  Men,  in  a  moft  peculiar  and  immedi- 
ate Senfe. 


{0)  Chriftol.  Lib.  2,  c.  5.  p.  197- 


Now 


Chap.  6.         jTi^^  Loganthropos.  5^7 

'•^  Now  'dLo:\^  is  a  dired  and  immediate  Superiour  over 
them^  whofe  Lord  he  is^  and  is  therefore  only  to  be  un- 
derftood  from  his  Relation  to  fuch.  And  I  do  not  tind^ 
but  that  the  Greek  and  Englifli  Word  are  ufed  in  the 
fame  Variety  of  Signification,  with  refpe^l  to  fuch  or 
fuch  a  Sort  of  Relation.  Thus  a  Prince  is  called  Lord, 
in  reference  to  his  Subjedls ;  a  Mafter  with  refpecl 
to  Servants ;  a  General,  or  other  fuch  Commander, 
with  refped  to  Soldiers ;  and  an  Owner  of  Lands  or 
Goods,  in  reference  to  them. 

And  indeed  our  Lo?v/Jefus  is  a  Lord^  and  our  Lord^  in 
all  manner  of  refpeds  whatfoever. 

1 .  According  to  every  Notion  and  Accepation  of  the 
Word  Lord.  Eor  he  is  not  only  inter pretatii/elyy  but  fre- 
quently very  exfrejly  called  by  this  Name,  as  he  is  our 
TrincCy  Ifa,  9.6,7.  Heb.  i.  8.  Luke  i.  ;;«  Eph,  i.  22* 
I  Cor.  15-.  27.  Ashe  is  our  Mafier^  Matth.  10.  25".  Heh, 
;.  6.  Matth,  24..  25",  46.  John  i;:  13.  As  he  is  our  Cap^ 
tain  and  our  Leader^  Heb.  2.  10.  chap.  12,  2.  And  as  he 
is  our  Owner  and  Landlord ,  i  Cor.  6.  19,  20.  And  in- 
deed he  is  called  our  Lord  almoft  in  every  refped,  that 
we  can  think  of,  either  in  exprefs  Words,  or  in  equi- 
valent Expreffions.  See  for  this  thefe  Scriptures,  a- 
mong  others,  A^h  ;.  15'.  Heb.  3.  i.  i  Pet.  2.  25".  and 
chap.  5*.   1/.  4. 

2.  He  is  our  Lordy  according  to  every  Relation  or  C^- 
pacitjy  whether  in  point  of  Nature  or  Office,  For  he  is 
fo,  whether  we  confider  him,  as  the  Son  of  God^^  who 
by  a  natural  and  neceifary  Right  and  Propriety  is  fuch 
to  us,  as  being  the  Jeho-vah  Sent  from  his  Father,'  as  the 
Jehovah  Sending^  according  to  the  Import  of  the  Words^ 
Zech.  10.  12.  He  is  k,  even  as  he  is  Man^  i.e.  the 
perfed  Man  and  Head  of  Men,  as  fuch  ;  God  ha-^ 
'ving  made  the  [aine  Jcfus^  ivho  was  crucified,  both  Lord  and 
Chrifi,  Acls  2.  36.  See  ?hil.  2.  8,  &c.  And  he  is  fo^ 
as  he  is  thQ  Loga7tthropos,  as  we  fee  Acls  10.  :^6.  1  Cor^ 
1^.27.  In  which  refped,  he  is  called  by  the  Name, 
both  of  Chrifl-y  Luke  2.  11.  Atis  7^.  ;6.'andof  Jefus  or 
'Saviour y  Ifr,  4^.  H.  ^nd  chap,  f,  51. 

O  o  3.  He 


, 


54S  T^f^e  Logan thropoj?.        Book  lit 

;.  He  i?  called  our  Lord  alfo^  with  Refpedl  to  e^verj 
Foundation  or  Ground ^  upon  which  Lordjlj'ip^  Superiority 
or  Dominion  is  founded.  For^  if  an  uncontrollable 
Authority^  Power  and  Ability  to  govern^  be  any  Foun- 
dation this  Vv^ay^  cur  bleffed  Saviour  may  juftly  claim 
tliis  Title^  in  the  higheft  Refped^  Jolm  17.  2.  &  Chap. 
1:5.  :;,  Alatth.  16.  18.  Htb.  7.  25-.  Or^  if  He  that  pre- 
ferves^  upholds^  maintains^  and  provides  for  others,  de- 
ferve  this  Name  from  them,  how  much  more  He,  in 
ivhcm  ve  Ifve  and  mo'VCy  and  have  our  Beings  Afe  17.  28. 
God  the  Father  upholdi7zg  all  things  by  this  Logos  of  his 
Tower y  Heb.  i.  ;.  Or,  if  Conqueft  over  all  Enemies 
merit  this  Title  to  a  mere  Man,  how  much  more  to  our 
Saviour  ?  See  Efh.  i.  22.  Or,  if  Purchafe  give  a  mere 
Man  <his  Title,  in  a  temporary  Refped,  how  much 
more  is  this  due  to  Chrifl:,  jvho^  for  this  end^  both  died  and 
rofe  again  J  that  he  might  he  Lord  both  of  the  ,§uick  and  of 
tie  bead?  Rom.  14.  9.  Or,  if  fuch  a  Title  may  be 
given,  for  the  Reward  of  eminent  Services,  to  a  faith- 
ful and  ufLful  Perfon,  imploy'd  about  weighty  Affairs 
by  his  Prince  j  furely  much  more  to  Chrift,  for  his 
Services,  may  this  Title  be  appropriated,  by  way  of 

lie  ward  ?  Htb.  2.  9. We  fee  Jefus^  for  the  fufftring 

t)f  Deathy  cro'Wnd  with  Glory  and  Immortality^  &C.  See 
Chap.  12.  2.  ThlL  2.  8,  9,  &c.  Ifa.  5-:;.  12.  VfaL  no.  7. 
Acts  5-.  ;i. 

But,  ^  befides  all  thefe,  there  are  yet  fome  other 
Grounds  of  this  Lordfliip  of  Chrift,  that  bears  a  fpecial 
Reladon  to  fome  Peiibi:^  ^  and  not  to  alL  Thus  he  is 
fo  our  Lcrdy  as  we  are  villble  profijjing  Chrljtlans  ;  aS-  He 
is  not  in  Reference  either  to  Jews^  Pagans^  or  Mahome- 
tans, 

And  yet  there  is  a  more  fpecial  Foundation  or 
Ground  of  Lcrdfhip,  upon  the  Account  of  which 
ibnie  Chriiliar>3  may  call  him  our  Lord^  and  my  Lordy 
which  all  vihble  Chriftians  are  not  intitl'd  to  ^  and  that 
is^  by  Pvcafon  of  true  and  real  inward  Converfion. 
And  Chrift  is  our  Lord,  if  we  be  liich,.  in  a  fpecial  cmd 
peculiar  Manner^  and  by  Virtue  of  a  great  rnany  Ties^ 

viz,. 


Chap.  6.         The  Logan thropos.  54.9 

"VIZ,,  by  Reafon  of  our  having  folemnly  Dedicated  our 
felves  to  him  as  our  Lord ;  by  innumerable  Favours  be- 
flovt^'d  upon  us^  by  repeated  Ads  of  Covenanting  with 
him^  as  particularly  at  the  Sacrament  of  his  Supper  • 
and  indeed  by  all  the' Ads  of  our  Devotion  and  Wor- 
fhip. 

This  is  a  Subjed,  if  any,  that  relates  to  Divinity^ 
that  is  eminently  Pradical,  as  every  one  muft  fee  ?.r>d 
own.  And  I  could,  with  i?leafure,  give  a  Vent  this 
way,  both  to  my  Thoughts  and  Pen.  But  I  muft  for- 
bear at  prefent,  confiderfng  that  I  am  like  to  be  ftrait-i 
ned  enough,  without  this  Excurfion,  in  bringing  this 
Eook  within  due  Compafs. 

I  proceed,  therefore,  to  the  main  and  great  Thing, 
which  I  propofe  in  this  Chapter,  'viz,  a  Ne7i^  Account 
of  the  Parts  of  Cimfi's  Office^  as  Mediator  or  Logan^ 
t/jropos. 

The  McdlatovU  Ojjice  of  Chrift  has  hitherto  been 
ever  confider'd,  to  be  //////  as  well  as  trulj'  divided  into 
Three,  viz.  the  Frcpbetical,  Friejfly  and  Kmgly  Office, 
And  I  know  of  no  ConfefiJon  of  Faith,  CatechiliTi, 
or  Syftem  whatfoever,  which  does  not  acquieice  in  this 
Diftribution^  as  that,  according  to  which,  every 
thing  that  relates  to  Chrift's  Office,  as  he  is  Redeemer 
and  Mediator,  may  and  ought  to  be  explained.  And 
I  do  readily  fo  far  agree  with  them,  that  I  believe  each 
of  thefe  Offices  ought  to  be  afcribed  to  Chrift,  as  Media- 
tor,  and  come  naturally,  and  neccflarily,  to  be  con- 
fider'd as  ?arts  of  his  Office,  as  fuch,  confider'd  in  the 
general. 

But  then  the  Queftion  remains  ftill  intire  ,-  whether 
thefe  be  all  the  Offices  of  Chrift,  or  all  the  Tarts  of  his 
Mediatorial  Offxe  ? 

Nay,  this  further  Queftion  will  likcwifc  remain  in 
its  full  Force ;  whether  this  be  the  proper  Dijlributicn  cf 
thefe,  moft  accommodated  to  the  Scriptural  Hypothefis  ? 

Thefe  Queftions  have,  I  think,  hardly  ever  been 
thought  of:  And,  in  cafe  they  were  ever  ftarted  bc- 

O  o  2  fcrc. 


5  5o  The  Loganthropos.        Book  III. 

fore,  they  have,  at  leaft,  never  been  fufficiemly,  if  at 
all,  anfvvercd. 

For  my  own  Part,  I  think  the  common  Scheme  is  a  ve- 
ry defective  One.  And,  tho  this  pay  be  look'd  upon  to 
be  a  very  bold  Saying  ;  feeing  Vrefcrlpion  has  made  this 
pafs  current,  as  every  way  a  full  and  perfed  Scheme 
with  the  Bulk  of  Men,  nay,  and  fo  far  as  I  know_, 
with  all  Chriftians,  of  all  Denominations :  Yet  I  am 
much  miftaken,  if  I  have  not  that  Evidence  to  bear  me 
out,  that  will  change  the  Thoughts  of  every  one,  that 
will  allow  himfelf,  calmly  and  ferioufly,  to  confider 
what  I  have  to  fay  on  this  Head  ^  tho  I  fhall  induftri- 
oufly  and  ftudioufly  labour  after  Succindnefs  and  Bre- 
vity here,  as  well  as  in  other  things. 

To  evince  therefore  the  Defedivenefs  of  the  ordina- 
ry Scheme,  I  fliall  give  two  Inftanccs. 

In  the  firff  Place,  there  is  nothing  attributed  to  Chrift 
more  plainly  and  exprefiy,  than  that  he  is  as  much  the 
Head  '3indi' Fat Jjer  of  his  People,  in  a  fpiritual  Senfe,  as 
^dcim  was  of  his  Poilerity  in  a  natural  Senfe.  Hence 
the  Apoftle  calls  him  the  lafi  or  fecond  Adam^  i  Cor. 
1^.45'.  And  it  is  plain,  that  the  Parallel  is  run  be- 
tween thefe  t-wo  Adams ^  with  a  great  deal  of  critical 
Exadnefs,  'ver,  45-,  46,  47,  48,  49,  and  in  ver,  22.  and 
fo  alfo  in  Rom.  5".  ^jer.  12,  i;,  14,  IJ,  16,  17,  18,  19^ 
20,21.  Now  unto  which  of  Chrift's  Offices  fliall  this 
be  affigned,  that  he  is  the  Second  and  Spiritual  Adamy 
or  the  E'vcrlafiing  Father  ^  as  he  is  called,  I  fa.  9.  6,  For 
the  Kingly  Office  does  not  neceilarily  involve  this,  that 
he  muit  beget  his  Children.  It  is  true.  Parental  Go- 
vernment was  the  firil:.  But  this  does  rather  bring  the 
Kingly  Government  under  the  Varental^  as  the  Genus ^  than 
the  Parental  under  the  Kingly.  And  it  is  plain,  that 
thefe  are  confidered,  in  Chriil,  as  diftind  in  Scripture. 
Whence  Chrift  is  faid  to  be  both  the  Everlajilng  Fat  her ^ 
and  thQ  Vrince  of  Peace ^  Ifa.  9.  6.  And  as  for  Chrift's 
Trcphetical  and  Prleftly  Office y  it  is  plain,  that  neither  of 
them  can  be  a  prcper  Gemts  for  the  Paternal.  There  is 
not  the  leaft  Shadow  of  Ground  for  the  Prophetical  Of- 

fcs 


Chap.  6.  The  Loganthropos.  551 

fice  this  way.  And  as  for  the  other^  if,  of  old^  the 
Friefibood  belong'd  to  the  Firil  of  the  Family^  i:  was  be- 
caufe  he  was  fuch.  So  that  the  Parent^  or  Firft  of  the 
Family,  was  Vrlefi  and  Prince^  becaufe  of  this  f  regions 
Right,  But  no  Man  will  fay,  in  any  proper  Senfe, 
that  he  was  Father^  becaufe  he  was  Trkfi  or  King, 

In  the  next  Places  it  is  as  certain,  that  Chrift  gave 
out  the  Goffel  or  Neiv  Law^  as  that  Mofes  gave  forth  the 
Old  Law  to  the  Jews.     As  for  thofe  that  will  have  the 
Gofpel  Oeconomj  to  be  in  no  Senfe  a  Law^  we  fliall  pro- 
bably have  to   do   with  them  afterwards.     And  in  the 
mean  time,  it  is  enough  to  fay,  as  to  this,  that  as  the 
Gofpel  is  frequently  called  a  (p)  Law  in  the  New  Tefta- 
ment  ( tho  diftinguifh'd  from  the  old  Law,  by  particu- 
lar Epithets : )  So  if  it  were  not  a  Law^  there  could^be 
no  Tranlgreffion  or  Violation  of  it,  by  any  manner  of 
Difobedience,    as  Paul  fpeaks,   Rom,\^.  ij.  Sz  5*.  1:5. 
Therefore  the  Apoftle,  when  he  fays,  that  when  he  be- 
came all  things  to  all  Men,  in  order  to  gain  upon  theni, 
for  their  Good,  and  for  that  End,  aded  as  under  the 
Law  of  A4ofes  to  the  Jeous^  and  without  it   to  the  Gen- 
tiles  •  adds  immediately,  that  he  might  not  be  miftaken^ 
helng^  however,    not   yvithout  Law   to  Gody  %'iz,  in   fo 
acting ;  nay,  fays  he,  on  the  contrary,  I  aded,  in  all 
this,  as  under  the  Law   to    Chrifr^   i  Cor.  9.  21.     But   to 
return  from  this  Digreffion,  certain  it  is  that  Chrift  was 
as  really  a  Legiflator  to  Chriftians^  as  Mofes  was  to  the 
Jews,     For,  tho  the  Law  of  Chrifi  and  that  of  Mofes  be 
vaftly  different  j  yet  this  does  not  hinder,  but  that  the 
one  as  well  as  the  other  was  a  Legifator;    and  the   one 
Coitfiitution  or  Oeconomy  a  Law^  as  properly  as  the  other. 
And  if  the  more  imperfed  Oeconomy  oi  Mofes  give  De- 
nomination to  him,  as  a  Legiflator,  who  was  but  a  Ser^ 
<ua7tty  tho  a  faithful  one :  How  much  ijiore,    as  the  A- 
poftle  argues,  (^)  fliall  Chrift  be  prized  and  valued,  as  a. 


C/O  Sez  Gal,  d.  2.  Hcb.  7.  12,  16.  Jam.  i.  2^.  &  2.  8.    Q)  Heb: 

3.3,  5,  (5o 

O  o  5  Son 


55^  7/;e  Loganthropos.        Book  III- 

Son  o'ver  his  own  Hotife  ^  whofe  Hotife  true  Chrifilans  are. 
Whence  the  Apoftle  argues^  (r)  that  if  the  Jews  could 
not  enter  into  the  Land  of  Canaan^  becaufe  of  their 
not  believing  Mofes;  we  are  much  more  liable  to  God's 
Wrathj  in  being  fhut  out  of  the  heavenly  Canaan^  if 
we  rejed  Chrift  and  his  Mefiage,  by  Unbelief.  Now, 
if  Chrift  be  really^  tho  fpiritually^  a  Legiflator^  under 
which  of  his  Three  Offices^  as  ufually  defcribed,,  ftiall 
this  Legillative  Office  be  brought  ?  Surely  not  under 
his  Frcphaical  or  Frlefily  Offices,  For  Priefthood  and 
Prophelie^  do  not^  in  the  leaft,  involve  or  denote  Le- 
giption,  And^  as  for  the  Regal  Office^  thb  it  have  more 
Affinity  with  that  of  a  Legijlator^  than  the  other  two : 
Yet  it  does  not  neceffarily  include  ir.  Tor  the  Kingly- 
Office  does  only  denote  properly  the  execntl've  Tower ^ 
with  a  Dignity  fuitable  to  fuch  a  Station  and  Truft.  So 
that  it  does  not  involve^  but  rather  fuppofe  the  Legljla- 
ti^^e  Office  and  Po7i>er.  For^  feeing  Laovs  muft  be  fup- 
fofed  to  be  made^  before  they  can  be  put  in  Execution  : 
It  follows^  that  their  Office^  who  make  Laws^  muft  be 
Prior  to  the  Office  of  him^  who  is  invefted  with  the 
chief  Truft  of  executing  them.  Tyrants  indeed^  who 
haVe  ufurped  the  Legijlati^e  Power ^  have  afcribed  it  to 
themfelves  equally  with  the  Exectiti<ve  Part,  But  this  can 
be  no. parallel  Cafe  to  that  of  our  bleffed  Saviour. 
For^  it  is  plain^  that  tho  he  be  himfelf  one,  yet  his  Le^ 
gijlatl^'e  and  Regnl  Office  are  as  diftind  as  his  Priefily  and 
^Re'iral  are.  Fof^  having  once  made  and  given  forth  an 
exad  Cortus  juris ^  a  Syftem  of  Laws^  which  are  ho]y_, 
juft  and  divine  ^  he  ties  up  his  Regal  Office^  to"  an  exad  Ob- 
fervance  of  them  in  the  Execution  ^  excepting  in  fuch 
CafeSj  where  he  fees  fit  to  referve  to  himfelf^  a  Preroga^ 
tzi'e  to  do  good  in  an  extraordinary  manner,  as  in  the 
Cafe  of  Paul's  Converfton. 

Thefe  things  being  premifcd,  I  fhall  now  humbly 
offer  my  Thoughts,  upon  this  great  Head.     And,  as  I 


(,)  H.'b.  3.  i*^j,  ip,  Ch  p.  4.  I;  bV,  See  Chap.  2.  i,  2,  3. 

^  offer 


chap. 6.        The  Loganthropos.  55^ 

offer  all  Ipublifli^  in  orfler  to  be  examined  1  So  I  hope 
it  will  not  be  ungrateful  to  inquilitive  Perfons  to  con- 
fider^  whether  the  following  Account  be  npt  more  a- 
greeable  to  the  Latitude  of  the  Scriptural  Njpotbe/is, 
than  that  which  has  been  fo  long^  and  fo  univerfally 
received. 

I  conceive  therefore^  that  the  facred  Oracles  do  fecm 
to  fpeak  of  the  Office  of  Chrlfty  as  Threefold  ^  viz.  Vatri- 
archaly  Legijlatorial  or  Leg'ijfljtive^  and  Executorial  or 
ExecHti've, 

I.  Chi'Ifl  -may  be  -confidered^  as  the  firfl:  and 
great  Vatriarchoi  Chriftians^  and  his  Office  therefore  as 
/Patriarchal  or  Vaternal. 

In  this .Refped^  he  is  th'AtffirHually  to  MS^\^\\ic)\Adam 
was  naturally  to  all  Mankind^  and  which  Noah  was  after- 
wards to  the  Pofi-Delu^ians.  Andy  in  this  refped  alfo^,  he 
is  that  to  ChriftianSj  which  Abraham  was  to  the  Jews^ 
^iz,.  the  firjl-  Patriarchy  Or  Founder  of  a  New  Family ^  or 
New  Society y  of  which  he  is  the  Original  and  Head,  He 
is  the  Original  and  Source  o{  Chrifiians  ;  for  he  ^c^e^j  them 
to  himfelf,  by  his  J^Ford  '^nd^  Spirit ^  that  they  may  be- 
come the  Children  of  God.  And  he  is  the  Head  pf 
Chriftians^  by  Reafon  of  this  Paternal  Relation, 

But  feeing  his  Defign  is^  by  begetting  us  to  himfelf, 
to  make  us  the  Children  of  God^  by  Adopt  ion,  (  as  he  is 
his  only  Son  by  Generation^  as  he  is  the  Logos^  and  his 
only  Son  likewife^  in  a  moft  fpecial  manner^  as  he  is 
Loganthropos : )  Hence  he  comes  under  the  Denominati- 
on of  the  Elder  Brother^  and  allows  us  to  be  called  his 
Brethren^  as  Heirs  and  Joynt-Heirs  with  himfelf.  In 
this  refped  -God  is  the  Father^  and  Chrift  the  Patriarch 
,of  Chriftians^  as  He  is  the  frfi  Born,  For  this  is  fpo- 
ken^  in  Allufion  to  the  Right  of  the  Fir fr- Born  Son  cf 
old  :  WhOj  befides  the  double  Portion  above  his  Brethren, 
:w'isPrieJl- 'dvA  Prince   oi  his  Family. 

New  to  trace  this  to  the  firil  Rife  ;  we  all  know, 
that  Mam^  by  natural  Right^  was  the  Firfi  Prince  and 
friefi  of  Mankind^  as  he  was  their  Firfi  Parent  or  Pa- 
triarch,    But^  when  he  had  abufed  this  Power^  to  the 

O  0  4  De- 


554-  ^^^  Loganthropos.        Book  IIF, 

Detriment  and  Ruin  of  his  P^fterity ;    God,   out  of 
Pity  to  Mankind,    was  concerned  to  raife  them  up  a 
new  Head  ;  Mam  having  declared  himfelf,  by  his  Fol- 
ly, incapable  to  ad  fo,  any  more,  as  being  difabled 
from  governing  his  Pofterity,  by  reafon  of  his  Rebel- 
lion againft   God,  and  Treachery  to  the  Intereft  of 
Men.  '  Chrift  is  therefore  defigned  and  appointed,  un- 
der the  Defignation  of  the  Seed  of  the  Woman ^  who  was 
to  revenge  Man's  Quarrel,  as  well  as  God's,  upon  the 
great  Apoftate  and  Rebel,    by  hruiflng  his  Hcad^  and 
breaking  his  Power.    So  that  the  firit  Promife,  is  con- 
cerning Chrift's  being  raifed  up  as  another  Adam^  to  ex- 
ercife  the  Patriarchal  Office^  for  the  good  of  Men_,  which 
the  firfi  Adam  had  forfeited  and  fallen  from,  by  his  Sin 
arid  Folly.    And  in  order  to  Chrift's  exercifmg  the  Ta- 
triarchal  Office^  it  was  neceffary,  for  the  Reafons  above- 
mentioned,  that  he  fliould  become  the  Seed  of  the  Wo- 
man^  that  he  might  have  the  fame  Nature,  with  thofe 
he  was  to  be  VatriarchoNtv^  who  muft  be  of  the  fame 
Family  with  himfelf     But  it  was  equally  neceflary, 
that  he  fhould  not  be  begotten  by  Man,   but  that  him- 
felf,   as  Logos y    fhould  produce   the  Manhood,  in  the 
Womb  of  a  Virgin,  and  unite  it  with  himfelf,  that  he 
might  not  fo  defcend,  as  others,  from  Adam,  but  might 
owe  his  human  Nature  to  his  own  Production.    And 
that  it  was  the  Logos  that  over-fhadowed  the  Virgin, 
and  not  the  Third  Terfon  of  the  Trinity^    we   have  had 
Occafion  to  prove.     In  the  mean  time,  we  are  to  ob- 
lerve,  that  when  the  Angel  fays  to  the  Virgin,  C/J  The 
HolyGhoJi-y  or  Holy  Spirit,  flnzll  come  upon  thee^    he   im-= 
jTiediately  explains  what  Holy  Spirit  he  means ;   not 
the  Third  Terfon^  that  ufually  goes  under  that  Name, 
but  the  Second  Perfon^  or  the  Logos ,  (  who  is  likewife  de- 
Icribed   as  an    Holy  and  ^^tlckning  (f)   Spirit^)   for  he 
adds,  and  the  Poiver  of  the  Hlghefi  jhall  o'ver-Jhadow    thee  ; 
a  Phrafe  which  doth  properly  denote  th^  Logos^  as  we 


(/;  Luke  1.3*;.    (t)  See  i  Cor.  15.  45,  C5'r, 

hav 


Chap,  6.         The  Loganthropos.  555 

have  proved  in  (u)  its  proper  Place  ^  where  we  alfo 
fliewedj  that  this  Phrafe  is  a  plain  Proof  of  it^  feeing 
the  Angel  himfelf  infers^  from  what  he  had  faid^  that 
therefore  alfoy  (i.e,  upon  that  Account  that  the  Logos 
fliould  over-fliadow  and  impregnate  her  Womb^ )  that 
Holy  Thing  which  fljall  be  horn  of  tbeefljall  be  called  the  Son 
of  God^  %'iz,,  becaufe  the  Logos^  who  is  the  Power  of 
the  Higheft^  and  his  Son,  fliould  unite  to  himfelf  what 
was  thi!5  formed  of  her  Subftance.    But  to  return, 

I  et  ub  conceive^  that,  after  the  Creation  of  Man, 
the  Law  of  Innocency  given  forth,  and  the  Breach  of 
that  Law,  by  the  Lapfe  of  Adam^  (  waving  the  De- 
cree or  Secret  Will  of  God,  which  we  can  only  guefs 
at,  having,  in  lieu  of  this,  confidered  the  Covenant  of 
Redemption )  the  Juftice  of  God  was  immediately  a- 
bout  to  take  Place,  in  executing  the  Puniftiment  threat- 
ned  upon  Adam^  in  Cafe  he  finned.  And  here  let  us 
confider,  what  the  threatned  Puniftiment  was.  It  is 
expreffed  thus,  according  to  the  Hebrew  Phrafeology, 
Gen.  2.  17.  In  the  Day  thou  eatefi^  dying  thou  jhalt  die^  or 
as  our  Verfion  excellently  renders  it,  thou  Jhalt  furely  die^ 
The  Thing  threatned  then,  according  to  the  Lettery  | 
was  the  Extirpation  of  Adam^  and  of  Mankind  in  him.  ^ 
For  what  we  have.  Gen.  6.  5",  6,  7.  may  be  a  Comment 
upon  this  ^  when  it  is  faid  (  after  the  manner  of  Men, 
when  God  faw  how  great  the  Wickednefs  of  Man  was, 
a^iz,,  after  having  reprieved  and  fufpended  the  Executi- 
on of  the  Threatning  fo  long  ,•  )  that  it  repented  the  Lord 
that  he  had  made  Man  on  the  Earthy  and  it  grieved  him  at 
his  Heart  ;   and  he  faid^  I  will  defiroy  Many  &c. 

Therefore  we  are  led  on,  in  a  natural  Train  of 
Thoughts,  to  conceive  further,  that  Chrift  ftept  in, 
before  the  Execution,  as  the  (.v)  Patron  of  Mankind, 
efpoufmg  his   Intereft,    and  undertaking  for  him,  as 


(«)  Viz.  In  the  preceding  chapter,  when  roe  difcours'i  of  Chrift'' s  In- 
tdrmtion,  (x)  Seervhat  I  hivefcH  upon  this  Hsaii  in  the  ^d.  Chapter 
cj  this  Booh 

Mofes 


556  TZ?(?  Loganthropos.        Book  HI. 

Mofes  did  afterwards  for  Ifracly  when  God  was  about 
to  extirpate^  and  cut  oflf  all  that  Race  of  Men.  And 
here  we  may  be  allowed  to  fuppofe^  that  Chrift  did  in- 
tercede for  Man^  as  God  is  brought  in  fpeaking  con- 
cerning Ephraimy  Hof,  11.  j^  S^  ^.  '^  O  my  Father, 
**"  let  not  the  threatned  Evil  be  executed  upon  the  mi- 
*'  ferable  Race  of  Man^  upon  the  Account  of  tlie  Sin 
**  of  their  firft  Parents.  Why  ftiould  the  Children  be 
*'  cut  oiF,  and  thus  fuffer^  who  have  not  yet  a  Being 
^*  properly^  and  therefore  could  not  adually  fin  ? 
•^  Their  Cafe  is  quite  different  from  that  of  the  Apo- 
*'  ftate  Angelsj  who  joyn'd  with  their  Head_,  the  grand 
^'  Rebelj  againft  thee^  not  by  a  natural  Neceffity^  but 
*^  voluntary  Confent.  It  is  Reafon  they  fhould  fuffer 
''  in  their  own  Perfons^  who  perfonally  finn'd.  But 
*'  feeing  the  Cafe  is  otherwife  here^  let  Mercy  pre- 
*'  vail.  For  how  canft  thou  give  up  with  all  Mankind  ? 
*^  How  canft  thou  treat  thofe  that  are  unborn,  as 
*'  jidar/2  and  Eve  ?  How  is  it  confiftent  with  thy  Good- 
*'  nefsj  to  deal  with  them  with  the  fame  Rigour  as 
*^  with  the  Apoftate  Angels  ^  Why  fhould  Human 
•"  Race  be  wholly  extirpated  ^  Can  no  Uk  be  made  of 
''  them  ?  Shall  the  grand  Ufurper  be  gratified,  in  this 
"  Defign  of  his,  alas  I  too  fuccefsful  Temptation  }  Is 
*'  there  no  way  to  counter-a6l:  him,  and  defeat  his  U- 
*^  furpation  over  this  new  World,  and  this  new  Race  ? 
"  Yes,  furely,  there  is.  I  will  undertake  for  loft  Man- 
"  kind.  And  feeing  Jdam  has  aded  the  Part  of  a  Pa- 
^'  triarcb  fo  ill  to  thee  and  his  Pofterity  ,*  I  will  put 
*'  my  felf  in  his  ftead,  and  become  the  Vatriarch  of 
"  Men,  &c. 

Now  upon  the  Suppofition  of  our  Saviour's  offering 
liimfelf  thus,  as  the  Patron  and  Patriarch  of  Men,  and 
the  Father's  accepting  of  his  Offer,  and  accordingly 
authorizing  him  to  ud  fDr  the  Future,  as  the  Ruler  of 
Men,  in  order  to  be  their  Saviour  :  I  fay,  upon  the 
Suppofition  of  thcfe  Things  ^  we  will  naturally  be  led 
by  an  eafie  Gradation,  to  fee  the  Truth  of  ail  thofe 
Heads  of  the  Covenant  of  Redemption,  of  .which  I 

did 


Chap.  6.         T/?e  Loganthropos.  557 

did  difcourfe  particularly  in  the  ^ji  Chapter.  But  fee- 
ing this  has  again  fallen  in  my  way^  I  (hall  not  grudge 
a  little  further  Pains  to  confirm  what  I  then  faid. 
Therefore  to  proceed  ;  let  us  fuppofe  that  Truth  which 
I  have  but  juft  now  laid  down^as  a  Suppofition^i;/js.  Our 
Saviour's  offering  himfelf  (in  fome  fuch  manner,  as  I 
have  mentioned)  to  become  the  Patron  and  Patriarch  of 
Men  :  Our  Minds  will  be  naturally  direded ;  (i.)  To 
contemplate,  what  the  Scheme  probably  was,  that  the 
Father  and  Son  agreed  in,  as  to  the  Government,  Re- 
demption and  Salvation  of  Men.  In  which  our  Thoughts 
will  be  direded,  in  fome  meafure,  by  confidering  thefc 
Hints  from  Scriptures,  confonant  to  what  I  mentioned 
before,  'viz,.  That  the  Father,  on  his  Part,  did  agree  that 
Chrift  fliould  undertake  this  Work,  i  Pet,  i.  20.  that  he 
ftiould  be  every  way  fitted  and  qualified  for  it,  Ifa.j,  14. 
I  Tim,  ;.  16.  Hek  1.0.  f.  that  he  fhould  be  adually 
fet  apart  for  it,  Ifa,  42.  6.  invefted  with  Offices  and 
Truftsfof  managing  it,  /y^/.  89.  19.  and  fent  by  him 
with  a  Commiffion  to  execute  it,  Jchn  6,  39.  And 
that,  upon  the  other  hand,  the  Son  did  agree  to  all 
thefe  things,  and  whatfoever  he  was  to  do  or  fufFer  in 
purfuance  of  this  great  Defign.  He  agreed  to  be  de- 
fign  d  for  this  Work,  PfaL  40.  6.  Ifa.  5-0.  5',  6.  to  put 
himfelf  into  a  low  Condition,  in  order  to  be  fitted  and 
qualified  to  accomplifh  it,  Heh.  2. 7.  Phil,  2.  6,  7,  8.  to 
be  called  and  fet  apart  for  it,  Hek  10,  5*,  7.  to  be  in- 
yelled  with  Offices  and  Trufts  required  to  the  Difcharge 
of  it,  Pro'v,S,z'^.  Johnij,2.  and  to  be  adually  fent  and 
commiflioned,  in  order  to  execute  the  fanie,  John  a,  ^4. 
(2.)  We  may  contemplate  the  immediate  kefult  or  this 
greement,  between  God  and  the  Logos ;  'uiz,.  the  fuf. 
pending  the  Execution  of  th^  threatned  Punifhment, 
fo  as  it  was  not  executed  according  to  its  extent.  For 
the  Race  of  Man  was  continued,  and  common  Mer- 
cies vouchfaf  d.  Nay,  which  was  ftill  more,  Man  was 
fettled  in  a  falvable  State,  fo  as  to  be  fav'd  from  Mife- 
ry,  upon  reafonable  and  eafy  Terms.  And  of  thefe 
things  the  Longevity  of  Adam  and  Eve^  and  the  Ac- 

'  ceptancp 


558  The  Logantfaropos*        Book  III, 

ceptance  of  Jhel's  Sacrifice  and  Services,  are  a  ftand- 
ing  Monument.    And  if  Cain  forfeited  Happinefs,  it 
was  his  own   Fault    only.      For  God   frees  himfelf 
from  Partiality  to  Brother,  when  he  tells  him.  Gen.  4.7, 
If  thou   dofi  welly  jhah  thou  not  he   accepted  ?  and  if  thoti 
dofi  not  welly  Sin  lies  at  the  door  ^  i,  e.  the    Punifhment 
of  thy  Sin  is  certain,  and  thou  canft  not  efcape  it.  Now, 
fays  God,  confider  that  thou  art  the  elder  Brother,  and 
ad  accordingly  :  For  if  thou  do  fo,  unto  thee  jl^allie  his 
defire^  and  thcujljalt  rule  o'uer  him,     (^.)  We  are  to  confi- 
der, that  in  purfuance  of  this  Agreement  with  God^ 
the  Logos  aded  ever  after  as  the  Patriarch  and  Patron 
of  Men,  in  relation  to  the  Ends  of  his  Divine  Govern- 
ment.    So  that,  as  he  ruled  all  Men  by  a  General  Logo-- 
cratjy  he  did  ered  a  fpecialT^focr^y,or  rather  Logocratjy 
over  the  Jews,  upon  the  occafion  of  the  General  Apo- 
ftacy  that  began  to  over-fpread  the  World  in  Ahraham% 
time,  and  which  came  to  be  fixed  afterwards  in  the 
Days  of  Mofes.    (4.)  We  are  further  led  in  to  fee,  from 
what  we  have  faid,  that  it  was  in  purfuance  of  this 
Agreement  with  God,  that  the  Logos ^  who  had  aded 
fo  long  as  the  Patron  and  Patriarch  of  Men,  be- 
fore his  Incarnation,   by  virtue  of  his  Promife  and 
Engagement   to  become  Man  ^    did,    in  the  fulnefs 
of  Time,  take  upon  him  our  Nature,    fo  as  to  be- 
come a  real  Man.    From  whence  we  fee,  (as  I  have  al- 
ready hinted  in  the  Introdudion  to  this  Book)  that  the 
Stir  and  Controverfy  about  the  End  of  Chrift's  Death^ 
(t^/ss.  whether  he  died   to  fa've   all  or  fome)  has  been 
very  frivolous.     Seeing  Chrift's  End  in  dying,  was  not 
formally  to  fa've  fome^  or  to  fa've  all  ^  but  to  procure  to  . 
himfelf  as  the  Chrifi^   Mefiah  ^v  Loganthropos^  a  Right 
and   Power  to    govern   all  Mcn^    that   would  fubmit 
themfelves  to  him,  in  order  to  fave  fuch  as  fiiould  do  fo, 
in  a  right  manner.     For  which  Purpofes  he  vv^as  to  pro- 
mulgate the  new  Law  of  Faith ^  under  the  Notion  of 
the  Goffel  or  glad  News  of  Salvation,  and  ered  a  new 
Difpenfation  of  Grace  accordingly  y    by^  which  Men 
are  to  be  judged,  and  to  be  approved  or  rejeded,  faved 


Chap.6#        The  Loganthropos.  559 

or  loft^  according  as  they  receive  or  rejed  it,  live  up 
to  it  or  not ;  in  order  thus  to  ad  as  Vatriarchy  or  as 
the  Loganthroposy  for  the  general  Good  of  Men ;  but 
fpecially  for  this  end,  that  he  might  ered  a  new  Mo- 
del of  Government,  which  we  call  by  the  Name  of 
Chriftocraty.  And,  in  this  refped,  as  the  Apoftl© 
fpeaks,  Hek  7.  22.  he  was  made  the  Surety  of  a  better 
Tefiament  ,•  or,  as  he  fays,  Heh,  ^,6.  he  obtained  a  more 
excellent  Mlnifiryy  than  that  of  the  Priefts  under  the  Law^ 
by  how  much  he  is  thQ  Mediator  of  a  better  Covenant^ 
which  was  efablijljed  upon  better  Fromifes,  (^,)  We  are  here 
to  confider  this  particularly,  that  as  the  Logos  agreed  to 
become  our  Fatriarchy  fo  the  Father  did  exprefly  ftipu- 
late  and  agree  that  he  fliould  have  afpecial  Seed  and  fpi» 
ritual  Pofterity,  that  fliould  derive  their  Original,  as 
fuchy  not  from  the  firft  Adamy  but  from  him  the  true 
Adam  and  Fatriarch  of  Men,  Therefore  we  are  affured_, 
Ifa,  5"  ^.lo.  That  ivhe7t  heflwuld  be  bruifedy  and  made  an  Offer- 
ing for  Siny  he  flwuld  fee  his  Seedy  and  prolong  his  Days y  and 
the  Fleajure  of  the  Lord  jhould  profper  in  bis  handy  i.  e. 
whatever  God  did  take  pleafure  in,  fliould  flourifli  under 
his  Management.  And  this  Seed  are  thofe  who  are  born 
^v^eev,  from  abovey  or,  as  we  render  the  Word,  again, 
John  ^.5.  i.  e.  fuch  are  born  not  only  of  Water y  as  being 
baptized,  but  of  the  Spirit  alfo,  as  being  regenerated,  as 
Chrift  explains  himfelf,  ^er,  ^.  Thele  Feter  calls  Ele^ 
according  to  the  Fore-knowledge  of  God  the  Father y  thro  San-' 
Bif  cation  of  the  Sprit y  unto  Obedience  and  Sprinkling  of  the 
Blood  of  Jefus  Chrift y  1  Ep,  i,  2.  And  John  defcribes 
them,  as  thofe  that  are  borny  not  of  Bloody  nor  of  the  will 
of  the  Flejhy  but  of  God y  Chap.  i.  13.  and  of  fuch  he 
gives  this  Charader,  i  Ep.  ;.  9.  Whofoe'ver  is  born  of 
God  doth  not  commit  Sin  ;  For  his  Seed  remaincth  in  him, 
and  he  cannot  fin  becaufe  he  is  born  of  God. 

Now  from  thefe  things,  as  it  will,  I  think,  unanfwe- 
rably  appear,  that  oncy  and  indeed  tho  fir f  Office^  afcribed  to 
our  Saviour,  is  that  which  I  know  no  Name  fo  expreflive 
of,  as  that  of  Fatriarchal :  So  likewife  that  this  is  of  a 
greater  Latitude  and  Extent,  than  that  it  can  fall  un- 
der 


560  The  Ldganthropos.  Book  III. 

der  any^  or  indeed  all  the  Offices  that  are  vulgarly  a- 
fcribed  to  Chrift.  Nay,  from  what  we  have  faid^ 
it  will  rather  appear.  That  the  Patriarchal  Office  in- 
cludes all  thefe  three  Offices^  ^iz.  his  Kingly^  Friefi- 
ly  and  Prophetical.  For,  as  the  firft  two  belong'd 
of  old  to  the  Head  of  a  Family,  as  his  Birth- 
right :  So  it  became  him  to  be  a  Prophet  too,  in 
the  general  Senfe  of  the  Word^,  that  he  might 
teach  and  inftrud  thofe  that  were  under  him,  which 
was  part  of  Abrahams  valuable  Charader,  as  a  Pater 
familiasy  Gen.  18.  17,  18,  19.  Nay,  of  old  time,  the 
eminent  Patriarchs  were  endued  with  a  Prophetical 
Spirit  alfo,  in  a  ftrid  Senfe,  as  appeareth  in  the  in- 
ftance  of  Noah^  Abraham^  Ifaac  and  Jacobs  who  thus 
hlejjed  their  Seed,  But,  whatever  was  the  Cafe^  as  to 
other  Patriarchs^  we  are  fure  Chrift  was  fuch  a  one^  as 
that  all  thefe  three  Offices  of  Priefthood^  Prophecy  and 
Regal  Power  are  involved  in  this  his  Patriarchal  Office, 

Here  I  might  take  occafion  to  fliew,  how  all  the  an« 
cient  Patriarchs,  and  thofe  that  aded  as  fuch,  and  are 
reckoned  to  this  Clafs,  were  Typical  of  Chrift ;  fuch 
as  Adam  J  Sethf  Enochs  Methnfelahy  Noahy  Shem  or  Mel- 
chifedeck  for  both  if  they  are  different  Perfons,  as  fome 
think)  Abraham^  Ifaac  and  Jacob.  But  thefe  Contem- 
plations would  lead  me  too  far. 

Let  it  fuffice  to  obferve,  that  tho  fome  of  thefe  were 
Patriarchs  in  a  more  proper  Senfe  than  others,  as  being 
the  firft  Heads  of  new  Families,  'uiz,.  Adam^  Noah  and 
Abraham  :  Yet  all  of  them  did  equally  ad  as  Patriarchs; 
tho  we  have  not  fo  large  an  account  of  fome^  as 
of  others.  Of  Adam  little  is  faid  this  way  ;  but  we 
may  juftly  conclude  that  he  adled  both  as  Prophet^  Priefi 
and  King,  And  we  reafonably  judge  the  fame  of  Seth, 
Enoch  and  Methufelah.  But  it  is  plain  that  Noah  aded 
the  part  not  only  of  Prifjccy  but  of  Priefi  in  offering 
Sacrifice,  and  of  Prophet  in  bleffing  his  Sons  propheti- 
cally. The  Patriarch  Mdchifedecky  the  moft  Illuftiious 
Type  of  any,  as  to  ChriiVs  Patriarchal  Office,  was 
not  only  Kiiig  of  Righteoujmfs^  as  his  Name  fignifies,  and 

King 


) 


Chap.  6.        The  Loganthropos.  561 

King  of  Salem  or  Peace,  but  Triefi  alfo  of  the  mofi  Hl^b 
God.  And  that  he  was  the  Great  Prophet  of  God  alloy 
in  thofe  Days,  appears  from  his  blejjmg  Abraham^  and 
that  in  a  Prophetical  Strain  too.  And  we  have  already 
obferved,  that  in  the  Patriarchal  Office  of  Abraham, 
Ifaac  and  Jacob^  the  Prophetical  Office  as  well  as  Priefily 
and  Re^al  Power  were  included.  And  the  lame  may  be 
fuppoied,  as  to  the  twelve  Sons  of  Jacobs  who  are  ordi- 
narily called  the  twelve  Patriarchs.  For,  as  it  is  cer- 
tain they  were  the  Princes  and  Priefts  of  their  Pofteri- 
ty,  fo  they  were  the  Teachers  of  them,  or  Prophets,  in 
an  Ordinary  Senfe.  For  it  was  not  until  Mofe/s  Time,  "n 
that  Priefihood  was  taken  from  the  Firfi-bom^  and  fixed 
in  the  Tribe  of  Levi.  Numb.  :;.  12,  41,  4^.  and  Chap, 
8.  18.  and  that  the  Kingly  and  Prophetical  Office  were  ad- 
judged to  belong  to  any  whom  God  pleafed  to  honour 
this  way  j  of  what  Tribe  foever  they  were  defcended.  So 
that,  from  the  Inftances  of  all  thofe,  who  wcr&properfy 
Patriarchs,  we  may  fee,  that  the  Prophetical,  Priefily  ani 
Regal  Office,  are  included  in  the  Patriarchal,  as  the  pro- 
per Genus.  And  much  more  then  is  it  fo,  in  relation 
to  Chrift.  So  that  it  may  be  juftly  wondered  at,  thac 
no  mention  fhould  be  made  of  Chrift's  Patriarchal  Office^ 
in  any  of  our  Bodies  of  Divinity  to  tliis  day ;  when 
both  the  Name  Father,  and  the  Defcription  of  his  Of- 
fice, as  Father  or  Patriarch,  is  fo  plainly  fet  down  m 
Scripture.  And  I  do  the  more  infift  upon  this,  in  or-» 
der  to  revive  the  Scriptural  Notion  of  it,  becaufe  I  fee 
not  how  either  the  Kingly,  Prifily  or  Prophetical  Office  C:Ui 
be  rightly  explained,  unlefs  this  be  underftood. 

Having  thus  given  an  Account,  what  the  Patriarchal 
Office  of  Chriil  is,  and  how  improvable  ,•  it  were  high 
time  to  proceed  to  his  other  Offices.  But  there  is  one 
thing  I  would  firft  touch  upon,  and  add,  as  a  Coronis  to 
what  1  have  been  upon  already,  and  that  is  to  give 
fome  account  of  Mdchifedcck,  feeing  I  have  made  men- 
tion of  him.  I  know  much  has  been  faid  on  this  Head 
already.  But  I  hope  it  may  not  be  araifs  to  add  fome- 
thing,  concerning  lb  great  a  Perfon^  '^xn'i  fo  illuftrious  a 

Typ4 


•7l 


^62  7he  Loganthropos.       Book  lit 

Type  of  Chrift;,  as  to  his  Patriarchal  Office,  as  the  Apo- 
ftle  makes  him  to  be,  in  the  jth  Chapter  to  the  Hebrews y 
which  is,  if  I  may  fo  fay,  nothing  elfe  but  a  Sermon 
or  Comment  on  one  Text,  ^iz..  P/^/.  no.  4.  where  it 
is  exprefly  foretold,  that  Chrifi  Jlwuld  he  a  Frkfi  for  e^er^ 
liot  after  the  Order  of  Aaron^  but  according  to  the  Order 
of  Melchifedeck.  Which  the  Targum  gives  us  this  Para- 
phrafe  of,  God  has  fivorn  (and  Jhall  nc'uer  recent  that  he 
has  done  fo)  that  he  will  conftitiite  thee  to  be  his  Great  Priejb 
in  the  World  to  come^  (i.  e.  in  the  times  of  the  New  Te- 
ftament)  hecaufe  thou  hafi  merited  this  Office^  in  being 
the  true  Melchifedecky  or  truelj  righteous  King,  It  may 
not  be  amifs  therefore  critically  to  confider  the  fhort 
Account  of  this  great  Perfonage,  which  we  have,  Gen^ 
14. 18. 

That  he  was  Prie/i-  of  the  mofi  High  Gody  and  a  King 
likewife,  is  exprefly  aflerted  in  that  place:  And  that^ 
befides  the  myftical  Signification  oi  Salem ^  he  wasa  tem-i 
f)oral  Prince  that  reigned  at  Jeru-falem  or  Jebus-falem, 
the  Salem  of  the  Jebufites^  which  in  his  Days  was  cal- 
led Salem  only,  feems  very  plain  to  me  from  TfaL  76.  2. 
where  Jerufalem  is  called  by  its  Name  Salem.  And  hcre_j 
fcy  the  way,  I  can't  but  take  particular  notice,  that  the 
Pfalmift  doth  there  allude  to  the  Hiftory  of  Abraham's 
defeating  the  four  Kings,  and  of  his  being  met  by  Me/- 
chifedecky  and  bleft  by  him.  For  having  faid.  In  Salem 
is  God's  Tabernacle  and  his  Djvelling-place  in  Sion,  which 
was  within  Salem  ,•  he  immediately  adds.  There  brake  he 
the  Arrows  of  the  Bow^  the  Shield  and  the  Sword^  and  the 
Battle,  Thou  art  more  glorious  and  excellent  than  Mountains 
cf  Trey.  Which  I  hope  I  may  be  allowed  to  para- 
phrafe  after  this  manner  :  ^^  In  Jerufale?ny  of  old  called 
^^  Salemy  thou  haft  now  thy  Tabernacle,  O  Lord,  ha- 
^^  ving  made  choice  of  Sion  for  thy  Dwelling-place. 
^^  And  well  may  it  deferve  tlie  Name  of  Salem,  which 
^^  it  was  anciently  known  by.  For  it  was  there,  even 
^^  that  thou  didft  of  old  break  the  Power  of  the  infulting 
^^  Kings,  by  the  Hand  of  thy  Servant  Abraham,  who 
l^  upon  that  cccafion  had  the  Patriarchal  Bleffing  given 

^  him 


I 


Chap. 6.         T&^  Loganthropos.  56^ 

^^  him  by  the  Great  Patriarch  Mdchlfedcck  the  King  of 
^^  Salem.  And  there  it  was  that  Abraham  gave  this 
^^  Teilimony  to  the  Honour  of  thy  Service^  that  he 
^^  reckoned  thee  more  Glorious  and  Excellent  than 
"  Mountains^  or  mountainous  Heaps  of  Vrej^  which  he 
^^  had  taken  from  thofe  Kings^  of  which  he  fcorned 
"  to  take  to  the  Value  of  a  Shoe-latchet^  tho  offered 
*^^  him  by  the  King  of  Sodom  5-  but  gave  all  back  again^ 
'^'^  left  it  ihould  be  faid  that  he  grew  rich  any  other"  way^ 
'^^  than  by  the  Blefling  and  Donation  of  God  alone. 

Now  the  Hiftory  of  the  War  between  the /r;«r  IsJings 
and  the/'i;^^  mentioned  in  the  14^/^  Chapter  of  Genefisy 
may  help  us  to  underftand  what  we  intend.  Of  which 
we  have  this  account.  The  Ki7ig  of  Sodom  and  the 
neighbouring  Princes^  having  rebelled  againft  Chedor^ 
laomer  King  of  Elain  or  Verpa^  after  they  had  been  Tri- 
butaries to  him  twelve  Years ,  Chcderlao?mr  raifcth  an 
Army  to  fubdue  them^  and  gets  three  Confederate  Prin- 
ces to  go  along  with  him,  and  to  aflift  him  in  his  Expe- 
dition. So  he  and  his  Affociates  begin  their  Invafion 
of  the  Land  of  Canaa?ty  at  the  North  End  without 
Jordan^  and  having  defeated  the  King  of  Sodom  and  the 
reft  of  the  Kings^  and  being  thus  flufti'd  with  Succefs_, 
refolves  upon  an  intire  Conqueft  of  the  Country  with- 
in Jordan  alfo.  For  this  end  he  enters  into  the  South 
Part  of  Canaan^  and  palTeth  vidorious  as  far  as  Hebron y 
v/here  Abraham  then  refided^  as  we  fee.  Gen.  13.  18. 
tho  Abraham  did  not  dwell  in  the  City  it  felf,  but  in  the 
Valley  of  Mamre^  which  was  contiguous^  and  belonged 
to  it^  as  wemayfee^  if  we  compare  Gm.  14.  1:5.  wdth 
Chaf.  i;.  18.  This  he  paffcth  by^  and  penetrateth  to 
the  Borders  of  Dan^  not  far  fromS^/Zi/;?  or  Jeru[ak?/i ; 
tho  we  hear  not  whether  he  had  any  Defign  upon  that 
place.  However  the  Country  being  xh^vs.  under  Ter- 
ror and  Confternation-,  Abrahain^  both  upon  this  Ac-. 
county  and  a  Concern  he  had  for  his  Friend  and  Kinf- 
man  Lot^  parts  from  Hebron^  which^  according  to 
Dr.  L;^^,(?r/6'C'rs  Account^  is  about  i8  Eiigiifn  Miles  di- 
ilance  iromJsrnfale?n  to  the  South  y  from  whofe  Towers 

P  p  thsJ 


^64.  T/je  Logan thropos.        Book  III. 

the  Jews  fay  it  might  have  been  feeii;,  Hebron  having 
the  Advantage  of^  being  fituated  in  the  Hill-Country 
of  Judahy  as  vv^efee^  Joflj.  21,  11,     ISlow  homHchon- 
Abraham  goes  to  the  North- Weft^  or  North  North- Weft 
after  the  Enemy ;,  and  overtakes  and  defeats  them  near 
the  Borders  of  Dan  ;    and  therefore  the  place  of  the 
Defeat  was  either  at  Sakm^  or  very  near  it.    For  it  ap- 
pears that  the  Borders  of  Dan  were  very  near  Jerufalem 
from  thiS;,that  the  City  of  Baalah^  afterwards  called  Kir- 
jah-jeariTyj,  was  fo  in  the  Border  of  Judah  and  Dan^  as 
to  be  afcribed  to  both.    For  in  Jojl.  15-.  29.    it  is  laid 
to  be  upon  the  South  of  j'^^^^/^  towards  Edom^  i.  e.  South 
South-Eaft  from  it.     And  in  yojJj.  19.^4.  it  is  faid  to 
Hand  in  the  Border  of  Dan,    The  Cafe  was  this.    The 
City  it  feif  belonged  tojudah^   and  the  Fields^  and 
perhaps  Suburbs^  to  Dan,     Now  this  City  Dr.  Light* 
foot  judgethj  with  great  probability^  to  have  been  6  or 
7  Englifli  Miles   from  Jerufalem.      It   is  true  Abraham 
purfued  the  Enemy  fome  Days  Journey  Northward^ 
after  the  Defeat^  as  vv^e  fce^  Gtn.  14.  19.     But  it  is  as 
true  that  he  returned  to  Jerufakm  with  all  the  Booty. 
For  it  was  there  that  he  was  met  and  bleffed  by  Mel- 
ehifedecky  and  that  he  gave  back  the  Prey  to  the  King 
of  Sodom  :    Both  thefe  Accounts^  -being  fo  interwo- 
ven one  with  another^  as  if  it  were   on   purpofe  to 
Ihew^  that  they   happened   at    the  f^me  Time    and 
Place.    Now  the  Place   of   this    remarkable    Inter- 
vie  v\^^  is  faid  to  be  the  Valley  of  Shaveh^  or  the  King^s- 
dale^  (as  it  was  afterwards  called)  Gen,  14. 17,    And 
therefore,    if  we  can    find  out  where  this  was,    it 
will  help   to  clear  what  we    intend.      Which    will 
be  no  difficult  thing  ,•  f^^ing  v/e  read,  that  in  that 
very  place  Abfalcm  ereded  his  noble  Pillar,   2  Sam. 
48.  18.  the  Remains  of  which  continue  to  this  very 
Day,    as  both  Jews  and  Chriftians  tell  us,  who  have 
travelled  into  Jud^a,  Nov/  this  Dale  or  Fale^  v/here  Ah^ 
jalom\  TilLir  ftandsj,  and   which  was  anciently  called 
the  Kings  Dale^  becaufe the  Kings  of  Judah  ufed  to  di- 
vert themfclves  there  in  their  Chariots^  and  in  other 
\.  .  Amufe- 


Chap.  6*         The  Loganthropos.  5^5 

Amufements^  was  but  two  Furlongs  without  the  Wall 
of  Jerufalem,  as  we  are  told  by  thofe  that  have  given 
the  beft  Defcriptions  of  the  Place.     It   lay  juit  under 
the  Temfk  to  the  Eaft^  between   that  and  the  Mount 
Oli'vety  the  Brook  Cedron  running  through  it  ,*  and  it  is 
fuppoled  to  be  the  fame^  that  was  afterwards  called  the 
Falley  of  Jehofljafhat^  to  the  South  of  which   lay  ano- 
ther  Valley^    infamous   for  the  Murder  of  Children, 
whom  Idolaters  facrificed  alive  to  Moloch  ,•    which  is 
called  fometimes  Tophety  and  fometimes  Gh^hemion^  i.  e. 
the  Valley  of //ewwowj  or  xh^Sons  of  Hennon  ;  from  which 
the  Name  Gehenna^  which  fignilieth  Hell^  takes  its  rife. 
From  whence  it  appears  plainly^  that  Mekhifedeck  did 
not  dwell  in  that  place,  which  is  called  Sakm^  John  t;. 
25.    as  Dr.  Whitby y    after  JeroWy  imagines.     Which 
Miftake  arifes  from    not  diftinguifliing  between  the 
Place  where  Abraham  attacked  his  Enemies^  which  was 
upon  the  Borders  of  Dan^   Gen,  14.  14.   and  the  Place 
towards  which  he    purfued  them  afterwards,    which 
was  over  againft  Damafcusy  v.  i  f. 

