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22  Soijlli  4l/i  St.    3 


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LIBRARY 

OF   THE 

Theological    Seminary, 

PRINCETON,    N.  J. 

BL    51    .L382    1820 

Law,    Edmund,    1703-1787. 


Shf 

liOi 


Considerations  on  the  theor 
of  religion 


7^ 


CONSIDERATIONS 


THEORY  OE  REUGIOX 


LONDON  : 

PniNTED   BY  T.  DAVISON,  WHITEFRIAns. 


CONSIDERATIONS 


THEORY  OF    RELIGION. 

BY    EDMUND    LAW,    D.  D. 

LATE    LORD    BISHOP    OF    CARLISLE. 


XO  WHICH  IS  PREFIXED, 

A   LIFE    OF   THE   AUTHOR, 

BY  THE    LATE 

WILLIAM  PALEY,  D.D. 


A  NEW  EDITION. 
BY  GEORGE  HENRY  LAW,  D.  D. 

LORB    BISHOP    OF    CHESTER. 


LONDON: 

PRINTED  FOR  RODWELL  AND  MARTIN,  NEW  BOND-STREET, 

AND 

MESSRS.  RIVINGTONS,  ST.  PAUL's  CHURCHYARD, 
1820. 


Digitized  by  the  Internet  Arciiive 

in  2008  with  funding  from 

IVIicrosoft  Corporation 


http://www.archive.org/details/considerationsonOOIawe 


ADVERTISEMENT. 


A  New  Edition  of  the  "  Theory  of  Religion" 
being  called  for,  it  has  been  the  pleasing  office 
of  filial  duty,  to  superintend  its  publication.  No 
alterations  or  insertions  whatever  have  been  ad- 
mitted, except  the  Author's  last  verbal  corrections, 
and  a  Life  of  him,  drawn  up  by  the  late  Dr.  Paley. 
It  was  indeed  the  Editor's  original  wish  and  in- 
tention to  have  made  considerable  additions  to  this 
very  short  memoir :  but  he  soon  desisted  upon  / 
finding,  that  the  pen  of  a  son  was  not  to  be  trusted,  i 
with  writing;  the  Life  of  a  Father. 


'& 


GEO.  H.  CHESTER. 

London, 
MaijIQth,  1820. 


LIFE  OF  THE  AUTHOR, 


BY    THE    LATE 


AVILLIAM  PALEY,  D.  D. 


Edmund  Law,  Bishop  of  Carlisle,  was  born  in 
the  parish  of  Cartmel,  in  Lancashire,  in  1703. 
His  father,  who  was  a  clergyman,  held  a  small 
chapel  in  that  neighbourhood,  but  the  family  had 
been  situated  at  Askham,  in  the  county  of  West- 
morland. He  w^as  educated  for  some  time  at 
Cartmel  school,  afterwards  at  the  free  grammar- 
school  at  Kendal ;  from  which  he  went,  very  well 
instructed  in  the  learning  of  grammar-schools,  to 
St.  John's  college,  Cambridge.  He  took  his  ba- 
chelor's degree  in  1723,  and  soon  after  was  elected 
fellow  of  Christ's  college  in  that  university,  where 
he  took  his  master's  degree  in  I727.  During  his 
residence  there,  he  became  known  to  the  public  i 
by  a  translation  of  Archbishop  King's  "  Essay 
upon  the  Origin  of  Evil,"  with  copious  notes;  in 
which  many  metaphysical  subjects,  curious  and 
interesting  in  their  nature,  are  treated  of  with  great 


LIFE    OF    THE    AUTHOR. 


ingenuity,  learning,  and  novelty.  To  this  work 
was  prefixed,  under  the  name  of  a  *'  Preliminary 
Dissertation,"  a  very  valuable  piece  written  by 
Mr.  Gay,  of  Sidney  college.  Our  Bishop  always 
spoke  of  this  gentleman  in  terms  of  the  greatest 
respect.  *'  In  the  Bible,  and  in  the  writings  of 
Locke,  no  man,"  he  used  to  say,  "  was  so  well 
versed." 

Mr.  Law  also,  whilst  at  Christ's  college,  under- 
,  took  and  went  through  a  very  laborious  part,  in 
/  preparing  for  the  press  an  edition  of  *'  Stephens's 
Thesaurus*."  His  acquaintance,  during  his  first 
residence  in  the  university,  was  principally  with 
Dr.  Waterland,  the  learned  master  of  Magdalen 
college  ;  Dr.  Jortin,  a  name  known  to  every  scho- 
lar ;  and  Dr.  Taylor,  the  editor  of  Demosthenes. 

In  1737  he  was  presented  by  the  university  to 
the  living  of  Graystock,  in  the  county  of  Cumber- 
land, a  rectory  of  about  3001.  a  year.  The  advow- 
son  of  this  benefice  belonged  to  the  family  of 
Howards  of  Graystock,  but  devolved  to  the  uni- 
versity for  this  turn,  by  virtue  of  an  act  of  parlia- 
ment, which  transfers  to  these  two  bodies  the 
nomination  to  such  benefices  as  appertain,  at  the 
time  of  the  vacancy,  to  the  patronage  of  a  Roman 
catholic.  The  right,  however,  of  the  university 
was  contested,  and  it  was  not  imtil  after  a  lawsuit 
of  two  years  continuance,  that  Mr.  Law  was  settled 

*  His  coadjutors  in  the  work  were  John  Taylor,  Thomas 
John»on,  and  Sandys  Hutchinson.     Ed. 


LIFE   OF    THE    AUTHOR. 


in  his  living.  Soon  after  this  he  married  Mary, 
the  daughter  of  John  Christian,  Esq.  of  Unerigg, 
in  the  county  of  Cumberland  ;  a  lady,  whose  cha- 
racter is  remembered  with  tenderness  and  esteem 
by  all  who  knew  her.  In  1743  he  was  promoted 
by  Sir  George  Fleming,  Bishop  of  Carlisle,  to  the 
archdeaconry  of  that  diocese;  and  in  1746  went 
from  Gray  stock  to  settle  at  Salkeld,  a  pleasant 
village  upon  the  banks  of  the  river  Eden,  the 
rectory  of  which  is  annexed  to  the  archdeaconry ; 
but  he  was  not  one  of  those  who  lose  and  forget 
themselves  in  the  country.  During  his  residence 
at  Salkeld,  he  published  "  Considerations  on  the 
Theory  of  Religion;'*  to  which  were  subjoined, 
"Reflections  on  the  Life  and  Character  of  Christ;" 
and  an  Appendix  concerning  the  use  of  the  w^ords 
Soul  and  Spirit  in  the  Holy  Scripture,  and  the 
State  of  the  Dead  there  described. 

Dr.  Keene  held  at  this  time,  with  the  bishopric 
of  Chester,  the  mastership  of  Peter-house,  in 
Cambridge.  Desiring  to  leave  the  university, 
he  procured  Dr.  Law  to  be  elected  to  succeed 
him  in  that  statiou.  This  took  place  in  1756, 
in  which  year  Dr.  Law  resigned  his  archdeaconry 
in  favour  of  Mr.  Eyre,  a  brother-in-law  of  Dr. 
Keene.  Two  years  before  this  he  had  pro- 
ceeded to  his  degree  of  D.  D.,  in  his  public 
exercise  for  whicli,  he  defended  the  doctrine 
of  what  is  usually  called  the  *'  sleep  of  the 
soul,"  a  tenet  to  which  we  shall  have  occasion  to 


LIFU    Ol'     THE    AUTHOK. 


revert  liereaflcr.     About  I76O  lie  was  a])pointcd 
head  librarian  of  the  university;  a  situation  whicli, 
as  it  procured  an  easy  and  quick  access  to  books, 
was  peculiarly  agreeable  to  his  taste  and  habits. 
Some  time  after  this  he  was  appointed  Casuistical 
professor.     In  I762  he  suffered  an  irreparable  loss 
by  the  death  of  his  wife  ;  a  loss  in  itself  every  way 
afflicting,  and  rendered  more  so  by  the  situation 
of  his  family,  which  then  consisted  of  eleven  chil- 
dren,  many  of  them  very  young.     Some  years 
afterwards  he  received  several  preferments,  which 
were  rather  honourable  expressions  of  regard  from 
his  friends,  than  of  much  advantage  to  his  fortune. 
By  Dr.  Cornwallis,  then  Bishop  of  Lichfield,  after- 
wards Archbishop  of  Canterbury,  who  had  been 
his  pupil  at  Christ  college,  he  was  appointed  to 
the  archdeaconry  of  Staffordshire,  and  to  a  pre- 
bend in  the  church  of  Lichfield.     By  his  old  ac- 
quaintance Dr.  Green,  Bishop  of  Lincoln,  he  was, 
made  a  prebendary  of  that  church.     But  in  1707> 
by  the  intervention  of  the  Duke  of  Newcastle,  to 
whose  interest,  in  the   memorable  contest  for  the 
high-stewardship  of  the  university,  he  had  adhered 
in  opposition  to  some  temptations,  he  obtained  a 
stall  in  the  church  of  Durham.  The  year  after  this, 
the  Duke  of  Grafton,  who  had  a  short  time  before 
been   elected  Chancellor   of  the   university,    re- 
commended the  master  of  Peter-house  to  his  Ma- 
jesty for  the  Bishopric  of  Carlisle.     This  recom- 
mendation was  made,  not  only  without  solicitation 


LIPj:    OF    THE    AUTHOR. 


on  his  part,  or  that  of  his  friends,  but  without  his 
knowledge,  until  the  Duke's  intention  in  his  favour 
was  signified  to  him  by  the  Archbishop. 

In  or  about  1777»  our  Bishop  gave  to  the  public 
a  handsome  edition,  in  three  volumes  quarto,  of 
the  works  of  Mr.  Locke,  with  a  life  of  the  author, 
and  a  preface.  Mr.  Locke's  writings  and  character 
he  held  in  the  highest  esteem,  and  seems  to  have 
drawn  from  them  many  of  his  own  principles; 
he  was  a  disciple  of  that  school.  About  the 
same  time  he  published  a  tract  which  engaged 
some  attention  in  the  controversy  concerning  sub- 
scription ;  and  he  published  new  editions  of  his 
two  principal  works,  with  considerable  additions, 
and  some  alterations.  Besides  the  works  already 
mentioned,  he  published  in  1734  or  1735,  a  very 
ingenious  "  Inquiry  into  the  Ideas  of  Space, 
Time,*'  &c.  in  which  he  combats  the  opinions 
of  Dr.  Clarke  and  his  adherents  on  these  sub- 
jects. 

Dr.  Law  held  the  see  of  Carlisle  almost  nineteen 
years ;  during  which  time  he  twice  only  omitted 
spending  the  summer  months  in  his  diocese  at  the 
Bishop's  residence  at  Rose  Castle ;  a  situation 
with  which  he  was  much  pleased,  not  only  on 
account  of  the  natural  beauty  of  the  place,  but 
because  it  restored  him  to  the  country,  in  which 
he  had  spent  the  best  part  of  his  life.  In  1787  he 
paid  this  visit  in  a  state  of  great  weakness  and 
exhaustion  J  and  died  at  Rose  about  a  month  after 


Xn  LIFE    OF    THE    AUTHOR. 

his  arrival  tlicre,  on  August  14,  and  in  the  eighty- 
fourth  year  of  his  age. 

The  life  of  Dr.  Law  was  a  life  of  incessant  read- 
ing and  thought,  ahuost  entirely  directed  to  meta- 
physical and  religious  inquiries;  but  the  tenet 
by  which  his  name  and  writings  are  principally 
distinguished,  is,  '*  that  Jesus  Christ,  at  his  second 
coming,  will,  by  an  act  of  his  power,  restore  to 
life  and  consciousness  the  dead  of  the  human 
species ;  who  by  their  own  nature,  and  with- 
out this  interposition,  would  remain  in  the  state 
of  insensibility  to  which  the  death  brought  upon 
mankind  by  the  sin  of  Adam  had  reduced 
them  *.'*  No  man  formed  his  own  conclusions 
with  more  freedom,  or  treated  those  of  others  with 
greater  candour  and  equity.  He  never  quarrelled 
with  any  person  for  differing  from  him,  or  con- 
sidered that  difference  as  a  sufficient  reason  for 
questioning  any  man's  sincerity,  or  judging  meanly 
of  his  understanding.  He  was  zealously  attached 
to  religious  liberty,  because  he  thought  that  it 
leads  to  truth  ;  yet  from  his  heart  he  loved  peace. 
But  he  did  not  perceive  any  repugnancy  in  these 
two  things.  There  was  nothing  in  his  elevation 
to  a  bishopric  which  he  spoke  of  with  more  plea- 
sure, than  its  being  a  proof  that  decent  freedom  of 
inquiry  was  not  discouraged. 

*  The  Editor  has  here  omitted  an  assertion  of  the  Author, 
very  much  questioning  his  authority  for  making  it. 


LIFE    OF    THE    AUTHOR. 


He  was  a  man  of  great  softness  of  manners,  and 
of  the  mildest  and  most  tranquil  disposition.     His 
voice  was  never  raised  above  its  ordinary  pitch. 
His  countenance  seemed  never  to  have  been  ruf- 
fled J  it  preserved  the  same  kind  and  composed 
aspect,  truly  indicating  the  calmness  and  benignity 
of  his  temper.     He  had  an  utter  dislike  of  large 
and  mixed  companies.      Next  to  his  books,  his 
chief  satisfaction  was  in  the  serious  conversation  of 
a  literary  companion,  or  in  the  company  of  a  few 
friends.     In  this  sort  of  society  he  would  open  his 
mind  with  great  unreservedness,  and  with  a  pe- 
culiar turn  and  sprightliness  of  expression.     His 
person  was  low,  but  well  formed ;  his  complexion 
fair  and  delicate.   Except  occasional  interruptions 
by  the  gout,  he  had  for  the  greatest  part  of  his 
life  enjoyed  good  health  ;  and  when  not  confined 
by  that  distemper,  was  full  of  motion  and  activity. 
About  nine  years  before  his  death,  he  was  greatly 
enfeebled  by  a  severe  attack  of  the  gout,  and  in  a 
short  time  after  that,  lost  the  use  of  one  of  his 
legs.     Notwithstanding  his  fondness  for  exercise, 
he  resigned  himself  to  this  change,  not  only  with- 
out complaint,  but  without  any  sensible  diminution 
of  his  cheerfulness  and  good  humour.     His  fault 
was  the  general  fault  of  retired  and  studious  cha- 
racters, too  great  a  degree  of  inaction  and  facility 
in   his   public   station.     The  modesty,  or  rather 
bashfulness  of  his  nature,    together  with  an  ex- 
treme unwillingness  to  give  pain,  rendered  him 


XVI  LIFE    OF    THE    AUTHOn. 

sometimes  less  firm  and  efficient  in  the  admi- 
nistration of  authority  than  was  requisite.  13ut  it 
is  the  condition  of  human  nature.  There  is  an 
opposition  between  some  virtues,  which  seldom 
permits  them  to  subsist  together  in  perfection. 
Bishop  Law  was  interred  in  the  cathedral  of  Car- 
lisle, in  which  a  handsome  monument  is  erected 
to  his  memory,  the  inscription  on  whicli  is  as  fol- 
lows. 

Columnae  hujus  sepultus  est  ad  pedem 

EDMUNDUS  LAW,  S.  T.  P. 

per  XIX.  fere  annos  hujusce  ecclesiai  Episcopus. 
In  evangelica  veritate  exquirenda 

et  vindicanda, 

ad  extremam  usque  senectutcm 

operam  navavit  indefessam : 

Quo  autem  studio  et  afFectu  vcritatem 

codcm  et  libertatem  Christianani  coluit ; 

Religionem  simplicem  et  incorruptam, 

nisi  salva  libertate 

stare  non  posse  arbitratus. 

Obiit  Aug.  XIV.  MDccLxxxvii. 

iEtat.  Lxxxiv. 


ADVERTISEMENT. 


The  following  discourses  were  originally  part 
of  a  larger  plan,  tending  to  show  that  Arts  and 
Sciences,  Natural  and  Revealed  Religion,  have 
upon  the  whole  been  progressive,  from  the  crea- 
tion of  the  world  to  the  present  time  ;  as  also  that 
they  have  been  suited  to  each  other,  as  well  as  to 
the  circumstances  of  mankind,  during  each  emi- 
nent period  of  this  their  progress.  A  theory,  which, 
when  fairly  represented,  might  be  supposed  to 
give  satisfaction  to  some  thoughtful  persons ;  who 
being  convinced  of  the  existence  and  attributes  of 
one  supreme  first  cause,  yet  are  so  unhappy  as  to 
entertain  strong  prejudices  against  every  supposed 
Revelation  from  him :  as  well  as  to  assist  many 
serious  inquirers,  who  are  equally  at  a  loss  in 
their  searches  after  any  settled  order,  in  each  of 
these  Establishments  :  but,  if  they  could  persuade 
themselves,  that  one  of  them  proceeded  in  some 
uniform  ratio  and  arialogy  with  the  other;  and 
that  both  were  in  a  state  of /?ro o^rc.w'ow ;  would 


AnVF.nTISEMKNT. 


probably  wait  a  while,  in  li()j)cs  oi  seeing  their 
particular  objections  gradually  removed,  by  the 
same  general  rules. 

Having  formerly  attempted  to  clear  uj)  some 
of  the  chief  difficulties  that  occur  in  our  con- 
ceptions of  a  Deity,  and  his  Providence,  in  a 
series  of  notes  on  Ahp.  King's  Essay  on  the  Origin 
of  Evilj  which  met  with  a  favourable  reception 
from  the  public,  I  am  induced  to  offer  this  con- 
tinuation of  the  same  design  o? justifying  the  ivays 
of  God  to  man:  and  from  the  very  nature,  aim, 
and  tendency  of  that  useful  undertaking,  however 
imperfectly  executed,  there  is  some  ground  for 
hoping,  that  it  may  obtain  the  same  regard  here, 
which  it  has  abroad,  since  it  was  translated  into 
German  by  the  celebrated  MichaeliSy  who  made 
it,  as  I  am  informed,  his  Lecture  Book. 


T  n  E  O  R  Y 

PART  I. 
AVANT  OF  UNIVERSALITY 

IN 

NATURAL  AND  REVEALED  RELIGION, 

NO  JUST  OBJECTION  AGAINST  EITHER. 


Is  lie  the  God  of  the  Jews  only  ?     Is  he  not  also  of  the  Gentiles  ?     Yes,  of  the 
Gentiles  also.  —Rom.  iii,  29, 


WANT  OF  UNIVERSALITY 

IN 

NATURAL  AND  REVEALED  RELIGION. 

NO  JUST  OBJECTION  AGAINST  EITHER. 


ACTS  xvii.  30. 


The  Times  of  this  Ignorance  God  winked  at,  but  noio  commandeth 
all  men  every  where  to  repent. 

1  HESE  words  contain  a  declaration'of  God*s  gra- 
cious purpose  to  reclaim  mankind  by  the  coming 
of  Christ ;  and  at  the  same  time  intimate  the  pre- 
ference due  to  this,  above  any  former  institution. 
In  the  foregoing  verses  the  Apostle  had  been 
instructing  the  Athenians  in  the  nature  of  the  true 
God,  and  his  universal  providence.  He  shews 
them  that  there  is  one  common  father  and  supreme 
governor  of  the  world,  who  has  made  this  earth  a 
fit  habitation  for  the  sons  of  men,  and  distributed 
them  over  the  face  of  it;  who  has  distinguished 
the  seasons,  and  divided  the  nations,  and  fixed  the 
bounds  and  periods  of  each*,  in  so  very  regular 

*  See  Bryant  on  Ancient  History,  p.  162,  &c. 

B  2 


4  OF    THE    WANT    OF    UNIVERSALITY 

and  wise  a  manner,  as  might  lead  all  diligent  ob- 
servers of  them  to  a  knowledge  of  their  aiitlior; 
and  put  them  upon  seeking  out  some  j)roper  me- 
thod of  expressing  their  devotion  to  him.  Tliough 
here  in  fact  (as  the  Apostle  intimates,  ver.  27. )» 
they  were  all  but  like  men  poring  in  the  dark; 
their  notions  of  the  Deity  imperfect  and  obscure ; 
tlieir  worship  equally  absurd  and  irrational. 

This  their  ignorance  God  was  pleased  for  some 
time  to  xvink  at  (Cirs^iSsiv),  to  overlook,  disregard,  or, 
as  it  is  in  a  parallel  place*,  He  siiffered  them  to 
walk  in  their  oxvn  ivays,  to  wander  through  the  va- 
rious sects  of  superstition  and  idolatry  into  which 
they  had  fallen :  but  now  he  comnumdeth  all  men  every 
xvhere  to  repent;  or  rather  pubhsiies,  (crafay/exxs*) 
proclaims  the  tidings  of  salvation  to  all  men  upon 
the  fair  and  easy  terms  o^  repentance  and  reform- 
atio7i ;  he  offers  a  new  covenant  to  mankind  in 
general,  from  the  benefits  wdiereof  none  are  ab- 
solutely  excluded  who  sincerely  desire  them: — 
tidings,  which  ought  to  be  received  by  all,  as 
they  were  by  the  first  converts,  with  joy  and  grati- 
tude. 

But,  how  strangely  has  the  face  of  things  been 
altered,  or  rather,  the  whole  nature  of  them  in- 
verted since!  When,  through  the  degeneracy  of 
mankind,  the  benefits  of  this  divine  institution 
become  restrained  to  a  few  people ;  and  these  are 
taught  to  despise  it,   for  that  very  reason  which 

*   Acts  xiv.   Id. 


IX    NATURAL    AND    REVEALED    RELICIOK.  5 

uses  to  make  a  benefit  the  more  valuable,  namely, 
because  it  is  restrained  to  themselves ! 

If,  say  the  present  unbelievers,  God  has  made  of 
one  blood  all  nations  of  men^  and  is  no  respecter  of 
persons;  if  he  designs  this  revelation  for  all  men, 
as  he  must,  if  it  would  be  of  so  great  use  and  ad- 
vantage to  them  ; — Why  then  is  it  not  actually 
communicated  to  all  ? — Why  did  he  so  long, — 
Why  does  he  still — "ooink  at  the  ignorance  of  so 
many  nations,  and  leave  them  without  any  means 
of  coming  to  the  knov/ledge  of  his  truth  ?  Can  a 
God  of  infinite  power,  and  wisdom,  be  disappointed 
in  his  aim?  Or,  will  the  common  father  of  man- 
kind confine  his  greateist  mercies  to  so  very  few  oi' 
his  children? — And  thus  every  argument  of  the 
superior  excellency  of  our  religion  becomes  an  ob- 
jection to  its  divine  authority;  and  what  should 
be  a  peculiar  motive  to  a  thankful  acceptance  of 
it,  is  made  one  of  the  chief  pretences  for  contemn- 
ing and  rejecting  it. 

In  my  following  discourse  I  shall  consider  that 
part  of  this  objection,  which  relates  to  the  man- 
ner of  conducting  the  Christian  dispensation;  the 
other,  which  more  immediately  affects  the  ti^ne  of 
its  delivery,  being  reserved  to  a  more  full  examina- 
tion afterwards. 

In  answer  therefore  to  this  part  of  the  foregoing 
difficulty,  I  shall  endeavour  to  prove  in  the  first 
place, 

I.  That  a  partial  communication  of  Christianity 
can  be  no  particular  objection  to  its  divine  autho- 


OF    THE    WANT    OF    UNIVERSALITY 


rity,  since  the  religion  of  nature  is  on  the  same 
foot  with  it  in  this  respect. 

II.  I  propose  to  shew  the  wisdom  and  goodness 
of  the  divine  conduct  in  the  dispensation  of  both. 
And, 

III.  The  great  benefit  of  complying  with  the 
terms  of  the  gospel,  and  the  inexcusableness  of 
rejecting  it. 

I.  I  am  to  shew  that  a  partial  commimication  of 
Christianity  can  be  no  particular  objection  to  its 
divine  authority,  since  the  religion  of  nature  is  on 
the  same  foot  with  it  in  this  respect. 

As  the  all-wise  Creator  of  the  universe  has  been 
pleased  to  frame  different  orders  of  intellectual 
beings,  so  he  has  made  a  considerable  difference 
among  those  of  the  same  order.  In  mankind  the 
case  is  very  evident.  We  cannot  but  observe  a 
vast  disparity  between  both  the  abilities  and  ad- 
vantages of  some,  and  those  of  others;  their  tem- 
pers of  body,  and  powers  of  mind,  and  circum- 
stances in  the  world;  their  education,  opportunities, 
and  ways  of  life ;  the  station  they  are  in,  or  the 
government  they  live  under. 

Now,  these  are  so  many  talents,  which  together 
constitute  our  portion  of  reason,  and  severally  con- 
tribute to  the  forming  our  understanding,  and  im- 
proving our  nature.  As  these  then  are  so  very 
unequally  distributed  ;  'tis  plain  that  our  religious 
notions,  or  our  law  of  nature ,  must  be  very  dif- 
ferent and  unequal  also.  The  bounds  of  duty  will 
be  as  various  as  the  degrees  of  knowledge  in  every 


IN    NATURAL    AND    REVEALED    RELIGION.  7 

man,  and  likewise  be  enlarged  in  proportion  to  the 
gradual  improvements  in  the  same  man. 

To  speak  therefore  of  one  Jia:t,  immutable^  and 
universal  law  of  nature,  is  framing  an  imaginary 
scheme  without  the  least  foundation  in  the  real 
nature  of  things ;  nay  directly  contrary  to  the  pre- 
sent order  of  the  whole  creation :  *tis  making  the 
same  rule  suit  beings  in  all  circumstances ;  which 
is  equally  absurd,  as  to  prescribe  the  same  specific 
regimen  to  all  constitutions. 

To  style  this  religion  of  nature  absolutely  per- 
Ject,  or  its  light  sufficient;  can  only  mean,  that 
every  one  may  be  as  perfect  here  as  God  intended 
him  to  be,  and  able  to  do  all  that  his  Creator  will 
require  of  him ;  or  so  much  as  is  sufficient  to  ex- 
cuse him  from  wrath  and  'punishment:  which  is 
very  true,  but  nothing  to  the  purpose :  for  this 
kind  of  perfection  is  far  from  implying  an  univer- 
sal, and  unchangeable  equality  in  the  law  of  nature 
itself,  or  excluding  greater  light ;  since  it  may  be 
very  consistent  with  that  diversity  of  talents  above- 
mentioned,  and  those  different  degrees  of  happi- 
ness and  perfection,  which  are  founded  in,  and 
naturally  resulting  from  it. 

As  therefore  all  the  gifts  of  nature  are  distri- 
buted in  this  unequal  manner,  how  unreasonable 
is  it  to  object  against  revealed  religion,  for  its 
being  conveyed  in  the  very  same  manner!  One 
who  believes  any  thing  of  a  God  and  his  pro- 
vidence, will  naturally  suppose,  that  if  any  revela- 
tion were  made  to  mankind,  it  would  be  made 


O  OT    THE    WANT    OF    UNIVERSALITY 

according  to  the  same  method  which  is  observed 
in  the  government  both  of  the  natural  and  moral 
world ;  at  least,  he  that  allows  this  to  be  consistent 
with  the  belief  of  a  Deity  in  the  one  case,  cannot 
on  that  very  account  reject  tlie  other*. 

Thus  much  may  be  sufficient  to  shew,  that  na- 
tural and  revealed  religion  are  upon  the  same 
foot  in  point  of  universality ;  and  that  the  ob- 
jection holds  equally  against  both  of  them.  And 
I  have  been  the  more  brief  on  this  head,  as  it  has 
been  fully  discussed  by  able  writers  t. 

II.  Let  us  proceed  therefore  in  the  second 
place,  to  point  out  the  wisdom  and  goodness  of 
the  divine  conduct  in  both  these  dispensations. 

*  Chubb,  in  his  discourse  on  Miracles,  p.  48,  (S:c.  endeavours 
to  invalidate  this  observation,  by  asserting,  that  the  two  cases 
are  not  parallel,  because  the  one  could  not  have  been  better 
constituted ;  which,  he  thinks,  cannot  be  made  appear  concern- 
ing the  other.  But,  if  it  be  shewn  that  the  like,  or  greater  in- 
conveniences would  flow  from  any  other  assignable  way  of 
conveying  revelation  (which  will  be  attempted  in  the  following 
part  of  this  discourse) ;  then  we  have  the  same  reason  to  assert, 
that  it  could  not  upon  the  whole  have  been  conveyed  in  a  better 
way;  and  consequently,  the  objection  drawn  from  its  want  of 
Universality,  will  be  of  no  more  force  than  that  from  inequality  is 
in  the  conmion  course  of  nature;  and  the  two  cases  will  still  be 
exactly  parallel.  Nor  can  I  find  the  least  proof  of  the  contrary 
in  Lord  Bulingbrolce%  declamation,  (Works,  vol.  iv.  p.  293,  S)'c.) 
except  what  arises  from  the  arbitrary  supposition  of  some  few 
divines,  and  is  here  sufficiently  obviated  near  the  end  of 
Part  II. 

t  See  Coni/bcar's,  Foster's,  or  S.  Broivne's  Dc/etice  of  Reve- 
lation; or,  Denne^s  Sermon  on  the  Propagation  of  the  Gospel; 
or  more  at  large  in  Butler's  Analog//,  (Src.  p.  181,  215,  &c.  8vo. 
or  Sj/kes  on  Miracles,  p.  204',  &c. 


TN    NATURAL    AND    REVEALED    RELIGIOK.  9 

1st.  Of  Natural  Religion ;  which,  as  we  have 
seen,  is  proportionable  to  the  different  abilities  and 
attainments  of  mankind;  as  these  generally  arise 
from  their  different  stations  and  conditions;  both 
which  we  shall  find  exquisitely  adapted  to  the 
well-being  of  the  world. 

For,  in  the  first  place,  society  is  requisite,  in 
order  to  supply  the  conveniences,  the  comforts, 
and  the  necessaries  of  life,  as  well  as  to  secure  the 
quiet  use,  and  safe  possession  of  them.  To  pre- 
serve society  among  such  frail,  fallible,  and  re- 
fractory beings  as  constitute  the  bulk  of  mankind, 
there  is  need  of  government,  which  implies  dif- 
ferent stations  and  conditions;  as  these  again  call 
for  different  abilities  and  qualifications.  All,  'tis 
plain,  cannot  be  governors,  nor  enjoy  the  benefits 
/  which  attend  some  posts  of  wealth  and  power: 
the  nriany  have  nothing  left  them  but  to  obey,  to 
execute  the  will  of  their  superiors,  and  undergo 
the  drudgeries  of  life*. 

The  same  holds  in  the  body  politic,  as  in  the 
natural ;  there  must  be  many  inferior  and  more 
feeble  members,  which  yet  are  necessary  ;  neither  can 
the  head  say  to  the  feet,  I  have  no  need  of  you. 

But,  if  all  these  different  members  of  the  com- 

*  lUi  ergo  omnes  conditi  sunt  ut  hsec  opera  praestent,  quibus 
in  civitate  opus  est ;  conditus  est  autem  vir  scientia  praeditus  sui 
gratia:  \i.  e.  ob  finem  quern  adeptus  est,  so.  scientiam]  atque 
ita  simul  colitur  terra,  et  reperitur  sapientia.  Quam  scite  ergo 
dixit  ille,  quisquis  fuit,  Nisi  esscnt  siulti  desolaretur  terra ! 
Maimon.  Porta  Mos.  p.  il.  Vid.  Eccl.  xxxviii.  32,  34.  &  Hoi- 
berg.  N.  Klitn.  p.  133. 


10  OF    THE    WANT    OF    UNI VEUSALITY 

munity  had  naturally  the  self-same  sense  and  relisli 
of  things;  if  each  man  had  originally  and  un- 
changeably the  higliest  degree  of  understanding 
and  acuteness;  the  greatest  strength  of  reason, 
and  fineness  of  imagination  that  is  to  be  met  with 
in  any  of  the  species,  how  very  incongruous  must 
this  unavoidable  diversity  of  orders  prove!  How 
hard  would  be  the  case  of  them,  whose  lot  is  to  fill 
the  worst  and  lowest  offices,  and  yet  who  find 
themselves  as  well  qualified  for,  and  as  highly  de- 
serving too  of  the  best,  as  those  that  hold  them ; 
and  who  likewise  cannot  but  be  as  deeply  sensible 
of  all  that  hardship  and  disappointment  wliich 
arises  from  the  want  of  them!  The  common  in- 
tellect and  apprehension  of  man  woidd  be  but  ill 
placed  in  an  oa:  or  ass;  nor  would  tlie  genius  and 
temper  of  some  philosophic  mind  be  any  better 
suited  to  him  that  driveth  Ihem^  and  is  occupied  in 
all  their  labours. 

But  this  must  necessarily  be  the  state  of  things, 
if  all  men  were  by  nature  furnished  with  all  those 
intellectual  accomplishments,  which  adorn  some 
few  of  them  at  present.  Three  parts  in  four  of 
the  world  must  be  unfit  for  their  particular  cir- 
cumstances, and  at  odds  with  their  condition. 

How  inconsistent  also  would  it  be  in  nature  to 
implant  those  various  senses,  appetites,  and  tastes 
in  all  men,  which  not  one  in  a  thousand  would 
have  power  to  gratify! — that  sublime  degree  of 
reason  and  reflection,  which  often  could  only 
prove  its  own  tormentor! 


IN    NATURAL    AND    REVEALED    RELIGION.  11 

Not  to  mention  what  ill  influence  such  a  scheme 
would  have  on  government  itself  j  how  difficult  it 
must  be  to  rule,  where  every  one  has  the  same 
strength  and  skill ;  how  disagreeable  to  obey,  when 
all  have  equal  abilities,  and  therefore  (as  they  might 
reasonably  imagine)  an  equal  right  to  be  their  own 
directors.     *  In  short,  how  much  more  wise  and 
beneficial  is  the  present  constitution  of  things ! 
where  all  is  left  in  a  great  measure  to  mankind 
themselves,  who  have  both  the  forming  and  dis- 
posiiig  of  each  other;  nay,  where  men  are  at  li- 
berty to  frame  their  own  natures,  and  dispositions : 
where  they  have  no  inconvenient  or  pernicious 
principle  to  lay  to  nature's  charge  t;  no  properly 
innate  notions^  or  implanted  histhictst;   no  really 
'  original  appetite  or  ojfection,  to  sway  or  bias  them ; 
except  that  universal  sense,  and  uniform  desire  of 
happiness^  which  was  absolutely  necessary  to  their 
preservation  («). 

*  Si  omnes  ingenio  pares  essent,  omnesque  in  eosdem  afFectus 
proclives,  aut  iisdem  virtutibus  ornati ;  non  esset  qui  alius  impe- 
rils parere  vellet,  aut  ei  quidpiam  concedere,  aut  qui  varietati 
ministeriorum  et  artium  omnium  generum  aptus  esset.  Cum 
omnes  omnia  curare  nequeant,  singulos  in  Societatc  suo  munere, 
in  gratiam  aliorum,  fungi  oportet ;  nee  vilissima  munera  minus 
sunt  necessaria  interdum  quam  sublimiora.  Itaque  esse  oportuit 
omnibus  suum  ingenium,  ut  quisque  quod  suum  est  ad  Societatis 
felicitatem  conferret,  et  quod  ca?teris  deest  sua  industria  sup- 
pleret.     Cleric.  Sil.  Philol.  ad  i^ischin.  Socr.  p.  170, 171. 

t  See  Ibbofs  Boyle's  Led.  2d  set,  Serm.  V.  p.  143,  &c.  or 
King's  Origin  of  Evil,  note  38,  p.  ISp,  4th  edit. 

X  See  Prelim.  Diss,  to  King,  and  Rem.  i.  p.  J5,  4th  edit. 

(a)  To  such  as  are  desirous  of  forming  more  precise  notions 
on  the  present  subject,  let  it  be  observed,  that  when  the  first 


12  OF    THE    WANT    OP    UNI  VEUSA  I.ITY 

By  these    meiins    we    have    at   first    only   such 
thoughts  and  incHnations  instilled  into  our  minds 

foundation  of  a  diversity  of  sense  and  intellect  is  once  laid  in  a 
greater  or  less  susceptil)ility  of  pleasure  or  pain,  by  ii  perception 
of  ideas  more  acute  or  dull,  more  quick  or  slow,  and  a  propor- 
tioned rejlection  on  them, — from  hence  the  whole  tribe  of  qffcc- 
tions,  &c.  and  the  several  degrees  in  each,  are  very  apparently 
deducible:  supposing  only  this,  I  say,  which  seenjs  to  He  in  the 
original  stamina  of  the  bod}',  and  is  so  far  not  to  be  accounted 
lor,  at  least  by  me;  which  therefore,  and  wliich  only  I  should 
term  innate  or  strictly  natural;  since  every  thing  besides,  thai 
is  comprehended  under  the  name  of  natural  appetite,  Ike.  is  so 
far  from  being  such,  that  it  is  evidently  posterior  in  the  order  of 
nature,  and  entirely  grounded  on  the  ideas  which  themselves 
arise  from  hence,  and  whose  innateness  in  all  senses  of  that  word 
is  now  generally  given  up: — supposing  then  this  one  foundation 
laid  by  nature,  a  diiference  herein  will  be  enough  to  constitute 
the  Being  more  or  less  sensible,  or  rational  in  general ;  and  tend 
to  make  it  more  or  less  passionate  or  mild,  eager  or  indolent,  &c. 
with  regard  to  whatsoever  it  applies  itself:  but,  can  this  ever 
actually  determine  it  to  any  one  peculiar  set  of  objects,  or  have 
any  tendency  towards  giving  what  we  mean  by  a  particuku' 
genius,  taste,  or  temper?  That,  and  the  principal  constitution 
of  the  human  mind,  or  its  predominant  qualities,  seem  to  arise 
afterwards  from  the  particular  associations  which  we  form  our- 
selves, or  learn  of  others,  as  these  grow  gradually,  and  even 
mechanically  from  the  circumstances  we  are  in,  or  from  those 
objects  that  more  immediately  surround  and  strike  us*;  pro- 
vided that  a  suitable  attention  and  regard  be  paid  to  each  as  it 
presents  itself 

For  that  amidst  all  this  mechanic  apparatus  we  have  such  a 
distinct  faculty  of  attending,  and  determining  the  subordinate 
powers  in  consequence  thereof,  as  is  stated  at  large  by  Abp. 
King,  I  must  beg  leave  to  suppose,  till  all  the  various  appear- 
ances, which  seem  so  much  to  require  it  (of  which  in  the  follow- 
ing note*)  are  solved  on  other  principles;  and  then  indeed  this, 

*  See  Hartley's  Observations  on  Wun,  Part  I.  A  book  well  worth  the  pains 
acquired  to  understand  it,  and  which  I  must  recommend,  as  exhibiting  a  very  cu- 


IN    NATURAL    AND    REVEALED    RELIGIO.V.  13 

as  are  agreeable  to,  and  for  the  most  part  do  in 
fact  arise  from  our  particular  place  and  circum- 

will  be  of  course  excluded.  I  may  add  here,  that  neither  are 
those  associations  themselves,  from  whence  some  very  ingenious 
persons  would  deduce  a  total  mechanism,  altogether  necessary ; 
nor  we  so  far  passive  under  them,  as  to  be  left  without  a  power 
of  curbing  and  correcting,  breaking  and  eradicating ;  as  well  as 
of  contracting  them  at  first,  and  afterwards  confirming  them : 
to  assert  this  would  be  advancing  a  new  doctrine  of  habits  con- 
trary to  the  general  sense  and  language  of  mankind. 

Well  then,  allowing  such  a  degree  of  liberty,  or  active  power, 
to  be  joined  with  the  other  passive  ingredients  in  our  compo- 
sition, as  such,  it  must  in  some  measure  act  independently  on 
each  of  them,  and  be  capable  of  forming  new  associations  from 
its  own  proper  acts,  which  will  extend  to  all  the  rest,  and  in- 
fluence them:  and  yet  as  it  will  also  have  some  such  connection 
with  them  all,  as  to  be  itself  in  some  respect  or  other  influenced 
by  them  reciprocally;  or  (which  comes  to  the  same  thing)  the 
mind  will  be  so  affected  in  and  through  them  as  to  influence  it; 
which  we  all  daily  feel :  [else  how  come  these  parts  of  our  con- 
stitution to  be  constantly  applied  to  with  success  for  the  deter- 
mination of  it?  Why  is  pain  present  or  in  prospect  used  to 
move  a  man,  or  arguments  and  motives  urged,  if  they  are  really 
matters  of  indifference  to  his  choice,  and  have  no  natural  effect 
upon  it  ?]  As  this  grows  and  gathers  strength,  like  all  our  other 
faculties;  and  is  equally  capable  of  being  impaired,  and  rectified 
again*: — As  it  is  limited  and  subject  to  its  laws,  not  perhaps 


rious  history  of  the  human  frame,  and  well  founded  in  the  main;  though  the  in- 
genious author  carries  some  points,  particularly  that  of  mechanism,  farther  perhaps, 
than  either  experience  seems  to  justify,  or  we  are  at  present  willing  to  allow.  Per- 
haps it  exceeds  the  power  of  man's  understanding  to  decide  where  mechanism 
ends,  and  where  the  liberty  of  indifference  (the  only  notion  of  liberty  that  comes 
up  to  the  purpose)  may  be  supposed  to  commence.  However,  it  seems  clear 
that  some  share  of  each  is  to  be  admitted  into  our  composition,  as  well  to- 
wards solving  several  phenomena,  as  giving  due  satisfaction  in  the  great  articles 
of  religion  asd  morals;  and  that  after  all  the  attempts  of  the  most  able  writers  on 
this  subject,  neither  principle  can  be  wholly  excluded. 
*    Kins,  note  X.  p.  360.  4tii  ed. 


14  OF    THE     WANT     OF     VXIVERSAI.ITV 

Stances  in  tlic  world;  and  afterwards  find  room 
enough   to  refine  and   enlarge   our   faculties ;  to 

wholly  different,  though  of"  a  kind  distinct  from  those  of  the 
other  appetites:  (however,  such  as  make  it  no  less  governable*), 
and  cannot  go  against  these  appetites  without  manifest  pain  and 
ntiisery  to  the  person  f  : — As  it  may  be  inclined,  both  by  them 
and  its  own  course  of  operation,  and  will  become  daily  more 
and  more  conformed  to  them,  by  a  duly  regular  exercise ;  which 
we  likewise  experience; — its  operations  will  become  as  much 
the  objects  of  foreknowledge;  nor  will  it  be  much  less  easy  to 
account  for  either  the  formation,  or  increase  of  any  particular 
turn  of  mind,  in  any  given  situation,  than  if  all  were  performed 
in  us  necessarily,  and  at  once. 

This  plan  of  human  nature,  which  derives  every  thing  from  a 
few  clear  principles,  and  yet  makes  room  for  that  endless  variety 
conspicuous  in  it,  might,  I  am  sensible,  be  set  in  a  good  light, 
and  shewn  to  be  free  from  some  of  the  greatest  difficulties  that 
must  clog  all  others.  In  this  view,  a  just  uniformity  is,  by  the 
Deity,  so  far  as  his  immediate  acts  reach,  in  all  cases,  and  might 
be  by  us,  genei'ally,  preserved  among  all  its  constituent  parts; 
our  talents  suited  to  our  capacity  of  using  them ;  our  sphere  en- 
larged, as  that  increases;  and  keeping  pace  with  our  improve- 
ments ;  in  short,  each  dispensation  put  upon  a  reasonable  foot ; 
and  all  discoveries  made  in  due  proportion  to  our  qualifications 
for  judging  of  them,  and  our  dispositions  to  apply  them.  Where- 
as the  contrary  scheme,  of  bringing  every  thing  to  an  original, 
equal,  and  immediate  intuition ;  or  of  fixing  every  man  to  cer- 
tain impulses,  or  instincts,  independent  on  his  station  and  endea- 
vours, and  intirely  unimproveable  by  them; — this  must  be  quite 
arbitrary,  and  in  a  great  measure  useless ;  and  attended  with  all 
the  inconsistencies  and  inconvcniencies  already  mentioned. 

Such  would  be  the  consequences  of  that  pretended  universal 
eqnnbility,  in  natural  religion;  nor  is  the  levelling  scheme,  so 
much  contended  for  in  revelation,  less  absurd,  as  will  appear 
below. 


*  King,  c.  V.  4  5.  sub.  4,  p.  :372,  &c,  with  notrs  69,  p.  ^G6,  ami  70,  p.  371. 
t   II).  note  N.  p.  21G.  &c. 


IN    NATURAT,    AXD    REVEALED    RELIGION.  15 

qualify  ourselves  for,  as  well  as,  by  a  right  appli- 
cation  of  them,  thus  far,  merit,   some  superior 
station,  whenever  that  shall  become  void.     How 
regular  and  beautiful  a  subordination  must  this 
soon  produce!     How  fitly  might  the  'whole  body^ 
thus  knU  together  and  compacted  by  that  which  every 
joint  suppliethf  increase  with  the  increase  of  God, 
would  man  but  enter  into  the  same  plan  of  ex- 
citing industry,  and  do  whatever  lies  in  his  power 
to  promote  it,  viz,  entail  benefits  and  successes 
on  a  proficiency  in  these  endeavours, — suit  every 
one's  station  to  his  respective  merit  and  abilities; 
i.  e.  deal  with  each  person  according  to  what  he  is, 
and  observe  those  rules  which  the  great  God  of 
nature  has  established! 

What  emulation  must  this  raise,  joined  with  the 
utmost  care  and  caution,  when  each  person  finds  it 
so  much  in  his  power  to  improve  and  advance,  as 
well  as  to  impair  and  degrade  his  ?iatu7'e;  and 
thereby  also  change  his  state!  what  eagerness  to 
excel  some!  what  apprehension  of  falling  below 
others!  what  encouragement  for  all  to  make  the 
best  use  of  their  several  faculties  and  opportunities  I 
This  amicable  contest  must  certainly  make  more 
for  the  good  of  the  whole,  than  if  all  had  been 
merely  passive,  and  absolutely  fixed  in  any  as- 
signable degree  of  knowledge  and  perfection; 
or  limited  unalterably  to    any  one   condition  (Z*). 

{b)  See  King,  Or.  E.  note  19,  p.  108,  &c.  and  note  Y,  p.  398, 
&c.  We  may  add,  that  the  supposition  of  any  such  fixed,  unim- 


16'  OF    THE    WANT    OK    UN'I  VERSA  LITY 

Upon  this  ])Ian  alone  could  there  l)C  phice  for 
hope  or  fear,  reward  or  punishment,  tlie  only  pro- 
})cr  means  of  i^overning  free,  rational  agents;  and 
of  conducting  them  to  their  supreme  and  truest 
liappiness,  which  seems  to  consist  in  agency;  and 
which  can  only  this  way  be  excited*.  This  there- 
fore is  the  method  most  agreeable  to  wisdom  and 
goodness,  and  in  consequence  most  worthy  of 
Godt. 

Having  thus  far  considered  the  partial  distri- 
bution of  the  gifts  of  nature,  and  consequent  di- 
versity of  natural  religion^  and  offered  some  liints 
towards  explaining  the  reasonableness  and  ne- 
cessity thereof;  I  proceed  to  shew  the  same  con- 
cerning revelation. 

If  a  revelation  were  to  be  made  at  all,  (and  I 
must  here  take  it  for  granted  that  such  a  thing 

provable  state  of  natural  good  implies,  strictly  speaking,  no  less 
than  the  subversion  of  all  virtue  or  w?o>a/ good;  which  is  nothing 
but  the  choosing  to  communicate  the  former.  [See  King,  R.  i. 
p.  75,  y6,  4th  edit.]  for  which  communication  there  could  be  no 
place  in  such  a  state,  nor  consequently  any  room  for  any  of  those 
agreeable  ideas  which  are  founded  on  it. 

Nor  does  this  scheme  any  better  consult  the  interest  of 
our  intellectual  accomplishments;  which,  while  it  seems  to  be 
exalting  them,  is  at  the  bottom  taking  away  all  their  use  and  ex- 
ercise: while  it  pretends  to  constitute  an  equality  among  rational 
agents,  is  really  destructive  of  both  rationality,  and  agency. 

*  See  King,  p.  216,  298,  311,  324,  335,  34.8,  Sec.  with  the  fol- 
lowing note  [^]  and  Foster's  Wisdom  of  (Jod  in  the  various 
ranks  and  subordinations  of  human  Life.  Serm.  viii,  vol.2. 

t  See  this  descrii)ed  more  at  large  in  Hp.  Butler's  Analogy, 
p.  93,  &c.  2d  edit. 


IN    NATURAL    AND    REVEALED    RELIGION.  17 

is  neither  impossible  nor  unreasonable  in  itself,)* 
it  must  be  conveyed  in  the  method  we  are  told  it 
was,  namely,  at  first  communicated  to  some  few 
select  persons,  and  by  them  divulged,  and  gra- 
dually propagated  to  the  rest  of  the  world  (c);  or 

*  See  Jenhin,  vol.  i.  c.  1,  or  Mrs.  A^etocojwe's  Enquiry  into  the 
evidence  of  the  Christ.  Rel.  §  8. 

(c)  Chubb  (on  Miracles,  p.  68,  &c.)  objects  to  this  first  method, 
that  hereby  it  would  be  in  the  power  of  a  few  men  to  deprive 
the  rest  of  all  the  benefits  of  this  revelation. 

But  is  not  that  really  the  case  in  all  the  other  benefits  of  nature, 
and  the  ordinary  gifts  of  providence?  Are  not  most  of  the  bless- 
ings of  life  communicated  to  us  by  the  mediation  and  instru- 
mentality of  other  men,  who  may  be  just  and  faithful  in  commu- 
nicating them,  or  otherwise?  and  it  is  not  oft  in  the  power  of  a 
single  person  to  deprive  multitudes  either  of  life  itself,  or  any 
of  its  comforts ;  of  liberty,  peace,  plenty,  arts,  improvements, 
&c.?  and  is  not  all  this  unavoidable  while  men  are  allowed  the 
free  use  of  their  natural  powers,  which  Chubb  himself  contends 
for  ?  Men,  he  says,  are  not  to  be  over-ruled  in  either  the  pub- 
lication or  reception  of  religion;  and  if  so  he  has  yet  to  explain 
how  that  is  to  be  given  so  as  not  to  leave  it  in  the  poxver  and 
2)leasure  qfajexv,  sooner  or  later,  to  restrain  and  suppress,  to  dis- 
guise and  corrupt  it;  and  consequently  to  prevent  thousands  and 
millions  of  others  from  sharing  iii  the  benefits  thereof,  ib.  p.  63. 
On  a  little  farther  consideration  such  writers  may  probably  find, 
that  on  the  plan  of  human  liberty,  it  must  be  impossible  for  any 
thing  relating  either  to  the  minds,  or  outward  circumstances  of" 
mankind,  to  remain  in  a  state  of  perfect  uniformity;  and  then 
they  may  be  sensible  too  that  the  same  causes,  which  among 
other  things  that  concern  mankind,  make  their  rehgion  un- 
avoidably continue  in  this  partial  and  unequal  way,  will  hold  as 
strongly  for  its  being  originally  given  in  the  same  way. 

Chubb's  second  objection.  That  if  men  could  be  supposed  to 
be  honest  and  faithful  in  the  publication  of  a  system  of  revealed 
religion,  then  there  would  be  no  occasion  for  such  system,  ib. 
seems  to  be  worse  founded  than  the  other ;  since  tliis  revelation, 
notwithstanding  all  the  imperfections  that  attend  its  communi- 

C 


18  OF    THE    WANT    OF    UNIVERSALITT 

secondly,  every  particular  man  must  have  it  by 
immediate  inspiration ;  and  be  at  all  times,  and  in 
all  cases,  influenced  and  directed  to  it  internally ; 
or  thirdly,  it  must  be  published  again  and  again, 
and  fresh  miracles  worked  for  the  conviction  of 
each  unbeliever  in  every  age. 

In  the  second  of  these  methods  the  incon- 
veniences are  very  obvious:  for  this  influence,  of 
what  kind  soever  it  is,  must  either  be  absolutely 
efficacious  and  irresistible,  i.e.  so  strong  as  to  sub- 
vert the  natural  powers  of  man,  and  take  away 
his  freedom  of  thinking  and  acting;  and  conse- 

cation,  may  still  be  the  means  of  conveying  such  superior  benefits 
to  those  who  do  come  to  the  knowledge  of  it,  of  making  such 
discoveries  in  the  nature  both  of  God  and  Man,  and  of  affording 
motives  for  men's  attaining  to  such  a  degree  of  virtue,  and  true 
rational  happiness,  as  all  their  honesty,  without  such  helps,  could 
never  raise  in  the  generality  of  them. 

And  whether  the  sole  end  of  revelation  be  to  bring  men  to  a 
higher  pitch  of  liappiness  than  they  could  otherwise  attain,  or 
not:  [ib.  p.  49.]  this  author  never  can  prove  but  that  it  may  be 
one  of  its  great  ends;  and  this  end  be  in  fact  obtained,  to  as  high 
a  degree  as  is  consistent  with  his  own  scheme  of"  perfect  liberty; 
so  that,  in  the  last  place,  allowing  God  to  foresee  all  the  conse- 
quences, and  events  attending  such  an  establishment  {ib.  p.  62.) 
yet  that  the  same  establishment,  so  circumstanced,  may,  notwith- 
standing any  tiling  this  author  has  made  out  to  the  contrary, 
come  from  him.  And  indeed  Chubb  seems  at  length  to  be  sensi- 
ble of  that  famous  objection  against  the  divinity  of  a  revelation 
from  its  non-ioiiversaliti/  being  so  very  much  tveakencd,  that  he  is 
grown  weary  of  it,  and  willing  to  get  rid  of  it  as  handsomely  as 
he  can,  by  pretending  that  he  has  not  even  leaned  to  that  side  of 
the  question  in  all  his  debates  upon  it,  and  will  take  it  unkindly 
to  have  such  a  thing  so  much  as  insinuated  of  him.  The  Author's 
Farewell,  p.  219,  note. 


IX    NATURAL    AND    REVEALED    RELIGION.  l9 

quently  destroy  all  virtue,  praise,  reward ;  i.  e.  all 
that  is  good  and  valuable  in  religion: — or  else  it 
would  not  be  sufficient  to  answer  the  several  ends 
proposed;  nor  could  it  certainly  and  effectually 
secure  the  lasting  interest  and  salvation  of  mankind. 
As  an  illumination^  it  must  either  be  distinguish- 
able from  the  present  effects  of  reason,  and  the 
ordinary  operations  of  the  divine  spirit,  or  not ;  if 
the  former,  this  must  be  by  striking  us  more  forci- 
bly, and  working  a  more  assured,  infallible  con- 
viction in  our  minds ;  but  so  much  as  is  added  to 
that,  above  what  may  arise  from  the  present  con- 
stitution of  things,  just  so  much  must  be  taken 
from  the  present  choice,  and  merit  of  believing ; 
and  the  concomitant  delight  and  satisfaction  which 
we  feel,  and  ought  to  feel,  in  giving  our  assent  to 
truth(fi?).   Such  evidence  must  either  supersede  all 

(rf)  See  Abp.  King,  Or.  N.  19.  p.  108,  &c..  ^th  ed^  compared 
with  N.  59.  p.  31D.  Whence  it  appears,  that  though  in  some 
cases  and  respects  the  assent  be  unavoidable,  and  we  merely 
passive  in  the  attainment  of  many  useful  parts  of  knowledge ; 
which  must  be  attended  with  satisfaction  in  degree  proportioned 
to  the  apprehension  of  that  usefulness,  and  of  a  kind  perhaps 
very  complex,  as  arising  from  a  variety  of  causes  accidentally 
associated;  yet  neither  is  the  kind,  nor  the  degree  of  this  de- 
light so  intense,  and  exquisite,  as  that  which  usually  accompa- 
nies those  points,  which  we  work  out  ourselves ;  which  we  pro- 
perly make  our  own,  by  a  free,  fair  investigation.  These  truths, 
though  of  no  more  importance  in  themselves,  or  in  their  conse- 
quences, than  any  others  that  are  either  forcibly  obtruded  on 
us,  or  fortuitously  thrown  into  our  way;  yet  are  attended  with  a 
sort  of  self-approbation,  and  complacency,  which  both  accom- 
panies the  first  discovery,  the  transporting  |yf  ryxa ;  and  will  con- 
tinue after  it,  and  bear  reflection;   and  which  makes  them  in- 


20  OF    TrrF.    want    of    UXIVF.nsAI.ITY 

action  and  inciuiry  of  our  own,  and  overhear  the 
judgment  beyond  possihihty  of  doubt  (wliich  yet, 
is  impossible  to  be  conceived,  witliout  reversing 
the  whole  frame  of  the  human  mind ;  neither  would 
that  appear  to  be  at  all  desirable,  as  is  shewn 
above),  it  must,  I  say,  either  be  inconsistent  will) 
the  exercise  of  our  other  most  valuable  faculties, 
or  it  would  come  to  the  same  thing  with  the  })re- 

finitely  exceed  all  others  in  our  estimation.  The  same  thing,  as  it 
is  come  at  in  the  one  or  other  of"  these  ways,  is  evidently  not  the 
same  to  us:  which  I  can  ascribe  to  nothing  more  than  a  consci- 
ousness that  in  the  former  case  we  have  contributed  somewhat 
to  the  acquisition  of  it,  and  to  our  own  improvement  by  that  ac- 
quisition; or  an  idea  of  inerit,  constantly  associated  with  this 
kind  of  acquisitions;  and  which  is  perhaps  the  very  strongest, 
and  the  most  agreeable  of  all  our  associations. 

From  whence  also  we  may  collect  how  necessary  it  is  to  the 
happiness  of  man,  that  he  should  appear  to  himself  to  he  J'rce,  in 
the  exercise  of  the  faculties  of  his  mind,  as  well  as  the  powers  of 
his  body;  to  be  in  some  degree  active  in  the  attainment  of  his 
knowledge,  as- well  as  any  other  attainments;  and  how  far  this 
will  go  towards  proving  him  to  be  really  so,  I  leave  to  be  con- 
sidered. If  he  has  any  proper  liberty,  there  will  be  a  good  rea- 
son for  annexing  this  double  pleasure  to  the  exercise  of  it,  both 
to  excite  him  to  action  in  cases  of  difficulty,  and  afterwards  to 
justify  him  for  engaging  in  such ;  and  enable  him  to  go  through 
all  the  toil  and  hazard  that  attends  them.  If  he  has  none,  would 
it  not  be  a  little  hard  to  point  out,  cither  the  rise  or  reasonable- 
ness of  this  so  constant,  and  so  general  a  delusion;  and  to  ac- 
count for  such  ideas  as  those  of  esteem,  merit,  reward,  &c.  which 
are  entirely  founded  in  it? 

Whether  the  resolving  all,  with  a  late  author,  \r\t.o  th  -  deceitj'ul 
feeling  of  liberty,  be  attended  with  less  difficulties,  than  those 
which  this  hypothesis  is  calculated  to  remove,  must  be  submitted 
to  the  thoughtful  reader.  See  Hume  on  Liberii/  and  Necessity, 
Essay  on  Mor.  and  Nat.  Rcl.  Part  I. 


IN    NATURAL    AND    REVEALED    RELIGION.  21 

sent  use  of  them ;  and  prove  alike  capable  of  being 
equally  neglected  or  opposed,  corrupted  or  de- 
stroyed:  it  would  produce  no  higher  evidence 
than  in  some  cases  the  common  principles  of  rea- 
son have ;  nor  could  it  lay  any  stronger  obligation 
on  us  to  obey  its  dictates. 

The  same  will  be  the  case  with  it  considered  as 
an  impulse,  or  impression  on  the  mind,  inciting  it 
to  follow  each  determination  of  the  judgment,  and 
physically  connecting  thought  with  action;  since 
this  connection,  if  much  altered  from  that  which 
is  observable  in  the  present  state,  or  increased  to 
any  considerable  degree  above  that  harmony  which 
now  subsists  among  our  natural  powers,  would  be 
attended  with  the  very  same  consequences*. 

Farther,  as  all  this  must  be  transacted  in  a  man's 
own  breast,  and  while  it  is  limited  as  above,  or  he 
retains  the  least  degree  of  liberty,  is  capable  of 
being  stifled  there ;  every  one  might,  and  most 
probably  would  soon  disregard  it,  as  much  as  he 
does  now  the  many  good  thoughts,  motions,  and 
suggestions,  which  arise  daily  in  his  mind.  Nor 
is  there  less  likelihood  of  its  being  perverted  to 
the  very  worst  purposes,  as  interest,  vice,  or  Vanity 
might  direct : — of  its  soon  filling  the  world  with 
rank  enthusiasm,  or  the  most  wicked  and  absurd 
impostures ;  and  when  it  is  thus  perverted,  there 
seems  to  be  no  room  for  any  remedy  upon  this 
scheme;   no  means  are  left  to  detect  the  fraud, 


*  See  Hntchcson  on  tlie  Passions,  p.  179,  200,  &c. ;  or  King, 
O.  of  E.  N.  28,  &c. 


22  OF    THE    WANT    OF    UNI VFUSALITY 

or  folly  of  any  pretences  in  religion  wliatsoever; 
no  method  for  mankind  to  rescue  themselves  from 
perpetual  error  and  delusion  (<?). 

{e)  The  author  of"  CJiristianitij  not  founded  on  Argument^ 
l^Dodivell^,  seems  to  adopt  this  second  method  of  communi- 
cating a  religion  to  mankind,  and  carries  it  so  far  as  to  super- 
sede all  other  meajis,  divine  or  human,  that  have  ever  been  made 
use  of  to  support  it  in  the  world.  He  contends  for  a  constant 
and  j)arfiadar  revelation  imparted  separately  and  snpernaturally 
to  every  individual,  p.  112.  This  he  terms  inspiration,  and  in- 
fused evidence,  p.  BSjJ'eeling  and  internal  sense,  ib.  ando/'o  na- 
ture but  little  differing foom  that  oj"  intuition,  p.  59.  In  short,  it 
is  what  will  dispatch  the  whole  business  of  religion  at  once, 
without  either  time  or  teaching  (p.  17.),  reading  or  reasoning,  the 
use  of  our  understanding,  or  the  evidence  of  our  senses. 

It  is  hard  to  guess  upon  what  plan  this  author  would  defend 
himself  if  he  were  pressed ;  but  for  the  present  he  admits  one 
general  external  revelation  to  have  been  made  and  recorded 
[though  both,  upon  his  principles,  must  have  been  unnecessary], 
and  yet  labours  to  dissuade  us  from  examining  the  contents  of 
it,  and  most  inconsistently  attempts  to  show,  as  well  from  reason 
as  this  very  revelation,  that  we  ought  not  to  employ  our  reason 
at  all,  either  in  the  proof,  or  the  interpretation  of  it ;  or  in  any 
thing  else  relating  to  the  subject,  p.  7,  Szc.  A  self-destructive 
scheme!  which  were  it  really,  as  he  pretends  to  prove,  laid  down 
by  Christ  and  his  Apostles,  and  in  the  nature  of  the  thing,  or  from 
the  practice  of  mankind  Qver  so  necessary,  yet  could  not  possibly 
be  kept  clear  of  the  consequences  above-mentioned: — of  which 
more  hereafter. 

But  that  this  is  far  from  being  the  case,  may  easily  be  shewn. 
That  Christ  and  his  Apostles  both  encourage  and  enjoin  the 
exercise  of  reason  in  religious  matters  is  plain  enough  from  these 
few  texts,  Matth.  xiii.  19,  23.  Mark  viii.  ij,  18.  Luke  i.  4.  xii. 
57.  John  v.  39.  Acts  xvii.  11,  17.  Bom.  x.  17.  xi.  1.  1  Cor.  x. 
15.  xiv.  29.  2  Cor.  xiii.  5.  1  Tim.  iv.  13,  14,  15.  2  Tim.  iii.  l5. 
1  John  iv.  1.  1  Pet.  iii.  15.  Do  such  texts  as  these  suppose 
Conviction  to  precede  the  Evidence?  [p.  37.]  to  which  add  1  Thess. 
V.21.  where  St.  Paul,  treating  of  spiritual  gifts  themselves,  ex- 
horts his  followers  to  prove  all  things  [a  hopeful  task!  says  our 
author,  p.  76.]  and  Rom.  x.  2.  where  tlie  same  great  apostle  is 


IN    NATURAL    AND    REVEALED    RELIGION.  23 

Nor,  in  the  third  pkice,  would  less  inconve- 
niences attend  the  frequent  republication  of  re- 
recommending  zeal  according  to  knowledge;  though  this  writer 
is  pleased  to  tell  us,  that  such  zeal  tvill  scarce  ever  deserve  the 
name;  p.  25. 

However,  to  give  this  extraordinary  scheme  of  his  a  scriptural 
air,  he  lays  hold  on  some  passages  of  scripture  history  [of  which 
in  their  proper  place],  and  draws  in  several  detached  parts  of 
texts  about  the  Spirit  of  God,  or  such  as  sound  that  way ;  which 
he  applies  to  his  point  indiscriminately,  whether  they  concern 
those  ordinary  assistances  and  imperceptible  operations  that  may 
be  expected  from  the  Holy  Ghost  in  every  age,  or  are  confined 
to  his  extraordinary,  miraculous  gifts,  that  were,  we  think,  pe- 
culiar to  the  first  publication  of  the  gospel,  and  produced  those 
wonderful  effects  which  this  writer  alludes  to ;  and  which  he,  with 
some  modern  sectaries,  seems  still  to  claim,  upon  that  ever  weak 
foundation  of  believing  strongly  that  he  has  the  same,  without 
being  able  to  bring  any  of  the  same  proofs  in  justification  of  such 
his  belief.  Though  even  here  he  ought  to  be  reminded,  that  most 
of  these  very  supernatural  gifts  were  so  far  from  exerting  them- 
selves independently  on  any  natural  attainments,  that  they  most 
commonly  acted  in  conjunction  with,  and  were  administered 
conformably  to  such ;  and  were  themselves  improved  by  labour, 
diligence,  and  study;  or  impaired  and  quite  extinguished  by 
neglect;  (See  Whitby  on  2  Tim.  i.  6.)  that  all  of  them  were  sub- 
ject to  the  will  and  reason  of  those  who  possessed  them;  and  to 
be  carefully  and  prudently  applied  to  the  particular  exigencies  of 
the  church,  and  the  most  useful  purposes  o^ edifying:  so  as  to 
constitute  the  whole  a  reasonable  service.  "  God,  when  he  makes 
*'  the  prophet,  does  not  unmake  the  man.  He  leaves  all  his  fa- 
♦'  culties  in  their  natural  state,  to  enable  him  to  judge  of  his  in- 
"  spirations,  whether  they  be  of  divine  original  or  no.  When  he 
"  illuminates  the  mind  with  supernatural  light,  he  does  not  ex- 
*'  tinguish  that  which  is  natural.  If  he  would  have  us  assent  to 
*'  the  truth  of  any  proposition,  he  either  evidences  that  truth  by 
"  the  usual  methods  of  natural  reason,  or  else  makes  it  known 
"  to  be  a  truth  which  he  would  have  us  assent  to,  by  his  au- 
"  thority,  and  convinces  us  that  it  is  from  liini,  by  some  marks 


24f  OF    TilE    WANT    OF    UMVEKSALITV 

ligion,  and  working  new  miracles  for  the  conviction 
of  each  particular  person  that  miglit  wish  for  it, 

"  which  reason  cannot  be  mistaken  in.  Reason  must  be  our 
"  last  judge  and  guide  in  every  thing."  Locke  on  Eitlltusiasm ; 
a  chapter  which  I  would  recommend  to  this  extraordinary  writer ; 
and  when  he  shews  us  any  of  the  same  infallible  marks  of  in- 
spiration, that  were  formerly  exhibited ;  when  he  communicates 
some  of  that  infused  evidence  which  he  can  make  appear  not  to 
have  been  derived  from  other  sources,  we  may  be  obliged  im- 
plicitly to  follow  his  directions;  but  till  then,  are,  I  apprehend, 
at  liberty  to  suppose  that  he  himself  is  ow\y  foUoxving  his  oivn 
spirit,  and  has  seen  nothing;  and  that  all  these Jcclings  (if  he  be 
in  earnest  in  pretending  to  them),  are  no  more  than  the  effects 
of  his  own  warm  imagination.  For  that  the  or<^/«(7ry  operations 
of  the  Spirit  do  not  suggest  any  thing  of  this  kind; — that  they 
are  never  distinguishable  from  the  natural  workings  of  our  own 
minds,  much  less  in  any  respect  subversive  of  them; — that  they 
are  perfectly  consistent  with  the  most  free  use  of  alj  our  ra- 
tional powers,  which  are  the  gift  of  the  same  author,  and  given 
to  be  so  used  by  us ; — and  that  these  generally  attend  upon  their 
regular  exercise,  and  were  designed  rather  to  preserve,  assist, 
improve,  than  to  obstruct  and  supersede  it;  is,  I  think,  now 
pretty  well  agreed  on.  See  Kings  Or.  of  E.  N.  71.  p.  376,  &c. 
4th  edit. 

Nor  can  this  author  shew  that  reason,  thus  assisted,  will  be 
insufficient  for  the  purposes  of  true  religion ;  or  make  out  from 
the  nature  of  these  two,  that  they  ought  to  have  no  communica- 
tion with  each  other. 

His  first  allegation,  that  men  by  the  exercise  of  their  reason 
neither  do,  nor  can  be  required  to  think  all  alike,  will  not  come 
up  to  his  point,  as  it  is  neither  true,  nor  necessary.  'Tis  false 
in  many  matters  both  of  fact  and  reason,  on  which  all  men,  that 
think  at  all,  think  in  one  way;  and  he  has  yet  to  shew  why  the 
essentials  of  the  Christian  institution  may  not  be  included  among 
such;  I  mean  as  they  lie  in  the  Bible,  and  so  far  as  our  assent  is 
there  explicitly  required  to  them,  on  pain  of  forfeiting  the  privi-  ' 
leges  of  that  institution.  These  essentials  he  will  find  to  be  very 
few  and  plain.     But  though  he  allows  the  whole  of  Christianity 


IM    NATLKAL    AND    REVEALED    RELIGION'.  25 

or  be  supposed  to  want  it;  since  these  repeated 
publications,  when  grown  common,  would  in  all 

to  be  true  and  reasonable,  yet  he  seems  all  along  to  beg  the 
question,  by  supposing  that  it  is  of  such  a  nature  as  is  incapable 
of  being  made  appear  so  to  each  person;  so  far  as  he  is  concerned 
to  know,  either  the  substance  of  it,  or  its  grounds.  Hence  all 
the  formidable  objections  against  reason's  judging  of  the  gospel- 
truths  ;  which  yet  hold  equally  in  many  other  truths  of  conse- 
quence in  common  life,  wherein  the  common  people,  notwith- 
standing, go  on  very  well  by  the  use  of  their  natural  faculties,  be 
they  ever  so  weak,  or  ever  so  strongly  beset  with  doubts  and 
difficulties. 

His  other  arguments  against  admitting  reason  in  religious  mat- 
ters, from  some  particular  institutions,  and  the  general  practice 
of  the  world,  are  no  better  founded.  That  children  are  intro- 
duced into  the  Christian  church  by  baptism,  and  that  they  have 
early  prepossessions  in  favour  of  Christianity  (whereof  he  shew  s 
the  great  use  and  necessity,  and  wherein  we  most  heartily  join 
with  him ;)  does  this  render  their  religion  the  less  reasonable  to 
them,  when  they  are  capable  of  reasoning  about  it?  Or  are 
they  strictly  under  any  other  obligation,  when  they  come  to  age, 
of  taking  it  upon  themselves,  than  what  arises  from  their  con- 
viction of  the  reasonableness  and  wisdom  of  so  doing,  on  their 
then  being  satisfied  of  its  truth  and  divine  authority ;  and  what 
they  otherwise  would  have  been  under,  when  thus  much  ever 
should  come  to  their  knowledge?  Surely,  their  being  made  to 
understand  the  Christian  religion  in  the  first  place,  by  no  means 
hinders  their  giving  it  a  fair  examination  afterwards;  so  soon 
and  so  far  as  they  become  qualified  for  such  examination.  Nay, 
if  they  understand  it  thoroughly,  they  will  find,  that  it  requires 
examination  from  all  its  professors  in  some  degree  or  other ;  as 
appears  sufficiently  from  those  few  texts  above  cited.  It  docs 
indeed  insist  on  a  right  belief,  and  a  conformable  practice,  in  all 
persons  to  whom  it  has  been  fairly  proposed :  and  where  is  the 
wonder !  Does  any  lawgiver  proclaim  those  exceptions  to  the 
general  obligation  of  his  laws,  which  accidentally  arise  from  the 
sole  incapacity  of  the  subject;  and  which  common  sense  is  ever 
willing  to  allow  for,  without  the  lea^t  diminution  of  their  use  and 


26  OF    THE    WAN'T    OF    UKIVERSALITY 

probability  be  as  little  minded  as  the  constant 
preaching  of  it  is  at  present.     ISuch  a  continual 

obligation?  Or  would  it  be  any  derogation  from  their  excellence 
and  authority ;  or  any  excuse  for  our  not  labouring  to  under- 
stand these  laws,  that  all  men  did  not  reason  right  about  them? 

Nor  does  our  being  to  SL^^iXyhy  prayer  for  the  contimdng  sted- 
Jlast  in  the  faith,  shew  the  design  of  God  that  reason  should  not  be 
at  all  employed  on  all  these  occasions;  p.  11.  any  more  than  his 
•working  in  us  both  to  will  and  do,  and  our  being  taught  to  ask 
this  of  him,  proves  that  we  have  no  occasion  to  endeavour  to 
xvork  out  our  own  salvation.  We  do  not  pretend  that  reason  is 
itself  sufficient  either  to  discover  all  that  may  be  of  any  benefit 
in  religion;  or  engage  us  to  observe  and  act  up  to  what  it  is 
really  able  to  discover;  and  therefore  there  is  still  room  enough 
for  our  soliciting  the  grace  of  God,  as  well  to  strengthen  and 
support  this  very  faculty,  as  to  bring  others  into  due  subjection 
to  it; — to  lead  us  into  the  truth; — to  make  us  love  and  seek  it; 
— to  guard  us  against  every  deviation  from  it; — and  enable  us. 
to  resist  the  numberless  temptations  to  vice,  ignorance,  and  a 
criminal  unbelief. 