From  this  Hiftorical  Account^  it  feems  to  be  plain^* 
beyond  all  difpute^  that  Mdchifideck  v\^as  a  Man^  that 
liv'd  at  Sdem  or  Jemfalemy  who   was  fo  eminent  for 
Righteoufnefsj  both  as  Prieft  and  Prince,  that  he  came 
to  be  known  at  length  by  no  other  Name  but  that  of 
the  Righteous  King^    (for  fo   his   Name  Mekhifedeck 
ilgnifies  in  the  Hebrew)   who  was  the  Prieft  of  the 
Supreme  God,  in  oppofition  to  thofe  that  were  Priefts 
I  of  fuch  Deities  as   began  then  to  be  univerfally  wor- 
fhippedj  as  the  Tutelary  Gods  of  Provinces  and  Tribes. 
I  So  that  there  is  no  Foundation,  that  I  can  fee,  to  ima- 
]  gine  that  he  was  an  Angela  far  lefs  the  Logos  himfelf  ap- 
I  pearing  as  a  Man,  as  lome  do  imagine.     And,  if  he 
certainly    was     defcended   from    fome    Father    and 
Mother,    as    all    other    Men    are  ,•    which  is  noc 
formally  denied    by    the.  Apoftle   Heb.  7.  :;.    if    we 
fhall    confider,    that  the    Apoftle    does    only  aftert^ 
that  as  there  is  no  mention  made  of  his  Father  and 
Mother  as   he  is  called  Mekhifedeck^  fc  the  Perfon 

P  p  2  that 


566  T^he  Loganthropos.        Book  III. 

that  goes  under  that  Name  had  really  no  Father  and 
Mother,  in  the  Senfe  that  he   was  Prieft  and  King ; 
~     i.  e,  he  was  not  poffeft  of  thefc  Offices,  in  an  ordinary 
^    way  of  Defcent,  by  the  Right  of  lYmcgeniture.    But 
he  had  thefe  by  an  immediate  Donation  and  Grant  from 
God,  in  fuch  a  manner  as  Jacob  obtain'd  the  firlt  Blel- 
fing,  tho  the  voungeft  Son,    tho  he  ulcd  no  Trick 
to    procure  it^,    Fuch   as  Jacob   made   ufe  of.      And, 
in  like  manner,  he  was  without  Defcent  or  End  of 
Days,  becaufe  his  Prietthood  did  not  defcend  to  any 
Man  after  him,  as  that  of  Aaron  did.     In   all  which 
refpcas  he  was  made  like  unto  the  Son  of  God,  as  be- 
ing an  eminent  Type  of  him,  and  indeed  the  moft 
perfed  of  any,  and  therefore  is  Hiid  to  abide  a  Vriefi 
(v.'ithout  being  changed  or  fucceeded  by  others,  ^  as  \v\\s 
the  Cafe  of  the  Aronical  and  all  other  Priefts  befrdes) 
vcntwuaJh,  -viz,,   in  the  lading  Regifter   of  Scripture, 
which  ipeaks  cf  him,   as  containing  (in  this  Senle  I 
have  given)   all  his  Species  in  -himfelf,  none  fucceeding 
him  in  his  Fatri^wchate,  or  any  Branch  of  it,  in   any 
proper  Senfe  (as  we  fliali  further  fee)  until  Chrift  hini- 
felf  came  and  took  up  his  Office,  in  an  higher  Senfe 
ilili,  as  the  E'vuiajting  Mdchifedeck  of  the  Spiritual  Sa- 
lem or  JertifaJem,  where  he  reigns  as  King^  governs  as 
^  Tricjl,  and  inftruds  as  Prophet.    Nov/  who  fliould  this 
\     great  Man  be,  hMtShe-m.     For  to  him,  and  him  only,all 
that  the  Apoftle  fays  of  Mekhifedtck  is  applicable.     In 
order  to  underftand  this,  I  muft  give  the  Reader  fome 
Thoughts  in  relation'to  his  Hiilory.     All  Men  knov/, 
that  Noah  had  three  Sons.      Of  thefe  I    think  it  is 
plain,  that  Japhct  was  the   firil-born,  Shtm  the  next, 
and  Ham  the  youngeft.     That  Shem  was  younger  than 
Japhet  is  owned  by  all :  For  fo  we  are  told.  Gen,  10. 
21.  where  he  is  called  the  Brother  o/Japhet  the  Elder, ^  or 
Ftrfi-born,     And  Ham  is   in  like  manner  fpoken  of  as 
the  younger,  with   refped:  both  to  Japhct  and  Shem^^ 
Gen.  9.  2;,  24.     To  J^pha  therefore  the  Right  of  Pri- 
mogeniture did  belong  by  a  natural  Righ:.  But  God  did 
order  things  otherwife,  and  did  by  the  Mouth  of  Noah, 

whom 


•<. 


chap.  6.  The  Loganthropos.  567 

whom  he  did  dmnely  infpirc  for  this  End^  give  the 
firji:  Blejfing  to  Shem^    and  the  Sctond  only  to  Jcrphet,  as 
we  fee^  Gen.<^.  iC.    Ey  v^hich^  as  by  an  QxipvQfs  CcmmiJJi- 
on  from  God_,  She?n  is  conftitutcd  and  appointed  to  fuc- 
ceed  his  Father^  contrary  to  th*^  ordinary  Law  of   na- 
tural Defcent^  to  be  the  firit  Patriarch  of  the  whole 
Family  defcending  from  Noah^  and  in  this  Scnfs  the  Su- 
preme and  Univerfal  Prince_,  Priell:  and  Prophet  of  Men. 
Nc".'  the  Land  of  Canaan ^  and  Jtrufalem  particularly^ 
being  mark'd  out  by  God   to  be  the  Great  Theater^ 
where  the  moft  remarkable  Tranfacftions  of  Providence 
were  to  be^    in  a  Gradation  of  feveral  and  various 
Scenes^  down  from  Shem  to  the  Mtffiah  -    it  deferves  a 
fpecial  Remark^  that  the  Peculiarity  of  Sheins  BleJJwgy 
as  well  as  of  Ham's  Ctirfe^  is  relative  to  the  Dominion 
and  Pofleffion   of  that  Country.    Therefore  Ha?n   is 
characterized^    in   Relation  to  his  Sin,  not  fmiply  by 
his  own  proper  Name^  or  as  the  Son  of  Noah^   but  as 
the  Father  cf   Canaan^   Gen.  9.  22.     And  when   he  is 
curfed,  it  is  not  by  his  own  Name^  but  by  the  Name  of 
his  youngeft  Son  Canaan^    Gen.  9.  ly.  for  it  is  not  faid^ 
curled  be  Ham^  but  curfed  he  Canaan,     By  which  the  o- 
ther  Sons  of  Ham^  viz.  Cu^t^    Mizraim  and   Vhut^  are 
paft  by  and  exempted  from  the  Curfe.     Which^  by  the 
by^  doth  redihe   a  vulgar  Errour-,  as  if  this  Curfe  had 
been  upon  ^//Ham'j  Vojhrity,     Now  wherein  this  Curfe 
pronounced  upon  Canaan  and  his  Pofterity.doth  confift;, 
we  may  eafily  fee  in  the  Words,  compared  with  the  E- 
vent.     For  it  is  faid,  in  the  general,  that  he  fhould  be 
a  Servant  unto  his  Brethren^  Gzn.  9.  25".  and   then    it   is 
added,  that  he  fliould  h^firfi  a  Servant  unto  Shcm,  v.  260 
and   afterwards  unto  Japhet^  v.  27.     All  vvhlch  was  lit- 
terally,   as  well  as  fpiritually,  verified  afterwards.     For 
Canaan  took   PoiTclIion  of   the  Land,  which  took  its 
Name  from  him  ,•    from   whom  a   numerous  Pofteri- 
ty    did    fpring,     divided    into    feveral    Families   or 
Tribes,  of  which   Mofcs  enumerates  Eleven^    G^.n.  10. 
If,     16,     17,    18,   viz.  '  Sidonitcsy    Net  k}  res  ^     Jebujites^ 
E'^nd^ntQs^  Girgajitcs^  Hlvltes^  Arkltcs^  Slnitts^  Arvaditcs^ 
"  '  P  p    ;  ^  Ze* 


568  Ihe  Loganthropos.        Book  III- 

Zemarites  and  Hamarites.  But  he  adds_,  and  ^fier- 
ovards  were  the  Families  of  the  Canaa?}hcs  jfread  abroad. 
By  which  I  underftandj  that  there  was  afterwards 
fome  Grandfon  or  Great  Grandlon  of  Canaan^  of  his 
own  Name^  who  ereft^d  a  new  Tribe_,  which  made  up 
the  Number  of  Twelve  in  all.  Forbefides^  that  all  thofe 
fribes  were  fometimes  called  by  the  general  Name 
of  Canaanitesy  it  is  obvious  and  plain^  that  there  was  a 
particular  Tribe  to  whom  this  Name  was  fpecialiy  ap- 
propriated, as  we  fee,  J  of.  11,  :;.  and  in  many  other 
Places.  I  take  notice  of  thefe  things  here^^the  rather^ 
tho  by  the  by,  becaufe,  if  I  miftake  not  greatly,  they 
will  afford  a  better  Comment  upon  a  dark  Piece  of 
Scripture,  than  any  that  has  yet  been  given,  'viz,,  upon 
Mofes  his  Words,  Dent,  ^2.  8,  9.  When  the  mofi  High  di-  * 
'uided  to  the  Nations  their  Inheritance ^  when  he  feparated  the 
Sons  of  Adam^  hefet  the  Bounds  of  the  Teopky  according  to 
the  Number  of  the  Children  of  ifrael,  &c.  which  I  chufe 
to  paraphrafe  thus.  "  When  the  moft  High  divided  to 
*'  the  feveral  Nations  defcending  from  Noah  and  his 
^^  Sons,  their  feveral  Allotments  of  the  World  to  in- 
*^  herit  j  and  when  afterwards  he  feparated  and  feat- 
*^  tered  abroad  thofe  Sons  of  Adam^  or  Tranfgreflbrs, 
*'  who  at  Babel  were  confederated  to  cppofe  the  Or- 
*'  der  of  God,  by  Noah^  as  to  the  Allotments  afligned 
*'  them  and  their  Brethren:  In  both  thefe  Times,  God 
evidenced  his  Refped  to  his  People  Ifrael^  (tho  not 
then  in  being  adually)  in appointing  C^;^^^;^  to  be 
*'  their  Inheritance,  And  that  tven  when  the  Cj;?^j?^/Vei 
"  ufurped  the  Land,  which  was  by  God  and  Noah  ap- 
**  propriated  to  the  Poller  ity  of  Shem^  ft  ill  he  did  fo 
**  order  Matters,  that  the  Bounds  of  their  Habitation 
**  was  mark'd  out  to  Twelve  Tribes,  according  to  the 
^*  Number  of 'the  Tribes  of  Ifrael,  which  were  to  be 
*^  the  true  and  lafting  Poffeffors  of  that  Country.  And 
this  brings  me  back  again  to  what  I  was  upon.  For,  as 
it  is  only  ofie  Branch  of  Ham '6  Voficrity^  ^iz..  the  Chil- 
dren of  Canaan,  that  came  under  the  Curfe  here  :  So 
we  fee  this  was  fulfilled  afterwards,  when  they  v/ere 

-         •  either 


61 


Chap.  6.        T&e  Loganthropos.  56^ 

either  cut  ofF^  or  made  Slaves  to  Ifraely  the  Poflerity  of 
Shem.  And  iiftcrvvards  they  being  themielves  cut  off, 
or  expclVd  the  Land  of  Ca?jaa?i  by  the  Komaiis  ,•  God's 
converting  them  and  the  Qneks^  and  others  defcended 
ivom  J afhety  was  a  Verification  of  the  otherPartof  the 
Prophecy,  that  God  would  iiilarge  Japhet  to  dwell  in 
the  Tents  of  Shem  :  Which  was  made  good  in  a  tempo- 
ralj  as  well  as  fpiritual  Senfe,  But  to  return  to  Sbemy 
we  fee  that  the  Specialty  of  his  Blcffing  was,  that  Cana^ 
an  fliould  be  his  Servant.  Therefore,  tho  Canaajz  had 
feized  upon  that  Country,  in  Defiance  to  the  contrary 
Order  of  Noahy  (which  I  fuppofe  was  at,  or  after  the 
Attempt  of  the  Builders  of  Bahel  ^ )  Shem  fixes  his  Seat 
in  Salemy  taking  Poffeffion  thus  of  that  Country,  by 
Virtue  of  the  Promife,  as  knowing  that  his  Pofterity 
would,  at  length,  recover  their  Right  to  it,  and  be  the 
Pofleffors  of  it,  and  that  the  Canaanites  would  be  their 
Servants. 

That  Shem  was  alive  in  Abrahams  Time,  is  agreed 
upon  by  all.  He  was  an  hundred  Years  old,  when 
he  begat  Jrphaxad,  which  was  two  Years  after 
the  Flood  j  and  he  lived  foo  Years  afterwards.  Now 
the  War  between  the  five  Kings  and  Four^  happened, 
according  to  Ujiitrs  Chronology^  m  the  Year  of  the 
World,  2092  ,•  whereas  Shem  did  not  die  until  the  Year 
21^8.  So  that  5/jgw,  if  he  was  7l^c/c/j//eier/^,  liv'd,  af- 
ter his  bleffing  Abraham ^  no  lefs  than  166  Years.  And 
feeing  he  was  alive,  who  was  conftituted  Patriarch,  as 
we  have  (aid,  and  was  confequently,  in  all  Equity 
and  Right,  or  (to  ufe  the  Modern  Way  of  fpeaking  ) 
de  jtire^  King  and  Prieil  of  the  whole  World,  after  his 
Father  Noah's  Death  (  who  died  86  Years  before  the  Bat- 
tle of  the  Kings,  A.  M.  2006,-  )  I  fay,  this  being 
confidercd  ,  who  can  be  fuppofed  to  be  Mdchijedcck  but 
he.  For,  as  the  Apoftle  fays,  Heh,  7. 4.  Confider  ^ 
how  great  this  Man  was,  to  v/honi  even  the  Tatrlirch  ■ 
Abraham  gave  the  tenth  of  the  Spoils^  &:c.  Surely  then^ 
they  that  make  him  a  Canaanitijl}  King,  (  as  even  the 
great  Cah'i?t  does,    to  my  Aftoniflimcnt,  at  fo  .odd  a 

Pp4  Mi- 


570  T^he  Logan tliropos.         Book  III. 

Miftake )  feem  not  to  confider  what  they  fay^  when 
they  make  one  of  the  accurfed  Seed  not  only  to  be 
greater  than  u^hrahr^my  but  to  hand  over  to  him  the 
Bleffing  that  Noah  gave  to  Shem^  as  we  fhall  quickly  fee 
he  dees.  'Where^  by  the  way^  let  me  ask^  whether  it  be 
pollible  to  conceive^  that  any  could  a6t  to  Abraham  as 
a  Superior  in  all  Refpeds^,  who  himfelf  was  a  Patri- 
arch ;  excepting  only  the  firp  Patriarchy  from  whom  he 
himfelf  was  delcended  -^  who  therefore  could  be  no  o- 
ther  hMtShcm^  feeing  we  are  fure  he  was  then  alive. 

"Bul  :o  bring  further  Light  into  this  Matter^  and  to 
ihew  the  Ratimrle  of  the  Scheme  I  am  upon,  let  us  look 
into  the  Hiftory  we  have  been  upon^    with  inlightned 
Eyes.     We  have  feen  Shetr/'s   Blejfing  and  Right  to  the 
Lanil  of  Canaan^  and  we  have  feen  Chedorlaomcrs  Con- 
quefts  and  Defeat.     Let  us  now  confider  the  Ground  and 
Dccafion  of  the  War.     In  order  to  underftand  which, 
we  muft  remember  that  Shcm  had  four  Sons,  viz.  Elam^ 
Afljur^   Jrphaxad  and  Araw^    as  we  fee.  Gen.   lo.  22. 
And   v\4thout  doubt  Shem  had  made  them  acquainted 
\N\xhNocihWrophecjy  and  that  he  had  obtain'd  the  firft 
Bleffing ;  by  Virtue  of  which,   he  had   Right  to  the 
Land  of  Canaan^    tho  the  Poftcrity  of  Ham  had  taken 
Poffeffion  of  it.     Elam  therefore,    as  the  eldeit   Son, 
did  juilly  lay  Claim  to  the  Country  of  Canaan^  tho  it 
feems  he  was  not  able  to  conquer  it  in  his  Days  ^   but 
was  forced  to  remove  further  into  the  Lleart  of  Afia  ; 
where  he  occupied  that  Country,  which  from  him  took 
the  T^ame'of  Elam^  and  was  afterwards  called   Va-pa  : 
At  the  fame  Time,  that  his  Brother  /^Jk^r  fettled,  in  the 
Country,   that  vvas  frcni  him  called  y;//jrij  ^  and  ^?- 
phaxadnQ'dT  Bahylovy  from  whom'  that   part  of  AJJjria^ 
which  was  of  old  called  Arphr.xiiidis),  and  by  Ptolemy^ 
A.rrapa'chmsy  took  its  Name ;  and   from   whom,    after- 
v^^ards,   the  Htbrcws  did  dcfcend,  taking  their  Nam^e 
from  his  Grandfon  Hibir.     But  in  the  mean  time  Shtm\ 
vcungeft  Son  v^r^?'/^y  having  probably  a  more  numerous 
Pofterity  than  his  Elder  Brethren,   at  firfl   tcokPof- 
icflion  of  part  of  the  Land  oi  Canac^n^  from  whom  the 
'....•  -  Syrians 


Chap.  6 .         The  Loganthropos.  571 

Syrians  defccnded.     But  in  Prccefs  of  Time,  it  appears 
that  the  Elamltes  did  increiifc  in  Number  and  Prowefs. 
For  tho   Ninrrody    the  Son  of  Ch^)^    and  Grandfon   of 
Ham^  ereded  the  firft   Monarchy  that  was  after  the 
Flood,  occupying  the  Land  of  Shmar^  i.  e,  the  Coun- 
try about  Babjlon^    and  conquering    the  Pofterity  of 
A\]mr ;  from  whofe  Name,  however,  the  Country  and 
Monarchy  came  to  be  called :  Yet  the  Elamites  remained 
unconqucr'd,  and  were  govern'd  by  their  own  natural 
Princes.     Nay,  it  would  feem,  that  in  Abrahams  Time, 
the  Elawites  were  the  mofl  powerful  People  in  Jfla  : 
Seeing  the  King  of  Shinar  or  Babylon^  as  well  as  the  two 
other  Kings  mentioned.  Gen.  14.   i.  did  only  affifl:  the 
King  of  Elam^  who  therefore  feems  to  have  been  the 
Chief  of  all  the  Four.    However,  liich  was  the  Name 
and  Dignity  of  the  Kings  of  Shinar  ^    that  not  only 
Jmraphel'is  firft  named.  Gen,  14.  i.  but   the  Epocha  is 
mark'd  out  from  him.    It  is  therefore  faid.  That  this 
War  happened  in  the  Days  of  Amraphel    King  of  Shinar ^ 
in  which,  he  and  three  other  Kings  made  an  Inroad 
into  Canaan,     And  yet  it  is  added,    that   Chedorlaomer, 
and  the  Kings  that  were  with  him,  didfo  and  fo,  'vcr.  5-. 
By  which  Mcfes  feems  to  infinuate,    that  the  King  of 
Elam  was  the  greateft  of  the  Four  :  At  leaft  he  was  the 
Chief   in  this  Expedition,    feeing  it  was  undertaken 
wholly  upon  his  Account,    in  order  to  recover   his 
Right.     For,  as  Elam  was  intitled  to  the- Land  of  Ca- 
naan^  as  the  eldeft  Son  of  Shem :  So,    tho  he  was  not 
abletoconquer  it  in  his  Time,  yet  Chedorlaomer  his  Son, 
Grandfon  or  Greats  Grandfon,  did  adually  poifefs  him- 
felf  of  a  great  Part  of  it,  if  not  the  Whole.     This  Ac- 
quifition  was  fourteen  Years  before  this  War  was,  which 
was  commenced  to  reduce  the  King  of  Sodom   and   his 
JJjociatesy  who  had  rebelled  againft  their  Sovereign  C/^e- 
dorlacmery  whom  they  had  ferved  peaceably  for  twelve 
Years.     Chedorlaomer  therefore,   the  Head  and  King  of 
of  the  Elamitesy  took  this  Opportunity  to  affcrt  his  Ti- 
tle to  Ca77aany  by  conquering  and  reducing  it  under  his 
Obedience,  as  the  firft  Male  Branch  of  all  Sham's  Tofn- 

rity. 


57^  T^^  Loganthropos.        Book  III. 

rity.  Tho^  in  this  he  aded^  in  all  Appearance^  as  a 
Head-ftrong  Man^  without  ( if  not  againil )  the  Ad- 
vice of  Shcm  ;  without  whom  he  ought  to  have  done 
nothing;,  feeing  his  Right  was  only  derivative  from  that  . 
of  his  Great  Anceftor^  he  being  then  alive.  And^,  as 
God  preferved  Shcm  to  bear  up  his  Name  fo  long^,  fo 
we  cannot  doubt^  but  he  was  well  acquainted  with  A- 
hraham  and  his  Vocation^,  and  God's  promifing  the  Land 
of  Canaan  to  him :  And  therefore  it  cannot  be  fuppo- 
fed  that  he  fliould  patronize  Chedorlaomer  in  his  Inva- 
ding C^;?^^?^.  Nay^,  it  may  be  probable,  that  heTnight 
incourage  Abraham  to  oppofe  this  Invader,  who  would 
ad  thus  without  his  Confent.  And  perhaps  Chedorlaom 
mer  himfelf  might  be  advertized  of  Abraham  s  Claim  to 
this  Land,  feeing  he  himfelf  had  been  Mafter  of  it  fo 
long :  For  Abraham  was  a  confiderable  Prince,  and  Che^ 
dorlaomersYJinimsLn^  who  had  lived  before  in  Ur  of  the 
Chaldecsy  Gen.  ii.  27, 28.  whofe  Removal  thence,  with 
Terah  his  Father,  and  Lot  his  Brother's  Son,  muft  have 
piadeagreatNoifein  thofe  Days,  and  efpecially  to  the 
Elamitesj  who  muft  be  fuppofed  to  be  jealous  of  Ahra- 
ham's  poffefling  the  Land  of  Canaan^  which  they  laid 
Claim  to.  And  the  fear  of  this,  as  well  as  the  Revolt 
of  the  King  of  Sodom ^  and  others,  might  induce  Chedor- 
laomer to  make  fure  Work  of  it,  by  fubduing  the  whole 
Country. 

But  Abraham^  having  got  from  God  a  new  and  cer- 
tain Title  to  this  Land,  Gen.  12.  i,  6,  7.  &  Chap,  i  f .  14. 
both  to  aifert  his  own  Right,  and  to  deliver  Loty  v*^hom 
Chedorlaomer  had  made  Prifoner,  and  was  probably  re- 
folv'd  to  carry  back  with  him  into  the  Country  from 
whence  he  came  ^  he  thought  it  high  time  to  appear  a- 
gainft  thofe  proud  and  infulting  Invaders.  For  this  end 
he  arms  his  Servants,  who  were  bom  in  his  own  Houfey 
being  518  in  Number,  and  joyns  with  his  Neighbours 
Mamre^  Ejhcol  and  Aner,  and  their  Forces,  who  were 
his  Confederates  at  that  Time.  And  wiih  this  fmall 
Army,  trufting  in  his  God,  and  in  the  Faith  and  Aifu- 
ranee  of  God's  Faithfulnefs  to  fulfil  his  Promife,  taking 

the 


Ghap.  6.         The  Loganthropos.  575 

the  Advantage  of  the  Nighty  he  falls  upon  this  adven- 
terous  King  and  his  AlTociateSj  and  routs  them^  and 
purfues  them  until  he  had  recovered  all  that  v/hich 
they  had  taken  away.  Which  Vidory  was  undoubted-  '^ 
ly  given^  as  a  Pledge  of  the  Certainty  of  what  God  * 
had  promifed^  that  his  Seed  fhould  poifefs  that  Coun- 
try^  andconfequentlyof  the  Rightfulnefs  of  that  Claim, 
which  he  himfelf  had  unto  it  at  ih'^^  Tirue. 

Upon  the  Fame  of  this^  good  old  Shem^  whofe  Emi-  "*} 
nency  and  Worth  had  made  him  univerfally  known,  | 
by  the  Title  of  Mekhifedecky  or  the  Righteous  King,  ; 
and  whom  all  Men  reverenced  as  the  Great  Patriarch  J 
of  Men^  and  Prieft  of  the  Supreme  Lord  of  the  World, 
comes  forth  ivom  Sakm  (where  he  reign'd  and  enjoy'd 
a  happy  Peace^  and  promoted  it  among  Men^)  and 
meets  Abraham^  and  bleffeth  him  ^  as  underftanding  now 
more  clearly^  than  perhaps  he  had  done  before^  in  vjhat 
Branch  of  his  Pofterity  God  was  about  to  accomplifh 
the  Promife  made  to  him  by  Noah^  that  Canaan  fhould  be 
his  Servant.  He  fees  now  the  Scale  caft^  and  that  God 
himfelf  had  vifibly  appeared  to  decide  the  Controverfy 
between  Chedorlaomer  and  Abraham^  in  the  Favour  of 
the  latter.  And  therefore  he  hands  over  to  him,  that 
Part  of  the  Blefling  Noah  had  given  him,  in  Words,  al- 
moft  of  the  fame  Import  that  Noah  had  ufed  to  himfelf, 
however  with  the  fame  Defign :  Only  he  ads  a  prudent 
Part  in  his  wording  himfelf,  left  he  might  expofe  Abra- 
ham to  the  united  Rage  of  the  Canaanltes ;  which  he  had 
certainly  done,  had  he,  in  exprefs  Terms,  told  him, 
that  they  fhould  be  the  Slaves  of  his  Pofterity,  and  de- 
ftroyed  by  them.  Whereas  therefore  Noah  had  faid,  . 
Gen.  9.  25*,  26.  Curfed  be  Canaan^  a  Ser^uant  Jhall  he  be  un-^ 
to  his  Brethren,  Blejjed  be  the  Lord  God  of  Shem^  and  Ca^ 
naanjhall  be  his  Servant.  He  thinks  it  no  wa}^  fit  to  irri- 
tate the  Canaanites  againft  Abraham^  efpeciaily  at  this 
time,  that  they  were  his  Confederates,  by  (peaking  out 
all  he  thought.  Therefore  he  content:;  himfelf  with 
giving  over  this  Blefling,  in  a  general  way  of  fpeaking 
(which  he  knew  Abraham  knew  the  meaning  of  ^  tho 

neither 


574  T/?e  Loganthropos.         Book  III. 

neither  Mamre^  Eficol  nor  ^ner,  nor  yet  the  King  of 
Sodom ^  norany  elfe  prefent^  unlefs  Lot  perhaps^  could 
underlland  him)  after  this  manner^  Gev.  14.  19^  20. 
'BleJJed  he  Abraham  of  the  mofi  High  God^  PoJJeJJor  of  Heaven 
and  Earth ;  and  blejfed  he  the  mofv  High  God^  who  hath  deliver- 
' ed  thine  Enemies  into  thy  Hand.  Where  two  things  are 
-plainly  intimated.  5ir/^  That  thofe  that  Abraham 
conquered^  were_,  in  a  peculiar  manner^  his  Enemies ; 
tho  they  gave  out  no  fuch  thing  diredily^  but  preten- 
ded only  to  reduce  the  5o<^owzVej3  &c.  And  theny  that 
God;,  who  had  Right  to  difpofe  of  his  own  Worlds 
which  he  had  made^  as  he  pleafed^  had  now  difcovered 
how^  and  in  what  manner^  and  to  whom  he  was  to 
difpofe  that  Part  of  this  habitable  Earth. 

It  may  not  be  amifs  to  take  Notice^  that  the  Three 
TargumSy  viz^y  that  of  Onkelos^  Ben  Uz^iely  and  Jerufa- 
lem^  do  all  agree^  that  Salem  was  Jerufakm,  And  the 
two  latter  Paraphrafes  do  exprefly  fay^  that  Mekhifedeck 
was  Shem  the  Son  of  Noah.  And  that  this  has  been 
the  generally  received  Opinion  of  the  Jeivsy  is  beyond 
Difpute  ;  and  this  anciently^  as  .wellas  in  latter  times^ 
as  appears  from  Jerom.  Tcm,  4.  in  Ep.  ad  Evagriuw  ^ 
.who  is  himfelf  of  this  Opinion^  And  fo  is  Enoherius^ 
'Lib,  2.  in  Gen.  Cap.  il<),  &  27.  and  others  of  the  Fa- 
thers. In  which  Opinion  were  the  Ancient  Samari- 
tanesy  as  well  as  7^^^-^:)  ^s  appears  from  what  we  have 
in  Epiphaniusy  Haref  57.  But  I  muft  not  infill  onthefe 
things :  For  I  have  dwelt^  it  may  be^  too  long  on  this 
Subjed  already.  And  yet  I  muft  fay^  that  I  knew  not 
well  how  to  avoid  faying  fo  much^  without  leaving  the 
Subject  dark.  For  my  Defign  was  to  illuftrate,  by  .this, 
the  Patriarchate  of  Chrift.  And  indeed^  tho  all^  or 
moft  of  thofe  that  come  under  the  Name  of  Patriarchs 
in  Scripture^  may  be  juftly  fuppofed  to  typifie  Chrift^ 
in  fomc  refped  or  other  ,  yet  there  is  not  one  that  does 
fo  exactly  rcprefent  him  as  Shem.  A  Man  is  rather 
confounded  tLun  edified  by  what  the  Apoftle  fays  of 
Mdchlfedcck  in  the  qth  to  the  Hbnwsy  when  he  is  in  thp 
Dark/ hew  all  the  Characters  there  can  be  given  to  a 
:        .  Mun^ 


Chap.  6.        T/-^e  Loganthropos.  575 

Man^  viz.  That  he  had  neither  Father  nor  Mother^  nor  end 
of  Lifiy  &c.  But  when  he  comes  to  underftand^  in 
what  Senfe  this  is  faid^  he  is  abundantly  fatisfied  and 
edified.  And  I  am  bold  to  (Iiy^  that  it  is  not  poffible  to 
find  any  Man  that  can  anfwer  the  Charadrer  given 
there,  but  Shem  only.  He  indeed,  as  he  was  the  firft 
'and  Univerfal  Patriarch  of  Men  after  the  Flood,  and 
invefted  with  the  Regal,  Prieflly  and  Prophetical 
Office,  71'as  without  Father ,  without  Mother^  (j)  without 
any  Recorded  Genealogy ^  ( or  any  Regifter'd  Account  of 
his  Birth  and  Defcent)  and  vjithout  beginning  of  Days ^ 
according  to  the  ufual  way  of  Reckoning  of  one  Man's 
fucceeding  another  :  Seeing  Jafhet  was  the  Succeffor  of 
Noah^  according  to  natural  Right,  had  not  God  cut  off 
the  Entail.  And  feeing  after  Shem  there  never  was  any 
univerdd  Patriarch  more  in  the  World,  {Abraham  be- 
ing the  Patriarch  only  of  his  own  Pofterity,  and  C/:)^- 
Jor/.Tower  having  forfeited  the  fpecial  Blefling)  until 
Chrift  himfelf  came  ,•  therefore  he  is  juftly  faid  to  be> 
as  fuch,  without  end  of  Life^  and  to  be  made  like  unto  the 
Son  of  God  ^  and,  (  having  no  Succeffors  as  Aaron  had  ) 
to  abide  a  Triefi  continually.  In  all  which  refpeds  Shem 
or  Melchifedeck  is  juftly  to  be  look'd  upon  as  the  greateft 
Type  of  the  Patriarchate  of  our  Saviour,  particularly 
as  to  the  Priefthood.  But  it  is  high  time  to  proceed  to 
the  other  Offices  of  Chrift.     Therefore, 

IL  Chrift  may  beconfidered  as  the  Great  Legijlator  or 
Laju-giver^  and  his  Ojfce  therefore  as  Legijlati-ue^  or 
LegiflatoriaL    He  is  exprefly  fo  called.  Jam.  4. 12.  as 


O)  It  oi^^ht  to  be  taken  Notice  of  h ft e^  that  our  TravfJ^t-m!  has  quite 
mifj  tkf  Sejifeof  the  Greek  Word,  which  is  vot  lAyhm^,  but  etywi- 
tihiyviT^  ;  a  VVord^  which,  when  rightly  rtndred,  is  a  K^y  to  the  Jvo- 
file's  Drfcourfe,  asjloewing  it  to  be  parabolical,  Gbj.  But  Shem'j  Genea- 
logy is  upon  l^cordy  a'fidfo  this  militates  again/}  iov..  An^.v.  Not  in  the 
Ua(l.  For  it  is  ??ofShem,  as  a  Man ^  that  is  Jpokenof^  />/«  4^  Melchi- 
fedeck a>7d  King  of  Salem.  And,  as  fuch,  there  is  no  Account  of  his 
Genealogy  in  the  Scrlpiwe  ;  nor  n^as  it  puffible  there  could  be  a^y,  if  w& 
rightly  apprehend  the  Defign  of  Shem'j  being  made  a  Tfpe  of  Chrifl^  in  this 
H^'pS, 

alfo 


3 


57^  17^^  Loganthropds.  Book  Ilf. 

alfo  J/^.  ;:;.  22.  ^forit  were  eafie  to  prove  that  thefe 
Word*  relate  to  him)  And  our  Saviour  himfelf  fays  the 
fame  things  John  5-.  22.  as  I  have  lhewed_,  at  large^  in 
the  firft  Book  of  Chriflokgy. 

In  the  preceding  Book^  I  have  fully  and  largely  pro- 
ved^ that  it  v^as  our  Saviour^  as  He  was  the  Logos  or 
Shcchinahy  that  gave  Law  of  old^  both  to  the  World  in 
general^  and  to  the  ^Jewijh  Church  in  particular  :  So 
that  I  need  fay  nothing  upon  that  Head  here. 

I  have  likewife^  but  juft  now^  jQiewed  fufficiently^ 
tho  briefly^  that  Chrift  was  as  really  and  truly  a  Legijla-^ 
tor  in  a  Spiritual  Senfe^  as  Mofes  was  in  a  Political  one. 
And  that  confequently  the  Gofpel  is  as  properly  a  Law^ 
as  that  was  which  we  call  the  Mofaical  Law^  tho  not  in 
the  fame  Senfe. 

So  that  all  I  intend  to  do  further  in  this  Place^  is  to 

compare  the  two  Legiflators^  as  the  one  is  a  Type  of 

the  other,  even  as  I  have  faid  fomething^  in  the  gene- 

ral,  by  way  of  Comparifon^  between  Mekhifedeck  and 

^Chrift^  as  t0  the  Patriarchate, 

Only  previoufly  to  this^  let  me  take  Notice  of  one 
Things  which  if  duly   confidered_,  might  be  of  great 
Ufe  to  allay  the  Heats  of  a  great  many  worthy  Perfons^ 
who  under  the  Name  and  Notion  of  Calvinijh  and  Ar-- 
miniansy  or  Predeftinarians  and  Free-willers,  fight  end-  ^ 
lefly^  and  with  terrible  Fury^  becaufe  they  contend  in 
the  Dark.     The  thing  then,    that  I  vx^ould  havQ  Men 
take  Notice  of,  is  this,  that  the  Belief  of  Ahjolute   De-^ 
creesy  and  the  Gofpel' s  being  a  La-iv^  according  to  which 
we  are  to  be  judged  and  acquitted,  or  condemned,  are 
equally  true.     So  that  tho  we   fliould   not  be  able  to 
folve  all  Difficulties  in  this  Matter,  yet  we  are  bound 
thus  to  believe.    For  God  could  not  determine,  or  de- 
cree, other  wife  than  as  our  abfolure  Sovciv^ign,  in  con- 
fiftence  with  his  own  Nature  and  Perfcdions.     And, 
on  the  other  Hand,  it  is  equally  impollibie,  that  he 
could  ad  otherwifc  towards  us,  than  by  Law  ^  feeing 
he  muft  ad  in  a  Confiftency  with  the  human  Nature, 
which  he  himfeif  has  made,  in  difpenfmg  Rewards  or 

Punifli- 


Chap.  6.        Tk  Loganthropos.  577 

Punifhments.  Only  it  muft  ever  be  remembredj  that 
feeing  the  latter  of  thefe  is  our  Rule,  and  the  other 
not  lb ;;  we  are  not  to  let  loofe  our  Speculations,  con- 
cerning the  Decrees  or  Purpofes  of  God,  fo  as  to  pre- 
tend to  give  any  Scheme  this  way,  as  if  we  could  de- 
termine the  Method  of  them,  from  our  way  of  think* 
ing.  For,  as  to  do  this  exadly,  is  an  Impoffibility  in 
it  felf  ,•  fo  God  has  exprefly  required  us  not  to  meddle 
with  thefe  ;  when  he  tells  us.  That  fecret  Things  belong 
to  God  only^  and  that  Things  revealed  ar&  the  only  Things 
that  do  froperly  belong  to  us^  as  being  thofe  only  that  can  be 
Wegulati've  of  our  TraBife.  (2:,)  And  fure  if  the  Eternal 
Counfels  of  God's  Will  be  not  fecret  Things,  I  know 
not  what  Things  are.  I  think  therefore,  it  is  high 
time  to  learn  Wifdom  from  the  Folly  of  others,  who 
have  tir'd  themfelves  and  the  World,  with  endlefs 
Volumes,  upon  this  Head,  to  no  purpofe^  which  are 
at  this  day  juftly  look'd  upon,  as  the  molt  ufelefs  Books  of 
our  publick  Libraries.  It  was  a  fevere  Cenfure,  which 
a  Ferfo?}  of  Eminent  Quality  and  Worth,  pail  upon  a 
bulky  Treatife  upon  this  Subjed,  when  the  Reverend 
and  Learned  Author  ask'd  his  Opinion  of  it.  ^^  I  have 
^^  read  it,  Dcttor^  faid  he,  with  greatr  Application^ 
'^  more  to  f  itisfic  you,  than  for  any  Advantage  that  I 
^^  have  got  by  it:  For  indeed,  I  fhall  not  again  undertake 
^^  fuch  a  Task,  as  to  read  fuch  another  Book  ^  but  feeing 
^^  you  did  not  only  bring  me  under  an  Engagement  to 
^^  read  it  thro',  but  have  alfo  brought  me  under  a 
^^  folemn  Promife  to  give  you  my  Opinion  of  it,  with- 
^^  out  any  Referve  ^  and  that  you  now  urge  me  to  ful- 
^^  fil  my  faid  Promife,  as  a  Man  of  Confcience  and 
^^  Honour  :  I  find  my  felf  oblig  d  to  fatisfie  you,  even 
^\  tho  I  run  the  Risk  of  offending  you.  Therefore, 
^^  Sir,  feeing  I  am  forc'd^to  ufe  Freedom,  I  muft  tell 
''  you.  That  had  I  been  to  give  a  Scheme  of  the  De- 
^^  viFs  Defigns  and  Purpofes,  and  the  Method  of  car- 


57S  T/je  Loganthropos.        Book  III^ 

^[  rying  them  on,  I  think  I  muft  have  proceeded  al- 
^^  moft  in  the  fame  way  you  have  taken  to  illuftrate 
^^  the  Decrees  of  God.  Mow,  faid  he,  feeing  I  am 
^^.  fure  there  is  an  utter  Oppofition  between  the  Defigns 
**:  and  Anions  of  the  Supreme  Good,  and  the  Father 
^'^.of  Evil,  I  fhould  think  my  felf  obhg'd,  were  I  in 
^^  your  Place,  to  find  out  another  Scheme  of  God's 
^'  pLirpofes,  than  that  which  feems  to  have  fo  near  an 
^^  Affinity  to  the  Nature  and  Working  of  the  great  Au- 
^^  thor  of  our  Mifery.  But  in  order  to  fatlsfie  your 
*^*^  felf  further,  as  to  that  Scheme,  which  you  have  al- 
^^  ready  publifli'd  ,-  Pray,  let  me  intreat  you  to  draw  a 
^^  Counter-Scheme  to  it,  if  you  can,  of  the  Decrees, 
^^  and  Defigns,  and  Condud:  of  Satan,  in  his  Oppofiti- 
^^  onto  God  and  Men.  And  then,  faid  he,  when  you 
^'^  have  done  this^  you,  and  I,  and  all  others,  will  be 
*^^  more  capable  to  judge,  by  the  Oppofition  of  the 
^[  Divine  and  Diabolical  Schemes  (for  Ifuppofethey 
^'  are  Oppofites )  whetheryourprefent  Elaborate  Book 
^^  contain  as  true  a  Scriptural  and  Divine  Scheme  of 
^*^  God's  Decrees,  as  it  does  a  Scholaftical  One,-  /.  e. 
^^  a  Heap  of  dark  and  obfcure  Terms  and  Diftindi- 
*"^  ons. 

And  here  let  me  tell  the  Reader  a  certain  Story, 
which  I  hope  may  not  be  un-edifying,  in  Relation  to 
this  Subje(5t.  There  were  two  Perfons,  of  very  diife- 
rent  Notions,  as  to  this  Subject  of  God's  Determinati- 
ons, and  ading  accordingly  ^  one  of  which,  to  fpeak 
plainly,  was  a  z,ealous  Cal-vmifij  and  the  other  as  z^ea- 
lous  an  Arminian  ;  who,  notwithftanding  their  diffe- 
rent Speculations,  were  moft  intimate  Friends,  and 
fpent  much  Time  in  fpiritual  Converfe  and  Prayer, 
one  with  another.  And  I  am  fure,  I  had  good  Reafon 
to  knovv7  both  of  them  thorQ,wly  ;  tho  the  Firfi  upon 
more  peculiar  Accounts  than  the  Latter,  And  now, 
that  they  are  both  dead,  I  muft  give  them  this  Tefti- 
mony ;  that  I  never  knew  any  that  exceeded  them  in 
Holinefs  and  Experience.  And  fare  none  ever  went ' 
more  triumphantly  to  Heaven  j  tho  both  of  them  kept 

-  their 


Chap.  6.         The  Loganthropos.  579 

their  Notions  to  the  laft.  But^  v/hile  they  liv'd  toge- 
ther in  all  Chriftian  AiFedion  ;  tho  their  Notions  ne- 
ver made  them  jar  or  quarrel^  yet  they  agreed^  now 
and  then,  to  canvafs  the  Points  wherein  they  differed, 
with  mutual  Promiies  to  yield  to  the  Truth,  on  what 
fide  foever  it  fhould  iie.  Sometimes  their  Difputes 
were  verbal:  At  other  times  they  gave  their  Thoughts 
in  writing.  And  many  Papers  pall  between  them_, 
which  had  no  other  Effect,  than  to  rivet  and  confirm 
them  in  their  firft  Sentiments,  neither  of  them  yielding 
to  the  other.  Only  they  acknowledg'd  that  they  re- 
ceived this  Advantage,  that  as  they  grew  more  con- 
firmed in  their  own  Opinions,  they  grew  in  Love  and 
Charity  to  one  another,  as  finding  that  each  of  them 
had  more  to  fay  for  himfelf  than  the  other  could  well 
anfwer :  So  that  they  were  equally  certain  of  their 
Faithfalnefs  to  their  Light  ,•  and  were  therefore  re- 
folv'd,  that  wherein  they  had  attamed  to  know  the  Truthy 
they  would  walk  by  the  fame  Rule^  and  mind  the  fama 
things^  (a)  as  the  Apoftle  requires  Chrillians  to  do ; 
leaving  the  full  Knowledge  of  things,  to  the  State  of 
Perfe(5i:ion. 

While  they  liv'd  thus  in  true  Chriftian  Friendfliip 
and  Love,  they  thought  fit  to  condefcend  fo  far,  as  to 
take  in  a  Third  Verfin  into  their  Society,  tho  one  very 
difproportion'd  to  fuch  Perfons,  as  Companions,  in  Re- 
gard of  Age,  Gravity  and  Experience.  However^ 
they  were  pleas'd  to  think  it  proper,  that  it  fhould  be 
fo  3*  as  it  would  feem,  that  Joh^  and  his  Three  Ancient 
Friends,  allowed  of  a  Totmg  Elilm  of  old,  to  hear  and 
interpofe  in  their  Difputes,  Now  after  fevcral  Con- 
ferences had  paft  between  them,  it  was  agreed,  that  a 
certain  Day  fhould  be  fet  apart,  purpofely  to  mufter 
up  the  Strength  of  what  each  of  them  had  to  fay  for 
himfelf,  in  order  to  have  this  younger  Perfon's  delibe- 
rate Opinion,    to  Which  Side  Truth  feem'd  moft  to  in- 


{a}  Phil.  3,   15,  1 5. 

Q  q  dine. 


5 So  The  Loganthropos.        Book  III. 

cline.  This  Perfon  having  heard  both  out^  delivered 
his  Sentiment^  with  all  the  Freedom  which  they  re- 
quired of  him  5  iliewing  the  Weaknefs  and  Fallaciouf- 
nefs  of  feme  Arguments  en  both  Si-des^  (thoufedby 
them  finccrely  )  and  how  much  both  Panics  had  mifta- 
kcn  the  Senfe  of  ibme  Scriptural  Paffages.  And  he 
concluded  his  Difcpurfe  ta  this  Purpofe :  Let  me^  faid 
he^  fuppofe^  that  we  Three  were  found  guilty  of  Trea- 
fon  and  Rebellion  againfi:  our  Prince^  in  concert  with 
many  more,  and  were  fo  purfued  upon  this  Score,  as 
to  be  reduced  to  the  greateil  Mifery  and  Difpair  j 
and  while  we  were  fitting  together,  not  knowing  to 
which  Hajid  to  turn  our  felves,  a  Friend  fliould  come 
in  with  a  Declaratio?7  or  Vrockimation,  from  our  Sovereign, 
to  this  Purpofe.  '"^  Whereas  fuch  or  fuch  Perfons  have 
^^  lately  confpired  againft  their  Prince,  in  a  moft  bafe, 
^^  barbarous  and  wicked  De(ign,-  His  Ma^efty,  to 
**^  fliew  his  unparaleU'd  Clemency  .and  Mercy,  does 
^'  hereby  declare,  that  he  does  freely  and  fully  indem- 
^^  nifie  and  pardon  them  all,  and  that  in  all  Refpeds, 
^'^  and  promifeth,  upon  his  Honour,  and  before  the 
^"^  World,  to  take  them  under  his  Protedlon  for  the 
"  future,  as  tho  they  had  never  fmn'd  and  rebell'd 
^^  ag^iinft  him  :  Provided  always,  and  upon  this  Con- 
^^  dition  only,  that  they  do  come  to  his  Son  againft  fuch 
*^  a  Day,  and  do  beg  by  him  to  be  introduced  into 
^^  their  Sovereign's  Prefence,  to  beg  Paidon,  upon  their 
^^  Knees,  for  the  Indignity  offered  unto  his  Majefty  ; 
^*"  and  that  they  do  there  promife,  for  the  future,  to  be- 
^^  have  as  true  and  loyal  Subjefe,  &c.  Now,  (aid  he, 
let  us  fuppofe,  that,  upon  the  r-ea ding  this  furprizing 
M^mfeftoy  one  of  you  fliould  begin  fuch  a  Difcourfe  as 
this.  "  My  Friends,  let  us  confider  the  Nature  and 
^"^  Rife  of  this  general  Indemnity.  As  for  the  Nature 
^^  of  it,  I  think  it  is  conceived  in  fuch  plain  Words,  as  to 
^'^  give  us  intire  Satisfaction.  But  the  Rife  and  Spring 
*"^  of  it  is  fo  ilrange,  that  it  Vv'iil  deferve  our  mofi:  feri- 
*^  ous  Thoughts.  For  my  own  Part,  I  have  this  No- 
^^  tion  of  it :    I  know  the  King  is  a  wife  and  cunning 

''  Po- 


fC 


cc 


Chap.  6.         T/^^  Loganthropos.  581 

^^  Politician.   He  has  a  mind  to  fhew  hitnfclf  every  way 
'^  Clement  and  Merciful ;  fo  that  if  any  fall  under  the 
^^  Stroak  of  Juftice^   it  ihall  be  {<iQn  to  be  their  own 
^^  Fault,  in  not  accepting  of   Pardon,    when  offered 
^^  upon  fuch  eafie  Terms.     But  then,  tho  he  offer  Par- 
don to  all,  yet  he  knows  all  his  Rebels  fo  well,  that 
he  forefees  who  v.'ill  accept  of    his  Indemnity,   and 
who  will  be  fo  obilinate  as  to  refule  it,    and  accor- 
dingly is  refolved  and  determined  to  ad,  as  Men  fhall 
be  round  to  ad  to  him.     Now,  fud  the  fame  Perfon, 
I  fuppofe  the  other  of  you,  purfuant  to  his  Scheme, 
would  interpofe  here,   and  fay,  "^^  Pardon  me.  Sir,  if 
^^  I  differ  from  you  in  this  Matter.     I  agree  with  you, 
^^  indeed,  in  the  general,  that  the  King   deiigns,  in 
^^  this  Ad,  to  appear  univerfilly  clement  and  merciful. 
^^  But,  I  fuppofe,  that  he  has  a  fpedal  Favour  and  Re- 
^  fpefr  to  fome  of  us  Rebels,  and  ^s  fpedal  a  Hatred  to 
^'  others,  abftrading  from  the  Confideration  of  their 
^^  equal  or  common  Rebellion  j  nay,  and  perhaps  pre- 
"  vious  to  the  fame  :   which  yet  he  might  let  go  on  fo 
^^  far,  from  this  very  View,  of  fhewing  himfelf  Gracicus 
^^  to  thofe  whom  he  /oi;V,   ^.tidi  fever z  to  thofe  whom  he 
"  hated.      And,  tho  he   does  not  difcover  this,    but 
feems  to  avoid  the  Sufpicion  of  it;  yet  he  is  refolved 
to  reach  his  End  another  way.      He  has,    no  doubt, 
"  abundance  of  Agents  at  work,  proper  and   fit  for 
^^  his  Purpofe.     And  thefe  will  play  their  Part  fo  well, 
^^  and  fo  cunningly,  that  none  fhall  accept  of  this  In- 
"  demnity,  but  thofe  the  King  has  a  mind  to  five.     So^ 
^'^  that  the  other  fort,  whom  the  King  hates,  Aki  11  be 
^^  fo  wrought  upon,  as  to  Hand  out,  and  refule  the  of- 
'"^  fered  Pardon  :  by  which  means  they  (hall,   at  length, 
^'^  fall  a  Sacrifice  to  his  Wrath  ^   tho  none  will  pitty 
^^  them  in  this  Cafe,  feeing  this  will  be  found  to  be  the 
*"^  Effed  of  their   own  Obilinacy  ;  for  had  they  not 
*"'^  fuffered  themfclves  to  be  impofed  upon,  they  had  the 
"  fame  Foundation  of  Safety  and  Impunity  as  the  o- 
^'^  thers.  Here,  faid  the  Perfon,  I  forefee  thit  you  would 
be  apt  to  quarrel,  as  to  your  Speculations ;  at  leaft  here  ye 

Qq  2  wouid 


Cf 


i 


cc 


582  The  Loganthropos.        Book  III. 

would  differ  widely  in  your  Notions.  Now^  Hiid  he^ 
I  would  crave  leave,  in  this  Cafe^  to  fay  this  only  : 
^^  Gentlemen,  I  think  it  altogether  Foreign  to  our  Bu- 
^^  iinefs  to  inquire  into  what  J.  am  never  like  to  know, 
^^  i.  e,  what  the  Arcajm  Imperil  are,  in  this  Cafe  ;  or 
what  are  the  State  Maxims y  from  which  the  King 
ad:s  j  or  the  Political  Views  (as  you  reprefent  them_, 
tho  varioully)  for  which  he  ads  in  this  matter.  It 
is  enough  to  me,  that  here  is  his  Declaration^  from 
^^  which  he  cannot  in  Hdnour  go  back.  Therefore  let 
^^  me  be  one  whom  he  wiflies  to  accept,  or  defires  to 
^^  refufe  what  he  now^  offers  j  my  Bufinefs  is  to  acqui- 
^^  efce  in  the  Pardon  promifed^  upon  fuch  eafy  Terms  : 
^^  And  then  I  am  fafe  and  fecure.  My  Friends,  added 
^^  he,  I  need  make  no  Application  of  this,  to  the  Que- 
^'  ftion  in  hand.  I  only  defire  you  both  to  confider  thisj 
^^  that  you  that  are  the  Cal^Jnljt  are  obliged  to  preach  as 
^^  the  Arminian^  in  offering  Salvation  to  all  that  will 
'^  accept  of  it,  upon  Chrift's  Terms ;  and  that  you 
"  that  are  the  Arminian-y  find  your  felf  oblig'd  to  pray 
^^  as  the  Calvinifiy  acknowledging  that  all  your  Suffici- 
'^  ency  is  from  God's  Gract  and  Spirit,  v/ithout  which 
*^  you  cannot  think  one  right  Thought,  or  move  one 
^^  Step  in  the  way  to  Heaven.  Seeing  therefore  it  is- 
thus,  and  that  it  is  too  rafh  and  prefumptuous  for  us  to 
meddle  with  God's  (J?)  Secret  Willy  as   if  we  had  fat  in 

Counfd 


{b)  Ome  would  thinU  that  Divlvss  of  all  forts  ought  to  1)6  very  modefl^ 
upon  fuch  VointSy  as  thy  thernfelv'es pxxm  to  be  pdfl  farchivg  out :  andyei  it  is- 
ajto-fufoirjg  tofceyalmoji^all  Syli ems  full  of  Magiftcrial  j^lfernovs  on  this  «w- 
hwmi  head,  and  thatfofnetimes  voithfuchMadTisfs  a'i;d  MdUce^as  to  ddvm 
one  dVi-tkr,  for  rrhut  fio  fide  pretends  to  ur,dirj}and,  with  any  fort  of  Ex- 
Aitnejs,  fu/Hy  therefore  may  one  c;y  outy  with  a  judicious  Writer  :  Qui 
mas&  inanes  Diiputationes,  de  Decretis  Divinis,  rite  con fiderat,  u^ 
&  Rei  alcitudinem  6c  humani  Ingenii  imbecillitatem  ;  Mirabitur  pro- 
culdiibio  hominum  Perfiaciam^&  andacem  Ignorantiam  ;  Qui  nee 
adhiic  banc  litem  6c  atiimorum  acerbitafem  de  ponere  volunt !  Quid 
tandem  produxic  ifttefPontificioium  dodilTimos  protrafta  heec  conten- 
tio  r*  Quid  randcir.  profecerunt  noltronim  de  hilce  diiidia  ?  O  !  quan- 
docogaofcencXhcologi  qaam  minimum  de  infer utabilibus  I  ifce  norint! 

Quid 


Chap.  6.  T6e  F^oganthropos.  585 

Counfel  with  him  from  Eternity ;  let  us  for  the  future 
agree  to  mind  our  Duty  only^  and  leave  God  to  his  pro- 
ber i^P'^ork, 

But  to  return  to  what  I  propofed  ^  I  am  now  to  fliew 
liow  eminently  Chrifi  is  typified  as  to  his  Lcg'iftati^e  Of- 
fice, by  Mofes  the  great  Legijlnor  of  the  Jcwifl)  Nation,  and 
x\\Q  crily  Divine  One,  thzt  was  raifcd  up^  (not  being  a 
Fatriarcb)  to  ad  as  fuch.  I  fhall  therefore  run  a  Co'm- 
parifon  between  Alofes  and  Jefr^s  Chrifi :  Which  take  in 
the  following  Particulars  :  (i.)  ll.j..  w^s  mark'd  out, 
as  the  peculiar  Care  of  Heaven,  and  as  one'defigndfor 
eminent  Service^  when  he  was  expofed  to  fuch  eminent 
Danger  in  his  Infancy  j  being  caft  upon  the  Rl'verNlkm 
an  Ark  or  Cradle  oiBull'rujhesy^nd  was  favedin  a  won- 
derful manner,  by  Pharaoh's  Daughter  ;  at  a  time  when 
fo  many  poor  Infants  were  murdered  by  that  bloody 

Tyrant  Pharoah. In  like  manner  our  Lord  Jefus 

was  eminently  expofed  to  danger  by  Hercd's  Defign, 
and  as  eminentlv  efcap'd  his  Fury,  by  Jofeph's  being  di- 
vinely admonifli'd  to  flee  with  him  to  Egypt  ^  at  a  time 
when  the  young  Children  of  Bethlehem  were  cruelly 
butcher'd.  (2.)  Mofes  was  the  moit  Learned  Perfon, 
that  we  read  of  under  the  Old  Teftament-Difpenfition, 
excepting  Solomon  only,  who  exceeded  him  in  relation 
to  Moral  and  Natural  Knowledge,  or  as  to  Phyficks 
and  Ethicks.  However  Mofes  exceeded  him  as  to  the 
Knowledge  of  the  Laws  of  God,  and  feems  to  have 
been  acquainted  with  other  Sciences  above  him.  For 
he  was  educated  in  all  the  Egyptian  Learning,  as  well 


Quid  enim  fcire  poflihile  eft  de  aOibus  Dei  Immanentibus.qiii  Tunc  ip- 
fiuS  eiTtjntia  !  Afid  indeed  what  the  Inganoui  avi  Learned  M^.  Le  Cie;  c 
jays  of  the  Scholalticks  in  gcUtraiy  Art.  Crir.  ^'ol.  i.  PoiC  2.  Cap.  9. 
r/:iy  be  \uflly  applied  to  -very  mxriy^  of  all  pevomivanonsy  on  this  he/d. 
Si  contingerrt  Polonum  &  Galium,  vernacularum  tantum  linguarum 
pericos,  una  coUoqui,  alcerum  Gallice,  alterum  Polonicc  ;  atq-  finito 
fermone,  utrutnq;  affirmare  fibi  eo  Coiloquio  (atisfa^lum  ;  non  poifcnt 
efFugere,  quin  ucerq;  iiifanus  haberetur.  At  auiini  dicere  Piiilojophosr 
&  Theologos  ScliGlafticos,  fumma  cum  laude,  &  eximix  cruditionis 
fama,  id  fatiiuiVe  non  (emel,  nee  iterum,  fed  iw^teim* 


cSa.  Ihe  Logan thropos.        Book  III- 

as  in  Court-Breeding.     And  the  Egyptians  were  then 

the  moft  knowing   People  in  the  World.— And 

furcly  our  Lord  did  exceed  all  the  Sages^,  Philofophers 
and  Rabbi's  that  ever  were  in  the  World  ;  infomuch 
that  he  was  able  at  twelve  Years  of  Age  to  confound 
the  Jewifti  Doctors ;  and  afterwards  to  anfwer  all  their 
captious  Queftions.  For  he  knew  all  things :  and  never 
therefore  did  any  Man  fpeak  like  him.  Only^  in  this^ 
Mofes  and  he  difFef  d  ;  that  Mcfes  had  his  Human 
Learning  from  Education :  Whereas  our  Bleffcd  Lord 
\<;as  never  taught  by  Man^  but  had  all  his  Learning  imr 
mediately  from  God.  However ^^  feeing  all  Mofes  his 
Divine  Knowledge  was  immediately  from  God^  who 
fpake  with  him  upon  Mount  Shiai^  I  may  juftly  make  him 
a  Type  of  Chrifiy  in  this ;  who  faid  and  did  all  by  fpecial 
Commiffionfrom  hisEather.  (5.)  Mofes  w^s  raifed  up 
in  an  extraordinary  manner^,  and  fent  forth  by  a  pe- 
culiar Eledion;,  Call  and  Commiffion^  to  be  the  Savi- 
our and  Deliverer  of  Ifr^el^  by  bringing  them  out  of 
Egyp  and  the  Houfe  of  Bondage.  For  which  end  he 
was  impowered  to  work  Miracles^  for  the  Confirmati- 
on of  hisMiffion  and  Commiffion^  that  he  might  en- 
courage^ fecLire  and  govern  Ifn;iely  and  confound  their 

Enemies.' In  like  manner  was  our  Lord  Jcfm  fent 

ibrth  and  commiffionedj  td  deliver  and  fave  his  People 
from  Spiritual  Bondage  and  everlafting^  Mifery.  In 
order  to  which^  he  did  confirm  his  Miflion  by  many 
and  great  Miracles^  above  what  were  wrought  by 
Mofes  aiid  all  the  Prophets  put  together.  (4,)  Mofes, 
when  fent  forth  to  be  the  Saviour  of  Ifrael^  had  an  ex- 
traordinary Name  given  "him  •  viz,,  that  of  God  by 
Delegation^  as  he  was  to  adl  in  God's  ftead  :  ExoJ. 
4.  16.  Aaron  jh alt  he  to  thee 'wfead'  of  a  Mouthy  and  thou 
fiah  be  to  htm  inficad  of  Gcd.  And  Cbap.  7.  i.  And  the 
Lord  faid  imto  MofcSj  fee   I  haye  7/1  ade  thee  a  God  to  Pha- 

roah^  and  Aaron  thy  Brother  fiall  he  thy  Frophet. • 

Now  that  this  Name  was  given  to  Mofes ^  lb  as  it  was' 

never  to  any  mereMan^  was  in  Relarion  to  his  Office; 

he  being  appointed  thii§  to  be  a  Divine  Legiflator.    Sq 

■  ■    ■  '     '     ,.'•''*.  ^'    ■"  .  that 


Chap.  6.        The  Loganthropos.  5^^ 

that  in  this  refped  he  is  the  only  Type  of  Chrift,  the 
Great  Legiflator^  who  is  the  ofie  Linr^i-vcVy  mentioned 
by  James y  Cbap,  4.  1 2.  fFbo  is  able  to  fa-ve.  and  to  dcfiroy. 
For  I  uriderftand  Chrift  to  be  diredly  mc^nt'thcFCj  by 
comparing  thefe  Words  with  our  Lord's^  John  5-.  22. 
And  in  like  manner  I  underftand  the  Prophet  Ifalah 
to  mean  the  Akjjlah^  when  he  fays^  xwGhaf.  3;.  ^oer, 
22.  'Tht  Lord  is  our  Judge^  the  Drd  is  our  Laiif-gi^uer^ 
the  Lord  is  our  King,  he  v/dl  fr^'ve  us.  For  he  that  con- 
iiders  the  Context  as  far  up  as  the'i/Verfe  of 
the  ;2r/ Chapter^  and  as  far  doWn  as '-to  the  End  of 
the  7,<)tb  Chapter^  will  plainly  perceive  that  the  Pro- 
phet is  all  along  fpeaking  of  the  A4e{/kh^nd  his  King- 
dom. But  to  return^  I  fay  that  Afofis  had  this  Nama 
given  him  relatively  to  his  Legijlatorial  O^ice^  and  the 
Executive  Povjer  t\\'^t  was- lodged  in  him^  as  he  was  to  be* 
thus  a  peculiar  Type  of  Chriil,  who  was  to  be  in 
a  proper  Senib^  whslt  he  was  ,  only  figuratively 
and  improperly.  (5-.)  Mofes  was  "faithful  *ln  God's 
Houfe^  as  a  Servant^  in  feeing  that  all  things  v/erc 
done  according  to  God's  Will^  Heb. ;.  2.'  and  whatever 
God  revealed-  he  did  take  care  fliould  be  done^  both  as 
to  things  Moralj  Ceremonial  and  Political. — ^^- — And 
in  like  manner  our  Lord  Jefus  has  faithfully  given  us  an 
Account  of  his  Father's  Will^  as  to  what  is  to  be  be- 
lieved and  pradHfed  by  his  People^  Under  his  new  Oe- 
conomy  and  Difpenfation^  Heh.  i.  i^  2.  &c.  Ch/ir^,  :>. 
■z^  6j  &;c.  (6).  Mofes  laid  the  Foundation  of  thejev/ifh 
Polity^  by  inilituting  12  Men;,  as  Vrihces  of  the  Tribes^ 
by  God's  Command^  Numb.  1.4^,  &c:  •^.adno  EU.ts^ 
Numb.  II.  i6_,  24;,  2y.  In  thefe  two  Colleges ^  it  is  p!ain_, 
tliat  it  was  the  Defign  of  God  and  AIoJcs^  to  lodge  the 
Legiflati've  Vower^  or^,  to  fpeak  more  properly^.  Juridical 
or  Judicial  Vower^  as  Guardiajts  'AiidExpo/itors  of  the  Laws 
made^  by  which  Controveriies  cf  thai  kind  were  to  be 
decided;,  and  all  Queftions  this  way  rc(blved  :  the  Exe- 
cutirue  VoiveVy  being  left  tp  Jojhua^  and  iuch  Othi:r  Rulers 

as  God  fliould  from   time  to  time  raife  up.- So 

ojdr  Lord  Jcfm  aded  alfo;,  when  he  chofe  iz  Jvoftks^ 

Q  q  4  -      '      ia 


J 


586  the  Ldganthrcpos.        Book  III. 

in  Allufion  to  the  <?v\(xp\ci,  or  Heads  of  the  Trihes^  as 
is  plain  from  M^^th-  19.  28.  and  Luke  22.  ;o.  together 
with  70  Difcipl^:^  or  Elders ;  that  it  might  appear^  that 
he  was  the  true  Antityp  of  Mofes  xh&  L.<^gijlator  of  the 
"^e-ivs.  (7.)  Mofes  did  not  only  inftitute  what  related 
to  the  Civil  Volity  of  Ijrael^  2.S  to  ^he  National  Confti- 
tution  in  general ;  but  he  did  alfo  particularly  appoint 
whatfoever  did  relate  more  immediately  to  the  Sovereign 
of  Ijracl^  (who  was  no  other  than  God^  or^  to  fpeak 
more  properly^  the  Logos)  as  to  his  Vdace  (which  was 
the  Temple)  and  as  to  his  Revenue  and  the  Maintenance 
of  his  Hottjholdj  in  adjufting  .  the  Number  and  Method 
of  the  Sacrifices  and  Oblations ^  with  M  the  Appurtinen- 
cies  of  his  T^d4e  and  Houfe^  viz,.  Bread^  Incenfe^  Light, 
&c,  together  with  the  Houfiold  Officers,  which  were 
the  Priefts  ^  of  which  there  were  three  Ranks,  viz,* 
the  High-Vriefi^  th^  Inferiour  Jronical  Vriefis,  and  the  Le-r 

vites  their  Servants. — In  relation  to  which  Con- 

ftitution^  our  jBlefTed  Lord  devoted  himfelf  to  ad  the 
part  of  tJniverfal  High-Trieft^  to  fuch  Perfedion^  as  to 
fwallow  up  the  whole  Friefily  Order  for  ever  after, 
in  himfelf.  For  which  ^ very  Reafon,  he  is  faid  to 
be  Priefi  according  to  theOrdirfifMdchifedeck^  and  not  of 
ylaron,  as  is  plain  from  i^T^^.  f  •  4^  f^,  6^  10.  However, 
the  Aaronlcal Priefihoody  ■:  2Lnd.  Levitical  Service^  was  an 
Adtmibration  of  the  Trkfihcod  and  Service  of  Chrifi,  as 
we  fee^  Heh.  chap.S.  chap.  9.  chap,  10.  Who,  being  to 
put  an  end  to  that  imperfeti  and  fubfervient  Conllituti:- 
on^  was  pieaftd,  to.  comprehend  ail  in  himfelf.  For  it  is 
.^he.-Perfeaion  of  Chrift's;  P/'/>//^W^  to 
■there  are  any  Priefi s  after  him^  or  any 
efihcod  y  as  vvelecj  in  all  the  Reafoning  of  the  Apo- 
ilie  in  the  Epitlle  to  the  Hebrtws^  and  particularly  in 
Ch,  cf,  8^9^  II,  14^  fee.  Ch.  10.  v.  ij  ),  10.  And  there- 
fcrQ-.thq  it  may.  be  thought  that  there  is  feme  Qongruity 
ben^reefi  the  Brklh  oidd^  imd-die  Mi77lfitrs.  of  the  Gofpd  ^ 
yet  there  is,  properly  none.  For  all  Priefthood  is  run 
in  to  our.  Saviour,  who.hasfwallow'd  it  up  intirelyin 
hiiiilelf;,  and  is  now.  ths.ohV>^  Prieft  of  his  Church.    So 

-    <  that 


^  on,  was  pieafcd 

"r  dercg^!tmj~.ip  t^Y 

\  iuppofe  that-  vth 

\  Triefihcod  ;  as  w 


Ghap.  6.        The  Loganthropos.  587 

that  Gofpel-Minifters  do  not  in  the  leaft  diredly  anfwer 
to  the  Priefis  and  Levites^  far  lefs  any  of  them^  to  the 
High  Triefi  ^  but  to  the  ordinary  Prophets^  Under  the  old 
Teftament ;  and  their  Minifiry  conlequently  not  to  that 
of  the  Temple^  but  that  of  the  Synagogue ;  as  their  Edu- 
cation in  Colleges  anfwers  to  that  of  old  in  the  Schools  of 
the  Prophets,  But  of  this  we  fhall  perhaps  have  occafi- 
to  fay  more  afterwards.  In  the  mean  time  we  may 
boldly  affirm^  that  the  Scripture  knows  but  of  two  Or* 
ders  o^ftated  Gofpel-Adinifiersy  viz.  Bijhops  and  Deacons^  or 
Tafiors  and  Teachers.  For  as  (cj  Clemens  Romanus  lays 
excellently  ^  The  Apofiles  being  fent  forth  to  preach  the 
Gofpel  by  Order  from  Chrifi^  as  he  himfelf  had  been  before  by 
command  from  God  ^  they  7vent  oHt^  preaching  the  Kingdom 

of  God^  which  was  come  down  among  Men Therefore^ 

as  they  joumied  up  and  down  thro  Nations  and  Cities^  preach-^, 
ing  the  Word  ^  they  confiituted  the  Firfi-Fruits  of  thofe  they 
converted;  and  had^  by  the  Spirit  approved  of  to  be  Bijhops 
and  Deacons  of  them  that  jhould  afterwards  believe,  And^ 
a  little  after;,  {d)  he  has  this  memorable  Paffage  to  the 
fame  Purpofe  ,•  Our  Apofiks  were  informed  by  ouv  Lord 
Jefus  Chrift^  that  Contention  would  arife  concerning  the  Name 
of  Epifcopacy  :  For  which  Caufe^  being  endued  with  a  per- 
feB  Prefciencey  they  did  confiitute  thofe  I  have  mentioned  be- 
forey  (i,  e,  thefe  two  Orders  or  Sorts  of  Church-Offi- 
cers ^j  and  then  they  gave  forth  this  Ordinance ^  that  when 
they  came  to  die^  other  tryed  Men  Jliould  fucceed  and  perform 
their  Service.  So  that  there  were  no  more  ordinary  Of- 
ficers in  the  firft  Chriftian  Churchy  appointed  by 
Chrift  and  his  Apoftles^  than  thefe  two  forts.  Of 
which  the  Bijhops  could  not  be  Prelates^  in  the  Mo- 
dern Senfe  of  thofe  who  pretend  that  thefe  are 
the  Apoftles  Succeffors :  For  it  was  impoflible^  that 
they  could  confiitute  their  Succeffors  to  officiate^ 
as    fuchj  in   their  own  time  ,    as    their  Succeffors^ 


(0  In  EpifV.  1.   ad  Corinth.  St^.  42-    p?.g.  97.  Edit.  Colomefii, 
Loud.  1685.    {dj  Ibid.Sea,44.  Pag.  103. 

while 


The  Loganthropos,        BookllL 

while  they  continued  to  officiate  themfelves.  But  what 
Clemens  fays  is  exadly  conformable  to  the  Veftages  of 
the  ancient  Conftitution^  which  we  have  in  the  New 
Teftament  ^  as  we  fee^  Phil.  i.  i^  2.  ABs  20.  17^  28. 
I  Tim.  •!;.  I J  &c.  8^  &c.  Tit,i,  <^y  Sic.  And  therefore 
thefe  Officers  may  be  called  any  things  rather  than 
Prlefis^  feeing  Chrift  has  fw allowed  up  the  whole  Prieft- 
ly  Office  in  himfelf^  and  left  no  Prielts  befides  in  his 
Church.  Which  has  made  me  frequently  wonder^  that 
any  Proteftants  fliould  apply  this  word  to  Gofpel.-Mi- 
rtifters ;  who  have  renounced  that  ftupid  Notion  of  the 
Papifts^  that  gave  rife  to  this  Anti-Evangelical  way  of 
fpeaking;  'viz,,  their  Notion  of  Tranfubftantiation^ 
and  confequently  Opinion^  that  he  that  officiates  does 
offer  up  Chrift  as  a  real  Sacrifice^  toties  quoties.^  as  cer- 
tainly as  our  Saviour  did  himfelf  upon  the  Crofs.  Now, 
tho  perhaps  there  never  was  any  Opinion  fo  full  of  Ab- 
furdities^  as  this  ^  yet  they  fpeak  confequentially,  when 
they  call  their  MinifterSj  from  hence^  Frlefis.  Where- 
as thofe  that  have  renounced  this  Error^  and  yet  pre- 
ferve  the  Phrafeologyj  nay  appear  to  be  fond  of  it, 
feem  to  be  as  abfurd,  in  this  refpecSb,  as  they  are  in 
other  refpeds.  Nay  to  me  the  Papifts  feem  to  argue 
with  more  reafon,  in  making  tlieir  Prelacy  the  Anti- 
type of  the  Jewifh  Priefthood,  than  thole  Prelatifts, 
who  reafon  the  fame  way,  as  to  theirs ;  feeing  the  Pa- 
pifts have  one  Supream  High  Prieft,  to  anfwer  the  High 
Prieft  of  the  Jews,  which  Proteftants  of  that  fort  have 
not  mow  on  Earth  ;  unlefs  they  tacitely  mean  the  fame 
thing  with  them,  as  being  for  a  Supream  Prelate,  a$ 
well  as  they,  in  order  to  have  a  general  and  ^ifible  Cejt- 
tre  of  Unicn.  And  I  confefs  I  have  fafpeded  that  ma- 
ny of  that  Kidney  were  upon  the  Revival  of  the  old 
Cajptndrian  Difign^  ever  fince  1  read  the  Cafe  of  the  Re- 
gale ajul  Voittifcatey  of  which  I  formerly  took  notice,  in 
the  zi  of  my  Fo^r  Dlfcourfes^  p.  106.  (8.)  Alofs  did  not 
only  appoint  Officers  over  Ifracly  but  he  gave  them  Laws' 

I'ikewile. ^And,  in  like  manner,  \s  J efus  Chrift  onv 

Law-^ii.Kr  now  undci'  the  Gofuel-Difpcnfation.    Ho 

.  ^  has 


Chap.  6.  The  Loganthropos.  58^ 

has  abrogated  what  was  typical  and  ritual  under  the  old 
Deconomy.    But  what  ,was  Binding  and  Moral ^  he  ha^ 
given  forth  in   a  neii^  Edition^  with  a  new  Explication^ 
and  by  a  new  'Authority,    Therefore   he  fat  him  down  -^ 
upon  a  Mountain^  in  Allufion  to  the  giving  of  the  Law 
from  one^  and  having  pronounced  the  EleJJlngs  of  the 
Nevv  1  eftament^  in  Allufion  likewife  to  the  Bleffings 
pronounced  from  Mount  Gerizjim^^  wichout  adding  any 
thing  by  way  of  Curfe^  (which  did  not  fuit   with  the 
.Gofpei-Spirit  and  Defign^)  he  gave  forth   the  Moral 
La7v  after  a  new  manner^  thus  ^  Think  not  that  I  am  come, 
to  defiroy  the  Law  or  the  Prophets  :  I  am  not  come  to  defiroy 
htfalfily  &c.     Whereas  therefore  it  hath  been  [aid  of  old^ 
thou  ^ alt  not  kill ^  &c.     I  f^y  thus  and  thus  unto  you,  &c. 
For  which  let  the  ^th^  6th  and  'jth  C\\2iipt^vsoi Matthew 
be  ferioufly  confidered.    For  it  is  plain  that  our  Lord 
doth  ad  in  all  this  as  the  Antitype  of  Mofes,     Which  is      \ 
the  more  confpicuous  from  the  Circumftances  attend-     \ 
Jng  this  memorable  Publication  of  the  New  Law.  It  was      I 
after  our  Lord's  Can^uef-  over  Satan^  and  his  Temptations     ) 
in  the  JVildemefs  •  which  bears  Allufion  to  IfraeVs  com- 
ing out  of  Egypt ^  and  from  the  Houfe  of  Bondage^  and 
their  Concjuejlr  over  Pharoah,     It  was  after  he  had  called 
his  Difciples :    Which  bears  a  reference  to  Mofes  his 
choofing  Rulers  under  him  to  judge  the  People^  in  com- 
pliance with  Jethro's  Advice^  which  was  before  the  gU 
ving  of  theLaw^  as  we  fee^  Exod.  18.  19^  d^c.  com- 
pared with  Chap,  19.  and  Chap,  20,     And  this  was  like- 
wife  after  Chriil  had  begun  to  preach  publickly^  and 
to  confirm  his  Miffion  by  Miracles.     For  which  things 
let  us  confult  the  4.th  Chapter  of  Matthew,     Befides^  it 
is  to  be  obferved,  that  jyiofes  gav^  the  La-vV^  from  the 
Mounts  Aaron  and  his  Sons,  and  the  Elders  of  Ifrael  be- 
ing next  him^  and   all  the  People  belovv^  as  we  fee^ 
Exod.  24.  I,  2j  ^,  9.-»  105  iij)  12^    &c.      And   thus    our 
Lord  was  feated  alfo  on  the  Mountain.,  his  Difciples  be- 
ing next  him  J  and  the  Multitude  below  them,  Matth, 
§•.  I,  &c.     Now  thcfe  Congruities  being  obferved,  let 
US  ^d  xo  Chrift  pur  Legijlator^  as  the  Jews  did  to  Mofes^ 

and 


too  The  Lc^anthropos.         Book  III. 

and  fay  with  them^  Exod,  19.  8.  &  24.  v  ^^^  ^^^^  fiords 
VJhich  the  Lord  hath  faid^  Tvill  we  do,  And^  as  the  Jejvs 
ufed  to  end  all  their  Difputes  with  this  Conclufion ; 
Come  let  us  turn  into  the  Law  and  the  TefUmony  ;  what 
faith  Mofes  in  this  Cafe  ?  Let  his  Authority  decide  the  Mat- 
ter :  So  let  nSy  ChriftianS'3  fay  ^  Cowe  let  us  confuk  the 
f acred  Oracles  of  Chrifi  ;  What  faith  our  Lord  ?  Let  us  know 
his  Mindy  and  we  jhall  refi  fatisfied.  The  moral  Duties 
are  indeed  tiie  feme  for  Subftance  under  both  Difpen- 
fations :  But  it  is  new  to  us^  becaufe  given  out  in  a 
New  Edition^  as  I  faid  before^  and  with  a  Neji;  Expofti^ 
on  in  order  to  a  New  Imfro'vement ^  and  all  this  by  a 
New  SantHon  and  Authority,  Therefore^  when  it  is  faid 
by  Chriftj  John  1:5.  ']4.»  A  new  Commandment  I  gi've  youj, 
that  you  love  one  another  ;  we  are  told^  2  John  5'.  that  this 
is  not  a  new  Commandment  ^  but  an  old' cm  from  the  Begin- 
nmg.  So  that  the  Law  is  both  Old  and  New  :  Old^  as 
to  the  Matter ;  and  ne^v^  as  to  the  Authority  and  SanBi* 
on.  We  are  not^  therefore^  now  to  obey  any  Precept, 
as  given  forth  by  Mofes ^  but  as  promulgated  by  Chrift^ 
who  is  the  only  Legiflator  of  Chriftians.  (9.)  Mofes 
v/as  Kijtg  or  Supreme  Magifirate  under  God^  and  over 
Ifrael  in  his  Time.  For^  tho  he  never  affumed  that  Ti- 
tle^ feeing  God^  in  his  Days^  and  afterwards^  till  Saul's 
Time^  did  wholly^  and  in  all  Refpe<^s  appropriate  it  to 
himfelf :  Yet  he  had  all  that  Executive  Power ^  over  and 
above  the  Legiflature^  that  ever  any  Supreme  Ruler  of . 

Ifrael  afterwards  could  juftly  pretend  to.-— In  which 

Refpe<a  he  vv^as  alfo  a  Type  of  him^,  who  was  born 
and  fent  into  the  Worlds  that  he  might  be  a  King^  i\\o 
not  in  a  political!,  but  fpiritiial  Senfe :  For  his  Kingdom 
is  not  of  tins  World^  as  he  himfelf  /ays^  in  that  good 
Confeilicn  which  he  witncffed  before  Pontius  Pilate, 
(10.)  Adofes  was  2.  Temporary  Mediator^  who_,  as  a  middle 
Perfon^  went  between  God  and  IJrael^  both  at  the 
Defirc  of  the  P^ople^,  and  with  God's  Allowance^  and 
by  his  Commiffion/  and  therefore  he  is  expreily  called 

a'Mediatcr^'  tral.  %.  1^-,  Lkh.  8.^. ' — -Inv/hich  eer- 

ruinly  our  Lord  is  typified  eminently  by  him  f  who  is^ 


Chap. 6.        The  Loganthropos.  ^^r 

in  a  true 'and  fpiritual  Senfe^  The  Mediator  between  God 
and  Mm.      For  he  is  that  Frofhet^  that  God  promifed  to 
raife  up^  as  a?iother  Mofes^  to  do  that  fully  and  for  ever^ 
which  he  did  for  a  time  imperfedly.     Comp.  D^ut.  i8. 
15-3  18.  with  Atls  :5.22.  fey.  57.     (ii.)  Mofes.'W2iS,  the    ^, 
great  Interceflbr  and  Advocate  for  Ifrael  in  his  time  : 
Which  appeared  eminently  in  two  Inftances.     The/r/ 
wasj  when  Ifrael  had  fo  provoked  God^  that  he  was 
feemingly  refolved  to  deftroy  them   wholly^   and  had     , 
adually  threatned  to  do  fo^  Numb.  14.  n^  12.     Mofes 
earneftly  intercedes  for  them.  ^er.  1 1;^  &c.  and  prevails, 
as  we  fee_,  ^ver.  20.  The  c^/^er  Inftance  is  that  of  his  plea- 
ding for  Ifrael y   with   his  Hands  lifted  up^  when  they 
were  fighting  with  AmalecL Now,  as  in  the  ge- 
neral, Mofes  was  a  Type  of    Chriil  the  Great  Advo- 
cate ;  fo  particularly  in  thefe  two  eminent  Inftances  of 
the  Prevalency  of  his  Interceflion.    For,  as  to  the  /r/, 
had  not  Chriil  llepr  in  and  interceded  for  loft  Man,   in 
the  Covenant  of  Redemptidii,  God  in  Juftice  had  de- 
ftroyed  the  whole  Human  Race.     But  the  Promife  of 
the  Seed  of   the  Womany  by  Virtue  of  which  Mankind 
was  continued,  being  at  length  fulfilled,   the  Wrath  of 
God  came  to  be  averted  from,   and  his  Favour  procured 
for  poor  lapfed  Creatures.    And  then,   as  to  th.Q  fee 07^d 
Inftance  j  is  it  not  by  Virtue  of  Chrift's  Interceflion  to 
God,  that  his  Saints  here  obtain  the  VicStory  over  their 
Enemies  j  who,  otherwife^  would  prove  too  hard  fojc 
us.     (12.)  Aiofes  led  the  People  unto  the  Borders  of  C^- 
naan^  and  gave  them  PofTeffion  of  Part  of  it ;  and  then 
left  Jofljua  behind,  as  his  Delegate,  to  bring  them  actu- 
ally into  the  Poffeffion  of  the  whole  Country.- — — 
Evenfo  our  blefed  Lord  conducts  his  People  to  the  Bor- 
ders of  the  Hea'venly  Canaan ^  which  he  dcfcribes,   and 
pointeth  out  to  them,  and  gives  them  Poffeffion  of  Part 
of  it,  as  a  Pledge  and  Earned:  of  the  Whole,  by  pro- 
curing a  rightful  Title  to  it,  and  giving  them  the  Ear- 
nefi  of  his  6'p/>/>,  in  the  Operations  and  Graces  thereof. 
Wliich  Spirit  (he    being  now  in  Heaven)  he  fends 
down,  to  affift  us  in  particular,  to  root  out  our  Cana- 

anltijli 


i;^^  Tif?e  Loganthrcpds.  Book  III. 

anitljh  Lufis^  as  well  as  the  Church  in  general"^  to  con- 
quer all  its  Enemies^  in  order  to  our  going  into  the 
good  Landj  to  poffefs  it  fully  and  for  ever. 

N0W3  in  all  thefe  Refpeds^   it  is   plain  that  Mofef^ 
the  Great  Legijlator  of   the  Ifraelites^  was  that  eminent 
Type  of  Chrijt  the  Greater  Ltgiflator  of  Chriftians.     So 
that  hence  we  may  underftand  the  meaning  of  that  re- 
markable Predidion^  which  I  have  already  mentioned^ 
but  ihall  again  take  notice  of,  becaufe  fuch  Account  is 
made  of  it^  by  the  Apoftle  Veter^  Ads  3.  22.  and  the 
Vvoto-'M.'^nyv  Stephen ^  Ads  7.  15  7.    The  Words  of  God^ 
as  fet  down  by  Mofes^  Deut.  18.  if^  16^  &c,  are  thefe : 
The  Lord  thy  God  will  raife  up  unto  thee  a  Fropbet  from  the 
midfl  of  thecy  of  thy  Brethren^  like   unto  me  ^    unto  him  ye 
fmll  hearken.     According  to  all  that  thou  deftredfi  of  the  Lord 
thy  God  in    Horeb^  in  the  Day  of  the  Ajfembljj  faying^   let 
me  not  hear  again  the  Voice  of  the  Lord  my  God,  neither  let 
^efee  this  great  Fire  that  1  die  not.     And  the  Lord  f aid  un^ 
to  mCy  They  ha've  well  fpoken  7phat  they  ha^ve  fpoken,     I  will 
raife  them  up  a  Prophet  from  among  their  Brethren^  like  unto 
thee^  and  I  will  put  my  Words  in  his  Adouth^  and  he  jhall 
fpeak    unto  them   all  that  I  jhall  command  him,  &c.      So 
tha:  i:  is  plain,  that  Mofes  was  only  allowed  of,  accor- 
ding to  the  Circumftances  of  that  time,  to  go  between 
God  and  the  People,  as  a  Temporal  and  Typical  Me- 
diator :  Seeing  God  himfelf  gives  us  this,   as  the  Rea- 
fon  of  his  complying  with  the  Peoples  Defire  ,•    not 
that  Mofes  was  the  Mediator  or  Prophet  he  had  in  his 
Eye  ultimately ;  but  that  fuch  a  one  fhould  afterwards  be 
raifed  up,   as  fliould  anfwer  all  the.  Demands  of  the 
Church  of  God,andconfequently  fhould  fettle  things  up- 
on a  better  Bottom  than  ever  they  had  been  uponbefore,- 
And  thus   Veter  therefore  interprets  this  Place,  A^s  7,. 
1%,  (  as  5fe/'j&€??  4oes  alfo,  A5ls^,  ;7J  Mofes  faid  truly ^ 
mtto  the  Fathers^ '  a  Frophet  jhall  the  Lord  God  raife  up  unto 
yoUy  of  yoWr  brethren y  like  unto  me ,  him  pall  ye  hear  tjt  all 
thi?igs  whatfocuer  he  {hall  fay  unto  you.      The  Words  «s  t/^?, 
like  u7ito  me,  I  have  explain'd  in  the  preceding  Compa- 
rifon.    Only  we  muft  remember^  that  it  is  a  Typical 


Chap.  #i        The  Loganthropos.  59^ 

Llkcnefsj  that  is  here  meant^  ^nz,.  a  Likenefs  of  Simi-^ 
litude,  but  not  of  Equality  :  For  the  Type  muft  ever 
fall  ftiort  of  the  Antitype^  as  the  Shadow  falls  fiiort  of 
the  Subftance. 

•:  "But  now  that  I  have  run  the  Parallel  between  Mofes 
and  Chrifi-y  I  muft  add  this  Caution^  that  Chrift  is  not 
only  more  eminently  a  Mediator  and  Legijlator,  in  thofe 
things  wherein  he  was  typified  by  Mojes ;  but  fuch  a 
Legijlator  and  Mediator^  as  to  have  glorious  Qualificati- 
ons^ wherein  Mofes  was  not  fo  much  as  Typical  of 
him. 

This  will  be  plain  from  the  following  Particulars  ^ 
wherein  Chrift's  Contra-Diftindion  to  Mofes  does^  if 
notonly^   yet  principally,  ftand.    (1.)  Mofc:^  tho  the 
Temporary    Sa^uiour  and  Legiflaior  of  Ifrael^  was  not  the 
Varent  and  Father  of  that   People.     He  found  them  a 
People  and  Church,  undpr  Promifes  made  to  them,  as 
the  Pofterity  of  Abraham  and  the  other  Patriarchs :  But 
he  was  not  their  Maker  or  Former,  nor  yet  their  Patri- 
arch or  Father.     And  therefore  they  were  never  called 
after  his  Name,  tho  they  had  various  Defignations  front 
others.  For  fometimes  they  are  called  Hebrews  from  old. 
Heher;  and  fometimes  the  Children  cf  Abraham,  ^Wliaac,. 
and  Jacob,  from  their  eminent  Progenitors ;  and  more 
commonly  Ifraely  from  the  Name  God  gave  unto  Jacohy 
when   he  wreftled   as  a  Prince  with  the  Angel  of  the 
Covenant,  and  prevaiFd  with  him,  as  to  the  Renovation 
of  tliQ  fpecial  Bkfflngy  which,  before  this,  was  precariotfs^ 
as  being  obtained  furreptitioufly,    by  Trick,  from  his 
Father.     And  fometimes  alfo  they  are  called  Jeftrm, 
as  in  Dent,  ;2.  15-.  &  Chap.  ;;.  f^  26.  &  Ifa.  44.  2.  a 
Word  that  fignifies  Right  or  Upright^  i.  e.  a  Righteous 
and  Holy  People.     Unto  which  Balaam  alludes,  Numk 
2;.  10.  when  he  prays  to  die  the  Death  of  Jeftirim^   or  the 
Righteous  ;    altering    a  little    the  Letters  of   yefurun 
into  Jefuritn  :    The  three   firft  Letters  of   both  which 
Words,  being  the  fame  with  thofe  in  the  word  Ifrael ;  as 
may  be   k^n  in  the  manner  of  writing  them,  which 
>s  thus  ^  '7^"'.uj>  or  C3^'7b;'^u?\  il'^g?^  and  cn^-^^^-  And  whe- 
ther 


5i5>4.  Tif?^  Logan thfopos.       Book  IIL 

ther  ill  thefe  Names  there  be  not  fomewhat  preligura« 
tive  of  the  Church  of  Chrift^  under  the  New  Tefta- 
ment,  I  leave  the  Reader  to  guefs  as  he  fees  fit ;  for  I 
fliallnot  take  upon  me  now  to  determine  in  the  Affirma- 
tive. Only,  I  may  venture,  I  hope,  to  fay,  that  this 
is  not  improbable.  For,  why  may  we  not  fuppofe, 
that  the  great  and  far-feeing  Mofes  doth,  in  this  new 
Name  he  gives  to  Ifraely  allude  unto  that  holy  and  pe- 
culiar People,  and  righteous  Generation,  whom  Chrift 
was  to  purchafe,  and  fave,  and  glorifie  ,•  as  well  as  we 
fee  he  did  in  the  Name  Jofima^  Jeho^jua  or  Jefus^  which  he 
gave  to  O^Ka  or  Hofi^ea  the  Son  of  Nun.  For  that  this  was 
figurative,  and  bore  a  Relation  to  Jefus^  the  true  Savi- 
our, we  fliall  fee  afterwards.  In  the  mean  time  we 
may  obferve,  that  as  Mofes  gave  his  SuccefTor  that 
Name  in  Faith,  and  by  the  Spirit  of  Prophefie :  So 
the />/  and  lafi  time  both,  that  Mofes  ufeth  this  Word, 
was,  when  he  was  under  an  extraordinary  Influence  of 
the  Spirit  of  Prophefie  ^  the  Shechinah  dilating  to  him 
thus,  what  he  was  to  leave  upon  Record,  when,  as  the 
bright  Sun  of  that  Ancient  Difpenfation,  he  was  about 
to  fet,  as  illuitrioufly,  as  he  had  fhone  before.  The 
firfi  time  that  he  ufes  this  Word,  is  when  he  is  finging  his 
own  Funeral  Songy  Deut.  ;2.  where  he  thus  exprobates 
the  W^ickednefs  of  Ifraely  ver.  if.  But  Jefurun  waxed  fat ^ 
and  kicked^  &c.  i.  e.  But  the  Righteous,  as  they  were 
by  Profeffion,  did  not  ad  righteoufly,  but  fadly  con- 
tradiiSted  their  Name  and  Profeffion,  by  their  Adions. 
And  the  next  tlme^  wherein  he  mentions  that  People, 
by  this  Title,  is  taken  notice  pf  in  the  next  Chaper'y 
which  is  his  Famvd  and  Funeral  Sermony  containing  his 
TropJoetical  Blejfmg  of  the  Tribes,  And  in  this  %%&  Chap- 
ter, he  twice  ufeth  this  Word  ^  firft  in  ^uer.  f.and'^e  ivas 
King  in  Jefurun,  This  is  ufually  underftood  of  Mofes^ 
who  certainly  was  King,  as  he  was  the  Supreme  Ma^ 
gillrate  under  God,  or  the  Logos ^  over  the  Nation  c£ 
IfraeL  But  fccing  the  Logos  alone  was  known  by  that 
Title,  which  he  never  allowed  to  any  Ruler  or  Dek- 
gate,  until  he  granted  it  ia  Wrath  to  5W,  in  tiioDays 

of 


Chap. 6 .         The  Loganthropos ,  595 

of  Samuel ;  I  reckon  A'fofes  his  Words  do  not  relate  to 

himfelf,  immediately  or  properly^  but  to  the  God  of 

IfraeL     And  if  we  look  back  to  'ver.  2.  we  will  find  that 

the  Words  run  moft  naturally  in  this  Senfe.    And  he 

( i.  e.  Mofes )  faidy  the  Lord  came  from  Mount  Sinai_,  &'Ci 

And  ( making  i;er.  3^  &  4.  to  come  within  a  Parenthe- 

fis)  he  was  King  in  Jefurun^  &c.     Which  excellently 

agrees  With  ^er.  26.  where  Mofes  again  ufes  the  Word  ^ 

There  is  none  like  unto  the  God  of  Jefurun^  &c.     And  I  am 

further  confirmed^  that  Mofes  is  thus  to  be  underftood^ 

to  defign  this  Word  Jefurun^  prophetically  and  typical- 

ly^  when  I  confider  the  words  of  Ifa,  44.  2^  &c.  Fear 

noty  O  Jacob y  my  Servant '^  and  thou  Jefurun  whom  I  have 

chofen  :    For  I  will  four  Water  upon  the  Thirfiyy  and  Floods 

ujon  the  dry  Ground  :  1 7i>ill  four  my  Spirit   upon   thy  Seed^ 

and  my  Blefing  upon  thy  Off-fpring^  &c.     One  jhall  fay  I 

am  the  Lord's^  and  ajtother^  &c.     The  fulfilling  of  which 

Words^  we  fee  under  the  New  Teftament^  John  7.  'i^jj 

58,  59.  Inthe  lafi  Dayy  that  great   Day  of  the  Feafy  Jefus 

pood  and  cried  ^  If  any  Man  thirft^   let  him    coyne  unto  mz 

and  drink.     He  that  believeth  on  me^  as  the  Scripture  hath 

faid  ^  out  of  his   Belly  jhall  flow    Rivers  of  living  Water, 

But  this  he  fpake  of  the  Spirit y  &c.     We  may  lee  alfo^ 

A^s  2, 18.     But  it   is  time  now  to  end  this  Digrefli- 

on. What  I  would  have  principally  obferved^,  is^  the 

Contradiftindion  between  Mofes  and  Chrify  as  to  both 
Name  and  Office^  as  to  the  Patriarchate .  For  Mofes  was 
not  the  Father  of  the  People  he  govern'd,  and  there- 
fore they  were  never  called  Mofltes,  Whereas  our  Lord 
Jefus  is  the  Father  of  his  People^  as  well  as  their  King 
and  Lord.  All  thi?igs  were  itimU  hj  him,  John  i.  :;. 
But  his  own  People  he  has  fpecially  formed  for  himfelf  as 
the  Expreffionis^  J/T-?.  4:5.  21.  Therefore  he  is  called 
the  everlafllng  Father,  Ifa.  9*  6.  And  is  brought  in  fay- 
ingj  Behold,  I  and  the  Children  which  the  Lord  has  given 
me,  &c.  Ifa,  8.  18.  Heb.2.  i;.  Hence  we  are  faid^  to 
be  built  up  a  fpiritual  Houfcy  on  Chrifi  the.  true  Foundation^ 
Eph.  2.  22.  and  to  belong  to  his  Houfe  and  Faynily,  as  it 
is  under  him^  as  the  ^ater  Familias  or  Mafier-  of  the  Fa- 

R I  milyj 


1596  The  Loganthropos.         Book  lit 

miiy,  as  well  as  the  Bi^ilder^   Heh,  ;.  6.    For^  fays  the 
Apoftle^  Heh.  :;.  :5:,4^   &C.     Mofes  did  not  build  the  Houfe^ 
hut  Cbrift  did.     And  Mofes  was  no  more  than  a  Sewant 
in  God's  Houfe ;  Whereas  Chrifi  is  Mafier  and  Proprietor 
of  it;,  as  being  Lord  o^uer  his  own  Houfe^  as  he  is  the  Son 
of  God  and  Ruler  of  his  People,     Upon  all  thefe  Ac- 
counts therefore,  good  Reafon  that  we  fhould  be  called 
by  the  Name  of  Chriil  our  Lord  and  Mailer.     So  that 
we  fee^  how  remarkably  Chrift  and  Adofes  are  contra- 
diftinguifhed.     Eu:  further^  (2.)   Mofes^  tho  he  inftitu- 
tedj  or  rather  renewed^  the  Order  of  Sacrificing ;  yet 
he  never  became  a  Sacrifice  for  the  People  himlelf. 
Whereas  Chrifi  ratified  and  confirmed  the  Covenant  by 
his  o\m\  Deaths  offering  up  himfelf  as  a  Propitiatory  Sa-^ 
crifice  for  our  Sins.    I  have  already  hinted^    that  Mofes 
did  not  fo  much^  in  any  proper  Senfe^  as  inftitute  Sa-- 
crifices  and  Oblations  among  the  Ifraelites ;  tho  he  ad- 
ded a  great  many  Rituals  to  the  Cuftom  of  Sacrificing^ 
and  pundually   defcribed  the  Order  and  Way  of  their 
Oblations  and  Purifications^  &c.     For  I  think  we  have 
all   Reafon   to  fuppofe^  that  the  Infiitution  of  Sacrifices 
was  by  God  himfelf,  or  the  Logos  rather^   immediately 
after  theFall^  and  the  firit  Promife  concerning  the  Seed  of 
the  Woman.    For  :Sizi  he  had  made  that  great  Promife^ 
Gen.  ;.  I  ^.  he  is  faid  to  have  made  Coats  of  Skins  fo  Adam 
mtd  his   JVife^    wherewith  he  cloathed  them,    'ver.  21. 
And  what  were  thefe  Skins  ?   No  doubt  the  Skins  of 
Beads  offered  up  in  Sacrifice,  tho  fo  much  be  not  ex- 
prefly  told  us.    For  what  more  proper  time  to  inftitute- 
this  Typical  Ordinance,  of  a  vicarious   or  fabftituted 
and  intervenient  Sacrifice,  than  that  wherein   the  Mef- 
fiah  was  promifed  ?  And  what  more  proper  Emblem  of 
the  Necetlity  of  God's  Rigbtedujhefy  which  is   thro'   Faith 
in  Chrifi y  Phil.  :;.  9.  and  of  our  putting  on  the  Lord  Jcfusy. 
Rom.  15.  14.  than  that  of  covering  our  firft  Parents^ 
not  with  Aprons  of  Fig-lecz'cs  of  their  own  making, 
which  could  neither  cover  their  Nakednefs,  nor  defend 
them  from  the  Injuries  of  the  Weather,  but  Vvith  Gar- 
mants  made  of  the  Skins  of  Sacrifices^  of  God's  own 

in- 


Chap.  6.         The  Loganthropos,  59-7 

inftituting  and  providing  ?  And  that  Sacritices  were 
then  appointed^  appears  from  the  Offerings  of  Cain 
and  Jbel^  Gen.  4.  ;^  4.  For  God  would  never  have 
accepted  Sel^  if  he  had  worfkipped  God,  in  a  way  he 
had  not  himfelf  appointed.  And  we  are  told^  that 
Cai7i  was  not  rejeded,  becaufe  of  what  he  offered  up, 
butbecaufe  of  the  Defed  of  Faith,  He^.  11.  14.  So 
that  it  is  plain  to  me,  that  Sacrifices  were  appointed 
immediately  upon  the  Back  of  the  firft  Promile,  as  an 
Ordinance  to  confirm  the  Truth  of  ChrilVs  Coming^ 
and  to  keep  this  in  Mens  Mind  and  Vievv,  And  this 
continued  down  to  the  Flood  :  As  we  fee  thro'  the 
whole  Hiftory  of  Geneps  ,•  more  particularly  in  the 
Pradife  of  Noah^  the  fecond  Father  of  the  World, 
Gen.  8.  20,  21.  ^nd  Noah  built  an  Altar  unto  the.  Lord^ 
and  took  of  every  clean  Beafi^  &c.  So  that  the  Inftitution 
of  Sacrifices  and  of  Altars ^  and  the  Specification  of  what 
Creatures  were  to  be  offered  up,  and  what  not  (  called 
therefore  dean  and  unclean  )  were  known  from  the  Days 
of  Adam,  For  Noah  gets  no  new  Commiffion  or  Or- 
der this  way,  but  is  brought  in,  as  proceeding  in  the 
way  wherein  he  had  been  educated  before  the  Flood. 
All  therefore  that  Mofies  did,  was  to  renew  this  Rite  of 
Sacrificing,  to  enjoyn  it  upon  the  Ifraehtes^  by  a  new 
Command  of  God,  and  to  defcribe  to  that  People  pun- 
dually  and  exadly,  what  Creatures  were  to  be  offered 
up,  by   what  Perfons,  at  what  times^  for  what  ends, 

and  how,  or  in  what  way. -—But,  as  I  have  faid, 

Mofes  was  never  facrificed  for  the  Sins  of  the  People,- 
as  Chrift  was ;  who  was  offered  t^p  to  bear  the  Sins  of  ma- 
ny y  Heb.  9.  ult.  Therefore  we  are  thus  taught  to 
judge,   that  if  one  Chrifi  died  for   ally  it   was   the  fam-i  in 

effeBy  as  if  all  had  diedy  2  Cor.  J".  14,  15". (;-)  Mofc;, 

never  became  Security  for  the  Peoples  Performance  and 
Perfeverance,  as  Chriil  bis  done.  Mofes  was  indeed 
faithful  as  a  Servant,  and  did  what  he  could  to  keep  thei 
People  right  by  Argument,  Advice  and  Example. 
But  he  had  no  Power  to  convert  or  regenerate  the  Souls 
of  his  Followers^  or  to  keep  them  in  the  right  way. 

R  r  2  Whereas 


59S  The  Logan thropos.        Book  IH. 

Whereas  our  Lcrd  Jefus  is  ahk  tofa^ve  to  the  utter mcfi  all 
them  that  come  to  God  thro  hlm^  feeing  he  euer  U-ueth  to 
r/iake  hiterceffion  for  them^  Heb.  7.  zj*.  For  h^hath  Fowsr  to 
gi've  e'verlaJI'ing  Life  to  as  many  as  God  giveth  him^  John 
17.  2.  And  therefore^  in  his  valedidory  Difcourfe  to 
his  Apoftles  and  Followers^  he  affures  us^  that  he  will 
be  with  us  even  to  the  end  of  the  World ^  Matth.  28.  ult. 
And  this  leads  me  to  a  fourth  and  the  laft  Thing, 
wherein  Mofes  and  Chrift  are  contra-diftinguifiied. 
Therefore,  (4*)  ^'^''f^  neither  was,  nor  could  be.  Me- 
diator or  Legiflator  to  the  People,  after  his  Death  ^  as 
Chrift  is  to  his  Church.  Indeed  the  Writings  of  Mofes 
did  remain  ufeful  to  the  Church  afterwards.  But  he 
himfelf  could  do  no  more  for  them.  Whereas  our  Lord 
'Jeftis  continues  ftill  the  Mediator^  Legiftator^  and  Head 
of  his  People,  and  that  more  glorioufly  and  eiFedually 
than  in  the  State  of  his  Flumiliation,  Rom.  8.  54.  It  is 
Chrift  that  diedy  jea  rather  that  is  rifen  again ^  &C.  Mcv/ 
our  Lord  Jei^as  ads  as  Mediator  in  Heaven,  (i.)  By 
fending  down  the  Holy  Sprit ^  both  as  to  his  extraordi- 
nary and  ordinary  Gifts  and  Operations,  according  to 
his  Promife,  John  16.  7,  8,  &c.  An  Account  of  the 
extraordinary  Gifts  of  the  Spirit  we  have,  Atls  2.  2,  ;, 
&c.  And  of  the  ordinary  Gifts  and  Graces,  Rom.  8. 
i;,  &c.'  Gal.  5".  22.  2  Pet.  I.  ^,  6,  7.  (2.)  By  his  Pro- 
vidence towards  and  over  all  Men,  but  efpecially  over 
his  Church  and  People.  For  the  Father  hath  cc?nmitted 
dl  Judgmeiit  ana  Gover77ment  to  him^  John  5".  22.  and 
hath,  given  him  -Vow  er  over  all  Flejhy  that  he  may  give 
eternal  Life  to  as  ?;7any  as  the  Father  gives  unto  hi?ny  John. 
17.  2.  (3.,^  By  his  Mercefjlon  for  us  in  Heaven.  For 
whichfceT^o;??.  .8.  57.  Htl;.  j.z^,  I  proceed  now  to. 
the  Third  Office  of  Chrift,'  or  the  Third  Confide- 
ration  of  hisOijice.    TJisrefore, 

III.  Clx^lfl  may  be  conlidered,  as  the  Gra?2d  Executor 
cf  his  Father's  Will,  or  as  his  Chief  Minifter  of  State ,  and 
his  Office   therefore    as  Executive   as  well  as  Legiflative, 

In  all  Human  Conilitutions,  that  are  not  Tyrannical, 
care  is  taken  not  to  lodge  the  Legift-ative  and  Executive 

Power 


Chap.  6.  The  Loganthropos.  59^ 

Tower  in  die  fiime  Hands^  but  io  to  fettle  the  Govern- 
ment^ that  the  one  may  be  a  check  upon  the  other^  for 
fear  of  mifchievous  Confequences.  But  there  is  no 
need  of  any  fuch  Precaution  here. 

It  pleafed  the  Father  therefore  to  conftitute  and  ap- 
point Chrifl  not  only  Legiflator  to  his  Church_,  but  to 
anoint  him  aifo  to  be  King  upon  his  Holy  Hill  S'lon^  pfaL 
2.  6.  to  put  his  Laws  in  execution.  He  was  given 
therefore  to  be  a  Leader  and  Commander  to  the  People^ 
l^^-SS'4-'  in  order  to  tqAotq  Lwerty  to  the  Capti-ves^ 
&C.  Ifa.6i.iy  &c.  For  all  Power  is  gi^ven  unto  him 
both  in  Heaven  and  Earthy  Matth, 2S,  18.  But  I  fliall  not 
need  to  infift  upon  this ;  feeing  Chrifi  himfelf  witnejjeth 
thishtfoTQ  Pontius  Pilate  :  Which  madehim^  by  an  over- 
ruling Providence  3  put  this  Infcription  over  him^ 
when  upon  the  Crofs^  in  all  the  three  learned  and 
famous  Languages.  And  hence  the  conftant  Defigna- 
tionj  which  the  Gofpef  gets  in  the  Evangelical  Hiilory^  "^ 
is  that  of  the  Kingdom  of  God^  or  Kingdom  of  Heaven  ; 
d  rhrafe  that  doth  never  denote  the  State  or  Place  of 
Glory^  fo  for  as  I  can  ftnd^  which  is  ever  called  (imply 
Heaven^  or  the  Third  Heavens^  O'r  Paradife^  ^c, 

I  might  here  take  occafion  to  infift  on  many  things, 
of  great  Moment  and   Ufefulnefs.     But  I  muft  leave 
them^  till  I  have  more  time  to  expatiate   upon  them. 
Only  I  fhall  hint  thefe  few  things  to  the  Reader3  viz.. 
that^  under  this  Head,  our  Thoughts  may   profitably 
dwell  upon  Chrift's  Words,  John  5' .  4  ^  ^^^  come  in  my  Fa-    ^ 
thers  Na?ne^  &c.  which  does  fuppofe  the  Je  wifn  Theocri-       ■ 
ty,  as  it  plainly  denotes  Chrift  to  be  the  King  of  Chrifti- 
ans^  efpecially  if  we  confider,  ver.iz^i:;.  and  indeed  the 
whole  Context  fbews  this.     That  Chrift's  riding  into 
Jcrufalem  upon  an  Afs,  and  allowing  of  the  Hofannalos 
of  the  People,  refers  to  the  fame  Head  ,•  as  alfo  his  at^ 
tributing  the  future  Deftrudion  oijerufal'sm  to  himfelf^ 
Matth.  24.  for,  as  I  obferved  in  (d)  another  Work,  this 
Judgment  upon  the  Jews  was  from  Chrift,  whopunifh^ 

{A')  I?ifcQurfe  concernirg  God^s  Dwelling  votth  Merfj  p.  43, 

R  r  ?  cd 


6oo  ^he  Loganthropos.        Book  IIL 

ed  them^  by  the  hands  of  Titus  and  the  Romans^  for 
Rebellion  and  High  Treafon.  Befides^  was  it  not  un- 
der the  Title  of  King  of  the  Jews  that  Chrift  was  re- 
vealed to  the  ivife  Men  ?  And  when  Herod  confulted  the 
Sanbtdrimy  did  they  not  determine  that  the  Mejjiah  was 
to  be  King  ?  And  were  they  not  in  the  right  as  to  this  | 
tho  they  had  the  wrong  Notion  of  hisMonarchy^  as  if 
it  was  to  be  a  temporal  and  not  fpiritual  one.  Which 
occafioned  Herod's  Jealoufy  and  Fear^  and  his  barba- 
rous Murder  of  the  young  Children  on  this  fcore. 
And  no  wonder  he  fhould  be  afraid^  confidering  how 
ftronglyand  univerfally  this  Opinion  was  rooted  into 
the  JewSj  and  fpread  among  all  the  neighbouring  Coun- 
tries^ as  is  plain  from  the  Hints  given  this  way  in  the 
Writings  of  Jofephus^  and  by  Tacitus  and  Suetonius ^  as  I 
have  already  obferved. 

But  cnt  thing  I  chufe  to  do  here^  that  I  may  illu- 
Urate  this  Part  of  Chrift's  Office  as  I  have  done  the 
other  two  ;  and  that  is,  to  run  a  Parallel  between  pur 
Saviour  and  Jo^hua^  as  to  the  Exect^.ti'ue  Tower ^  as  I 
have  done  between  him  and  Shem  as  to  the  Vatri- 
^.r chatty  and  between  him  and  Mofes  as  to  Legijlati- 
en,  For^  tho  Jojhua  had  not  the  Title  of  King^  and^ 
in  this  refpect^  may  not  feem  to  be  fo  eminent  a  Type 
of  Chrift  as  Da^id  and  Solomon  :  Yet^  as  he  was  ma- 
terially the  fame  to  IJrael  in  his  days^  that  they  were 
in  theirs  ,  and  as  they  had  that  Title  but  by  Sufferance y 
the  Logos  being  properly  King  of  Ifrael^  and  they  but 
his  Deputies  and  Vice-gerents ;  fo^  in  all  other  refpeds^ 
Jojlma'  was  the  nioil  eminent  Type  of  Chrift's  Regal 
Povi^^er  that  we  read  of. 