Nor,  lastly,  would  the  difficulties  and  discouragements  which 
human  reason  is  too  frequently  laid  under  by  the  practice  of  the 
world,  (were  that  in  truth  so  bad  at  present  as  this  author  re- 
presents) would  these  wholly  destroy  its  influence  in  the  point 
before  us;  or  prove  any  thing  more  than  that  its  province  is  too 
much  invaded  by  all  those,  be  they  parents,  tutors,  or  magistrates, 
who  either  wilfully  or  unwarily  impose  these  difficulties;  and  who 
alone  are  answerable  for  giving  any  handle  to  such  a  plea  as  this 
author  has  grounded  on  them.  If  the  two  former  constantly 
betray  its  cause,  by  narrowing  the  minds  of  youth,  and  shutting 
up  the  avenues  of  knowledge;  if  they  do  not  teach  them  care- 
fully the  art  of  reasoning,  and  lead  them  to  a  fair,  free  use  of 
reason  on  every  subject  within  their  sphere,  and  worthy  of  their 
inquiry;  or  if  the  last  intrench  upon  its  rights  by  interposing 
their  authority  in  the  grand  affair  of  divine  worship,  beyond 
barely  keeping  up  the  established  form,  where  it  is  fit  to  be  kept 
up,  and  tolerating  others; — If  this  were  indeed  the  case  now,  as 
I  trust  it  is  not,  this  author,  I  conceive,  should  have  shewn  these 


IN    NATURAL   AND    REVEALED    RELIGION.  27 

series  of  miracles  would  in  time  be  no  miracles  at 
all ;  they  must  lose  their  force,  together  with  their 

proceedings  to  be  warrantable  in  themselves,  'ere  he  went  on  in 
earnest  to  draw  from  them  such  a  consequence,  as  that  the  ivhole 
subject  is  absoluteli/  out  of  reason  s  jurisdiction.  A  consequence, 
which,  whatever  was  intended  by  it,  can  only  serve  to  revive 
Celsuss  calumny  against  the  Christian  cause,  Mij  l^sra^s,  uXKx 
vTirevToy;  and  recommend  the  no  less  absurd,  modern  maxim, 
that  ignorance  is  the  mother  of  devotion  :  it  renders  all  that  scrip- 
ture, which  was  given  by  inspiration,  a  dead  useless  letter ;  and 
represents  that  other  candle  of  the  Lord,  human  reason,  as  a  false 
light  and  dangerous ;  and  such  as,  by  this  writer's  motto,  is  in- 
sinuated to  be  a  curse  upon  us,  rather  than  a  blessing.  This 
notion  indeed  he  has  kept  to  all  along,  whether  seriously  or 
otherwise  he  knows  best;  and  concludes  suitably  enough  to  it 
with  this  piece  of  advice  to  his  young  academic,  that  he  content 
himself  with  being  as  rational  a  Christian  as  his  sister  or  mother, 
p.  114. 

As  for  the  inconsistencies  which  this  writer  labours  to  fix  upon 
that  excellent  institution  the  Boylean  Lecture,  and  those  worthy 
persons  who  have  with  so  much  success  accomplished  its  design, 
I  need  only  appeal  to  Dr.  Ibbot,  who  stands  absolutely  clear  of 
his  exceptions;  and  in  particular  gives  us  the  true  scripture  idea 
oi  faith  and  the  virtue  of  it.  Serm.  V.  2.  S.  xxi.  The  same 
liberal  spirit  breathes  through  all  his  sermons,  and  has  as  fully 
answered  the  end  of  its  great  and  good  founder,  Mr.  Boi/le,  as  he 
has  obviated  this  author's  whole  performance.  Of  which  I  shall  only 
observe  farther,  that  it  seems  to  be  in  a  great  measure  borrowed 
from  Bai/le's,  explanation  concerning  the  Manichees,  at  the  end 
of  his  Dictionary. 

The  same  scheme  which  has  been  advanced  by  the  writers 
above  mentioned,  is,  after  all  the  clearest  answers  given,  again 
repeated  in  a  letter  to  Whiston,  1750,  and,  as  it  should  seem, 
by  the  same  author ;  but  in  so  wild  and  incoherent  a  way,  that 
I  can  make  nothing  of  it ;  and  therefore  till  he  shall  be  so  in- 
genuous as  to  declare  whether  he  proceeds  upon  the  foot  of 
Atheism,  Deism,  or  Manicheism,  it  would  be  but  lost  labour  to 
attempt  any  further  confutation  of  it. 


28  OF    THE    WANT    OF    UNIVERSALITY 

siirprisingncss  and  novelty;  nor  could  they  leave 
liny  more  lively,  or  more  lasting  impressions  on  us, 
tiian  such  as  may  be  kept  up  by  those  standing 
records,  and  visible  memorials,  which  afford  per- 
petual evidence  to  the  truth  of  Chrisiumity. 

Not  to  mention  that  both  of  the  foregoing 
schemes  would  in  a  great  measure  put  it  out  of 
the  power  even  of  God  himself  to  bring  about  a 
reformation  in  religion,  when  it  was  once  cor- 
rupted (as  it  might  easily  be  in  both  of  them), 
since  thereby  the  strongest  and  fittest  of  all  means 
to  procure  attention,  awe,  and  reverence,  which 
we  now  call  supernatural  interposition,  would  be- 
come cheap,  and  ineffectual  to  that  end;  as  was 
hinted  above. 

Besides,  what  unity  or  uniformity  of  })ublic  wor- 
ship ;  what  decency  and  orders  could  be  preserved 
in  such  a  state  of  things?  If  men  did  ever  assem- 
ble themselves  together,  (the  reasonableness  and  the 
necessity  whereof  will  be  apparent,  so  long  as  they 
are  capable  of  having  either  their  memories  j'e- 
freshed,  or  their  affections  raised  by  sensible 
objects; — so  long  as  they  have  either  memory  or 
senses  left)  in  such  assemblies  every  one  of  them 
xvoidd  have  a  psahn,  a  doctrine,  a  tongue,  a  reve- 
lation, an  interpretation ;  and  what  could  this  pro- 
duce but  universal  tumults  and  confusion?  This, 
surely,  is  not  so  reasonable  a  service,  nor  so  fit  for 
edification,  as  the  present;  not  so  proper  a  method 
to  convey  and  preserve  a  system  of  divine  truths 
in  the  world,  as  a  regular  settled  instruction  and 


IN    NATURAL    AND    REVEALED    RELIGION'.  29 

historic  faitli,  grounded  on  a  standing,  written* 
revelation,  which  holds  these  forth,  together  with 
their  proofs,  to  every  one ;  and  offers  them  to  the 
view  and  examination  of  all  ages. 

When  some  of  these  things  are  attended  to,  we 
may  perhaps  be  convinced  that  either  the  same,  or 
as  great  objections  would  lie  against  any  other 
assignable  method  of  communicating  a  religion  to 
mankind. 

If  then  neither  all  men  could  be  made  equally 
wise  and  perfect, — nor  religion  be  at  once  equally 
communicated  to  them  all; — if  the  present  laws 
of  our  nature,  so  far  as  we  are  able  to  judge,  are 
the  best  that  could  be; — and  as  such,  ought  to 
remain  inviolate;  and  we  be  left  to  the  common 
methods  of  informing  ourselves,  in  all  natural  as 
well  as  supernatural  truths : — it  will  follow,  in  the 
last  place,  that  Christianity  could  not  have  been 
propagated  otherwise  than  in  fact  it  was  and  is, 
namely,  in  a  gradual,  progressive,  partial  manner. 

Let  it  be  proclaimed  at  first  ever  so  far  and  wide, 
yet  the  reception  and  continuance  of  it  must,  we 
see,  in  a  great  measure  depend  upon  the  dispo- 
sitions of  mankind  both  natural  and  moral.  Some 
previous,  as  well  as  concomitant  qualifications  are 
requisite  to  the  due  exercise,  and  influence  of  it, 
as  well  in  private  men,  as  public  states  and  com- 


*  The  advantage  of  this,  above  oral  tradition,  may  be  seen 
in  Tillotson,  Vol.  2.  Fol.  Serm.  73.  p.  549,  or  Le  Clerc,  Harm.  3. 
Diss.  p.  615. 


30  OP    THE    WANT    OF    UMVERSALITY 

mimities:  so  that,  among  a  people  sunk  in  bar- 
barity and  ignorance,  in  places  where  there  is 
no  kind  of  good  order  or  government  established ; 
no  regular  forms  of  education  instituted;  where 
there  is  an  vmiversal  want  of  discipline,  and  a  dis- 
soluteness of  manners;  there  Christianity  cannot 
subsist. 

Miracles  were  fit  and  necessary  to  gain  atten- 
tion and  give  authority  to  it  at  first;  but  the  per- 
petuity of  them  would  (as  we  have  seen)  weaken 
that  very  attention,  and  destroy  their  own  autho- 
rity.    When  therefore  a  religion  has  once  been 
sufficiently  promulgated  by  the  Deity,    it   must 
thenceforth  be  committed  to  human  means ;  left  to 
the  conduct  of  that  nation  or  society  in  which  it 
is  planted,  and  by  their  care  be  handed  down  to 
posterity:  it  must  be  preserved  and  propagated  in 
a  natural  way,  and  by  the  ordinary  course  of  pro- 
vidence ;   or  there  is  no  avoiding  the  ill  conse- 
quences above-mentioned;  namely,  perpetual  en- 
thusiasm or  imposture.     As  a  system   of  divine 
doctrines  and  stated  rules  of  life,  it  must  be  sub- 
ject to  the  common  methods  of  instruction ;  and 
taught  as  all  other  science  is.     Youth  of  all  kinds 
are  to  be  principled,   and  grounded  in  it ;    and 
some  instructed  in  those  other  parts  of  learning, 
which  may  fit  them    for  a  due   inquiry  into   its 
original  evidence ;  for  understanding  the  true  na- 
ture, ends,  and  uses  of  it ;  and  conveying  the  same 
knowledge  down  to  future  ages.     Some  particular 
orders  of  men  likewise  must  be  commissioned  to 


IN    NATURAL    AND    REVEALED    RELIGION.  31 

explain  and  inculcate  it;  to  defend  its  doctrines, 
as  well  as  to  inspect  and  urge  the  practice  of  its 
precepts. 

From  all  which  it  appears,  that  ignorant,  un- 
civilized, slavish,  and  brutish  nations,  are  equally 
incapable  *  of  receiving  such  an  institution,  as  they 
are  of  all  those  other  sciences,  arts,  or  improve- 
ments, w^hich  polish  and  adorn  the  rest  of  mankind, 
and  make  life  a  blessing. 

Without  some  tolerable  degree  of  learning  and 
civility,  men  do  not  seem  qualified  to  reap  the 
greatest  benefit  of  the  Christian  institution  ;  and 
together  with  these,  they  generally  do  receive  it; 
the  same  human  means  serving  to  improve  their 
notions  in  religion,  which  help  to  enlarge  their 
knowledge  in  all  other  subjects;  and  at  the  same 

*  By  being  incapable  of  receiving  it,  I  mean  incapable  of  re- 
ceiving it  with  effect;  of  retaining  or  applying  it  to  any  valuable 
purpose;  for  which  men  do  not  seem  properly  qualified,  not- 
withstanding any  natural  capacity,  without  aid  from  the  liberal 
arts  and  other  accomplishments,  in  some  degree.  Most  of  the 
Indians  are,  I  doubt  not,  capable  of  understanding  the  main  prin- 
ciples of  our  faith  at  the  first  proposal ;  but  scarcely  qualified, 
I  think,  to  make  a  right  use,  and  receive  the  salutary  effects 
thereof;  to  let  it  sink  into  the  heart  and  form  the  temper,  for 
want  of  some  farther  pains  being  taken  to  implant  worthy  prin- 
ciples of  civil  government  and  social  life  amongst  them :  without 
which,  all  endeavours  to  introduce  the  purest  and  most  perfect 
.  system  of  religion  seem  preposterous.  A  sufficient  proof  of  this 
may  be  seen  in  the  Complete  Collection  of  Voyages,  &c.  Vol.  II. 
B.  I.  c.  3.  §  20,  p.  311,  312.  Comp.  Modern  part  of  Universal 
History,  B.  18.  c.  5.  Concerning  the  early  plantation  of  Chris- 
tianity among  the  Tartars  and  Chinese,  see  Mosheim  Hist.  Tart. 
Ecclesiast.  p.  8,  9,  &c.  or  Eccl.  Hist.  Eng.  V.  2.  c.  1. 


32  OF    THE    WANT    OF    UNIVERSALITY 

time  directing,  and  in  a  natural  way,  enabling 
them  to  arrive  at,  the  most  perfect  dis})ensation 
of  it. 

One  of  the  chief  reasons  commonly  assigned  for 
t\\ejitness  of  the  time  qfC/irisi's  appearing  in  the 
world,  was  the  extent  of  learning  and  commerce 
through  all  the  then  known  parts  of  it*;  which 
tended  very  much  to  open  the  minds  of  men,  and 
qualify  them  to  receive  his  institution ;  as  well  as 
paved  the  way  for  a  more  general  communication 
of  it :  but  as  there  were  many  at  that  time  7iot  able 
to  bear  it,  so  on  the  same  account,  neither  yet  are 
some  able ;  nor  will  they  be,  till,  bi/  reason  of  use 
they  have  their  senses  ei^ercisecU  to  discern  both  good 
and  evil:  till  their  rational  faculties  are  enlarged 
and  improved  j  their  natural  genius  cultivated  and 


*  This  is  more  fully  explained  in  the  following  discourses, 
Part  II.  I  shall  only  beg  leave  here  to  introduce  the  testimony 
of  a  candid  and  judicious  writer,  who  appears  to  entertain  right 
notions  both  of  the  nature  of  the  Christian  institution  and  of  the 
best  means  for  the  propagation  and  support  of  it,  and  who  has 
supplied  us  Avith  the  most  valuable  collection  of  ancient  evi- 
dences of  its  truth.  "  Men  must  be  rational  and  civilized,  before 
"  they  can  be  Christians.  Knowledge  has  a  happy  tendency 
"  to  enlarge  the  mind,  and  encourage  generous  sentiments. 
"  Hereby  we  may  hope  to  deliver  men  from  superstition,  bi- 
"  gotry,  and  persecution,  which  have  been  some  of  the  greatest 
"  blemishes  in  the  human  conduct.  As  arts  and  sciences  are 
"  now  in  a  flourishing  condition,  in  a  great  part  of  tho  world, 
"  we  may  hope  it  will  have  a  kindly  influence,  and  contribute 
"  to  the  advancement  of  Christianity,  in  its  genuine  purity  and 
"  perfection."  Lardners  Collection  of  Jewish  and  Heathen 
Testimonies.     Vol.  IV.  p.  ult. 


IN    NATURAL    AND    REVEALED    RELIGION.  33 

refined;  which  seems  in  a  good  measure  to  con- 
stitute the  JiUiess  of  time  *  with  each  of  them  re» 
spectively. 

*  That  the  Chinese  in  particular,  from  whom  some  have 
thought  that  the  strongest  argument  might  be  drawn  against 
what  is  here  suggested,  and  whose  learning  and  liberal  education 
have  therefore  been  industriously  cried  up,  are  very  far  from 
deserving  so  great  a  character,  see  Renaudot'?,  dissertation  on 
their  learning.  Ancient  accounts  of  India  and  China,  p.  200. 
Terry?,  Voyage  to  the  East  Indies,  sect.  12  and  21.  Travels  of 
several  Missio7iers,  p.  180,  &c.  Millars  History  of  the  propa- 
gation of  Christianity,  Vol.  II.  p.  266,  &c.  Mod.  Univ.  Hist.  B. 
17.  c.  1.  sect.  4.  and  B.  18.  c.  9.  sect,  note  11.  P.  or  Le  Compters 
Memoirs,  passim.  I  shall  give  one  palpable  instance  from  the 
last  mentioned  author  of  an  absurdity  more  than  tolerated  by 
them ;  and  that  in  a  branch  of  philosophy,  for  which  they  have 
been  often  particularly  celebrated.  "  All  nations  have  ever 
been  astonished  at  eclipses,  because  they  could  not  discover  the 
cause  of  them:  but  one  would  wonder  that  the  Chinese,  who,  as 
to  astronomy,  may  claim  seniority  over  all  the  world  besides, 
have  reasoned  as  absurdly  on  that  point  as  the  rest.  They  have 
fancied,  That  in  Heaven  there  is  a  prodigious  great  dragon,  who 
is  a  professed  enemy  to  the  sun  and  moon,  and  ready  at  all  times 
to  eat  them  up.  For  this  reason,  as  soon  as  they  perceive  an 
eclipse,  they  all  make  a  terrible  rattling  with  drums  and  brass 
kettles,  till  the  monster,  frightened  at  the  noise,  lets  go  his  prey. 
Persons  of  quality,  who  have  read  our  books,  have  for  these 
several  years  been  undeceived:  but  the  old  customs,  (especially 
if  the  sun  loseth  his  light)  are  still  observed  at  Pekin,  which,  as 
is  usual,  are  both  very  superstitious,  and  very  ridiculous.  While 
the  astronomers  are  on  the  towers  to  make  their  observations, 
the  chief  mandarines  belonging  to  the  Lipou  fall  on  their  knees, 
in  a  hall  or  court  of  the  palace,  looking  attentively  that  way, 
and  frequently  bowing  towards  the  sun,  to  express  the  pity  they 
take  of  him ;  or  rather  to  the  dragon  to  beg  him  not  to  molest 
the  world,  by  depriving  it  of  so  necessary  a  planet."  Le  Compte, 
p.  70,  Ed.  1738.  comp.  p.  93,  &c.  and  let.  8. 

From  their  notorious  ignorance  of,  and  contempt  for  the  rest 

D 


S^  OF    THK    WAXT    OF    UNIVERSAMTY 

And  as  barbarous  and  savage  nations  are  unable 
to  hear  tlie  truth ;  so  vicious  and  immoral  ones 
are  in  like  manner  incapable  of  bringing  forth  the 
fruits  thereof.  If  such  a  people  did  receive  the 
true  religion,  tliey  would  soon  drop  it  again,  as 
many  nations  most  undoubtedly  have  done ;  at 
least  they  would  lose  the  spirit,  life,  and  power  of 
it;  and  then  the  bare  name,  and  outward  form 
will  not  be  worth  inquiring  after:  nay,  perhaps  it 
might  be  as  well,  if  these  were  quitted  too,  along 
with  the  other.  Christianity  cannot  immediately 
transform  the  minds  of  men,  and  totally  change 
the  general  temper  and  complexion  of  any  people ; 
but  on  the  contrary,  it  will  thereby  itself  undergo 
considerable  alteration ;  and  its  own  influence, 
and  effect,  in  a  great  measure  depend  thereon : 
With  the  pure,  it  will  he  pitre,  and  tliey  that  are 
otherwise  will  soon  defile  it;  will  either  corrupt  it 
with  impious  fables  and  absurd  traditions ;  or  turn 
it  into  licentiousness,  and  carnal  policy :  as  was 
evidently  the  case  under  the  Roman  empire,  and 
might  be  shewn  to  be  so,  more  or  less,  under  e^  'y 
human  empire,  or  establishment. 

of  the  world,  and  great  averseness  to  any  communication  with  it, 
till  of  very  late  years;  we  may  easily  account  for  the  slow  pro- 
gress of  theirs,  both  in  the  knowledge  of  nature  and  revealed 
religion,  notMithstanding  their  having  had  very  considerable 
means  of  improving  both  in  their  hands  for  some  ti.iie;  nor  are 
they  wanting  in  point  of  genius,  as  may  be  seen  in  the  same 
accurate  writer.  Comp.  Barnardine's  Account  of  China,  c.  9.  or 
Rianchini  Hist.  Univcrs,— But  this  will  come  in  more  largely 
under  the  3d  Part. 


IN    NATURAL    AXD     KEVEALED    RELIGION'.  35 

Thus  did  the  Eastern  nations,  and  were  over- 
whehned  witli  Maliometanism* ;  and  thus  did  a 
great  part  of  Jjrica.  To  the  like  causes,  in  all 
probability,  as  well  as  the  neglect  and  misbehaviour 
of  its  propagators  and  professors,  (which  have  been 
here  but  too  notorious  t)  it  is  owing  that  pure  pri- 
mitive religion  makes  no  greater  progress  in  the 
East  and  West  Indies. 

But  it  would  exceed  the  limits  of  this  discourse, 
to  inquire  into  the  state  of  every  Heathen  country, 
in  order  to  see  what  probable  reasons  might  be 
assigned  either  for  their  first  rejecting,  or  not  still 

*  See  Part  II. 

t  Of  the  former,  a  large  account  may  be  seen  in  Millars  Hist, 
c.  8.  p.  274,  284,  291,  &c.  and  c.  9.  p.  376,  &c.  Add  Warbur- 
tons  observation  at  the  end  of  sect.  vi.  p.  306,  &c.  of  D.  L. 
2d  ed.  and  Cahns  Travels  into  North  America,  V.  III.  p.  270. 
As  to  the  latter,  we  cannot  but  observe  the  great  and  general 
prejudice  which  must  prevail  in  both  the  Indies  against  all  Eu- 
ropeans, from  the  injurious  treatment  tliey  have  often  received 
from  us ;  as  may  be  seen  in  almost  every  late  account  of  the 
voyages,  &c.  See  Travels  oi  Jesuits,  Vol.  II.  passim;  particularly 
p.  370*.  Nor  are  the  frequent  quarrels  among  Christians  them- 
selves, and  their  ill  usage  of  each  other  in  the  articles  of  trade, 
a  less  prejudice  against  their  profession:  which  always  received 
the  greatest  check  from  the  division  raised  among  its  propa- 
gators; as  was  remarkably  the  case  not  long  ago  in  China.  See 
Mod.  Univ.  Hist.  fol.  V.  III.  p.  569,  &c. 

These  observations  might  be  carried  a  great  way  towards  ac- 
counting for  the  slow  progress  of  Christianity  among  such  nations 
as  seem  otherwise  not  ill  qualified  at  present  for  the  reception 
of  it;  but  that  they  are  not  to  be  carried  so  far  as  those  persons 
have  done,  who  pretend  that  Christians  first  taught  the  people 
of  America  to  be  wicked.  See  Benson  App.  to  his  Reason- 
ableness, &c.  p.  302,  303.  Bayles,  Diet.  art.  Leon.  Vol.  III.  p.  773. 

D    2 


56  or    THE    WAXT    OV    UNIVERSAT.ITY 

retaining  Christiayiity  * .  Perhaps  it  may  be  enough 
to  have  giv^en  these  general  hints;  which  though 
they  were  founded  on  mere  conjecture,  yet  till 
such  an  hy})othesis  can  be  disproved  from  fact, 
we  ought  rather  to  acquiesce  in  them,  than  con- 
fidently arraign  Divine  Providence,  and  rashly  cen- 
sure its  ways  with  man,  in  matters  of  the  last  im- 
portance. However,  I  hope,  arguments  may  be 
drawn  from  them,  sufiicient  to  stop  the  mouth  of 
the  adversary  on  these  heads ;  a  more  ])articular 
discussion  of  which  will  be  the  subject  of  some 
following  discourses. 

I  shall  only  beg  leave  at  present  to  add  an  ob- 
servation or  two,  concerning  that  diversity  of  re- 
ligion in  general  which  prevails  in  the  world,  and 
the  case  of  those  who  cannot  attain  to  the  know- 
ledge of  Christicmitij. 

And  first.  Though  I  see  no  reason  to  affirm  with 
some  writers,  that  God  takes  equal  delight  in  the 
various  kinds  of  worship,  which  happen  to  be  esta- 
blished; and  that  a  specific  difference  in  religion 
is,  in  itself,  and  abstractly  considered,  equally 
acceptable  to  him,  with  that  diversity  of  beings 
which  he  constituted:  on  the  contrary,  I  think,  he 
has  plainly  discovered  one  most  perfect  standard, 
and  requires  all  men  to  approach  as  near  it  as  they 
can;  and  may  be  said  to  approve  of  every  just  ap- 
proach to  it,  and  prefer  that  to  an  opposite  pro- 

*  See  Jnrt ill's  Discourses  concerning  the  truth  of"  tlie  Christ. 
Rel.Disc.  1.  and  Remarks  on  Eccl.  Hist.  Vol.  III.  p.428,  d-c. 


IX    ?rATUnAL    AXD    REVEALED    RELIGION.  37 

ceeding;  in  the  same  manner  as  he  docs  every 
other  excellence,  and  improvement  of  the  human 
mind;  where  he  intends  perpetual  advancement, 
(as  we  have  seen) — yet  from  what  has  been  already 
said,  thus  much  must  be  allowed,  viz.  That  one  of 
these  is  in  some  measure  a  consequence  of  the 
other,  during  the  present  laws  of  nature,  in  the 
moral  and  intellectual  world :  a  difference  of 
capacity,  among  men,  will  produce  an  equal  dif- 
ference in  their  religious  notions,  as  was  shewn 
above ;  such  difference  therefore,  in  degree  of 
perfection,  is  made  necessary  by  the  constitution 
of  things,  and  the  general"  dispensations  of  Pro- 
vidence; and  what  by  the  ordinary  course  of  Divine 
Providence  is  to  men,  in  some  circumstances, 
rendered  unavoidable,  that  the  Divine  Goodness 
will,  in  these  circumstances,  most  undoubtedly 
excuse,  and  be  ready  to  accept  with  all  its  imper- 
fections *. 

The  same  thing  obtains  remarkably  in  each  par- 
ticular system,  even  of  Christimiiti/  itself;  which 
to  different  persons,  and  in  different  times  and 
places,  must  appear  in  a  very  different  light : 
though  so  much  always,  every  where,  lies  level  to 
all,  as  is  indispensably  required  of  each ;  and  so 
much  also  as  might  have  a  very  considerable  in- 

*  See  Rymer  on  Rev.  Rel.  c.  6.  It  is  a  beauty  in  Providence 
to  advance  in  the  dispensations  of  religion ;  to  propose  various 
perfections  in  piety  and  virtue  upon  earth,  and  answer  them  with 
respective  promotions  in  heaven,  p.  152, 


38  OF    THK    WANT    OK     I  \  I  \  F.UsA  1, 11  V 

fluence  upon  their  li\'es  and  manners.  And  the 
same  may  in  a  great  measure  be  affirmed  of  modern 
Heathens;  the  generality  of  whom  still  preserve, 
in  some  degree,  the  great  fundamental  j)rincij)les 
of  one  supreme  God,  a  Providence  and  a  future 
State ;  as  authors  of  the  best  credit  have  assured 
us*. 

Secondly.  As  to  the  case  of  these  peo})le  in 
general,  we  may  consider,  that  if  they  have  fewer 
and  less  advantages  tlian  others,  their  native  genius 
and  disposition  must  likewise  be  inferior;  to  which 
their  future  state  may  be  ])roportioned:  God  is 
not  obliged  to  make  all  men  equally  perfect  in  the 
next  world,  any  more  than  in  this ;  and  if  their 
capacity  be  reduced  below  that  of  an  ordinary 
Chrisikm,  a  less  quantity  of  happiness  may  fill  it. 

However,  we  need  not  be  solicitous  about  their 
estate ;  much  less  ought  we  to  cast  any  ungrate- 
ful imputation  on  the  governor  of  the  world,  for 
not  having  dealt  so  bountifully  with  them  as  with 
ourselves;  since  we  know  that,  in  all  cases,  every 
one  will  at  length  be  accepted  according  to  that  he 
has,  and  not  according  to  that  he  has  not ;  and  that 
to  rchomsoever  much  is  given,  of  him  shall  much 
be  required.  We  know  that  their  souls  are 'in  the 
hand  of  a  most  merciful  Creator,  all  xvhosc  ways 

*  A  collection  ot"  them  ma}'  be  seen  in  Stackhousc's  15.  of  Div. 
Part  3.  c.  8.  §  2,  3.  p.  528,  &c.  or  M///nrs  Hist,  of  the  Prop.  c.5. 
&c.  Comp.  Mod.  Univ.  Ilisl.  fol.  X.  3.  B.  14.  c.  8.  and  Crantz 
Hist.  oWrcenland,  B.  3.  c.  5.  §  38,  &c. 


IN    NATUnAL    AND    REVEALED    RELIGION'  39 

are  equal;  and  who  will  most  assuredly  deal  with 
every  one  according  to  what  is  just  and  right. 
But  of  this  more  hereafter. 

I  come,  in  the  last  place,  briefly  to  observe 
the  great  benefit  of  complying  with  the  terms 
of  the  gospel,  and  the  inexcusableness  of  reject- 
ing it. 

The  benefit  of  the  Christian  institution,  above 
all  others,  appears  in  that  it  naturally^/6'  men  for 
an  higher  degree  of  happiness,  as  well  as  entitles 
them  to  it  by  positive  covenant.  It  gives  them 
more  just  and  worthy  notions  of  the  divine  Being, 
and  the  relation  they  bear  to  him  ;  and  of  the 
duties  which  result  from  that  relation.  It  ex- 
plains, improves,  exalts  all  those  virtues  and  good 
dispositions,  which  are  the  m\i\\ui2i\i\e  Jbundation 
of  happiness,  both  in  this  world  and  the  next.  It 
directs  us  to  add  to  oiu-  faith  virtue^  to  virtue  know- 
ledge,  to  knowledge  temperance^  to  temperance  pa- 
tiencej  to  patience  godliness,  to  godliness  brotherly 
fii7idness,  and  to  brotherly  kindness  charity.  It 
proposes  to  our  study,  xvhatsoever  things  are  tricCi 
— honest,— justy — ■^jzi^r^', — lovely, — and  of  good  re- 
port; and  binds  all  these  upon  us  with  the  strong- 
est sanctions :  at  once  giving  us  the  most  ample 
instruction  in,  and  the  warmest  incitement  to,  the 
practice  of  our  duty;  and  aifording  all  fit  and  ne- 
cessary means  of  grace,  in  order  to  prepare  and 
train  us  up  for  glory.  And  thus,  as  St.  Peter  says, 
hath  the  Father  given  unto  us  all  things  that  pertain 


40  OF    THE    WANT    OF    UNrVERSAI.rTV 

unto  life  cmd  godliness^  through  the  knoxdcdge  of 
him  that  hath  called  us  unto  glory  and  virtue ; — 
that  at  length  we  might  he  partakers  of  tite  divine 

NATURE. 

The  great  condition  of  this  covenant  is  ex- 
pressed in  the  text,  and  many  other  parts  of  scri})- 
ture,  by  Rcjientance  :  7'epentance  from  dead  ivorLs^ 
and  serving  the  living  God :  to  whicli  is  annexed 
the  very  comfortable  assurance  of  entire  forgiv^e- 
ness,  which  was  so  greatly  wanted  in  the  Heathen 
world*. 

This  was  the  substance  of  our  Saviour's  preach- 
ing, and  what  the  apostles  continually  testified,  both 
to  tlieJewSy  and  also  to  the  Greeks,  namely  repentance 
forwards  Godf;  that  is,  a  thorough  reformation  of 
mind  and  temper;  a  renouncing  of  that  extreme 
fondness  for  this  present  world,  its  vanities  and 
vices ;  and  an  improvement  in  all  those  graces 
and  good  habits,  which  are  absolutely  necessary 
to  fit  us  for  the  presence  of  God ;  the  society 
of  angels  ;  and  the  spirits  of  just  men  made  per- 
fect. 

How  gracious  a  design  this !  how  holy  and 
amiable  an  institution!  how  strongly  must  it  re- 
commend itself  to  every  man's  judgment  and 
conscience,  when  once  rightly  luiderstood  and 
experienced !     And  what  infinite  reason  have  we 

*  See  Dr.  Oiven,  B.  L.  §  18. 

+  Acts  XX.  xxi.  V.  intra  Note  f.  p.  291,  and  Jefferi/'s  Tracts, 
Vol.  II.  p.  233.  ox  Bradford' i  B.  Lcct.  Scrm.  9. 


IV    NATURAL    AND    REVEALED    RELIGION.  41 

to  give  continual  thjinks  unto  the  Father,  who 
hath  not  only  prepared  for  us  an  inheritance^  but 
likewise  laboured  to  make  us  meet  to  be  partakers 
of  it,  among  the  saints  in  light/  And  lastly,  how 
shall  we  escape  if  we  neglect  so  great  salvation^ 
How  disingenuous  must  it  be,  to  refuse  and  put 
it  from  us  !  How  dangerous  to  contemn  and  blas- 
pheme it! 

Rather,  may  the  mercies  of  God  in  Christ  Jesus, 
engage  every  one  of  us  to  obey  the  divine  precept 
in  the  text;  to  shake  off  those  vices  and  indulgences 
in  which  the  heathens  of  old  so  much  delighted, 
and  which  betray  too  many  now  a  days  into  the 
like  degenerate  state ;  and  blind  their  eyes,  and 
harden  their  hearts,  against  all  the  means  of  con- 
viction,— namely,  pride,  covetousness,  and  sen- 
suality. May  we  all  comply  with  the  apostle's 
advice,  in  xvalking  circumspectly  towards  them  that 
are  without;  since  the  reason  assigned  by  him  is, 
in  some  respects,  of  equal  force  at  present; — be- 
cause the  days  are  evil.  As  Infidelity  still  abounds, 
and  the  love  of  many  waxeth  cold^  we,  who  profess 
the  faith  of  Christy  and  think  we  have  a  more  per- 
fect knowledge  of  it,  and  are  to  communicate  the 
same  to  others ;  we  ought  to  contend  so  much  the 
more  earnestly  for  it,  and  labour  to  adorn  the  doc- 
trine  of  our  Lord  in  all  things. 

To  our  daily  prayers,  therefore,  let  us  add  our 
constant  endeavours,  that  the  kingdom  of  God 
may  come   on  those  who  have   not  yet  received 


42  or  Tiii:  want  of   universality,  <i-c. 

it  J  and  be  restored  in  purity,  to  such  as  have 
unhappily  rejected  it :  and  finally,  let  us  beware 
lest  in  any  of  us  be  found  an  evH  heart  of  imbe* 
lief;  let  us  take  care  that  we  be  not  of  those, 
who,  cither  in  principle,  or  practice,  draw  back 
unto  perdilion ;  but  of  them  that  believe^  to  the  saving 
of  the  soul. 


T  U  E  O  R  Y. 

PART  II. 
THE  PLAN  OF  PROVIDENCE, 

WITH  REGARD  TO 

THE  TIME  AND  MANNER  OF  THE  SEVERAL 
DISPENSATIONS  OF  REVEALED  RELIGION. 


Crescat  igitur  oportet, et  multuin  vcheiuenterque  pfoficiat,  tam  singuloium  quain 
omnium,  tam  unius  hominis,  quara  totius  ecclesiae,  setatum  ac  seculorum  gradi- 
bus,  intelligentia,  scientia,  sapientia,  Vine.  Lir.  Common.  1.28. 


THE  PLAN  OF  PROVIDENCE, 

WITH  REGARD  TO 

THE  TIME  AND  MANNER  OF  THE  SEVERAL 
DISPENSATIONS  OF  REVEALED  RELIGION. 


GAL.  iv.  4. 

But  "ivhen  the  fulness  of  the  Time  was  come,  God  sent 
forth  his  Son. 

The  coming  of  Christ  in  the  flesh  is  a  dispensa- 
tion so  full  of  wisdom  and  goodness,  that  in  what 
light  soever  it  be  viewed  by  us,  it  will  appear 
highly  worthy  of  its  divine  Author.  The  precise 
time  in  which  he  was  manifested,  though  this  has 
been  made  the  subject  of  more  cavils,  ancient  and 
modern,  than  any  other  circumstance  attending 
it,  yet  I  doubt  not  but,  upon  a  fair  examination, 
it  may  be  discovered  to  bear  the  same  characters. 

On  this  head  the  following  questions  are  usually 
asked.  If  the  common  Father  of  mankind  be 
infinite  in  goodness,  and  the  Clnistian  scheme  be 
the  only  acceptable  way  of  worshipping  him,  and 
necessary  to  our  salvation ;  why  was  it  not  com- 
municated to  the  world  much  sooner?     Why  was 


i6  OF    THK    SKVKKAL    DISPENSATIONS 

this  greatest  of  all  blessings  kept  back  to  the  last; 
— to  the  end  of  the  worldy  as  it  is  called*  ?  *  if  God 

*  always  acts  for  the  good  of  his  creatures,  what 

*  reason  can  be  assigned  why  he  should  wot  from 

*  the  beginning  have   discovered    sucli    things    as 

*  make  so  greatly  for  their  good ;  but  defer  the 

*  doing  of  it  till  the  time  of  TiberiusiF'  —  Most  of 
the  adversaries  to  Christimiity  lay  the  greatest 
weight  on  this  objection  t ;  and  accordingly, 
several  arguments  have  been  offered  to  remove 
it:  I  shall  select  some  of  them  which  ap])ear  the 
most  conclusive,  and  add  such  farther  observa- 
tions as  may  help  to   set  the  whole  in  a   proper 

lights. 

When  the  fulness  of  the  timeW  was  come. — The 
apostle  in  this  chapter  is  comparing  the  ages  of  the 
world,  to  the  life  of  man,  and  its  several  stages  ; 
as  infancy,  cliildhood,  youth,  maturity.     If  we  re- 

*  Heb.  ix.  26. 

t  Christianity  as  old,  (S:c.  p.  196.  4to. 

%  Porphyry  often  urges  it.  V.  HIeron.  ad  Ctcsiphon.  Ep.  4-3. 
August  in.  Ep.  102.  So  also  Cclsits.  V.  Origin,  contra.  L,  4. 
C.  Blount,  [or  the  author  of  a  letter  to  him  signed  A.  W.  pub- 
lished under  the  name  of  Dryden,  in  the  summary  account^  was  so 
very  confident  of  its  being  unanswerable,  that  he  was  willing  to 
rest  the  whole  cause  of  infidelity  upon  it.  Miscell.  works,  p.  210, 
&c.  The  author  of  ChrisLiunity  as  old,  &c.  dwelt  very  largely  on 
it  in  many  parts  of  his  book;  and  not  to  mention  Chubb,  and 
others,  the  author  of  Deism  fairly  stated,  still  repeats  the  same 
thing  over  and  over  again,  from  p.  87  to  95,  as  if  no  answer  had 
been  ever  made  to  it. 

§  See  an  excellent  discourse  on  this  subject  by  Mr.  Parr, 
Norwich,  1780. 

II    Or,  the  proper  season,  kaipoi  iaioi.    Tit.i.^. 


OF    REVEALED    RELIGION.  4.7 

fleet  on  this  comparison,  we  shall  find  it  very  just 
in  general ;  and  that  the  world  itself,  or  the  col- 
lective body  of  mankind,  as  well  as  each  particular 
member,  has  from  very  low  beginnings  proceeded 
by  a  regular  gradation  in  all  kinds  of  knowledge  ^ 
has  been  making  slow  advances  towards  perfection, 
in  its  several  periods ;  and  received  continual  im- 
provements from  its  infancy  to  this  very  day*. 

And  though  in  both  cases  this  same  progress  be 
sometimes  interrupted,  and  the  course  of  this  world 
and  its  inhabitants  appear,  like  that  of  the  hea- 
venly bodies,  stationary,  or  suffering  some  retro- 
gradations;  yet  w^e  have  reason  to  believe,  that 
these  are  such,  for  the  most  part,  in  appearance 

*  For  a  general  explanation  of  this,  see  Edxvard's  Survey  of 
all  the  Dispensations  of  Religion,  &c.  Vol.1,  p.  396.  and  Vol.  II. 
p.  615 — 21,  &c.  JVorthingto7i's  Essay  on  Mans  Redemption, 
c.  8,  &c.  Taj/lor's  Scheme  of  Script.  Div.  c.  3,  &c. — The  last 
author  has  made  frequent  use  of  this  comparison,  and  drawn  the 
following  parallel : 

Ages  of  Man,         6.     16.     20.      30.     40.      50.     60.     70. 
Ages  of  theWorld,  600.1 600.  2000.  3000. 4000. 5000. 6000. 7000. 

But  that  there  is  no  necessity  for  carrying  on  the  parallel  be- 
tween these,  to  the  decline  of  each  in  their  old  age,  is  justly  ob- 
served by  a  late  writer.  '  Here  it  must  be  obvious,  that  the  case 
of  nations,  and  that  of  individuals,  are  very  different.  The  hu- 
man frame  has  a  general  course ;  it  has,  in  every  individual,  a 
frail  contexture,  and  a  limited  duration  ;  it  is  worn  by  exercise, 
and  exhausted  by  a  repetition  of  its  functions :  but  in  a  Society, 
whose  constituent  members  are  renewed  in  every  generation ; 
where  the  race  seems  to  enjoy  perpetual  youth,  and  accumulating 
advantages,  we  cannot  by  any  parity  of  reason,  expect  to  find 
imbecilities  connected  with  mere  ago,  and  length  of  days.'  Fer- 
guson, Hist,  of  Civ.  Society,  p.  320.  Comp.  Priestley  on  Governm, 
Introd.  p.  5.  <S:c. 


48  OF    THE    SliVERAr.    DISPFNS  ATION'S 

only;  that  this  very  lett,  where  it  is  real,  makes 
way  for  a  more  rapid  progress  afterwards  (Hke 
currents  pent  up  to  produce  a  larger  stream)  which 
seems  to  bring  matters  into  the  same  state  upon 
the  whole,  as  if  they  had  been  regularly  pro- 
gressive :  and  may  itself  be  necessary,  in  order 
to  produce  an  equal  or  proportionate  happiness 
among  the  different  nations  of  the  earth  (g). 

(g)  Thus  there  may  be  such  a  circulation  in  both  the  natural 
and  moral  circumstances  of  all  constitutions,  as  is  commonly  ob- 
served, without  any  prejudice  to  the  general  progress  in  perfec- 
tion, on  the  whole ;  nay,  that  may  become  in  some  respects  pro- 
ductive of  it ;  a  corrupted  people  fall  by  their  corruptions,  and 
some  new  ones  better  constituted  and  disposed  rise  on  their  ruins. 
Wlienever  an  exertion  of  the  same  skill  and  sagacity,  politic  or 
ceconomical ;  a  display  of  the  same  hardy  virtues  which  raised 
the  fortunes  of  any  state  or  family,  viz.  courage,  industry,  fru- 
gality, when  this  is  no  longer  esteemed  necessary  for  its  support, 
but  gives  way  to  an  indulgence  of  the  opposite  qualities;  such 
state  will  sink  again,  and  generally  become  a  prey  to  some  more 
potent  rival,  who  is  in  the  ascending  scale,  and  cultivating  those 
very  virtues  by  which  the  other  rose  and  flourished;    till  that, 
going  on  in  the  same  course,  suffers  likewise  the  same  revolution: 
by  which  means  the  seat  of  empire,  opulence,  splendor,  polite- 
ness, is  often  changed  in  every  quarter  of  the  world,  without  any 
real  diminution,  even  of  those  particular  virtues  which  produce 
them,  on  the  whole ;  much  less  of  virtue  and  happiness  in  gene- 
ral, but  rather  with  a  more  universal  and  equal  distribution  of  the 
several  benefits  and  blessings  among  men  at  large;  and  the  af- 
fording each  class  equal  means  and  opportunities  of  improving 
themselves  in  these  respects,  as  well  as  in  the  liberal  arts,  which 
indeed  usually  attend  upon  each  other.    '  The  greatest  blessing 
that  can  befal  a  state,  which  is  obstinately  tenacious  of  all  its  an- 
cient institutions,  is  to  be  subdued  by  some  people  who  have  a 
better  government,  and  have  made  farther  advances  in  the  arts 
of  life.    And  it  is  undoubtedly  a  great  advantage  which  the  Di- 
vine Being  has  provided  for  this  world,  that  conquests  and  rcvo- 


OF    REVEALED    RELTGION-.  49 

Farther ;  every  one  that  looks  into  the  history 
of  the  world  with  an  unprejudiced  eye  must  ob- 
lations should  give  mankind  an  opportunity  of  reforming  their 
systems  of  government,  and  of  improving  the  science  of  it,  which 
they  would  never  have  found  themselves.'  Priestley  on  the  first 
Principles  of  Government,  p.  135.  '  Were  it  not  for  these  great 
shocks,'  says  a  Royal  author, '  the  universe  would  continue  always 
the  same,  and  there  would  be  no  equality  in  the  fate  of  nations.' 
Essay  on  the  progress  of  the  understanding  in  the  Arts  and 
Sciences.  Memoirs  of  the  H.  oi  Brandenburg,  p.  294. 

The  same  observation  may  be  applied  to  religious  knowledge; 
and  is  so  applied,  with  a  few  leading  facts  from  history  to  con- 
firm it,  by  Mr.  RotJteram,  in  his  Serm.  on  the  Wisdom  of  Pro- 
vidence. 

The  same  way  of  reasoning  which  is  used  to  prove  that  each 
individual  attains  to  a  greater  sum  of  happiness  upon  the  whole 
from  low  beginnings,  from  successive  alterations,  and  gradual 
advances  in  his  several  states ;  than  if  he  had  set  out  at  first  and 
continued  always  fixed  even  in  what  is  deemed  the  highest;  this 
argument,  drawn  from  the  very  nature  of  intellectual  happiness, 
which  is  chiefly  relative,  and  consists  in  the  reflection  on  a  man's 
present  situation  compared  with  that  wherein  he  once  was;  or 
sees  others  round  him  now  to  be: — The  same  argument  may  be 
applied  with  like  propriety  to  nations  and  communities,  as  being 
composed  of  individuals,  all  in  like  circumstances,  and  therefore 
under  the  like  wise  dispensations  of  Providence.  See  note  19  to 
Abp.  King.  O.  of  E.  p.  108-9.  4th  ed. 

How  many  improvements  were  carrying  on  in  most  parts  of 
the  World  through  several  of  its  darkest  ages,  by  steps  opening 
the  way  for  still  higher  approaches  towards  perfection,  may  be 
seen  in  Robertson''s  judicious  observations.  Hist,  of  Ch.  V.  Thus 
absolutely  rude  barbarism  gives  way  tojcudal  tenures  and  a  stand- 
ing militia;  these  to  general  Laws  and  a  regular  administration 
of  justice;  to  more  liberal  Communities,  p.  30.  free  Cities,  p.  32. 
and  equal  distribution  of  Property.  Chivalry  and  Crusades  intro- 
duce generosity,  a  sense  of  honour,  and  a  strong  spirit  of  religion 
however  imperfect  and  confused,  p.  69.  To  these  succeed  more 
polished  manners,  legal  settlements,  and  more  sound  policy ; 
courts  of  justice  are  set  up,  civil  and  ecclesiastical  constitutions 

E 


50  -  OK   Tin;   SFXFi;  \r.    dispkn'satioxs 

serve,  that  the  mhids  of  men  ha\e  all  along  been 
opened  by  a  train  of  events,  improving  upon,  and 
adding  light  to  each  other;  as  that  of  each  indi- 
vidual is,  by  proceeding  from  the  first  elements 
and  seeds  of  science,  to  more  enlarged  views;  and 
a  higher  growth.  Mankind  arc  not,  nor  ever  have 
been  capable  of  entering  into  the  depths  of  know- 
ledge all  at  once;  of  receiving  a  whole  system  of 
natural  or  moral  truths  together;  but  must  be  let 
into  them  by  degrees;  and  have  them  communi- 
cated by  little  and  little,  as  they  are  able  to  re- 
ceive and  relish  the  communication.  In  this  man- 
ner does  every  art  and  science  make  its  way  into 
the  world :  And  though  now  and  then  an  extraor- 
dinary genius  may  arise,  and  reach  as  it  were  some 
ages  beyond  that  in  which  he  lives ;  yet  how  very 

formed,  and  jurisprudence  reduced  to  a  science:  general  good 
is  educed  out  of  private  evils,  or  a  more  pure  and  perfect  state 
raised  from  a  mixed  and  partial  one.  Thus  did  the  Roman  con- 
quests civilize  and  polish  Europe:  when  that  unwieldy  empire 
was  corrupted  and  enervated,  it  gave  way  to  more  barbarous 
nations ;  but  such  as  brought  along  with  them  libert}'  and  inde- 
pendence; and  laid  the  foundation  of  our  present  more  happy 
and  better  poised  constitutions.  From  the  thick  cloud  of  Popery 
bursts  out  a  brighter  light  than  ever  shone  upon  the  world  since 
the  first  planting  Christianity,  at  the  revival  of  Letters,  notwith- 
standing their  abuses;  p.  74,  75.  We  cannot  help  discerning 
their  mighty  influence  on  Manners,  p.  76.  and  every  means  of 
improving  the  mind  of  man,  as  well  as  bettering  his  condition. 
Hence  the  establishment  of  numerous  Schools  and  Universities ; 
the  extension  of  Commerce  with  all  its  beneficial  effects,  p.  81. 
the  adjusting  Property,  p.  40.  and  fixing  a  Balance  of  power, 
p.  112.  and  at  length  the  inestimable  blessing  of  a  Toleration  in 
religious  matters,  v.  iii.  336. 


OF    REVEAtED    RELIGION.  -  51 

few  of  his  contemporaries  are  able  to  follow  him,  or 
comprehend  the  import  of  what  he  delivers  !  The 
generality  still  go  step  by  step  in  gathering  up, 
and  digesting,  some  small  portions  of  that  stock  of 
knowledge,  which  he  poured  out  at  once;  and  are 
for  a  long  time  in  respect  to  him,  but  mere  chil- 
dren. So  that,  notwithstanding  a  few  such  extra- 
ordinary instances,  I  think,  we  may  affirm  in  ge- 
neral, that  from  the  begiiniing  of  the  world,  science, 
or  all  kinds  of  intellectual  accomplishments,  have 
been  found  to  make  a  gradual  and  pretty  regular 
advance  among  the  bulk  of  mankind ;  but  that 
upon  the  whole,  advancing  they  have  been,  and  are. 
This,  I  say,  is  generally  so  in  fact;  and  there- 
fore will  to  a  certain  degree,  have  place  in  reli- 
gious, as  Vv'ell  as  all   other  truths*,   among  men 

*  A  more  particular  proof  of  this  will  be  given  in  the  III. 
Part.  Nor  will  it  on  examination  be  found  inconsistent  with  tlie 
observation  of  a  late  judicious  writer,  \Jeffery.  Tracts  V.  2. 
p.  197>  &c.]  concerning  the  sacred  history  of  religion  under  the 
Patriarchs,  Jeivs,  and  Christians,  viz.  That  in  every  state  there 
is  first  of  all  the  Institution,  then  the  Con-uptions,  and  lastly  the 
Reformation  of  it ;  since  (not  to  mention  the  occasion  of  this, 
which  in  part  arises  from  the  natural  imperfection  of  its  mode  of 
conveyance,  as  observed  below)  we  have  reason  to  believe,  that 
in  each  thorough  reformation  of  religion,  there  is  something- 
raised  above  the  primitive  standard  in  the  minds  of  its  recipients; 
that  men  are  generally  prepared  to  enter  more  fully  into  the  plan 
and  spirit  of  it,  to  arrive  at  a  more  clear  and  complete  discovery 
of  its  several  ends  and  uses,  than  at  its  original  institution.  Vid. 
infra,  P.  III.  p.  262.  Nor  do  we  say,  that  every  nation  has  im- 
proved in  religious  notices,  exactly  as  it  does  in  learning  and  po- 
liteness; or  that  one  of  these  must  keep  pace  with  the  other; 
since  a  supposed  diversity  in  their  original,  will  constitute  a  very 

E  2 


52  OF    THE    SEVERAL    DISPENSATION'S 

either  taken  collectively,  or  in  each  individuaL 
Why  the  case  stands  thus  in  botli, — wliy  all  are 
not  adult  at  once,  in  body  and  mind,  revelation  if* 
not  concerned  to  give  an  account  of,  so  much  as 
the  religion  of  nature;  at  least  they  are  here,  as  in 
the  former  case,  both  on  the  same  foot;  and  the 
same  principles  may  be  applied  to  each  of  them. 
And  though  in  this  respect,  the  Divine  dispensa- 
tions seem  to  differ  from  human  arts  and  sciences, 
in  as  much  as  these  are  commonly  the  most  rude 
and  imperfect  at  first,  and  every  part  of  them  im- 
proving by  repeated  trials;  whereas,  the  others 
have  all  that  purity  and  perfection  at  their  de- 
livery, which  in  their  season  they  are  designed  to 
have ;  and  rather  lose,  in  some  respects,  than  get 
by  length  of  time — yet  will  not  this  make  any  ma- 
terial difference  on  the  whole. 

To  state  the  matter  right,  we  ought  to  distin- 
guish as  well  between  the  delivery  of  a  doctrine, 
and  its  general  reception  in  the  world;  which  is 
according  to  the  measure  of  the  recipients  only: 
and  which  will  chiefly  depend  upon  the  state,  and 


notorious  difference  in  this  respect;  the  foi'mer  may  have  been 
at  first  communicated  to  mankind  in  all  its  purity  and  simplicity; 
may  long  continue  such,  or  suffer  afterwards  in  its  conveyance 
by  tradition;  while  men  were  left  in  a  great  measure  to  them- 
selves in  the  acquirement  of  the  latter;  which  must  by  conse- 
quence receive  a  gradual  increase  by  their  repeated  efforts :  and 
that  disparity  observable  between  the  state  and  progress  of  these 
two  in  several  countries,  is  no  bad  proof  that  this  was  actually 
the  case.  See  Leland's  Advantage  and  Necessity  of  the  Christ. 
Rev.  V.  1.  c.  20. 


OF    REVEALED    KELIGION.  5S 

qualifications  of  the  age  they  live  in :  as  also,  be- 
tween the  supernatural  assistance,  and  extraor- 
dinary impressions,  at  the  first  publication  of  such 
doctrine,  and  the  ordinary  state  in  which  it  usually 
appears,  and  the  common  progress  it  will  make,  so 
soon  as  ever  these  shall  come  to  cease,  and  it  is 
left  to  be  continued  by  mere  human  means;  (as 
we  have  shewn  before  that  it  must  be  sometime  or 
other),  when  we  shall  find  it  partaking  of  the  taste 
and  temper  of  the  times  through  w  hich  it  passes ; 
and  consequently  propagated  in  the  same  gradual, 
l)artial  manner,  as  all  other  parts  of  science,  all 
human  acquisitions  and  improvements  are. 

Let  us  proceed  then  to  consider  the  several  dis- 
pensations of  religion  in  this  light,  and  see  whether 
each  will  not  prove  to  have  been  delivered  in  its 
proper  season^  and  as  soon  as  it  became  fully  ne- 
cessary ;  and  likewise  whether  each  w^as  not  as 
perfect  as  it  could  be  supposed  to  have  been,  con- 
sidering the  season  in  which  it  was  delivered ;  and 
every  subsequent  one,  an  improvement  on  all  those 
that  went  before. 

We  will  inquire  first,  what  provision  God  made 
for  the  instruction  of  mankind  in  the  infancy  of 
the  world;  and  whether  it  was  expedient  to  send 
his  son  upon  their  first  transgression. 

Now  we  have  reason  to  suppose  that  Adam^ 
during  his  state  of  innocence,  had  frequent  com- 
munication with  the  Deity*;  from  whence  he  re- 

*  A  hint  of  such  communication  on  the  forming  oi'  Eve,  as  re- 
lated by  Adam  himself,  together  mth  the  general  precept  con- 


S4f  oi-'  TiiK  m;\'j:hai.   disi'knsa'iions 

ceived  liis  information  of  things,  and  was  dijocted 
in  the  use  of  them*.  And,  if  lie  liad  been  content 
to  follow  that  direction,  he  would  imdoiibtedly 
have  been  secured  from  any  pernicious  errors;  and 
supplied  with  all  the  instruction  and  assistance 
whicli  was  then  necessary  for  him,  and  trained  u]) 
by  degrees  to  as  thorough  an  ac(|uaintance  with 
the  Divine  nature,  and  all  tilings  around  him,  as 
was  agreeable  to  his  own  nature;  and  consistent 
with  his  state  and  circumstances  in  the  world. 
But,  upon  his  rejecting  this  guide,  and  aj)plying 
elsewhere  for  knowledge,  or  setting  np  to  be  his 
own  directoi-(//);  that  comnumication  might  ])e  in 

cerniiig  Alarriagc,  grounded  on  it,  occurs  in  Gen.  ii.  '21, — 24>. 
comj)ared  with  Mail.  xix.  5,  G.  Mark  x.  (>, — 9.  J^ph,  v.  fit. 

Tliough  what  some  writers  attribute  to  I3ivine  Imjnralion  in- 
fluencing Adam  on  such  occasions,  seems  to  l)e  more  naturally 
accounted  I'or  frojii  a  Vision  exiiibited,  or  express  Oral  licvcla- 
lion  made  to  him:  the  i'ormer  su))i)Ositi()n  appears  to  he  the 
easiest  in  this  case,  and  may  include  that  whole  transaction,  as 
represented  to  him  in  a  deep  sleep.  Concerning  uln'eh  mode  of" 
information  see  more  below.  Note  n. 

*  Gen.  \.  28 — 30.  ii.  19,  20.  Such  persons  as  are  apt  to  ques- 
tion the  propriety  of  that  particular  restraint  win'cli  was  laid  on 
him  in  the  use  of"  food,  may  consult  the  authors  cited  or  referred 
to  by  Patrick,  on  Gen.  ii.  17. 

(/i)  That  he  intended  nothing  less  than  this  by  eating  of  the 
forbidden  TreCy  which  was  the  trial  of  his  submission  to,  or  iiis 
rejection  of  the  divine  government,  the  lesl  of  good  and  evil,  or 
that  which  would  shew  which  of  these  he  chose,  and  prove  whe- 
ther he  would  be  good  or  bad,  [Pal rick  on  Gen.  ii.9.  'J  ai/lor  on 
Or.  Sin,  Pt.  3.]  may  be  seen  in  Ji.idlier/orlk's  account  of  that  trans- 
action. Essay  on  virhic,  c.  2.  n.  (*)  p.  273.  Comp.  Taylor.  Scheme 
of  Script.  Div.  c.  7.  who  makes  the  knoulcdge  of  good  and  evil, 
the  same  rh  Jeeling  good  connected  ivilh  evil,  tasting  a  pain- 


OF    l{KVKAJ,i:i)     HKI.U.ION.  5.5 

a  great  measure  withdrawn  fVoin  liiiii,  and  he  left 
to  the  imperfect  notice  of  his  senses;  to  learn  the 
nature  of  good  and  evil,  and  the  way  to  obtain  the 
one,  and  avoid  the  otiier,  by  a  painfid  ex[)erience*. 
Yet  was  he  not  left  wholly  to  himself  iji  the  attair 
of  religion;  but  directed  to  such  a  form  of  wor- 
shij),  as  served  to  point  out,  and  per})etually  re- 
mind iiini,  both  ol"  the  iieinoiisness  oi"  liis  ciime, 
and  the  dreadfidjiessof  that  penalty  vvliich  he  had 
incujretl;  and  also  gave  him  ho])es  of  futiue  pai- 
don,  and  a  Hnal  acceptance  with  liis  Creator. 

All  this  seems  to  ha\e  been  signiHed  by  tlie  in- 
stitution of  animal  sacrifices^  setting  before  him  ail 
the  horrors  of  that  r/cY////,  which  he  had  l)een  sen- 
tenced to  undeigo,  but  which  was  hitherto  sus- 
j)ended  ;    and   that  of  some   other  creatines   de- 

/ul  pleasure,  a  destructive  gratification,  &c.  \)y  an  Hoidiudis. 
fVorih/n<^l(ii/  [Historical  Kcnse  of  the  Mosaic  account  oCtlie  Fall 
proved  and  vindicated]  supposes  several  conniuinications  of"  l)oth 
kinds  of  knowledge  made  to  our  first  parents,  on  their  tasting  the 
forbidden  fruit;  but  not  merely  by  the  virtue  of  such  fruit;  which 
seems  rather  to  have  been  the  serpent's  suggestion,  Gen.  3.  5. 
of  the  very  same  kind  and  to  the  same  end,  with  all  his  other 
suggestions  of  divine;  power  annexed  to  various  inanimate 
beings,  wliereby  the  world  has  been  deluded  ever  since:  nor 
does  the  same  author  ascribe  to  that  tree,  (thougli  he  calls  it  a 
mysterious  one,  p.  19)  any  phijsual  effects  infusing  any  sort  of 
science;  which  creates  the  chief  part  of  the  difficulty  on  this 
point.  Daxvson  on  the  three  first  chapters  of  Genesis,  explains  it 
by  the  trees,  in  eating  of  which,  Adam  transgressed  the  divine 
law;  thus  affecting  to  become — acting  as  if  he  thought  him- 
self— more  tvisc  and  /cnoiving  than  his  Maker,  p.  6.  marg.  4-. 

*  Sec  Abp.  A7//^'s  Sermon  on  the  Fall.  And  Bale  on  the 
same  subject. 


56  OP    THE    .SEVERAL    DISPENSATIONS 

numded  probably  in  its  room.  Tliis,  together  with 
the  promise  of  a  future  deliverance,  by  i/te  seed  of 
the  woman,  served  for  the  present  to  afford  some 
comfort  to  our  first  parents  under  their  heavy  sen- 
tence; and  to  convince  them,  that  their  offended 
Maker  was  not  absolutely  im})lacable ;  as  well  as 
to  lead  their  posterity  to  suitable  notions  of  re- 
ligion, and  such  a  kind  of  worship,  as  should  con- 
stantly reconcile  them  to  the  Deity,  and  remove 
the  guilt  of  their  particular  offences  ;  and  also 
prepare  them  to  expect  a  greater  and  more  noble 
expiation  that  would  take  of!'  the  wliole  of  Adam'' ■a 
curse*,  restore  him  and  his  posterity  to  that  hu- 
mor tal  life  which  he   had  forfeited  (/) ;   and  raise 

*  Wliat  that  really  was,  may  be  seen  in  Ila/lefa  Discourses, 
Vol.  II.  p.  276,  &c.  Sherlock's  Use  and  Intent  of  Proph.  p.  142, 
143.  2d  ed.  Tatjlor  on  Or.  Sin,  passim;  or,  at  the  be^innintj  of 
Locke  s  Reason,  of  Christ,  or  Abp.  King's  Discourse  upon  the 
Fall. 

(/)  After  all  that  has  been  writ  upon  the  subject  of  sao/Jices, 
I  am  forced  to  ascribe  their  origin  to  divine  appointment:  as  to 
the  intention  of  them,  wc  may  conceive  some  to  have  been  en- 
joined by  way  of  Tribute,  or  as  proper  acknov:ledgincnls  of  God's 
dominion  over  the  creatures,  and  of  man's  holding  that  share 
which  was  delegated  to  him  from  God's  hand,  and  enjoying  all 
earthly  blessings  through  his  bounty; — some  by  way  of  positive 
mulct,  Jine,  or  Jbrfeiture,  \_Abarb.  ex.  com.  \nLev.  p.  313.  Cleric, 
in  Lev.  i.  2.  Morality  ofRel.  p.  85.]  to  render  every  breach  of 
duty  burdensome,  and  expensive  to  the  sinner; — some  for  a /«//- 
mony,  or  a  representation  of  his  repentance,  his  conjl-ssion  of  such 
breach,  and  deprecation  of  its  punishment; — ^Taylor,  Script. 
Doct.  of  Atonement,  p.  20.  Forbes's  Thoughts  on  Religion,  p.  124. 
Essay  on  the  Nature  and  Design,  Sec.  p.  32,  &c.]  some  as  ajederal 
rite  between  God  and  him,  or  a  form  of  entering  into  friendship 
with  his  Maker;  [ib.  passim.  Comp.  7?/t/f/('s  Criticism  upon  Mo- 


OF    REVEALED    RELIGION.  57 

tliem  to  a  higher  degree  of  happiness,  tlian  he 
could  be  conceived  to  have  enjoyed  in  his  para- 
disaical state  *.  And  that  this  rite  was  enjoined  by 
God  himself,  and  explained  to  our  first  parent,  is 
probable,  from  the  short  account  we  have  of  those 
times;  since  we  find  his  two  sons  bringing  their 
offerings  to  a  certain  placet,  and  well  apprised  (by 
some  visible  tokens t)  when  they  were  accepted; 
as  that  of  animal  sacrifice  was  rather  than  the 
other :  and  probably  accepted  for  that  very  rea- 
son, because  it  had  been  appointed  by  God  him- 

dern  notions  of  sacrifices.  App.  II.  pass.]  and  obtaining  future 
favours  from  him :  and  yet  there  might  be  perhaps  some  farther 
view  to  that  original  grant,  or  promise,  whereby  man  was  to  be 
delivered  from  the  effects  of  the  first  breach;  which,  as  such,  was 
in  each  dispensation  thought  proper  to  be  particularly  distin- 
guished. All  which  appointments,  grants,  or  covenants,  may 
likewise  be  understood  (not  in  their  literal,  strict  sense,  or  as  in 
themselves  absolutely  necessary,  but)  as  so  many  gracious  schemes 
of  government,  or  methods  of  ceconomy ;  so  many  merciful  ex- 
pedients to  promote  the  great  end  of  the  divine  government,  and 
secure  obedience  to  the  divine  laws :  treating  mankind,  (not  like 
philosopherc  but)  as  the  generality  of  people  of  a  more  dull  ap- 
prehension were  always  to  be  treated;  and  leading  them  gra- 
dually to  as  just  and  worthy  notions  of  God  and  themselves,  as 
they  became  capable  of  receiving. — But  to  ascribe  such  an  in- 
stitution, as  this  of  sacrificing  animals,  wholly  to  the  inven- 
tion of  men,  especially  to  the  men  of  those  times  who  were 
capable  of  inventing  so  very  little,  appears  somewhat  unnatural. 

*  See  Kings  note  80.  p.  413,  &c.  -ith  ed.  or  Bate  on  the 
Fall. 

-f-  Hcb.id.^.  Vid.  Interp.  &  Grot,  in  Gen.  vi.  Comp.  Judg.  vi. 
21.  xiii.23.  See  also  Taylor,  Scheme  of  Script.  Div.  p.  144. 

X  Gen.  iv.  3,  4.  Probably  by  Fire,  See  Tcnison  of  Idolatry, 
C.  14.  p.  320. 


58  OF    THE    SEVERAL    DISPENSATIONS 

self,    and   was  performed  agreeably  to   his  com- 
mand (A). 

The  time  of  their  worship  seems  likewise  to 
haxe  had  the  same  original ;  as  well  from  God's 
blessing,   and   sanctifying  the  seventh  day*;  and 

(/f)  See  Sfierlodcs  Use  and  Intent  of  Propli.  p.  73,  &c.or 
Jij/mers  Represent,  p.  30.  Ridley's  Christian  Passover,  Sec.  Richie's 
peculiar  Doctrines  of  Revelation.  Pt.  2.  §  49,  &c.  This  one  article 
of  the  distinction  made  between  Abefs  oftering,  and  that  of  Cain, 
which,  according  to  the  history,  was  so  notorious  as  to  deject 
and  irritate  the  latter ;  and  which  cannot,  I  think,  be  accounted 
for  otherwise  than  by  the  interposition  of  God  himself;  nor  that 
remarkable  interposition  solved  on  other  principles,  than  Cains 
presuming  to  omit  the  prescribed  victim,  through  his  want  of 
faith;  Heh.  xi.  4.  (otherwise  his  portion  of  the  fruits  of  the 
ground,  might  appear  to  be  as  just  and  natural  a  tribute  of  de- 
votion from  one  within  his  province,  as  some  part  of  the  flock 
was  from  his  brother;  since  we  have  no  clear  intimation  of  any 
other  difference  in  the  sincerity  of  their  dispositions,  whereon  to 
ground  the  above  distinction  between  them :)  this,  I  say,  seems 
a  sufficient  proof,  that  sacrifice  was  of  divine  institution ;  and  is 
but  ill  resolved  by  Spencer,  L.  iii.  c.  4.  s.  2.  Comp.  Daivson  upon 
Gen.  iv,  v.  p.  21,  &c.  or  Ward  Diss.  3  V.  2d. 

The  same  thing  is  inferred,  with  a  good  deal  of  probability, 
from  the  mention  of  those  coa/5  of  skins  ti^hich  the  Lord  God  made 
for  Adam  and  his  tvife.  Gen.  iii.  21.  which  seem  most  likely  to 
have  been  of  those  beasts  that  were  offered  in  sacrifice,  and  might 
perhaps  be  in  some  measure  of  the  same  intendment  with  that 
sacrifice ;  for  the  discovery  of  which,  rather  difficult  and  dis- 
agreeable way  of  worship,  one  would  think  they  should  stand 
in  need  of  God's  particular  direction,  as  much,  at  least,  as  for 
that  other,  more  easy  and  obvious  one,  of  clothing  themselves. 

Concerning  the  use  and  propriety  of  this  kind  ot  clothing 
at  that  time,  see  Leland's  answer  to  Christ,  as  old,  &c.  p.  503,  &c. 

*  Gen.  ii.  3.  Exod.  xvi.  25,  26.  Com.  Datvson  on  Gen.  iv,  v. 
p.  19. 


OF    REVEALED    RELIGION'.  59 

the  ancient  method  of  reckoning  by  zceeks*;  as 
from  the  earliest  observance  of  that  Sabbath,  in  all 
nations  of  the  world  t;  without  any  ground  in 
nature  for  such  practice  ;  or  the  least  hint  of  its 
arising  from  human  indention (/). 

*  Gen.  vii.  viii.  10,  12.  xxix.  27.  L.  10. 

f  Joseph,  contra  Ap.  L.  ii.  Exod.  xvi.  Philo  de  op.  mund.  Selden 
de  jur.  n.  L.  iii.  c.  x.  xi.  &c.  Easeh.  evang.  praep.  xiii.  12.  Grot,  de 
ver.  L.  i.  c.  16.  Allixs,  KeHections,  B.  i.  c.  7.  Jenning's  Lect. 
B.  iii.  c.  3.  p.  142. 

(l)  See  Rymers  Represent,  of  Rev.  Rel.  c.  2.  or  Ridley'^ 
Christian  Passover.  And  the  same  may  be  said  oi tithes.  Jenkin, 
Vol.  I.  p.  102.  Durell,  p.  178.  Authors  on  eacli  of  these  points 
may  be  seen  in  JVaterland's  first  charge,  p.  41,  &c.  On  sacrifices 
in  particular,  Carpzov.  Introd.  p.  1 18.  and  Budde  Hist.  Eccl.  P.  1. 
s.  1.  30.**  p.  115.  The  distinction  that  we  meet  with  afterwards 
[Gen.  vii.  2,  8,  &c.]  between  clean  and  unclean  beasts,  which 
manifestly  relates  to  sacrifice,  [Vid.  Patrick,  ib.]  shews  likewise 
the  continuance  of  that  kind  of  worship ;  and  seems  to  prove, 
that  it  was  not  owing  to  any  human  establishment,  any  more 
than  this  direction  itself  could  be.  And  that  the  men  of  these, 
as  well  as  after  ages,  had  both  sufficient  authority,  and  instruc- 
tion to  use  the  flesh  of  the  former  sort  of  beasts,  for  food,  as  well 
as  clothe  or  shelter  themselves  with  the  skins,  appear  to  me  as 
plain  as  that  the  tending  and  taking  care  of  such  was  their  chief 
business  and  occupation.  Nor  can  I  comprehend  what  merit 
there  could  be  at  any  time  in  their  making  offerings  unto  the  Lord 
their  God  of  that  which  cost  them  nothing,  of  that  which  they  could 
not  eat ;  or  how  they  came  to  distinguish  hetweenjat  and  lean  : 
betwixt  the  good  choice  pieces,  and  others;  unless  they  had  tasted 
them  themselves:  [Vid.  Cleric,  in  Lev.  i.  2.  iii.  3.  and  iv.  17.] 
though  it  is  upon  this  chimerical  supposition,  that  the  use  of  ani- 
mal food  was  not  included  in  the  original  grant  of  absolute  domi- 
nion, given  to  mankind  over  all  the  creatures,  (some  of  which 
could  be  of  no  other  service  to  them)  that  Grotius,  and  others, 
founded  their  attempt  to  explain  away  all  animal  sacrifice,  before 
the  deluge.     '  Eaedem  pecudes,  qua;  ad  esum,  etiam  ad  sacrificia 


60  OF    THE    SEVEKAI-    DISPENSATIONS 

And  that  in  those  days  men  had  frequent  inter- 
course with  the  Deity,  and  were  made  sensible  of 
his  pecuUar  presence  in   certain   ])hiccs,   appears 

a  J^oacho  adhibitac ;  scil.  munda:  quotquot  t-rant  Gen.  viii.  20. 
Hie  sacrificiorum  usus  cumDiluvio  sit  antiquior,  idem  de  peeu- 
duni  esu  nobis  persuasum,  eontra  quam  multi  sentiunt.  Neque 
enim  yldel  in  sacritieium  id  obtulisset  Deo,  quo  vcsci  nefas  credi- 
disset ;  et  frustra  pavisset  agnos  quibus  non  licuisset  uti.  Quin 
ipsa  distinctio  animalium  in  munda  et  immunda  docet  alia  per- 
missa  f'uisse,  alia  prohibita.  Neque  enim  in  animalibus  natura  sua 
quicquam  immundum.  Sed  immundum  id  est  ex  lege,  cujus  esus 
interdicitur.  Itaque  illud,  Gen.  i.  2Q.  Vohis  erit  in  cibnm,  non 
solum  ad  plantas  referimus,  sed  etiam  ad  animalia,  de  quibus  prae- 
cedcnti  versu  actum  fuerat.'  Bochart.  Hieroz.  p.  11.  edit.  4. 
Comp.  Heidegger.  Dissert,  xv.  De  cibo  antediluviano,  C/ai/lona 
Answer  to  Delaney,  in  the  blood-eating  controversy ;  or  Essay 
oh  Sacrijiees,  p.  165,  &c.  or  Dawson  s  New  translation  of  the 
three  first  chapters  of  Genesis,  who  has  shewn  this  sense  to  be 
very  consistent  with  the  original. 