He  was  fo  moft  eminently  in  his  Name.  For  we 
cannot  but  know^  that  our  Saviours  moft  proper  Name 
is  that  o^JefusyvAiich  lignifies  a  Saviour  ;  feeing  for  this 
end  it  was  appropriated  to  him^  by  the  exprefs  Com- 
m:md  of  God  from  Heaven^  Matth,  i.  21.  The 
Name  of  Ckrifi  being  only  Jpfellati^'c,  as  being  the 
Greek  Word  that  anfwers  to  the  Hebrev/  Word  Meffiah^ 
\\AiiCiii\^m^.^s  a?m7jtedy  i,e,  one  comniiffioned  to  a  fo~ 

lemii 


Chap.  6.        T/;e  Loganthropos.  ,601 

iemn  Office,  by  being  anointed  for  that  purpofe^  as  I 
have  explain'd  this  Name  above.    Now  we  know  that 
anointing  of  old  was  ufed,  when  a  Perfon  was  fet  a- 
part  folemnly  either  to  the  Kingly,  Prieftly  or  Prophe-- 
tical  Office,  under   the  Circumitances   formerly  men- 
tioned :  So  tliat  there  were  as  many  Types  of  this  Name 
of  Chrift^,  as  there  were  Perfons  thus  fet  apart.    But 
the  Name  Jej'us  fignifies  over  and  above  his  being  com- 
mifEoned,  that  he  was  now  adually  to  enter  upon  that 
Office  and  Work  to  which  he  had  been  appointed.  And 
this  therefore  is  the  only  New  Teftament-Name,  that 
Chrift  took  upon  him,  additional  to  that  he  had  for- 
merly beenjinown  by,  which  he  had  in  common,  with 
many  Perfons  befides,  tho  he  only  was  denoted  thus  by 
way  of  Eminency.    Now  our  Saviour  Teems  plainly 
to  be  made  the  Antitype  of  the  ancient  Jefus  or  JoJIjua^ 
the  Great  Captain-General  of  Ifiael^  and  Succeftbr  of 
Mofcs.     Concerning  whom  let  us  take  notice,  that  his 
-firft  Name  was  Ojhea^   Numk  i:;,  S^  16.  Which  Mo fes 
changed  into  Jehojlma^  which  by  Abbreviation  is  Jojlnm^ 
and  in   the   Syriack  Dialed:  is  Jefus,    Ofliea  fignifies  a 
Saviour ;  which  the  wife  Mofes  confidering,  and  fore- 
feeing  how  eminent  a  Type  he  would  be  of  the  Great 
Saviour,  and  how  providentially  this  Name  therefore 
had  beeo  given  him,  refolves  to  make  this  more  con- 
fpicuous  by  adding  to  his  Name  Jod^  the   firft  Let- 
ter of  r\T\'^  Jehoz/a^  and  calls  him  Jojljua^    as  if   he 
fhould  fay,  C72e  that  jhall  eminently  prefigure  the  Dl'vineSa- 
^ionr.     And,  as  Ojhea  fignifies  a  Saviour ^  and  Jehajhtca  fig- 
nifies he  jhall  fave :  So  we  have  in  thefe  put  together 
the  whole  almoft  of  the  Angefs  Words,  Matth.  i.  21- 
The  time  of  Mofies  his  giving  him  this  new  Name,  or 
his  Name  with  this  Alteration,  is  remarkable,  'vix,.  when 
lie  was  to  go  in  with  the  other  Spies  to  make  a  Difco- 
\  cry  of  the  Land,  which  he  was  afterwards  to  conquer 
and  fubdiie.     But  it  fcems  alfo  to  look  backwards,  as 
well  as  forwards,  "jir,,    to  the  remarkable  Vidory  he 
obtain'd  over  the  Aindekites^  Exod.  17.9.  where  it  would 
feem  God  had  pitch'd  upon  him  to  compleat  that  Work, 

R  r  4  feeing 


6o2  T/?^  Loganthropos.        Book  III. 

feeing  Mofes  is  commanded  to  repeat    what  he  had 
written  from  the  Mouth  of  God  concerning  Amaleck^ 
m  the  'Ears  o/Joftiua^  v^r,  i6,     Now^  as  all  living  Lan- 
guages are  fubjecSi:  to  change  ;  fo  we  find  this  Name  al- 
ter'd   in  fpeaking  from  Jehojhua  to   Jofhuay    and  after- 
wards from  Jojhua  to  Jejhua^  as    we  fee  Nehem,  8.  17. 
and  laftly  from  Je^ua  to  Jefm,  as  we  fee,  Mis  7.  45-, 
and  Heb.  4.  8.     And   here  therefore,  by  the  bye,  fee- 
ing Jojhua  is  the  fame  Name  with  Jefm  (even  as  Ja^ 
cob  and  James^  Jonas  and  John^  Rupert  and  Robert^  and 
innumerable  more  are,)  and  {tQin^Jefus^  is  now  ap- 
propriated to  our  Lord  Redeemer  ;  may  it  not  be  juft- 
ly  a  Scruple,  to  fay  no  more,  whether  we  can  lawful- 
ly call  a  Child  by  the  Name  of  Jojlma^  or  whether 
thofe  that  were  lb  called  from  Inadvertency,  ought 
to    continue  this   as   their  proper  Name  ?    And,   if 
the  Proteftant  Churches  have  condemned  the   Name 
Jefuit^  becaufe  the  Name  JefiiSy  is  now  appropriated  to 
Chriftas  .Emma?iuely  ^sv/ctcQ^Matth,  i.  21,22,2:5.  and 
therefore  incommunicable ;  whereas  that  of  Chriftian 
is  allowed  of  by  them,  both   as  being  fcriptural,  and 
becaufe  of  theReafon  of  the  thing,  Cbrifr  or  the  Anoint-. 
ed  being  a  relative  Word,    denoting  him  the  Head  of 
hiaPeople,  by  whom  they  are  called  and  made  Parta- 
kers of  the  Divine  Anointing  mediately  throiv^hhim: 
I  (ay,  feeing  the  R.eformed  Churches  have  difowned 
^he  Name  Jefuit^  not  only  out  of  hatred  to  that  bloody 
Party,  that  love  to  be  thtis  diitinguifli'd,  but  as  judging 
the  very  Name  unlawful  to  be  allumed  ;  may  it  not  be 
fuppofed  to  be  more  prefumptuous  and  affuming  to  call 
a  Child  Jefusy  feeing  it  is  higher  to  fay,  I  am  Jefus^  than 
I  am  a  Jefult^  i.  e,  one  that  profeifes  to  be  a  Follower  of 
Jefus  ?  And,  if  it  would  found  odd  and  harfh  to  aifume 
the  Name  Jefm^  I  leave  it  to  ferious  Thought,  whe- 
ther it  be  not  the  fame  to  intelligent  Perfons   to  be 
known   by  the  Name  of  Jopnay  tho  the  Pronouncia-^ 
tion  by  Cuftom  has  become  lefs  ilartling  and  oftenfive  ? 
If  in  this  I  offend  any  Perfon,  I  fhall  only  fay,  that  I 
lye  as  open,  I  think,  as  any  Man,  to  receive  better  In- 
formation. 


Chap*  6.         The  Logaiithropos.  60^ 

formation.  And^  in  the  mean  time^  I  hope  I  may  be 
eafily  pardoned^  feeing  1  quarrel  not  with  any  Perfon^ 
but  am  only  concerned  for  Truth  and  the  Honour  of 
JejHs  my  Saviour.  Whofe  Name^  if  I  had  been  known 
by  hitherto^  as  being  given  me  when  I  was  incapable 
to  chufe  one  for  my  felfj  I  fliould  certainly  change  now^ 
left  I  fhould  feem  to  take  that  to  my  felf^  which  I  rec- 
kon appropriated  by  God  to  his  Son.  But  now  that  I  talk 
of  changing  fuch  a  Name^  I  forefee  fonie  mav  be  apt 
to  fay  j  what  I  Change  our  Chriften'd  Name  I  The 
Name  that  we  got  by  Baptifm  !  I  fliould  not  take  notice 
of  fuch  a  trifling  Scruple  as  this^  had  I  not^  to  my 
aftonifliment^  heard  this  infifted  upon  oftner  than  once 
in  Converfation  ;  as  if  to  be  hapuz^ed  was  onlj  to  ha^e 
a  Name  gi'ven  to  a  Child  by  a  Mmi[ter  ^  when  yet  every 
Body  knows  that  the  Minifter  does  not  give  any  fuch 
Name  to  the  Child^  but  asks  what  Name  the  Pa- 
rents have  refolved  upon  to  give  their  Child.  Which 
when  he  has  been  told^  he  does  not  fay^  I  kiptiz,e 
thee  John  or  Thomas^  but^  John  OX  Thomas  ^  i.e.  thou  whom 
thy  Friends  call  fo  or  fo^  I  haptiz,e  thee  into  the  Name  of 
the  Father^  &c.  i.  e,  I  initiate  thee  into  the  Chriftian 
Churchy  to  be  a  Chriftian^  as  far  as  thy  Infant-State 
allows  thee  to  be.  The  Name  therefore  being  given  by 
Men^  ''nd  the  Minifter  being  only  the  Parents  Mouth 
to  publifti  this^  there  is  no  juft  ground  for  the  leaft 
Scruple^  whether  we  may  be  allowed  to  alter  it,  or  nor, 
when  we  are  come  to  years,  without  any  preju- 
dice to  the  Defign  of  Baptifm..  Did  not  the  Apofties 
change  the  Name  of  Jofis  into  that  of  Barnabas  ?  Ads 
4.  ;6.  And  did  not  the  Apoftle  of  the  Gentiles  change 
his  Jewiili  Name  Sauly  for  the  Gentile  Name  Vaul  ?  AHs 
1:5.9.  ^ho  he  had  been  calFd  to  the  Apoftleftiip  by 
God  himfelf  under  the  former  Name,  ^uer,  2.  as  well  as 
cali'd  to  Chriftianity  it  felf  under  the  fame.  Chap,  9.4, 
&c.  But  whatever  was  the  Reafon  of  thefe  Changes,  I 
am  apt  to  think,  that  we  have  a  Precedent,  as  to  Mens 
changing  the  Name  Jefus  or  Jojlma  into  fome  other. 
For  Fad  fpeaking  of  his  Fellow-Labourers,  mentions 

one 


6oi\.  The  Loganthropos.        Book  HL 

one  indeed  by  his  Jewifh.  Name  Jefus^  but  adds  immedi- 
ately^ 72^ ho  is  calledjufius^  CoL  4,  11.  infinuating,  as  I 
think^  that  neither  the  good  Man  himfelf^  nor  any 
other  Chriftian^  was  willing  that  the  Name  Jefus  fhould 
be  given  to  him^  or  any  mere  Man^  for  the  future  5 
for  that  he,  that  was  formerly  called  Jefus ^  had  now 
changed  his  Name  into  that  of  Juftm,  And  thus  I 
have  heard  of  one,  who  durft  never  write  himfelf  Em^ 
wanuel  but  Manuel^  as  knowing  to  whom  that  Name 
was  appropriated.  And  I  leave  Men  to  judge,  by 
comparing  the  21/  Verfe  of  the  ift  Chapter  of  Mat- 
the7v^  with  the  2.id  and  2;^,  whether  Emmanuel  and 
Jefus  be  not  equivalent.  And  if  fo,  then  let  it  be  con- 
fidered,  whether  it  be  proper  now,  for  a  merQ  Man,  to 
be  known  by  that  Name,  that  denotes  him  that  bears 
it  to  be  God  a?  well  as  Man.  But  to  return  from  this 
Digreflion. 

Let  us  confider  Jojhua  as  a  Type  of  Chrift,  not  on- 
ly in  his  Name,  but  in  his  Office  and  Work,  which  that 
Name  denotes.  A  Specimen  of  which  take  in  tlie 
following  Particulars,  (i.)  The  fir/  Jefm  or  Jojlma 
was,  by  God's  Appojntnient,  let  at  the  Head  of 
-Ihe  People  Ifrael^  when  in  a  Wildernefs  State,  in 
order  to  command  their  Armies,    and   to  introduce 

them  into  the  Land  of  Canaan. — ' The  Lafi  and 

Great  Jefus  was  fet  apart,  and  appointed  to  gather 
to  himfelf  the  difperfed  tiiie  Ifraelites  from  among 
:ill  Nations,  in  order  to  lead,  command  and  fave 
rhem,  and  bring  them  into  the  heavenly  Canaan. 
The  Scepter  was  not  to  de-part  from  Judah  until  this 
Shiloh  jhould  come^  to  7phom  the  gathering  of  the  Nati-^ 
ens  was  to  he^  Q<:vl,  49.  10.  So  we  are  told,  ABs 
15".  14,  &C.  Simeofi  hath  declared y  how  God  at  frfi  did 
-vifit  the  Gentiles  y  to  take  out  of  them  a  People  for  his  Name: 
and  to  this  agree  the  Words  cf  the  'FropbetSy  as  it  is  wrltten^^ 
sfter  this  I  will  return  and  build  up  the  Tabernacle  0/ David, 
7i^hich  is    broken   doimi^  &c.      (2.)  The  frft  Jefus  ruled 

Ifael  by  Officers  of  God's  Inftitution. And  fo 

does  our  JefiSy  1{a.  '\%,  z;l.  For  ths  Lord  is  our  Judge ^  the 

Lord 


Chap.  6.         The  Loganthropos.  605 

Lord  is  our  Law-giver^  the  Lord  is  our  King^  he  JiJill  faue 
us.  Eph.  4.  1 1^  12.  and  he  gave  fome  jipoftles^  fome  Trc-^ 
fhets^  &C.  Mat.  18.  17^  18.  And  if  he fljall  negkH  to  hear 
them,  tell  it  to  the  Church,  &c.  (;.)  The>/  Jefus  was 
made  ufe  of  to  deitroy  the  Canaanites  and  other  Ene- 
mies of  IfraeL The  true  Jefus  or  Saviour  is  he  that 

reftrains^  over-rules^  and  at  laft  fully  conquers  and  de- 
ftroys  all  his  and  his  Peoples  Enemies^  Ffal.  2.  9,  He 
breaks  them  into  pieces,  as  a  Totjherd  is  broken  by  a  Rod  of 
Iron.  And  at  lengthy  2  Thelj:  i.  8^  9.  He  will  be  revealed 
from  Heaven,  taking  Vengeance  on  them  that  know  not  God 
and  that  obey  not  the  Gofpel  *  i.  e.  Heathens,  who  own  not 
God^  according  as  Reafon  and  Confcience^  and  the 
Works  and  Law  of  Nature  didate^  theyfhould,-  and 
Vr  of  effing  Chriftians  and  others,  who  are  acquainted  with 
the  Gofpel- Revelation  J  but  live  not  according  to  it. 
(4.)  Thz  fir f  Jefus  did  corred:  and  punifli  fuch  of  the 
People^  as  tranfgrelTed  God's  Commands  and  Rules,  as 

he  did  Jchan,  Jojh.  j.  iS,  i^,  &c,-' So  does  our 

Pleffed  Jefus  corred  his  People  for  their  Sins :  Rev.  5. 
19.  As  many  as  I  love  I  rebuke  and  chafien  :  Be  z,ealous 
therefore  a?ul  repent,  (y.)  Jojhua  of  old  was  zealoufly 
concerned  for  God's  Honour,  and  therefore  gave  the 
People  the  beft  advice  he  poflibly  could,  as  may  be 
feen  particularly  in  his  laft  pathetical  Advice  and  Ex- 
hortation, Chap,  24, And  what  pains  our  Jefm  has 

taken  this  way  to  have  us  perfe6l:ly  acquainted  with  his 
Father's  Will,  may  be  feen  in  the  Hiftory  we  have  of 
his  Life  and  Difcourfes,  particularly  his  laft  FarewelU 
Sermon,  which  makes  up  the  laft  part  of  the  i  ;rZ>  Chap-- 
ter  of  John,  from  ver,  ;i.  and  the  whole  of  the  14,  if^ 
and  16th  Chapters,  which  he  concludes  with  that  ad- 
mirable Prayer,  Chap.  17.  (6.)  >J/?//^  did  not  only^»- 
ter  the  People  into  the  Land  of  Ca?taan,  but  fettled  them 
there  fully,  and  diftributed  the  fame  to  them  by  Lot,  as 

God  gave  Direction ^ So  our  Bleifed  Jefus,   did 

not  only  lay  a  Foundation  for  our  being  poffefs'd  of 
Heaven,  by  his  Death  and  Satisfadion  ^  but  is  gone 
to  Heaven,    in  order  to  brmg  us  thith^  alfo,    and 

give 


6o6  The  Logan thropos.         Book  III. 

give  us  full  PolTeflion  of  it.     See  Heb.  1 1.  6.    and  Rev. 

22.  12. 

Butj  as  Jojlma  was  only  Typical  of  Chrifi  in  thefe 
Things :  So  there  are  feveral  things  that  relate  to 
Chrift's  Regal  and  Executive  Office^  wherein  neither 
he^  nor  any  Man  elfe,  could  fo  much  as  prefigure  him. 
Asj  (i.)  Our  Lord  doth  efFe6lually  work  upon  the  Souls 
of  his  own  People^  by  beftowing  faving  Grace  upon 
them ;  in  which  Refped  he  is  faid  to  be  a  Prince  exalted 
to  gi've  Refentance  and  Remiffioit  of  SinSy  Ad:s  9.  ;i.  by 
which  he  makes  his  Feople  a  willing  Feople  in  the  Day  of 
his  Power y  Pfal.  no.  ;.  And  by  him  we  are  juftified from 
all  things y  from  which  7ve  could  not  he  jufiified  by  the  Law 
cf  Mofesj  A^s  i;.  39.  (2.)  Our  Lord  does  not  only 
give  Grace^  but  preferve  it^  maugre  all  Temptations, 
that  it  be  not  extinguifhed :  And  thus  he  keep  us  by  his 
mighty  Power  thro'  Faith  unto  Salvation^  i  Pet.  1.5'.  For, 
as  the  Expreffion  is,  Ifa,  6;.  9.  In  all  their  JffliBion  he 
is  affliBedy  aitd  the  Angjl  of  his  Prefence  faveth  them^  &C. 
f ;.)  Our  Jefus  over-rules  all  things  in  the  World,  fo  as 
he  makes  them  to  work  together  for  his  own  Glory, 
and  his  Peoples  Good,  as  he  pleafeth,  fee  Rom.  8.  28.  Sz 
14.  II.  And,  (4.)  As  a  proof  of  all  this,  he  did  rife 
again  from  the  Dead,  and  continued  to  appear  for  for- 
ty Days  afterwards  to  his  Difciples ,  and  then  afcended 
vifibly  to  Heaven ;  from  whence  he  has  Tent  down  his 
Spirit;,  by  which,  and  the  Joynt- Operation  of  his  Pro- 
vidence and  the  Miniilry  of  his  Angels,  he  does  what- 

foever  he    fees   good. Now  in    all   thefe 

things^  it  is  plain,  no  mere  Ma!i  could  prefigure 
him  ;  feeing  thefe  things  are  peculiar  to  him,  who  is 
the  Logos. 

"  But,  beildes  Joflma  the  Son  of  Nun^  there  is  another 
JcflnfHy  whoisnolefs  a  Type  of  Chrifl  than  he,  I'it-. 
Jojhua  the  Son  of  Jofedeck,  who  was  High  Prieft, 
when  the  Jeo^^s  returned  from  the  Captivity^  and  the 
main  Man,  together  with  Zerubhabety  in  promoting 
the  rebuilding  Jernfalem  and  the  Temple^  as  we  fee 
N<rg.  I.,  1,  12,  14,  Sz  2'  21,  4.     For  this  Jojlma  or  J^frf^ 

is 


Chap.  6.        The  Loganthropos.  607 

is  reprefented  as  an  eminent  Type  of  Chrift,  i.  In  his 
Zeal  to  rebuild  the  Houfe  of  God^  and  in  his  being  com- 
miflioned  fo  to  do^  Mag.  2.  2,  4.     2.  In  his  being  op- 
pofed  by  Satan  in  that  Work,  Zech,  :;.  i_,  2,     ;.  In  his 
being   cloathed  with  filthy  Ga-tments^    and    afterward 
(thefe  being  taken  away)  with  glorious  Apparel^   and 
a  fine  Mitre  j  which  has  a  manifeil  Refped  to  Chrill's 
Humiliation,  in  his  bearing  our  Sins,  and  his  Exaltati- 
on afterwards,  Zech.  ^,  4.     4.  In  having  a  Promife, 
that  he  fliould  rule  God's  Houfe,  if  he   did  faithfully 
perform  his  Charge,  ^er,  7.     5-.  In  having  an  exprels 
Promife  of  the  Mefliah  made  to  him,  under  the  Name 
of  God's  Servant  the  Branch  •  who  is  defcribed  under  the 
Emblem  of  the  True  Foundation^  and  the  living  and  intel- 
ligent Stone^  which  Jljould   take    aivay   the  Iniciuity  of  the 
Land  in  one  Day^  and  bring  in  Peace^  Trofperity  and  Hap- 
pnefs^   ver.  8,  9,  10.     6.  In  having  Crowns^  both  of 
Silver  and  Gold  fet  upon  his  Head,  that  he  might  be 
typically  both  King  and  Prieft,  Zech.  6.  10,  11.  with  a 
new  Promife,  that  Chrifi-^  who  is   called  the  Branchy 
fhould  grow  up  in  his  Place  and  Stead,  as  the  true  and 
everlaiting  Prieft  and  King  of  the  Church,  by  whom 
God  would  build  up,  and  rule,  and  lave  his  Church 
and  People,  ver.  12,  15.  14^,  tj- 

And  now,  that  I  have  mentioned  Chrift's  being 
Prieft  as  well  as  King,  I  fhall  take  Occafion  to  look 
back  upon  the  Fatriarchate,  which  I  have  fixed  as  the 
Genus  of  the  Three  ufually  affigned  Parts  of  Chrift's 
Office,  viz..  the  Priefiljy  Prophetical  and  Regal :  As  for 
the  Regaly  tho  it  be  included  in  it  de  Jure,  yet  it  was 
proper  to  confider  it  diftindly,  under  the  Notion  of 
the  executive  Power  :  Becaufe,  as  fudh,  it  bears  a  Re- 
ference, not  only  to  the  Patriarchate  but  Legi  flat  ion  ^ 
And  tho  Legiflation  it  felf  may  be  fuppofed  to  coincide 
with  Prophefie,  in  the  Notion  of  its  being  the  fame 
with  Teaching  :  Yet,  feeing  Teaching  is  too  general  to 
fpecifte  Legiflation,  and  feeing  Prophefie,  in  the  proper 
Senfe  of  the  Word,  is  not  only  too  ftrict  and  limited  to 
denote  it^  but  altogether  foreign  from  the  Idea  that 

IC" 


6o8  the  Loganthropos.         Book  III. 

Legiflation  doth  afford  us ;  I  thought  it  neceflary  to 
confider  Legiflation  apart. 

Now  as  to  the  Three  Farts  of  the  Vatrlarchate^  viz, 
the  Kingly  J  Vrkfily  and  Trophetkal  Office  s^  as  they  are 
tifually  called^  So  much  has  been  faid  by  Divines  al- 
ready:,  that  I  cannot  be  fuppofed  to  add  any  thing  new^ 
unlefs  it  be  as  to  the  manner  of  confidering  things.  I 
Ihall  chufe  therefore^  to  make  this  Obferyation  only  ; 
that  they  anfwer  to  the  Threefold  Bar^  which  is  inter- 
pofed  lince  the  Fall  between  God  and  us^  viz.  Ignorance^ 
Guilt  and  Imfoteitcc,  For  Chrift's  Prophetical  Office  is  de- 
fign'd  to  reftore  Knowledge  to  us :  His  Priefily  Office  to 
attonefor  us^  in  order  to  our  being  pardoned  and  ac- 
counted Righteous :  And  his  Kinglj  Office  to  make  us 
Holy,  and  keep  us  Obedient.  In  which  Three  ftands 
the  Image  of  God,  when  again  formed  or  copied,  and 
drawn  over  again  upon  the  Soul,  fee  Col,  5.10.  &  Eph, 
4.  24. 

I  have  already  fpoken  to  the  Regal  or  Executive  Office 
of  Chrifr,  As  for  the  Prophetical y  it  ftands  in  revealing 
God's  Will  to  Men.  For  as  we  are  naturally  Ignorant 
and  Blind,  this  Vv^ay,  fince  the  Fall,  i  Cor.  2.  14.  So 
Chrifi  is  come  a  Light  i?tto  the  TVorld^  to  inlighten  uSj  John 
1.8,9.  Now  this  Re'velation  is,  i.  £x?em^/ in  the  Scrip- 
tures. For  the  fame  Charaaer  may  be  materially  given 
to  all  the  Sacred  Books,  which  is  given  of  the  laft, 
Rc'v.  I.  I.  For  which,  fee  Heh,  i.  i,  2*  John  i.  18. 
I  Pet.  I.  10,  II.  John  i^  i^  Ej>h.  4.  10,  11,  12,  &c. 
2.  Internal  Revelation  is  neceflary  to  make  the  External 
effedual  to  Salvation.  For  this,  fee  Eph.  ^.  2.  i  Cor. 
2.  14,  15:.  Mattk  28.  ult,  'Tistrue,  the  Work  of  fpi- 
ritual  Illumination  is  attributed  to  the  Spirit ^  as  his  im- 
mediate Work,  John  16.  I ; .  But  it  is  as  true,  that  the 
Holy  Spirit  doth,  in  this,  ad  by  Delegation  from  Chrifi ^ 
as  the  great  Prophet  of  his  Church,  as  we  fee  in  the 
Sequel  of  that  fame  Text,  ver,  14.  See  alfo  Efh.  1. 17. 
&  Rev.  19.  10. 

And  as  for  the  Priefily  Office^  we  know  that  the 
Pfiefis  of  old  did  iatisfiQ  for  th^  Peoples  Sins^  in  a  Ty- 
pical 


Cliap.  6 .        T/?^  Logan tfiropos.  609 

pical  Senfe^    by  offering  up  of   Sacrifices-^    and  then 
back'd  their  Oblations^  by  offering  of  Incenfe^  and  by 
Jwferceiiwgfor  the  People,  when  they  did  fo.     So  that 
our  Lord,    as  High  Vrieft  of  his  Church,  does  two 
things  alfo.     i.HQjatisfies  for  them.     Which  he  did 
once  for  all,  by  offering  up  himfelf  as  a  Vropitiatory  Sa^ 
orifice y  paying  thus  the  Price  of  his  precious  Blood  for 
us.     See  Dan,  9.  27.   i  Tim.  2.  5'.  Comp.  with  Matth,  20. 
28.  efpecially  as  to  the  Emphafis  of  the  Greek  Word 
avTiAuTpoy,   in  the  one  Place,   and  the  Phrafe  Aurpov 
dm  ivoKhav  in  the  other.     And  let  the  Force  of  a'fa^E- 
^€n'_j  in  I  Pet,  2.  24.  be  duly  confidered,  as  it  anfwers 
not  to  the  Hebrew  Word  Hvyn  which  figniftes  to  make  to 
afcendy  as  Crellius^  without  any  apparent  Realbn,   pre- 
tends it  doth  ;  but    to  the  Word  '?1D  which  fignifies 
to  bear  a  Burden  :  Seeing,  it  is  plain,  the  Apoftle  Peter 
has  a  Reference  to  Ifa,  ^;.  u.  and  no  lefs  plain,  that 
this  is  the  Senfe  of  the  Word,  in  Lam,  5- .  7.  where  all 
agree,  that  it  is  made  ufe  of  to  denote  the  bearing  of  a 
Burden,    and   that   with    Refpecl  to  the  Punijliment  of  Sin, 
But  of  this  before.     2.  Our  Lord,  as  Pm/,   does  not 
only  fatisfie  for  us,  but  difcharges  the  other  Part  of  thi$ 
Office  alfo,  by  interceding  for  his  People  :  Which  is  fo 
uncontroverted,  that  I  need  not  infill  upon  it,  tho  I 
had  not  treated  of  it  at  all,  as  I  have  done  already.     I 
need  therefore  only  hint  this  now  ,•  that  lie  intercedes 
and  pleads  with  the  Party  offending,  to  comply  with 
God's   Offers,,'  as   we  fee,    2  Cor.  5-.   20.   Col.  i.  20^ 
21.    And  he  intercedes  and  pleads  with  God,  the  Gffc?^-' 
ded  Party,  for  Tranfgreffors,  as  we  fee,  7/^.  ^;.  12.  Hebl 

Nc^v,  25  the  Patriarchate  is  the  Genns  under  A^Iiich 
thefe  Three  Ofij^es  are  to  be  confidered  :  So  if  we  want 
a  Genus  for  the  Patriarchate,  the  Legiflati-ue  and  Execu- 
tive Power  ^  that  of  Apofile,  Saviour  or  Mediator,  will 
comprehend  all.  For  all  thefe  three  denote  the  fame 
Office,  tho  from  different  Views  of  it.  For,  if  we 
confider  him  with  refpe6t  to  his  Miffion  and  CommiJllo7z 
from  God,  he  is  the  Shik^  the  Sent^,  or  the  ApfiU  of 

God 


()  I  o  7he  Loganthropos.        Book  IIL 

God  to  usj  as  not  only  Clemens  Romanus  calls  him^  but 
CheApoflle  alfo^  ^^^.  ;•  i.  For  Chrift  is  \\\s  Father  s 
ylpofile  or  Afejjen^er,  even  as  thofe  are  faid  to  be  Chrift-'s 
Apofiles  or  Mejjengersy  to  whom  that  Name  is  ufually  ap- 
propriated. If  again  we  confider  Chrift^  with  Refpe(5fe 
to  the  end  of  his  Apofikjlnp  or  MiJJion^  which  was  to 
fave  Sinners^  he  comes  thus  juftly  under  the  Name  and 
Notion  of  a  Saviour  :  To  which  that  of  Redeemer  is 
equivalent  ,•  excepting  that  it  does  denote  alfo  the  Me- 
thod wherein  he  faves  us.  And,  if  again  we  confider 
Chrift's  Office  and  Undertaking,  with  Refpecft  to  the 
adual  Execution  thereof  ^  as  he  aded  by  Commiflion 
from  God,  for  the  great  End  of  our  Salvation,  in  con- 
cert with  the  promoting  of  God's  Honour  :  We  are 
thus  directed  to  confider  him  as  ading  an  inter^enient  or 
middle  Fart  between  God  and  Man.  By  which,  it  will 
be  apparent  to  a  clofe  Thinker,  that  Mediation ^  or  the 
Mediatorial  Office^  is  the  proper  Notion  that^  as  a  compre- 
henfive  General,  takes  in  all  we  have  faid  as  to  Chrift's 
Offices,  or  the  Confiderations  of  his  Office.  For  in 
order  to  be  Ailediator^  in  a  proper  and  compleat  Senle, 
he  muft  be  fuppofed  to  have  Right  to  reprefent  us,  as 
our  Great  Patriarchy  and  confequently  to  aA  for  us,  as 
Trophety  Vriefi  and  King.  And  feeing  he  was  to  rule  us,, 
in  order  to  ja^eus :  Therefore  he  was  obligd,  not  on- 
ly to  reveal  God's  Mind  to  us  as  Prophet^  to  attone  for  us 
as  Priejly  and  to  conquer  our  Enemies  as  King  ;  but  alfo 
to  give  us  Laws,  as  our  Legiflator  j  and  then  to  fee  his 
Laws,  when  given,  put  into  Execution ,  according  to 
the  Sanction  annexed,  which  Hands  in  Promifes  and 
Threatnings, 

Frooi  thefe  Hints,  it  will  be  very  eafie,  to  ftate  the 
Kotioh  of  a  Mediator.  For  a  Mediator ^  in  the  general 
Noticm  of  the  Word,  is  one,  whofe  Office,  Work  and 
Bufinefs,  is  to  reconcile  two  or  more  Perfons  at  Vari- 
ance one  vv^ith  another.  So  that  the  Work  of  Ghrift, 
as  Mediator,  is  to  reconcile  God  and  Man.  For  Man 
having  broken  the  Covenant,  or  Law  of  Friendfhip, 
whigh  God  made  with  him  at  hrft;  thence  followed^ 

necef- 


Chap.  6.         The  Loganthropos.  6 1 1 

neceflarily,  a  Separation  andOppofition.  So  thntthe 
Work  of  Mediator^  in  the  Scripture- Senfe,  is  that  of 
one,  who  reconciles  God  and  Man,  by  taking  away 
the  Grounds  of  Difference,  and  making  up  the  Breach 
between  them.  And  the  Gofpel,  or  New  Teftament, 
is  that  Scheme  of  Agreement,  which  Chrift,  as  Medi^ 
atovy  has  inftituted  ;  and  with  which  the  Father  is  fully 
fatisfied  ;  as  are  all  Men  that  eonfider  this,  and  mind 
their  Duty  and  Intereft.  Now,  as  Chrift  is  He  that 
drew  up,  and  appointed  the  Gofpel-Scheme :  So  he  is 
the  Guardian  and  Security  thereof,-  whence  he  is  called. 
The  Surety  of  the  better  Tefiament  or  Covenant y  Heb.  7. 
22.  Sut,  in  order  to  underftand  the  Scriptural  Notion 
of  a  Mediator,  more  clearly  and  fully,  it  will  be  of 
great  Ufe  to  give  the  Reafons,  why  we  hear  nothing 
in  Scripture  of  God's  being  faid  to  be  reconciled  to  us, 
but  only  of  our  being  reconciled  to  him.  Now  I  af- 
fign  thefe  two  Reafons,  why  the  Holy  Scripture  fpeaks 
after  this  manner,  i.  I  flippofe  it  fpeaks  fo,  upon  this 
Account  ^  becaufe  we  are  the  offending  Party :  And  it 
is  certainly  confonant  to  Reafon  and  Juftice,  that  the 
offending  Party  fliould  feek  to  be  reconcil'd  to  the  Par- 
ty offended.  And,  tho  the  Party  offended,  out  of  a 
Height  of  Generofity,  ftiould  fue  out  for  Reconciliation 
with  the  Party  that  gave  the  Offence  j  yet  the  Nature 
of  the  Thing  it  felf,  viz,.  Reconciliation  in  this  Cafe^  is 
fuch,  that  ftill  it  is  proper  to  fpeak  in  this  Diale6!:, 
Seeing  for  one  to  feek  to  be  reconciled  with  another, 
doth  properly  denote,  that  the  Breach  and  Fault  is 
upon  his  Part,  who  is  faid  to  fue  out  for  Reconciliati- 
on, or  who  is  faid  to  obtain  it.  Whereas  to  feek  that 
another  may  be  reconciled  to  us,  denotes  no  fuch  thing 
properly  ;  but  only  Goodnefs,  Love  and  Generofity 
in  one  ;  v;ho,  tho  juftly  offended,  is  yet  defirous,  that 
the  Perfon  offending  may  be  wrought  upon  fo,  as  to  be 
reconciled  again.  And  therefore  the  Scripture  runs 
conftantly  in  this  Dialed,  by  obferving  a  juft  Decorum 
this  way  (tho  I  chink  this  has  never  been  obferved  by  our 
Divines)  with  Relation  to  the  Party  offended  and  of- 

S  f  fending  i 


f 


6 1  ^  7he  Loganthro{)og.       Book  HI; 

fending;  as  may  be  feen  in  A4anb,  ^.  2;^,  24.  i  Cor, 
7.  10^  II.  and  in  other  Places.  Whereas  therefore  it 
was  not  God  that  brake  Covenant  with  us^  but  Man 
that  treacheroufly  revolted  from  God^  and  juftly  of- 
fended him ;  it  is  very  reafonable  that  the  Scripture 
Ihould  fpeak  in  this  Diale(5t.  But^  2.  There  is  this 
further  Reafon  to  be  afligned  for  this^  ^iz.  that  God 
doth  always  hoM  forth  himfelf  as  gracious  and  merci- 
ful^ and  defirous  that  we  fliould  be  reconciled  to  him. 
And  therefore  Chrift's  Work  was  not  to  reconcile  God 
to  usy  in  any  Propriety  of  Speech,  but  to  reconcile  us 
to  God,  For  God's  fending  of  Chrift  doth  fllew,  that 
he  was  fuing  out  for  Reconciliation  with  us.  Nay_, 
Reconciliation  is  attributed  principally  to  God  the  Fa- 
ther^ who  by  Chrifi  reconciles  Men  to  himfelf y  Col.  i.  19, 
ao.  For   it  flea  fed   the   Father ^   that  in  Chrifi  all  Fulnefs 

flwuld  dji^elly  and hy  him  to  reconcile  all  things  to 

himfelfy  &c.  And  therefore  we  are  told,  2  Cor.  f.  k)^ 
That  God  was  in  Chrifi  reconciVmg  the  World  to  himfelfy 
&Gi  And  it  is  added,  ^uer,  20.  Now  then  we  are  Ambaf" 
fadours  for  Chrifi^  as  tho  God  did  hefeech  youy  hy  us:  we 
p-ay  yoUy  in  Chrifi' s  Steady  to  he  reconciled  to  God.  V/herc 
Vv'c  may  obferve  and  wonder,  how  free  and  ready,  and 
how  earneftly  defirous  and  concerned  God  is,  to  havs' 
us  reconciled  to  himfelf  y  and  yet  how  refradory  and 
backward  Men  are  to  be  at  Peace  with  him,  and  what 
Work  and  Pains  it  is  to  work  us  up  to  this. 

Eut  iiciC  fome  may  ask,  with  the  Sociniansy  If  God 
be  fo  defirous  to  have  us  reconciled  to  him,  what  need 
then  of  a  Mediator  ^  I  anfwer.  There  is  great  need  of 
a  Mediator,  to  accomplifh  this  Defign.  God  is  wil- 
ling, 'tis  true,  to  have  us  reconciled  to  himfelf,  but  in 
fuch  a  way  as  is  confiftent  with  his  Juftice,  Holinefs 
and  Veracity.  That  therefore  God  might  accom- 
plifh hisDefire  and  Defign  of  reconciling  his  People  to 
himfcif,  proper  Meafures  mufl;  be  adjufted  and  laid 
down  ;  which  one,  every  Vv ay  qualified  for  the  Work, 
'  mull  be  intrufted  with,  and  keep  to.  And  according- 
ly Chriit  is  fent,  to  become  Man^  to  fulfil  the  Law,  to 

endure 


chap.  6.        T&^  Loganthropos.  615 

endure  the  Punifhment^  and  to  raife  himfelf  from 
Death  ;  that  thus  He  might  make  Peace^  thro'  the  Blood  of 
his  Crofsy  a?id  that^  this  being  done^  God  might  rcco?jcile 
all  things  to  himfelf^  Col.  i.  19^  20.  For  thefe  two 
things  are  quite  different^  to  be  defirous  of  Reconcili- 
ation^ and  actually  to  attain  this  End.  Thus  we  find 
David  earneftly  defirous  to  fee  his  Son  Ahfilomy  and  to 
have  him  reconciled  to  him  :  Tho  this  End  was  not 
reach'd^  until  Joab  found  out  a  way  of  Mediating  be- 
tween them;  as  we  fee^  1  Sam.  i:;*  ult.  Comp.  with 
Chap,  14.  2ij  &  ver.  ult,  Nay^  we  fee  this  in  an  In- 
ftance,  wherein  God  himfelf  is  concerned^  Job  42.  7. 
My  TVrath  is  kindled  (  fays  God  to  Eliphaz, )  ngainfi  thee 
and  thy  tvJo  Friends^  &c,  and  yet^  notwithftanding  this_, 
he  profefleth  himfelf  willing  to  have  them  reconciled 
to  him^  and  puts  them  upon  the  proper  Means  to  at- 
tain this  End.  From  whence^  we  may  obferve  what 
may  illuftrate  Chrift's  Office^  and  Work^  as  Mediator. 
But  I  fuppofe  all  fober  Men  do  agree  in  this^  that 
Chrift's  Work^  as  Mediator^  was  to  lay  a  Foundation 
for  our  being  actually  reconciled  to  God^  which  he 
did  by  the  Merit  of  his  perfed  Obedience  and  Suffe- 
rings ;  purfuant  to  which  it  is  his  Work  flill,  to  carry 
on  the  Work  of  Reconciliation  by  his  Word^  Grace 
and  Sp^riL. 

I  might  indeed  add  many  more  Hints^  upon  fo  large 
a  Subjedj  as  this  is^  concerning  Chrift  as  MediatGr  : 
But  I  have  already  faid  much  more  than  1  did  at  firft 
defign^  or  is  well  confiftent  with  my  intended  Brevity^ 
upon  the  Heads  I  propofed  to  treat  of ;  but  that  I 
could  not  avoid  to  be  diftind  herc^  and  confequently 
fomething  large  too^  after  I  had  been  fo  bold^  as  to 
charge  the  commonly  received  Account  of  Chrift's  Of- 
ficcs^  as  what  was  not  only  nmKcnrate^  but  defective  al- 
fo.  For  had  I  not  made  good  this  Charge,  I  was  a- 
ware,  how  much  I  Hiould  excite  the  Hue  and  Cry  a- 
gainfl  me,  as  an  Innovator ^  Novaturient^  &c.  from  the 
Herd  of  thofe,  who  are  againft  Alens  feeing  with  their 
own  Eyes,    Nay,  for  any  thing  I  know,  I  might  havij 

S  f  2  in- 


^ 


^  I  ^  The  Loganthropos.        Book  III. 

incurr'd^  not  only  the  Charge  of  Schlfm yhnt  even  that 
of  Herefy  too,  from  thofe^  who  have  no  other  Argu- 
ment to  ufe  againft  fuch  as  differ  irom  them,  tho  in 
more  minute  things,  but  the  loud  and  frequent  Repeti- 
tion of  thofe  frightful  Words,  tho,  perhaps,  they 
themfelves  underftand  them  not. 

And  now,  I  think,  there  is  nothing  material  wan- 
ting, in  order  to  our  forming  to  our  felves  Genuin 
Notions  of  the  Office  of  the  Meffiah,  and  the  pro- 
per Parts  or  Confiderations  and  Views  thereof. 

I  confefs,  it  might  have  been  perhaps  expected, 
by  lome,  that  I  ihould  have  added  fomething  of  a 
pradical  Improvement  of  this  new  and  fcriptural 
Scheme.  But,  befides  the  Study  of  Brevity  j  and  that 
the  next  Chapter,  materially  confidered,  will  be  but  a 
further  Illuftration  of  what  I  have  faid  here  ,•  and  that 
I  defign  alfo  to  add  a  fpecial  Application  of  the  whole 
of  this  Difcourfe,  in  the  lafi  Chapter  ;  I  defire  the 
Reader  may  confider,  that  the  fame  Application 
that  has  been  formerly  given  of  the  Offices  of 
Chrift,  in  many  Scores,  or  Hundreds  of  Treatifes^ 
by  pradical  Divines,  will  anfwer  my  Scheme,  as 
well  as  theirs,  with  very  little  Variation.  For  our 
different  Methods  alter  not  the  Nature  of  any  one 
Truth. 

Hov/ever,  feeing  the  Three  proper  Parts  of  Chrift*s 
Mediatorial  Office^  have  never  been  formally  treated 
of  before,  in  that  manner,  that  I  have  done  here  ;  I 
ihall  fofar  gratifie  others,  as  juft  to  hint  at  the  Impro- 
vablenefs  of  thefe,  both  by  Minifters,  in  their  Sermons 
to  their  Hearers  ^  and  by  Chriftians,  in  their  fecret 
Retirements,  when  they  meditate  upon  them. 

And  (i.)  When  we  confider  Chrift,  as  the  Seco7id 
'Adam,  and  the  only  F(ederal  Head  of  Men,  conftituted 
to  be  our  Grand  Patriarch,  Father  and  Tatron  ,•  in 
coming  under  whofe  Wings  and  Protedorfhip,  or  Guar- 
dianfhip,  we  can  only  be  fafe  and  fecure,  and  thro' 
whom  only  we  can  come  to  God,  and  attain  to  eternal 
Glory :  I  lay,  when  we  confider  this,  we  fee  the  very 

turning 


Chap.  6.  The  Loganthropos.  ^15 

turning  Point  of  Salvation^  and  that  wherein  both  our 
Duty  and  Intereft  ftands. 

Here  a  ferious  Thinker  muil  needs  reafon  thus.  I 
am  naturally  delcended  from  the  corrupted  Stock  of 
the  Flrfi  Adam  ^  who  betray 'd  his  Truft^  and  ruin'd  the 
Eftate  and  Intereft  of  me,  and  all  hisPofterity.  What 
have  I  received  from  him,  but  Mifery,  and  the  Pro- 
iped  of  more  ?  Shall  I  continue  in  that  State,  v/hich 
he  has  brought  me  into  j  when  I  may  attain  to  Eafe,  Peace, 
Plenty  and  Glory,  another  way  ?  Shall  I  fin  after  his 
Example  ?  ShaU  I  take  Part  with  him  in  his  Crimes  a- 
gainft  God  and  my  felf  ?  Am  I  fo  much  oblig'd  to  him3 
as  to  adhere  to  his  Follies  ^  when  I  have  Reafon  to  be- 
lieve, he  repented  of  them  himfelf  ?  Where  is  he  now, 
that  I  fhould  truft  in  him  ?  Could  he  fave  me,  by  Me- 
rit and  Power,  were  he  alive,  who  could  not  ftand  his 
own  Ground,  under  the  greateft  Advantages  and  In- 
couragements  ?  Had  I  been  his  immediate  Child  or 
Grand-Child,  would  he  not  have  defired  me  to  plead 
with  God,  for  Mercy's  fake,  and  to  look  forward,  by 
Faith,  to  the  Second  Adam  and  Tatriarch  of  Men  ?  Is  it 
not  then  high  time  to  lift  my  felf,  under  Chrifi^  that  is 
now  become  fuch  ? 

O  !  The  Goodnefs  of  G*d !  OI  The  Conde- 
fcendence  of  Chrift !  Arc  thou,  O  Lord,  become  the 
Patron  and  Patriarch  of  Mankind?  O  I  And  wilt 
thou  receive  me  into  thy  Family  1  Doft  thou  feek  to 
gather  me  and  others,  as  a  Brooding  Hen,  her  Chic- 
kens under  her  Wings  ?  And  can  I  be  fo  mad  as  to 
continue  longer  thy  Enemy  and  my  ov/n  ?  Alafs  ? 
That  I  have  been  fo  long  thus  mad  already.  O  !  And 
wilt  thou  accept  of  me  ftill  ?  My  Lord  and  my  God^ 
\  proftrate  my  felf  before  thee.  Receive  thy  poor 
prodigal.  Let  me  have  a  Share  in  thy  Mercy.  Do 
with  me  as  tiiou  pleafeft  :  Only  let  me  be  one  of  thy 
own  Family,  whatever  Service  thou  put  me  to.  But3 
O  I  Thy  Service  is  my  Glory  and  Reward.  What  fo 
honourable,  fo  noble,  fo  plealant,  fo  beneficial,  as  to 
fei've  ray  God  and  Saviour,  &c  ? 

Sf?  (2.) 


6i5  Ihe  Loganthropos.        Book  lit 

(2.)  When  we  confider  Chrift^  as  the  only  Legijlator  j 
How  improvable  is  the  Thought  ? 

I  am^  will  a  ferious  Perfon  fay^  an  Outlaw  by  Na- 
ture. Adam  fatally  turn'd  Rebel  againft  God ;  and  all 
his  Children  are  the  Offspring  of  Rebels,  and  natural- 
ly as  treacherous  and  wicked^  as  were  our  hrft  Parents. 
But  is  it  poffible  to  live  lawlefs^  and  be  either  eafy  or 
happy  ?  Have  I  not  Reafon  and  a  Confcience^  that 
tell  me  I  muft  be  under  Law  to  God  ?  And  does  not 
my  Bible  tell  me^  that  Chrift  is  conftituted  the  only 
Law-giver  and  Judge  of  Men  ? 

O  1  Glorious  and  fweet  Legiflator  !  How  precious  is 
thy  Law  to  me  I  It  was  fo  of  old  to  the  Royal  Pfalmift, 
in  its   rougher  and  more  unpolifli'd  Drefs ;  when  the 
burthenfome  and  tedious  Mofaical  Rites^  accommoda- 
ted to  the  Difpofition  and  Circumftances  of  a  morofe 
and  obftinate  Nation^  rendered  it  a  Servitude  rather  than 
Obedience^  as  being  liker  a  Difcipline  for  Slaves  than 
Free  Men.     But  now  that  thou^  haft  freed  the  World 
and  Church  from  all  fevere  Injunctions  and  Childifh 
Rudiments^  and  haft  adapted  thy  New  Law  to  the  In- 
tereft^  Peace^  Pleafure^  Honour  and  Advancement  of 
Human  Nature  ;  Ol  ^how  fweet  are  thy   Precepts  to 
my  Soul  1  When  all  I  »m  injoyn'd  is  only  to  believe 
thy  Veracity^  to  meditate   upon  thy  Truths^    to  love 
thee  and  thy  Ways^  to  ferve^  honour^  and  adore  thee  { 
and  to  be  juft^  merciful^  charitable  and  faithful  to  all  I 
am  concernd  for  and  with,  as  my  Relations^  Obliga- 
tions^ Trufts  and  Circumftances  require.     Shall  I  ever 
fo  much  as  hefitate^  whether  or  not  I  ought  to  take  this 
eafy  and  fweet  Yoke  upon  me  ?  Hadft  thou  required  the 
fevereft  things^  it  had  been  my  Duty  and  Intereft  to 
obey.     But  ncw^  that  thou  haft  injoyned  nothings  but 
wluu  is  wholly  calculated  for  my  Comfort  and  Hap- 
pinefs  ^   what  a  Mqnfter  muft   I  look  upon  my  felf 
to  be^,    fliould  I  be  refradory  or  backward  in  yield 
ing  Obedience  to  fuch  a  Law_,  and  liich  a  Law-gi- 
ver? &c,        .      . 

(;.)  When 


iGIiap.6.        7he  Loganthropos.  617 

(;.)  When  we  confider  Chrift^  as  invefled  with  the 
r^xccutive  ?ower  of  thofe  Laws  he  has  himfelf  given  forth  ; 
We  cannot  but  fee  how  improvable  likewife  this  is. 

Fofj  if  all  Power  in  Heaven  and  in  Earth  be  given 
to  Chrifij  and  if  it  be  in  his  hand  to  kill  or  make  alive  ; 
then  it  is  certainly  the  Intereft  of  Men  to  yield  them- 
felvQS  to  hinij  as  a  wiWmg  People^  at  his  callj  in  this  Go-- 
f-pel'Day  of  his  Power. 

O  !  JTiy  King  and  Lord^  thine  I  ani^  by  innumerable 
Ties  ^  thine  I  am  by  Self-Dedication  ^  and  thine  I  am 
jefolv'd  to  be  for  ever.  Let  others  chufe  whom  they 
pleafe  ;  as  for  me^  I  and  my  Houfe  are  thine^  and  re- 
lolve  to  be  for  no  other.  Speak  Lord^  for  thy  Servants 
Eyes  are  upon  thee^  and  his  Ears  are  open  to  thy  Callso 
It  is  my  Soul's  Defire^  thou  knoweft^  to  love  thee  more, 
and  to  ferve  thee  better.  I  have  no  other  end^  in  all 
my  Studiesj  Labours  and  Watchings^  but  thy  own  Ser- 
vice. May  I  attain  to  be  fo  happy ^  as  to  draw  over 
more  of  my  Fellow-Creatures  to  thee^  in  order  to  be- 
come likewife  my  Fellow-Servants.  O  I  that  all  Meni 
might  fee^  what  I  fee  in  thee.  O !  that  they  might 
enjoy  thy  Prefence^  as  I  have  done^  ^nd  (Jp^  even  ac 
this  prefent  time.  O !  incomparably  lovely^  glorious, 
gracious  and  condefcending  Lord :  Thou  art  all 
Brightnefsj  Mildnefs^  Sweetnefs  and  Goodnefs.  I  a- 
dore^  I  admire^    I  lovcj,   I  enjoy,    {e)  But  O !   my 

S  f  4  Thought;s 


{e")  IVbcit  I  have  written  here,  w.ts  under  a.  pecuUtr  Trnprefjion  ofisohich 
I  am  to  givi  no  Account,  and  perhaps  cxnmt  ary  more  thin  the  ApoJ^ld 
Paul  couJd,  of  vohn  be  J  aw  afid  he.ird,  2  Cor.  i2.  2,  9,  &c.  the-  /pre- 
tend twt  to  arny  fuch  Difcoveries  as  he  had.  Let  me  therefore  he  cilTi 
Enthufiuft^  07  what  Men  pleafe,  I  full  not  be  concerned.  For  I  co7if.der 
that  not  only  'Pdul  tvjj  charathri:^ed  wirfe  than  all  this  amounts  to.  Ads 
2.4-5,6.  rf?7iChap.  26>  25.  but  even  Chrifl  hirnjelf\]s\2ii.  ii.-  19.  Chap, 
12.  24.  iiwiChap.  ic.  25.  Chap.  9.  3.  John  10.  33.  Match.  27.  63. 
Whatever  Notion  ^crefore  Men  may  tntertain  of  me^  as  to  this  Spiritual 
I'iighc  of  tboughtSy  vhich  ditiated  to  me  the  Words  referr'd  to  here  :  I  do 
at  kaji  hope  that  the  rtfi  of  the  Book  r^ill  demonflrate  it  ft'lf .  to  bs  tha 
^efujt  of  fcLcr  andfolii  Ihought  and  R^afmng^  as  veil  as  of  hard  Study, 
•  An4^ 


6 1 8  the  Logan thropos.        Book  III. 

Thoughts  are  fwallowed  up  I  My  Words  leave  me  ! 
Rapturous  Pleafure  I  Peace  that  pafleth  natural  Un- 
derftanding  j  Joy  inconceivable!  CeleftialVifion  !  Am 

I  in  the  Body,  or  out  of  it  ? Be  it  as  it  will,  I  am 

ftill  with  thee  I  And  O I  how  happy  is  it  to  find  my 
felf  thus,  with  thee  and  in  thee  I  Here  is  the  Center  I 
Here  is  the  Effence!  Here  is  the  Fullnefs  of  truQ 
Happinefs!  of  folid  Satisfaction  I  of  Heavenly  Joy  ! 

1  thank  thee,  O  my  Dear  God  and  Benefador,  for 
thy  felf:  I  thank  thee  for  thy  innumerable  and  gratui- 
tous Benefits :  I  thank  thee  for  my  Bible,  and  particu- 
larly for  the  New  Teftament :  I  thank  thee^  for  that 
meafure  of  the  Knowledge  thereof,  which  tHpu  haft 


jf»i,  in  cafe  the  Enthufiafm  of  fome  of  late  tend  occafionalJy  to  the  in' 
€Yeafe  of  Infidelity,  as  to  Revealed  Religion,  as  I  am  afraid  it  maji  be 
improved  that  way  by  many ;  /  am  hopeful,  that,  this  Treatife  may  come  forth 
feafonably  upon  this  very  account.  For  I  am  bold  to  fay,  that  no  Man  can  pe- 
rujfe  this  Book^mth  ferious  andclofc  Thoug,hts>  and  remain  an  Jvfidel,  as  ta 
the  Verity  of  ChnUhnky ;  7Jayt  that  a  Sceptici  this  way,  full  mfooner  have 
thus  perused  the  firft  Chapter,  than  he  fmll  be  obliged  to  yield  his  Jjjm 
to  the  Truth  of  this,  in  the  General.  Let  not  therefore  minute  things 
flumble  any,  thothey  may  look  a  little  odd  atfrft.  For  if  the  main  Scope 
fif  the  Book  be  a^fTvered,  jo  as  that  the  leader  may  receive  true  Advantage^ 
the  Author  has  reached  his  End :  Who  is  fo  far  a,  Chriftian  Stoick,  as  not 
to  he  much  concerned  what  fome  Men  may  either  thinly  or  fay  of  fa,  as  to 
tvkat  he  has  written,  either  here  or  elfewhere.  However,  one  thing  I  raay 
nitnture  to  fay  of  my  felf.  That  whether  this  Book  and  my  other  ]Vriting$ 
evidence  me  to  be,  in  any  frnall  meafure  like  Paul  or  not »  as  to  fome 
JQiowledge  and  Difcovery  of  Divine  Truth,  further  than  was  before  : 
let  I  have  been  like  him^  in  being  dealt  with  as  he  wasy  in  one  refpe^  j 
viz.  That  J  have  had  a  fevere  Thorn  in  the  Flefh  (as  he  had,  2  Cor. 
5.  7,  8,  &c.)  i.  e.  fevere,  violent,  and  long  continued  Sicinefs,  fent  tp 
keep  me  humble.  But  his  Grace  is  fufficient  for  me,  and  his  Strength 
has  been  experienc'd  by  me  under  my  Weaknels  j  {during  which  ma- 
■xy  of  thefe 'thoughts  were  fuggefted  and  improved,)  And  therefore  I  do 
jvitb  that' Apoftki  glory  even  in  my  Infirmities,  that  the  Power  of 
Chrifl  may  (appear  the  more  confpicuoujly  to)  reft  upon  me;  as  being 
fct  forth  to  the  more  advantage,  that  fo  mean,  wonhlefs,  and  defpicable 
An  Injlnmcnt  has  been  made  ufe  of  to  difcovcr  fo  many  cenfderable  things  ; 
fo  as  tofet  them  in  a  truer  and  fuller  Light^  than  they  have  ever  been  in  be' 
fore  ^  excepting  only  the  hitherto  Mifunderftood  Bible;  I  fay  mifunderftooi 
hitherto  infev^ral  I^efpech,  taken  mice  of  in  this  fTorio/Chriftology.    ' 

'    •  .     •    '       mercifully 


Chap.  7*        Tfee  Loganthropos.  6i^ 

mercifully  blcf^  me  v/ith  :  I  thank  thee  for  thy  anfwer- 
ing  my  Prayers,  and  affifting  my  Endeavours,  by 
carrying  me  on  fo  far^  in  this  Great  Work  of  Chrifiolo- 
gyy  which  thou  thy  felf  did  at  firft  fo  remarkably  in* 
cite  and  incourage  me  to  undertake  :  I  thank  thee  for 
this  eminent  Manifeftation  of  thy  Prefence  and  Love, 
by  which  thou  haft  fo  given  me  a  renewed  and  emi- 
nent Evidence  and  Proof  of  thy  Approbation  of  thefe 
my  Labours^  this  nineteenth  Day  of  May^  ^1^1  •  And  I 
thank  thee  likewife  for  that  fair  and  fure  Profpe^l, 
(which  I  have  had^  in  fome  meafure^  from  my  Youth 
up  to  this  Day,  and  have  now  again  confirmed  in  fo 
wonderful  a  manner)  that  I  ftiall  enjoy  thee  uninter- 
ruptedly hereafter  ^  in  that  happy  State,  where  I  fliall 
be  capable  to  know  thee  better,  to  love  thee  more  per- 
fectly, to  enjoy  thee  more  clofely,  to  praife  thee  more 

urely,  and  to  ferve  thee  more  unweariedly  j  and  that 

or  ever,  ever,  ever.    Am^n. 