I  have  been  obliged  to  differ  here  from  the  author  of  Philemon 
to  Hydaspes* ,  who  in  his  fifth  part  is  so  far  from  allowing  any  kind 
of  sacrifices  to  be  a  divine  institution,  that  he  declares,  '  the  ge- 
'  neral  notion  of  the  thing  itself  to  be  in  every  view  of  it  so  glaring 
'  an  absurdity,  that  he  is  amazed  that  it  should  ever  enter  into 
'  the  head  of  any  rational  creature.'  p.  10.  Some  of  the  reasons 
ottered  to  support  this  declaration  are,  First,  '  the  very  idea  of  a 
<  Divine  Being  implies  in  it  such  a  superior  excellency  of  nature, 
'  as  to  be  wholly  out  of  the  reach  of  our  good  offices.  He  neither 
'  wants,  nor  can  receive  benefit  from  them.'  ib.  Nor,  Secondly, 
'  can  we  suppose  that  he  should  ever  be  pleased  with  the  mere 
'  waste  of  his  own  productions.'  p.  13.  Thirdly,  It  gives  one  a 
very  degrading  idea  of  his  '  goodness,  to  consider  him  as  entering 
'  into  a  kind  of  merchandize  with  mankind,  in  the  matter  of  his 
'  favours,'  p.  14.  And  p.  20.  '  The  demand  of  the  life  of  a  per- 
'  fectly  innocent  creature,  to  be  off'ered  up  in  sacrifice  to  God, 


*  The  late  Mr.  Country. 


OF    REVEALED    RELIGION.  gj 

farther,  from  his  discourse  with  Cain,  botli  before 
and  after  the  murder  of  his  brother*;  as  also  from 

'  could  give  but  small  encouragement  to  hope,  that  God  intended 
'■  to  favour  a  guilty  one.' 

But  I  cannot  apprehend  that  such  an  intercourse  as  was  kept 
up  between  God  and  mankind,  by  the  forementioned  offerings, 
must  necessarily  be  taken  in  either  the  first,  or  third  of  these 
views;  since  the  like  intercourse  is  not  always  so  understood, 
even  among  men;  some  of  whom  are  too  fai*  exalted  above 
others  to  receive  any  real  advantage  from  them,  yet  nevertheless 
expect  some  dutiful  acknowledgment  of  the  benefits  which  they 
confer  on  others,  and  require  frequent  testimonies  of  their  love ; 
and  why  should  we  not  imagine  a  sincerely  devout  sacrificer  to 
the  Deity,  able  to  interpret  his  devotion  in  the  same  sense?  or  if 
led  to  a  more  gross  interpretation  of  it,  why  may  we  not  even 
suppose  the  Deity  condescending  in  that  case  to  set  him  right, 
by  some  such  kind  expostulation  as  the  following!  Will  I  eat 
thejlesh  of  bulls,  or  drink  the  blood  of  goats?  If  I  were  hungrij, 
Ixvould  not  tell  thee  ;  for  the  tvorld  is  mine,  and  thefolness  thereof. 
Offer  unto  God  thanksgiving,  and  pay  thy  vows  unto  the  most 
High.  And  call  upon  me  in  the  day  of  trouble  ;  I  ivill  deliver  thee , 
and  thou  shalt  glorify  me. 

Nor  does  there  seem  to  be  any  more  merchandize  in  any  sort  of 
sacrificial  offerings,  than  in  those  of  other  vows,  prayers,  praises, 
and  thanksgivings,  which  still  make  up  an  essential  part  of  our 
religion ;  from  their  relation  to  whicli,  the  former  always  derived 
all  their  value,  and  were  perhaps  only  a  strong,  lively  manner  of 
expressing  them;  [Qui  sacrificat,  id  idem  significat  actione  et 
gestu,  quod  qui  precatur  ore  suo  profitetur.  Vitringa  Diss. Vol.  I. 
p.  289.  Comp.  Patrick  on  1  Sam.  xiii.  12.]  nor  probably  more 
strong,  and  explicit,  than  might  be  necessary  for  the  times;  nor 
likely  to  convey  any  more  degrading  ideas  of  the  divine  goodness 
(at  least  not  more  than  were  adapted  to,  and  unavoidably  in  the 
then  low  state  of  reasoning)  than  does  the  inward  tribute  of  a 
broken  and  a  contrite  heart,  which  is  still  requisite  on  some  occa- 


*  Gen.  iv.  6.  9, 


62  OI-    THE    SEVEnAL    BTSPEN  .S  ATIONS 

Cain*s  complaint  of  being  hid  from  hisjace*,  and 
his  going  out  from  the  presence  of  the  Lord  t.    Nor 

sions,  as  well  as  the  outward  j)ublic  profession  of  our  dependence 
on  the  Deity,  the  rendering  to  him  the  calves  of  our  lij)^  ;  which 
when  the  understandings  of  men  were  ripe  for  it,  and  they  able 
to  keep  up  a  tolerable  sense  of  duty  by  these  means,  have  of 
themselves  been,  and  are  accepted  by  the  same  grncioua  being  in 
the  room  of  the  other;  [Hos.  xiv.  2.  Heb.  xiii.  15.)  though  these 
be  founded  equally  on  human  weakness,  and  at  a  like  distance 
from  the  excellency  of  the  divine  nature. 

As  to  the  Consumption  of  the  fruit  of  the  ground  in  offerings  ; 
why  might  not  men  conceive,  that  the  same  God  who  had  given 
them  all  things  richly  to  enjoy,  might  reasonably  expect  a  return, 
as  it  were,  of  some  part  of  them,  merely  in  token  of  gratitude 
for  the  rest:  as  an  exercise  of  their  foith  in,  a  memorial  of  their 
dependance  on  him  for  a  continuance  of  them,  and  a  pledge  of 
their  obedience,  in  applying  each  to  the  good  purposes  for  which 
he  had  bestowed  them?  and  this  without  the  least  dread  of  af- 
fronting him  by  an  implication  that  he  either  wanted  any  thing, 
or  reaped  any  kind  of  benefit  by  their  presents. 

Nor  need  even  such  as  have  the  most  imperfect  notions  of  his 
power  and  bounty,  apprehend  this  to  be  any  dangerous  misap- 
plication of  these  gifts,  on  a  persuasion  that  he  had  required  it ; 
though  without  some  tradition  of  that,  Socrates  himself  [p.  10.] 
might  perhaps  justly  doubt  of  the  propriety,  and  acceptableness 
of  this  kind  of  v.orship :  as  he  had  the  like  scruples  about  prayer  y 
\Plat.  2.  Alcib.']  as  also  Maximus  Tyrius,  long  after. 

But  if  ever  these,  or  any  such  ofl^erings,  were  in  fact  required, 
and  these  or  the  like  ends  might  be  served  by  them,  then  will  this 


*  Ver.l4. 

t  Gen.  iv.  16.  Taylor  supposes  that  there  might  be  a  standing 
SheVmah,  to  which  the  men  of  these  times  were  to  repair  upon 
the  sabbath,  before  which  they  presented  their  sacrifice,  and  per- 
formed their  devotion.  Scheme  of  Script.  Div.  c.  I*,  15.  add 
Flemings  Christology.  B.  ii.  c.  7.  Tenison  of  Idolatry,  c.  14.  But 
conip.  Datvson  on  Gen.  iv.  v.  p.  55,  S:c. 


OF   re\i;alkij   ueligiox.  63 

is  it  at  all  likely  that  Adam,  who  seemed  to  be  well 
acquainted  witli  the  voice  of  God  m  tJie  garden  * 

be  far  from  a  mere  useless  waste,  though  the  things  offered  be 
destroyed :  nor  indeed  can  I  see  any  material  difference  between 
a  rehgious  dedication  of  such  things,  and  the  destruction  of 
them ;  or  how  they  could  be  presented  to  the  gods  at  all,  if  they 
were  still  kept  for  the  use  of  their  respective  owners. 

The  case,  I  apprehend,  will  not  be  much  different  as  to  the 
life  of  an  innocent  creatiur  ;  for  if  this  creature  be  considered  as 
a  man's  property,  why  may  not  the  oblation  of  it  be  assigned 
by  way  of  composition,  nuilct,  or  commutation  for  such  faults  as 
he  is  sensible  of,  and  serve  as  a  significant  representation,  and 
acknowledgment  of  such  his  sense;  and  be  accepted  by  the 
offended  Governor  of  the  world,  in  lieu  of  a  more  condign  punish- 
ment; by  virtue  of  such  assignment  doing  away  his  guilt,  and 
being  a  sufficient  ground  of  encouragement  for  him  to  hope  for 
a  full  restoration  to  the  divine  favour;  without  any  further  im- 
port? Though  if  this  should  have  yet  a  more  distant  and  ex- 
tensive view,  it  answers  these  ends  for  the  present  nevertheless ; 
and  is  more  like  all  other  parts  of  the  divine  cecononi)-,  which 
serve  for  various  purposes,  immediate  and  remote. 

Upon  the  whole,  I  cannot  help  concluding  it  to  be  more  pro- 
bable in  itself,  and  more  analogous  to  the  general  course  of  things 
that  this  so  universal  a  practice  of  sacrificing  animals,  however 
old  and  unaccountable  it  may  seem  to  be  in  some  respects  at 
present; — should  owe  its  origin  to  some  divine  appointment ;  be 
propagated  every  where  by  primitive  tradition ;  and  afterwards 
(as  in  too  many  other  cases)  by  a  pretended  imitation,  and  im- 
provement ;  but  a  real  misrepresentation  and  abuse ;  receive  such 
gradual  alteration,  from  the  authors  of  all  superstition  and  vice, 
as  at  length  to  arrive  at  that  degree  of  enormity,  which  this  writer 
has  so  well  described. 

*  Gen.  iii.  8.  10.  The  curious  reader  may  be  entertained  with 
some  conjectures  concerning  di  full  system  of  religion  aiid  morality, 
communicated  to  Arlam  about  this  time,  which  Peters  grounds 
on  Job  xxviii.  2^,  &c.  and  which  he  terms  n  record  of  some- 
thing spoken  by  God  to  the  first  man,  not  to  be  met  ivifk  in  the 
book  fjf  Genesis.  Vid.  Crit.  Diss.  sect.  16.  p.  ifS. 


64  OF    THE    SEVERAL    DISPENSATIOXS 

upon   liis   fall,  should  never  have  lieard   it  there 
before,  on  other  occasions. 

In  those  times  therefore  God  was  pleased  to 
manifest  himself  to  the  senses  of  men,  and  visibly 
conduct  them,  by  the  angel  of  his  presence,  in  all 
the  chief  concernments  of  religion.  And  this  in- 
fant state  of  the  world  must  stand  in  need  of  his 
especial  guidance  and  protection.  They  were 
not  yet  able  (with  Moses*)  to  see  him  xvho  is  in- 
visible;  to  perform  a  purely  rational,  and  spiritual 
worship.  They  could  have  no  very  perfect  notions 
of  his  nature  and  providence ;  nor  had  they  much 
leisure  for  speculation,  and  refinement  in  these 
subjects.  They  were  all  tillers  of  the  ground,  or 
keepers  of  cattle;  employed  sufficiently  in  culti- 
vating this  new  world;  and  through  the  curse, 
brought  on  it  by  their  forefather,  forced  with  him 
to  eat  their  bread  m  tJie  sweat  of  their  brow.  We 
may  suppose  the  generality  of  them,  to  have  been 
no  better  than  Ant]iropomorj)hites\^  in  their  con- 
ceptions of  the  Divine  Being;  as  many  were  found 
to  be  long  after  them,  in  much  more  knowing 
timest;  and  as  perhaps  a  great  part  of  the  world 

*  Heb.  xi.  27. 

t  The  reason  of  this  is  given  at  large  by  the  autlior  of  Glory 
of  Christ  as  God-man,  Disc.  I.  sect.  1. 

%  '  Lactantius  is  to  prove  that  God  lias  human  passions — to 
prevent  being  misunderstood,  and  to  provide  a  proper  subject  for 
these  passions,  he  contends  strongly  for  God's  having  a  hiivian 
form  ;  no  discreditable  notion  at  that  time  in  the  church.'  Div. 
Leg.  B.  iii.  sect.  4-.  p.  372.  add  Locke  on  H.  U.  B.  i.  c.  4.  sect.  l6. 
and  Huet.  Origen.  L.  ii,  B.  i.  sect,  8.  p.  30. 


OF  HKVF.Ai.Kn  nr.Lioiox.  65 

yet  are,  by  giving  way  to  their  imagination,  not- 
withstanding the  clearest  revelations,  and  plainest 
arguments  to  the  contrary.  Frequent  communi- 
cations then  might  be  necessary,  to  keep  up  a 
tolerable  sense  of  religion  among  men,  and  secure 
obedience  to  the  divine  institutes*;  and  that  the 
Almighty  did  not  exhibit  such  manifestations  of 
himself  as  were  either  necessary,  or  fit  to  answer 
this  end,  cannot  be  concluded  from  the  silence  of 
those  very  short  accounts  we  have  in  sacred  his- 
tory, as  was  observed  before. 

Besides,  Adam  himself  continued  nine  hundred 
and  thirty  years,  an  eye-witness  of  the  power  and 
providence  of  God ;  and  could  not  but  reflect  on 
those  remarkable  instances  of  both,  exerted  at  the 
beginning  of  his  own  lifet;  and  must  have  ac- 
quainted the  rest  of  mankind  with  all  those  truths 
relating  to  the  Deity,  that  were  implied  in  the 
original  creation  of  man,  and  his  iirst  situation  in 
the  worldt;  as  well  as  his  present  state  of  punish- 

*  Ka.1  ya.^  siKOg  sv  af%r  rs  kqc-ij.h  hiti  irXsiov  (Be'^orj^YjO-Sai  rr^v 
uv&^wrrwy  (pvctv,  kwi  zj^okovt);  y'svoy.evrji  hi  crvvea'iv,Ka.i  Toci  Xonrai 

STTKpaysixs  I'wv  vi:r^cilsiJi.svu:v  tcvry  Srea  jSiiKrjy.arL  Orig.  coiit,  Cils. 
p.  216.  Ed.  Cant.  ' 

t   See  Allix'a  Reflections,  B.  I.  c.  8,  &c. 

X  How  he  was  able  alv/ays  to  convince  the  world  that  he  was 
the  first  man,  from  a  peculiarity  in  the  formation  of  his  body, 
see  Cumberland  De  leg.  patr.  p.  409,  -ilO.  Adamus,  ejusque 
uxor  Eva  secundum  naturam  non  potuerunt  habere  unibilicos  in 
medio  ventrum  suorum,  uti  habent  omnes  homines  qui  nascuntur 
e  mulieribus  propter  vasa  umbilicalia  quae  umbilico  inseruntur, 
et  e  placenta  uterina  nutrimentum  afferunt  infantibu'-i,  in  atero 

F 


6G 


OF    TUB    SEVERAL    DISPENSATJO.VS 


ment,  and  prospect  of  a  future  redemption ;  \\  liicli 
were  exhibited  together,  and  doubtless  explained 
to  him,  upon  his  fall.  He  was  all  that  while  a 
living  monument  both  of 'the  justice  and  mercy  of 
God ;  of  his  extreme  hatred  and  abhorrence  of 
sin ;  as  well  as  his  great  love,  and  long-suffering 
towards  the  sinner.  He  was  very  sensible  how 
sin  entered  into  the  world,  and  could  not  but  ap- 
prise his  children  of  its  author ;  and  at  the  same 
time  inform  tliem  of  the  unity  of  God,  and  his 
dominion  over  the  evil  one ;  and  assure  them  of 
his  being  the  supreme  governor,  and  judge  of  all. 
For  so  much,  I  think,  might  be  gathered  from  that 
transaction  in  paradise,  in  what  manner  soever  we 
understand  it*  ;  not  to  mention  that  the  garden  of 
Eden,  the  great  scene  of  this  transgression,  might 
perhaps  for  some  time  be  visible  t.  This  would 
produce  a  tolerable  idea  of  the  Divine  Being,  and 
afford  sufficient  motives  to  obey  him.  And  ac- 
cordingly we  find  the  effects  of  it,  in  the  righteous 
family  of  Seth,  who  began  to  call  upon  the  name  of 
the  LordX;  or,  as  that  text  is  better  rendered  in 


matrum  suarum  generatis,  indeque  prodeuntibus.  Nee  credibile 
est  Deum  creavisse  in  protoplastis  umbilicos  qui  iis  essent  pror- 
sus  inutiles,  et  eos  redderet  obnoxios  periculoso  morbo  qui  om- 
phalocele dicitur  a  niedicis.     lb. 

*  I  think  Archbishop  King  has  said  enough  to  vindicate  the 
literal  sense,  in  his  excellent  Sermon  on  the  Fall  annexed  to  his 
Origin  of  Evil. 

f  Allix,  Reflect,  p.  62,  supposes  it  to  have  continued  till  the 
deluge. 

I  Gen.  iv.  26. 


OF    REVEALED    RELIGION.  67 

the  margin,  to  call  themselves  by  the  name  of  the 
Lord*.  They  soon  distinguished  themselves  from 
the  posterity  of  C«/;z;  and  for  their  extraordinary 
piety,  were  entitled  the  people  or  Sons  of  God  i. 
Of  them,  some  time  after,  sprang  a  person  so  very 
eminent  for  goodness  and  devotion,  as  to  be 
exempted  from  Adam^H  sentence,  and  the  common 
lot  of  his  sons:  who  after  he  had  walked  with  God, 
or  held  converse  with  angels,  three  hundred 
years t,  and  prophesied  to  his  brethren,  and  fore- 
warned them  of  the  approaching  judgment  §,  was 
translated  that  he  should  not  see  death  \\.     This  very 

*  See  Shuchford,  Vol.  I.  p.  4-2,  Sec.  Van  Dale's,  Orig.  <Sr  Progr. 
Idol.  c.  2.  Stillingjleet,  Iren.  c.  3,  p.  73.  4to.  Or  this  man,  Enos, 
was  called  by  the  name  of  Jehovah.  V.  Dawson  on  Gen.  iv.  v. 
p.  37,  &c. 

f    Ward,  Diss.  iv.  v.  2d. 

X   Cleric,  in  Gen.  v.  22.     Comp.  Dawson,  ib.  p.  55. 

§  JudelAi.  He  foretells  likewise  the  particular  manner  in 
which  that  judgment  was  to  be  inflicted,  and  by  way  of  sign  or 
confirmation  (a  frequent  method  on  such  occasions.  Comp.  Is. 
viii,  &c.)  imposes  on  his  son  the  name  of  Methuselah,  importing 
that  when  the  person  so  called  was  dead,  there  should  come  an 
Immdation  of  Waters.  And  so  exactly  did  that  event  corre- 
spond with  his  name,  that  in  the  very  year  he  died,  the  earth  was 
overwhelmed  by  the  deluge.  Oiven,  B.  L.  S.  6.  Bochart,  Phal.  L. 
2.  C.  13. 

[|  Heb.  xi.  5.  comp.  Eccl.  xliv.  14'.  and  Arnald  upon  Wisdom, 
iv.  10.  His  translation  was  probably  effected  in  the  same  public 
manner  as  that  of  Elijah,  2  Kings  xi.  7.  and  the  ascension  of 
Christ  himself.  Acts  i.  Q.  '  There  is  no  doubt  but  his  contem- 
poraries had  some  visible  or  sensible  demonstration  of  this  fact. 
And  as  the  fate  of  Abel  was  an  argument  to  their  reason,  so  the 
translation  of  Enoch  was  a  proof  to  their  senses  (as  it  were)  of 
another  state  of  life.'    Peters  Crit.  Diss,  on  Job,  p.  274. 

p  iJ 


68  UF    TffK    SKVF.HAl,    DISPION'SATIOVS 

remarkable  event  must  have  made  the  world 
about  him  sensible  of  the  good  providence  of  God, 
inspecting  and  rewarding  his  faithful  servants ; 
and  one  would  think  it  should  have  induced  them 
to  Idok  up  to  a  better  state  than  the  present ; 
where  righteous  Enoch  was  already  entered,  and 
whither  all  such  might  expect  to  arrive  in  due 
time.  To  Adam  himself,  if  he  was  then  alive  (as 
the  Samaritan  account  makes  him  to  have  been 
above  forty  years  after)  it  must  have  been  a  lively 
and  affecting  instance  of  what  he  might  have  en- 
joyed, had  he  preserved  his  innocence ;  as  well  as 
an  earnest  of  the  promised  victory  over  the  evil 
one,  w^ho  robbed  him  of  it ;  and  a  strong  ground 
of  confidence  that  he,  and  the  rest  of  his  posterity, 
should  not  be  left  entirely  in  their  present  state ; 
but  at  some  time  or  other,  be  restored  to  the 
favour  of  their  Maker,  and  behold  his  presence  in 
bliss  and  immortality*.  At  the  same  time  lived 
Lamech,  who  was  contemporary  both  with  Adam 
and  Noa/f,  and  probably  well  acquainted  with  the 
counsels  of  God  ;  and  foretold  that  that  part  of  the 
curse  which  related  to  the  barrenness  of  the  earth, 

*  See  BuWs  Discourses,  Vol.  I.  p.  S-iS.  Vol.  II.  p.  585,  ^-c. 
Worthington  argues  farther,  '  that  this  translation  o^  Enoch  was 
moreover  an  intimation  to  mankind,  that  if  they  overcame  the 
depravity  of  their  nature  as  he  did,  they  should  be  delivered 
from  the  ill  consequences  of  it  as  he  was;  the  chiefesr  of  which 
was  death,  temporal  and  eternal,  both  which  he  avoided :'  and 
this  author  supposes  him,  upon  what  ground  I  know  not,  to  be 
a  type  of  many  others  being  able  to  do  the  very  same.  Essay, 
p.  72,  Sec. 


OF    KEVEALED    RELIGION.  69 

would  in  a  great  measure  be  taken  off;  as  it  was 
in  his  son's  days*.  At  length,  when  the  whole 
world  became  full  of  unbounded  lust,  and  im- 
purity t;  of  rapine  and  lawless  violence t:  when 
those  giants  in  wickedness  §  had  filled  the  earth 
with  tyranny,  injustice,  and  oppression ;  and  the 
whole  race  of  men  were  grown  entirely  c«n?«/ II, 
and  every  imagination  of  their  hearts  xvas  only  evil 
continually^:  God,  whose  spirit  had  been  hitherto 
striving  with  them,  was  at  length  obliged,  even  in 
mercy  to  themselves,  as  w^ell  as  their  posterity,  to 
cut  them  off;  after  having  raised  up  another  pro- 
phet**, to  give  them  frequent  warning  of  their 
fate;  and  allowed  them  a  hundred  and  twenty 
years  for  repentance  ft. 

*  Gen.  V.  2g.  See  Sherlock's  Use  and  Intent,  p.  89,  &c.  and 
Ogilbij  on  the  Deluge.  Comp.  Dawson  in  loc.  p.  57.  with  Wor- 
thiiigton.  Ess.  p.  83,  &c. 

f  Gen.  vi.  2. 

X  Ver.  11. 

§  Ver.  4. 

Il  Ver.  3.  Seeiitg  that  he  is  {yiothing  but)  flesh,  or  wholly  given 
up  to  the  works  of  it. 

If  Ver.  5.  That  there  was  probably  no  settled  government  in 
the  antediluvian  world,  see  Taylor,  Scheme  of  Script.  Div.  c.  19. 
p.  194. 

**  1  Pet,  iii.  19.  Heb.  xi.  7.  Noali  the  eighth,  a  iireacher  of 
righteousness ;  (2  Pet.  ii.  5.)  or,  as  some  more  justly  render  it,  the 
eighth  ■preacher.  (See  t/e//^///,  Vol.  I.  p.  46.  andjPoo/in  loc.  n.  4.) 
For  he  M' as  neither  the  eighth  -person  in  descent  from  Adam,  nor 
does  his  being  one  of  the  eight  persons  in  the  ark,  seem  to  be  a 
construction  either  very  natural  or  pertinent.  Add  Pearson  on 
the  Creed,  Part  II.  p.  115.  2d.  edit.  Cumberland  de  Leg.  Patr 
p.  419. 

ft  Gen.  iv.  3.  This  dispensation  (of  the  Deluge)  as  all  the  rest 


70  OF    THE    SEVERAL    DISPENSATIONS 

Thus  did  God  make  ample  provision  for  the  in- 
struction and  improvement  of  the  world,  for  the 
first  sixteen  hundred  years ;  namely,  by  the  fre- 
quent appearance  of  Angels;  hy  the  spirit  of  pro- 
p/wci/,  wPlich  is  by  some  supposed  to  have  been 
hereditary  in  the  heads  of  families  in  those  times* ; 
and  by  an  uninterrupted  series  of  traditions,  there 
being  but  two  generations  fiovcx  Adam  to  Noah; 
so  that  we  cannot  well  imagine  that  the  know- 
ledge and  true  worship  of  the  Deity,  during  that 
time,  could  be  entirely  lost  in  any  part  of  the 
world  t. 

But  we  are  to  remember  that  the  world  was  still 

had  relation  to  the  morals  of  mankind;  and  the  evident  design 
of  it  was  to  lessen  the  quantity  of  vice  and  profaneness,  and  to 
preserve  and  advance  religion  and  virtue  in  the  earth  ;  the  great 
end  for  which  the  earth,  and  man  in  it,  were  created.  This  end 
it  was  well  adapted  to  obtain  in  the  then  present  state  of  things, 
and  in  all  future  generations.  In  the  present  state  of  things  it 
prevented  a  total  corruption.  For  if  the  whole  tainted  part  had 
not  been  cut  off,  a  single  family  would  soon  have  been  drawn  in, 
or  destroyed:  and  then  the  whole  globe  must  have  been  ruined, 
and  the  schemes  and  purposes  of  God  from  the  very  beginning  of 
the  world  had  been  defeated.  But  by  reserving  a  select  family 
for  the  continuation  of  the  human  species,  the  system  of  the 
divine  counsels  was  preserved  entire,  and  the  most  proper 
method  was  devised  for  the  establishment  of  true  religion  and 
virtue  in  the  new  world;  as  the  family  of  iVofi/z  enjoyed  much 
greater  advantages  for  this  end  than  the  family  of  A  dam  at  the 
beginning  of  things.  Taylor,  Scheme  of  Script.  Div.  c.  18. 
Com.  Oiven's  Intent  and  Propriety  of  Script.  Mir.  sect.  2. 

*  Jurieu  Crit.  Hist.  Vol.  I.  p.  S*. 

t  That  Tradition  was  the  chief  way  of  conveying  religion  in 
those  early  ages,  see  Lelaud's  Advantage,  &c.  of  the  Christ.  Rev. 
Vol.1   c.  ]. 


OF    REVEALED    RELIGION.  71 

but  in  its  state  oi'  childhood;  which  it  aptly  resem- 
bled, in  those  occasional  supports  afforded  it ;  in 
the  repeated  instances  of  that  paternal  care,  and 
tenderness,  with  which  the  Creator  watched  over 
it :  and  I  have  been  the  more  particular  in  ex- 
amining whence  it  might  derive  its  notices  of  God 
and  religion,  and  how  far  these  could  probably 
extend ;  in  order  to  correct  some  mistakes,  which 
are  commonly  made  in  perusing  the  history  of 
those  times ;  i.  e.  by  setting  out  wrong,  and  sup- 
posing the  first  man  to  have  been  superior  to  all 
his  posterity*,  both  in  natural  abilities,  and  actual 
knowledge,  because  more  innocent  than  they; 
and  imagining  that  the  primitive  religion  was  more 
perfect,  because  it  was  more  naked,  plain,  and 
simple  than  that  in  after  times  :  by  which  means, 
w^e  are  forced  to  make  the  state  of  the  world  fre- 
quently go  backwards,  to  rise  and  fall  again  ;  and 
abound  with  breaks  and  inequalities;  instead  of 
observing  that  more  even  regular  progress,  which 
will  appear  in  all  parts  of  the  divine  ceconomy. 

To  proceed.  After  the  deluge,  God  is  pleased 
to  converse  again,  and  make  another  more  ex- 
tensive covenant  with  mankind  in  the  person 
of  ^^0^// ;  who  was  a  new^  example  of  his  power, 
his  justice,  and  his  goodness  ;  and  whose  family 

*  Vid.  Gen.  Diet.  art.  Adam,  p.  228,  «S:e.  or  South'?,  very  ex- 
traordinary sermon  on  that  subject.  Comp.  Taylor  on  Orig.  Sin, 
p.  170,  &c.  2d  edit,  and  Script.  Scheme  of  Div.  c.  10.  Adam, 
when  created,  may  be  considered  as  a  child,  without  knowledge, 
learning,  and  experience)  ib.  p.  32. 


72  OF    THE    SEVERAL    DISPENSATIONS 

had  been  sufficiently  convinced  of  his  supreme  do- 
minion over  the  earth  and  heaven  ;  of  his  utter 
abhorrence  of  sin ;  and  his  fixed  determination  not 
to  let  it  go  unpunished.  Nor  could  they,  or  their 
children,  for  some  time,  want  any  other  argument 
to  enforce  obedience,  fear,  and  worship*.  The 
knowledge  of  mankind  therefore,  after  the  flood, 
must  for  a  considerable  time  be  better  than  it  was 
before — might  be  propagated  by  tradition;  and 
did  not  stand  in  need  of  any  farther  revelation, 
Noah  himself  having  continued  three  hundred 
and  fifty  years.  Gen.  ix.  28. 

But  when  by  degrees  manyt  had  corrupted 
this  tradition  in  the  most  essential  parts,  especially 
with   relation    to  the    object  of  their  worship  t; 

*  See  Mix,  B.  i.  c.  13.  The  observations  and  reflections  they 
might  make  on  this  extraordinary  transaction  are  well  ima- 
gined by  Winder,  Hist,  of  Know.  c.  5.  sect.  2,  3,  4.  and  Taylor, 
Scheme,  &c.  c.  18. 

t  Vid.  Winders  Hist,  of  Know.  p.  110,  &'c.  Patrick  in  Gen. 
xi.  2. 

+  Lord  BoUnghrohe,  in  liis  2d  and  3d  Essays,  hfts  taken  great 
pains  to  prove,  that  such  corruptions  in  religion  could  never  be 
introduced  so  fast :  and  Ess.  2.  p.  20. '  supposes  it  impossible  for 
'  any  man  in  his  senses  to  believe,  that  a  tradition  derived  from 
'  God  himself  through  so  lew  generations,  was  lost  among  the 
'  greatest  part  of  mankind,  or  that  Polytheism  and  Idolatry 
'  were  established  on  the  ruins  of  it  in  the  days  of  Ser«^,  before 
'  those  oi  Abraham,  and  so  soon  after  the  deluge.'  To  wliich  a 
sufficient  answer  may  be  had  within  two  pages  of  the  same  ex- 
traordinary author.  '  The  vulgar  embrace  them  [Polytheism 
'  and  Idolatry]  easily,  even  after  the  true  doctrine  of  a  Divine 
'  Unity  has  been  taught  and  received;  as  we  may  learn  from  the 
'  example  of  the  Israelites:  and  superstitions  grow  apace  and 


OF    REVEALED    KELIGIOX.  „  73 

and  instead  of  one  supreme  God,  had  set  up  se- 
veral inferior  ones ;  and  worshipped  all  the  host  of 
heaven  (as  they  began  to  do  in  the  time  of  Peleg, 
the  fifth,  according  to  the  Hebrew  computation, 
from  Noah),  and  at  the  same  time  were  uniting 
under  one  head,  and  forming  an  universal  empire ; 
and  erecting  a  monument  or  land  mark^ ,  to  pre- 
serve and  perpetuate  this  their  union  t:  in  order 
to  prevent  their  being  all  corrupted  at  once,  God 
saw  it  necessary  to  come  cloxoit,  and  disperse  them 
into  several  distinct  colonies  §,  by  dividing  them 

'  spread  wide,  even  in  those  countries  where  Christianity  has 
'  been  estabhshed,  and  is  daily  taught;  as  we  may  learn  from 
'  the  examples  of  the  Roman  churches,  to  say  nothing  of  the 
'  reformed,  who  are  less  liable  to  the  objection.'  ib.  p.  22.  Vol. 
IV.  Comp.  p.  224,  &c.  where  he  contradicts  this  again,  disal- 
lows both  the  facts  and  application  of  them,  does  not  deny  the  truth 
of  the  former  so  much  as  the  latter,  and  all  in  a  breath.  But  if 
any  one  wants  to  see  more  of  his  Lordship's  contradictions,  a 
pretty  complete  list  of  them  may  be  found  ready  drawn  out, 
in  the  Analysis  of  his  philosophical  works,  printed  A.  D. 
1755. 

*  That  this  is  the  meaning  of  the  word  Dty.  Gen.  xi.  4.  which 
our  translators  have  improperly  rendered  name  here,  see  Goguet, 
Introd.  p.  2.  *.  De  L'Origine  des  Loix,  Sec.  and  Bryant,  Anal, 
pass. 

f  See  Worthington,  B.  Lect.  §  8 

X  Gen.  xi.  5,  7.  See  Le  Clerc  upon  the  place,  with  Winder, 
Hist,  of  Kn.  p.  118.  or  Taylor,  Scheme  of  Script.  Div.  c.  21. 

§  The  date  of  this  great  event  is  fixed  with  some  probability 
to  ^^O  post  Diluv.  See  Rowland'?,  Mona  Antiq.  Restor.  28 1 ,  &c. 
2d  Ed.  That  there  was  not  only  a  general  dispersion  of  the  sons 
of  Noah  about  this  time,  but  also  a  particular  division  of  the 
earth  amongst  them,  see  Bryanfs  Observ.  on  parts  of  ancient 
Hist.  p.  260,  &c.  Some  of  the  benefits  of  this  Dispersion  are 
described  by  Dr.  Oivoi,  B.  L.  §  vii. 


*74  OF    THE    SEVERAL    DISPENSATIONS 

into  so  many  languages  (or,  causing  that  discord* 
among  them,  which  made  their  future  intercourse 
impracticable)  :  and  thereby  rendered  it  impossi- 
ble for  any  one  species  of  idolatry  to  be  univer- 
sally established;  nay,  gave  a  considerable  check 
to  the  progress  of  false  worship  in  general;  which 
had  most  probably  been  introduced  by  the  rulers  t 
of  those  times ;  and  for  which  reason,  their  people 
then  might  be  driven  from  them,  to  hinder  its 
being  universally  imposed;  as  God's  own  people 
were  afterwards  dispersed  every  wdiere  to  cure  it. 
After  the  dispersion^  particular  revelations  were 
in  all  probability  vouchsafed,  wherever  men  were 
disposed  to  regard  them.  We  find  Peleg  had  his 
name  prophetically  given  from  that  dispersion^ 
which  was  to  happen  in  his  dayst;  and  not  only 

*  Ps.  Iv.  9.  Le  Clerc,  ibid.  &  Prolegom.  in  Com.  Diss.  1.  §  3. 
&in  Gen.  xi.  9.  Add  1  Cor.  i.  10.  and  Vitringa,  Obs.  Sac.  L.  1. 
c.  9.  §  6,  &c.  S/iuck/ord,  Vol.  I.  B.  iii.  p.  14-6.  Hutchinson  on 
the  Confusion  of  Tongues.  Another  account  of  this  Confusion, 
making  it  rather  an  obhvion  of  the  old  language,  than  any  infu- 
sion of  new  ones,  is  given  by  Roxvland,  ib. 

t  See  Shuck-ford,  Vol.  I.  B.  V.  p.  353,  Sec.  The  same  author 
gives  a  probable  reason  for  this,  Vol.  II.  B.  ix.  p.  4.'>7,  <S:c.  Comp. 
Taylor  s,  Scheme  of  Script.  Div.  c.  20. 

X  Gen.  X.  25.  Vid.  Winder,  p.  130.  and  Bolherani's  Serm.  on 
the  Wisdom  of  Providence  in  the  administration  of  the  World; 
who  supposes  that  not  only  the  intention,  and  end  of  God's  dis- 
persing mankind  over  the  face  of  the  earth,  but  likewise  the  plan 
of  their  dispersion,  was  communicated  to  them,  p.  15.  Comp. 
Josephus  H.  J.  L.  1.  c.  4.  '  It  was  in  Chalden,  Canaan,  Egypt, 
and  the  neighbouring  countries,  says  a  learned  writer,  \_Lelanrl, 
Advantage  and  Necessity  of  the  Christ.  Rev.  Vol.  I.  P.  i.  c.  19. 
p.  435.]  that  the  great  corruption  first  began;  or  at  least  these 


OF    REVEALED    RELIGION.  75 

his  father  Ebei\  but  all  the  heads  of  families,  men- 
tioned in  the  eleventh  chapter  of  Genesis,  from 
Noah  to  Abraham,  are  supposed  to  have  had  the 
spirit  of  prophecy,  on  many  occasions.  However, 
Noahwsifi  undoubtedly  both  priest  andprophet;  and 
living  till  Abraham  was  near  sixty  years  old,  might 
be  able  to  keep  up  a  tolerable  sense  of  true  religion 
in  the  world ;  which  was  then  but  very  thinly  in- 
habited*. His  religious  son  Shem  likewise  was 
living  so  long  as  Jacob's  time,  and  could  not  but  be 
a  great  means  of  causing  the  faith  and  worship  of 
the  true  God  to  continue  among  his  descendajitsf. 
But,  notwithstanding  a  few  righteous  men,  and 
some  remains  of  true  religion,  idolatry,  with  its  per- 
petual attendants,  vice  and  superstition  t,  had  in  a 

were  the  places  where  it  made  the  most  considerable  progress, 
and  from  whence  it  seems  to  have  been  derived  to  other  nations. 
And  accordingly,  it  pleased  God  in  his  wise  and  good  providence 
to  take  proper  methods  for  putting  an  early  check  to  the  grow- 
ing corruption  in  those  parts  of  the  world  where  it  chiefly  pre- 
vailed.' 

*  Gen.  xiii.  9.  Vid.  Part  iii.  p.  208,  note  (W) ;  and  Neivt. 
Chron.  p.  185 — 6.  The'ark  itself,  a  certain  monument  of  the 
deluge,  continued  several  ages  after  Ahraliam,  and  preserved  the 
memory  of  it,  even  among  Pagans;  (Vid.  Lucian  de  D.  S.  Allix, 
Reflect,  p.  68.  Joseph.  Antiq.  L.  i.  c.  3.  Hi.  20.  2.  and  Chrysostom. 
Orat.  de  Perf.  Char.  Bryant,  v.  2.  p.  2 1 7.  &c.)  this  might  serve 
as  the  Prototype,  or  model  for  ship-building.  Evelyn  on  Navi- 
gation and  Commerce,  p.  18.  From  whence  the  story  of  Argo 
and  the  fabulous  Argonautics.  Bryant,  Vol.  ii.  p.  496,  &c. 

f  Concerning  the  notices  of  religion  in  the  world  about  this 
time,  see  Allix,  b.  i.  c.  l-i.  Winder,  c.  9.  Conip.  Meier,  Disp. 
Theol.  de  Vestig.  Rel.  Patriarch,  inter  Gentes.  Bremcc,  1757. 

X  The  attendants  and  efi"ects  of  idolatry  are  well  described 
by  the  author  of  Wisdom,  c.  xiv.  23 — 29.     So  that  there  reigned 


76  Ol'    THE    ^E\EUAL    DISPENSATIONS 

little  time  so  far  prevailed  among  the  sons  of  Noah, 
as  to  make  it  expedient  for  God,  as  well  to  shorten 
the  lives  of  men  *,  as  to  withdraw  his  Shekinah, 
or  presence,  from  the  generality,  who  luid  made 
themselves  unlit  for  such  connnunication;  and  to 
single  out  some  one  particidar  people,  to  bear 
his  name,  and  be  his  more  immediate  servants; 
and  thereby  preserve  his  w^orship  pure,  in  some 
part  of  the  world,  amidst  the  various  mixture  of 
corruptions  that  were  going  to  overspread  it. 

With  tliis  view  Abraham  is  called ;  who  was 
driven  out  of  an  idolatrous  nation,  in  all  proba- 
bility, for  opposing  and  refusing  to  comply  with  its 
idolatry  t;  and  after  many  remarkable  trials  of  his 
faith  and  constancy,  admitted  to  a  particular  in- 
timacy SLndJrie?idship  with  liis  Maker.     God  enters 

in  all  men,  tmthout  exception,  blood,  manslaughter,  thejl,  and  dis- 
simulation, corruption,  unjciit/i/ulness,  tumults,  pierjury.  25.  Dis- 
quieting oj"  good  men,forgetfulness  of  good  turns,  defiling  (>f  souls, 
changing  of  kind,  disorder  in  marj-iages,  adulter!/,  and  shameless 
uncleanness,  26.     Add  c.  xii.  4, 5,  6.  Vid.  Arnald  in  loc. 

*  Concerning  this  great  change  ii^  the  divine  economy,  see 
Part  III. 

t  Maim.  M.  Nev.  Buxtorf  p.  421.  See  Chandlers  Vind.  O. 
Test.  Pt.  ii.  p.  47  J-  Judith  v.  8.  Shuckford,  Vol.  I.  B.  v,  p.  269. 
It  is  a  tradition  among  both  Jews  and  Mahometans,  that  Abra- 
ham's  father  Terah  was  a  maker  and  vender  of  images,  from 
whom  some  derive  the  name  of  Teraphim  ;  (i.  e.  Terah-nphim, 
images  representing  Terah's  countenance),  and  tell  many  stories 
of  his  difference  with  Abraham  for  a  time  on  that  account.  Some 
of  these  may  be  seen  in  Calmet,  or  Bayle,  Diet.  Art.  Terah,  and 
Abraham.  This  is  consistent  with  the  account  of  Abraham's 
having  once  been  himself  an  idolater,  as  some  interpret  Rom. 
iv.  5. 


OF    REVEALED    RELIGION.  77 

into  covenant  with  him,  institutes  circumcision^  as 
the  sign  and  seal  of  this  covenant*,  engages  to  be 
his  present  guide,  protector  and  defender ;  and 
to  bestow,  not  only  all  kinds  of  temporal  benefits 
on  him,  and  on  his  seedt ;  but  to  make  some  of 
them  the  means  of  conveying  one  of  a  higher  kind 
to  all  the  nations  of  the  earth ;  wdio  should  in  an 
extraordinary  manner  be  blessed  through  him  X. 
Abraham,  no  doubt,  was  fixed  upon  for  his  singu- 
lar piety,  and  trust  in  God  under  various  trials; 
and  entitled  to  these  high  privileges  by  his  extra- 
ordinary virtues  ;  for  whose  sake  (or  rather  for 
the  sake  of  encouraging  and  rewarding  of  which 
virtues),  the  same  privileges  were  continued  to  a 
part  of  his  posterity,  though  less  worthy  of  them. 
But,  we  cannot  think  that  it  was  so  much  on  his 

*  Rom.  iv.  11.  Concerning  the  propriety  and  various  uses  of 
this  institution,  see  Le  Clerc  on  Gen.  xvii.  10,  II,  12. 

f  That  the  promise  of  possessing  all  the  land  from  Egypt  to 
Euphrates  {Gen.  xii.  7.  xiii.  14,  15.  xv.  18,  &c.)  was  made  to 
Jbrnhums  seed  in  general,  though  the  especial  covenant  was 
restrained  to  a  part  of  them,  see  remarks  on  part  of  the  3d  Vol. 
of  the  Mor.  Pliilos.  p.  SQ,  90.  That  the  full  execution  of  the 
former  promise  depended  on  their  obedience,  vid.  Durell  App. 
p.  153. 

X  Gen.  xii.  3.  xxii.  18.  xxvi.  4.  xxviii.  1 4.  Rom.  iv.  1 6,  1 7.  Gal. 
iii.  8.  1 7.  That  the  especial  covenant,  limiting  the  Messiah's 
descent  to  one  branch  of  ^6/7//ifim's  posterity,  and  that  peculiar 
dispensation  which  attended  it,  were  not  inconsistent  with  the 
original  grant  or  promise,  which  constituted  Abraham  the  Father 
of  many  Nations,  from  whom  all  nations  of  the  earth  were  to  de- 
rive a  Blessing,  and  to  whom  therefore  the  Gospel  is  said  to  have 
heen  preached  before  Christ  came  into  the  world;  see  Taylors 
Covenant  of  Grace,  p.  6.  13,  &c. 


78  OF    THE    SEVEKAL    DISPENSATIONS 

own  account  that  he  was  thus  distinguished;  or, 
that^;r  his  sa/.-e  only^faith^  or  sincerity,  is  said  to 
be  imputed  to  him  for  righteousness ;  but  rather  for 
the  common  benefit  of  mankind  was  all  this  done; 
in  order  to  make  him  an  instrument,  in  the  hand 
of  Providence  (and  a  fit  one  he  was)  to  convey  the 
same  faith,  and  fear  of  God,  to  all  the  nations 
round  him.  And  accordingly  we  find  him  greatly 
favoured,  and  distinguished  among  the  neigh- 
bouring princes;  and  Kings  reproved  for  his  sake  ; 
who  are  acquainted  with  his  prophetic  character, 
and  desire  his  intercession  with  Godt,  and  ob- 
tain assistance  through  that  intercession.  History 
tells  us  of  his  conversing  on  the  subject  of  reli- 
gion, with  the  most  learned  EgyptiansX,  and  being 
very  highly  esteemed  by  them  ;  from  whom  pro- 
bably they  afterwards  derived  the  rite  of  circum- 
cision §,  among  other  religious  institutes.    We  are 

*  Rom.  iv.  2\. 

\   Gen.  xii.  17.  and  xx.  7- 

X  Josephus,  L.  i.  c.  g.  contr.  Apion.  passim.  Damascen.  in  Euseb. 
Praep.  Evang.  L.  ix.  c.  16.  There  is  at  this  day  a  select  num- 
ber of  famihes  in  Egypt,  who  call  themselves  descendants  from 
Abraham,  and  are  in  high  esteem  there,  and  give  themselves  up 
intirely  to  the  study  of  music,  medicine,  and  astronomy,  and 
never  intermix  with  any  other  Egyptians,  or  marry  out  of  their 
own  families.  Nouveau  Voyage  de  Grece,  ({'Egypt,  Sec.  Hague, 
1724.  p.  106,  &c. 

§  Shuckford,  B.  v.  p.  322,  S:c.  and  B.  vii.  p.  132,  <S:c.  Comp. 
Spencer  de  Leg.  1.  4.  and  Cleric,  in  Gen.  xvii.  10. 

Others  derive  it  from  Joseph.  Univers.  Hist.  Vol.  I.  p.  527- 
note  r.  and  p.  453.  note  71.  Add  Jenhin.  Vol.  I.  p.  97.  Grot. 
Ep.  327. 

Others  suppose  it  introduced  by  Ishmael  (Rev.  Exam.  Vol.11. 


OF    REVEALED    RELIGIONS  79 

informed,  that  his  name  was  had  in  the  greatest 
veneration  all  over  the  East*:  that  the  Magians^ 
Sabians,  Persians,  and  Indians  all  gloried  in  him, 
as  the  great  reformer  of  their  religion  f.  And,  as 
he  was  let  into  the  counsels  of  the  Almighty,  and 
taught  to  reason,  and  reflect  upon  them ;  as  he 
was  fully  apprised  of  God's  just  judgment  in  the 
miraculous  overthrow  of  the  four  wicked  cities  1^, 

p.  190.)  or  his  posterity  the  Sliepherds,  or  Arabimis,  as  is  made 
very  probable  by  the  author  of  Remarks  on  part  of  the  3cl  Vol. 
of  the  Mor.  Philos.  p.  5^,  &c.  Comp.  JVilsii  Mgypt.  L.  iii.  c.  6. 
Bochart,  Geogr.  L.  iv.  c.  32.  This  subject  is  largely  discussed 
by  Findlay,  Vind.  pt.  2.  §21. 

*  Vid.  Eiiseb.  Praep.  Evang.  L.  ix,  c.  \G,  ]7,  &c. 
f  Prideaux,  Part  i.  B.  iv.  p.  225.  Comp.  Hyde  De  Rel.  Vet. 
Pers.  c.  2.  and  3.  and  Univers.  Hist.  pass.  It  is  remarkable  that 
the  Lacedemonians  retained  the  memory  of  him  for  above  l600 
years,  and  under  their  king  Areiis  claimed  kindred  with  the  Jervs, 
as  being  of  the  stock  of  Abraham.  1  Maccah.  xii.  21,  &c.  Josephs 
Ant.  L.  xii.  5.  (see  Waterland'sVostscx'i^t  to  Script.  Vind.  Pt.  2. 
p.  142.  or  Jenkin,  Vol.  I.  p.  53.  and  QO.  How  this  might  come 
about,  see  Stillingjleet,  Orig.  S.  B.  iii.  c.  4.  or  Shiickford,  B.  x. 
p.  51.)  nor  is  it  unlikely  that  from  the  Abrahamans,  or  sons  of 
Abraham,  the  Brachinans  might  descend,  and  derive  their  name. 
Newt.  Chron.  p.  351.  It  is  likewise  observed,  that  the  Persians 
adhered  so  strictly  to  the  religion  of  Abraham,  as  to  keep  clear 
of  the  most  gross  idolatry,  for  a  long  time.  Vid.  Cleric,  in  Is. 
xxi.  9.  and  Ind.  Philolog.  Stanley,  voc.  Statiia. 

X  Some  authors  call  them  five,  according  to  the  common 
name,  PentapoUs  ( Wisdom  Xo  6.  Joseph.  B.  J.  v.  8.)  including 
Zoar,  which  had  been  condemned  to  destruction,  but  was  spared 
at  the  intercession  o^  Lot.  Of  these,  two  are  sometimes  named 
by  themselves,  as  being  superior  to  the  rest.  Gen.  xix.  24,  25. 

Some  suppose  that,  besides  the  four  principal  cities  in  that 
valley  {Sodom,  Gomorrah,  Adma,  Zeboim,  or  Bela,  Gen.  xiv.  2. 
Deut.  xxix.  23.)  there  were  nine  other  inferior  ones  destroyed 


80  OF    THE    SKVERAI,    DISPEN'SATION'S 

with  the  particular  circumstances  of  it*;  as  well 
as  his  most  gracious  intent  of  providing  a  Re- 
deemer for  all  mankind,  and  rejoiced  to  see  his  day\y 
it  is  very  probable,  that  he  and  his  family  would 
propagate  these  doctrines,  together  with  their 
consequences,  wheresoever  they  wentt. 

(called  the  daughters  of  Sodom,  EzeJc.  xvi.  46,  &c.)  which  agrees 
with  the  account  of  Strabo,  Geogi'.  L.  xvi.  Comp.  Cleric.  App. 
Com.  in  Gen. 

*  Gen.  xviii.  Some  of  the  causes,  ends  and  uses  of  this  severe 
dispensation,  as  well  as  testimonies  of  its  reality,  are  set  forth  in 
Owen'?,  B.  L.  §  9. 

f  Joh.  viii.  50.  ^yax>aaaaro,  gcstiebat,  longed  earnestly.  Way- 
burton  supposes,  that  the  command  of  sacrificing  Isaac,  was  a 
mode  of  information  by  action,  instead  of  words,  concerning  the 
great  sacrifice  of  Christ,  given  to  Abraham  at  his  own  earnest 
request.  Div.  Leg.  Vol.  II.  Pt.  ii.  which  is  well  illustrated  by 
Gilbanh,  Script.  Hist,  of  ^/^r.  p.  1  13,  &c.  and  might  perhaps  re- 
ceive some  confirmation,  by  observing  that  this  scene  most  pro- 
bably was  placed  upon  the  very  spot  where  Christ  actually  suf- 
fered: (see  Crit.  Notes,  Genes,  xxii.  I,  2.  Comp.  Pool,  Synops. 
ib.  and  Patrick  on  Gen.  xxii.  9.)  in  which  such  another  coin- 
cidence might  be  observed  between  the  type  and  person  typified, 
in  respect  of  his  decdh,  as  Episcojnus  remarks  concerning  the 
place  and  circumstances  of  his  birth.  Nempe  ita  ego  mecum 
sentio  ;  Id  non  casu,  sed,  Deo  ita  procurante,  evenisse,  ut  vel  hac 
etiam  ratione  Deus  testatum  faceret  filium  hunc,  Davidis  filium 
esse,  paremque  cum  eo  fortunam  sortitum  atque  expertum  esse. 
Enimvero  pastor  fuerat  David,  qui  vitam  suam  in  stabulo  forte, 
J'urte,  inquam,  hoc  ipso  in  loco  ubi  Jesam  Maria  pcperit,  egerat,  et 
quando  ad  regiam  dignitatem  vocabatur,  gregem  patris  sui  pasce- 
bat,  atque  ita  veluti  a  stabulo  et  pabulo  ovium  ad  regium  thro- 
num  vehebatur,  uti  diserte  ipse  fatetur,  Psal.  Ixxviii.  70,  71,  72. 
In  stabulo  igitur  cum  nascitur  filius  ejus,  annon  patrem  suuni 
refert?  Episcop.  Inst.  Theol.  L.  iii.  c.  12.  p.  175. 

*  Gen.  xviii.   19.     See  Burnet's,  Boyle's  Lect,  pag.  536.  fol. 
'  God  called  Abraham  out  of  his  own  country,  and  made  him 


OF     liKVEAI.KD    RF.LTGfOX,  81 

But  though  the  Deity  was  pleased  to  manifest 
himself,  in  a  more  frequent  and  familiar  manner, 
to  Abraham;  yet  were  not  the  rest  of  the  world 
wholly  overlooked.  There  were,  no  doubt,  many 
other  shining  lights,  and  eminent  professors  of  pure 
religion,  who,  like  Lot  in  the  midst  of  ^Sofi^ow,  were 
as  eminently  preserved,  and  supported  in  that 
profession  :  w^e  see  Laban  and  Bethuel  acknow- 
ledging the  Lord^-,  and  the  former  of  them,  not- 
withstanding the  mixtiu-e  of  idolatry  in  his  house- 
hold t,  favoured  with  a  vision  $.  Nor  was  the  spirit 
of  prophecy,  or  divine  revelation,  confined  to  Abra- 
ham, or  to  his  family.  In  Canaan  w^e  meet  with 
Melchisedecli,  king,  and  priest  of  the  most  high 
God  §  :  who  is  acquainted  with  the  blessing  pro- 
mised to  Abraham,  and  confirms  it  to  him ;  and  to 
whom  the  patriarch  himself  pays  homage.  Abime- 
lech  king  of  Gerar  receives  an  admonition  from  the 
Lord,  and  readily  pays  a  due  regard  to  itil;  the 
same  sense  of  religion  and  virtue  descends  to  his 
son^F;   from  whence  w^e  learn,  that  this  country 

travel  from  place  to  place,  to  make  him  thereby  famous  in  the 
world,  and  to  invite  men  by  that  means  to  inquire  after  his  pro- 
fession, his  hopes,  and  his  religion.'    Allix,  Reflect.  B-  ii.  c.  12. 

•  Gen.  xxiv.  31,  50.     f  Gen.  xxxi.  19,30.     X  Gen.  xxxi.  24. 

§  Perhaps  the  Patriarch  Shem  himself.  Vid.  Cumberland,  de 
Leg.  Pair.  p.  424,  tSrc.  Bedford,  Scrip.  Chron.  p.  318.  Lightfoot^ 
Misc.  1010.  The  same  opinion  is  maintained  by  many  other 
authors  mentioned  by  Cahnet,  Diet.  Vol.  II.  p.  177.  Comp. 
Sharpe,  Rise  and  Fall  of  Jerusalem,  p,  1,  &c.  and  prolegom.  io 
Hyde  opusc.  p.  xxi, 

II    Gen.  XX. 

^  Gen.  xxvi.  10,  11. 

G 


82  OF    THE    SEVKUAL    DISI'EN'.SATIONS 

was  at  that  time  far  from  arriving  at  that  great 
degree  of  corruption,  which  it  reached  in  a  few 
generations  after.  In  Arabia  we  find  Job,  and  his 
three  friends,  all  of  regal  dignity,  as  some  say*, 
entering  into  the  deepest  points  of  divinity,  and 
agreed  about  the  unity,  omnipotence,  and  spi- 
rituality of  God;  the  justice  of  his  providence, 
and  many  other  fundamentals  of  religion  ;  as  also 
mentioning  a  divine  inspiration  or  revelation,  as 
no  very  uncommon  thing  t.  Eliphaz  had  his  visions 
and  revelations  t  as  well  ^s  Job,  though  in  a  lower 
degree  §;  and  the  latter  expresses  his  faith  in 
much  stronger  terms  than  are  elsewhere  to  be  met 
with  near  his  time  ;  if  according  to  the  addition 
made  to  the  seventy,  he  was  the  fifth  from  Abra- 
ham\\,  or  according  toothers,  contemporary  either 
with  him,  or  Isaac%,  Though  in  truth,  it  is  not 
very  easy  to  settle  either  the  date  of  that  piece**, 
or  tlie  import  of  several  expressions  in  it.     Some 

*  Vid.  Lxx.  in  fin.  Job,  Tobit  ii.  1 6.  Vulg.  Lat. — Job  insult- 
abant  Reges.  Comp.  Letter  to  the  author  of  Div.  Leg.  \yQ5. 
p.  57' 

f  Vid.  Cleric,  in  Job  vi.  10.  xxiil.  12.  xxix.  4.  xxxiii.  15.  23. 

X   C.  iv.  12,  15,  16. 

§  See  Patrick,  App.  to  Par.  on  Job,  p.  5Q. 

II  See  Calmet,  Diet,  or  Costard's,  Observations,  p.  13,  or  Heath, 
p.  24.  or  Findlay  against  Voltaire,  Pt.  3.  §  3. 

%  Jurieu,  Crit.  Hist.  Vol.  I.  p.  18.  Shuckford,  B.  vii.  p.  136, 
&c.  Seidell  de  Jur.  Nat.  &c.  L.  vii.  c.  11.  Goguet,  Vol.  L 
Dissert,  ii, 

•*  That  it  could  not  be  more  ancient  than  the  time  of  Moses 
may  be  inferred  from  the  mention  of  letters  and  writings,  c.  xiv. 
23,  24.  which  had  no  existence  before  they  were  communicated 


OF    nCVEALED    UELIGION.  Hli 

place  it  in  the  days  o^  David  or  Solomon  *,  others 
bring  it  down  as  low  as  the  captivity :  nor  are  they 
without  their  reasons  (w).     However,  all  seem  to 

to  the  Israelites  from  Mount  Sinai,  as  is  made  highly  probable 
by  the  authors  referred  to  below,  in  note  F.  p.  147. 

*  V.  Vitringa  in  Jes.  Proleg.  p.  Q, 

{m)  See  some  of  them  in  the  Five  Letters  on  Inspir.  p.  gp. 
and  Le  Clerc  on  Job  i.  6,  8,  11,  22. — ii.  9. — vi.  10. — xi.  10,  22. 
— xxiii,  12. — xxvi.  12. — xxxi.  27. — xxxviii.  3. — xhi.  7.  Id. 
Sentim.  de  Theolog.  L.  ix.  p.  177,  Sec.  et  Biblioth.  Chois,  Tom, 
I.  a.  1.  Add  Chaldnismi  in  indice  ad  Cler.  Comm.  Tom.  IV.  with 
Findlay,  p.  433,  434,  n. 

The  mixture  of  Chaldee  in  the  composition  which  Le  Clerc 
makes  out  in  many  instances,  beside  the  in  pro  im,  [Peters  s,  Crit. 
Diss,  p.  133.)  seems  of  some  moment  towards  determining  it  to 
be  more  modern  than  is  usually  imagined,  and  is,  I  apprehend, 
rather  too  slightly  passed  over  both  by  the  author  of  Crit.  Diss, 
and  those  other  eminent  writers  he  produces ;  though  Le  Clerc, 
with  his  usual  modesty,  leaves  the  consequence  from  thence  to 
the  date  of  the  book  wholly  undecided  :  nay,  he  himself  assigns 
a  reason  why  the  latter  is  no  necessary  consequence  from  the 
former:  Jobus,  nimirum,  ad  Euphratem  in  Husitide  habitavit, 
ubi  lingua  Chaldaica,  aut  Chaldaicae  adjinis  obtinebat.  Id.  in 
c.  XV.  13. 

As  to  the  famous  passage  in  c.  xix.  25.  on  which  he  gives  his 
judgment  with  more  freedom,  I  must  produce  the  conclusion, 
though  somewhat  of  the  longest,  in  his  own  words.  Jam  ex  ipsis 
totius  hujus  loci  verbis  satis  liquere  potest,  Jobum  de  resurrectione 
sua  non  agere ;  quam  nunquam  veteres  hie  qusesivissent,  nisi 
pravis  interpretationibus  transversi  acti  fuissent;  ut  conjicere  est 
ex  Judseis,  qui  verba  Hebraica  sequuti,  dogma,  quod  alioqui  cre- 
dunt,  hinc  exsculpi  posse  non  putarunt.  Sed  id  ipsum,  cum  ex 
multis  aliis  locis,  in  quibus  satis  aperte  Jobus  ostendit  statum 
animorum,  post  mortem,  tunc  ignotum  fuisse,  turn  ex  totius  libri 
argumento  facile  colligitur.  Quajritur  in  eo,  cur  qui  non  sunt 
deteriores  aliis  qui  boni  habentur  et  revera  sunt,  intcrdum  inusi- 
tatis  calamitatibus  prem^intur ;  quod  quomodo  consentire  queat 

G  *2 


84-  OF    THE    SEVERAL    DISPENSAI'IONS 

agree  that,  whoever  was  the  author  of  it,  it  is  built 
upon  a  real  character ;  and  that  decorum  is  pre- 
served so  as  generally  to  suit  the  notions  in  it  to 
the  patriarchal  times*  :  and  what  religious  notices 
might  be  gathered  from  this  dramatic  history, 
supposing  it  known  in  those  times,  may  be  seen  at 
large  in  a  judicious  writert. 


cum  justitia  divina,  nee  Jobus,  nee  amiei  possunt  comminisci; 
imo  nee  Deus  ipse,  ubi  Jobum  postea  adloquitur,  docet.  Nimirum 
solutio  problematis,  et  una  consolatio,  qua  Jobi  animus  pacari 
poterat,  peti  debuit  ex  alterius  vitae  cognitione;  quam  si  novissent 
Jobi  amiei,  vetuissent  eum  usque  adeo  perturbari  et  lamentari : 
esse  enim  dixissent  aliud  tempus  pra?miorum  virtutis,  idque  expec- 
tari  ab  eo  debere,  post  banc  vitam  mortalem;  et  eo  majora 
praemia  relaturum,  quo  graviores  calamitates  constantius  tulisset: 
quibus  praemiis  mala  hujus  vitae  Deus  abunde  esset  pensaturus. 
Jobus  ipse  hoc  ad  animum  revocasset,  nee  usque  adeo  aestuasset. 
Quod  si  talia  eorum  mentem  non  subiissent,  Deus  certe,  si  res 
jam  revelata  erat,  dixisset,  monuissetque  Jobum,  sibi  visum  fuisse 
tot  malis  ejus  virtutem  explorare;  ut  magis  in  ea  ipse  firmaretur, 
aliique  earn  imitarentur,  quibus  similia  contingerent ;  nee  esse 
cur  sibiduritiem  &  propemoduminjustitiam  exprobraret;  se  enim 
non  propter  singularia  quaedam  peecata  passum  esse  eum  tantis 
&  tot  subitis  malis  opprimi,  sed  ut  ejus  virtus  magis  eniteret, 
exemploque  aliis  esset ;  caeterum  elFecturum  se  ne  hominem  con- 
stantiae  suae  poeniteret,  aeternis  &  eximiis  in  eum  collatis  praemiis. 
Quae  oratio,  (si  rem  tum  patefeeisset  Deus)  multo  ejus  summae 
sapientiae  convenientior  erat  quam  creatio  crocodili  &  hippo- 
potami, aliaque  id  genus;  quae  Jobum  quidem  terrere  potuerunt 
divinae  potentiae  metu,  sed  solari  vix  potuerunt.  Haec  qui  ad 
animum  revoeabunt,  facile  intelligent,  nihil  esse  cur,  veluti  per 
fidiculas,  conemur  resurrectionem  &  vitam  aeternam  hinc  extor- 
quere.  Le  Clercs  opinion  is  confirmed  by  Heath  in  ioc.  Add 
Durell,  ib.  p.  Oy,  &c. — But  compare  Taylor,  ib.  c.  24. 

*   See  the  Theological  Repository,  p.  70,  &c. 

f   Taylor,  Scheme  of  Script.  Div,  c.  24, 


OF     REVEALED    RELIGION.  85 

To  proceed :  In  Chaldea  we  meet  with  Balaam, 
a  true  prophet*;  yet  one  who,  from  his  own  per- 
sonal merit,  had  no  pretensions  to  the  word  of 
God  ;  since  he  so  notoriously  loved,  and  followed 
the  wages  of  unrighteousness;  and  at  length  justly 
perished  among  the  idolatrous  Midianites-f;  having 
taught  them  to  seduce  and  corrupt  those, whom  he 
knew  to  be  the  chosen  people  of  God  t.  Considering, 
I  say,  the  character  of  this  person,  he  seems  to  have 
had  no  particular  title  to  the  gift  of  prophecy  (?z) ; 

•   See  Patrick,   App.  to  Par.  on  Job,  p.  60. 

t  Numb.  xxxi.  8. 

X  Niimb.xxiv.  9.  and  xxxi.  16.  Mich.  vi.  5.  Rev.  ii.  14. 

{n)  Whatever  might  have  been  his  former  behaviour,  it  was 
certainly  very  bad  in  the  whole  of  this  affair;  during  which,  he 
had  the  fullest  revelations,  and  yet  was  continually  disobeying, 
or  endeavouring  to  defeat  the  intent  of  them;  as  may  be  seen 
in  Bp.  Butler  ?.  Sermon  on  that  subject,  and  Shnckfhrd's  Connec- 
tion, B.  xii.  p.  314,  &c. 

As  to  the  particular  manner  of  these  revelations,  we  may,  I 
think,  suppose  them  to  have  been  all  alike  made  in  vision,  dream, 
or  trance,  [as  our  translators  have  interpreted  one  hereafter  irien- 
tioned,  and  which  some  circumstances  render  very  probable,  not- 
withstanding what  has  been  suggested  to  the  contrary  by  Bp. 
Newto?i  *]  though  from  the  narration  it  is  equally  difficult  here, 
as  in  some  other  parts  of  scripture,  to  distinguish  between  real 
fact  delivered  in  the  most  literal  sense,  and  visionary,  symbolical 
representations,  such  as  occur  in  Gen.  xv.  5,  &c.  1  Kings  xxii. 
19.  Job  i.  6.  ii.  1,  &c.  xxxviii.  Zy.  vi.  1.  xx.  2,  3.  Jer.  xiii.  1 — 7, 
xviii.  3,  4.  xix.  1,  2.  xxv.  15,  17.  xxvii.  2,  3.  Ezek.  iii.  1,  2. 
iv.6,  &c.  V.  1 — 4.  xii.  3,  &c.  Hos.i.2,3.  iii.  1 — 3.  [v.  Pococ/(  in 
loc]     Zech.  i.  8.  iii.  1.  and  perhaps  Geii.  ii.  21 — 24.  and  xxxii. 


•  Works,  T.  1.    Di5c,  p.  76. 


8(5  OF    THE    SEVERAL    DlSPENSAllONS 

and  therefore  we  may  suppose  that  in  those  days 
it  was  not  so  uncommon  a  favour,  but  might  be 

2,  24;.  vkl.  Theodoret.  (though  Dr.  Clarice  gives  another  inter- 
pretation of  this  last  passage,  Serm.  xix.  p.  126.  Dubl.  Ed.) 
and  Smith's  Sel.  Dis.  c.  6.  To  which  we  may  add  those  visible 
appearances  to  St.  Stephen  and  St.  Paul,  Acts  viii.  55,  56.  xxii. 
6,  &c.  [see  Eisner,  Comm.  in  Malt.  v.  1.  p.  38,]  with  that 
account  of  a  star  being  seen  by  the  wise  men.  Matt.  ii.  9,  10, 
[_Elsner,  ib.  p.  34-,  &c.]  and  perhaps  the  whole  story  o(  Christ's 
temptation  in  the  wilderness,  as  is  made  very  probable  in  Farmer's 
Enquiry  into  its  nature  and  design,  printed  A.  D.  1761.  Comp. 
Mason  on  Matt.  iv.  11.  and  Jennings  Lectures,  B.  I.  c.  vi. 
p.  365,  or  Harivood,  Introd.  to  the  N.  Test.  c.  v.  §  p.  178. 
That  of  the  Angel  meeting  Balaam  in  the  way,  seems  to  be  thus 
explained  by  himself.  Numb.  xxiv.  3,  4.  and  16.  where  he  alludes 
to  the  very  circumstance  of  his  eyes  being  open,  and  yet  he  had 
no  use  of  them  without  another  opening  by  the  Deity,  c.  xxii. 
31.  on  which  account  they  are  said,  with  equal  propriety,  to 
have  been  before  shut,  c.  xxiv.  Nor  is  it  a  very  easy  suppo- 
sition that  instead  of  betraying  the  least  token  of  surprise  at 
hearing  the  ass  speak,  which  was  so  natural  to  any  person  awake 
and  in  his  perfect  senses,  he  should  persist  in  his  blind  fury,  and 
make  the  following  reply,  more  like  one  under  the  disorder 
attending  a  dream:  /  ivould  there  tvcre  a  sivord  in  my  hand,  for 
710W  woidd  I  kill  thee,  c.  xxii.  29.  Nor  is  the  Angel's  being  thrice 
prevented  from  slaying  Balaam,  merely  by  the  ass's  turning  away 
thus  often,  v.  33.  less  unaccountable  ;  if  we  are  resolved  to  take 
the  whole  story  literally.  Nor  does  it  seem  probable  that  he, 
who  was  said  to  be  in  the  retinue  of  the  princes  of  Moab,  Numb' 
xxii.  21.  should  at  any  time  be  so  far  separated  from  them  in  the 
way,  as' to  give  room  for  such  a  remarkable  transaction,  without 
their  knowledge,  as  by  the  account  it  appears  to  be.  '  Ita  dico, 
in  negotio  Bileami,  totum  illud  quod  in  via  ei  contigisse  dicitur, 
&  quomodo  asina  loquuta  fuerit,  in  visione  prophetica  factum 
esse;  quia  in  fine  historiae  explicatur  quod  angelus  Dei  loquutus 
fuerit.'  Maimon.  Mor.  Nevoch.  P.  ii.  c.  42.  To  the  same  pur- 
pose R.  Levi  Ben.  Gersoni ;  and  Philo  seems  to  be  of  the  same 
opinion,  by  his  omission  of  this  very  remarkable  circumstance. 


OI-     REVEALED    RELIGION.  87 

conferred  on  many  other  persons  likewise,  in 
other  parts  of  the  world*,  whose  history  is  not 
delivered  down  to  ust:  and  upon  the  w^Iiole,  it 
seems  probable  that,  as  in  every  nation,  those  ivho 
feared  God  and  worked  righteousness,  were  accepted 
of  him  t,  so  he  was  pleased  to  manifest  himself, 
wherever  men  w  ere  disposed  to  make  a  proper  use 
of  that  manifestation  :  and  in  such  time,  manner, 
and  degree,  as  would  best  answ'er  the  ends  of  his 
good  providence,  and  most  effectually  promote  the 
interest  of  religion . 


as  is  observed  by  Sliuckford,  B.  xii.  p.  315.  Add  Memoirs  of 
Lit.  April,  1710,  p.  14'.  and  Jortin's  Dissertations,  Diss.  v.  p.  189. 
Leibnitz  endeavours  to  prove  the  same  thing  in  his  history  of 
Balaam,  Gen.  Diet.  Vol.  VI.  p.  678.  Which,  I  think,  is  pretty 
clear  in  his  case,  though  some  of  those  others  above-mentioned 
may  perhaps  belong  to  that  species  of  revelation  by  adioiu 
which  is  explained  at  large,  in  Dir\  J^ev,  B.  iv.  sect.  4.  and 
B.  vi.  sect.  5.  Nor  does  the  reference  made  to  this  part  of  Ba- 
laam»  history  by  St.  Peter  determine  any  thing  with  regard  to 
the  litei'al  sense  of  the  passage  before  us ;  or  exclude  the  pro- 
phetic scenery  supposed  ;  since  it  is  observed  to  be  merely  a 
translation  from  an  Hebrew  writer  of  uncertain  authority,  who 
puts  words  into  the  ass's  mouth  that  are  not  mentioned  in  the 
original  account  oi  Moses.  See  Benson  on  2  Pet.  ii.  16.  How- 
ever, we  may  safely  conclude  with  Jortin,  that  '  since  Balaam 
relates  it  as  a  fact,  and  Moses  recorded  it  as  Balaam  gave  it ; 
and  other  prophets  have  described  their  visions  like  real  facts, 
and  the  moral  use  and  application  is  the  same  either  way;  it  is 
no  wonder  that  St.  Peter,  mentioning  the  story,  did  not  meddle 
with  the  distinction  between  real  and  visionary  transactions,  which 
concerned  not  his  purpose  in  the  least.'     lb.  p.  ]Q\. 

*  See  Judg.  vii.  13,  &c.  and  notes  below. 

f  Vid.  Cleric.  Prolcgom.  Diss.  iii.  7.  2.  dc  Script.  Pent.  p.  36. 