CHAP.    VIL 


I 


Qoncermng  the  Relation  which  Chriji  is  reprefentei 
to  Jlanoi  in  to  us^  in  the  New  Tejlament.  Which 
is  confidered  as  Threefold,  viz.  That  of  his  he-^ 
ing  conftituted  and  appointed  the  Great  Repofi- 
tory  of  all  Good  for  us ;  the  Great  Medium,  in  and 
thro*  whom  God  and  Men  can  only  meet^  in  order 
to  Inter courfe  and  Communion  ;  and  the  Great 
Organ  or  Minifter  of  State,  by  whom  God  car» 
ries  on  all  his  Grand  Purpofes. 

HAving  now,  not  only  confidered  the  Divine  Wif- 
dom^  confpicuous  in  Chrift,  in  the  four  fir fi  Chap^ 
tersj  but  taken  a  View  of  what  was  moft  material  to  be 
corifiderei  in  'jt^eference  both  to  Kis  Ferfon  and  Ofirce^  in 

the 


,^20  The  Loganthropos.        Book  III. 

the  Pivo  Imnjedlately  freceeding  ones  :  I  come  here  to  dif- 
courfe  of  the  Vr'wcipd  Relations  he  ftands  in  to  us^  ac- 
cording as  the  New  Teftament  reprefents  this  M^at- 
ter. 

I  fay^  the  Principe  Relations  :  For  I  pretend  npt  to 
enumerate  all  thole  Relative  Charadrers^  which  are 
given  to  him^  either  in  reference  to  Men  in  general^ 
or  good  Men  in  particular;  fuch  as  his  being  our 
Reprefentative^  Head^  Sponfor^  Advocate^  &c.  Far 
Jefs  do  I  pretend^  to  run  out  upon  che  Figurative  Defig- 
/lations^giyen  him^  which  are,  in  fome  fort^  endlefs^ 
3s  when  he  is  called  theRock,  the  Door,  the  true  Vine, 
the  Manna  or  Bread  from  Heaven,  our  Husband,  our 
Propitiation,  &c. 

And  yet,  if  I  miftake  not,  what  I  have  faid,  and  what 
I  am  about  to  fay  further,  will  materially  comprehend 
allthefe;  or,  at  leaft,  lay  a  fufficient  Foundation  for 
our  Underftanding  them.    I  proceed  therefore. 

There  are  three  Grand  Relations. MvhQVQin  Chrift  is  con- 
.^dered  withrefped  to  us:  which, tho  I  may  have  referr'd 
to,  and  given  fome  tranfient  Hints  of  before  ,*  yet  I  ne- 
ver formally  treated  of :  And  therefore  I  Ihall  do  this 
now.  The  ifi  is.  That  of  his  being  the  Great  Treafmj  or 
Repo/itorj  of  all  Good,  out  of  which  the  Wants  ofMen  are 
(o  be  fupplied.  The  zd  is.  That  of  the  Great  Medium^ 
in  and  thro'  whom  God  and  Men  can  only  meet^  in  or- 
der to  have  Intercourfe  and  Communioru  And  the  5^ 
is.  That  of  the  Great  Organ  ot  Infirument^  in  and  by 
whom,  God  carries  on  all  his  Great  Furpofes^  with  refped 
to  our  Salvation  and  Happinefs. 

I  confefs  that  thefe  Confiderations,  materially  confi- 
dered,  are  the  fame  with  what  I  fpoke  of  under  the 
Name  of  Chrift's  Offices^  as  he  is  the  Divine  Patriarchy 
Legijhtor  and  Executor  of  God's  Will     However  I  thought 

proper  to  confider  them/orw^///  alfo  :  And  fo  I  have 
reprefented  thefe  things  diftindly  here,  according  to 
the  View  which  the  Scripture  gives  us  of  this  wonder- 
ful Subjed :  For  it  wis  not  for  me  to  vary  from  it. 

And 


Ghap.  7.         T^e  Loganthropos.  6^1 

And  I  am  fure^  there  is  here  Matter  enough  for  a 
Folio  Volume^  fhould  I  run  out  upon  thefe  Heads^  as 
their  Dignity^  Comprehenfivenefs  and  Ufefulnefs  migh^ 
call  for.  But  I  muft  content  my  felf ,  with  giving  a 
very  fhort  and  fuccind  View  of  them. 
.  And  yet^  I  am  perfwaded^  that  even  that  fhort  Ac- 
pount^  I  fhall  give  of  them^  will  lay  a  Foundation  of 
our  Wonder ;  That  none  of  thefe  fhould  ever  have  been 
fo  much  as  formally  thought  of,  by  any  of  our  Syfte- 
matical  Divines  j  as  indeed  they  feem  not  to  have  been 
treated  of  by  any  Chriftian  Writer  whatfoever,  fo  far 
as  I  can  pretend  to  know  Books  _;  I  mean^  not  as  either 
a  diftind  Head  of  the  Chriftian  Religion^  or  as  re- 
lated to  the  Office  of  the  Mejjiah.  And  our  wonder 
this  way^  will  increafe^  when  we  ftiall  fee^  not  only 
that  each  of  thefe  is  fpoken  of  in  Scripture ;  but  fo 
fpoken  of  and  infifted  upon^  as  to  make  a  very  confi- 
derable  Part  of  the  Dodrine  of  the  Gofpel^  as  it  re- 
lates diredly  to  Chrift,  as  he  is  Loganthropos ^  and  bears  ^ 
reference  to  us^  as  fuch.  But,  not  tofpend  time  before- 
hand; I  fhall  now  confider  each  of  thefe  diftindly^  thQ 
with  all  poflible  Brevity. 

And^  I.  Let  us  confider  Chrifi^  as  he  is  reprefented 
to  us  under  the  Notion  of  the  Great  Treafury  or  Refofitori 
of  all  Good^  out  of  which  all  the  Wants  of  Men  are  to 
be  fupplied. 

And  here^  I  find  I  have  two  things  to  do  ,•  i/.  To 
fhew/hat  Chrift  is  conftituted  and  appointed  fuch ;  and 
then^  ^dly.  To  fliew^,  that  he  bears  a  Relation^  this 
way^  to  usj  and  that  it  is  out  of  him  only^  as  fuch^ 
that  we  can  have  our  Wants  and  Needs  fupplied. 

i/.  I  fhall  fhew.  That  Chrifi  is  CcnfiituHd  and  Ap- 
pointed to  be^  as  it  were  the  Great  and  Common  Trea^ 
ji'iry^  Store-boufe  or  Repo/itory  of  all  Good.  ' 

The  whole  Current  of  the  New  Teftament  repre- 
fents  Chrift  under  this  Notion.  And  many  Paffages  to 
this  Purpofe  might  be  infifted  upon^,  fuch  ^sjohn  1.9^14: 
I  Th?7.  :>.  16.  Col,  2.  ;.  Compare  alfo,  Ifa,  6^^.^,  with 
Mai,  :;.  I, 

But 


6^7  7  The  Loganthropos.         Book  III. 

But  I  fliall,  for  brevity  fake,  confine  my  felf  to  one 
only,  atprefent,'  It  isthat,  C(>/.  i.  19.  For  it  pleafedthe 
Fat  her y  that  in  Him  Jlwuld  all  Fullnefs  dwell. 

The  Apoftle,  in  that  Chapter,  prefents  us  with  a 
twofold  Account  of  (thrift,  i.  As  the  Lo^os  or  Son  of 
God,  -ver.  ly,  &c.  Of  which  I  difcourfed  (/)  elfe- 
where ;  and  therefore  fliall  fay  no  more  to  it  here. 
2.  As  Loganthropos^  ^uer.  18;  &c.  reprefenting  him,  as 
fuch,under  the  Notion  oithe  Head  of  the  Bodj^  the  Churchy 
&c\  Of  which  likewife  I  fliall  lay  nothing  now,  in 
general,  feeing  I  have  C^)  likewife  difcourfed  pf  this. 
Only  it  may  not  be  unprofitable,  ior  the  clofe  Reader, 
to  look  back  upon  what  I  have  faid  upon  this  Text  and 
Context,  in  the  Place  referr'd  to,^in  order  to  under- 
ftand  the  Connexion  of  the  Apoftle's  Reafoning.  All 
that  I  ftiall  obferve  here,  with  refped  to  this,  is  the 
Connexion  of  our  Text,  with  the  Verfe  prt^coding 
and  the  Verfe  following  :  Which  is  this  ^'  The  Apoftle 
having  laid  down  this  general  Pofition,  in  the  begin- 
ning of  i;er.  18.  That  Chrift,  as  Loganthropos'^  wascon- 
ftituted  and  appointed  to  be  the  Head  of  the  Body^  the 
Church  I  adds  immediately  this  other  Pofition,  That  he 
was  alfo,  the  Beginnings  the  Firfi-born  from  the  Dead  ;  or, 
as  I  both  rendered  and  underftood  the  Words,  in  the 
place  referr'd  to,  the  Efficient ^  even  the  Firfi  Producer  frofn 
the  Deady  'viz,.  of  thofe  that  otherwife  mull  never  have 
rifen.  Now  the  Apoftle  having  thus  laid  down  thefe 
Pofitions,  gives  us  this,  as  the  Reafon  of  Chrift^s  being 
COnftituted  fuch  to  us  ^  'viz,.  That  in  all  things  he  might 
have  the  Fre-ern'mence^  i.  e,  above  all  others.  And  this 
Reafon  is  inforc'd  and  inlarg'd  upon  in  our  Text,  Foir 
it  plea  fed  the  Father  ^  that  in  him  all  Fulnefs  jljould  dwell ^i^e. 
That  in  him,  as  a  common  Repofitory  or  Store-houfe, 
and  in  his  hands  as  an  univerfal  Guarantee  or  Guardian, 
fhould  be  depofited  and  concredited  whatfoever  was  or 
could  be  needful  or  neceffary  for  the  prefent  and  future 


(/)  Chriftol.  Lib.  2.  Cap.  ^.  p.  211 ,  &c.    {g)  Ibid.  p.  214,  &c. 

Good 


Chap.  7*        T6e  Loganthropos.  61^ 

Good  of  Men ;  a  Foundation  being  laid  for  this^  by 
reafon  of  our  Saviour's  halving  made  Peace  thro*  the  Blood 
of  his  Crofs^  as  the  Words  are^  njer,  20.  Eu:  z\\z  Apo- 
ftle  proceeds  to  tell  us  fomething  further  than  all  this, 
i/ij6.  that  Chrift  is  fuch  a  Repofitory  of  Good,  as  that 
he  is  not  confin'd  to  Men,  but  made  a  Treafury  alfo^ 
this  way,  for  Angels  ,•  and  therefore  he  adds,  in  the 
fame  zothFerfe^  That  the  Father's  laying  up  all  Fulneft 
in  him,  was  for  this  end ;  That  he  might ^  by  hint,  recon-^ 
cile  all  things  to  himfelf^  by  him,  ( fays  he )  -whether  they 
be  things  on  Earth  or  things  in  Heanjen,  And  then,  making 
fpecial  Application  of  this  general  Truth,  to  thofe  he 
wrote  to,  he  fays,  'ver,  21,  22,  &c.  Jind  you  that  were, 
fomctimes  alienated^  and  Enemies  in  your  Mindy  by  wicked 
Works ^  yet  now  hath  he  reconciled^  in  the  Body  of  his  Flejh^ 
thro'  D^athy  to  prefent  you  holy  and  unblamabky  and  unre^ 
provable  in  his  Sight ;  tf  ye  continue  in  the  Faithy  grounded 
and  fettledy  and  be  not  moved  away  from  the  Hofe  of  the 
Gofpely  &c. 

But  here,  by  the  way,  let  us  remember,  that  the 
Word  Father  is  not  in  our  Text.  And  therefore,  tho 
it  may  be  well  enough  underftood,  yet  it  might  as  well 
have  been  rendred  indefinitively  thus.  For  it  was  a- 
greedy  that  in  him  all  Fulnefs  jhould  dwell.  Which  I 
think  hits  the  meaning  of  the  Greek  more  exadly.  For, 
when  it  is  faid,  ot/  tv  dvTzS  b</^o';^(j-e,  d^c.  or,  as  the 
Alexandrian  Manufcript  has  it,  ^v<P-Qt</n(T^v  ^  it  feems 
to  lead  us  to  confider  Chrifl's  being  conftituted  to 
be  the  Repofitory  and  Guardian  of  all  Fulnefs y  or  all 
Goody  not  only  according  to  the  Agreement  of  the 
Supreme  Reafon,  who  is  God  ,•  but  with  the  concur- 
ring Suffrage  of  all  created  Reafon  too,  whether  An- 
geHcal  or  Human  ^  which  muft  immediately  acquiefce 
in  this  admirable  Contrivance  and  Conftitution,  as 
foon  as  it  is  underftood. 

The  Sin  andMifery  of  Man  had  made  a  fad  Eclipfc     "] 
upon  the  Glory  of  this  lower  Creation ;  and  had  not      ' 
only  made  a  Breach  between  God  and  Man,   but  be- 
tween Men  and  Angels  too,  "' 

In 


^  ^4  ^'^^  Loganthropos.         Book  IIL 

In  order  therefore  to  adjuft  all  thefe  Parties  and  In- 
terefts^  a  proper  Center^  of  Unio?i  muft  be  found  our. 
And  he  that  was  to^  adjuft  all  thefe^  muft  be  fuch  a 
wonderful  Compofitionj  (if  I  may  be  allowed  to  ufe 
fuch  a  Word^  for  want  of  a  better^)  as  to  have  an  In- 
tereft  in^  and  Relation  to  them  all. 

As  therefore  this  Glorious  Perfon  muft  have  the  Ful- 
^efs  of  the  Deity  in  him^  fo  likewife  the  Fulnefs  of 
both  the  angelical  and  human  Nature.  For  he  muft  be 
feated  at  the  Head  of  all  the  Rational  and  'mtelleclual  fyea- 
tlon^  as  well  as  at  the  Head  of  the  natural  W^qtU^ 
in  order  to  carry  on  the  Divine  Purpofes  to  Peifefli^ 

*^**»  '         ., 

Atid  this  we  may  reafbnably  conclude^  as  confonant 
to  the  Divine  Scheme  of  things^  if  we  do  but  only  take 
^  View  of  this  lower  Creation^  with  which  we  are 
beft  acquainted.  For  we  find^  as  we  afcend  the  Stair 
of  Nature^  that  ftill  the  fuperior  Beings  are  pofTefs'd 
of  the  Perfedions  of  all  inferior  Beings^  with  the  Su- 
per-addition of  fome  other  Perfedion^  which  they 
want.  Thus  fome  have  /^^^ez-j/-/^;^  fuperadded  to  Being; 
fome  Senfation  added  to  Vegetation ^  and  fome  Reafon  to 
both.  And^  befides  that^  the  Degrees  of  all  thefe  are 
innumerable  ,•  there  is  a  fort  of  Nexus  obfervable^  by 
which  fome  of  thefe  run  up^  in  fome  Senfe^  to  the 
higher  Degree.  For^  as  fome  Vegetables  feem  to  be  im- 
powered  with  an  inferior  fort  of  Senfe^  and  fome  Sen- 
fti'ue  Creatures  fo  funk  in  mere  Vegetation^  ( as  if  it 
were  to  meet  the  other  Clafs  half  way^ )  that  it  is  hard 
to  judge  to  which  Clafs  they  belong  :  So  fome  Senfitive 
Creatures  feem  to  be  impowered  with  a  fecondary  fort 
of  Reafon^  as,  upon  the  other  Hand^  fome  Men  ap- 
pear to  be  fo  funkj  in  Senfe^  as  hardly  to  exceed  fome 
^eaftsj  fuch  as  Dogs,  Foxes,  &c.  Now^  if  we  may 
judge  of  the  fuperior  Orders  of  Beings^  by  thefe ;  and 
their  Gradations  above^  by  thefe  Gradations  here  be- 
low ;  we  may  juftly  fuppofe^  that  thofe  Celefiial  Beings 
may  be  vaftly  different^  even  in  Point  of  Species,  as 
we  %iX  fure  they  are^  as  to  Order  ^  the  Higher  ftill  pof- 

feffing^ 


Cliap.  6;  7'    '^^^  Loganthropos.  6  a  5; 

feffing,  with  Advantage,  the  Powers  of  the  inferior 
ones.  Hovvever,  it  is  more  than  probable,  that  be- 
tween the  infinite  Beings  and  the  hlghefi  finit  OneSy  there 
muft  be  a  NexHs^  or  One^  that,  in  fome  fort,  partakes 
of  both  Natures,  to  make  up  the  Diftance  between 
them. 

And  fure  I  am^  the  Scripture  reprefents  Chrlft,  as* 
fiich  a  One.  For  we  have  a  juft  Foundation  of  con*" 
fidering  him,  as  fuch  a  wonderful  Repofitory,  as  this? 
comes  to  ^  the  All-Fulnefs  of  God  being  in  him,  togetheii 
with  the  Fulnefs  of  Angels  and  the  Fulnefs  of  Men. 

(i.)  The  All-Fulnefs  of  God  is  laid  up,  as  it  were,  iir 
him. 

This  ii»  plaLnly  and  emphatically  aflerted.  Col  2^ 
9.  For  in  him  d'ivelletb  all  the  Fulnefs  of  the  Godhead  ho^ 
dily. 

Every  Word  here  carries  along  with  it  a  peculiar 
Force.    For  it  is  not  faid,  that  the  Fulnefs  of  the  Di- 
ijlnity  lodgeth  in  him,  but  of  the  Betty ^  or  Godhead^ 
the   Word  not  being  ^^otv^oc^   but  eeoTriTos.     Nor  is 
it  fimply  faid    6eoTT7Tos,    but  tv!^   Gec'TTiTos,    to    affure 
us,    that  we  are  to  underftand  the  Deity  here  in  the 
higheft  Senfe.     Nor  yet  is  it  barely  faid,  that  he  has 
7rAvi^6)/x^,    a    Fulnefs   of  the   Deity,   but  To    ttAm^co/x^^ 
the  Fulnefs  thereof.    But,   as  if  it  were  not  enough 
to  fay^  the  Fulnefs^  by  way  of  Eminence,  it  is  call- 
ed  TTocv    TO    7rAvi^oow>r,    all  the  Fulnefs,      Befides,    it  is; 
not  faid,  that  this  AU-Fulnefs  of  the  Deity  lodgetS 
in  Chrift,   but  the  very  contrary  •   that,  KocroiKei  e/ 
•cuTZif ,    it  dwelleth   in   hlm^   as  in   its  proper .  Houfe^ 
Seat,  or  Repofitory.     And  all  this  is  ftill  more  con- 
fiderable,    becaufe  it   is  added,    that  the   All-Fulnels 
of  ^  the  Deity    or  Godhead  dwells   in  Chrift  oTy/x^r- 
l(M.2c,    bodily y     or    as   fome    render  it,    fubftantially 
or  really.      However  the  meaning  is,    that  this  All- 
Fulnefs  of  the  Deity  dwells  in  the  Man  Jefus  Chrift,  af- 
ter a  quite  other  manner,  than  that  wherein  he  was  faid 
to  dwell  in  the  Tabernacle  and  Temple  of  old,  which 
wa$  Kmhkmatically  and  Efficiently  only.    E^fides,  that' 

w© 


6^6  The  Loganthropos.      \Beok  IIL 

we  are  given  thus  to  underftandj  that  this  All-Fulne(s 
is  not  to  be  confidered,  under  the  Notion  of  a  general 
and  univerfal  Frefence  or  Trovidence  only  ;  for  fo  it  is 
every  where  :  Nor  under  the  Idea  of  a  fpecial  Efficient 
cj  of  the  Spirit  -  for  fo  God  dwelleth  in  his  Saints.  But 
v:z  are  to  underftand  it  of  a  real  and  proper  Inhabita- 
tion, andfuch  as  denotes  a  trueperfonal  Union_,  in  the 
Senfe  I  formerly  gave  of  this,  'uiz,.  fuch  a  one  as  is  pe- 
culiar and  appropriate  to  the  Logos^  in  Conjunclion 
with  theManJefus,  with  whom  he  has  united  himfelf^ 
However,  upon  the  whole,  we  fee  what  Fleonafms  the 
Apoftle  make^  ufe  of,  as  if  he  could  never  lay  force 
and  weight  enough  upon  the  Words  he  ufes,  as  expref- 
five  of  this  g,.c?.t  Trutlt. 

And  indeed,  as  this  is  a  moft  glorious  Truth,  fo  alfo 
a  moft  ufeful  and  pradical  One.  But  I  muft  put  a  Re- 
ftraint  upon  my  Pen  here,  and  leave  the  practical  Pro- 
fecution  and  Improvement  of  this  Subject,  both 
in  this  and  the  following  Refpeds,  to  Mens  own 
Thoughts. 

(2.)  The  FmntjZ  0^  Jngels  is  laid  up  in  Chrift  like* 
wife. 

TJiis  is  equally  afferted,  in  the  very  next  Verfe  to 
the  former,  'viz,.  Col,  2.  10.  where  Chrift  is  faid  to 
be  the  Head  of  all  Principality  and  Tower.  For  that  the 
Apoftle  means  the  Angels  here,  is  plain  from  the  Scope 
of  the  Context,  and  particularly  from  ^er.  18.  where  he 
prohibits  Men  from  worftiipping  them.  Which  can  ne- 
ver be  meant  of  Evil  Angels  •  feeing  no  Seducer  could 
be  fo  ridiculous,  as  to  prefs  Men  to  worfliip  them  ;  and 
it  is  plain,  that  the  Apoftle  fpeaks  of  thofe  propheti- 
cally, who,  out  of  a  pretended  Humility,  would  have 
us  not  to  come  to  God  immediately,  but  thro'  the  In- 
tervention of  Angels  and  other  holy  Spirits,  as  the  Pa- 
pifts  do  at  this  Day. 

Now  it  is  not  Chrift,  as  God^  that  is  faid  to  be  the 
Head  of  Angels^  but  Chrift  as  Loganthropos  ^  feeing  the 
Connexion  fhews  us  this.  And  indeed  it  had  been  no 
matter  of  great  Obfcrvation  or  Remark,  to  have  told 

us. 


Chap.  7«         Ti6^  Logamhropos.  617 

us,  that  Chriit^  as  God^  was  Head  of  Angels.  Eutto 
tell  us  that  Fle^  who  is  known  now  by;  the  Name  of 
Jefus  Chrift^  in  whc7n  the  All-Fuhiels  of  the  Deity- 
dwells  IpocIH/,  and  in  whom  we  arc  faid  to  be  Cowplcdt  : 
To  tell  us,  I  flay,  that  this  Perfon  is  the  Head  of  An- 
gels, is  indeed  wonderful. 

But  yet  it  is  no  more  wonderful  than  true*  For  we 
are  told,  i.  That  Chrl(t  has  obtained  a  ?nore  excellent 
Name  than  the  Angel s^  Heb.  i-  4,  ^.  for  none  of  them 
was  ever  perfonally  united  to  the  Logos^  as  the  Man 
Chrift  is.  2.  That  he  has  obtain'd  a  more  excellent  Mi- 
nistry and  Office  than  they,  as  being  the  fuperior  Ruler 
over  them  and  all  things.  See  Ueb,  i.  7:,  8.  ;.  That 
,  he  is  exalted  now  in  Heaven  far  above  them,  they  be- 
ing oblig  d  to  own,  ferve^  and  worfliip  him  ,•  fee  Heb. 
I.  14.  ThiL  2.  9j,  10.   I  Tet,  :».  22. 

And,  feeing  this  is  the  Cafe  of  Angels,  in  Relation 
to  Chrift,  as  their  Head,  as  well  as  ours  ;  we  come 
immediately  to  be  apprized  of  the  Reafon  of  every 
thing,  that  is  fpoken  of  them  in  the  New  Teftament. 
As,  for  Example,  we  underftand,  i.  Whence  it  is, 
that  the  World  of  Angels,  and  holy  Spirits  ^ibove, 
are  reprefented  to  us,  as  making  up  one  Family,  toge- 
ther with  the  Saints  on  Earth,  under  the  Headfhip  of 
Chrift,  as  the  general  and  common  Vater  Vamlllas^  or 
Mafter  of  the  fame  Family,  which  is  partly  glorified 
and  triumphant  above,  as  it  is,  in  Part  alfo,  exercifed 
and  militant  on  Earth,  fee  E^h,  3.  i>.  2.  We  fee, 
alfo,  how  it  comes  to  pafs,  that  we  that  are  yet  Mili- 
tant on  Earth,  are  faid  to  be  come  unto^  or  advanc'd  fo, 
as  to  belong  unto  the  irmmnerable  Companj  of  An- 
gels^ and  to  the  Spirits  of  jtifl  Men  made  ferfeB^  Heb.  12. 
22,  2;.  ;.  We  fee  alfo^  why  our  Lord  teaches  us  to 
argue  and  pray,  with  a  Relation  to  them  of  the  Pa- 
radilical  Society  ^  and  that  therefore  we  are  taught 
thus  to  plead,  Trat  God's  V/ill  may  befo  doite  on  Earthy  as 
it  is  do7ie  in  Heavtn^  Match.  6.  10.  4.  Wc  fee  like- 
wife,  how  juftly  the  Angels  are  charaderizcd,  as  be- 
ing all  of  them   minifirins;  Spirits,  fe?it  cut  for  thsm  who 

Tt  '  jhall 


6^8  The  Loganthropos.       Book  IIL 

flmll  he  Heirs  of  Salvation^  Heb.  i.    14.  for  they  are  all 
under  the  Command  of  the  Great  Angel  of  the  Covenant^ 
and  are  canton'd  out^  as  he  pleafeth^  as  it  were^  in  fo 
many  Ca?nps^  about  them  that  fear  God^  to  deli'ver  them. 
No  wonder  then^  if  they  own  themfelves  to  be  the  Fel- 
lov^'Servants   of   the  Saints  on    'Earthy  Rev.    19^   20.    & 
Chap  22.  9.     5-.  Nay^  we  need  not  wonder  to  find  the 
Angels  reprefeniredj  as  fo  very  defirous  to  look  mtOy  and  be 
acquainted  with  the  AfEiirs  that  relate  to  the  Goffel  and 
Gofpel-Charch  -  as  we  find  they  are  faid  to  be^  i  Fet,  i. 
12.     Nor^  6.  Need  we  wondei ,  that  they  learn  fome 
new  LelTons  daily^  from  Chrift's  Condud^  in  Relation 
to  his  People  on  Earthy  with  Refped  to  whom  they 
themfelves  are  fo  varioufly  imploy'd ;  and  that^  upon 
this  Account^  Vv^e  fliould  be  told^  that  the  manifold  Wif- 
doiv   of  God  is    made   hiown    to    the   Principalities    and 
Tojversj  in   heavenly   Places^  hy  the   Churchy    Eph.  ;.  10,  • 
And^  7.  It  needs  yet  be  lefs  wondred  at^  that  the  Met- 
fengers  of  Chrifl:  here  on  Earthy  who  are  fent  to  Men 
with  his  Meffage^  and  upon  his  Errands^  jQiould  fome- 
times  be  honoured  with  the  Name  of  Angels^  feeing  that 
Word  denotes  no  more  thaa-  the  Word  Meffengers  does, 
tho  moft  commonly  appropriated  to  the  heavenly  Spi- 
rits, fee  Rev.  i.  20.     8.  Nor  needs  it  found  hard  or 
oddly  to  us,  that  the  Angels  are  reprefented,  not  only 
to  be  Ignorant  of  fome  things,    as  we  fee.  Matt.  24. 
156.  Mark  1:5.  ; 2.  buttobe^  in  fom.e  Senfe,  in  a  State 
of  Trial,,  as  wxll  as  we,    feeing  they  are  laid  fome- 
times  to  he  charged^  by  their  great  Mafter,  v^ith  Folly ^ 
Job  4. 18.     9.  Nor  is  there  Reafon  to  wonder,  why 
the  Anpjels  are  fpoken  of  as  careful  Infpedors  of  what 
relates '  to  Chriftians,    ever  fince  the  Incarnation   of 
Chrill  ^  and  that  fometimes  Arguments  are  drawn  from 
thence,  to  in  gage  us  to  a  fincere,  modeft,  and  circum- 
fped  Behaviour.    See  i  Tm.  %.i6.  Chap. ^.21.   i  Cor.  4.. 
9.  Chap.  II.  10.     10.  Nor  yet  need  we  wonder,    if 
good.  Men,  at  the  Refurre(5bion,  fliall  become  equal  to 
the  Angels,  or  the  Angels  Equals,  Luke  zo.  7,6.     Nay, 
in  a  Word,  there  is  nothing  faid  of  the  Angels^  or  in 

Rse- 


Chap.  7.         The  Loganthropos.  619 

Reference  to  thenij  in  all  the  Bible^  but  becomes  in- 
telligible and  eafie  to  be  underftood^  by  what  we  have 
faidj  or  rather  hinted^  concerning  Chrift's  Relation  to 
them^  and  his  Headfliip^  as  Loganthrofos  and  Redeemer, 
over  them  ;  efpecially  if  the  Reader  call  to  mind^  what 
I  faid  concerning  the  Soul  of  the  Meffiah^  when  I 
treated  of  Chrift's  Incarnation^  in  the  ^th  Chapter  j 
which  I  was  not  willing  to  come  over  again  in  this. 
However^  from  thence  we  fee  the  Foundation  of  my 
alTerting^  agreeably  with  the  Strain  of  the  Scripture, 
that  the  Fulnefs  of  AngeU  .hv^lU  ^V  Chrlfr,  And^  if  this 
be  fo,  we  may  much  more  eafily  apprehend  the  next 
Head. 

(;.)  Th^  Fulfjefi  of  Men  is  alfolaid  up  inChrift. 

I  have,  in  fome  fort,  prevented  my  felf,  as  to  this 
Head,  by  what  I  have  jfo  frequently  touched  upon,  irt 
feveral  Parts  of  this  Book.  Upon  which  Account, 
and  that  this  is  fo  obvious,  in  it  felf,  I  need  fay  littls 
unto  it  here. 

Nor  need  I  go  further,  than  the  fame  Text  I  have 
been  upon,  with  Refped  to  the  former  Heads.  For,^ 
as  the  Apoftle  alTerts,  Col.  2.  9.  That  the  All-fulmfs  of 
the  Godhead  dwells  in  Chrifi  bodily ^  or  in  him,  as  he  is 
now  become  Man ,  and  ver.  10.  that  he  is  the  Head  of 
Principality  and  Power :  So  he  does^  in  the  fame 
loth  Verfe^  alTert,  that  we  Men  are  compleat  in  him,  who 
is  our  Head  alfo  ^  a  Phrafe  of  equivalent  Force,  with 
the  former  AfTertioos,  tho  the  Objects  of  this  Reference 
are  different  from  the  others. 

But,  as  I  faid,  I  have  fo  far  prevented  my  felf,  upon 
this  Head,  that  I  have  hardly  left  any  thing  to  be  faid 
here.  For  I  have  demonftrated,  i.  That  Chrift  was 
as  real  a  Man,  as  any  ever  was  ^  2.  That  he  had  Hu- 
man Nature  to  the  fame  Perfedion,  that  Adam  had,  in 
his  State  of  Innocence^  :5.  That  he  exerted  Human 
Reafon,  and  Human  Nature,  to  the  utmod  Perfedion, 
in  all  his  Management  and  Condud:.;  4.  That  he  was 
the  Patron  and  lecond  Federal  Head  of  Men ;  5*.  That 
he  had  the  Fulnefs  of  Men  in  him,  as  he  was  intrufted 

T  t  2  '  with 


6^o  The  Loganthropos.        Book  III. 

with  the  whole  Concerns  of  Men^  both  for  Time  and 
Eternity  ;  6.  Ndy  th^ty  in  this  Cafe^  he  a6ted  as  much, 
as  the  only  Man^  as  if  there  had  been  no  other^  in  the 
Worlds  but  himfelfj  purfuing  the  Common  Good  of 
Men^  when  all  others  either  oppofed  it^  or  had  defer^ 
ted  it  5  7.  That  he  did  not  only  ad  thus^  tut  with 
fuch  Succefs.  as  to  promote  the  general  Gcod^  by  laying 
a  now  Plan  for  the  fame^  by  what  he  both  did  and  fuf- 
fer'd  ;  8-.  Thctt  iie  iiad  the  Fulnefs  of  Men  in  him^ 
even  wkh  Refped:  to  their  feveral  Stations  and  outward 
Circumftances  in  the  World3  and  that  in  fo  ftrange  a 
manner^  that  even  the  oppofite  States  did  equally  meet 
and  center  with  him.  For_,  as  he  was  the  rightfuleft  and 
the  truefl  Prince  and  Sovereign^  that  ever  was  in  the 
World  :  So  he  was  likewife  the  moil  perfed  SubjecSl: 
and  Servant ;  demonftrating  liimfelf  the  moil  dutiful 
Child  to  his  Parents^  Luke  2,  ^1,  the  mofi:  obedient 
Subjecl  to  the  Rulers  that  then  were  ,  not  only  to  the 
Pharifees  and  other  Jev/ijlj  Dodors^  in  as  far  as  they  fat 
in  Auofes  his  SQ2it^  Luke  2;.  2.  and  confequently  to  the 
Prieils  and  other  Jomjl)  Rulers ;  but  even  to  Herod  and 
Tilate^  tho  Ulurpers^  andto  the  i^o??-^^;/ Laws^  Cuftoms 
and  Authority^  in  civil  Things,  which  he  evidenc'd  in 
paying  the  Tribute  Money  demanded  then  ,•  as  well  as 
to  the  Moflucal  Laws^  In  a  conllant  Attendance,  at 
their  Fellivals.  Nay,  he  paid  that  Refped  to  his  Fore- 
runner, JoJm  Baftifi^  and  the  Authority  by  which  he 
aded,  that  he  would  be  baptized  by  him  ,*  giving  this 
elevated,  comprehenfive,  and  memorable  Reafon,  that 
thus  It  became  them  two  (and  therefore  certainly  all  0- 
thers )  to  fidfil  all  Righteoujhefs,  And  how  true  a  Ma- 
iler, Teacher,  Countryman  and  Friend  he  was,  and 
Low  careful  of  his  ?vlother,  when  he  himfelf  was  up- 
cn  the  Crcfs,  I  think  needs  not  be  infifted  upon  here. 
He  was  a  Free-Man,  if  ever  there  was  any,  and  yet  he 
aded  from  fuch  a  generous  and  comprehenfive  Humili- 
ty, as  to  become  the  Servant  of  all.  He  vs^as  rich_^ 
and  yet,  in  another  Senfe,  one  of  the  pcorefl  Men 
that  ever  was  j  living  by  the  voluntary  Contribution 

and 


Chap.  7.  The  Loganthropos.  6:^  i 

and  Charity  of  thofe^  who  appear  aoc   to  have  been 

rich    themfelveSj     Luke  8.  ;.      Kr^.,   9    I    have  faid 

enough  to  fliew^  that  the  Fiihiefs  of  Men  was  lodg'd 

in  Him^  in  Point  of  Office,  as  well  as  in  Relation '  to 

various  Circumftancc:.     For  I  have  demonftrated  him 

to  have  been  Patriarchy   King^  Prophet^  Prieft,  Le- 

giflator,  Redeei?ier,  Mediator^    Surety^,  J^-^^g^:,  Phyfi- 

cian^  Apoftie^  Angel  or  MeiTenger,  Shepherd,  Bifhop 

or  Paftor,  Teacher,  Minifter  or  Servant,  &c,     10.  And 

as  Chrift  died,  as   one  for  all  Men,  2  Cor.  5-.  14.     So 

we  have  fhew'd,  that  he  went  to  Heaven,  in  our  Stead, 

and  for  our  Sake,  as  our  Fore-runner,  Provider,  Inter- 

ceflbr,  ^  Guardian,    &c.     In  all  which  Refpec^ks,  the 

Fulnefs^of  the  Human  Nature,  or  the  Fumefsof  Men, 

is  {cQti  to  dwell  in  Jefus  Chrift,  as  the  conimon  R  f^po- 

iitcry.     And  now  having  fpoken  to  this  Third  Fulnefs, 

that  is  laid  up  in  Chrift,  as  well  as  to  the  former  ^  | 

find  my  felf  led  forward  to  confider  and  fliew^ 

2^/;',  IIuvv  Cliiift  bears  a  Relation  to  us^  as  he  is  the 
Commcn  Repojttorjy  Wherein  all  thefe  Three  Sorts  of  Fair 
nefs  do  meet,  as  in  a  Common  Center^  and  are  laid  up  as 
in  a  Common  Treafury  ? 

Now,  tho  the  general  Affertion,  Col.  1. 19.  and  the 
Three  particular  ones.  Col.  2.  9,  10.  and  what  I  have 
faid  upon  them,  and  from  them,  may  be  juftlv  fuppos'd 
to  lay  a  full  and  ftrong  Foundation,  as  to  this  Second 
Inquiry  ,*  which  docs  indeed  naturally,  and,  as  it  were, 
neceftarily  depend  upon,  and  follow  from  the  former  : 
Yet  I  fhall  not  grudge  to  lay  a  more  immediate  Foun- 
dation, as  to  this  fecond  Point,  if  it  were  only,  becaufe, 
this  way  1  fhall  lead  the  Minds  of  my  Readers,  into  a 
further  View  of  fcriptural  Divinity,  with  refped:  to 
one  of  the  moft  v/eighty  and  ufeful  Points  thereofi 
But,  to  avoid  Prolixity,  1  fhall  only  mention  two  Paf- 
figes  of  Scripture,  as  Fujidamcntai  of  what  I  have  to 
liiy  upon  this  Head. 

The  (i.)  PalFageis,  that  memorable  Saying  of  the 
JDaptift,  John  1.  16.  And  of  his  Fulnefs  ha'Vf  all  we  re- 
cii-ved^  ^!id  Grace  for  Qracs, 

T  t  1  In 


65a  The  Loganthropos.         Book  IIL 

In  order  to  underiland  this  the  better^let  us  take  a  fhort 
View  of  the  Context.  In  'ver,  i^  and  2.  the  Eternity 
and  Divinity  of  Chrift^  as  the  Logos,  is  afferted.  In 
T'gr.  ;.  he  is  reprefented  as  the  immediate  Creator  of  all 
things.  In  ver,  \,  and  f.  He  is  reprefented^  as  the 
Supreme  and  Univerfal  Good  of  Men  ^  from  whom 
they  have  derived  all  their  Life  and  all  their  Light.    In, 

i;tr.  6 9.    his  being  the  true  Meffiah  is  afferted^ 

and  that  the  Baptift  was  no  more  than  his  Deputy-Ufher , 
and  particularly ;,  that  he  came  into  the  World_,  not  as 
Mo[ts^  to  enlighten  a  particular  Nation^,  but  to  enlighten 
all  Men  of  all  Nations.  In  -jzv,  i  ^  it  is  afferted^  that 
he  had  ruled  the  whole  World  of  Men^  before  his 
Comings  tho  they  knew  it  not.  In  ^v^r,  11.  That  he 
evidenc'd  a  particular  regard  to  the  Jews  above  all  other 
Nations  ^  and  that  he  was  very  ill  rewarded  by  them 
for  his  doing  fo.  In  wr.  la  it  is  afferted^  that  jiot- 
withftanding  the  ill  Treatment  he  received  from 
Men,  yet  that  he  kindly  received  all  thofe  that  be- 
lieved in  him,  entitling  them  to  the  Name  and 
Privileges  of  the  Sons  of  God  ^  and  of  them  a  De- 
fcription  is  given,  "ver,  i;.  In  ^er.  14.  no  lefs  than 
four  Great  Things  are  fumm'd  up  in  a  few  Words  ^ 
^tx,.  That  he  was  incarnate ,  That  he  dwelt  among 
Men  as  an  Inhabitant  of  this  lower  World  •  That  ho 
was  vifibly  transfigured  into  the  likenefs  of  the  Shechlnah, 
of  which  John  was  an  Eye-witnefs  j  and  that  he  com^ 
prehended  in  him  All-Fulnefsj  or  an  All-Sufficiency, 
both  of  Grace  and  Truth.  In  ^er,i(^,  his  Preference 
before  the  Eaptift,  with  the  Reafon  thereof,  taken 
from   his   Pre-cxiftcnce  from    Eternity,    are    menti- 

on'd.--^ -Then    follows  the  Words    of    our  Text. 

An  Illufcration  of  the  meaning   of  which   ij 

added  in  the  Sequel  of  this  account  of  Chrift.  Where,' 
in  i;^r.  17.  he  is  preferr'd  before  il/cj^/ the  Law-giver, 
as  being  the  Giver  and  Beftower  boih  of  Grace  and 
Truth.  And  then  in  *ver,  18.  he  is  reprefented  to 
be  the  only  Son  of  God,  in  a  Senfe  appropriable  to  no 
Creature  befides  -:  as  alfo  that  he  was  the  only  Perfon, 

that 


Chap.  7.        The  Loganthropos.  6  ^  ^ 

that  had  feen  God  himfelf ;  and  that  was  even  then^  as 
Logosy  in  t/je  Bofom  of  the  Father^  a  Title  peculiar  to  the 
Mefliah  ;  and  likewife  that  he  was  the  only  Diicove- 
rer  of  him  to  Men. 

Now^  thefe  things  being  briefly  hinted^  in"  reflation 
to  Chrift's  Fulnefs^  in  reference  to  Men  ,•  let  us  confi- 
der^  that  our  Text  in  ver.  i6.  contains  fuch  a  General 
Affertion  as  takes  in  all  that  had  been  laid  before  con- 
cerning Chrift^  as  well  as  what  is  added  in  ver.  17, 
and  18.  For  whatever  be  the  meaning  of  the  2^  Part 
i^i  Johns  Wordsj'uer.  16.  when  he  fays^  that  we  have  re- 
ceived ilj  X^P^^  ^^'^'  X«^''7'(C)''j  even  Gra^efi?-  Grace ^  or^  and 
Grace  for  Grace  •  yet  Hill  the  tiril  General  Affertion  can 
admit  of  no  Limitation^  efpecially  if  we  confider  the 
things  inftanc'd  in^  in  the  other  Verfes.  So  that  both 
John  the  Baptift^  and  John  the  Evangelift^  do  by  a  Di- 
vine AfEatuSj  fum  up  all  in  this  General^  when  they 
fay_,  And  of  his  Fulnefs  have  Tve  all  received ^  or  rather, 
according  to  the  Greeks  and  out  of  his  Fidnefs  have  -ivo. 
all  received^  i.  e,  both  we  and  all  Men  ;  that  is^  all  they 
that  either  were  or  are^  and  all  that  they  either  did  01: 
do  partake  of^  have  proceeded  out  of  tk  Fuhefs  that  is  in> 
Chrifi,  And  then^  it  is  added^  and  Grace  for  Grace  - 
which  I  think  may  be  well  underftood^by  way  of  Expo- 
fitionof  the  former  General^  rather  than  of  Limitation 
of  it.  Tcr  I  think  the  meaning  is  this  ^  even  Grace  in  fucli 
a  manner^  as  to  anfwer  unto  that  Grace  tiiat  is  treafur'd 
up  in  Chrift  for  us.  So  that^  as  Chrift  had  the  Spiric 
without  Meafure,  and  Grace  without  Limitation  ^  he 
has  demonftrated  himfeif^  this  way^  not  only  to  have 
been  the  true  Mefilah^  by  his  difpenfing  of  this  Grace 
to  Men^  but  has  done  fo^  in  fuch  a  copious  Manner^. 
as  to  fhew  that  whatever  Men  have  received^  they'have 
had  immediately  from  him. fclf.  For  I  take  not  "Grace 
here^  in  a  narrow  and  limicted  Senfe,  ^o  as  only  to  de- 
note this  or  the  other  thing,  that  may  come  under 
thisNamej  but  univerfaliy  for  Vv' hate  ver  is  gratuitoufly 
beftowed  upon  Men  ,  as  indeed  ail  things  are^  tho  nor 
with  the  fame  Peculiarity.     But,  as  I  laid;  let  the  mean- 


Tt 


ing 


634  Tf^^  Loganihropos.         Book  III. 

ing  of  this  latter  Part  be  what  it  will  :  {lill  it  is  certain, 
that  the  firll  Part  of  the  Text  is  unlimited  •  which  is 
that  only^  which  I  am  to  confider  here  diredly. 

And  therefore  let  us  branch  this  out  into  Particulars, 
and  we  fhall  find, 

1.  That  it  is  out  of  the  Fulnefs  of  Chrift,  that  Men, 
and  indeed  all  things,  have  received  Beiiig.  This  Is 
certain,  becaufe  he  was  the  Creator  of  all  things,  and 
ipecially  of  Men,  John,  i.  ;,  10. 

2.  That  it  was  out  of  Chrift's  Fulnefs,  that  Life 
was  beftowed  on  fome  Beings,  particulary  upon  Men, 
^ver.  4.     ^ 

;.  That  it  was  out  of  the  fame  Fulnefs,  that  Men 
were  endow'd  with  the  Light  of  Reafon,  and  that  they 
had  fo  many  Notices  of  the  Divine  Mind,  under  their 
various  Difpenfations,  in  order  to  increafe  and  brighten 

the  lame,  ^ver,  5-,  9. So  that  this  and  the  former 

Particulars  fhew,  that  Chrift  is  the  Supreme  Good  of 

Men.- And  therefore  it  is  fliewed,  that  he   was 

not  the  Light  of  one  Nation  only,  as  Mcfes  w  as,  but  of 
nil  Men,  (tho  he  made  the  firft  Offers  to  the  Jews,  ^'er. 
II.)  and  that  the  Baptift  was  no  more  than  his  Ufher 
this  way. 

4.  That  it  IS  out  of  Chrift's  Fulnefs  that  Men  attain 
to  know  the  Truth  clearly  and  fully,  lecing  he  is  full  of 
Truth  as  well  as  Grace,  'ver.  14.  and  feeing  1  ruth  as 
w-ell  as  Grace  is  faid  to  be  given  or  difpenfed  by  him, 
^er.  17.  in  Contradiilin(5Hon  to  Mofes,  who  was  only 
the  Giver- forth  of  the  fubfervient  L^?;^  of  the  Jews,  as 
is  faid,  iL-^d And,  as  an  Evidence  cf  ChriiVs  be- 
ing the  fcle  Difpenfer  of  all  Truth,  it  is  added,  in  par- 
ticular, that  it  is  he  only  that  is  the  Difcoverer  of  the 
God  of  Truth  ;  the  Being  and  Perfections  of  v^/hcni  is 
the  Sum,  as  u^ell  as  Foundation  of  all  Truth,  i*cr.  18. 
And  in  all  thefe  refpeds  Chrift  is  often  called  the  Truth 
emphatically.  •- 

5.  That  it  is  out  of  his  Fulnefs,  that  Gmcc,  which  is 
the  infeparable  Ccmpanion  of  the  Truth  fpoken  of,  is 
likcwife  difpenfed.    See  i.'cr.  14,  i6j  17.  :   , 

6,  That 


Ghap.  7«         T/?(?  Loganthropos.  6^5 

6.  That  it  is  out  of  Chiiil's  Fulnefs^  that  Men 
come  to  be  capable  of  injcying  God,  and  that^  for 
this  end  they  are  converted  and  born  again,  after 
the  Will  of  Godj  and  intitrd  to  the  Charader  and 
Benefits    of     the    adopted    Sons    of    God,    ver,  12, 

So  thcit  there  is  nothing,  that  any  Man  ever  had,  ha?, 
or  can  have,  by  way  of  Mercy^  Qualification,  or 
Privilege  ,•  but  what  is  difpenfed  out  of  the  Fulnefs 
that  is  in  Chrift,  and  that  is  laid  up  there  for  us: 
Let  us  therefore  confider  Man  which  way  we  will_, 
we  ihall  ftill  find,  that  he  is  this  way  only  to  be  fup- 
plied. 

For,  I.  If  we  confider  him,  as  a  Reafonable  Crea- 
ture ^  his  Happinefs,  as  fucb,  ftands  in  knowing  the 
Truth  :  And  Chrift  is  the  Sum  of  this,  and  the  only 
Dilpenfer  thereof  to  us. 

z.  If  we  confider  Man  as  a  guilty  Creature  ^  our  Sa- 
viour is  his  only  Fulnefs,  in  point  of  Merit,  TVho  -was 
Mlivered  fir  our  Offences^  and  rofe  agaht  fir  our  Jufiificati" 
on  J  Rom-  4.  2  J. 

1^.  If  we  confider  Man,  as  finfuUy  impure,  who  can 
bring  a  clean  thing  out  of  fuch  an  unclean  one,  but 
God  j  And  fure  no  other  Method  did  God  ever  take  to 
do  this,  than  in  and  thro'  Chrift. 

4 .  If  we  confider  Man,  as  an  impotent  Creature  ;  is 
it  not  in  and  thro'  Chrift,  that  we  are  fircngthned  with 
all  Might,  to  do  God's  Will  ?  CoL  i.  lo,  ii. 

^.  If  v;c  confider  Man,  as  a  needy  Creature^  Is  it 
not  thro  Jefifs  Chr'ifi  only  that  Gcd  fippHes  h:s  WantSy 
Phil  4.  19. 

6.  If  we  confider  Man,  as  a  Rebel  and  an  Apoftate 
Creature  ;  Is  it  not  thro'  Chrift  only,  that  Mm  are 
tunied  from  Darkn2fs  unto  Li'^hty  and  fiom  the  Tower  cf 
Satan  unto  God  1  A(5):3  26.  i8.  And,  for  this  end,  is 
not  Chrift  rcprefented,  as  the  072ly  Way  to  God,  as  ivell  as 
the  Truth  and  the  Lifi  <*  John  14.  6.  And  is  it  not  Hie, 
that  rcftores  us  again  to  the  Image  of  God,  which  wc 
ioft  by  the  Fall,  cffcding  this  Change  by  his  Word  and 

Spirit  ? 


6^6  T/?(f  Loganthropos.        Book  III. 

Spirit  ?  Ro?n:S.  29.  i  Cor,  15-.  49.  and  Col, :;.  10.  com- 
pared with  2  Cor.  4.  4.  Co/,  i.  15-.  and  Heh,  i.  :;. 

7.  If  we  coniider  Man,  as  made  for  and  capable  of 
Happinefs  and  Gloiy,  and  coniider  him  therefore  in 
relation  to  his  laft  End,  and  higheft  Perfedion  ;  Who 
can  raife  him  to  thefe,  from  his  prefent  degenerate  and 
miferable  State  ?  None  furely  but  Chrift.  AaJ  h^e, 
let  it  be  remembred,  that  as  Chrift's  Death,  Refurredi- 
on  and  Afcention,  lay  the  Foundation  of  this  ;  lb  it  is 
pleafantto  think,  i.  That  the  Glory  of  the  Souls  of 
Men ;  (in  cafe  they  be  faithful  to  Chrift  as  the  Glori- 
fied Head  of  Men,  and  confequently  to  themfelves)  is 
infeparably  connected  with  the  Glory  of  Chrift's  Soul 
in  Heaven ;  2.  That  the  Glory  of  his  Body  is  the 
Foundation  of  the  future«Glory  of  our  Bodies^  and^ 
;.  That  the  Glory  of  Men,  after  the  Refurredion, 
which  is  now  virtually  founded  on  the  Exaltation  of 
the  Man  Jefus,  will  be  adually  accomplilh'd  and  ft- 
nifh'd  by  Virtue  of  the  Man  Chrift's  being  then  com- 
pleatly  rewarded  and  declared  to  have  fully  finifii'd  all 
that  God  gave  him  in  Truft,  v^^ith  refped  to  Men. 
And,  upon  the  fame  account,  and  thro'  the  Interven- 
tion of  this  fame  Glorified  Head  of  Human  N^ture^ 
Jhall  Good  Men,  thro'  Eternity,  be  admitted  to  fee  and 
enjoy  God. 

Now,  it  is  eafy  to  fee,  how  full  and  comprehen- 
five  thefe  Hints  are ;  and  how  fully  they  anfwer  the 
^d  Inquiry.  But  feeing  I  propofed  to  propofe  one 
PalTage  of  Scripture  more,  as  Fundamental  likewife  of 
what  I  had  to  fay  on  this  Head,  I  cannot  forbear  to 
piention  it  here  alfo. 

The  (2.)  Pafiage  is  that  in  i  Cor,  i.  :5o.  Where  Chrifi 
is  fiud  to  be  made  of  God  to  us^  Wifdom^  and  Rlghteoufnefs ^ 
fwd  Sanciificatlon^  andR.edc?97ption, 

Thefe  four  Privileges,  if  taken  in  their  fidl  Signi- 
fication, include  or  fuppofe  all  T  mention  d  before. 
For  what  can  that  Man  want,  who  is,  in  all  refpeds. 
Wife,  Righteous,  Holy  and  H^^ppv. 

Now, 


Chap.  7.         The  Loganthropos.  637 

Now^  as  all  Good  Men  arc  intitl'd  to  thefe,  in  the 
high-eft  and  utnioft  refpeds^  that  their  Natures  can  al- 
low of  ;  and  as  they  do^  even  in  this  Life,  partake  of 
them,  in  higher  or  lower  degrees :  So  it  is  plainly  af- 
ferted,  that  all  thefe  are  made  over  to  us,  in  and  thro* 
Chrift. 

They,  (as  Dr.  Whirhy  fays  here^  that  explain  the 
whole  force  of  the  Word  made  here,  by  that  of  Imfuta^ 
tation^^  and  fay  that  Chrift  was  made  our  Righteoufnels 
by  his  Righteoufnefs  imputed  to  uf,  have  the  fame  Rea- 
fon  to  fay  alfo,  that  he  is  made  our  Wifdom  by  his 
Wifdom,  our  SantStification  by  his  Holinefs,  and  our 
Redemption  and  Happinefs,  by  his  Redemption  and 
Happinefs  imputed  to  us. 

For  «^y  own  part,  it  is  plain  to  me,  that  by  Chrift's 
being  made  thefe  to  us^  is  meant  his  being  conftituted 
the  Author  and  Difpenfer  of  them.     And  in  this  Senfe, 

1.  Out  of  his  Fulnefs,  we  come  to  partake  of  the  Reve- 
lation of  the  Gofpel,  and  that  not  only  in  Theory,  but 
according  to  inward  Experience  and  fpiritual  Senfation. 

2.  And  thus  alfo  we  come  to  hcjufiified^  from  all  things ^^ 
from  7vhich  Men  could  not  he  jufiified  by  the  Laiv  o/Mofes,r 
A^s  i;.  ;9.  For  in  and  thro'  Chrift  only  we  attain  to 
the  Pardon  of  our  Sins,  and  to  be  accepted  as  Righ- 
teous in  God's  Sight,  through  Faith  ^  the  Law  being 
incapable  to  afford  us  thefe  Privileges,  GaL  2.  21.  and 
;.  21.  And,  ;.  In  this  Senfe,  we  come  to  be  fandi- 
fied  ^  Chrift  having  not  only  procured  this  for  us,  but 
alfo  working  it  in  us,  by  his  Spirit.  So  that  we  come^ 
this  way,  not  only  to  parta(^e  of  an  external  and  rela- 
tive Holinefs,  but  of  a  true,  fpiritual  and  internal  one, 
Eph.  4.  24.  And,  in  like  manner,  4.  Chrift  is  the  Au- 
thor of  Redemption  to  us,  even  Eternal  Redemption^ 
from  the  fervirude  of  Sin  and  Satan,  and  at  length  from 
Death,  and  all  theConfequents  of  Sinning,  vindicating 
us  into  the  Glorious  Liberty  of  the  Sens  of  God ^  Rem.  8.  21 
2:;.  And  feeing  this  ends  in  Confummate  Happinefs^ 
I  thought  fit  to  join  Redemption  and  Happinefs  to- 
gether, that  the   one  might  explaiia  the  other. 

And 


6  5  ^  Ithe  Loganthropos.        Book  III. 

And  thus  we  fee^  how  rill  the  Tromifes  of  God  are  Yea 
'end  Amen  in  Chrifiy  2  Cor.  i.  20.  Qxn  Affertion  that 
might  be  improv'd  the  fame  way  as  the  two  former,  had 
1  not  faid  enough  already  to  clear  this  Pointy)  And 
that  all  the  Bleffings  that  ever  Men  did  partake  of^  or 
can  partake  of,  are  difpenfed  to  us  by  God  fo^  that  we 
receive  them  out  of  Chr:^'?  Fulncf:).  I  proceed  there- 
fore to  the  next  Grand  Relation  that  Chrift  bears  to 
us. 

II.  Our  Bieliea  Saviour  is  Ukewife  reprefented  to  us 
in  Scripture^  under  the  Notion  of  the  Grand  Medium^ 
in  and  thro'  whom  only  God  and  Men  do,  or  can 
meet,  in  order  to  have  Intercourfe  and  Communion. 

And  here,  in  order  to  confine  and  tye  my  felf  up  to 
Brevity,  Ifliall  only  confider  one  PalTage  of  Scripture, 
that  lays  a  Foundation  of  this.  It  is  that,  i  Cor,  :;.  21, 
al,  2:5.  Let  no  Man  glory  in  Men  :  For  all  things  are  yours. 
Whether  Paul,  or  Apollos,  or  Cephas  ^  pr  the  TVorld^  or 
Life^  or  Death  ^  or  things  prefent^  or  things  tp  come.  All 
are  yours.     And  ye  are  Chrifi's  :  And  Chrifi  js  God's. 