X  Acts  X.  35. 


B8  OJ-     THK     SKVER.VI,     DISPENSATIONS 

Not  to  insist  upon  the  numberless  traditions  of 
supernatural  appearances,  and  the  common  belief 
of  them,  all  over  the  world*;  which  notion  can 
hardly  be  supposed  to  have  arisen  at  first,  without 
a  good  foundation,  though  numberless  impostures 
(which  yet  are  ever  imitations  of  something  real, 
and  almost  a  natural  consequence  of  its  reality  f) 
have  rendered  all  reports  of  that  kind,  for  these 
many  ages,  very  suspicious. 

But  to  proceed.  When  it  had  pleased  God  to 
adopt  Ab'ra/iam,  and  some  part  of  his  posterity,  in 
a  peculiar  manner,  and  to  establish  his  Covenant 
with  them  I;  v/e  find  all  possible  care  and  con- 
descension used,  to  train  them  up  by  degrees  in 
suitable  conceptions  of  their  Creator;  a  frequent 
correspondence  held  with  them ;  new  promises 
given ;  in  order  to  strengthen  and  confirm  their 
faith,  and  fix  their  dependence  on  the  God  of 
heaven.     He  reveals  himself  to  Isaac  and  Rebecca; 

*  See  Patrick  on  Numb.  xxii.  p.  Append,  to  Job,  p.  60,  Szc. 
Huet.  Quaest.  Alnetau.  c.  2.  n.  I,  2.   Shuckford,  B.  i.  p.  47. 

f  See  Adams's  judicious  answer  to  Hume's  Essay  on  Miracles, 
p.  110,  111.  Good  and  evil  angels  under  some  former  dispensa- 
tions of  religion  might  appear  and  act  in  a  sensible  manner : 
but  under  the  present  dispensation  tiiey  may  for  wise  reasons 
(particularly,  because  we  are  now  sufficiently  instructed  in 
their  nature  and  agency)  be  wholly  invisible;  nor  may  we  be 
capable  of  distinguishing  their  secret  internal  impressions  from 
the  suggestions  of  our  own  minds  ;  or  the  external,  kind  assist- 
ances of  good  angels,  or  the  malicious  injuries  of  evil  angels, 
from  the  common  course  of  providence.  Taylor  ?•  Scheme  of 
Script.  Div.  c.  12. 

^  Enni.  ix.  5. 


OF    REVEALED    RELIGION.  89 

and  foretells  the  condition  of  their  two  sons*;  re- 
news the  promise  made  to  Abrahamf;  blesses  his 
son  Isaac;  miraculously  increases  his  substance; 
and  soon  makes  him  the  envy  of  the  neighbouring 
princes t.  He  convers.es  in  the  same  manner  with 
Jacob;  and  repeats  the  same  promise  §;  gives  him 
the  right  of  primogeniture  ;  engages  to  be  with 
him,  and  keep  him,  in  all  places  whither  he  should 
go  ||.  This  he  confirms  by  many  extraordinary  bless- 
ings; and  frequent  appearances  51;  vouchsafing  to 
talk  with  him  face  to  face  ** ;  to  bestow  all  kinds  of 
riches  on  him;  and  strike  the  terror  of  him  into  all 
the  cities  round  about  ft.  And  yet  we  find  all  this 
little  enough  to  keep  up,  even  in  Jacob,  a  tolerable 
sense  of  duty,  and  dependence  on  his  God  :  After 
the  first  vision  he  is  surprised,  and  hesitates ; 
and  seems  to  make  a  kind  of  stipulation  with  his 
Maker.  If,  says  he,  God  xdll  be  xdth  me,  and  xcill 
keep  me  in  this  way  that  I  go,  and  ivill  give  me  bread 
to  eat,  and  raiment  to  2^iit  on,  so  that  I  come  again 


*  Gen.  xxi.  22,  23.  From  this  circumstance  of  Rebecca  s  going 
to  inquire  of  the  Lord,  Leland  infers,  that  there  was  at  that  time 
in  Canaan  a  prophet  or  prophets  distinct  from  Abraham  and 
Isaac,  to  whom  persons  might  have  recourse  to  know  the  will  of 
God.     Advantage,  &c.  of  Rev.  Vol.  I.  Pt.  i.  c.  2.  p.  78.  n. 

f  Gen.  xxvi.  24. 

+   Gen.  xii.  13,  14. 

§    Gen.  xxviii.  13,  14. 

II   Gen.  xxviii.  15. 

^  Gen.  xxxii.  1.  xxxv.  1,  p. 

**   Gen.  xxxii.  29. 

ft  Gen.  xxxv.  5. 


90  OK    THE    SEVERAL    DISPENSATIONS 

to  my  father  s  house  in  peace;  then  shall  the  Lord 
be  my  God  * :  that  is,  if  he  will  preserve  and  pros- 
per me  in  my  undertakings,  he  shall  be  my  God, 
rather  than  any  other  :  And  it  appears  not  to  have 
been  till  after  many  such  revelations,  and  deliver- 
ances, and  his  being  also  reminded  of  them -j-;  that 
he  set  himself,  in  earnest,  to  reform  the  religion  of 
his  own  family,  by  driving  out  all  strange  gods  t. 
Then  Jacob  said  unto  his  household,  and  to  all  that 
were  with  him.  Put  azvay  the  strange  gods  that  are 
among  you,  and  he  clean;  and  change  your  gai'- 
ments,  and  let  us  arise,  and  go  up  to  Bethel ;  And  I 
will  make  there  an  altar  unto  God,  who  answered  me 
in  the  day  of  my  distress,  and  was  with  me  in  the 
way  which  I  went  § . 


*  Geii.  xxviii.  21,  22.     See  Le  Clerc  on  the  place. 

•j-   Ch.  XXXV.  1. 

X   Ch.  XXXV.  2,  3. 

§  The  idolatry  here  mentioned,  may  perhaps  be  thought 
chiefly  to  relate  to  the  Shechemite  women  in  Jacob's  household, 
Gen.  xxxiv.  29.  See  Shtickford,  B.  vii.  p.  l64.  In  support  of 
which  opinion  it  may  be  observed,  that  the  words  Elohi  hanne- 
kar,  above  rendered  strange  gods,  more  properly  signify  the  gods 
of  the  stranger.  Deos  alienigenae.  Vulg.  L.  However  that 
Jacob  himself  had  yet  but  very  imperfect  notions  of  the  Deity, 
particularly  of  his  omnipresence,  is  observed  by  Le  Clerc  on  Gen. 
xxviii.  16.  and  to  the  same  purpose  Ci/ril  Alex.  L.  iv.  p.  11.5 
there  cited.  And  that  the  sense  of  religion  was  not  great  among 
his  sons,  appears  from  their  behaviour  to  the  Shechemites,  and 
from  so  many  of  them  conspiring  the  destruction  of  the  most 
innocent  and  amiable  Joseph. 

Having  been  informed,  that  the  above  account  of  t/«co/5»\svow 
has  been  by  some  judged  too  degrading;  I  shall  here  set  down 
the  observation  made  on  it  by  an  ingenious  friend,  Dr.  Taylor, 


OF    REVEALED    RELIGION.  91 

Thus  was  God  obliged  to  treat,  even  with  the 
Patriarchs  themselves,  by  way  of  positive  Cot'e;?^;?^ 
and  express  compact,  to  give  them  a  portion  of 
present  temporal  blessings,  as  introductory  to,  and 
an  earnest  of  future  *,  spiritual  ones ;  and  engage 

"  1  am  persuaded,  translators  and  critics  have  not  done  justice 
to  the  good  old  Patriarch.  His  vow  consists  of  two  parts.  I.  A 
recapitulation  of  the  promise  made  to  him  in  the  preceding  vision 
\_Gen.  xxviii.  13,  14,  l.O.]  v.  20,  21.  II.  The  subject  matter  of 
the  vow  which  he  grounded  upon  it,  v.  22.  The  recapitulation 
of  the  promise  runs  thus.  Seeing  [a«]*  God  will  be  with  me, 
[l]  and  will  keep  me  in  the  way  wherein  I  go,  [l]  and  will  give 
me  bread  to  eat,  and  raiment  to  put  on,  [l]  and  I  shall  return 
again  to  my  fathers  house  in  peace  (or  in  prosperous  circum- 
stances) [l]  and  seeing  the  Lord  will  be  my  God;  III.  The  vow 
follows,  V.  22.  [l]  and,  Therefore  \  this  stone  which  I  have  set  for 
a  pillar,  shall  be  God's  house  [a  place  dedicated  to  his  worship] 
and  of  all  that  thou  shalt  give  me,  I  will  surely  give  the  tenth 
unto  thee." 

*  That  from  the  beginning  of  the  world  each  patriarchal  co- 
venant, or  blessing,  was  to  be  understood  as  a  pledge  of  other 
distant  and  superior  ones,  may  be  seen  in  Lord  Barringtons 
Essay  on  the  several  Dispensations  of  God,  p.  20,  24,  25,  5g, 
62,  6g. 


*  This  particle  DX,  if,  is  not  here  conditional,  but  causal,  quoniam,  quan- 
doquideni ;  as  Gen.  xxiii.  13.  Numb.  xxii.  20.  Judg.  xi.  9.  Jcr.  xxiii.  38.  Ezek. 
XXXV.  6,  &c.  See  Noldius. 

f  In  a  series  of  copulatives  the  last  assumes  a  signification  difterent  from  the 
preceding  copulatives.  So  Gen.  xsv.  34,  [l]  and  Esau  did  eat  and  drink,  [l] 
and  rose  up,  [i]  and  went  liis  way  :  [i]  and  thus  Esau  despised  his  birth-right. 
And  in  the  Greek  Epigram, 

Kaj  wiviay  loo;,  KAI  <pi}~o;  a9ata70i(. 

Here,  I  presume,  the  last  xfji  is  to  be  rendered  by  tainen,  veruntamen,  ni- 
hilominus.  So  in  this  place  under  consideration,  the  last  [i]  and,  which  pre- 
cedes the  vow,  should  be  rendered  then,  or  therefore.      But  our  translators  have 


92  OF    THE    SEVEHAI,    DISPENSATIONS 

them  in  his  service  by  immediate  visible  rewards; 
till  they  could  be  led  on  to  higher  views ;  and  were 
prepared,  by  the  bringing  in  of  a  better  hope,  to 
draw  nigh  unto  him.     And  we  may  observe  what 
care  was  always  taken,  to  suit  his  dispensations  to 
the  state  of  the  world,  and  introduce  each  as  soon 
as  it  was  wanted,  and  in  such  a  way  as  was  most 
necessary,  to  correct  disorders  and  reform  abuses, 
as  they  arose ;  and  thereby  ever  keep  up  a  face  of 
religion  ;  and  gradually  increase  the  substance  of 
it:  in  the  same  manner,  as  Providence  always  took 
care  to  impart  to  mankind,  so  much  knowledge  of 
the  world,  the  ways  of  cultivating  it,  and  arts  of 
living,  as  was  then  requisite  to  make  life  a  bless- 
ing to  them  ;    though  their  knowledge   of  both 
kinds  was  neither  of  so  refined  a  nature,  nor  so 
high  a  degree,  as  it  must  reach,  by  the  experience 
and  improvements  of  after-ages. 

Mankind  were  scarcely  got  out  of  their  child- 
hood yet,  with  regard  to  what  may  be  termed  the 
theory  o^ religion  ;  and  notwithstanding  there  might 
be  some  extraordinary  persons,  who  had  a  more 
enlarged  prospect  of  things,  and  entertained  more 


given  it  this  sense,  not  before  the  vow,  but  before  the  last  article  of  the  recapi- 
tulation of  the  promise  ;  and  so  have  not  done  justice  to  the  good  old  Patriarch's 
cliaracter.  I  have  looked  into  Fugnin's  interlinear^  version,  and  find  that  the 
Latin  translation  will  enable  you  to  form  a  just  idea  of  this  criticisu).  Only  ob- 
serve, that  Montanns,  his  revisor  and  corrector,  has  printed  the  ct  before  the  last 
article  of  the  recapitulation,  which  we  render  then,  in  the  Italic  character;  inti- 
mating, I  suppose,  that  the  copulative  there  is  redundant;  in  order  the  better 
to  raake  out  the  common  way  of  interpreting  the  place  ;  hut  this  does  violence 
>o  tlie  original,  and  aggravates  the  mistake.     Comp.  Furver  on  Gen.  xxviii.  21. 


OF    REVEALED    RELIGION".  93 

worthy  sentiments  of  the  divine  Providence,  such 
as  Enochs  Noa/i,  Abraham;  yet  these  were  far  su- 
perior to  the  times  in  which  they  lived;  and  we 
have  reason  to  think,  that  the  generahty  both  in 
this,  and  some  later  ages,  extended  their  views  no 
farther  than  the  present  life,  and  its  conveniences*: 
and  though  from  the  confused  remains  of  ancient 
tradition,  they  acknowledged  some  power  above 
them ;  and  frequently  applied  thither  for  direction 
in  affairs;  yet,  it  was  in  the  petty  atfairs  of  this 
world  only ;  and  their  beUef  and  worship  w^ere 
framed  accordingly.  How  many  of  these  superior 
powers  there  might  be,  or  how  far  their  supposed 
influence  might  reach,  they  knew  not:  uncertain 
whether  there  was  one  Supreme  Governor  of  the 
whole  world,  or  many  co-ordinate  powers,  pre- 
siding over  each  country!,  climate,  or  particular 

*  This  seems  to  have  been  the  case  even  with  Abraham  him- 
self for  some  time,  who,  upon  having  an  extraordinary  promise 
made  to  him  by  God  in  a  vision.  Gen.  xv.  1.  Fear  not,  I  am  thy 
shield,  and  thy  exceeding  great  reward ;  rises  no  higher  in  his 
answer,  than  only  to  request  an  heir  for  his  substance,  v.  2, 3. 
And  Abram  said.  Lord  God,  ivhat  wilt  thou  give  me,  seeing  I  go 
childless,  andthestexvardofmy  house  is  this  Eliezer  o/'Damascus? 
And  Abram  said.  Behold,  to  me  thou  hast  given  no  seed ;  and  lo, 
one  born  in  my  house  is  mine  heir. — Unless  this  be  interpreted  in 
the  same  sense  with  that  general  earnest  desire  of  posterity  so 
common  in  his  time,  and  for  which  Allix  has  endeavoured  to  ac- 
count, from  the  no  less  common  expectation  entertained  by  each 
particular  family  of  having  the  Messiah  descend  from  them  [Re- 
flect. Pt.  i.  c,  XV,  &c.]  and  which  might  therefore  well  be  in- 
cluded in  Abraham's,  request. 

t  2  Kings  xviii.  34-,  35. 


94  OF    THE    SEVKRAL    DISPENSATIONS 

place  *  J  gods  of  the  hills,  and  of  the  valley s,  as  they 
were  termed  in  later  times  t;  they  thought,  the 
more  of  these  tliey  could  engage  in  their  interest, 
the  better ;  and  therefore,  wherever  they  came, 
like  the  Samaritans,  they  sought  the  manner  of 
the  God  of  the  land ;  and  served  him  together  with 
their  own  godst.  Thus  was  the  world  running 
apace  into  idolatry,  and  ready  to  lose  all  proper 
ideas  of  the  true  God,  and  his  worship ;  had  he  not 
been  pleased  to  interpose,  and  take  effectual  care 
to  preserve  these  pure  in  some  one  nation ;  to  be 
kept  apart  from  the  common  contagion,  and  made, 
as  it  were,  the  repository  of  true  religion ;  and  a 
channel  to  convey  it  to  the  rest  of  mankind;  as 
soon,  and  in  as  high  a  degree,  as  they  should  be- 
come capable  of  receiving  it. 

To  this  purpose,  he  makes  way  for  the  removal 
of  Jacob  and  his  family,  to  one  of  the  most  polished 
parts  of  the  world  at  that  time  ;  and  introduces 
them  into  it  in  so  advantageous  a  manner,  as  to 
give  them  opportunity  of  imparting  somewhat  of 
the  true  religion,  with  advantage,  to  the  most  con- 
siderable families  in  it  §  ;  and  without  any  danger 
of  sharing  in  those  corruptions  which  were  getting 

*  See  Numb,  xxiii.  1-5,  27. 

t  1  Kings  XX.  23, 28.  Vid.  Calmet. 

X  2  Kings  xvii.  33. 

§  It  is  very  apparent  from  the  Mosaic  history,  ihat  tlie  He- 
brews were  never  held  in  such  detestation  or  abhorrence  by  the 
Egyptians,  but  that  they  would  freely  converse,  though  they 
might  not  eat  bread  with  them.   Otven,  B.  L.  s.  8.     And  '  when 


OF    REVEALED    RELIGION.  95 

ground  there*.  They  are  placed  by  themselves 
in  a  fruitful  part  of  Egypt,  bordering  on  that 
country  out  of  which  they  had  come,  and  into 
which  they  were  at  length  to  return  f.  Here  they 
multiply  exceedingly ;  yet  by  their  occupation  t, 

they  departed  out  of  Egypt  we  are  expressly  told,  that  a  great 
multitude  went  also  with  them,  who  are  all  with  good  reason 
supposed  to  have  been  so  many  proselytes  to  their  religion ;  as 
Strabo  testifies.  Geogr.  L.  16.' 

*  '  Although  the  Egyptian  priests  were  not,  in  my  humble 
opinion,  now  idolaters ;  yet  God,  well  knowing  the  infinity  of 
wealth  now  pouring  in  upon  them,  and  foreseeing  the  consequent 
increasing  corruptions,  always  attendant  upon  great  national 
wealth ;  kindly  provided  against  them,  by  placing  the  wisest  and 
best  man  in  the  world  [Joseph)  guardian  of  thitt  people  in  gene- 
ral; and  at  the  same  time,  the  high  favourite  of  their  King,  and 
ally  of  their  priests,  and  continuing  him  in  those  characters  for 
a  long  train  of  years;  which,  to  my  thinking,  was  a  most  adora- 
ble scheme  to  recover,  promote,  preserve,  and  if  possible,  per- 
petuate, their  piety,  virtue,  and  wisdom.'  Rev.  Exam.  Delaney, 
Vol.  III.  c.  9.  p.  IQt. — '  I  am  certain,  they  were  not  idolaters 
-when  Joseph  presided  m  Egypt;  nor  were  they  such  gross  idola- 
ters, even  when  the  children  o^  Israel  came  out  oi  Egypt ;  for 
leeks  and  onions*were  then  a  favourite  food — although  afterwards 
— they  came  to  be  deified.'  ib.  199. 

t  Pyle  Paraphr.  on  Gen.  xlvii.  4. 

X  See  Gen.  xlvi.  33,  31'.  '  And  here  we  cannot  but  admire 
his  wisdotn  who  found  out  and  evacuated  a  land  for  them,  I  mean 
that  of  Goshen,  in  every  respect  suitable  to  the  purpose:  a  land 
where  they  might  live  distinct  by  themselves,  and  yet  daily  con- 
verse with  the  most  celebrated  nation  then  upon  earth ;  a  land 
lately  deserted  by  the  Shepherd  Kings,  and  their  subjects,  and 
therefore  v/ell  adapted  for  the  reception  of  Shepherds  again. 
Nor  can  we  less  admire  his  goodness,  who,  when  he  had  spied  out 
this  land  for  them,  was  pleased  to  detach  from  his  country  and 
kindred  another  person  of  eminent  qualities  and  great  piety. 


96  OP    THE    SKVKRAL     DI SPKNS  ATIONS 

are  kept  a  separate  people ;  and  rendered  more 
averse  to  the  manners  and  religion  of  their  task- 
masters, by  a  long  and  severe  oppression :  which 
might  at  first  have  been  occasioned  by  their  oppo- 
sition to  the  growing  idolatry*;  and  refusal  to  in- 
corporate themselves  with  that  infected  nation  : 
and  the  continuance  of  it  became  very  necessary 
afterwards,  both  to  keep  up  that  opposition,  and 
to  inure  them  to  restraint  and  government :  but 
that  it  might  have  the  effects  intended,  yet  not 
proceed  so  far  as  to  reduce  them  to  an  entire  sub- 
jection to  that  more  potent  people,  through  a 
despair  of  any  deliverance,  the  precise  time  of 
this  their  trial  was  foretold  to  Abraham]' ;  and  as 
soon  as  it  had  been  accomplished,  and  they  had 
cried  for  help  to  their  Godt;  they  are  brought 
back,  in  as  wonderful  a  way  as  they  had  been 
sent  thither ;  which  also  was  foretold  to  Jacob  §  ; 
and  repeated  by  JosepliW;  all  the  circumstances 
whereof  are  at  large  related  in  their  history;  and 
I  may  add,  with  all  those  characters  of  truth  and 
consistency,  which  might  be  shewn  to  receive  new 
confirmation,    from  every  such  attempt   to   bur- 

and  to  send  him,  even  Joseph, — as  a  kind  of  ambassador  before 
them,  to  procure  an  interest  for  their  settlement  in  it.'  Oiven^ 
B.  L.  s.  8. 

*  See  Chandler,  Vind.  O.  T.  pag.  i87.  and  O'wen,  ib. 

f  Acts  vii.  6. 

X  Exod.  ii.  23. 

§  Gen.  xlvi.  4.  and  xlviii.  21. 

II  Gen.  1.  24.,  25. 


OF    REVEALED    RELIGIOX.  97 

lesque  and  expose  it,  as  is  made  by  a  late  profli- 
gate writer*.     To  proceed, 

The  God  of  Israel  having  at  length  magnified 
himself  over  the  Egyptians  and  their  godst,  by 
a  series  of  the  most  astonishing  miracles  ;  and 
rescued  his  people  in  such  a  manner,  as  must  strike 
the  utmost  terror  into  the  whole  land;  and  spread 
his  name  much  farther,  by  means  of  the  many 
strangers  that  used  to  travel  thither t,  in  order  to 
be  acquainted  with  the  history  of  that  famous 
nation,  from  whom  the  greatest  part  of  the  world 
derived  their  policy  and  religion  §,  having  thus 
made  his  name  great  among  the  heathen  1|;  and 
worked  so  conspicuous  a  deliverance  for  his  chosen 
people,  as  might,  one  would  think,  have  been  suf- 

*  Moral  Philosopher,  Introd.  to  Vol.  III. 

f  Perhaps  by  destroying  all  their  images  or  temples.  Vid. 
Cleric,  and  Patr.  in  Exod.  xii.  12.  Comp.  Numb,  xxxiii.  4.  Pa- 
raphr.  Jonath.  in  loc.  and  2  Sain.  vii.  23.  The  reason  of  which 
may  be  gathered  from  note  (r)  below,  p.  105.  Perhaps  by  exert- 
ing his  power  upon  them  in  such  a  manner  as  served  equally  to 
demonstrate  the  nullity  of  the  gods  they  worshipped,  as  to  punish 
the  crimes  they  had  been  guilty  of  in  consequence  of  that  wor- 
ship. See  this  particularised  in  Dr.  Oiveii's  Intent  and  Propr.  of 
Script.  Mir.  p.  37,  &c.  and  B.  L.  s.  10. 

J  See  the  notes  below,  with  Chandler's  Vindication  of  the  hist. 
of  the  O.  T.  Part  ii.  p.  464,  &c.  and  p.  499. 

§  Vid.  Diod.  Sic.  L.  i.  Herodot.  L.  ii.  c.  43,  &c.  et  Witsii 
Egypt.  L.  iii.  c.  13.  16. 

II  That  this  remarkable  punishment  of  the  Egypt ian.s  was  in- 
flicted in  great  goodness  to  the  generality  of  that  nation  them- 
selves on  the  whole,  as  well  as  to  the  neighbouring  nations  round 
them,  from  whom  they  derived  most  of  their  grossest  superstitions, 
may  be  seen  at  large  in  L^  Clerc  on  Psal.  cxxxvi.  10 — 17. 

H 


98  OF    Tllli    SKVERAL    DISPENiiATION  S 

iicient  to  engage  them  for  ever  in  his  service ;  yet 
all  this  proving  ineffectual  to  correct  their  infa- 
tuated proneness  to  idolatry,  he  is  obliged  to  de- 
fer their  entrance  into  the  promised  land  for  some 
time,  and  proceeds  to  instruct  and  exercise  them 
in  the  wilderness;  he  patiently  exhorts,  and  urges 
them  to  their  duty,  and  warns  them  against  all  the 
vices  of  the  people  round  about  them :  gives 
them  statutes,  and  judgments,  though  not  so  per- 
fect as  they  would  have  been  were  the  subjects  of 
them  capable  of  receiving  better,  yet  much  more 
excellent  and  righteous  than  those  of  any  other 
nation*;  and  such  as  were  to  be  a  model  to  the 
rest  of  the  w^orldt;  sends  his  angel  before  them,  to 
keep  them  in  the  ivay ;  takes  upon  himself  the  civil 
government  of  them;  and  by  his  presence  guards, 
and  directs  them  in  all  their  undertakings.  He 
conducts  them  through  the  neighbouring  nations, 
with  repeated  signs  and  wonders  (o);  and  continues 

*  Dent.  iv.  8. 

f  Vid.  Joseph,  contr.  Ap.  Selden  tie  Jur.  Gent.  Sec,  passim. 
Euseb.  Praep.  Ev.  L.  ix.  c.  27. 

(o)  Numb.  xiv.  14.  They  have  heard  that  ihou,  Lord,  art  among 
this  people,  that  thou.  Lord,  ai-t  seen  face  to  Jacci  and  thy  cloud 
standeih  over  them,  and  that  thou  gocst  before  them  by  day-time  in 
a  pillar  of  a  cloud,  and  in  a  pillar  of  fire  by  night ;  v.  15. —  The 
nations  have  heard  the  fume  of  thee.  Add  Deut.  ii.  25.  Josh.  ii. 
10.  1  Sam.  iv.  8. — vi.  6.  which  places,  by  the  way,  furnish  us 
with  an  answer  to  tliat  objection  of  the  Mor.  Phil.  Vol.  III.  p. 
183.  that  '  had  (iod  given  any  such — authority  to  the  Israelites, 
as  is  hereafter  mentioned— he  would  liave  let  the  people  oi Pales- 
tine know  it,  and  in  some  authentic  way  or  other  assured  them, 
that  he  had  given  away  their  country  to  strangers  and  foreign- 


OF    REVEALED    RELIGIOX.  99 

to  try  and  discipline  them,  till  either  they  were 
cured  of  those  corruptions  that  had  been  con- 
tracted in  Egijpt,  or  the  most  incurable  part  of 
that  generation  were  cut  off*; — till  they  w^ere  at 
length  tolerably  well  attached  to  his  government, 
and  established  in  his  worship; — till  they  were  fit 
and  able  to  possess  the  promised  land,  towdiich  they 
had  an  original  rightt; — and  till  the  present  inha- 

ers ;  and  that  if  they  did  jiot  leave  the  land,  and  give  up  all  their 
natural  lawful  possessions,  rights,  and  properties,  peaceably  and 
without  opposition,  they  must  be  all  cut  to  pieces,  men,  women, 
and  children:'  though  this  Avas  not  the  truth  of  the  case,  of  which 
more  below.  See  S.  Browns,  Answ.  to  Christ,  as  old,  &c.  p. 
373,  374'. 

*  Numb.  xxvi.  65. 

■f  This  nation,  when  they  demanded  admission  into  Canaan, 
might  have  pleaded  the  possession  of  their  ancestors  for  tlrree  suc- 
cessive generations: — that  they  were  the  first  possessors  of  some 
parts  \_Gen.  xii.  6.  xiii.  3,  9,  <S:c.] — that  thsy  had  built  altars, 
[xii.  7.  xxxiii.  20.]  and  dug  several  x\)ells  in  other  parts  of  it ; 
[xxi.  25.  xxvi.  18,  &c.]  and  that  they  had  ^wrc/msec?  more  than 
one  place  in  that  country  [xxiii.  16, 17.  xxxiii.  19.]  On  the  other 
hand,  the  ancient  inhabitants  from  the  flood  could  have  insisted 
on  no  other  title  than  Prescription:  and  farther,  however  just 
their  plea  might  have  been,  we  are  assured  that  they  had  abso- 
\\jitQ\y  forfeited  it  by  their  notorious  violation  of  the  law  of  nature. 
Deut.  XX.  18,  &c.  Durell,  App.  to  Parallel  Prophecies  o?  Jacob 
and  Moses,  p.  160.  Another  ingenious  Author  carries  up  the 
right  of  this  people  much  higher.  '  We  are  told  that  the  nations 
of  the  earth  had  an  inheritance  assigned  them,  and  that  it  was  by 
Divine  appointment.  Moreover,  that  at  the  general  dispersion 
it  pleased  God  to  have  a  provident  regard  for  a  nation  which  was 
to  come,  even  for  the  sons  of  Israel ;  and  in  the  distribution  of 
countries,  had  set  bounds  to  other  families,  that  they  should  not 
trespass  on  the  inheritance  oi  Jacob,  which  was  his  own  portion. 
Thus,  limits  were  prescribed  according  to  the  necessities  of  a 

H  2 


100  OF    THE    SEVERAL    DISPENSATIONS 

bitants  were  fully  ripe  for  destruction*.  At  their 
entrance  into  it,  he  giv^es  a  summary  recital  of  their 
former  laws,  to  this  new  generation  t  with  more 
such  ordinancest,  both  of  a  ceremonial  and  moral 
kind,  as  were  best  suited  to  their  present  temper 
and  circumstances;  and  adapted  every  way  to  pre- 
vent the  dangers,  and  correct  the  irregularities,  to 
which  they  became  continually  liable  {p) ;   as  well 

people  to  come,  and  to  the  space  which  would  he  requisite  for 
their  numbers  to  inhabit.  In  other  w^ords,  the  land  of  Canaan 
was  excepted  out  of  the  general  partition.  This  space  was 
usurped  by  the  people  who  gave  name  to  it.  They  knew  the  Di- 
vine allotment,  yet  wilfully  transgressed:  on  which  account  they 
brought  themselves  and  their  posterity  under  the  severest  curse, 
and  justified  every  thing  which  they  afterward  suffered  for  their 
rebellion  :  though  at  the  time  of  their  punishment  this  their 
guilt  was  accumulated  with  additional  wickedness  andapostacy.' 
Brj/nnfs  Enquiries  into  some  parts  of  ancient  Hist.  p.  262.  Id. 
Analtjsis,  v.  3.  p.  206,  &c.  and  below  p.  105.  Comp.  Lookup 
Erron.  Translat.  p.  57 — 61. 

*  Gen.  XV.  16. 

f  Pyle  Paraphr.  on  Deut.  p.  2. 

+  Dent.  i.  3,  5,  27,  31.  Neh.  ix.  14. 

[p)  See  Dr.  Burnet's  B.  Lect.  p.  541.  fol.  and  the  author  of 
Div.  Leg.  Vol.  II.  B.  iv.  sect.  6.  '  It  seems  not  to  have  been 
God's  intention  at  first  to  lay  upon  them  such  numbers  of  cere- 
monies ;  for  it  was  only  after  the  commission  of  the  sin  of  the 
golden  calf,  that  God  laid  on  them  that  heavy  and  troublesome 
yoke,  on  purpose  to  employ  all  their  time,  and  so  keep  them 
from  falling  into  idolatry  again.  A/lix,  Reflect,  p.  203.  Ea  est 
indoles  vulgi,  praesertim  apud  gentes  idololatria^  deditas,  ut  a  se 
numen  coli  satis  studiose  non  putet,  nisi  operoso  cultu  id  prose- 
quatur;  cui  indoli  Moses  sese  adtemperavit.  At  si  cum  doctiori- 
bus  hominibus,  quales  Christo  in  terras  delapsoplurimi  erant,  res 
ei  ^uisset,  nihil  aliud  docuisset,  quam  quod  Servator  et  apostoli 
discipulis  suis  inculcavere. — Cleric,  in  Ex.  xxv.  3 1 .  Comp.  Spencer 


OF    REVEALED    RELIGIOX.  101 

as  to  prefigure,  and  by  degrees  prepare  them  for  * 
a  more  perfect  dispensation  under  the  Messiah. 
The  moral  part  breathed  nothing  but  equity  and 
benevolence ;  debarring  all  kinds  of  cruelty  and 
oppression,  by  reminding  them  of  their  late  heavy 
sufferings  in  that  respect :  it  inculcated  the  great- 
est humanity,  not  only  towards  each  other,  but 
likewise  toward  strangers,  servants,  enemies;  and 
even  the  beasts  of  the  field •]*.     The  ceremonial 

de  Leg.  Heb.  L.  i.  c.  4.  sect.  -t.  Tr/gland  de  Orig.  et  Caus. 
Rit.  Mos.  Burnet  de  Fid.  et  Off.  p.  17.  from  Jcr.  vii.  22,  23.  [on 
the  other  side,  see  S/ti(ckford,  Vol.  III.  p.  151.]  If  this  be  a  true 
account  of  the  Jeivis/i  institution,  then  though  it  really  was, 
what  it  is  termed,  a  i/o/ce  of  bondage,  yet  nevertheless  it  might 
well  be  imposed  by  God  himself,  as  being  the  fittest  thing  for 
the  people  to  whom,  and  the  times  in  which  it  was  delivered,  and 
consequently  not  unworthy  of  having  God  for  its  author;  as  a 
licentious  modern  writer  would  insinuate,  Morgan,  moral  Philo- 
sopher, Vol.  I.  p.  51,  &c. 

The  various  wise  and  good  ends  served  in  each  part  of  the  He- 
brew Ritual,  may  be  seen  in  Loivman,  Rational,  pass.  That  it 
could  not  have  higher  sanctions,  because  it  was  only  a  ritual,  or 
have  been  more  pe7yect,  consistently  with  the  chief  of  these  ends, 
viz.  its  preparing  men  for  a  better  state  of  religion  under  the 
Messiah,  vid.  ibid.  Part  iii.  c.  2,  3.  Comp.  DureWs  Dissert,  on 
the  Mosaic  Inst.  App.  to  Parall.  Proph.  oY  Jacob  and  Moses. 

*  See  Burnet's  Boyle  s  Lect.  fol.  547'  or  Berriman,  Serm. 
xxiii.  or  Witsius,  ^gypt.  L.iii.  c.  14.  sect.  17. 

f  Exod.  xxii.  21 — 27.  and  xxxiii.  5,  6,  9 — 12.  Deut.  v.  14. 
X.  18.  xiv.  21.  xvi.  11.  and  xxii.  1 — 4,6,  7.  xxiii.  7.  xxiv.  10, 
&c.  xxr.  1 — 4.  xxvi.  12.  xxvii.  19.  Lev.  xix.  9,  10,  23 — 37. 
and  XXV.  35 — 38.  See  Leland's  Answ.  to  Christ,  as  old,  &c.  V. 
II.  p.  447,  &c.  Le  Clerc  on  Gen.  viii.  9,  \Cf.  Philo,  de  charitate, 
Joseph,  contr.  Ap.  L.  ii.  So  utterly  false  and  slanderous  is  the 
following  assertion  of  Ld.  Bolingbroke  [Works,  Vol.  III.  p.  '296] 
'  The  first  principles,  and  the  whole  tenor  of  the  Jewish  laws 
took  them  out  of  all  moral  obligations  to  the  rest  of  mankind.' — 


iVrS  OF    Tlir.    .SEVERAL    DISPENSATIONS 

parts  v/'jre  solemn  and  splendid  *,  a})t  to  engage 
and  fix  the  attention  of  a  people,  wliose  heart  was 
gross ;  fitted  to  inspire  them  with  an  awful  re- 
verence for  the  whole ;  and  witlidraw  their  afTec- 
tions  from  the  pomp  and  pageantry  of  idol  worship, 
which  had  so  very  surprisingly  bewitched  the 
world  about  that  time.  It  was  filled  with  operose, 
magnificent  rites,  to  keep  them  duly  employed  and 
attached  to  it ;  and  so  far  incorporated  witli  their 
civil  j)olity,  tliat  the  same  things  were  duties  of 
religion,  and  acts  of  state  j  and  the  service  of  God 
became  the  great  business,  as  well  as  entertain- 
ment of  their  lives  (</). 

Nor  was  tliis  institution  wholly  confined  to  the 

*  Wehted,  Scheme  of  Prov.  p.  70,  Sec.  Agreement  of  the 
Customs  between  the  East-Indians,  and  the  Jcxvs,  art.  3.  p.  23. 

{q)  See  Univers.  Hist.  p.  694.  Edivards's  Survey,  Vol.  I.  p. 
242,  255,  <S:c.  or  Liniborch,  Amic.  Collat.  p.  317. 

We  may  add,  that  the  ceremonial  part  itself  might  have  a 
moral  view,  representing  several  duties  to  them  in  that  emblema- 
tical, and  parabolic  way,  which  was  well  known,  and  connnonly 
made  use  of  in  those  times.  See  instances  in  Burnet's  B.  Lect. 
p.  542.  fol. 