Thefe  Words  confift,  i.  Of  a  Dehortation  ,•  Let  no 
'Man  glory  in  Men  '^  i.e.   fo   as  to  idolize  them,   or  trull 
in  them,  or  in  any  thing  Human.^   And  this  Dehorta- 
tion, or  Thing  dehorted  from,  is  fo  much  the  niore  to 
fee  regarded  j  becaufe,  tho  it  be   finful  to  do  fo  ,*  nay 
tho  there  be  a  Curfe  pronounced  on  all  them  th^t  dofo, 
^er.  I'j.  5".    Yet  it  is  fo  natural,  that  almoft  all  Men 
run  more  or  Ids  into  this  Evil  ,•  foroe  trufting  in  Men 
for  a  Maintenance,  fo  as  wholly  to  forget  God  j  fome 
|n  Great  Men,  for  Places,  Honours,  Riches,  &c.  fome 
in  themfelves,  their  ovv'n  Parts,  their  Grandeur,  Riches, 
Strength,  &c.  nay  feme  pinning  their  very  Faith  and 
Religion,  on  this  or  the  other  Fearned  Man,   or  his 
Books,   or  upon  the  Creeds,  Confefiions  or  Profcffi- 
ons  of  their  fcveral  Parties.     2.  Of  a  Reafon  affigned 
for  this   Dehortation,  which   takes  upthcrellof  the 
•Text,  and  of  vvhkh  I  ajn  only  to  treat  here. 

Kow 


Chap.  7.         The  Loganthropos.  ^:^c^ 

Now  this  Reafon  confifts  of  two  Parts,  'vlz,,  i.  An 
Aflerticn  ;  All  things  are  yours yS>iC.  2.  The  Foundation 
or  Ground  of  this  AlTcrtion,  or  the  Truth  alTertcd  ;  and 
ye  arcCbrijt's^  &c.  Of  both  which  I  fhall  difcourfd 
fomething  :  tho  the  latter  of  thefe  is  what  only  con- 
cerns my  prefent  Defign,  diredly  and  immediately. 
However  the  firft  is  likewife  a  Truth  of  great  Ufoful- 
nefs  :  And  therefore  feeing  I  find  them  fo  clofely  con- 
neded  here^  I  fhall  not  feparate  or  divide  them. 

I/?.  Therefore,  W^e  have  a  Great  Truth  alTerted,  to 
be  duly  confidered.  In  fpeaking  to  which,  I  fhall  keep 
clofe  to  the  Apoftle's  Method,  which  is  very  nice  and 
exad.  For,  i.  He  gives  us  this  Truth  in  general: 
and  then,  2.  He  does,  as  it  were,  parcel  it  out,  by  a  fort 
of  Retail,  into  Particulars. 

(i.)  Hay,  he  gives  us  thisTrudvngeneral,asitwere 
by  the  Lump,  or  by  Wholefole.  Which  is  fo  much  the 
more  obfcrvable,  bccaufe  he  alTerts  it  twke^'^^,  if  he  would 
have  us  to  believe  it  the  more  certainly,  becaufe  it  is 
doubled,  according  as  Jojeph's  Words  were  of  old  toVha- 
raohy  Gen.^i.'^z.  for  we  have  thefe  wordSj[yj7/  things  ars- 
yours']  both  before  and  after  the  Particulars  following. 

We  are  not  certainly  to  underftand  this  Affertion,  in 
the  Senfe  of  the  old  Sedl  of  Levellers^  as  if  all  tempo- 
ral Things  belong'd  to  the  Saints,  in  point  of  Civil 
Property.  And  therefore  we  can  much  lels  fall  in 
with  the  Papifts,  a  worfe  and  more  dangerous  Tribe 
of  Levellers  j  who  pretend  from  hence,  not  only  that 
private  Men,  but  even  Princes  and  Nations,  if  they  be 
what  they  call  Heretical,have  no  Right  to  their  Ellates 
and  Properties,  but  that  all  is  the  Church's  Patrimony, 
to  be  fcized  on,  forfooth,  in  or  dine  ad  fpiritualia^  and 
they  excommunicated  and  deprived  of  them,  ch  majus 
hvnu7n  JLccUjia. 

But  the  meaning  is  certainly  to  be  underftood  in  a 
fpiritual  Senfe  ^  i;i^.  as  they  are  Means  and  Helps,  in 
the  hands  of  Divine  Providence,  to  promote  our  Holi-- 
nefs  and  Ufefulnefs ;  whether  they  be  Miniflers,  Or- 
dinances,   or  Providential  Difpenfationsj  as  is  plain 

from 


640  The  Loganthropos.         Book  III. 

from  the  Particulars  inftanc'd  in^  as  we  fliall  quickly  fee« 
Therefore^ 

(2.)  Let  us  confider  how  this  General  is  branched 
forth^  as  they  are  fumm'd  up  in  this  Gofpel-Charter  ^ 
and  we  ftiall  find^  that  they  are  brought  under  a  Three- 
fold Clafs  or  Headj  and  each  of  them  ftamp'd  and 
mark'd  out,  with  a  Note  of  Univerfality  :  After  this 
Manner ; 

J.  All  Perfons  7  . 

2.  AH  Things  ^  Are  Yours. 

3.  All  Difpenfations  and  Events    ) 

(i.)  All  Terfons  are  Tours.  And  here,  feeing  it  had 
been  endlefs  to  have  run  out  into  a  long  Catalogue  of 
Names ;  Three  are  only  mention'd,  inftead  of  all  o- 
thers.  And  indeed,  as  three  is  a  Number  of  Perfedion, 
never  could  there  have  been  a  wifer  Choice  made ;  whe- 
ther we  confider  their  Characters  as  to  their  c5ffices^ 
their  peculiar  Relations,  as  to  the  Exercife  of  their 
Offices,  as  to  the  Honours  conferr'd  upon  them,  or  as 
to  their  Perfonal  Qualifications. 

For,  I.  If  they  be  confidered,  in  Relation  to  their 
Offices,-  two  of  them  were  Apoftles,  and  the  other  an 
Evangelift.  And  as  to  the  two  Apoftles,  there  was  this 
DiiFerence,  that  Peter  was  called  early  to  that  Office, 
at  the  beginning  of  Chrift's  publick  appearing  among 
Men :  Whereas  Paul  was  called  to  that  Office  laft  of 

all,  and  after  Chrift  was  afcended  to  Heaven. -So 

that  this  denotes,  that  whatever  Differences  there  may 
be  as  to  the  feveral  Offices,  to  which  Men  are  called  ; 
and  whatever  Differences  there  may  be,  as  to  their  be- 
ing caird  fooner  or  later  to  thefe,  or  under  thefe  or  o- 
ther  different  Circumftances :  Still  the  main  Defign  of 
all  thefe  Perfons,  is  the  edifying  the  Body  of  Chrift, 
&c.  as  the  Apoftle  fhews  at  large,  and  veiy  emphati* 
<^ally,  Epb,  4.  II,  12, 1:5,  &c. 

2.  If  we  confider  them,  in  Relation  to  the  peculiar  Ap- 
propriation of  theic  Office,  as  to  the  Exercife  thereof; 

then 


Chap.  7.         The  Logan thropos.  641 

then  we  find,  that  Teter  was  the  Apoftle  of  the  Jeii^s 
together  with  the  reft  of  the  Twelve  j  Paul  the  Apo- 
itle  of  the  Gentiksy  together  with  Barnabas  •  and  Apollos^ 
an  Affiftant  to  them  all,  tho  moft  immediately  to  the 

Latter. Which  fhews,  that  the  culling  Men  out, 

to  particular  Services,  and  with  Refpedt  to  different 
Places  and  Perfons,  is  likewife  calculated  for  the  gene- 
ral Good  of  the  Church. 

;.  The  peculiar  Marks  of  Honour  that  God  put  oa 
thefe  Men,  were  likewife  very  different.  Peter  is  al- 
ways mark'd  the  Firft  in  all  the  Catalogues  of  the  Apo* 
ftles ;  had  the  Honour,  at  firft,  to  confound  the  Jewijh 
Council,  together  with  John ;  and,  with  him,  to  fuf- 
fer  Shame  for  the  Name  of  Chrift ;  was  the  firft  that 
preach'd  to  the  Gentiles,  &c.  Paul  was  honour'd  to 
labour  more  abundantly  than  all  the  Apoftles,  to  con- 
vert moft  Souls,  to  have  the  largeft  Province  of  Acti- 
on, to  found  moft  Churches,  to  fuffer  moft,  and  to 
have  the  moft  eminent  Hand  in  the  Canon  of  the  New 
Teftament,  fuperior  to  all  the  Apoftles,  excepting 
John,  with  whom,  in  this  Point,  he  hangs  fo  in  EcjulU- 
hrioy  that  I  ftiall  not  venture  to  give  the  Preference  to 
either  of  them,  tho  I  incline  rather  to  give  it  to  John^ 
than  to  him.  Apollos  was  inferior  to  both,  but  eminent 
in  Humility,  a  rare  thing  in  a  popular  Preacher,  to  be 
willing  to  be  inftruded  by  two  private  Chriftians^ 
Aquila  and  Prifcilla,  and  one  of  them  a  Woman ;  and 
eminently  honour'd  alfo,  by  his  being  fo  eminent  and 
ready  in  the  Scriptures,  as  to  confound  the  Jews  this 
way. 

4.  And,  as  for  the  feveral  Qualifications  of  thefe 
Men  ^  Paul's  Excellency  ftood,  in  a  folid  Judgment, 
and  deep  and  profound  Learning ;  Apollos's,  in  being  a 
Man  of  a  ready  Wit  and  Memory,  which  made  hini- 
both  a  good  Textualift  and  Eloquent  Preacher  ;  and 
Peters,  in  his  being  a  plain,    blunt,  zealous  and  adive 

Man. So  that,  in  thefe  Men,  we  fee,  as  in  a 

Glafs,  what  are  the  principal  Qualifications  of  a  Mi- 
nifter,  as  fugh,  efpecially  if  theft  Three  meet,  in  any 

one 


64.1  The  Logan thropos.        Book  III. 

pne  Man^  in  any  eminent  Degree  ;  which^  I  confefsj 
is  rare.  It  might  juftly  be  fa  id  of  this  Ternary,  what 
was  given,  by  way  of  Charader  of  Cal^lvy  Viret  and 
Farelly  Three  eminent  Minifters  of  Gme-ua^  that  nemo 
docult  Dociius^  none  taught  more  learnedly  than  Calvin  ; 
and  that  nemo  prora^vit  fna^jiusy  none  preach'd  more 
fweetly  than  the  Second ;    and  that  nemo  tonuit  fortius y 

none  thunder'd  more  forcibly  than  the  other. And 

this  may  be  one  Reafon,  why  Taul  ranks  himfelf  firft 
liere,  and  Veter  laft,  ^i^.  becaufe  this  is  the  natural  Or- 
der, wherein  thefe  Qualifications  run  ,•  for  Learning 
and  Judgment  ought  to  go  firft.  Eloquence  follow, 
and  Fervor  accompany  both.  And  therefore,  juftly 
does  {h)  AuiVm  teach,  that  a  Preacher  has  Three 
things  to  mind,  viz.  Docere^  Suadere  &  Verfmderey  to 
Teach,  to  Attrad,  and  to  Perfwade.  Learning  is  ne- 
eeflary  to  the  Firft,  Eloquence  to  the  Second,  and  Fer- 
vor to  the  Third. But  there  might  be  a   higher 

Reafon  than  this,  'vizj^  to  let  us  know,  that  Teter  was 
Tior  fo  high  in  Taul's  Efteem,  or  thofe  of  that  Age,  as 
ihe  Papills  pretend  now  he  was.     But  to  go  on, 

(2.)  All  things  are  Tours,  Now  thefe  are  enumerated 
thusj   I.  The  Worlds  2.  Life^  ;.  Death, 

I.  The  World  is  all  Tours ^  i,  e,  as  I  principally  under- 
ftand  it,  the  Natural  World,  For  this  was  made  at  firft 
for  Man's  Ufe.  Biit^  fince  the  Fall,  the  Saints  are  the 
only  Perfons  that  make  a  right  \Ji^  thereof ;  ::nd  con- 
fequently,  as  they  only  have  a  true  fpiritual  Titk 
thereunto  ^  fo  it  is  for  their  Sakes,  that  the  World  is 
continued^  which  will  then  come  to  its  final  Period^ 
when  God's  Work  about  them  is  perfeded. 

And  hcncc  it  is,  that  all  things  in  the  World  are  di- 
reded  or  over-rul'd  fo,  as  to  ferve  their  Interefts.  For, 
I.  The  Political  World  is  for  them  ,•  and  Order  and  Go- 
vernment, in  its  native  Defign,  is  for  them.  2.  Much 
more  the  Ecclefiaftical  World,  ( if  I  may  call  it  fo, ) 


(ib)  DeDoar.Chrift.  Lib.  4.  Cap.  17,  1 8,  &c. 

for 


Ghap.  7.  The  Loganthropos.  645 

for  this  is  the  very  Defign  of  all  _the  Chriftian  Inftituti- 
On  and  Miniftry^  and  the  Government  and  Difcipline 
of  the    Church,  as  we  are  exprefly  told,  i    Cor,  4, 

I 5-.   but    more  clearly  and  fully,    Epb.  4.  7, 

8  ■■  'iijd'c,  ;.  The  Angelical  World  is  intirely 
on  the  Churches  Side.  4.  And,  tho  the  Diabolical 
World  be  diredly  againft.  us,  in  Defign,  yet  even 
the  Infernal  Angels  are  over-rul'd  fo,  as  thiit  their  De- 
figns  are  made  to  ferve  God's  Ends  more  than  their 
own.  f.  And  fo  are  wicked  Men,  in  this  prefent 
World  ,•  infomuch,  that  their  very  Plots  and  Contri- 
vances againft  us,  nay  their  very  Rage  and  Perfecution, 
are  made  ufe  of  to  their  own  Confurion3  and  the  Good 
of  the  Saints.  This  may  be  feen  in  the  Perfecution  of 
the  Egyptians  againft  the  Ifraelites^  and  indeed  in  all 
others  fmce;  Never  certainly  was  any  thing  more 
wicked  and  barbarous,  than  the  Jev^^s  Treatment  of 
Chrift  :  And  yet  even  this  was  over-rul'd  fo,  as  to  be 
produdive  of  the  greateft  and  beft  Good  and  Advan- 
tage, that  ever  the  Saints  were  made  Partiikers  of.  But 
I  muft  not  expatiate. 

2.  Life  is  Yours,  Fcr  had  it  not  been  for  Chrift's 
Undertaking,  and  that  he  has  a  peculiar  People  in  the 
World,  the  old  Threatning.had  taken  Place,  and  Mail- 
kind  had  been  long  before  now  extirpated. 

Life  is  a  valuable  thing,  i.  As  it  is  a . Market-Time 
for  receiving  Good,  and  a  Seafon  of  fovving  to  the 
Spirit,  in  a  Reference  to,  and  Profpedb  of  the  State  of 
Rewards :  2.  As  it  is  a  Seafon  of  doing  Good,  in  thofe 
Refpeds,  that  even  the  State  of  Happinefs  is  not  ^  fuch 
as  that  of  fupplying  the  Wants  of  the  Afflicted  and 
Miferable,  and  of  being  beneficial  to  the  Souls  of 
thofe  that  ftand  in  Need  of  Advice  and  Incourage- 
ment. 

.  And,  in  both  thefe  Refpe^ts,  the  Life  of  a  good 

Man  is  his  own,  by  a  Specialty,  fo  as  the  Lives  of 

.  wicked  Men  are  net.    For  then  only  can  'we  reckon 

our  Lives  our  own,   when  we  live  as  Men,  according 

to  Reafojci,  and  asjchriftians,  according  to  Revelation. 

,  V  V  Where- 


644  ^^^  Loganthropos.        Book  IIL 

V/hercas  Witked  Men^  who  are  hurried  on  by  Satan^ 
Temptation  and  Luil^  can  never  be  faid  to  have 
thek  Life  their  own^  no  more  than  a  Gaily-Slave 
can  be  laid  to  be  at  Liberty^  or  to  have  his  Life  at  his 
own  Difpofah 

Now,  as  good  Mens  Life  is  their  own^  fo  the  Life  of 
others  is  direded  or  over-ruled  for  their  Good^  efpeci- 
ally  the  more  eminent  Inftruments  that  God  makes  ufe 
©f^  in  the  Worlds  for  a  publick  Advantage.  Pj«/ s 
Defire  was  to  die^  but  for  the  Churches  lake  he  was 
oblig'd   to  check  his  noble  Ambition^    Fhil.   i.  23, 

But  fpiritual  Life  here^  is  the  immediate  End  of  the 
temporal  Life  of  good  Men,  with  a  Reference  to  eter- 
nal Life^,  as  the  chief  end  thereof. 

O,  let  us  value  thefe  in  this  Conjundion  and  Con- 
nexion ;  and  therefore  let  temporal  Life  be  improved 
for  fuch  ends^  that  both  that  and  fpiritual  Life  may 
grow  up  towards  Life  eternal. 

:;.  Deatb  U  Town's.  The  Connexion  of  this  with  the 
former  is  remarkable.  For^  if  Life  be  not  ours^  nei- 
ther can  Death  be  ours.  But^  where  to  live  is  Chrift^ 
Death  will  be  Gain. 

Strange  I  That  Deaths  the  grand  Enemy  of  Nature^ 
and  the  EfFed:  of  the  Curfe^  fhould  be  ours  I  But 
Deaths  to  the  Saints,  is  another  thing  now_,  than  once 
it  was.  Of  old  ViSaoiMv^,  He  plafd  the  King^  Rom.  5". 
17.  which  was  ever  fmce  the  Fall.  But  the  Sting  of 
Death hein;{  Sin ^  I  Ccr.  if.  36,  where  that  is  pardon'd^ 
Death  is  idnglefs,  {z^Rom.  5-.  12.  So  that  Death  now 
is  Chrift's  Meffcnger,  and  confcquently  the  Servant  of 
the  Saints.  And  as  therefore  we  can  now  fay^  thro' 
Faith^  O  Deaths  where  is  thy  Stirig  or  thy  Scepter, 
&c.  fo  we  await  the  Time,  when  a  final  End  will  be 
put  to  this  lafl  Enemy^,  i  Cor,  1 5-.  24^,  &c. 

In  the  mean  time^  we  have  thefe  great  Advantages 
by  Deaths  as  it  is  Chrift's  Servant^  and  under  his  Com- 
mand and  Condud,  vix..  that  it  uncloaths  us  of  our 
E-^ggs  ^  puts  an  end  to  Sin  and  Sorrow  ^  fets  us  clear 

out 


Chap*  7.         The  Loganthropos.  6^5 

out  of  Satan's  Reach  ;  brings  us  Chrift's  Pafs  for  Hea- 
ven ,•  and  ufhers  in  eternal  Life,  as  being  the  Eve  of 
our  Birth-day  into  Glory  ;  which,  tho  it  be  accompa- 
nied, frequently,  with  fevere  Pangs  and  Throws,  yet 
thefe  are  foon  forgotten,  when  once  we  come  to 
be  born  into  the  better  World.  So  that  Death 
is  the  Saint's  great  Friend,  tho  difguis'd  like  an  Ene- 
my, and  is  a  MelTenger  of  great  Comfort,  tho  ap- 
parrel'd  in  Mourning.  And  thus,  better  is  the  Day 
of  a  good  Man  s  Death,  than  the  Day  of  his  Birthj 
EccLj,  I. 

Let  us  not  therefore  forrow  immoderately  for  them 
that  die  in  the  Lord,  nor  fear  Death  our  felves,  in  a 
fervile  manner. 

But  let  us  prepare  for  Death,  and  arm  our  felves  a- 
gainfl:  the  Fear  thereof.  And,  in  order  to  this,  let  us 
labour  to  grow  in  Holinefs  and  Diligence,  and  be  ever 
upon  our  Watch,  whilft  we  are  furrounded  with  fo  ma- 
ny Temptations  and  Trials. 

(^5.)  ^11  Diffenfatlons  and  E'vents  are  Yours,  Thefe 
are  reduc'd  to  two  Sorts,  viz.  Things  prefcnt^  and  Things 
to  come, 

1.  Things  Pre fenty  or  prefent  Difpenfations  and  E- 
vents  ^  whether  publick  or  private,  i.  Publick  ;  whe- 
ther Peace  or  War  ^  Plots  and  Defigns  of  Enemies; 
Folly  or  Weaknefs  of  Friends  ,•  Alterations  in  Church 
or  State  ,*  Succeffes,  or  Difappointment  of  Enterprizes. 
Or,  2.  Vrivare  ^  whether  Health  or  Sicknefs  ,*  good  or 
ill  Report  ,•  Profperity  or  Adverfity  ^  Prefence  or  Ab- 
fence  of  Friends  j  their  Life  or  Death,  Storms  or  Calms^ 
&c. 

2.  Thimgs  to  Come  ;  whether  future  Changes,  in  our 
own  or  others  State,  whether  in  publick  or  private  Af- 
fairs ;  future  Time,  and  the  Remainder  of  our  own 
Life,  which  is  then  ours,  when  we  improve  it  ajight  ; 
Death  and  the  State  that  follows  it  ,•  for  if  Death  part 
two  old  Friends  for  a  Time,  the  Soul  and  Body,  it 
joyns  better  Friends  together,  Chrift  and  the  Soul;  the 
future  Judgment^   even  as  to  others^  (the  Wicked  I 

V  V  i  meaa) 


646  Ti&e  Logantliropos.        Book  III. 

mean)  as  \^1  as  themfelve:,  by  reafon  of  the  un- 
riddiing  of  Providence  this  way  ;  and  the  eternal  and 
compleat  Happinefsj  atthe  Refurredion^,  and  forever 
after^  in  the  whole  Man^  Soul  and  Body  being  u- 
nited. 

Sc  that  a  good  Man  is  as  fure^  in  the  Main^  of  the 
TinietoCome^  as  the  Time  prefent.  For  as  Ciirift^, 
hisHeadj^  is  all  things  to  him  now  ;  fo  he  is  the  Jlpha. 
2.ndO?ncga^  thefame  to  Da}^^  Yefterday^  and  for  ever. 
But  now  I  proceed  to  the  Second  and  Principal  Head  j' 
which  is  in  the  latter  Part  of  our  Text. 

iidlj.  The  Foundation  and  <?m^;?^  of  the  Truth  afler- 
ted^  is  next  to  be  confidered^  as  it  is  included  in  thefe- 
feWj  but  comprehenfive  Words  ^  yind  ye  are  Cbrifi'sy 
and  Chrlfi  is  God's.  The  Connexion  of  which  Words^ 
with  the  former^  is  this.  All  things  are  Chrift's^  be- 
caufe  He  is  God's.  We  are  Ghrill's^  by  a  Specialty^ 
-viz..  by  a  clofe  and  fpiritual  Marriage^  Union  and  Re- 
lation.    And  therefore  all  things  are  ours. 

But;,  to  picfcnt  the  Reader  with  a  further  View 
of  thi:  dlviiie  and  wonderful  Chain  of  Things  ^  let 
him  obferve  the  Connexion  of  thefe  Four  Things^ 
ruiz,, 

1.  The  Univerfe^  or  All  Things. 

2.  The  Saints^  or  the  Church. 
:>.  Chriftj  as  Loganthro^os. 

4.  God  as  the  Supream  of  All. 
And  then  let  him  confider  the  Three  Links,  by  which 
thefe  Four  are  connedred. 

1.  The  Univerfe  is  reprefented,  as  the  Pofleffion  of 
Property  of  the  Saints. 

2.  The  Saints^  as  Chriil's  Property  and  Poifeflion. 

3.  Chrlftj  as  God's  Property  and  Portion^  in  an  im- 
mediate Senfe. 

But  then^^  upon  a  clofer  View^  he  will  find^  -  that 
thefe  Three  Links  terminate  in^  and  are  reducible  to 
two  ;  and  that  by  the  Intervention  of  the  two  middle 
ThingS;,  thetvv^o  Extreams  are  only  cemented.  Thus 
God  and  the  Univerfe  come  to  be  related^  by  the-  In- 
tervention 


Chap.  y.  The  Loganthropcj|jL  6^j 

tervention  of  Chrift  and  the  Saints.  For  iceaufe  of 
Chriil's  Relation  to  his  Churchy  as  well  as  unto  his 
Father^  and  by  reafon  of  the  Saints  Relation^  both 
to  Chrift  and  the  World  ;  God  and  the  Univerfe  come 
alfo  to  be  connected. 

And  yct^  when  we  have  thought  once  morc^  we  find 
that  the  Strefs  of  all  this  Relation^  and  Connexion, 
leans  but  upon  one  Link,  and  that  is  Chrift,  as  he  is 
related  to  all  the  other  Three  ;  to  God,  as  He  is  the 
Logos ;  to  the  Univerfe,  as  its  Framer  and  Ruler  j  and 
to  the  Saints,  as  the  fpecial  Head  and  Saviour. 

£c  ihat  if  we  defcend  by  the  fame  Steps,  by  which 
we  afcended^  we  find  our  Minds  directed  thus  to  run 
on. 

1.  God  is  the  Head  of  Chrift,  as  Mediator. 

2.  Chrift  is  the  Head  of  all  Men,  in  a  general  Senfe  • 
but  moxe Specially  of  the  Saints,         ' 

5.  A^d.  Men   therefore,    but  in  a  more  fpiritual 
'  Senfe  the  Saints^  come_,  this  way,  to  be  Lords  of 
the  Univerfe^ 
All  this  isfufficiently  aflerted,   i  Cor.  11.  ^.ScEph.  ^, 

2^.    The  Head  of  enjery  Man    is    Chrijt^ — — ^He  is 

the  Head  of  the   Church ^-^ — ^-—^The  Head  of  Chrlf  r*? 


rz- 


Now,  in  order  to  point  at  ( for  J  pretend  to  do  i?a 
more )  the  many  and  wonderful  Things,  that  are 
wrap'd  up,  in  this  fliort  and  concife,  but  compreheiifive: 
Expreflion,  Ipropofe  to  do  two  Things^  i.To  confide;: 
the  Pvcference,  that  the  Four  Things,  conneded  hcre^ 
bear  one  to  another  :  And  then,  2.  To  confider^  what 
the  main  Thing  that  is  pointed  at,  as  the  Great  Liiik^ 
and  Medium,  between  God  and  us. 

(i.)  I  fliall  take  notice  of  the  Referehce  of  each  o£ 
thefe,  with  all  the  other  Three. 

And,  i/.  To  begin  Vvith  the  Top  of  all  ,•  let  us  con- 
fider  God,  not  in  himfelf  or  abftradly,  but  relatively^ 
ill  a  Threefold  Reference. 

I.  To  Chrift,  not '  confidcrcd,  as  the  Legos ^  but  as 

Lcganthropos :   In  defigning  him  for  this  Office  ar/J 

'    Vv3  ■      -  Work" 


64S  Tf^^  Loganthropos.        Book  HI. 

Work ;  in  entringinro  Contrad  with  him^  for  this  end ; 
in  his  previous  Declarations  concerning  him  ;  in  his 
fending  him  adually  into  the  World^  in  the  Fulnefs  of 
Time  ;  in  all  his  Carriage  towards  hiirij,  during  his 
Humiliation  ;  in  his  owning  and  rewarding  him  after- 
wards ;  and  in  his  confirming  him  Head  over  the  whole 
Worlds  and  fpecially  ever  the  Church,  in  order  to  the 
further  carrying  on  of  the  Divine  Purpofes. 

2.  To  the  Saints :  In  approving  thofe  that  come 
in  to  Chrift  ^  in  his  concurring  with  him  to  have 
Men  come  in  ;  and  in  Rewarding  thofe  that  do  come 
in. 

:;.  To  the  Univerfe:  In  putting  it  into  the  Hands  of 
Chrift^  for  the  Good  of  the  Saints ;  and  in  concurring 
with  his  and  their  Endeavours^  to  make  all  things  work 
together  for  their  Good. 

zdlj.  Let  us  confider  Chrift^  in  a  Reference. 

1.  To  God:  As  He  is  fealed  (John  6.  27.)  and 
commiffioned  to  a6t  as  the  Patron  of  Men^  in  order  to 
fave  Sinners :  as  he  has  the  Reigj^s  of  Government, 
this  way,  put  in  his  Hands^  to  manage  us  and  all 
things ;  and  as  He  afe^  in  all  he  does^  for  God's  Ho- 
nour^  the  general  Benefit  of  all  Creatures^  efpecially 
fuch  as  are  capable  of  Moral  Governmentj  and  for  the 
eternal  Advantage  of  Men. 

2.  To  the  Saints :  As  he  is  their  Saviour^  their  So- 
vereign^ their  Benefador^  their  Patriarchy  their  Le= 
giflator^  their  Phyfician^  their  Interceffor^  &c. 

Having  procured  thefe  Privileges  by  what  he  did 
and  fuffer'd  -y  given  them  a  Claim  and  Title  this  way, 
by  his  Word  and  Grace ';;  confirm'd  them  by  the  Seal 
of  his  Spirit ;  and  carried  the  fame  on  by  his  Provi- 
dence. 

1^.  To  the  Univerfe  :  As  He  is  feated'at  the  Head 
thereof;  adually  governs  all ;  and  is  to  put  an  end  to 
all  at  length,  as  to  its  prefent  Form  and  Order. 

;^///.  Let  us  confider  the  Saints,  in  Relation, 

I.  To  God:  As  He  is  their  Firft  Original ,•  their 
Supreme  Lord;  and  ultimate  Scope  and  End. 

'"■'■'■  '^  '  '  ^  ..  •  2.  To 


Chap,  7.        The  Loganthropos.  6i.a 

2.  To  Chrift :  As  he  has  ingagd  them  to himfelf  by 
innumerable  Favours  ^  particularly  by  his  drawing  them 
in  to  himfelf,  by  his  Word  and  bpirit ;  as  well  as  by 
their  own  Choice  of  him  ;  and  by  his  Reftipulation  to 
them  again  upon  their  doing  io.  So  that  they  are  his 
fpecially^  not  only  as  virtually,  but  adually  redeemed  ; 
and  by  a  folemn  Marriage  or  Covenant- Union.  By 
which  they  come  under  abundance  of  Reladons  and 
Obligations  to  him :  As  they  are  his  Servants  ,•  his  Sub- 
jeds ;  his  Children ;  his  redeemed  Ones ;  his  Friends, 
&c.  All  which  the  Scripture  frequently  fpeaks  of,  and 
illuftrates  by  many  Similitudes. 

So  that,  upon  all  accounts,  we  are  oblig'd  to  ftudy 
Chrift  more ,-  to  be  in  him,  and  truft  unto  him,  by  giv- 
ing up  our  felves:intirely  to  his  Condud  j  to  iove  him 
more  and  more;  to  be  thankful  to  him,  for  all  he  has 
Aonc  ;  to  obey  him  in  all  things  j  and  to  cekbiate  liis 
Praife,  and  promote  his  Honour. 

:;.  To  the  Univerfe  :  As  they  are  obliged  to  ufe  all 
things  aright;  to  do  all  the  good  they  can,  whilft  they  are 
in  the  World,  and  to  thofe  efpecially  that  they  are  cal-« 
led  to  do  good  unto,  upont^ie  account  of  Relation  or 
Obligation,  in  as  far  as  fuch  are  capable  to  receive  it 
•from  them ;  and  to  tune  and  model  thePraifes  of  others^ 
to  God  and  Chrift  ;  that  either  cannot  do  it  themfelves 
as  is  the  cafe  of  inferiour  Creatures ;  or  that  will  not 
do  it,  as  is  the  cafe  of  all  wicked  Men. 

^thly.  Let  us  confider  the  Univerfe  of  Things,  in 
^relation, 

1.  To  God  ;  As  it  did  originally  proceed  from  him  ; 
as  it  was  defign'd  ultimately  to  lerve  him  ;  and  as  it 
jdoes,  even  now,  to  all  thinking  Creatures^  fhew  forth 
his  Praifes. 

2.  To  Chrift  :  As  he  is  the  immediate  Head  and 
Ruler  of  the  World  ;  and  as  he  is  appointed  to  bring 
Order,  atlengtfe,  out  of  all  the  Confuiions,  thatSacaa 
and  Sin  have  brought  into  the  World. 

:> .  To  the  Saints :  As  all  things  are  defignM  and  appoint- 
jed  to  ferve  them,  or  over-rufd  for  their  Good  ;  and  as 

Vv  4  they 


6^o  The  Loganthropos,       -  Book  III. 

they  are  to  be  ufed  by  them^  according  to  their  feveral 
Natures^  and  joint  References  to  God^  Chrift  and  our 
felves.    In  order  to  which^  we  are  to  confider  them ; 
either^,  as  they  are  more  or  lefs  Reprefentative    of  our 
mediate  and  immediate  Creator  and  Ruler ;  or^  as  they 
are  more  or  lefs^  Fledges  of  the  Father  and  Son's  Love  ; 
or^  as  they  are^  more  or  lefs^  Means  to  lead  us  to  the 
Injoyment  of  God  and  Chrift.    And  I  fuppcfe  thefe 
are  all  the  Refpeds  that  Creatures  have  to  God^  with 
relation  to  us^  fo  as  to  lay  a  Foundation^  this  way^  of 
our  efteeming  and  valuing  them,  in  a  way  of  Subordi- 
nation to  the  Lord  of  all,  and  in  a  reference  thus  un- 
to him. 

Lc  I  here  are  the  pontes  Meditattonumj  the  Springs  of 
Thought,  in  order  to  lead  in  our  Minds  both  to  Divine 
Contemplation,  and  Pra':l:;co.  Ajid  I  leave  them,  as 
fuch,  to  be  confider'd  and  inlarg'd  upon,  by  the  Rea- 
der's own  Pains ;  For  I  muft  not  now  inlarge. 

(2.)  I  pxucccd  therefore,  to  confider  the  main  and 
principal  Thing,  that  is  pointed  at  here,  'viz,.  the  Great 
Link  or  Medium,  that  is  here  fpoken  of,  as  that  by 
which  God  is  united,  in  a  general  Senfe,  to  the  World ; 
and,  in  a  more  fpecial  refped,  to  the  Saints. 

But,  tho  this  be  the  main  thing,  I  fhall  fatisfy  my 
felf  to  have  mention'd  it,  as  plain  in  it  felf  ^  without 
allowing  my  felf  to  expatiate,  as  the  Matter  otherwife 
requiresc  ' 

Only  let  me  fuggeft  thefe  few  things. 

1.  That  Chriu  is  the  Mecllumy  by  which  the  Lifinite 
Being  and  Finite  Creatures  only  can  be  united  :'  For  it 
is  fimply  impoffible,  that  Infinity  and  Limitednefs  (not 
to  mention  Moral  Incapacity,  this"  v/ay,  in  both  Ex- 
tremes) could  ever  unite  ^  if  the  Medium,  that  unites 
them,  v/ere  not  one  v/ith  both,  /.  f.  both  Infinite  and 
Limited,  tho  in  different  refpeds. 

2.  That  Chrift  is  fo  the  Medium  'tictween  God  and 
Creatures,  as  the  different  Natures  of  Creatures  allow. 

>   Whereas  therefore  there  is  a  vaft  difference  between 
intelligent  Creatures,  and  thofe  that  are  altogether  void 

of 


Chap.  7*        The  Loganthropos.  6  5 1 

of  Reafon^  or  fo  abridgM  this  way^  that  it  is  hard 
to  determine  whether  they  have  any  Reafon  or  not : 
We  muft  neceflarily  fuppofe^  that  Chrift  i^  accordingly 
a  Medium  between  God  and  .them^  in  a  more  immedi- 
ate or  mediate^  a  more  dired  or  oblique  Refped. 

;.  That  Chrift  is  the  Grand  Medium  between  God 
and  Angels.  Which  will  appear  plain  to  any^  that  has 
allowed  himfelf  to  confider  what  I  have  already  faid 
concerning  them^  efpecially  when  I  difcourfed  con- 
cerning the  Soul  of  the  Meffiah^  and  the  Improvement 
we  ought  to  make  thereof.    See  Efb.  i .  20, 2 1 ^  22. 

4.  That  he  is  the  Great  and  only  Medium  between 
God  and  Men^  confider'd  in  general.  It  was^  by  Vir- 
tue of  his  Undertaking,  that  human  Race  was  conti- 
nued after  the  Fall.  And  it  is  thro'  his  Intervention, 
that  Men  are  now  falvable  :  As  it  was  ever  thro'  him 
only,  that  there  w^s  any  Intercourfe  kept  up  between 
Heaven  and  Earth,  or  between  God  and  Men. 

7.  And  it  is  in  and  thro'  Chrift  only,  that  God  and 
good  Men  come  to  be  united.  For  God  defcends  to 
them  only  thro'  Chrift.  And  we  can  only  afcend  to 
him,  thro'  the  fame  living  v/ay. 

Having  thus  fuggcfted  thele  Heads  of  Contemplati- 
on, upon  this  Great  Subjed  ;  1  fliall  content  my  felf 
with  the  Addition  of  a  few  Pradical  Hints  that  natu- 
rally refult  hence,  and  which,  I  think,  are  too  weigh- 
ty and  ufeful,  to  be  wholly  omitted. 

I-.  Hence  we  may  fee  the  admirable  Contrivance  of 
the  Gofpel^  in  regard  of  the  Spring  and  Original 
thereof,  God  ;  in  regard  of  the  Great  Medium  of  car- 
rying it  on,  Chrift ;  in  regard  of  the  End,  which  is 
God  s  Honour,  in  Conjundion  with  our  Good  ;  in  re- 
gard of  Comprehenfivenefs,  as  taking  in  all  things ; 
in  regard  of  Security  againft  Want,  and  all  manner  of 
Evil:  the  firft  Link  here  being  faften'd  to  God  Himfelf, 
and  in  Him  ;  and  cojafequently,  in  regard  of  Perpetui- 
ty or  Eternity. 

2.  Hence  we  fee  the  Wonderfuliiefs  of  that  peculii^r 
Providence  that  is  over  the  Churgh^  viz,..  That  our  Lif& 

fliouUi 


^5  ^  ^^^  Loganthropos.        Book  III, 

ihould  be  the  Refult  of  Chrift  s  Death  ;  that  his 
greatefl:  Conquefts  ihould  refult  from  the  loweft 
Acks  of  bis  Humiliation  ,•  and  that  the  Saints  Vido- 
ries  and  Rewards  fhould  flow  from  both  thefe^  and 
from  their  own  Trials  and  SufFerings_,  as  relative  to 
them,  fo  as  to  be  thus  made  Conquerors^  and  more 
than  Conquerors  this  way. 

;.  Hence  we  fee  the  Harmony  of  Knowledge,  Faith^ 
Love  and  Obedience.  What  we  know^  we  believe ; 
what  we  know  and  believe  (as  excellent)  we  love  ;  and 
Love  is  the  Principle  and  Sum  of  Obedience^  feeing  it 
is  the  fufiUing  of  the  Law.  Andj  "vice  <verfa^  upon  the 
other  hand^  Obedience  produces  experimental  Know- 
ledge^ John  7.  17.  So  that  this  bleffed  Circle  coil$ 
round  within  it  felf^  as  the  Year  does. 

4.  Hence  we  fee  the  Strength  of  the  Apoftle's  Rea- 
foning_,  Rom,  8.  32_,  &c.  Hep  hat  fpoped  not  his  o?vn  Son^ 
&c. 

5*.  Hence  we  fee  the  End  of  the  Miniftryj  and  in- 
deed of  ail  Chrift's  Ordinances^  viz,,  that  the  Defigij 
of  all^  is  to  bring  Men  in  to  Chrifl:^  and  to  perfwade 
and  ingage  them  to  live  accordingly. 

6.  Hence  we  fee^  that  a  good  Man  is  ever  a  great 
Man^  in  a  fpiritual  and  divine  Senfe.  Grace  enobles' 
the  righteous  Man^  and  renders  him  more  excellent 
than  his  Neighbour  :  even  then^  when  he  has  neither 
^cny  nor  Credit^  he  is  rich  in  heavenly  Bills  and  Evv 
idences^  and  the  Approbation  of  his  God  ;  as  was  Laz,a' 
rus^  in  fpite  of  all  the  Contempt  put  upon  him  by 
the  Kich  Mifer.  A  Chriftian  is  both  Mafter  of  what 
he  has^  by  a  right  ufe  thereof,  and  of  what  he  has  npt^ 
by  living  above  folicitous  Defires  thereof.  What  hehas^ 
he  has  with  a  Divine  Bleffing,  and  by  a  Covenant- 
Right  and  Conveyance.  Whereas  wicked  Men  have 
all  rhcit  Injoyments  attended  with  a  Curfe  ;  and  while 
-th<|y  feern  to  poifefs  the  Worlds  they  are  really  its 
SlaVeS;,  and  not  Mailers.  The  Jews^  of  old,  feem  tp 
have  had  this  Notion^  That  the  whole  Worlds  and  all 
^things  themn^.  were  made  for  their  fakes  only.    And 

'        we ' 


Chap.  7.  The  Loganthropos.  655 

we  have  a  plain  Veftage  of  this^  in  the  2d  Book  of  the 
Apochryphal  Efdras^  Chap.  6.  ver.  J 7,  0.  AU  this  ba^'e 
I  fpoken  before  thee^  O  Lordy  becaufe  thou  madefi  the  I^Pcrld 
for  our  fikcs.  As  for  the  other  Nations  ^  who  are  alfo  defend^ 
edfrom  AdSLHly  thou  hafi  faid  that  they  are  nothing^  but  like 
Spittle y  and  way  be  likened ^  all  the  Multitude  of  them^  unto 
the  Drops  that  fall  from  a  Fejfel.  And  indeed  in  how  der 
plorable  a  Condition  were  we  Gentiles,  when  we 
were  Aliens  from  the  Commonwealth  of  Ifrael^  Stran- 
gers unto  the  Covenant  of  Proraife,  and  without  God 
and  Chrift,  and  confequently  Hope  (upon  a  proper  and 
certain  Foundation)  in  the  World.  But  now  Chri- 
ftians  may,  upon  much  furer  Grounds  conclude^ 
(than  thofe  the  Jews  went  upon  of  old)  that  all 
things  are  theirs ^  whereas  before  we  had  a  Right  to  no- 
thing. 

7.  Hence  we  fee,  that  good  Men  are  free  Men,  and 
have  noble  Freeholds  ,•  and  therefore  two  things  may 
be  neceffarily  inferr'd  hence,  i.  That  Arbitrary  Go- 
vernment and  Slavery  are  altogether  inconfiftent  with 
the  Chrillian  and  Gofpel-C barter.  And  furely,  if 
Bondage,  as  to  Civil  Concerns,  be  inconfiftent  with 
that  Liberty,  with  which  Chrift  has  made  us  free  : 
Much  more  fo,  is  Bondage,  in  Religious  Concerns ;  of 
which  the  Apoftle  warns  us  to  take  care,  when  he  tell^ 
thofe  to  whom  he  writes,  of  fo7ne  that  came  to  fpy  out  the 
Liberty  of  ChriftianSj  in  order  to  bring  them  under  Bondage 
<}aL  2.  4.  thefe  Spies  being  themfelvcs  only  under  thl 
Elements  or  Rudiments  of  Religion^  Gal.  4.  5.  And  then 
2.  We  are  direded  hence  to  conclude,  That  Faith- 
fulnefs  to  our  Mafter  muft  bear  a  Proportion  to  fo  great 
an  Inheritance  and  Poifeffion,  feeing  much  will  be  re- 
quired of  them,  to  whom  much  is  given.  And,  in  a 
fpecial  manner.  Liberality  becomes  us,  in  a  proporti- 
on to  what  part  of  our  great  Eftate,  in  Reverfion,  God 
allovv^s  us  to  have  in  hand  :  Of  which  every  Man  muft 
be  a  Judge  for  himfelf.  If  therefore  wc  have  it  not  iri 
hand,  we  can  only  pray,  that  our  gracious  God,  who 
keeps  the  Purfe  for  us,  would  be  fo,  and  fo  liberal  to 

them. 


^54-  ^^^  Loganthropo^.        Book  III. 

tftem^  for  whofe  Straits  we  are  concern'd.  And  in  this 
Cafe>  as  in  others. of  the  fame  kind^  God  will  accept  a 
ready  Mlnd^  for  the  Deed^  not  according  to  ivhat  it  has 
Tfoty  hut  what  it  has, 

8.  Hence  let  us  be  direded  to  live  more  for  Chrift  ; 
fcy  ftudying-his  Excellencies  further^  who  is  the  chief 
of  ten  thoufands,  and^  in  Comparifon  of  the  Know- 
ledge of  whom^  all  things  are  but  Lofs  and  Dung  :  By 
praifingthe  eternal  Father  of  Chrift^  Efh,i,  :;.  for  the 
invaluable  Gift  of  his  Son^  in  and  thro'  whom  we  en- 
joy all  things :  By  refolving  to  forfake  all  things,  ra- 
ther than  hazard  the  lofs  of  Chrift  by  forfaking  his 
Interefts ,  and  by  being  ambitious  to  do  all  we  can, 
for  the  Honour  and  Interefts  of  our  dear  Mafter. 

9.  And  hence  likewife  we  are  directed  to  go  to  God, 
in  the  fame  way  only,  by  which  he  comes  down  to  us. 
He  comes  down  to  us  thro'  Chrift^  in  all  his  Mercies 
and  Ccnreyances  of  Lights  Affiftance  and  Comfort. 
And  therefore  let  us  go  upwards  to  him,  in  and  thro' 
Chrift  alfo,  which  is  the  only  way  which  he  has  ap- 
pointed. Let  us  therefore  go  this  way  to  God  ;  in  all 
our  Self-dedications  ^  in  all  our  Prayers  and  Addrefles, 
John  14.  1:5, 14.  Andj  in  a  word,  in  all  our  Duties, 
both  religious  and  common^  for  we  are  commanded, 
Coh  %.  17.  to  do  all  in  the  N^tir.^  '^f  Ch^'-^^  Sec. 

III.  Cur  Lord  aiid  Mafter  comes  alfo  under  the  Con- 
fideration  of  the  Great  Organ^  or  Infirument^  or  rather 
Minifter  of  State ^  by  whom  God  carries  oh  all  his  great 
Purpofes.  ' 

But,  tho  this  be  in  it  felf,  the  Principal  Relation  that 
Chrift  bears  tous^  (which,  as  it  does^  in  a  general 
Senfe,  include  both  the  former^  fo,  in  a  comparative 
oncj  is  t\\Q  main  and  chief  of  all  the  three^propofed  to  be 
confidered  ^)  yet  it  will  need  the  leaft  Illuftration  of 
any  of  them  ;  And  that^becaufe  I  have  fo  far  prevented 
^rny  felf  this  way  already.  For  it  was  my  Principal  De- 
f}gn  in  the  Second  Book  of  this  Work  of  Chrifiology^  (as  it 
was  aifo^  in  fome  peafure  in  the  Fnf.  Book),  to  prove. 


Cfiap.  7*        The  Loganthropos,  6^9 

That  Chrift^  as  the  Logos^  v/as  the  great  imtnediate 
Ruler^  both  of  the  World  and  Churchy  from  the  Crea- 
tion to  the  end  of  the  Old  Teftament.  And^  it  has 
been  equally  my  Defign^  in  the  preceeding Chapters  of 
this  Book^  to  prove^  that  Chrift  is  now,  ever  fince  his 
coming  into  the  World,  the  great  and  immediate  Ruler, 
as  well  as  Saviour  of  Men,  efpecially  good  Men,  as  he'is 
the  Loganthrofos.  And  if  it  pleafe  God  that  I  live  to  pub- 
lifli  the  Fifth  Book^  this  will  yet  more  fully  and  plainly 
appear. 

I  fhall  not  therefore  fpend  time,  in  heaping  up  Scrip- 
ture-Paffages,  to  prove  this  here.  For,  not  to  mention 
many  to  this  purpofe,  I  fliall  only  fay ;  That  he  that 
will  confider,  with  due  attention,  thefe  few  following 
Places,  will  think  that  no  more  are  needful.  Thefe 
ai-c,  Tfal,  2.  6^  7,  &c.  Ifa,  9.  6,  7.  Col,  r.  18,  19,  &c. 
ThiL  2.  8,  9,  &c.  Heb.  I.  2,  2;,  &c.  Rev.  i.  5-,  6,  &c. 

However  I  cannot  fo  haftily  pafs  over  this  Subjed^ 
now  that  I  have  fo  formally  and  explicitly  mention'd 
it  ,*  without  confidering  one  Exprefjion  of  Scripture. 
this  way,  which  will  equally  lead  us  in  to  the  Theory 
thereof,  and  a  Pradice  fuitable  unto  the  fame. 

It  is  that  in  Heb,  12.  2.  where  Chrift  is  called  the  Au-^ 
thor  and  FinijJjer  of  the  Faith  ;  or,  as  our  Verfion  has  it, 
of  our  Faith, 

But  in  order  to  fee  the  Connexion  of  the  Apoftle, 
and  to  underftand  the  full  Charader  of  our  Saviour^ 
as  given  in  thefe  words,  I  muft  defire  the  Reader  to 
call  his  Eyes  upon  the  whole  of  the  Apoftle's  Reason- 
ing, in  the  beginning  of  this  Chapter,  at  leaft  in  the 
1/  and  2.d  Verfes. 

The  initial  Word,  Wherefore^  lliews  us,  that  this  part 
of  the  Apoftle's  Difcourfe  bears  a  Reference  to,  and 
looks  back  upon  the  Catalogue  of  the  eminent  Saints 
and  Martyrs,  which  he  had  difcours'd  of  in  the  11th 
Chapter. 

What  follows,  in  the  1/  Verfe,  contains  two  things  i 
*viz>. 

;  (i,)  A  Suppofition,  which  is.  That  ^f  arc  mnpajjed 
'ahout  iinth  a  great  Cloud  of  Wit7jeJJes,  Thefe 


6 5^  TI6^  Loganthropos.  Book  III. 

Thefe  Old    Teftament-Saints   are    defcrib'd   here_, 
[i.]  As  WitneJJes.    If  it  be  ask'd  to  what ;  I  anfwer^ 
That  the  preceeding  eleventh  Chapter  mull  be  a  Com- 
ment this  way.    I  fhall  not  now  run  thro'  the  whole 
Chapter  for  this  end.    But  thus  far  I  fliall  fay^  (i.) 
That  all  of  them  are  reprefented^  in  the  General^  to 
be  Witneffes  for  the  necellity  of  Faithy  Chap  n.  i/.  i. 
(2.)  To  God's  being  the  Creator  of  the  Worlds  njer.  ;. 
(;.)  To  the  worfhipping  God  purely,  -L'^r.  4.  as  Ahel 
did,  'ver,  4.     (4.  J  To  the  Excellency  of  living  in  Com- 
munion with  God,  as  Enoch  did,  'ver,  j.     (9.)  To  the 
Importance  and  Neceffity  of  acting  in  Matters  religi- 
ous, from  the  fundamental  Principles  of  Religion,  ^v.  6, 
For  here  are  recorded,  in  the  Example  of  Enoch y  thefe 
three  Things  ,•  i.  The  Tr'mcipies  of  all  Religion  ;  which 
are  thefe  fi've^viz^.  (i.)  That  God  u,    (2,)  That  he  is  the 
Ruler  of  Men,  as  being  the  Rev^arder  of  them  that  dili^ 
gently  feek  him  :^  And  confequently,  (;.)  That  Man  isa 
dependent  and  accountable  Creature,  who  is  oblig'd  to 
come  to  Gody  to  feek  him  dilige?itlyy  and  tO  ftudy  to  pleafe 
him^  as  he  is  the  Rewarder  ofthemthat  do  fo  ,•  (4.)  That 
Mens  Souls  are  immortal,  feeing  otherwife  God  cannot 
be  faidto  revjard  Men  fully;  and(^.)  That  therefore  there 
IS,  and  muft  be,  a  future  State  of  Rewards  and  Punifli- 
ments.     2.  The  Duties  of  Religion^  which  are  thefe  two^ 
'vi^,  (1,)  To  Believe  thefe ;  and  then,  (2.)  To  obey  and 
fporfliip  God  accordingly.     Both  which  are  expreifed  in 
thefe  words,  ^uiz^,  our  coming  to  God,  and  our  feeking  him. 
And  to  which  is  added.  The  right  manner  of  doing 
both,  as  it  is  exprefs'd  in  what  is  added,  when  we  are 
commanded  or  advifed  to  do  fo  diligently,     ;.  The  End 
and  Depgn  of  both  the  Principles  and  Duties  of  Reli- 
gion, 'viz..    A  Concern  to  pleafe  God^  and  to  be  rewar- 
ded by  him. -Other  LelTons  are  taught  us,  in  the 

Other  Examples,  ^ix>,  of  Noah^  Abraham ^  Sarahy  Ifaac, 
Jacoby  Jofephy  Mofesy  &c.  But  I  muft  forbear  to  infift 
upon  them  at  prefent.  [2.]  They  are  defcrib'd,  as  a 
Cloud  of  Witneffes,  /.  e.  a  Multitude.  So  vitpQ-  is  of- 
.len  fpoken  of  in  Greek  Authors ;  as  in  Homcr.yXQ  denote 

aa 


Chap.  7.        T5^  Logahthropo§.  ^57 

an  Army  or  Multitude  of  Men  ;  who  often  appear  as 
a  fort  of  Cloud  at  a  Diftance,  efpecially  when  their 
March  occafions  a  fort  of  Cloud  of  Duft.  Their 
Dart5  and  Arrows  of  old^  were  reprefented  as  a 
kind  of  Cloud :  And  fure  the  Smoak  of  our  Guns 
and  Cannon  carries  on  the  Refemblance  much  mor^ 
plainly.  0)  Virgil  fays^  infeejuitur  Nimbus  Peditum } 
a  Cloud  of  Foot-Soldiers  follow'd.  But  Fad  feems 
here  to  allude  to  Ifa,  60,  8.  Who  are  thefe  that  fiy, 
as  a  cloudy  and  as  the  Doves  to  their  Windows, 
[5.]  Thev  are  defcrib'dj  as  z great  Cloudy  /.  e.  as  very 
many.  Upon  which  Expreffion  we  need  no  other 
Comment^  than  what  we  have  in  ver.  52.  And  -what 
jjjall  I  fay  morey  for  theTime  would  fail  me  to  /peak  of  Gi-* 
deon  and  Barak^,  &c,  [4.]  They  are  deicrib'd  as  a 
great  Cloud  of  WitneiTes,  which  is  cafi  about  us ;  the 
meaning  of  which  is  plainly  this^  viz.  that  they  are 
fo  many  and  fo  remarkable-,  both  as  to  Virtues  and 
Conflids^  that  we  can  look  no  way^  or  be  our  felves 
in  no  State  or  Condition^  but  that  we  have  Examples, 
both  as  to  what  we  are  to  do^  and  avoids  and  as  to 
what  we  are  to  exfped. 

(2.)  An  Exhortation^  or  Advice^  drawn  by  way  of 
Argument^  or  Inference^  from  the  Suppofition  men- 
tion'd^  viz.  That  we  lay  afide  every  Weighty  &c.  where 
two  things  come  to  be  confider'd. 

i/.  The  things  which  we  are  more  immediate^ 
/y  exhorted  to  mind.  Which  are  thefe  jp(9«r :  (i.)  To 
lay  afide  every  Weighty  that  may  hinder  us  in  our  Race- 
ing  for  the  heavenly  Prize.  Where  obferve^  i.  That 
our  Chriftian  Courfe^  is  juftly  compar'd  to  an  (xyZvot^ 
a  Race^  or  Struggle  for  Vidory  :  2,  That  he  that  would 
be  profperousj  in  this  Courfe^  muft  dif-intangle  him- 
felf  from  every  things  that  may  hinder  or-  retard  him 
therein  :  ^.That^  in  order  to  our  receiving  this  Advice 
thebetterj  the  Apoftle  includes  himfelf  in  the  Advice, 


(0  JEn.lJb-  7.  ver.  795. 


S58  7he  Loganthropos.        Book  III. 

faying^  Let  us^  &c.  (2.)  To  lay  afide^  particularly 
THV  iuTre^KOCTov  d^prlocVy  that  fpecial  Sin^  which  is 
inoft  apt  to  be  prevalent^  by  reafon  either  of  Com-^ 
ple6i;ionj  Cuflom^  Example^  Bufinefs  or  Temptation. 
(3.)  To  confider^  that  this  Race  is  not  a  matter  of 
Choice^  but  Neceffity,  as  being  abfolutely  neceflary^ 
by  the  Order  and  Appointment  of  God.  And  there- 
fore it  is  faid  to  be  The  Race^  and  the  Race  that  is  Jet 
hefore  us,  (4.)  To  refolve  upon  Patience_,  in  our  fetting 
about  this  j  whence  we  are  exhorted  to  rm  it  Tvith  Va- 
tk7ue. 

Hence,  we  fee,  i.  That  the  Prize  is  attainable  j 
2.  But  the  way  to  reach  it  difficult,-  15.  However 
that  it  is  an  honourable  Courfe  ^  4.  And  no  folitary 
[Way. 

And  that  therefore,  we  ought  to  fet  about  this,  as 
our  hoc  agCy  our  main  Bufinefs,  with  all  Integrity,  Re- 
folution,  Watchfulnefs  and  Diligence  ;  ading  as  un- 
der God's  Eye,  with  Relation  to  the  fupreme  Judge  and 
better  World,  and  as  under  Law  to  Chrift  j  and  re- 
membring,  that  the  Cloud  of  Witneffes  is  more  than 
doubly  large  and  remarkable  to  us,  than  it  was  in  Paul's 
Days,  feeing  we  have  all  the  Martyrs  and  Saints  of 
the  New  Teftament,  fince  Chrift's  Days,  additional  to 
thofe  that  liv'd  in  the  more  ancient  Ages.  And  that 
confequently  more  is  expeded  of  us  now,  than  of 
thofe  of  old.  But  we  have  one  Example  to  look  to,, 
that  is  greater  than  all  the  reft  put  together.  And  this 
leads  me  to  the  next  Head,  which  the  Apoftle  handles, 
in  'ver.  2.  Therefore, 

•zdlj.  We  are  call'd  to  confider,  (that  tho  this  be  more 
remotely  expreifed  here,  yet)  that  the  principal  Things  is^ 
What  the  great  Example  of  Chrift  is.  Which  the  A- 
poftle  expreifes  thus :  Looking  u7ito  Jefusy  the  Author  and 
Finijljer  of  the  Faith  (  or,  as  our  Verfion  renders  it,  of  cm 
Faith)  whoy  for  the  yoy  fet  hefore  Hlm^  endured  the  Crofsy 
defpifing  the  Shame^  and  is  fet  doivn  at  the  right  Hand  of 
the  Throne  of  God,  Which  Advice  is  further  infifted 
upon^  in  ver*  3,    &C.  For  confider  him  that  endured  fuch 

Con^' 


Chap.  7.  The  Loganthropos,  65^ 

ContradicHon  of  Singers  again  ft  himfelf,  Ufb  ye  he  jvea- 
ry  ami  faint  in  your  Minds ^  &c.  But  I  ihall  confine 
my  felf  here^  to  the  Words  which  we  have  in  the  2^ 
Veife. 

We  had^in  ^cr,  i.  an  Account  of  the  Worthies  of  the 
Old  Teftament^  as  a  mighty  Cloud,  to  be  confidered. 
But  here,  in  ^er.  2.  the  Son  of  Righteoufnefs,  him- 
felf,  is  reprefented  to  us,  as  fhining  thro'  this  Cloud, 
And  it  is  obfervable.  That  Vaul  fays  not.  Look  to  Absl^ 
or  look  to  Enoch,  &c.  but  look  to  Jefus  •  he  and  no  o- 
ther  being  our  perfed  and  full  Pattern,  as  well  as  Savi- 
our. 

So  that  here  are  two  things  to  be  confidered,  'vlz,. 
The  Objea,  Jefiis^  and  the  A6t  required,  in  relation 
to  him,  looking.  And  according  to  the  ftri6t  Rule  of 
Logical  Method,  I  ought  to  confider  the  Objed  firft, 
and  the  K6t  afterwards:  And  were  I  only  to  mind 
Pradife,  I  might  not  unfuitably  proceed  this  way. 
But,  feeing  the  AB  muft  be  regulated  by  the  ObjeEl^  I 
Ihall  need  to  fay  nothing  at  all  diredly  to  it  now  ,•  fee- 
ing, if  we  attain  to  fee  how  Chrill  is  here  propofed 
to  our  Thoughts,  we  fhall  immediately  underitand, 
how,  and  in  what  way  we  are  to  look  unto  him.  And^ 
in  doing  this,  it  will  be  enough,  at  prefent,  to  prefenc 
the  Reader  with  the  Method,  wherein  the  Apoftle  re- 
prefents  Chriftto  our  Meditations :  Which  is  in  this  Or- 
der, under  the  Four  following  Heads. 

(i.)  We  are  called  to  confider  Chrift,  in  his  Name 
Jefus ^  which  is  interpreted  Mntb,  i.  i,  21.  and  of 
which  I  have  already  difcours'd  diftindly.  So  that  it 
were  fuperfiuous  to  fpeak  of  this  again  there.  Lee  us 
only  remember,  that  as  there  is  but  o^je  God^  fo  there  is 
hut  one  Lord  Jejns  Chrijt^  by  7vhcm  are  all  things^  and  ji^a 
by  him^  i  Cor-  8.  4. 

(2.)  We  are  called  to  confider  him,  in  his  OITice. 
A  nd  feeing  I  have  alfo  largely  treaced  of  this,  I  fhall 
only  confine  my  felf  to  the  Apoillc's  Words  here  ;  a.; 
they  fliew  forth  liis  Relation  to  us,  di  he  is  the  Gr^.nd 
InjlrHment  of  the  Divine  Operations  for  the  Churclies 

X  X  '     Good, 


(^6o  The  Loganthropos.       Boole  Til- 

Good.    Now  here  we  have  Three  Things  to  be  inquired 
into. 

I.  What  The  Faith  is^  of  which  Chrift  is  faid  to  bo 
the  Author  and  Finifher  ?  I  anfwer^  that  tho  our  Ver- 
fion  renders  it^  our  Faith ^  as  if  they  meant  this  of 
Faith  as  a  Grace  or  Virtue  ^  and  tho  I  grant  that  this^ 
in  a  proper  Senfe^,  is  a  real  Truth  ;  Yet  I  fay^  that  this 
is  not  the  Senfe  of  the  Text.  That  Faith  is  fometimes 
ufed  as  a  Name  to  denote  the  Chriftian  Religion  it  felf, 
(and  more  frequently  than  many  are  apt  to  think)  I 
could  eafily  make  plain^  if  need  were.  But  it  will  be 
fufficient^  at  prefent^  to  mention  one  only  ^  which 
€annot  poffibly  be  underftood  otherwife.  Itis_,  Gal,  i. 
23.  where  PW  fay s^  That  he  ^preached  the  Faith ^  which 
€nce  he  defiroyed.'  And  I  am  fure^  that  the  Original 
Greek  has  it  the  Faiths  and  not  our  Faith, 

Now  the  Chriftian  Religion  is  called  the  Faith  ; 
I.  Becaufe  it  is  founded  upon  Matters  of  Fad^ 
which  are  conveyed  to  us^  by  the  Teftimony  and 
Credibility  of  Relators;  and  therefore  cannot  be 
look'd  upon^  as  a  bare  Speculation  or  Science.  2.  Be- 
caufe of  the  peculiar  Certainty^  which  we  have  of  this 
Matter^  above  other  things^  that  we  believe  upon  Re- 
port ,-  as  carrying  along  with  them  Divine  Evidences 
of  their  Verity.  3.  Becaufe  of  the  omnimodous 
Excellency  of  the  Things  themfelves^  that  are  thus  re- 
lated to  us^  and  known  and  received  by  us  by  Faith  ,• 
both  as  the  moft  elevated  in  their  Nature^  the  moft 
admirable  in  their  Connexion^  the  moft  neceflary  to 
be  confidered^  and  the  moft  ufeful  to  us,  as  to  their 
Scope  and  End. 

2.  How  Chrift  is  'h^xvryh^  the  Author  of  this  Faith 
or  Religion  ?  Anjiv.  i.  As  he  vv^as  the  Occafion  or 
Author  of  this  Defign^  as  he  was  the  Logos ^  in  concert 
with  the  Father.  2-  The  Difpenfer  or  Giver- forth  of 
theFirft  Promife^  after  the  Lapfe.  3.  The  Manager 
of  all  things^  that  were  preparatory  to  the  adual  Gi- 
ving forth  of  Chriftianity.  4.  The  Sum,  and  Subftance^ 
and  Scope  of  all  the  Types  and  Shadows  of  the  old 

Law; 


Chap.  "J*        The  Loganthropos.  66  i 

Law.  <;.  The  aduallnftituter  and  Founder  of  the  Chri- 
ftian  Diipenfation  and  Religion^  as  we  fee^  John  i .  17^  1 8. 
Neh,  I.  2.  &  Chap,  i,  :;.  not  to  mention  more  PafTages 
to  the  fame  purpofe.  6.  As  he  is  the  ll^a,  and  the  Amen^ 
the  Sum  and  Subftance  of  our  Religion,  wherein_,  as 
in  the  common  Center,  all  the  Lines  thereof  do  meet. 

7.  As  he  has  feal'd  and  ratify'd  it  with   his  Blood. 

8.  And  perfected  the  fame,  by  going  to  Heaven,  fen- 
ding the  Paraclete  from  thence,  infpiring  eminent  Men 
to  finiih  the  Canon  of  the  Bible,  and  carrying  on  the 
Ends  of  its  being  written,  by  Miracles,  and  other  fu- 
pernatural  or  peculiar  Divine  Evidences,  confirmato- 
ry of  the  New  Teftament  Dodrine. 

;.  In  what  Senfeis  Chrift  TeAt/coTws,  the  Flnijljer  of 
this  Faith?    Anfw,  So  we  do,  indeed,  render  the  Word, 
in  our  Verfion ;  andfo  we  may  juftly  do,  if  the  Senfe 
be  duly  ftated.     But  feeing  we  mull  underftand  Au- 
thor^ in  the  full  Senfe  I  have  given  of  it  ,•  the  Senfe  of 
Finijher  muft  be  fuch,  as  to  denote  the  Continuer  and 
Carrier-on  of  the  fame  Faith  or  Religion,  after  it  came 
once  to  be  fully  ereded  ;  or  as  confidered  under  this 
Suppofition.     So  that  it  denotes,  i.  And  moft  diredly, 
all  that  Chrift  has  done,  and  will  further  do,  for  his 
Church  and  Religion,  from  the  time  of  its  being  fully 
ereded  and  finifh'd,  as  to  its  proper  Conftitution,  in  the 
Apoftolical  Age.     And  fo  this  commences  with  the 
lafl  Deftrudion  of  Jerufalem^  and  will  go  on  until  the 
final  Confummation  of  all  things,  and  until  he  fhall  have 
delivered  up  the  Mediatorial  Kingdom  to  the  Father. 
a.  It  denotes,  in  a  fecondary  Refped,  (as  this  is  in- 
cluded fome  way  in  the  former)  all  that  Chrift  does  for 
particular  Chriftians  in  all  Ages.     In  which  Senfe  it 
takes  in  all  the  applicatory  Work  of  Grace,    in  Relati- 
on to  the  Saints,  as  carried  on  by  the  Spirit,  'vlz.,  in 
convincing  and  converting  Men  ^  in  fecuring  them  Un- 
der Temptation  ,•    in  carrying  them  thro'  Difficulties ; 
in  promoting  the  Work  of   Sandification,    in  their 
Hearts  and  Lives  ,•   in  rendring  them  more  and  more 
ufeful  in  the  World  ^    in  aflifting  them,  under  Trials 

X  X  2  .        and 


6  6 1.  TJje  Loganthropos.        Book  III. 

and  Sorrows^  and  in  the  Difcharge  of  their  Work" 
and  Duty^  at  cill  times^  and  particularly  in  Worfhip  ; 
in  admitting  them  to  Fellovvfhip  and  Communion  with 
himfelf:  and  in  carrying  them^  at  laft^  thro' Death 
into  Glory. 

Thele  are  a  fevv^  and^  I  confefs^  very  fhort^  Hints 
of  a  very  great  Subject.  But  I  am  miltaken^  if  they 
be  net  comprehenfive  ones^  efpeeially  to  thofe  that 
have  allowed  themfelves  ferioufly  to  confider^  what  I 
have  already  fliid  concerning  Chrift^  in  the  preceding 
Chapters.  And  I  am  fure  fuch  Perfons  will  need  no 
more,  to  let  in  their  Adinds  to  a  confiderable  View  of 
Chrift's  ftandingj  in  Relation  to  us^  as  God's  great  Or- 
gan^ Inllrument  or  Minifter  of  State^,  by  whom  he 
has  formerly  aded^  does  now  ad^  and  will  further  ad^ 
in  all  the  Concerns  of  Religion^  and  whatever  relates 
to  the  Good  of  the  Souls  of  Men^  with  Refped  both 
to  Time  and  Eternity.  I  flmll  not  therefore  fay  any 
more.  Only  I  fliall'-take  notice  of  the  remaining 
llca-js,  which  ,the  Apoftle  mentions  in  this  fecond 
Yerfe. 

(:;.)  We  are  called  to  confider  Chrift;,  in  his  Manage- 
wtnt  of  him.lelf^  in  this  his  Office.  Where  there  are 
tw^o  things  cbfervable.  (i.)  The  'End.  he  had  fet  before 
him^  Vv'hich  is  called^,  T'hi  J gj  which  ivas  Jet  before  him. 
This,  I.  Is  called  the  Joy^  i.  e.  the  Happinefs  he  had 
in  View^  as  he  v^as  Mediator  and  Head  of  his  People ; 
which  was  matter  of  Joy  to  him^  or  the  moil  joyful 
Thing;,  in  this  Refped;,  upon  the  following  Accounts^ 
'vi'x..  As  that  which  brings  Glory  to  God^  Honour  to 
himfelf,  Joy  to  Angels^  and  Salvation  to  Men. 
2.  This  Joy  is  faid  to  ht  Jet  before  hiw^  njiz,,  upon  the 
Account  of  his  Father's  Appointment^  and  his  own 
K.  hbice.  (2.)  The  Way  that  he  took  to  reach  this  End  ^ 
2S  it  is  exprefs'd  in  thefe  Words;  He  endured  the  CroJ's^ 
dcjpifing  the  Shame.  In  Vv^hich  'Words  are  tvvo^  Things  to 
be  confidered  :  i.  His  Sufferings^  which  are  fummari- 
ly  and  emphatically  exprefs'd  in  thefe  Words^  the  Crofs 
vindthe  Shame.     2.  Elis  Virtues^  as  apparent  in  his  Con- 

dud 


Ghap.  7.  The  Loganthropps.  66:^ 

dud  of  himfelf,  under  both  thefe  forts  of  Suffering^ 
or  in  Relation  to  them.  For,  withrefped  to  the  Flrjt^ 
his  Fatience  is  taken  notice  of  in  his  E7jdur'wg  the  Crofs. 
Aiiu  with  refped  to  the  Seccjul^  his  Ma^na?ilmlty  is  con- 
fpicuous^  in  his  defplfa^g  the  Shairte.  \Vhich  is  fo  much 
the  more  remarkable  ;  that^  whereas  it  is  ufualiy 
thought  and  faid^  that  the  nobleft  Spirits  are  the  moft 
tender  this  way^  and  the  apteft  to  be  imprefs'd  and 
touched  with  the  Senfe  of  Reproach :  This  Example 
teaches  us^  that  this  is  no  more  than  a  vulgar  Errour ; 
and  that  the  truly  noble  Spirits  are  quite  fwallow'd  up 
the  contrary  way^  fo  as  to  Aindervalue  all  the  little 
Calumnies  of  Enemies^  even  to  that  Degree^  as  to  be 
no  otherwife  afFeded  towards  them^  than  with  Pity 
and  Compaffion^  upon  the  Account  of  their  Igno- 
rance and  Weaknefs.  For  thus  it  is  plain^.our  Savi- 
our was  affeded^  who  had  human  Nature  in  Perfedi- 
on.  And  this  is  further  infifted  upon  in  the  next  Verfe^ 
(not  to  mention  more)  when  we  are  exhorted  to  cojifder 
hlmy  that  endured  [tic  h  Contradiclion  of  Sinners  aga'mfi  blryi^ 

C4.)  We  are  called  to  confider^  the  Succefs  thatChrilt 
hadj  in  taking  this  Courfe  :  Which  is  exprefs'd  in  what 
is  added^  njiz..  That  he  is  fet  dow7i  at  the  right  Hand  of 
the  Throne  of  God.  In  which  words  there  are  thefe  two. 
Things  obfervable :  i.  That^  by  the  Thro?ic  of  Gcd^  is 
meantj  that  peculiar  Glory  that  belongs  ^to  the  Dcity^ 
Vv^hichGod  will  not  give  to  another  :  2.  That^  to  be 
fet  at  the  right  Hand  of  the  Throne  of  God^  is  denoted, 
that  peculiar  Honour^  which  is  appropriated  to  the 
Loganthropos,  The  Firjl  of  thefe  is  plain  to  any  that  is 
acquainted  with  the  fcriptural  Phrafeology  and  Divini- 
ty. And  the  Seco?'uI  is  no  lefs  plain  from  what  I  havQ 
faid  already,  in  this  Book.  However,  1  fhall,  as  to 
this,  dired  your  Thoughts,  to  confider  a  few  Ex- 
preffions'of  Scripture,  vv^hich  I  fhall  barely  cite  fo  as  to 
dired  the  Reader  to  confidcr  them,  at  his  ov/n  Leifure, 

wiz.  Eph,  1,  18 — 2;.  FhiL    2.  11,   &c.  lick    z.    9, 

10,  8zCo 

Xx  ;  And 


664  T^^^  Loganthropos.        Book  III* 

And  noWj  Fellow-Creatures^,  and  Fellow-Chriftiansj 
Let  me  beg  you^  for  Chrift's  fake^    and  your  own^ 
to  confide'  }^our  Duty  and  Intereft^  in  Relation  to 
what  I  have  iaid^    in  this  Bpok^  and  in  this  Chapter 
I  have  not    Room  or  Time  to  inlarge.    Only  allow 
me^  to  put  up  thefe  few  following  Queries^  to  your 
Reaibns  and  r  onfciences  ^  which  I  defire  you  to  cpnfider, 
how  ye  can  anfwer  them  bell  to  your  felves^    in  order 
to  be  the  better  prepared  to  anfwer  for  your  felves  to 
Chrift^  at  the  great  Day.    I  ask  therefore^  whether  the 
Gofpelbe  not  a  Matter  of  the  higheft  Importance  in 
it  felfj  and  of  the  vafteft  Concern  to  you  ^  Whether 
ye  can  be  faved  in  any  other  way  ?  Whether  it  can 
therefore  tend  either  to  our  Reproach  or  Detriment  to 
become  Chriftians  in  earneft  ?  Whether  we  can  depo- 
fit  our  Affairs  in  fafer  Hands^  than  Chrift's  ?  Whether 
we  may  not  reft  fatisfied^   and  be  firmly  affured,  that 
all  that  Chrift  ftands  Security  for^  will  be  performed 
and  made  good  at  laft  ?  And  whether  Chrift  be  not  too 
near  and  dear  to  God^  to  be  denied  in  any  things  that 
he  fupplicates  the  Father  for^  upon  the  Account  of  his 
Friends  on  Earth  ?  Whether  then^  it  be  not  a  Matter 
of  the  greateft  Moment  to  be  the  Friends  of  Chrift^ 
and  to  ftand  right   in   his  Efteem  as  fuch  ?  Whether 
therefore  we  can^   in  Reafon  or  Gratitude^  or  confi- 
dent with  Honour^  Ingenuity  and  Safety^  refufe  Chrift 
in  any  thing  hedefires  of  us ;  efpecially  feeing  he  defires 
nothing,  but  what  is  intirely  calculated  for  our  own 
Gcod?   And  laftly^    Whether  we  be  not  under  the 
greateft  and  moft  endearing   Obligations  to  love^    ho- 
nour and  fe.rv'"  him  ?  But  now^  that  I  have  mentioned 
thisj  1  find  my  felf  direded  to  confjder  this  Head  more 
particularly^  according  to  what  I  propofed  before. 


CHAP, 


Chap.  8.        The  Loganthroposr.  665 


C  H  A  P.    VIII. 

The  Obligation  which  Chrijt  has  brought  m  under ^  to 
honour  and  ferve  him  (^ufon  the  Account  of  what 
he  has  done  and  fuffered  for  us)  confidered  and 
.improved. 


i 


"^HO  I  defign  a  Pradical  Improvement  of  the 
whole  of  Chrifiology^  in  a  Book  by  it  felf,  if  it 
fhall  pleafe  God  to  continue  Life  and  Strength  this 
way  ^  and  tho  our  Obligation  to  ferve  Chrift  be  eafily 
deducible  from  all  I  have  already  faid  in  this  Book  r 
Yet  I  could  not  think  of  concluding  fo  eminent  a  Part  of 
this  great  and  vaft  Subjed^  without  adding  fomething 
diredly^  upon  this  Head^  as  a  conclufive  Application  of 
what  I  have  been  treating  of  ^  in  hope,  that,  as  I  have 
endeavour  d,  upon  the  more  fpeculative  Heads,  to  con- 
vince Mens  Reafons,Imay  attain  alfo,in  the  more  pradi- 
cal  Part,  to  work  upon  the  Confciences  of  my  Readers. 

And  here,  that  I  may  not  expatiate  and  run  out  too 
far,  I  Ihall  confine  my  lelf  to  the  Confideration  and  Im- 
provement of  one  Expreilion  of  Scripture  only,  -uiz* 

the  Apoftle's  Words,   i  Cor,  6,  19,  20 — ^And  ye  are, 

?iGt  your  ovm  ^  for  ye  are  bought  with  a  Frlce  :  Therefore  glof* 
rlfy  God  in  your  Body  and  Spirit^  which  are  God's. 

The  Apoftle  having  in  the  preceding  Verfes,  fpo- 
ken  againft  Fornication,  as  inconfiilent  with  Chriftia- 
iiity,  infifts  upon  the  Erjormity  and  Turpitude  of  this 
Sin  the  longer  and  more  earneilly,  as  knowing  that 
the  Gentiles  did  defend  this,  as  if  it  had  been  no  Sin 
at  all,  and  that  no  People  were  more  guilty  this  way 
than  the  Corinthians.  Therefore,  after  other  Argu- 
ments made  ufe  of^  down  from  ^uer.  15.  he  produ- 
ces two  very  ftrong  ones  in  the  19^^  and  20th  Verfes, 
The  if  is  drawn  from  the  Confideration,  of  our  Bo- 
dies king  the  Temples  of  the  Holy  Spirit,     Now  the  No- 

X  X  4.  tion 


66^  The  Loganihropos.         Book  III. 

tion  of  a  Temple^  both  among  Jews  and  Pagans^  was 
that  of  a  Holy  Place  or  Building^  appropriated  fo  to 
the  Inhabitation^  Adoration  and  Service  of  a  Deity, 
by  Confecration  and  PolTeffion^  as  that  it  was  the  grof- 
feft  Sin^  to  defile  or  alienate  it  from  its  proper  life. 
Such^  fays  Tatily  are  the  Bodies  of  Chriftians^  as  being 
baptized  and  fet  apart,  for  the  Inhabitation  of  the  Holy 
Spirit,  and  fo  to  be  imployed  in  holy  Adions  and  Servi- 
ces,required  by  and  pleafing  unto  the  fame  Holy  Spirit. 
And  therefore  he  concludes,  that  it  muft  be  altogether 
unworthy  of,  and  inconfiilent  with  Chriftianity,  for  us 
to  turn  the  Temples  of  our  Bodies,  into  Stews  for  For- 
nication and  Luft.  The  zd  Argument  is  drawn  from 
Chrift's  Right  to  us,  and  Propriety  in  us ;  which  is  plain- 
ly laid  down  in  the  Words  we  have  quoted.  But  I  am 
not  to  infift  upon  the  Apoftle's  Accommodation  of  this 
Argument,  in  order  to  ihew  the  evil  of  this  particular 
Sin  ,•  which,  how  itrong  it  is,  every  one  muft  own  at 
firft  View.  For  it  is  the  whole  complex  View  of  thefe 
memorable  Words,  confidered  in  themfelves,  that  I  am 
to  prefent  the  Reader  Vv/ith,  at  this  time. 

There  are  three  Things  then,  which  lie  before  me, 
to  be  gradually  and  diftin6tly  confidered. 

I.  The  k^o^lc's  Jffcrtlon  of  a  Pofitive  and  Great  Go- 
fpel-Truth,  'viz,.  That  7ve  are  nvt  our  own^  but  the 
Lord's, 

II.  The  Reafon  which  he  gives  for  this,  i^.%.  hecaufe 
Tje  are  bought ^  by  the  Lord,  with  a  Price. 

III.  The  Conchifmt  or  Confedary,  which  he  draws 
from  both  thefe  ,•  'Z'iz,.  That  therefore  we  ought  to  glo- 
rify God^  both  in  our  Body  and  Spirit, 

I.  A  ^reat  Truth  affertedy  'ulzu  That  7pe  are  7tot  our 
vvm^  but  the  Lord's. 

Here  therefore  we  have  the  Apoftle  afferting  this 
Truth  both  ways,  ^vlz,.  negatively,  ye  are  not  your  own; 
and  pciitively,  fir  ye  are  bought  with  a  Trice.  And  we 
\\v<\\\  trace  his  Senfe  in  both.  (i.)  Ne~ 


chap.  §•        The  Loganthropos.  667 

(i.)  Negatively.  M^e  are  [aid  not  to  he  our  own.  An 
Expreflion  that  looks  like  an  exprefs  Contradidion  • 
and  therefore  requires  to  be  duly  confider'd.  In  order 
to  thiSj  we  are  previoufly  to  inquire  ;  in  what  refped 
a  thing  may  be  faid  to  be  ours  ?  In  anfwer  to  which^ 
I  fay^  that  a  thing  may  be  faid  to  be  ours^  upon  one  of 
two  refpeds  ^  njiz..  either^  i.  Becaufe  we  have  a  Pro- 
priety in  itj  and  Right  to  it^  or^  Becaufe  we  have  the 
adual  Polfeffion  thereof. 

Now  both  thefe  are  again  to  be  confidered  under  a 
twofold  Refped;,  'viz,.  either  as  original  or  derivative. 
Original  Vrofriety  is  that  of  a  Supreme  Maften'or  Lord^to 
whom  a  thing  belongs  properly  and  in  the.firft  place, 
fo  as  Land,  Tenement,  or  any  fort  of  Eftate  does. 
Derivati've  Propriety  is  that  of  one,  who  holds  Land, 
Tenement,  or  any  fort  of  Eftate  of  and  from  another  • 
fuch  as  that  fort  of  Copy-holder ^  who  by  Leafe  or  other- 
wife  is  no  more  than  an  UfufruBuary^  who  hath  a  Right 
to  ufe  and  improve  the  Land  or  Eftate,  but  not  to  abufe 
it,  as  being  limited,  fo  or  fo,  according  to  the  Articles 
of  Agreement  which  are  between  him  and  his  Land^ 
lord. 

Again,  Original  Vojjejjlon  is  that  whereby  a  Man  pof- 
feffes  and  enjoys  that  which  is  truly  and  originally  his 
own,  fo  as  no  other  Perfon  can  Imve  any  fair  Plea  or 
Claim  againft  him.  But  Dcri^'ative  FoJJeJJion  is  no  more 
than  a  Cuftody  or  Truft  of  this  or  the  other  thing, 
wherewith  a  Man  is  vefted  for  a  time  from  the  Proprie- 
tor, and  that  under  certain  Reftridions  and  Limita- 
tions, according  to  the  Agreement  between  them  :  and 
fuch  is  that  of  a  Tutor  or  Guardian,  with  refped:  to 
Perfons,  and  that  of  a  Steward,  Truftee,  Tenant,  or 
Farmer,  with  refped  to  Things. 

Now  thefe  things  being  premifed,  it  will  not  be  hard 
to  underftand  hov/  we  are  not  our  own.  For  hence  it 
will  appear,  that  we  are  not  our  own,  neither  as  to  ori- 
ginal Propriety  nor  Poifeflion.  i.  We  are  not  our  own, 
as  to  Original  Propriety,  For  God  hath  made  us,  and  not 
we  ourfelves.     It  is  to  him  we  owe  our  Being  and  its 

con- 


^68  T^^  Loganthropos.        Book  III. 

continuance.  Who  befides  God  can^  in  this  Senfe^, 
fay^  J  am^  as  God  does  by  peculiar  Appropriation  ?  Exod, 
;.  14.  It  is  he  only  who  is  of  himfelf^  who  is  the  firft^ 
the  neceffary  and  only  independent  Being.  Whereas 
all  other  things  are  by  Derivation  from  him  ^  for  of  him, 
and  to  him,  and  thro'  him  are  all  things.  For  he  hath 
made  all  things  for  himfelf :  For  of  his  good  Pleafure 
they  are  and  were  created.  2.  Neither  are  we  our  own 
as  to  Original  FojJeJJion,  We  cannot  fay  we  are  our  own, 
in  this  Senfe,  and  who  is  Lord  over  us.  For  we  are 
but  Tenants  and  Stewards  of  our  own  Goods,  yea  and 
of  our  felves,  of  our  Faculties  and  Talents.  There- 
fore we  cannot  difpofe  of  our  felves  as  we  pleafe,  but 
only  as  God  pleafeth  ,•  of  whofe  Poffeffion  and  Inheri- 
tance we  are  a  Part.  For  as  it  is  faid,  TfaL  4.  :;.  the 
Lord  hath  fet  a-part  the  godly  Man  for  himfelf. 

In  thefe  refpeAs  only  are  we  to  underftand  the  Affer- 
tion  here.  For  that  we  are  fome  way  our  own,  is  not 
to  be  denied,  nor  can  be  in  reafon.  For  even  here  in 
the  Text,  this  is  imported  •  when  it  is  faid,  your  Body 
and  your  Spirit,  But  if  the  Queftion  be,  in  what  re- 
fpedrs  we  are  our  own  ?  The  Anfwer  is  eafy,  from 
what  is  faid,  that  we  are  our  own  Derivatively  only, 
both  as  to  Propriety  and  Poffeffion.  i.  Then,  we  are  ouf 
own  by  a  Deri'vative  Propriety  in  our  felves.  Whatever 
great  Men  have,  even  as  to  themfelves,  is  by  a  Deriva- 
tive Right,  i.e.  by  a  Grant  or  Conveyance  this  way. 
And  this  Grant  is  twofold  ^  (i.)  Common  to  Mankind, 
as  to  common  and  general  Mercies.  Thus  God  is  faid 
to  have  given  the  Earth  to  the  Children  of  Men  ^  PjaL  11  J. 
16.  The  Lord  allows  even  wicked  Men  fuch  a  Right 
as  this  to  themfelves,  and  to  their  Goods  and  Poffenions: 
In  which  refped:  he  makes  his  R^in  to  defcend  on  the 
Unjufi  as  ivell  as  the  Jnfiy  and  wakes  his  Sun  to  flnne  on 
hoth^  Matth.  5".  4^.  (2.)  Special  and  peculiar  to  the 
Saints.  And  indeed  this  is  a  Divine  and  glorious  Be-- 
queathment ;  as  including  the  Grant  and  Gift  of  God 
himfelfj  of  Chriil,  of  the  Holy  Spirit,  of  the  Word, 
and,  infum,of  all  things  appertaining  to  Life  and  God- 
•  '  '  linefs. 


Chap.  8.         The  Loganthropos.  669 

linefs.     So  that  the  Apoftle  tells  us^  that  all  things  ara 

oursy    I  Cor.  ;.  22^  2;. But  now  we  are  to  re-^ 

member^  That  as  both  thefe  Grants  are  Derifuative ;  fo 
they  are  given  with  Limitations,  For  as  to  the  firft  ^ 
Men  muft  remember  that  they  are  not  allowed  to  lay 
out  thofe  common  Mercies  they  have^  on  their  Lufts, 
However^  fmce  they  have  fuch  a  Propriety  as  this  ^  it 
is  an  impious  and  weak  Notion^  (as  I  obferved  former- 
ly) to  lay^  that  Dominum  temporale  fundatur  in  gratia^ 
And  as  to  the  more  fpecial  Grant  of  God  to  his  own  ; 
how  dreadful  a  thing  muft  it  be,  to  make  a  carnal  Ufe 
of  fuch  divine  and  fpiritual  Things.  But,  2.  Men  have 
not  only  a  deri^uative  Propriety  in  themfelves,  but  a  de^ 
ri^ative  Pojfejfion  alfo  of  themfelves.  We  have  a  Tenure 
and  Poffeffion  of  our  Life,  of  our  Body  and  Soul,  of 
the  Faculties  and  Parts  of  them,  of  our  Gifts  and  En- 
dowments, of  our  Time  and  Talents  of  all  forts.  But 
this  is  not  a  dominium  plenum^  but  only  a  Trufi  put  inta 
our  hands,  a  defofitum  which  we  are  to  keep  and  ufe, 
and  which  we  are  Truftees  for,  and  muft  render  an  Ac- 
count of. f— Therefore  we  muft  not  lay  out  our  Wit 

and  Learning,  our  time  and  Strength  in  the  Service  of 
Satan,  of  the  World,  or  our  Lufts  ,•  but  in  order  to  glo- 
rify and  ferve  God.  Therefore  to  fpend  our  Days  in 
Rioting  and  Luxury,  in  Lafcivioufnefs  and  Wanton- 
nefs,  or  to  expofe  our  Lives  raflily,  by  Quarrels  and 
Duels,  is  an  unwarrantable  ufe  of  our  derivative  Pof- 
feffion of  our  felves.  This  is  as  if  a  Man  that  has  but 
a  Leafe  of  an  Eftate  for  a  few  Years,  fliould  difpofe  of 
all  as  if  it  were  his  own  j  ftiould  pull  down  the  Houfe^^ 
and  cut  down  all  the  Wood  about  it,  and  damnify  the 
Land  atPleafure,  &c.  Dreadful  therefore  is  like  to  be  the 
account  of  thofe  who  ufe  the  Gifts  of  God  againft  the 
Giver  of  them,  and  to  his  Diflionour  and  Dillervice. 

And  fince  it  appears  evidently,  that  we  are  our  own 
in  a  derivative  Senfe,  as  has  been  explained  j  therefore 
it  is  plain  that  this  does  not  fall  under  the  Negation 
here ;  which  includes  this  only,  that  we  are  not  our 
own  originally,   and  cum  dominio  pleno.     And  this  will 

let 


670  T^e  Loganthropof.        Book  III. 

kt  in  our  Minds  into  the  Knowledge  of  the  pofitive 
part  of  the  Affertion^  which  is  added  to  the  other  by 
way  of  liluftration. 

(2.)  V/o  are  faid  alfo  Pofitively^  'to  he  God's ^  and  that 
both  as  to  Soul  and  Body. 

Now  we  are  God*s  two  ways  (as  follows  neceffarily 
from  what  was  faid)  i/i^..  as  he  hath  a  rightful  Tide  to 
and  Propriety  in  us,  and  as  he  hath  PoJJeffion  of  us.  i.  We 
tire  the  Lord's^  upon  the  account  of  the  Propriety  \yhich 
he  hath  in  us ;  we  are  his  originally  and  not  our  own. 
Now  all  Men  are  thus  the  Lord's^  originally^  as  ha- 
ving received  all  things  from  him.  2.  All  Men  are  the 
Lord's  alfoj  as  being  part  of  his  Poffeffion.  The  Earth 
is  the  Lord'sy  and  the  Ftilnefs  thereof.  He  is  the  Proprie- 
tor thereof :  And  whatever  Right  Men  have  to  King- 
doms^ Eftates  and  Poffeffions  therein^  it  is  certain  they 
hold  all  of  God ;  and  tho  Men  cannot  rightfully  dif- 
poffefs  any  Man  of  his  Inheritance^  without  Reafon 
given  why  ;  yet  God  may  rightfully  difpofe  of  all  thingS], 
and  give  the  Kingdoms  of  the  World  to  Vv^hcmfoever  it 
doth  pleafe  him. 

Now  there  is  a  threefold  Foundation^  whereon  cur 
Right  unto  and  Poffeffion  of  a  thing  is  founded  ;  'viz., 
its  being  conveyed  to  us  by  Succefflon^  or  our  having 
bought  it^  or  got  it  by  a  'voluntary  and  free  Gift,  As  to  the 
ift  of  thefe^it  is  certain  it  is  not  applicable  to  God.  For 
we  are  originally  the  Lord's^  and  not  by  Succejfwn.  There- 
fore we  are  the  Lord's  thus^  upon  thefe  accounts,  (i.) 
Becaufe  he  hath  created  us  and  formed  us  ^  and  fo  we 
belong  to  him^  as  the  Work  belongs  to  the  Workman. 
We  are  the  effed  of  \\\s  Omnipotent  Produdioii^  and 
therefore  are  originally  his.  (2.)  Becaufe  of  his  Pre- 
fiwation  or  Coiifervction  of  US.  ThuS;,  as  we  received 
our  Life  and  Being  from  him  at  firft,  fo  we  owe  the 
Continuance  cf  them  to  him  ftill.  We  are  his  both  in 
efje  and  operari^  and  depend  intirely  and  every  way  upon 
him.  (:;.)  Becaufe  of  his  governing  us^  and  over-ru- 
Kng  us  and  all  things  that  concern  us.  Thus  \vq  have 
both  our  Life  and  Comforts   from  him.  - — —Yet  iho 

God^s 


Chap.  8.        The  Loganthropo^.  67  r 

God's  Propriety  in  us,  and  Poffeffionof  us^  isonginaI_, 
and  not  founded  on  Succeffion,  or  Conveyance  :  Yet 
this  may  be  well  enough  applied  to  Chrift's  Preroga- 
tive over  us^  as  he  is  Mediator.  For  it  is  by  God's  Grant 
to  Chriftj  on  Condition  of  his  Obedience,  that  we  be- 
come the  peculiar  Inheritance  of  Chrift.  Tlierefore 
as  God  hath  given  him  the  Heathen  or  Gentiles  for  bis  In- 
ritancCj  3zc.  Vfal.  2.  8.  So  Chriil,  over  and  over,  calls 
his  own,  in  John  17.  The  People  whom  God  hath  given  him, 
2.  Wft  become  God's  by  Emption^  by  his  having  bought 
lis.  For  it  is  thus  alfo  that  God's  People  come  to  be 
his.  But  this  will  more  properly  be  confidered  under 
the  fecond  Branch  of  the  Text.  7^,  We  .come  to  be 
the  Lord's  alfo^  by  free  Gifty  i,  e,  by  a  free  and  volun- 
tary Surrender  of  our  felves  to  be  the  Lords,  and  ac- 
cepting him  for  our  Lord  and  Mafter.  But  this  alfo  I 
refer  to  the  third  Head,  where  it  will  be  confidered 
more  fitly. 

In  the  mean  time,  let  us  all  fettle  this  Truth  in  our 
Minds  and  Judgments,  that  we  are  not  our  own,  but 
that  we  are  the  Lord's^  that  we  are  his  by  Creation,  by 
Conferva tion,  by  Providence^  by  Government,  and  by 
Emption  ,•  and  I  would  hope,  by  Self-dedication  alfo. 

But  if  we  are  not  the  Lord's,  in  the  laft  relped^  as 
Vv^ell  as  in  the  firll ;  how  far  wanting  have  we  been  to 
our  felves.  What !  have  we  liv'd  as  Strangers  to  Chrift 
and  the  Gofpel  ?  If  fo,  our  firll  Privilege  that  we  pre- 
tend to,  of  being  God's  by  Creation,  will  Hand  us  in 
no  ftead.  For  as  the  Lord  threatens  the  Jews  of  old, 
by  the  Prophet  Ifaiah  ;  if  we  be  a  People  of  no  Know- 
ledge, he  that  made  us  will  not  have  Mercy  on  us,  &c, 
Chap.2y.  II. 

If  then  the  Cafe  be  fo  ^  O  my  Friends  betake  your 
felves  to  God,  and  make  him  your  Friend,  before  it  be 
too  late. 

For  if  you  be  the  Lord's,  not  only  upon  the  account 
of  Creation,  but  of  an  Intereil  in  Chrift's  Blood, 
and  a  voluntary  Surrender  of  year  felves  to  him ; 
then,  then  approach   God  with   Confidence ;   for  all 

things 


6 7^  ^^^  Loganthropos.         Book  III. 

things  are  yours.  You  have  given  your  felves  to  God^ 
and  he,  in  Exchange,  has  given  himfelf  to  you,  and 
all  things  with  himfelf.  You  are  your  Beloved's,  and 
he  is  yours. 

And  if  this  be  your  State  ,•  then,  my  Friends,  when, 
at  any  time  you  come  to  the  Lord's  Table,  you  may 
contemplate  the  Greatnefs  of  Chrift's  Love,  who  gave 
himfelf  for  you,  that  he  might  buy  and  purchafe  you 
in  Exchange  to  be  his.  Here  you  may  view  the  Great- 
nefs of  the  Price  pay'd  ,*  and  have  an  Occafion  to  tefti- 
fie,  that  you  do  fmcerely  render  your  felves  to  the 
Lord  to  be  his,  and  not  your  own  any  more. 

But  remember  withal,  that  the  Ingagements  which 
ye  are  then  to  take  upon  you  this  way,  muft  be  fm- 
cerely performed.  You  muft  not  only  profsfs  your 
felves  to  be  the  Lord's,  but  you  muft  live  as  fuch. 
Therefore  remember  to  improve  Time  and  Talents  iii 
God's  Service.  When  you  are  under  any  Temptation 
to  Sin  ;  fay,  I  am  not  my  own.  Wherefore  let  your 
whole  Life,  be  one  continued  Evidence  andTeftimony 
of  this  ^  that  you  an  not  your  own^  hut  the  Lord's,  For  as 
the  Apoftle  fays,  Rom.  14.7,8,9.  For  none  of  us 
Uveth  to  himfelf y  and  no  Man  dieth  to  himfelf  For  ivhether 
Tve  live^  we  live  unto  the  Lord  :  and  whether  we  die^  we 
die  unto  the  Lord,  Whether  we  live  therefore y  or  die^  w$ 
are  the  Lord^s,  For  to  this  end  Chrifi  both  died  and  rofe, 
that  he  might  he  Lord  both  of  the  Dead  a^id  Liz'h*g, 

IL  The  Reafo/^  of  the  preceeding  Affertion,  viz.  he^ 

caufe  we  are  bought  with  a  Trice* 

We  before  fliewed,  that  we  are  the  Lord's  origmally. 
We  come  now  to  confider  a  fecond  Foundation,  where- 
on God's  Propriety  in  us,  and  Pofleflion  of  us,  is  foun- 
ded, viz,,  his  having  bought  us  by  a  Price  pay'd. 

But  before  we  proceed,  it  will  be  needful,  to  fatisfie 
a  Doubt  that  is  like  to  rife  in  our  Mind,  upon  the 
hearing  of  this,  viz>.  How  it  is  poflible  that  thefe 
things  fliould  be  confiftent.    For  if  we  be  primarily  and 

cri" 


Chap.  8.        The  Loganthropos.  gyg 

originally  the  Lord's^  there  feems  no  Room  left  for  a 
new  Title  to  us-,  by  Emption,  Or  if  we  become  God's, 
by  Emption y  there  feems  this  to  be  intimated  to  us.  That 
we  were  not  God's  originally. 

To  reconcile  this,  we  are  to  remember.  That  both 
thefe  will  appear  to  be  confiftent,  if  we  confider,  that 
tho  we  were  the  Lord's  originally  ^  yet  we  had  rebel- 
led againft  him,  by  having  fold  our  felves  to  his  Ene- 
mies to  be  theirs.  And  tho  God's  Title  to  us  did  con- 
tinue notwithftanding  ;  '  yet,  fmce  we  are  hereby  laid 
obnpxius  to  Punifliment,  for  difpofing  of  our  felves, 
which  we  had  no  Right  to  do,  God  was  pleafed  in 
Mercy  to  purchafe  us  again  j  and  to  hold  us  upon  the 
Claim,  not  only  of  an  original  Right,  but  of  an  ac- 
quired one  alfo,  in  redeeming  us,  and  buying  us  to 
himfeif  for  ever.  And  indeed,  the  Relation  being  mu- 
tual, it  follows,  that  when  we  become  Enemies  to  God, 
he  becomes  our  Enemy  alfo.  For  if  the  Tenant  ruin 
his  M^/^r's  Land  and  Houfes,  the  il/f^/^r's  Contrad  is 
broken  with  the  Tenant y  as  to  Friendfliip^  and  gives 
Place  to  Jufiice^  &c. 

So  that  God's  Right  and  Title  to  us,  by  Emption, 
does  not  jultle  with  his  Right  to  us  ab  origine,  but  only 
fuppofeth  an  Alienation,  by  Man  s  having  withdrawn 
himfeif  from  God,  and  fold  himfeif  to  Satan  and  Sin, 
For  it  is  plain,  that  Adam  fold  himfeif  and  his  Pofteri- 
ty  to  Ruin^  Rom.  7.  14.  which  Sinners  have  fince  ju- 
Itified  and  flood  to,  in  their  oppoling  themfelves  to 
God  and  his  Mercy.  So  that  wicked  Men  are  under 
an  implicite  Compa5l  with  the-  Devil,  in  their  continu- 
ing to  fin  againft  God.  And  furely  there  was  never  fuch 
a  foolifh  Bargain,  as  this  of  Man,  to  fell  himfeif  to 
Ruin  and  Milery,  out  of  a  meer  wilful  Humour  and 
Obftinacy. 

But  I  proceed  to  the  Confideration  of  the  Thing 
it  felf  more  immediately.  Now,  as  in  all  Empti- 
ons,  fo  in  this,  we  muft  inquire  into  thefe  three  Things, 
which  muft  neceffarily  be   fuppofed  to  concur,  viz. 

Res, 


bjj^  The  Loganthropos.        Book  III. 

(^k)  Refy  Vrtcium  &  Co^tfenfus^  L  e,  the  Thing  bought^ 
the  Price  pay'd^  and  the  Confent  of  Parties. 

i/.  The  Thing  bought  is  to  be  confider'd  ;  and  that 
is  finful  Man^  who  had  thrown  himlelf  away  from 
■God.  I  fliall  avoid  the  Controverfy  here  ,  whether 
Mankind  in  general3  or  a  Seled  Party  of  them  only, 
in  particular^  be  the  Objeds  of  Chriit's  Death.  For 
I  have  formerly  ftated  this  Point.  However^  certainly 
it  is  fafe  to  keep  to  the  Strain  of  fcriptural  Expreflions^ 
rather  than  to  Gloffes  upon  them.  And  therefore^  I 
fay^  in  a  general  way  of  fpeaking :  That  Chrift  came 
topurchafe^  for  poor  Sinners^  a  Right  to  Life,  and 
not  only  fo;,  but  the  adual  PoiTeffion  of  it,  upon  Con- 
dition of  Faith.  Thus  Chrift  came  to  give  his  Life  a 
Ran fom  for  many y  Mark  lo.  4^.  and  to  give  his  Flejh  fir 
the  Life  of  the  World ^  John  6.  ^i.  and  fo  to  give  himfelf 
a  Ranfom  for  ally  i  Tim.  2.  jj  6.  i  John  2.  6. 

Now  \^t  are  bought  univerfally^  both  as  to  Soul  and 
Body.  Therefore^  both  are  faid  here  to  be  God's. 
And  hence  we  ought  to  ftir  up  our  felves^  to  fpend  our 
feives  wholly  in  the  Service  of  our  Lord. 

2dly.  The  Price  paid,  is  the  Obedience  and  Sufferings 
of  our  Lord  Jefus  Chrift.  The  Veracity  and  Faith^ 
f  ulnefs  of  God^  could  admit  of  nothing  lefs  than  this. 
For  the  Threatning  of  old  was^  that  if  Man  fmned  he 
muft  die.  Now  Chrift  coming  in  our  Steady  he  muft 
therefore  die  for  us  to  fave  us  from  Death.  Therefore  it 
iSj  that  he  gave  his  Life  a  Ranfom  fir  manj,  Mark  10.  45-. 
Indeed,  as  to  us,  the  Delivery  is  gratuitous  and  free  : 
For  we  paid  nothing  for  it.  And  as  to  Satan  and  Sin, 
it  is  a  glorious  Refcue  from  them,  and  Victory  over 
them.  But  as  to  God,  who  was  the  Party  offended, 
this  is  brought  about  by  a  Price  paid  for  it. 

Now  as  there  were  two  things  that  were  required  of 
vjs,  in  order  to  regain  God's  Favour,  viz.  Satisfattion 


(ii  Juft.  L.  3.  T.  24. 

for 


Chap.  8.         The  Logantliropos»  675 

for  our  former  Shj^  and  perfeC-^  Ohedie7ice  to  the  Law^  for  the 
i'uture:  So  our  Lordjefus  undertook  to  pay  both  thefe 
iParts  of  the  Price  ;  the  firft  by  his  Sufferings^  and  the 
-  other  by  his  obeying  the  Law  perfedly.  By  thefe,  I 
fay,  he  pay'd  the  Price  ^  and  thus  by  the  Blood  of  the  Cc- 
'venant  ( whereby  it  was  fealed  and  ratified )  he  fent 
forth  us  Trlfoners  out  of  the  Pity  'wherein  ivas  no  Water ^ 
( no  Relief  or  Refrefliment  for  our  Souls )  as  we  have 
it^  2jech,  9.  II. 

And  now,  is  there  a  Price,  and  fuch  a  Price  as  this 
pay'd  for  us  ,*  then  furely  we  have  all  Reafon  to  acqui- 
efce  in  it,  and  to  be  thankful  for  it  to  our  Lord  Jefus 
Chrift,  all  our  Days. 

i^dly.  Unto  this  Emptiony  fince  it  is  to  be  confidered 
as  a  Compa^)  there  is  required  the  Confent  of  Parties^ 
Now  the  Parties  are  two^  i/i^s.  the  Seller  and  the 
Buyer, 

I.  The  Seller  comes  to  be  confidered  here  in  the  firft 
Place.  And  this  is  none  other,  but  God  himfelf,  con- 
fidered as  provoked  and  offended  with  Men,  for  Sin. 
For  Man,  by  felling  himfelf  to  Sin,  did  indeed  fell 
himfelf  thereby  into  the  Hands  of  JuHice,  in  order  to 
be  punifhed.  For  it  was  impoflible  for  him  to  exempt 
himfelf  from  the  Reach  of  the  Power  of  the  Almigh- 
ty, tho  he  did  withdraw  from  his  obeying  his  moft 
righteous  Commandments.  For  the  Lord  is,  and  muft 
ftill  continue  the  Supreme  Judge  and  Soveraign  of  the 
World  5*  under  whom,  Satan,  Sin,  Death  and  Trou- 
ble, are  but  as  Serjeants  and  Officers,  who  are  at  his 
Command  in  every  thing. " 

Now,  fince  we  had  fo  hainoufly  provok'd  God, 
there  was  a  NecefEty  to  make  Reparation  to  God,  for 
the  Breach  of  his  Law  :  For  without  this,  God  in  Ju- '' 
ftice  could  not  let  the  Sinner  go  free.  But  upon  Satis- 
fac^tion  given,  God  was  willing  to  pafs  from  Juftice  to 
Mercy. 

2.  The  Buyer  then  comes  now  to  be  confidered ,-  who 
indeed  is  God  himfelf,  confidered  under  another  6'/i(sK 
and  Relation^  as  a  gracious  and  merciful  Creator  and 

Yy  Fa. 


676  77^^  Loganthropos.        Book  lit. 

Father,  who  was  loath  that  his  poor  Creatures  fhould 
be  loft  ;  and  therefore  was  willing^  that  Chrift  Ihould 
go  into  the  World,  and  pay  the  Price,  which  was  too 
high  for  us  to  give,  that  fo  he  might  redeem  us  to  him- 
*"  felf  thro'  his  Son. 

So  that  it  was  Chrift,  who  iivmediately  comes  under 
the  Confideration  of  the  Buyer  here.  For  it  was  he 
that  acflually  pay'd  the  Price  for  us,  according  as  he 
had  before  undertaken  to  the  Father.  And  who  was 
fitter  than  he  to  do  this,  whofe  we  were,  by  original 
Propriety  and  Poffeffion,  iince  he  was  one  God  with 
the  Father  ?  For  he  had  created  us ;  all  things  being 
made  by  him,  and  nothing  made  without  him.  Col,  i. 
16.  John  I.  5. 

But  fmce  it  was  not  fo  much  as  God,  but  as  Media- 
tor, that  Chrift  redeemed  us  j  therefore  we  are  to  con- 
fider,  how  he  bought  us,  or  pay'd  the  Price  for  us,  in 
this  Senfe.  And  as  to  this,  we  are  to  confider  how  fit 
and  apt  Chrift  was  for  this  great  Performance.  Which 
will  appear  in  thefe  two  things,  ^vlz,,  that  he  had  a 
^■ght  to  redeem  us,  and  Toiver  fo  to  do. 

And,  (i.J  Our  Lord  Jefus  Chrift,  as  Mediator,  was 
the  fitteft  Perfon  that  could  be  to  redeem  us  ^  becaufe, 
by  his  very  Undertaking  to  redeem  and  lave  us,  he 
had  a  Right  conveyed  to  him  fo  to  do.  For  hereby  he 
Q'^mQ  to  \v^\f2i  doubk  Right  fo  to  do.  For,  i.  He  had 
a  Right  of  Confent ;  the  Father  confenting  to  give  us  to 
him,  upon  his  undertaking  to  fulfil  the  Condition. 
God  hath  defigned  and  appointed  him  to  this  Work, 
and  therefore  he  hath  certainly  a  Right  to  it.  Now 
that  he  is  appointed  by  God  to  this  Work,  is  plain  in 
Scripture.  For  he  took  not  this  Honour  to  hlmfelf\  but  was 
called  to  Jty  Heb.  5*.  4,  f.  And  as  thus  he  was  appoin- 
ted and  fet  apart  to  this  Work  ;  fo  he  is  faid  to  he  faith- 
ful to  him  that  iippoiJited  him^  Heb.  5.  2.  He  had  his 
Commiffion  from  God  to  do  this  j  and  is  therefore  faid 
to  be  fealed  by  God  for  that  end^  John  6..27.  By  all  which 
it  may  eafily  appear,  what  Right  he  had  this  way. 
2.  He  has  aifo  a  near  and  immediate  Pvight  to  fave  us, 

by 


Chap.  8.         The  Loganthropos.  677 

by  his  taking  on  him  our  Nature,  and  thus  becoming 
Man.  Whence  it  is,  that  he  has  Right  to  redeem  us, 
not  only  jure  mandati,  and  confenfus  divini^  but  alfo  jure 
;)ro;>/»^//zV^fijj  as  being  our  Kinfman  (in  Allufionunto  the 
old  Law,  Lev.  25-.  2)  J  for  as  the  Apoftle  fays,  Heh,  2. 
\\.  He  that  fanBifiethy  and  they  that  are  fanBifiedy  are  all  of 
one  ;  jvhence  he  is  not  ajhamed  to  call  them  Brethren.  For 
it  behoved  him  to  be  like  his  Brethren^  that  he  might  be  a 
merciful  and  gracious  high  Priefiy  &c. 

But,  (2.)  Chrift  had  not  only  Right  to  redeem  us,  but 
Power  and  Ability  alfo  to  effectuate  what  was  requifite, 
in  the  aduating  of  that  Right.  For  he  'was  declared  to 
be  the  Son  of  God  with  Power ^  and  was  endowed  with  all 
thofe  Prerogatives  and  Qualifications,  that  might  make 
him  fuccefsfully  carry  on  his  Work.  For  as  he  was 
the  only  begotten  Son  of  Gody  John  i.  14.  So  the  Fulnefs 
of  the  Godhead  divelt  in  him  bodily y  as  he  was  Mediator, 
John  I.  16. 

And  now  hath  Chrift  performed  this  for  us ;  then 
let  usj-aife  up  our  Hearts  with  Admiration  and  Exalta- 
tion at  the  Thought  of  thefe  three  things,  viz..  i.  The 
Caufo,  which  can  be  nothing  elfe,  but  God's  great 
Love  to  us.  O  !  What  a  wonderful  Demonftration  is 
here,  both  of  the  Love  of  the  Father,  and  of  the  Son  ! 
May  we  not  fit  down  and  wonder,  when  we  confide? 
that  God  ftiould  thus  think  on  us,  in  our  low  Eftate  ; 
and  that  Chrift  fhould  condefcend  to  come  down  fo 
low,  for  our  fakes,  who  were  Rebels  againft  God. 
What  1  Such  Wretches  as  we,  who  had  fold  our  felves 
to  do  Iniquity  ;  to  be  bought,  and  that  with  fuch  a 
Price,  by  fo  glorious  a  Redeemer  1  2.  Let  us  confider 
alfo  the  EffeB  that  follows  upon  the  Payment  of  the 
Price  j  which  is  this,  that  Juftice  is  fatistied,  and  has 
no  more  to  demand.  The  Effect  of  it  is  Glory  in  the 
higheft.  Peace  on  Earth,  and  Good-will  towards  Men. 
; .  Let  us  confider  alfo  the  JVorth  of  the  Thing  payed 
as  the  Price,  in  order  to  procure  our  Happinefs.  For 
we  are  not  redeemed  by  corruptible  Things,  fuch  as 
Silver  or  Gold,  but  by  the  precious  Blood  of  the  Son 
of  God.  Y  y  2  And 


678  T/^e  Loganthropos.        Book  III. 

And  thus  we  have  feen  the  fecond  -and  peculiar  Gofpel- 
■Foundation  of  God's  Right  to  us,  and  Poffeffion  of  us^ 
'L'/^.  that  of  Ewftion^  or  Buying.  And  therein  we  have 
confidered  the  three  things  that  concur  to  make  up  this 
Contradl,,  ^iz,,  the  Thing  bought^  the  Price  whereby 
it  is  bought^  and  the  Confent  of  the  Parties  in  the  Bar- 
gain^ 'uiz,.  both  the  Seller  and  the  Buyer.  We  might 
add  alfo.^  that  which  we  propofed  before,  as  the  third 
and  laft  Foundation  of  our  becoming  the  Lord's,  ^viz,. 
our  free  and  voluntary  Surrender  of  our  felves  foto  be  : 
For  God  fares  none  without  their  own  Confent,  for 
lie  deals  with  us  as  rational  Creatures  ^  therefore  one 
Jays  well,  Deus  cjui  crean>it  te  fine  fe,  non  tawen  fewal:^  ^^ 
p7c  tc.  But  this  falling  in  with  the  third  and  laft 
Head,  I  come  therefore  thus  to  confider  it. 

III.  The  Confeitary  or  Inference^  'viz,,  that  we   ought 
therefore  toglorifie  God  in  onr  Body  and  Spirit ^  as  he- 

iifgthe  Lord's, 

This  is  a  very  reafonable  Inference,  from  what  was 
faid.  For  if  we  be  not  our  own,  but  bought  with  a 
Price,  and  fo  are  become  even  on  this  Account  the 
Lord's :  Surely  we  ought  to  glorifte  him,  &c. 

And  indeed  we  may  eafily  apprehend,  how  reafona- 
ble this  is,  when  we  confider,  that  it  is  the  great  and 
chief  end  of  Man.  For  he  made  Man  at  firil  for  tliis 
end  ,•  and  redeemed  him  by  Chrift's  Blood  alfo  on  this 
Account,  as  we  fee  in  the  Text.  So  that  the  Connexi- 
on of  this  Inference  with  what  preceeds,  does  not  on- 
ly hold  forth  our  Duty,  but  God's  End  and  Defign  al- 
io ^  that  v/e  might  both  be  ftirred  up  in  Gratitude  to 
glorifte  him,  and  be  inabled  by  his  Grace  fo  to  do  ^  by 
the  giving  us  his  Word  and  Spirit  for  that  end,  Tjal,  147. 
19,  20.  R.om.  8.  26. 

But  however,  we  fliall  not  infift  on  this,  as  it  is  ex- 
preffive  of  God's  Defign  that  we  fliould  glorifte  him  ; 
but  inftft  only  on  t\\Q,  Obligation  there  appears  to  be  011 
us,  this  way,  to  glorifte  and  ferve  God :  This  being 

not 


Chap.  8*  Tfje  Logantliropos.  6j(^ 

not  only  the  principal  Scope  of  the  Apoftle,  who  puts 
up  this  here,  by  way  of  Exhortation  ;  but  that 
which  even  the  former  Confideration  ultimately  drives 
at. 

And  here  I  fuppofe  it  ncedlefs  to  confider,  what  it  is 
to  glorihe  God.  For  furely  none  can  be  lb  wild,  as  to 
underftand  hereby,  the  adding  any  thing  to  God's  Glo-« 
ry  3  fmce  he  is  wholly  perfed,  and  uceds  not  the  Per- 
formances or  Services  of  his  depending  Creatures  this 
W2iy'y  Job  3  5'.  7.  PfiL  16.  2.  Therefore  by  glorifying  God, 
we  can  underftand  nothing,  but  our  manifcfting  and 
fhewing  forth  God's  Glory,  either  by  adual  Praifes  or 
Holy  Adions.  And  this  ought  to  be  univerfally  at- 
tended to,  in  all  things  j  fo  as  7vhcther  -we  eat  or  drink^ 
or  what  ever  we  do^  we  may  do  tt  to  God's  Qlorj^  i  Cor. 
10.  ;i. 

The  thing  therefore,  that  feems  principally  to  re- 
quire our  Confideration  here,  is.  How  we  ought  to 
glorifie  God  ?  Or,  How  we  may  attain  to  do  fo  ?  To 
which  I  anfwer  ^  that,  if  we  would  glorifie  God,  in 
our  Body  and  Spirit,  as  being  his,  and  not  our  own„ 
we  are  to  mind  the  doing  of  thefe  three  things  feri- 
oufly  ,•  which  mutually  infer  one  another,  and  depend 
on  one  another.  And,  i.  We  are  to  dedicate  our  ielves 
wholly  to  be  the  Lord's:  2.  We  are  to  obey  and  jerve, 
him  as  fuch,  upon  our  doing  fo  :  And,  3.  We  are  to 
defend  upon  him  for  Ability  toferve  him, 

ift.  We  mufi-  dedicate  and  confecrate  our  [elves  wholly  to 
he  God's. 

This  is  the  third  and  laft  Gound  and  Foundation  of 
our  being  the  Lord's,  which  I  mentioned  before.  We 
were  God's  originally,  and  we  are  God's  by  Emptioa 
alfo  ,•  but  he  requires  of  us,  that  we  give  up  our  fix:  v c? 
to  the  Lord  freely  ^  that  we  may  be  his  by  voluntary 
Surrender  alfo. 

Let  us  therefore  labour  to  gain  our  own  Confents  in 
this  Matter,  and  pray  that  we  may  be  made  a  willing 
People  by  God's  Adiftance.  For  how  can  we  venter 
to  fcrve  God,  if  we  be  not  God's  thus  really  ?    Hence 

Y  y  ;  the 


^  8 o  The  Loganthropos.         Book  III. 

the  Connexion  of   zChron,  29.  ;i.  is  worthy  to  be 

confidered  ;  Now  ye  have  conjecrated  your  [elves    unto  the 
Lordy  come  near  and  bring  Sacrifices.     For  if  federal  Con- 
fecration  and  Ceremonial  was  neceffary  to  a  right  Per- 
formance of  Divine  Service^  how  much  more  muft  a 
fpiricual  Confecration  be  neceffary.    Let  us  therefore 
imitate  Holy  David  in  this^  who  devoted  hitnjelf  wholly 
to  the  Lord;    as  we   find^   FfaL  119.    ;8.    Stahlijh  thy 
Word  unto  thy  Servant^  who  is  devoted  to  thy  Fear.     And 
hence  we  hear  him  fo  often  owning  himfelf  to  be  the 
Lord's,    thus;    as  Tfal.  119.  94.  I  am  thine ^  fave  we  ; 
and  ver.  27.  I  am  thy  Servant  ^  give  me  TJnderfianding^  that 
I  may  know  thy  Tefiimonies.     Hence  it  is^  that  the  Apo- 
ftle  does  fo-earneftly  exhort  us  to  this  Duty,  Rom,   12. 
I.  -/  hefeech  you   Brethren^  by  the  Mercies  of  God^  that  you 
prefent  your  Bodies  a  living  Sacrifice^  holyy  acceptable  to  God, 
Tjjhich  is  your  reafonable  Service.     Where  by  Bodies   (  by 
an  ufual  Synecdoche )  he  underftands  Perfons ;  as  he 
does  by  Soulalfo,  Chap.  15.  i.     And  this  appears  the 
more,  becaufe  of  the  word  Living ;  living  Sacrifices. 
It  is  an  Expreffion,  that  has  Allufion  to  the  legal  Sa- 
crifices of  old  :  For  as  under  the  Law,  the  Bodies  of 
ilain  Beaft  were  offered  up  ;  fo  now  the  Lord  requires 
us  to  offer  up  our  own  Bodies  alive,  i.  e,  our  felves, 
as  living  Sacrifices. 

But  now  to  bring  this  more  home  to  our  felves,  we 
fhall  confider  wherein  this  Self-Dedication  ftands.  To 
which  I  anfwer,  that  taking  it,  in  its  furthefl  Extent, 
all  things  effential  to  it,  may  be  reduced  to  thefe 
three  Heads,  i.  Self-Surrender ,  or  Self-Refignation  to 
God  as  our  Soveraign  ;  and  this  is  inclufive  of  Self-Do^ 
nation y  or  giving  our  felves  to  God,  inChrift,  as  being 
truly  his  Purchafe.  2.  Rencunciation  of,  and  Separation 
from,  all  things  contrary  to  God,  and  which 
claim  an  Intereit  in  us.  And,  :;.  Formal  Stipulati^ 
en  and  Covenanting  with  God,  for  Ratitication  of  all 
this.  The  Firfi  takes  in  the  ElTentials  of  Self-De- 
dication; the  Seco?id  is  virtually  included  in  thefe^ 
aid  addtd  only  for  Diftindnefs  fake ^/ and  the  X^/ 


Chap.  8.  li?^^  Loganthropos.  6Si 

is  only  the   Formal  Performance  or  Ratification  of 
t;he  fame. 

And^  I .  Self-dedication  confifts  in  Self-furrender^OV  the  Re^ 
flgnaiion  of  our  felves  to  God  as  our  God  ajt:id  Sovereign 
Lord.  And  this  anfwers  to  that  Original  Right  God  has 
to  us.  For  Self-Refignation  imports  our  owning  and 
acknowledging  God  as  our  rightful  Sovereign.  So  that 
hereby  we  do  as  much  as  fay ;  Lord^  whereas  wo  h^NQ 
heen  fo  wicked  as  to  run  from  thee_,  and  give  our  felves 
to  fervc  other  Mailers^  we  now  acknowledge  our  Er- 
ror, and  return  here  unto  thee^  ro  ferve  thee,  and  be 
difpofed  of  by  thee  as  thou  feeft  good.  This  is  what 
is  imported,  Rom.  6.  i6,  19.  Knew  ye  not.y  that  to  ivhc7n 
ye  field  your  [elves  Sew  ant  $    to   ohey^  his  Servants  ye  are 

"whom  ye  obey —As  ye  have  yielded  therefore  your  Mem-* 

hers  Servants  to'  Uncle annefs ^  and  to  Iniquity  unto  Iniquity ^ 
fo  even  now  yield  your  Members  Servants  to  Rlghteoufnefs 
unto  Hollmfs,  Therefore  we  are  to  remember  what  is 
faidj  iChron.  go.  8.  Be  not  filjf-necked  as  your  Fathers  -were^ 
hut  yield  your  f elves  unto  the  Lord, 

Now  this  Self-dedication  mufl:  be  fo  underftood,  as 
to  include  and  denote   an  adual  Donation,  or  giving 
of  ones  felf  to   God.     And  this  refpeds   the  Right 
that  God  has  to  us,  on  the  account  of  Emption  ,•  as 
the  former  did  refped  original  Right  in  us.     Things 
dedicated  .of  old  under  the  Law  were  given  unto  him  : 
The  Property  of  them  was  alienated,  the  Owner  paf- 
fmg  from  his  Right,  and  devolving  it  upon  God.     And 
thus  the  Cafe  is  here  ;  We  give  our  felves  to  God  of 
free  Choice.    And  y^t  tho  we  ad  freely,  becaufe,  cunp 
complacentia  voluntatis ^  &"  cum  fpontaneltate  ;    yet  we  adt 
not   cum  indifferent  la,  at  leaft  in  a  moral  Senfe,  in  this 
cafe;  becaufe  we  are  in  Duty  obliged  fo  to  do,  from 
the   Confideration  of  God's  Emption   of  us,    by   the 
Price  which  Chrift  pay'd  :  Tho,  at  the  fume  time,  I 
take  not  upon  me  abfolutely  to  determine,  whether  the 
f^ffenceof  the  Will  ftand  in  Spontaneity  only,  or  in  In-^ 
difference,  or,  as  I  fhould  rather  think,  in  the  Union  of 
both,     But  to  procQed ;  it  appears  hence  to  be  our  in- 

Yy  4  ■  '  dif- 


682  The  Loganthropos.         Book  III. 

difpenfible  Duty^  to  gives  our  felves  to  the  Lord,  Thus 
did  the  Macedonian  Chriftians^  whom  Taul  commends 
fomuch  for  this  very  things  2  Cor,  8.  ^ .-^Who  fi?-fi  gave 
their  own  fel'ves  to  the  Lord^  ajtd  then  to  the  Afoftks^  as  his 
Servants,  Which  Expreffion  is  too  high  and  fpiritual, 
to  admit  of  the  languid  and  dull  Notion  and  Glofs 
of  Grotius ;  who  difmiffes  it  with  this  cold  Paraphrafe: 
jVbw  tantum  bona  fua^  fed  d^  de  numero  fuo  polliciti  funt  fe 
daturosy  qui  Corinthum  irent,  No^  no  ;  certainly  it  im- 
ports at  leaft  in  efFed^  as  much  as  Ruth  nobly  refolved ; 
when  (he  fays  to  her  Mother-in-law^    (Ruth  1. 17. j 

Intreat  me  not  to  leave  thee For  thy  People  jhall  be  my 

Peopky  and  thy  God  my  God. 

2.  Self-dedication  (as  it  properly  confifts  in  what  is 
faid^  fo  alfo)  doth  impart  the  renotmcing  of^  and  fepara- 
ting  from  all  other  Mailers,  that  fet  up  againft  God^ 
in  claiming  a  Right  in  us.  For  it  is  certain  that  we 
cannot  ferve  two  fuperiour  Mailers^  efpecially  that  are 
oppofite  to  one  another.  How  then  can  we  lerve  God 
and  the  Worlds  Chrift  and  Sin  ?  Is  there  any  Fellow- 
fiiip  between  the  Temple  of  God  and  Idols  ^  If  then 
we  dedicate  our  felves  to  the  Lord^  as  his  Temples  ^ 
we  muft  have  a  care  of  defiling  the  fame  with  Idols^ 
and  of  making  it  the  Houfe  of  Baalim^  and  not  the 
Houfe  of  the  Lord.  Now  it  is  certain  this  is  included 
in  the  former  things.  For  if  I  furrender  my  felf 
to  the  Lord^  and  give  my  felf  away  to  him  to  be  his  ,- 
I  fliew  hereby,  that  I  renounce  Sin  and  Satan^  the 
World  and  its  Vanities.    Hence  wx  are  exhorted^  2  Cor, 

6.  I5'j5  16,  17.  To   have  no  concord  nJith  Belial But 

to  ccme  out  frcr/i  the  Service  of  our  former  Idol-Lords  ^  and  he 
'  feparate  from  them^fo  as  not  to  touch  them  anymore.     See  al- 
fo^ Rom,  12.  2. 

^.  Self-dedication  calls  for  a  formal  Stipulation^  and 
covenanting  to  be  the  Lord's :  For  if  in  other  things 
wx  ought  to  be  exprefs,  furely  in  this  alfo.  Indeed 
the  two  firft  things  Ipoken  to,  do  necelTarily  involve  a 
Covenant  and  Stipulation.  But  by  this,  I  mean  an  ex- 
plicite  and  formal  Performance  of  this  matter.    Hence 

it 


chap.  8.        T^e  Loganthropos.  6S5 

it  is  that  we  hear  in  Scripture^  not  only  of  Mens 
ingaghig  their  Hearts  to  aff roach  unto  Gody  Jer^'^o.zi,  and 
of  their  joining  themfelves  unto  the  Lord^  Zach.  2.  1 1,  but 
of  their  fuhfcrihing  with  their  Hand  to  the  Lord^  Ifa,  44.  y. 
And  that  Scripture^  2  Chron,  ;o.  8.  which  we  render, 
Tieid  yoar  fehes  unto  the  Lord^  '  is  in  the  Original  T  '^^H, 
ni«"n  V  i.  e.  Give  the  hand  to  the  Lord,  Now  this  giving 
of  the  Hand  was  an  ancient  Rite^  ufed  almoft  by  ( /;  all 
Nations^  in  their  making  of  Covenants.  And  that 
this  was  the  conftant  Cuftom  of  the  Ifraelitesy  appears 
from  Ez^k.i^.iS,  Ez,r,  10.  19.  Lam,  5".  6.  Trov.2.z,  26, 
And  thus  we  fee  wherein  Self-dedication  ftands,  and 
what  it  is.  We  proceed  now  to  the  fecond  thing, 
wherein  and  whereby  we  are  to  glorify  God. 

zdly.  Upon  our  Dedication  of  our  felves  to  God, 
we  are^  to  fet  our  felves  to  ferve  and  obey  God,  in  all 
things  he  requires  of  us. 

For  he  that  is  dedicated  to  God^  as  being  his,  muffc 
ferve  him  accordingly.  If  we  have  bored  our  Ears  to 
God's  Door_,  we  have  thereby  teftified,  that  we  are  his^ 
and  will  ferve  him  accordingly^  with  Alacrity  and 
Chearfulnefs. 

Now/mce  it  were  too  long  to  fpeak  to  all  things^that 
might  occur  on  this  Head^  I  fliall  confine  my  felf  here 
to  this  one  Queftion  ;  When  may  a  Man  he  [aid  to  a^ 
as  the  Lord^Sy  and  obey  him  accordingly  in  'what  he  re- 
tjuires. 

To  this  I  anfwer  ^  That  a  Man  ads  as  the  Lord's  and 
not  his  own;,when  he  ads  fmcerely  by  thefe  three  Rules  ^ 
I.  When  he  judges  of  the  Truths  of  Religion  by  the  Word  of 
God  J  and  not  by  Reafon  without  it,  2.  When  he  fet  s  up  God  $ 
Treceptive  or  Moral  Will,  and  not  his  own  Will^  as  ths 
great  Rule  of  his  Actions,  g.  When  he  maketh  God's  Glory ^ 
and  not  his  own  carnal  Interefi  or  Honour^  hps  ultimate 
End, 


(1)  Virg,  Cur  dextrae  jugere  dextram  non  datur.    Ovid,  Jura,  fi- 
des ubi  nunc  commiffaqj  dextera  dextrar. 


I. 


Wl^> 


684.  T/je  J^Ggantliropos-        Book  III. 

I.  When  he  judges  of  the  Truths  ofGod^  hy  his  Word^  and 
not  barely  by  his  own  Reafon.  > 

It  is  certain,  that  Reafon  is  the  Inftrument,  by  which       | 
wemuft  judge  of  Religion  :  feeing  it  is  neceffary  that 
vre  fhould  previoufly  underftand   what  we  are  called  to       j 
believe.    But  yet  Reafon  is  not  .the  Foundation  on 
which  our  Faith  is  built,  but  only  the  adual  recording 
of  fuch  things  in  the  Word. 

For  whatever  Reafon  had  been,  had  it  never  been  j 
corrupted  ;  and  whatever  be  the  Reach  of  Reafon  ftill, 
\n  things  natural,  when  it  is  earneftiy  and  impartially 
imply ed  :  Yet  in  things  fiipernatural,  which  our  Rea- 
fon had  never  known  but  by  Revelation,  we  are  to 
make  Reafon  ftrike  Sail  to  Faith,  and  captivate  it  to  a 
Belief  of  the  Truth.  For  as  we  ufe  to  fay,  tho  the 
things  of  Religion  are  not  againfi  Reafon,  yet  they  are 
aho've  it,  i.  e.  to  fpeak  more  properly,  they  are  the  Re- 
fult  of  the  Infinite  Reafon  and  Wifdom  of  God,  and 
therefore  above  the  Finite  Reafon  of  Men.  Therefore 
tho  Infinite  Reafon  and  Finite  Reafon  are  not  Oppo- 
iites,  fince  they  agree  in  the  general  Notion  of  Reafon- 
Yet  they  are  fo  far  diftinguifhed,  as  they  differ  in  the 
Notion  of  Finite  and  Infinite.  And  fince  this  Difference 
is  fo  great,  we  may  ealily  coriceive,  that  the  Effect  and 
Refuk  of  an  Infinite  Reafon,  is  not  to  be  meafured  by 
a  Finite  Reafon.  For  this  were,  as  if  a  Child  fhould 
attempt  to  refolve  the  hardefl  Propofition  in  Euclid, 
Now  in  this  Cale  it  might  be  very  rightly  faid,  that 
the  Knowledge  of  this  Propofition  is  above  the  Child's 
Reafon,  yet  not  contrary  to  it. 

To  illuftrate  this>  I  will  ufe  a  plain  and  eafy  Simili- 
tude. Three  hundred  Years  ago  there  was  none  in  our 
PaiTs  of  the  World,  that  knew  that  there  was  fuch  a 
Place  as  America.  Now  when  the  News  of  this  new 
World  came.  Men  believed  it,  becaufe  of  the  Credibi- 
lity of  fo  many  Relators,  and  as  finding  nothing  con- 
trary to  Reafon  therein.  And  now  in  this,  as  upon  the 
one  hand,  this  had  been  rejeded  as  a  Fable,  had  it  been 
impoffible  ;  So  the  Foundation  of  its  being  believed  was 
*"  not 


Chap.  8.        The  Loganthropos.  685 

not  barely  Reafon,  but  the  Credit  of  Relators.  The 
fame  thing  holds  in  Supernaturals. 

And  now^  fince  the  Cafe  ftands  thus,  we  may 
eafily  fee  how  unreafonable  a  thing  it  is,  to  at- 
tempt to  grafp  God  fully  in  our  narrow  Underftand- 
ings^to  meafure  out  Heaven  with  our  Span,  or  to  weigh 
divine  Truths  in  the  fmall  Scales  of  our  little  Reafon. 
Reafon  indeed  is  called  the  Candle  of  the  Lord^  Prov. 
20.  27.  But  what  is  a  Candle  to  the  Sun.  Therefore 
let  us  imitate  the  Apoftle,  who  having  ftarted  an  Ob- 
jection againft  his  own  Dodrine,  which  he  himfelf 
could  not  by  human  Reafon  anfwer,  Rom,  9.  19,  20. 
thinks  it  enough  to  check  it,  as  a  bold  Replying  againft 
God.  And  furely,  this  is  both  our  Duty  and  Wifdom 
in  knotty  Matters,  to  acquiefce  in  what  is  revealed ; 
leaving  God's  Secrets  to  himfelf.  F6r  if  we  are  wholly 
^he  Lord's,  as  to  Body  and  Spirit^  then  furely  we  are 
the  Lord's  as  to  our  Underftanding.  And  I  think  it  is 
Reafon  enough  for  us  to  believe  a  thing,  when  we 
find  it  revealed  by  God  to  be  believed.  What,  fliall 
we  believe  a  Relation,  on  the  account  of  the  Credibility 
of  the  Relator  ^  and  not  much  more  believe  the  Great 
God,  who  cannot  lie  ? 

2.  When  he  fets  up  God's  Moral  or  Preceptive  Willy  ani 
not  his  oivn  Will^  as  the  Rule  of  all  his  Anions, 

The  Will  of  Sinners  is  very  ftubborn  and  unruly,  and 
loth  to  yield  to  God's  Will.  But  God's  Will  muft  be 
obeyed  by  his  Creatures,  either  by  bowing  and  fwaying 
them,  or  by  breaking  them  ^  that  they  may  know, 
whofe  Word  fljall  fiand^  his  or  theirs^  Jer,  44.  28.  For 
God  refifteth  the  Proudy  and  brings  dovjn  their  high  Looks. 

Now  it  is  an  Evidence,  that  a  Man  ads  as  a  truQ 
Servant  of  God,  when  his  Will  is  fubdued  to  Gpd's 
Will,  in  all  things^  both  to  his  Preceptive  and  to  his  Pro- 
vidential Will.  I.  To  his  Preceptive  Will ;  when  a  Man 
lies  at  God's  Feet,  delighting  to  obey  him,  and  to  run 
his  Errands.  Such  a  Soul  crys  our.  Speak,  Lord,  for  thy 
Servrint  hears  ^  and  ■:vhat  wilt  thou  have  me  to  do  i  Lord, 

fays  the  Soul,  1  have  giveu  my  felf  to  thee^   lay  on 


686  TJEr^  Logan thropos.         Book  III. 

me  what  thou  wilt^  and  enjoin  me  what  thou  pleafeil ; 
for  I  am  ready  in  all  things  to  obey  thee^,  it  being  as 
my  Meat  and  Drink  to  do  thy  Will.  But  how  oppo- 
fite  to  this  is  the  carnal  Heart  of  the  Sinner ;  who  iecret- 
ly  fays.  Who  is  the  Lord,  that  I  fliould  obey  him  ?  For 
the  carnal  Mind  is  Enmity  againfi  God^  for  it  is  not  fubje^ 
to  the  Lav^  of  God^  neither  indeed  can  he,  Rom.  8. 7.  But, 
2.  The  trueChriftian,  is  not  only  fubjeded  to  God's 
Trecefti've  Will:,  but  to  his  Providential  alfo.  Whatever 
a  Cnriftian  thus  meets  with_,  he  is  fatisfied.  If  he 
meet  with  Comforts^  he  is  chearful  and  praifeful ; 
if  he  meet  with  CrolTes,  he  defponds  not,  but 
{aySj  p}all  I  recei've  Good  from  God^  and  not  Evil  alfo  ; 
and  again,  the  Lord  has  given  and  taken^  blejjed  be  his 
Name, 

And,  in  all  thefe  things,  the  Chriftian  makes  it  ap- 
pear ;  that  he  ads  by  this  Rule,  that  he  is  not  his  own, 
but  that  he  is  bought  with  a  Price ;  and  that  fo  his 
Study  is  to  glorify  God  by  obeying  him. 

3 .  When  he  makes  God's  Honour^  and  not  his  own  Credit 
or  Interejt  the  ultimate  End  of  his  ABicns, 

This  is  exprefled  in  the  very  Words  of  the  Text,  and 
is  therefore  the  more  to  be  minded  by  us.  But  becaufe  I 
touched  on  this  before  I  fhall  fay  the  lefs  here. 

Only  we  fee,  by  the  propofrng  this,  that  a  Man  may, 
in  a  fubordinate  way,  be  direded  to  other  Ends  than 
this.  But,  for  a  Man  to  mind  his  own  Gain,  Pleafure, 
Eafe  or  Credit  in  the  firft  place  ;  is  certainly  a  dired 
Oppofition  to  what  is  here  required  of  us, to  glorify  God 
in  our  Body  and  Soul,  as  being  every  way  the  Lord's. 
This  is  indeed  to  eat  and  drink  to  ones  felf  Zech.  7.  6, 
and  for  a  Man  to  bring  forth  Fruit  unto  himfelf  Hof.io.i. 
Whereas  a  fmcerc  Chriftian  will  remember,  tliat  he  is 
God's,  and  not  his  own,  and  ought  therefore  to  de- 
fign  God's  Glory  as  his  great  and  primary  End. 

I  might  add  yet  a  fourth  thing,  wherein  we  are  to  be 
fwayed,  in  cur  iervijig  and  obeying  God  ;  viz,,  by  de- 
pending on  God,  and  not  on  our  own  Abilities  or  Per-- 
formanccs,as  to  theObedience_,God  requires.     But  this 


Chap.  8.        The  Loganthropoj.  6S7 

I  have  referred  to  the  third  Head.  And  am  therefor© 
now  led  to  confider  it. 

:^dlj.  As  we  are  to  obey  God,  upon  our  Dedicating  our 
felves  to  him  ;  fo  we  are  to  depend  on  God  for  Ability 
to  obey  and  ferve  him. 

This  is  alfo  another  thing,  wherein  our  Glorificati- 
on of  God,  as  being  his,  ftands.  For  it  is  certainly 
one  of  the  greateft  Evidences,  that  a  Man  ads^  as  one 
tliat  is  God's  and  not  his  own  ,*  when  he  deniies  him- 
ielf  in  this  particular,  which  is  fo  natural  to  all  Men  ; 
as  being  fpiritually  enlightned  to  fee  that  he  can  da 
nothing  without  the  aiSftance  of  God. 

For  iince  it  is  only  the  Mercy  and  Grace  of  God,  and 
the  Righteoulhefs  and  Merits  of  Chrift,  that  can  be  ^ 
proper  Foundation  for  oiu*  Salvation ;  the  Chriftian  hath 
learned  to  found  all  his  Hopes  of  Salvation  upon  th.e 
fame.  And,  fince  he  has  been  made  fenfible  of  his  Ina- 
bility to  obey  God,  without  his  Affiftance  ;  therefore 
doth  he  wholly  lean  upon  this,  and  pray  for  it. 

And  thus  I  have  come  at  length  to  the  End  of  what 
J  had  to  fay,  by  way  of  Explication  to  this  Text,  in 
all  the  three  Parts  thereof.  And  thus  I  might  put  an 
end  to  my  difcourfmg  from  it.  But  the  Subjed  is  fo 
noble,  and  the  Argument  fo  flrong  and  forcible  ta 
pradife,  that  I  cannot  difinifs  it  without  fome  more 
<clofe  and  peculiar  Ufe  and  Application  ;  efpecially 
feeing  I  bring  it  in  for  this  end,  in  reference  to  the 
whole  of  this  Book. 

And  fmce  the  Scope  of  the  whole  Text  relates  to 
Pradice,  as  being  exhortative,  in  order  to  ftir  us  up 
.to  glorify  God  from  the  fore-mentioned  Arguments  ,•  I 
ihall  accordingly  profecute  the  Exhortation  here,  with 
what  Earneftnefs  I  can  ,•  which,  may  the  Lord  be  plea- 
fed  to  blefs. 

And  here,  in  the/r/  place,  I  might  exhort  you^to  la- 
ment the  want  of  this.  O  !  how  few  are  there  that 
feem  any  way  concerned  to  glorify  God  I  If  we  take 
^  View  of  the  Multitude  that  profefs  to  be  the  Lord's ; 

yet 


^88  Ti&e  Loganthropos.         Book  III. 

yet  how  rare  is  it  to  meet  with  thofe  that  are  really  fo  ! 
Bleffed  be  God  there  are  fome  few  :  But  alafs  very  few 
indeed  !  And  yet  except:  the  Lord  hajcontinued  with  us  this 
fmall  Remnant  ^  we  jhould  have  hem  as  Sodom^  and  like 
unto  Gomorrah. 

I  might  alfo  here,  in  the  next  plaee,  exhort  you  to 
examine  your  felves,  and  enquire,  whether  you  be  of 
the  number  of  thefe  few.  Say  with  your  felves,  have 
I  dedicated  my  felf  unto  the  Lord  ?  am  I  ftudious  how 
I  may  moft  honour  him  ?  Methinks  it  were  eafy  to  con- 
vince many,  that  they  mind  not  this,  feeing  their  Laf- 
civioufnefs  and  Wickednefs  teftifies  fo  much.  And  even 
thofe  that  are  more  fober  and  civil,  may,  I  doubt  not, 
find,  upon  trial,  that  they  alfo  are  not  innocent. 

But  I  leave  thofe  things  as  too  palpable  to  be  infilled 
upon,  and  proceed  more  diredly  to  confider  the  Exhor- 
tation it  felf,  to  glorify  God  more  and  more ;  For  furely 
however  juftly  we  pretend  that  we  do,  in  any  meafure, 
feek  to  glorify  God  ;  yet  I  think  none  will  be  fo  mad 
and  prefumptuous  as  to  think,  that  th«y  do  fo  as  much 
as  they  ought.  Now  in  profecuting  this,  I  fliall  confi- 
der, I*  How  many  Perfons  need  to  be  exhorted  this  way ; 
2.  Give  fome  Motives  to  fiir  up  all  to  this  Duty  i  and, 
5.  Propofe  fome  Directions  for  the  profecuting  of  it. 

And,  ly?.  I  would  confider  how  many  fiand  in  need  of 
Exhortation  this  way.  For  is  there  any  thing  Men  are 
more  carelefs  and  negledive  of  than  this  ,•  even  Perfons 
of  all  forts }  Yea,  who  are  there  that  can  fay  they  are 
innocent  ? 

For,  in  tht  firfi  place,  do  not  the  Generality  of  Men, 
follow  their  Lufts,  and  the  vainFafhions  of  the  World. 
They  are  the  Servants  of  Sin  and  not  of  Righteoufnefs : 
Luft  lords  it  over  them  ,•  and  they  become  a  ready  Prey 
to  every  Temptation.  And  if  all  fuch  ad  contra- 
ry to  this  Duty,  how  few  then  mind  it  I  efpecially  If 
we  refer  to  this  Number,  thofe,  who,  tho  externally 
moral  in  their  Lives,  are  yet  under  the  prevailing 
Power  of  inward  Corruptions, 

But 


Chap.  8.        The  Loganthropds.  689 

But  we  mull  alfo  reckon  thofe  Men^  to  walk  con- 
trary to  this  great  Duty^  who  give  themfelves  over  im- 
plicitely  to  be  direded  and  ruled  by  others.  Ahnoft 
all  Men  are  culpable  this  way^  in  following  the  Herd 
of  fome  Party^  or  the  great  Names  of  fome  Leaders 
and  Teachers :  For  indeed  there  are  but  few  of  that 
Bravery  of  Soul,  as  with  the  Bereavs  to  examine  the 
Scriptures^,  for  the  Truth  of  what  is  told  them.  And 
there  are,  it  may  be,  few  that  confider,  that  this  Temper 
and  Pradice,  is  an  Oppofition  to  the  Great  End  of  our 
Being  and  Life,  to  glorify  God,  as  being  his  and  not 
our  own,  nor  any  other  Mens  either.  Let  us  there- 
fore mind  here  what  Chrift  fays  ^  Call  no  Man  Mafier 
tipon  Earthy  for  one  is  your  Mafier ^  even  Chrifi^  Matth.  2!}, 
9,  16. 

Nay  we  muft  fay  llkewifey  that  they  are  culpable  this 
way,  who  fufFer  themfelves  to  be  wholly  fwayed  by  their 
own  Humours  and  Fancies.  For  it  is  not  only  a  Sin  a- 
gainft  this,  to  difpofe  of  our  felves,  as  if  we  were  our 
own,  to  the  Belief  and  Pradice  of  any  Man  or  Party  ; 
but  it  is  alfo  a  Sin  this  way,  to  be  led  by  our  own  Ima- 
ginations, in  the  Matters  either  of  Faith  or  Obedience. 
For  we  muft  be  regulated  in  all  thefe  things  by  God  s 
Will,  as  not  being  our  own,  but  his  ^  and  fo  not  being 
at  cur  own  Difpofal,  but  his. 

zMj,  I  come  now  to  propofe  fome  Motives^  whereby 
we  may  be  ftirred  up  to  mind  this  great  and  concerning 
Duty  more. 

Motive  I.  This  is  the  great  End  both  of  Aian's  Crea- 
tion and  Regeneretion.  Did  not  God  create  Man  at 
firft,  in  order  to  glorify  him  ^  and  doth  not  God  (live 
and  renew  Man  again,  that  he  may  be  in  cafe  fo  to 
do.  And  can  we  then  be  content  to  fall  fhort  of  this 
great  End  ?  Is  not  this,  not  only  to  paganize  us,  but 
to  unman  us,  and  to  make  us  as  the  Beafts,  Vv'ho  only 
live  to  themfelves,  and  to  the  pleafing  their  Senfes  ? 

Mot,  2.  Without  this  we  cannot  own  our  felves  to  be 
true  Chriftians.  Nay  this  is  but  another  Name  for  true 
Religion  i  they  being  conv^jrtible  Terms  ;  So  that,  he 

that 


^90  7he  Loganthropos.        Book  III. 

that  is  truly  religious  glorifies  God^  and  he  that  glori- 
fies hitn  is  a  true  Chriftian.  Without  this  then^  your 
Religion  is  but  a  Shew  and  empty  Name. 

Mot.  Z'  You  are  under  Obligation  to  mind  this^  by 
virtue  of  your  Baptifmal  Covenant.  What^  did  you 
not  ingage  then^  to  renounce  Sin^  Satan^  and  the 
Worlds  and  to  be  the  Lord's  wholly  }  Are  you  not 
hereby  devoted  and  dedicated  to  be  the  Lord's  ?  Can 
ypu  then  live  all  your  Days  in  the  Breach  of  this  Co- 
venant^ and  yet  exped  to  profper.  Indeed  Baptifm 
doth  not  leave  CbaraBerem  indekbilem  ^  but  yet  it  leaves 
Ohligationem  indlffenfahilem. 

Mot,  4.  Have  you  not^  (at  leaft  moft  of  you  )  enga- 
ged to  this  Duty^  in  a  folemn  manner^  by  participating 
of  the  Lord's  Supper.  Did  you  not  fay  therein  ^  Lord^ 
I  take  thee  to  be  mine^  I  renounce  all  Right  to  my  felf, 
I  dedicate  my  felf  to  thee^  I  will  feek  thy  Honour^ 
&c.  Now  then  a<5t  accordingly  ^  and  fay^  1  ha^e  fv^orn^ 
and  I  v^ill  perform  it^  that  I  will  keep  thy  righteous  Judg- 
ements, 

Mot,  5-.  Doth  not  God  deferve  this  at  your  hands  ? 
Is  he  not  infinite  in  Perfedions  ?  Is  he  not  a  God  of 
Mercy  and  Grace  ?  How  many  Mercies  are  you  Deb- 
tors to  him  for  ?  Is  he  not  your  Lord  and  Sovereign^ 
your  Benefador  and  Rewarder  ?  Can  you  then  defign 
any  thing  higher  or  more  fuitable^  tnan  his  Honour  ? 
..Or  can  you  be  better  employed  than  in  his  Service  ? 

Mot.  6.  Are  you  not  bought  with  a  Price^  fo  great 
and  valuable  a  Price  ?  And  are  you  not  thus  become  a 
Part  of  God's  Property  and  PolTeflion  ?  Will  you  then 
alienate  God's  Pofleffion  from  him  }  For  furely  our 
refufing  to  glorify  God^  and  not  paying  our  Homage 
to  him^  is  an  Attempt  to  take  our  felves  from  under  his 
Jurifdidion :  Which^  how  impious^  and  vain  it  is^  we 
"may  eafily  judge. 

Mot,  7.  Is  it  not  reafonable  we  fliould  feek  to  glori- 
fy God  ^  fince  elfe  we  provoke  him  to  ruin  and  deitroy 
us  ^  What^  do  we  imagin  toefcape  him  ^  No,  furely, 
be  will  revenge  himfelf  upon  us^  for  fuch  Ingratitude 

and 


Chap.  8.         the  Loganthropos.  691 

and  Wickednefs.  Nay^  whether  we  will^  we  fhall  be 
made  to  glorify  God.  If  we  do  not  aaively  glorify 
him^  we  lliall  be  made  paffively  fo  to  do.  For  God 
has  made  all  things  for  himfeU;  even  the  Wicked  for  the 
Day  of  Evil.  So  that  if  we  be  not  careful  to  live  fo, 
as  we  may  be  to  the  Glory  of  his  Mercy,  we  fliali  af- 
terwards be  to  the  Glory  of  his  Juftice. 

Mot,  8.  This  is  the  way  to  the  higheft  Glory  and 
Advancement.  To  gloriiie  God,  is  the  way  to  be  glo- 
rious our  felves.     For  thofe  that  honour  Gody  he  will  honour  ; 

hut  they  that  defpife  him^  fijall  k  lightly  efieemed,^ And 

not  only  may  we  exped:  Advancement  in  Grace  here, 
by  ferving  Chrift  feithfully,  but  to  Glory  alfo  here- 
after. 

In  fum,  there  is  nothing,  but  might  be  made  ufe  of 
by  way  of  Motive  this  way.  Therefore  I  might  plead 
with  you  further ;  that  this  is  well  pleafing  to  God ; 
that  it  isaCondefcention  in  him  to  accept  of  his  Crea- 
tures Attempts  this  way  ^  that  it  is  the  lead  thing  we 
can  do,  in  Requital  of  the  Mercies  we  have  received  ; 
that  it  will  be  the  higheft  Bafenefs  and  Ingratitude  to 
refufethis.  But  I  think  what  has  been  laid  may  fuffice. 
—So  I  proceed. 

o^dly,  I  come  therefore  now,  in  the  laft  Place,  to 
dare5t  you  in  this  Matter.  And  becaufe  I  have  been  fo 
large  in  the  Explication,  I  fhall  be  the  fhorter  this  way^ 
now.  Therefore  I  fliall  only  ihew  you,  i.  Some  of 
the  ^salifications  ©f  this  Duty,  that  you  may  know 
how  to  do  it  aright  ^  ^and,.  2.  Subjoyn  a  few"  Help  or 
Affifiances  this  way. 

I.  I  fhall  name  the  Qualifications  of  this  Duty  to 
you  ,•  and  I  think  the  very  naming  them  may  be  enough 
to  enforce  them.  The  i.  is,.  That  this  Duty  muft  be 
performcd/-a'/j  and  ijolunt/tnly,  God  hates  Robbery  for 
Sacrihce.  And  the  Man  that  would  glorify  God^  mufl 
not  fst  about  it  for  Fafhions  fake,  or  to  gain  Applaufe^ 
but  he  muft  be  moved  to  it  from  the  Senie  of  the  Duty 
it  felf.  2.  It  muft  be  fet  '^hom  fpeedily ,  without  Dcky. 
For  to  delay,  x^  a  Matter  of  this  Weight,  is  extreaai- 

Zz  iy 


691  T^he  Loganthroj^os.        Book  III. 

ly  dangerous ;  a  Man  being  all  the  while  that  he  delays 
in  this,  in  a  State  of  Sin^  and  under  the  Curfe.  5.  It 
muft  be  uni^erfal.  It  is  not  in  fomej  but  in  all  tilings 
that  we  are  to  do  this :  For  whether  ipe  eat  or  dr'mk^  or 
71.' hat  e'ver  jue  do,  we  are  to  do  all  for  the  Glory  of 
God.  And^  4.  We  muft  do  this  cnnfiantlj,  at  all  times. 
We  muft  ftill  go  on  to  glorifie  God^  and  feek  to  do  it 
more  and  more. 

But;,  2.  I  come  now  to  conclude  all,  by  adding fome 
Helps  or  yijjiftances  to  this  Work.  And  I  fhall  but  name 
theie  Four.  The  i.  is  Co7ifidtration  and  Meditation. 
Alafsj  how  many  perifh  for  want  of  Confideration. 
Hence  we  fee  the  poor  Prodigal's  Converfion  begins 
inthis^  Luke  i^.  17.  and  when  became  to  himfelf,  he 
faidj  &c.  He  firft  came  to  himfelf,  by  Confideration; 
and  then  to  his  Father,  by  Repentance.  And  Da^id 
tells  us  the  fame  of  himfelf,  TfaL  119.  5*9.  I  thought  on 
my  waysy  and  turned  my  Feet  to  thy  Tefthnonies.  2.  Ano- 
ther Help  this  way,  is  Self-Examination  and  Tryal,  If 
this  Duty  were  more  minded,  we  fhould  have  more 
Argum.ents  to  ftir  up  our  felves  and  others  to  glorifie 
God  :  For  hereby  we  would  be  led  in  to  fee  and  own^ 
that  he  deals  with  us  in  Mercy,  far  above  what  we  can 
think,  and  punifheth  us  far  lefs  than  our  Iniquities  de- 
ferve.  5.  Humility  and  Self-Denial  would  much  con- 
tribute to  this.  For  as  long  as  Self  is  the  predominant 
Intereft  in  us,  and  we  are  fmfully  in  love  with  our 
felvesj  in  Contrariety  to  our  own  trueft  Intereft  ;  we 
will  everTet  up  our  own  Praife  and  Glory,  in  Oppofi- 
tion  to  God's.  But  when  we  are  humble  and  low  in  our 
own  Eyes,  our  Study  will  be  to  magnifte  and  exalt 
God  and  Chrift.  4.  But  after  all,  Vrayery  mix'd  with 
Meditation,  muft  ever  be  made  ufe  of,  as  the  great  Mean 
to  reach  this  End.  And  truly,  we  may  juftly  conclude. 
That  the  V/ork  is  half  done,  when  our  Hearts  are 
thorowly  drawn  out  to  pray  fervently  for  it.  And 
therefore,  I  fhall  only  add  this  Prayer^  That  the  God 
of  Truth  and  Mercy  would  be  plealed,  fo  to  v/ork  up- 
on my  own  Hearty  and  the  Hearts  of  my  Readers^  that 

they. 


Chap.  8.        The  Loganthropos.  6  ^  ^ 

they,  and  I,  may  be  joyntly  ftirred  up,    to  ferve  and 
glorifie  God  and  our  dear  Redeemer,  more  ur.d  more. 


[/Ifyjcv, 


The  Conclusion. 


Reader^ 


FOR  fo  I  may  more  juftly  call  thee  now  (if  thou 
haft  proceeded  fo  far  as  this  with  me,    with  due 
and  ferious  Application  of  Thought  )  than  in  the  In- 
troduction to  this  Work  ;  I  leave  thee  to  judge  of  me, 
and  my  Performance,    as  thou   pleafeft  ;    as  remem- 
bring  the  old   Saying,  Vro  captu  Ldhrls  hahent  fua  Fata 
Libelli^  i,  e,  that  Books  have  their  Fate,  fo  as  to  be  ei- 
ther approv'd  of,   or  condemn'd,  according  as  the  Ca- 
pacity of  the  Reader  is :  And  I  wifti  I  had  it  not  to  fay 
alfo,    that   Prejudice  is,   in  many,    the  Medium  or 
Spedacles  m^de  ufe  of  this  way.     However,  be  who 
thou  wilt,    I  can   afliire  thee,   as  in  the  fight  of  the 
fupream  Lord  and  Judge,   whofe  I  am,   and  whom  I 
ferve,  that  my  Record  is  on  High  ;  and  that  the  Spirit 
of  God  witnelfeth  together  with  my  own  Spirit,  that 
I  have  labour'd  to  be  faithful  to  the  Light  God  has 
given  me,  in  thefe  my  Studies  and  Meditations  ,*  and, 
that  God's  Glory,  the  Service  of  my  Saviour,  and  thy 
fpiritual  and  eternal  Good,    in   Conjun6lion  with  my 
own,  have  been  the  Ends  I  have  all  along  fet  before 
me  in  this  Work  ^  infomuch,  that  the  Confcioufnefs  of 
my  Sincerity  and  Integrity  this  way,  with  the  faper- 
added  Senfe  of  the  divine  Approbation,  has  not  only 
incourag  d  me  to  go  thro'  thefe  and  my  other  Studies, 
but  wonderfully  fupported  mc,  under  a  long  Trait  ojf 
Sicknels  and  tormenting   Pains,- wliich  I  was  un^Icr, 
fome  time  ago,  almoft  conilantiy,  for  about  -nincAhnths^ 
befides  later  Relapfes  of  tlie  fame  Diftempers^  which 
J  am  not  yet  quite  freed  from. 

Zz  z  A 


694-  '^^^  Loganthropos.        Book  III. 

As  therefore  I  have  the  jufteft  Reafon  to  thank  the 
Supream  Lord  of  Life^  Knowledge^  Grace  and  Com- 
fort, for  his  aflifting  me  to  begin,  profecute.  and  carry 
on  this  great  Work,  fo  as  I  have  done :  So  my 
Prayer  is,  to  this  my  gracious  God,  thro*  my  doaf  Re- 
deemer, that  all  thofe,  vi^ho  fliall  pcrufe  thefe  Medita- 
tions, may  be  made  Partakers  for  the  fame,  or  like  Sa- 
tisfaction, which  he  has  been  pleafed,  in  Mercy,  to 
blefs  me  with  j  that  thus  we  may  attain  more  and  more 
to  be  built  upon  the  Foundation  of  the  Apofiles  and  Prophets^ 
Jefus   Chrlfi  himfelf   being   (m)   the  chief   Comer-Stone^ 

Eph.2.  20. 

And, 


(w)  'AiL^iyavis^Q',  Tcu.  Ai^o*,  Tvhuh  we  r^der.  The  chici  Corner- 

Stone,  denotes,  that  Cbnfi  is  tbAt  to  the  Church,  which  the  Corner-Stoines 
are  togredt  andvobk  Edifices^  rchicb  units  both  Walls  on  e.jcb  Side^  and 
jojn    them    together ^    both  below  and  above ^    thus  eq^iially  cementing^ 
firengthningy  and  adorning  tk^   whole  Boufe  round  xbouty  both  below  and 
above  all  the  four  Fronts,  and  from  the  Bottom  to  the  Top  of  all  the  four 
Come-:.     For  thus  only  we  <:  an  form  to  our  f elves  a  genuin  Notion  of  the 
Defign  of  theApoJik's  Comparifon  ;  when,  i.  He  compares  the  Church  in 
geJieral,  to  a  vaft  Temple,  ver.  21.     2.  When  he  makes  this  Temple  to 
be  founded  ]ointly  on  the  Prophetical  and  Apofiolical  Doclrine,  ver.  20r  and 
£onfec{uemly,  3.  I^e  mufi  be  fupp&fed  tofpeal  of  the   Church  in  the  mofi 
tomprehenfive  Sevfe,  taking  in  all  good  Men  from  the  beginning  to  the  End, 
ef  Time.     For,    it  is  pure    pom  things,  that  he  r/tuji  likewife  fpeak  of 
Chrifl  himfelf,  in  his  KeUtion  t9  the  Church,  in  a  Senfe  that  is  equally 
large  and  comprehenftve,     Ar.i  therefore,  when  Chrijt  is  called,  in  a  ge- 
neral wiy  of  fpeiHng,  the  Corner  or  Vniting-Stone,  we  mufi  not  imagine 
that,  becaufe  the  Word  Stone  is  in  the  fvigular  Number,  that  therefore  the 
yipoflle  meant  to  compare  Chrifl  to  fome  one  Stone  of  fome  Comer,    No., 
furely  !  his  Defign   was  to  reprcfent  him,  as  interwoven  with  the  whole 
£uihii>!g,  and  thaifo  as  to  be,  from  bottom  to  top,  the  Foundation,  the 
Cotners,   and  the  f.nifinng  Fart  of  the  SuperflruUure  at    length.     And 
thus  this  ExPreJfion,  in  Eph.  2.  20.  as  well  as  thofe  equivalent  Exprefft- 
ons,  Ifa.   28.  16.    1  Pec.  2.  6,7.   Pfal,   118.    i2.   Matth.    21.    42. 
Mark  12.    10.   Luke  20.    17.     Afts  4.  ii.  Matth.   4.  11.    arc  to 
be  undcr/focd,  according  to  the  Extern  of  this  Divine  Phrafe  ;  God  htm" 
f:lf  being  the  iirfi  that  ever  ufed  this  Word,  as  we  fee  this  in  the  mofi 
4.vcier,ttiok,tn  the  World,  vi^.  Job,  C»^/>.  38.  "i-'t-r.  67.  Where  God fpeaks 
ttm  JO  job:  Whereupon  are  the  Foundations  of  the  Earth  failned  ? 
Oi ,  Who  laid  the  Corner-Stone  thereot  ?  When  the  Morning  Scars 
!uiig  tog^aher,  and  all  the  Sons  of  Godlhouredfar  Joy.    For,  ashy 

the 


Chap.  §•         The  Loganthropos.  695 

And^  in  Cafe  any  Perfon  receive  any  fuch  Advan- 
tage^,  as  I  hope  many  ftiall^  by  a  ferious  Confideration 
of  what  I  have  diicours'd  ot ;  my  Defire  is,  that  he 
may  fo  far  forget  the  poor  Inftrument,  which  God  has 
chofen  to  make  ufe  of,  to  impart  thefe  ufcful  Specula- 
tions to  the  World  ;  as  that  all  the  Praife  may  be  intire- 
ly  given  to  him^  who  is  the  alone  Difcoverer  of  Truth, 
and  from  whofe  immenfe  Fulnefs,  every  good  and  per- 
fecSt  Gift  defcendeth. 

As  for  my  felf,  I  have  but  one  Favour  to  defire  of 
thofe^  that  may  receive  any  Advantage^  either  from 
this  or  any  other  Part  of  my  Labours,  viz,.  That  they 
would  affift  me  by  their  Prayers,  that  I  may  be  further 
continued  and  capacitated  to  carry  on  the  remaining 
Parts  of  this  vaft  Undertaking,  fo  as  to  bring  them  to  the 
like  Perfedion  I  have  done  this  and  the  fonner  Books. 
For  I  thank  God,  I  want  not  very  confiderable  Materi- 
als towards  the  finiftiing  the  other  Parts,  in  like  man- 
ner ;  if  it  may  but  pleafe  him  to  honour  fo  poor  and 
unworthy  a  Creature  todofo,  by  affording  Life,  Health 
and  Leiuire ;  and,  together  with  thefe,  his  own  kind 
Prefence,  Diredion  and  Affiftance. 

But,  if  inftead  of  Incouragement  from  my  Readers, 
I  be  revil'd,  and  cenfur'd,  and  meet  with  fevere 
Ufage  from  any  ;  I  ftiall  labour  to  poffefs  my  Soul 
in  Patience,  as  knowing  that  my  dear  Mafter  was 
worfe  treated,  by  far,  for  the  fake  of  Truth,  by  igno- 
rant and  prejudic'd  Men  ;  who  imagined  themfelves 
to  be  too  wife  and  orthodox  already  to  be  further  in- 
formed, and  who  reckon'd  themfelves  oblig'd,  from  a 
Zeal  for  God,  and  Concern  for  the  Church,  to  perfe- 
cute  him,  as  a  Schifmatick,  Heretick  and  Blafphemer, 


the  laying  of  the  Corner-Stone  of  the  Earth,  muf}  be  devoud  ibefwi" 
Jhivgand  compleatingof  its  Creation  :  So  bj  ChrijVs  becoming  the  Cor^ 
Tier -Stove  of  the  Church,  this  muji  be  vneim^  that  Chriji  is  become  the 
Strenf^h^  Security,  Glory  avi  Terfe^ion  of  rk  rohok  Chriftian  Tenpie, 
in  all  trmes  \  axd  that  Lu  norv,  finoe  his  Comv:g,  mads  this  tmir.emly  ap- 
parent  :o  all  Miti, 

Z  z  2;  even 


6p6  The  Logan thropos.        Book  III. 

even  to  the  Death.  And  feeing  this  was  done  to  the 
Green  and  Living  Tree  ;  and  that  he  has  forewarn'd 
his  faithful  Followers  of  the  like  Treatment,  from 
others  of  the  fame  Complexion  with  thofe  who  mur- 
der'd  himfelf,  and  oi^ho  will  alfo  think  that  they  are  thus 
employ'd  in  doing  God  mofi  excellent  Sewice  ^  I  fhall  on- 
ly fay^  in  this  Cafe,  with  the  Apoftle  of  the  Gentiles^ 
That  it  is  a  fmall  thing  with  me^  to  be  cenfur^d  and  con- 
Jemned  by  fuch  Mens  Judgment. 

However,  feeing  the  befl:  and  wifeft  of  Men  may 
and  do  miftake,  ^s  feeing  only  in  Party  efpecially  in  the 
deep  and  profound  Things,  that  relate  to  God  and 
Chrift  ,•  it  is  juft  for  me  to  fuppofe,  that  I  may  have 
inifs'd  the  exaft  Truth,  in  feveral  Refped:s,  in  a  Work 
of  this  Nature  and  Bulk.  But  then,  as  I  have  honeft- 
ly  and  ftudioufly  labour'd  to  keep  from  Error;  it  can- 
not be  expeded,  that  I  fliould  retrad  Miftakes,  which, 
as  yet,  I  know  nothing  of. 

In  the  mean  time,  I  fhall  conclude  here,  with  two 
Sentences,  proper  to  my  prefent  Purpofe  and  Work. 

Auguft.  Lib.  I.  Cap.  5.  de  Trin. 

^lif^iiis  hoc  legit  ^  ubi  pariter  certus  efi,  fergat  memm, 
JJhi  pariter  hajitat^  qu^rat  mecum.  Ubi  errorem  fuum  cog-- 
vofcity  redeat  ad  me.  Ubi  meum^  re^vocet  me.  Nam  in  his^ 
tit  in  omnihus  meis  Serif  tis^  non  modo  pum  Leclorem^  fed 
etiam  Liberum  CorreBoj-em  dejidero. 

Gualther.  in  Fine  Comm.  in  Proph.  Min. 

Si  male  quiddiHirm  f/?,  Hominem  dixijje  memento  : 
Si  bene  ejuid  dixi^  Gloria^  Chrifie^  tua  eft. 

But,  tho  I  think,  I  do  rather  deferve  Thanks  than 
Cenfure  from  Men,  even  tho  abundance  of  Miftakes 
Jhoiild  be  found  out  in  this  Work,  by  more  learned  and 
penetrating  Heads  than  mine :  Yet,  when  I  caft  my 
Thoughts  upwards  to  the  great  and  wife  Lord  of  all,  I 
have  Reafon  to  beg  Pardon  for  fuch  Errours,  as  he  fees, 
BOt  only  in  this,  but  m  all  my  other  Studies  and  Wri- 
tings, 


Chap.  8.        The  Loganthropos.  697 

tingSj  and  indeed  in  all  Human  Performances.  The 
Confideration  therefore  of  this_,  incites  me  to  vent  my 
Mind  in  thefe  plain  Lines,  which  have  been  afFeding 
to  me,  tho  they  pretend  not  to  Elegancy. 

A  Gulps averte  meisy  Pater  oftime^  vifus  ^ 

Tolle  me  as  noxas^  dedecorifq'^  not  as. 
Tarce  free  or  Cufios  Hom'inum^  tnihi  farce  precantiy 

Et  tua^  Chrlficy  tuumy  Dextera  fal'vet  Opus, 
J^iquid  &  hoc  falfty  videas  Deus  Alme^  Libelloy 

Et  navos  omnes  (  c<P06hfji&Toc )  tolle  fuos^ 
Exleges  Pietaris  iter  mea  Scripta  docebunt^ 

Perq*  tuas  pergent^  me  Monitore^  'vias, 
Te  finey  Chrifiey  honum  nil  efi  nee  amahile  quiceiuantf  ' 

I'ti  mihi  Tax  cordis ^  tu  mihifola  Salus, 
Fac  precor^  ut  recolejts  noBefq^  diefq*  requirat 

1e  mea  Mens  unum^  Cogitet^  Optet^  Amet, 

And  now^  Reader,  having  committed  this  Work, 
together  with  my  Self,  and  all  Mine,  to  the  Diving 
Mercy  and  Bleflmg ;  I  do,  in  like  manner,  commit 
thee  and  thine  to  the  fame.  And  thus  I  bid  thee  hearti- 
ly Farewel,  from  my  Study  m  Hackney ^  near  London, 
this  $th  Day  of  November ^  1707. 


V  J  K  1  S. 


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