Other  rites  were  instituted  in  Commemoration  of  great  and 
signal  events,  and  extraordinary  acts  of  providence  towards  their 
nation;  the  keeping  up  a  constant  remembrance  of  which  could 
not  but  be  of  great  use  for  preserving  the  love  and  worship 
of  God  amongst  them ;  for  awakening  their  gratitude,  and  en- 
gaging their  dutiful  obedience.  Leland,  Div.  Auth.  of  (he  O.  and 
N.  T.  asserted  against  the  Moral  Philos.  p.  50. 

Nor  v^ere  the  ^\\b\).c  feasts,  in  which  they  were  all  obliged  to 
meet  at  one  place,  of  less  use;  by  keeping  them  united  together 
in  one  body  politic.  Lc  Clerc  on  Exod.  v.  3.  and  xxiii.  14. 

Of  the  great  use  of  the  Jubilee  for  the  same  end.  Id.  in  Lev. 
XXV.  10.  p.  3!  8. 


or    REVEALED    KELIGION.  103 

Jews.  The  law  itself  was  given  to  strangers*, 
and  those  that  accompanied  them  from  Egypt ; 
the  Covenant  was  made  with  all  the  Gentiles,  that 
should  hereafter  become  proselytes  to  their  re- 
ligion f  ;  and  sufficient  care  was  taken  to  commu- 
nicate it  to  them,  as  we  shall  see  presently. 

And  though  the  children  of  Isr-ael  were  not 
allowed  to  have  any  commerce  with  the  Seven 
Nations,  but  were  commanded  to  destroy  them, 
and  possess  themselves  of  their  country,  on  their 
•refusing  a  submission,  and  rejecting  offers  of 
peace  t:  yet,  in  order  to  prevent  their  imagining 
themselves  to  be  the  only  favourites  of  Heaven, 
and  learning  to  despise  and  hate  the  rest  of  man- 
kind (as  they  were  but  too  apt  to  do,  and  which, 
to  a  people  under  their  circumstances,  w^as  in 
some  measure  unavoidable),  they  were  told  at  the 
same  time,  that  it  w^as  for  the  incorrigible  wicked- 
ness of  these  nations  §  (who  of  all  others  had  been 

*  Deut.  xxix.  11.  xxxl.  12.  Josh.  viii.  33,  35.  Exod.  xii. 
19,  49. 

f  Deut.  xxix.  14,  Ift.  Neither  with  you  onlj/  do  I  mnke  this 
covenant  and  this  oath ;  but  tvith  him  that  standeth  here  with  us 
this  day  before  the  Lord,  and  also  with  him  that  is  not  here  with  us 
this  day.  See  Lev.  xxiv.  22.  and  Jenkin,  Vol.  I.  p.  60 — 65.  or 
Worthingtons  Essay,  p.  1 30. 

+  Deut.  XX.  10,  &c.  Josh.  ii.  12.  xi.  19,20.  xvi.  10.  xvii.  13. 
See  Univ.  Hist.  p.  531,  532.  note  I.  Owen,  B.  L.  s.  12.  n.  p. 
Edwards's  Survey,  p.  355,  &c.  Patrick  on  Ex.  xxiii.  32.  Shuck- 
ford  Connection,  Vol.  III.  B.  xii.  p.  453,  &'C.  Selden  De  Jur. 
Nat.  L.  vi.  c.  14.    Findlay,  Answ.  to  Voltaire,  p.  130,  &c. 

§  Lev.  xviii.  24,  25.  and  xx.  23.  See  Leland  a^san^t  Christ. 
as  old,  &c.  Vol.  II.  p.  429,  &c.     '  The  destruction  of  these  na- 


lot  OK    TlIK    SEVEKAl.    DISPENSATIONS 

favoured  with  the  best  means  of  information,  viz. 
from  the  examples  of  so  many  eminent  men  ph\ced 
amongst  them,  and  from  the  judgments  of  God  so 
remarkably  set  before  them*),  that  the  Lord  had 
driven  them  out;  as  he  would  do  ///em  also,  if  they 
followed  their  stepsf;  that  if  any  of  these  people 
remained  long  unsubdued,  tliey  \vould  infallibly 
prove  a  snare  to  themt ;  and  that  therefore,  as  w^eli 
for  their  own  security,  as  in  execution  of  the 
divine  vengeance,  they  were  obliged  to  extirpate 
them,  at  least,  the  present  generation  § ;  or  to 
destroy  their  national  'polity  II ;  and  at  the  same 
time,  were  sufficiently  warned  to  avoid  their  crimes. 
They  were  likewise  often  reminded  of  their  own 
perverseness,  and  ingratitude^;  and  assured  that 
it  was  not  for  their  own  sakes  that  they  were  thus 
distinguished**;  for  they  had  always  been  a  stiff- 
necked,  and  rebellious  people;  but,  in  regard  to 
the  promise  made  to  their  forefathers,  for  the  sake 
of  some  righteous  men  amongst  tliem;  and  on  ac- 
count of  the  superior  wickedness  of  these  na- 
tions was  more  particularly  severe,  because  their  idolatry  was  of 
the  grossest  nature ;  for  they  offered  up  their  enemies  in  sacrifice, 
and  even  their  own  sons  and  daughters  unto  Molech.'  Taylor  s 
Essay  on  the  Beauty  of  the  Divine  CEcononiy,  p.  27. 

*   See  Jenkin,  Vol.  I.  p.  56,  57.  and  77,  78. 

f  Dent.  viii.  IQ,  20. 

:J:  Ex.  xxxiv.  12.    Josh,  xxiii.  13. 

§  Josh.  xvi.  10.    Jiiffg.  i.  25.  xxviii.  35.     1  Kings  ix.  20,  21. 
2  Sam.  xi.  12.    2  Chron.  viii.  7,  8.    See  Jenlcin,  Vol.  I.  p.  71,  72. 

II   Si/kes,  Connect,  of  Nat.  and  llev.  Rel.  c.  xiii.  p.  332,  &c. 

5f   Deid.  ix.  4—24. 

**  lb.  ix.  6,  7,  &c. 


OF    REVEALED    REtlGIOX,  105 

tions(r); — that  the  great  intent  of  God  was  to 
raise  up,  and  separate  a  people,  which  should 
manifest  his  power  to  the  heathen ;  and  make  his 
name  known  through  the  earth  * ;  which  were  to 
be  a  Jdngdom  of  priests '\^  preachers  of  righteous- 
ness, and  publishers  of  true  religion  over  the  world: 
that  this  design  had  taken  place  before  they  were 
born,  and  would  be  carried  on,  either  by  their  obe- 
dience, or  their  disobedience ;  who  were  to  be  ex- 
amples to  all  others  both  of  the  goodness^  and  se- 
verity of  God  t.    And  accordingly,  in  the  remainder 

(r)  That  tliis  was  such  as  justly  deserved  exemplary  punish- 
ment from  the  supreme  Governor  of  the  world,  and  that  it  might 
with  equal  justice  be  inflicted  by  such  persons  as  received  an  ex- 
press, clear  commission  from  him  for  that  purpose,  is  shewn  at 
large  in  Lotvmans,  Diss,  on  the  civil,  govern,  of  the  Hebrews,  c. 
i.  p.  13,  &c.  and  c.  xii.  p.  221,  <Src.  or  S.  Browne,  p.  366,  &c. 
Comp.  Bryant's  Observations,  p.  265,  &c. 

Concerning  the  great  propriety  of  punishing  them  by  the  sword 
of  the  Israelites,  rather  than  any  other  way ;  both  for  the  better 
admonition  of  the  Israelites  themselves,  and  of  their  heathen 
neighbours ;  since  the  credit  of  the  gods  of  every  natfon  so  greatly 
depended  on  the  fate  of  xmr,  see  Jenkin,  Vol.  I.  p.  72.  Loimnan, 
ib.  p.  228,  &c.  Univers.  Hist.  p.  893.  vol.  not.  T.  ad.  sin.  Jack- 
son's Remarks  on  Christ,  as  old,  &c.  p.  51. 

Many  instances  of  this  persuasion  occur  as  low  as  Cnnstantine  ; 
to  which  purpose  we  have  a  remarkable  speech  of  Licinius  in 
Euseb.  De  vit.  Const,  c.  v.  And  to  which  we  may  add,  that  as 
the  people  in  those  times  did  not  in  the  least  dispute  the  reality 
of  each  other's  deities,  no  kind  of  miracles  but  such  as  implied 
superior  power,  could  induce  any  of  them  to  quit  their  own,  for 
other  objects  of  religious  worship.  Comp.  1  Kings  xx.  23 — 28. 
2  Kings  xviii.  34,  &c. 

*  Ezek.  xxxvi.  22,  23. 

f  Exod.  xix.  6. 

X   Detit.  XXX,  xxxi,  xxxii.  Rom.  xi.  22. 


106  OF    TIIIC    SiEVlilKAI.    DISPENSATIONS 

of  their  liistoiy,  both  under  their  judges  and  their 
JdngSy  we  find  them  frequently  rebelling,  and  as 
frequently  punished  for  it;  so  soon  as  they  repent, 
they  are  restored  to  favour;  when  they  relapse, 
they  are  again  chastised  * ;  all  along  alternately 
sinning  and  suffering;  immediate  and  visible  judg- 
ments attending  each  revolt;  either  oppression  in 
their  own,  or  slavery  in  foreign  countries ;  till  the 
last  great  captivity  in  Babylon  quite  cured  them 
of  their  favourite,  predominant  vice  Idolatry;  to 
which  they  had  been  before  so  unaccountably  (i) 
addicted. 

*  Judg.  iii.  8,  12.  iv.  2.  vi.  1.  xiii.  1.  1  Sam.  xii.  9,  10,  &c. 
The  propriety  of  these  dispensations,  the  last  great  captivity  in 
particular,  is  well  illustrated  in  Taylor's.  Scheme  of  Script.  Div. 
C.32. 

(s)  Le  Clerc  attempts  to  give  some  account  of  this  in  his  note 
on  2  Kings  xxi.  11.  uhich  well  deserves  to  be  considered.  Comp. 
Patrick  on  Judg.  ii.  12.  [and  1  Sam.  viii.  20.  where  they  are  so 
surprisingly  urgent  for  a  king  on  the  same  principle.]  '  I  can 
account  for  it  (says  an  useful  writer*)  upon  no  other  considera- 
tion, but  that  of  the  exceeding  great  temptations  there  are  in  all 
religions,  that  are  a  mere  mixture  of  civil  policy  and  priestcrajl, 
dressed  up  with  all  the  artifices  of  external  pomp,  splendor,  and 
amusement,  and  made  agreeable  to  the  corrupt  and  vicious  in- 
clinations of  men.  Such  no  doubt  was  the  HeatJien  ivorsJiip,  to 
which  that  of  the  golden  calf  hove  too  near  a  resemblance,  both 
in  its  original  and  progress.  And  when  we  turn  our  tlioughts  to 
those  ages  and  nations  of  the  world,  that  are  called  Christian, 
,£and  supposed  to  be  mider  far  happier  advantages  of  light  and 
knowledge,  than  ever  the  Jewish  church  was],  and  observe  to 
what  extravagances  both  of  notions  and  practices,  the  Romish 


*  P'jk,  Pref.  to  Par.iph.  ..'ii  tlic  O.  T.  Vol.  IV. 


OF    REVEALED    RELIGIOX.  107 

But  all  this  while  the  rest  of  the  world  reap  the 
same  benefit  by  them,  whether  they  keep  their  law, 
and  prosper;  or  disobey  it,  and  are  in  distress. 
One  woidd  naturally  suppose,  that  they  must  par- 
take of  the  improvements  of  the  Jexvs^  religion  in 
some  degree,  as  well  as  these  partook  of  their  cor- 
ruptions; which  appears  to  have  been  the  case  in 
fact:  and  as  it  is  observed  of  Greece^  that  when  it 
was  subdued  by  the  Romans,  itself  subdued  its 
conquerors,  softened  their  savage  temper,  and  re- 
fined their  manners ;  and  afterwards  of  the  Romans 
themselves,  that  wherever  they  conquered,  they  in 

communion  hath  for  so  long  a  tune,  and  by  the  hke  means,  Influ- 
enced the  majority  of  the  nations  round,  it  will,  I  conceive,  much 
abate  the  wonder  arising  from  this  matter,  considerated  in  rela- 
tion to  the  church  of  Israel! 

The  parallel  instance  above  mentioned,  affords  likewise  a  good 
illustration  of  the  degree  of  their  corruption.  For  that  this  crime 
of  the  Israelites  did  not  consist  in  their  absolute  rejection  of  the 
true  God,  but  only  in  joining  the  worship  of  other  gods,  and 
taking  them  into  communion  with  him,  is  made  plain  by  Bp. 
TVai-hmion,  '  So  strong  was  this  universal  prejudice  of  inter- 
cor.imunity,  that  all  the  provisions  of  the  law  could  not  keep 
those  people  from  running  into  the  error.  For  their  frequent 
defection  into  idolatry,  till  after  the  Babylonish  captivity,  was 
no  other  than  the  joining  foreign  worship  to  that  of  the  God  of 
Israel.  It  is  a  vulgar  error  to  imagine  this  consisted  in  re- 
nouncing the  religion  delivered  to  them  by  Moses,  as  a  false 
one ;  they  all  along  held  it  to  be  true  ;  but,  deluded  by  the  pre- 
judice of  this  intercommunity,  they  were  apt  to  regard  the  God 
oi'  Israel,  only  as  a  local,  tutelary  Deity.'  Div.  Leg.  B.  ii.  sect. 
6.  Add  B.  V.  sect.  2.  See  also  Jurieu,  Crit.  Hist.  VoL  II.  pt. 
iii.  c.  9.  Mede's  Apost.  of  the  latter  times,  c.  x.  p.  651.  Le 
Clerc  on  Acts  vii.  42.  Tenison  of  Idolatry,  C.  vi.  p.  110.  As  to 
the  interco7n7nunity  among  the  Heathens,  see  Macrob.  L.iii.  c.9. 
De  evocandis  diis  tutelar. 


108  OF    THF,    SEVERAL    DISPENSATIONS 

some  respect  or  other  civilised  the  world  * :  so  may 
it  with  much  greater  justice  be  said  of  the  Jetvs, 
that  they  improved,  and  reformed  the  religion  of 
every  ])eople,  who  were  either  brought  under  sub- 
jection to  them,  or  into  whose  hands  they  fell'}": 
who  were  witnesses  both  of  the  power,  and  justice 
of  their  God,  either  in  distinguishing  them  by 
express  rewards,  for  their  adhering  to  him  t ;  or  as 
remarkably  punishing  them,  for  deserting  him  ; 
and  who  seem  to  be  well  acquainted  with  the  intent 
of  these  his  several  dispensations  (/)  ;   especially, 

*  This  is  acknowledged  on  some  occasions  by  Tacitus  himself 
amidst  his  most  satyrical  censures  of  the  /^owmw  policy ;  Sequens 
hiems  saluberrimis  consiliis  absmnpta,  ut  homines  dispersi,  et 
rudes,  quiete  et  otio  per  voluptates  assuescerent,  &c.  Vit.  Agric. 

f  Atque  utinam  nunquam  Judaea  subacta  fuisset, 
Pompeii  beUis,  imperioque  Titi: 
Latius  excisae  pestis  contagia  serpunt, 
Victoresque  suos  natio  victa  permit.     Rutil.  Itiner.  v.  398. 

+  This  we  find  them  publicly  declaring,  on  the  miraculous 
preservation  of  Hezekiah  and  his  people  from  the  army  of  the 
Assyrians,  2  Chron.  xxxii.  23.  And  many  brought  gifts  unto 
the  Lord  to  Jerusalem,  and  presents  to  Hezekiah  king  of  Ju- 
dah,  so  that  he  ims  magnijied  in  the  sight  of  all  nations  from  hence- 
forth. 

(t)  1  Sarn.  iv.  8.  Ro7n.  ix.  17 .  This  may  be  gathered  from 
the  case  of  the  men  of  Jericho  in  particular,  who  were  fully  in- 
formed of  the  several  miracles  worked  in  favour  of  the  Israelites, 
Josh.  ii.  9,  10.  and  who  must  have  had  sufficient  warning  of  God's 
design  therein,  either  from  common  fame,  or  more  probably  by 
express  revelation ;  for  despising  of  which  they  are  termed  dis- 
obedienthy  Ut. Peter,  1  Ej).  iii.20.  Comp.  Heb  xi.  31.  See  S/iuck- 
ford.  Vol.  III.  B.  xii.  p.  403,  &c.  And  that  the  same  thing 
might  be  done  afterwards,  in  many  other  instances  (as  in  the  fol- 
lowing note)  by  their  own  prophets  (who  were  sent  to  the  na- 
tions on  thai  vcrv  account),   is  no  less  probable;    as   may  be 


OF    REVEALED    RELIGION.  ip9 

whenthey  were  made  the  instruments  thereof*;  and 
on  that  account  are  frequently  styled  his  servants^. 
Thus  did  this  people,  by  the  various  revolutions 
in  their  government,  and  frequent  change  of  their 
condition,  spread  the  knowledge  of  their  history 
and  religion  far  and  wide  ;  more  especially,  by  the 
total  dispersion  of  the  ten  tribes ;  and  the  great 
captivity  oi.  Judah  under  the  Assyrians  and  Baby- 
lonians; when  by  their  cleaving  more  stedfastly  to 
their  own  God,  and  refusing  to  comply  with  the 
idolatrous  worship  of  the  empire,  they  were  distin- 
guished by  many  extraordinary  interpositions  of 

seen  in  the  notes  a  little  below ;  which  gives  a  farther  answer 
to  the  Moral  Philosopher?,  objection  mentioned,  p.  98  note  (o) 

*  Jer.  I.  7.  All  that  found  ihem  have  devoured  them  ;  and  their 
adversaries  said.  We  offend  not,  hecause  they  have  sinned  against 
the  Lord,  the  habitation  of  justice,  even  the  Lord,  tJie  hope  of  their 
fathers.  The  Lord  thy  God  (says  Nebuzaradan  to  Jeremiah),  hath 
pro7iounced  this  evil  upon  this  place.  Novo  the  Lord  hath  brought 
it,  and  done  according  as  he  hath  said :  because  ye  have  sinned 
against  the  Lord,  and  have  not  obeyed  his  voice;  therefore  this 
thing  is  come  upon  you.  Jer.  xl.  2,  3.  Am  I  notv  come  up  without 
the  Lord  against  this  place  to  destroy  it?  The  Lord  said  to  me. 
Go  tip  against  this  land  to  destroy  it,  says  Rabshakeh,  2  Kings 
xviii.  25.  (though  he  was  mistaken  in  one  point,  imagining  that 
Hezekiah  had  forsaken  the  Lord  by  taking  aroay  the  altars  and 
high  places,  and  confining  all  religious  worship  to  Jerusalem,  ib. 
v.  22.)  Comp.  Is.  xxxvi.  10. — To  the  same  purpose  speaks  Pha- 
raoh-Necho,  2  Chron.  xxxv.  21.  whose  words  are  said  expressly 
to  come  from  the  mordh  of  God.  ib.  v.  22.  This  seems  to  be  the 
most  probable  sense  of  both  these  places  notwithstanding  Pri- 
deatixs  objections,  Vol.  I.  p.  24.  and  54.  8th  ed.  See  Le  Clerc 
on  2  Kings  xviii.  22.  and  2  Chron.  supra,  and£zra  viii.  22.  Jer. 
vi.  6.  xl.  2.  Comp.  1  Esdras  i.  27,  28.  2  Mac.  viii.  36.  Judith  v. 
17,  &c.  and  Arnold  in  loc.  or  Patrick  on  Esther  vi.  13. 

f  Jer.  XXV.  9.  xxvii.  6,  xliii.  10. 


llO  or    THE    SEVERAL    DISPENSATIONS 

divine  Providence ;  and  had  several  royal  pro- 
clamations, and  public  decrees,  made  in  their  fa- 
voiH';  which  bore  ample  testimony  to  the  sovereign 
power,  wisdom,  and  justice  of  the  supreme  God; 
as  in  the  successive  reigns  of  Nehtichadnezzar,  Na- 
honadius  or  Belsliazza?^  and  Darius  the  Mede ;  as 
also  of  C^ruSy  Cambyses^  or  Ahasuerits,  Darius  Hy- 
staspiSy  Xer.veSy  Ahasiierus  the  second,  or  Arta- 
xeroces^\  manyof  w^hich  princes  found  themselves 
described  before  in  the  Jexvish  prophecies;  some 
of  them  very  expressly;  one  byname.  After  these, 
A/e.rander  comes  to  JerKsalem^  consults  the  pro- 
phecies of  Daniel\,  and  offers  sacrifice  to  the  Most 
Hight;  and  many  of  the  Jexcs  list  in  his  troops  §. 
After  his  death,  Ptolemy,  making  himself  master  of 
Judea,  carries  above  a  hundred  thousand  Jexcs  into 
Egypt;  disperses  them  through  every  province  there ; 
employs  the  chief  of  them  in  his  army  and  garri- 
sons; plants  great  numbers  in  Cyrene  and  Lyhia\\-y 

*  Dan.  iii.  28.  iv.  1,  1,  &c.  vi.  25,  &c.  2  Chron.  xxxvi.  23. 
1  Esd.  i.  27.  ii.  3.  viii.  8,  &c.  Ezra  i.  3,  vi.  6 — 12.  vii.  13.  Neh. 
ii.  7,  &c.  Estlier  ix.  32.  and  x.  Conf.  Joseph,  Coiitr.  Ap.  L.  i. 
and  Ant.  L.  xi.  c.  1.  et  5. 

As  to  the  effects  which  these  might  naturally  produce,  see  Le 
Clerc  on  Is.  xli.  2.5.  and  Taylors.  Essay  on  the  Beauty  of  the 
Divine  (Economy,  p.  38 — 43. 

t   V.  9.  c.  viii.  21.  xi.  3. 

X  Josephus,  L.  xi.  c.  8.  Prideartx,  Part  I.  B.  vii.  p.  487.  Uni- 
vers.  Hist.  Vol.  III.  p.  345,  &c.  Jennings  Lect.  V.  i.  p.  71,  &c. 
though  others  question  it.  See  Moyles  Works,  ^^ol,  II.  Lett.  4, 
and  6. 

§  Josephus,  L.  xi,  c.  ult. 

II   Prid.  P.  i.  B.  viii.  p.  526.    Joseph.  Ant.  L.  xii.  c.  I. 


OP    REVEALED    RELIGION",  111 

and  gives  many  more  of  them  extraordinary  privi- 
leges m  Alexandria*.  His  son  PhiladelpJms \nocured 
a  translation  of  their  law  into  Greeks  the  then  most 
universal  language;  which  was  a  new  publication 
of  their  religion  t;  and  for  which,  i\\e  Alexandrian 
Jews  formerly  kept  a  solemn  day  of  rejoicing  t 
(though  afterwards  it  was  turned  into  a  fast,  when 
they  found  what  great  use  had  been  made  of  that 
version  by  the  Christians^).  His  successor  Euer- 
getes  offered  sacrifices,  and  gave  thanks  to  the 
God  of  Israel  for  all  his  victories;  having  seen  the 
prophecies  of  Daniel  concerning  them,  and  been 
convinced  that  he  owed  them  only  to  that  God, 
whose  prophet  had  so   clearly  predicted  them  ||. 

*  Prid.  ib.  p.  54-Jl,  542.  Josephs.  Contr.  Ap.  Philo.  computes 
the  number  of  them  settled  in  Egypt,  at  ten  hundred  thousand 
inhabitants. 

■\  A.  C.  277.  V.  Usher  Ann.  When  the  world,  having  been 
united  under  one  great  empire,  was  in  the  best  manner  prepared 
to  receive  it.  Allixs.  Refl.  p.  11.  And  when  the  use  of  the 
Papyrus  for  writing,  just  found  out  in  that  country,  had  contri- 
buted so  much  to  the  increase  of  books,  and  the  advancement  of 
learning.  Taylor,  Sch.  of  Scr.  Div.  c.  37.  Concerning  the  end 
and  uses  which  this  translation  served,  see  Allix,  Part  ii.  p.  161. 
An  accurate  account  of  the  compiling  it,  may  be  seen  in  Prid. 
Vol.  ii.  p.  34,  &c.  8th  Ed.  But  comp.  Bochart.  Hieroz.  L.  ii. 
c.  18.  p.  216.  and  Prolegom.  to  Grabes  Sept.  Tom.  II.  Prop, 
12,  S:c. 

X  Philo.  Vit.  ]\Ios.  L.  iii.  Com-p.  Basiiage,  B.  vi.  c.  5.  sect.  11. 
Jenkm,  p.  QS. 

§  Vid.  Sepher  Taanith  in  Mens,  Teb.  and  Scalig.  Not.  in 
Chron.  Eiiseb.  Ann.  133.  et  Prolegom.  ad  Grnbe,  Ed.  Sept.  Tom. 
II.  Prop.  V.  This  fast  is  still  kept  by  the  Jews,  on  the  fifth  day 
of  the  4th  month  Tebeth,  which  answers  to  our  December. 

II   Prid.  Part  II.  B.  ii.  p.  82.  Jos.^ph,  Contr.  App.  L,  ii. 


112  ©F    THE    SEVliKAL    DISPENSATIOXS 

Ftolemy  Phihmetor  had  a  comment  on  the  five 
books  of  Moses  dedicated  to  him  by  Aristobulus, 
who  had  been  his  preceptor  * ;  and  permitted  0/iias 
the  high  priest  to  build  a  temple  in  his  kingdom, 
after  the  model  of  that  at  Jerusalem ;  and  to  per- 
form the  same  worship  in  itt,  whereby  the  pro- 
phecy of  Isaiah  was  perhaps  fulfilled t,  that  there 
should  be  an  altar  unto  the  Lord  in  the  midst  of  the 
land  of  Egypt  §  ;  and  by  this  means,  his  name  be- 
came as  well  known  there,  as  in  Judea  itself;  that 
temple  continuing  for  above  three  hundred  and 
forty  years  ||.  Under  the  Seleucidce  they  were  in 
still  higher  favour,  and  enjoyed  more  extensive 
privileges,  being  admitted  into  all  the  cities  of  the 
lesser  Asia,  and  allowed  the  same  rights  as  any 
other  citizens.  When  at  length  Judea  was  reduced 
to  a  Roman  province,  this  people,  and  their  re- 
ligion, became  no  less  known  over  all  that  vast 
empire.     That  they  were  very  remarkably  pre- 

*  Euseh.  Eccl.  Hist.  L.  vii.  c.  ult.  &c.  Prid.  Part  ii,  B.  i.  p. 
29.  Euseh.  Praep.  Evang.  L.  xiii.  c.  12.  Clem.  Alex.  Strom.  L.  i. 
and  V. 

t  Prid.  B.  i.  p.  204. 

+   Isaiah  xix.  19,  20. 

§  By  this  prophecy,  thus  understood  of  Onias,  the  Jeivs 
thought  themselves  authorised  in  building  a  temple  in  Egypt, 
though  it  was  a  thing  oth.erwise  forbidden  by  their  law.  A/lix's 
Reflect,  p.  163.  Comp.  G/ff55,  Prajf.  Rhet.  Sac,  p.25.  How  they 
afterwards  perverted  some  parts  of  it  by  corrupting  the  old  ver- 
sion of  the  Lxx,  may  be  seen  in  Oiven's  Enquiry  into  the  present 
state  of  that  version,  p.  40,  &c. 

II  Jenkin,  Vol.  I.  p.  92.  Josephus  says  333  years,  B.  J.  L.  vii. 
c.  30. 


OF    REVEALED    RELIGIOX.  115 

served,  and  prospered  under  it  for  some  time,  is 
particularly  noted  in  its  history*.  We  find  great 
privileges  granted  them  by  Julius  Caesar  i;  and 
Augustus  tf  Tiberius,  and  VitelUus,  each  of  which 
emperors  sent  victims  to  be  offered  at  the  temple 
of  Jerusalem  § . 

*  Dio  Cassius  says,  Ka<  htrri  kui  ■nra.^at  roi^  'Pa)|xatOf  to  ysv^tg 
rsro,  KOXa^sv  |X£v  vsoKKaKig,  av^r^Ssv  Ss  a-zut  ■mXsKrtov,  everts  kxi  eg 
ura^^rja-iav  tyj;  vO[U(reciJs  sKviKrjtrai.  Est  id  genus  hominum  (Ju- 
daeorum)  apud  Romanos  etiam:  atque  tametsi  sacpenumero  im- 
minutum  fuerit,  itatamen  auctum  est,  xxtleguin  qnoque potestatem 
vicerit.  L.  xxxvii.  p.  41.  D.  Ed.  H.  Steph.  The  historian  pro- 
bably means  no  more  than  that  they  prevailed  so  far  against  the 
Romans,  as  to  live  by  their  own  laws,  or  preserve  the  free  exer- 
cise of  their  religion,  notwithstanding  those  of  the  comitry  that 
condemned  it;  which  was  an  indulgence  pretty  extraordinary, 
considering  their  declared  opposition  to  all  other  establishments ; 
and  the  general  odium  which  they  incurred  sometimes  by  abusing 
the  favour.  Yet- it  is  to  be  observed,  that  the  Jews  seldom  op- 
posed the  Pagan  religion  uniformly,  as  the  Christians  didi;  but 
often  pretended  that  Moses  had  forbidden  them  to  speak  against 
the  gods  of  other  nations,  or  to  rob  their  temples.  Josephus  talks 
in  this  way  (Contr.  App.  ii.  33.)  to  please  and  pacify  the  Gentiles. 
The  historian  Dio  hated  the  Jevcs,  and  knew  nothing  of  their 
religion,  as  appears  in  many  places  of  his  book, 

f  Joseph.  Contr. App.  ii.  id.  Ant.  L.  xvi.  c.  10,  &c.  'In  the 
second  Triumvirate,  the  Jews  were  particularly  taken  notice  of 
and  favoured.  Antony  introduced  them  to  the  senate,  where 
every  thing  they  desired  was  granted  them ;  they  were  permitted 
to  use  their  religious  ceremonies,  and  the  rites  of  their  country, 
and  to  make  sacrifices  as  their  laws  required.  Lentulus  also 
made  a  decree  in  their  favour,  that  all  such  as  used  the  Jewish 
ceremonies  at  Ephesns  should  be  exempted  from  warfare  by  rea- 
son of  their  religion.    Taylor,  ib.  p.  48. 

X  Philo.  Leg.  ad  Caium. 

§  Tertidl.  Apol.  §  1Q.  Jenkin,  Vol.  I.  p.  86.  Allix,  B.  ii.  c.  25. 
The  same  thing  had  been  often  done  before,  particularly  by  An- 
tiochus  the  Great,  {Joseph.  Ant.  L.  xii.  c.3.)  and  under  Seleucus, 

I 


114  OF    THE    SEVERAL    DISPENSATIONS 

And  thus  did  the  four  great  successive  mo- 
narchies contribute  towards  propagating  the  know- 
ledge of  the  true  God  in  the  world ;  thus,  as  the 
last  of  his  prophets  had  foretold  *,yro?w  the  rising 
of  the  sun  even  unto  the  going  dorvn  of  the  same,  tvas 
his  name  great  among  the  Gentiles  t.  And  though 
the  Jews  were  never  able  at  once  to  convert  a 
whole  nation  t  to  their  church,  and  make  it  the 
established  religion  of  the  country;  yet  they  gained 
every  where  very  numerous  proselytes  (ii)  to  their 

when  the  Jews  were  in  such  high  esteem,  that  sovereign  princes 
courted  their  friendship,  and  made  magnificent  presents  to  the 
temple;  and  Seleucus  furnished  out  of  his  own  treasury  all  the 
expences  of  it.  2  Maccab.  iii.  3. — So  far  were  they  from  being 
always  that  little  inconsiderable  nation  which  some  writers  re- 
present; particularly  MiW/e^o??  and  Bolingbroke.  Comp.  Witsii 
-/Egypt.  L.  iii.  c.  12.  sect.  xy.  Leland,  Advantage,  See.  Vol.  I. 
Part  i.  c.  19.  Macknight,  Truth  of  the  Gospel  Hist.  b.  3.  c.  2. 
§  5.  (*)  p.  476.   Yoimg.  Hist,  of  Idolatry,  Vol.  I.  p.  267,  &c. 

*  Mal.'u  11. 

f  Comp.  Isaiah  xlv.  6. 

X  See  Jortin's  Disc.  p.  89. 

(u)  Of  this  number,  in  all  probability,  were  Jethro  and  his  fa- 
mily, among  the  Midianites  {Ex.  xviii.  il.)  Naaman  and  his 
servants,  among  the  Syrians  (2  Kings  v.  17.)  Araunah  the  Je- 
busite  (2  Sam.  xxiv.  23.)  Hiram,  king  of  Tyre  (1  Kings  v.  7. 
2  Chron.  ii.  12.)  the  queen  ofSheba,  Egypt,  and  Ethiopia  (1  Kings 
X.  Joseph.  Ant.  viii.  2.)  In  Solomon's  time,  there  were  found 
above  an  hundred  and  fifty-three  thousand  strangers  or  prose- 
lytes in  the  land,  (2  Chron.  ii.  17.)  without  reckoning  women 
and  children;  (ib.  v.  18.)  and  in  other  lands,  very  probably, 
might  there  be  as  many,  by  the  miraculous  conversion  of  Nebtt- 
chadnezzar  {Dan.  iii.  28,  29.  iv.  34,  &c.)  and  the  other  princes 
above  mentioned,  {Esther  viii.  17.)  to  which  we  may  add  Jose- 
phus's  remarkable  account  of  the  Adiabenian  queen  and  her  son. 
(Ant.  xxvi.  2.)     In  our  Saviour's  time  we  read  of  devout  men. 


OF    REVEALED    RELIGION.  115 

law ;  and  many  more  to  the  belief  of  one  supreme 
God,  which  was  perhaps  as  much  as  was  then  re- 
quired by  Providence ;  and  thereby  prepared  the 
minds  of  men  for  a  more  perfect  dispensation*:  and 
might  have  done  this  with  still  better  success,  had 
they  acted  more  conformably  to  the  genius  of  their 
own  institution ;  and  not  treated  all  others  with 
so  much  pride,  and  ill-nature,  as  often  rendered 
themselves  odious,  and  contemptible  to  their  neigli- 

or  proselytes,  among  the  Jeivs,  of  every  nation  under  heaven. 
{Acts  ii.  5.)  Besides  the  eunuch  o^  Ethiopia,  there  were  Par- 
tkians,  and  Medes,  and  Elamites  (or  Persians  of  the  province  of 
Elymais,  Dan.  viii.  2.)  and  dwellers  in  Mesopotamia,  Cappado- 
cia,  Pontus  and  Asia,  Phrygia  and  Pamphylia,  Egypt  and  Lybia; 
Cretes  and  Arabians,  and  strangers  of  Rome.  {Ads  ii.  Q,  10,  11.) 
See  Jenkin,  Vol.  I.  p.  93.  or  Lardners,  Cred.  of  G.  Hist.  B.  i. 
c.  3.  sect.  5. 

*  It  does  not  appear,  that  any  of  the  most  refined  philoso- 
phers, those  men  of  admired  knowledge  and  genius,  ever  con- 
verted so  much  as  a  single  person  or  village  from  their  idolatrous 
superstitions;  on  the  contrary,  they  all  meanly  submitted  and 
conformed  to  the  idolatry  established  in  their  respective  coun- 
tries, and  exhorted  others  to  do  so  too.  (See  Doddridge  on  Rom. 
\.  21.)  Whereas  the  Jexos  were  instrumental  to  turn  many  from 
idolatry,  and  to  spread  the  knowledge  of  the  true  God  far  and 
wide,  in  many  parts  of  the  Roman  empire,  Babylonia,  Persia,  8fc. 
Leland's  answer  to  Moral  Philos.  p.  57.  Comp.  id.  Advant.  of 
the  Christ.  Rel.  Vol.  1.  Part  i.  c.  10. 
.  This  seems  to  be  a  proof  from^ac^  against  the  following  asser- 
tion of  Lord  BoUngbroke,  '  Reason  will  pronounce,  that  no 
people  was  less  fit  than  the  Israelites  to  be  chosen  for  this  great 
trust  on  every  account.  They  broke  the  trust  continually;  and 
the  miracles  that  were  wrought  to  preserve  it,  notwithstanding 
their  apostacies,  would  have  preserved  it,  at  least  as  well,  all 
over  the  world.'  Ess.  iii.  p.  242.  What  the  influence  of  philoso- 
phy was  upon  the  establishment  of  religion  in  Greece,  &c.  See 
^Letters  on  Hume's  Hist.  B.  vi.  p.  162,  &c. 


110  OF    THE    SEVERAL    DISPENSATIONS 

hours ;  especially  in  the  latter  ages  of  their  go- 
vernment*. Though  this  was  in  some  measure  a 
natural  consequence  of  that  seemingly  unsociable 
spirit,  so  necessary  in  them  to  prevent  any  inti- 
mate connections,  or  (which  would  soon  have  been 
the  consequence)  an  intercommunion  with  the 
idolatrous  religions  round  them;  and  might  be 
greatly  aggravated  by  others,  on  their  at  length 
persisting  in  a  settled  aversion  to  those  rites,  by 
conforming  to  which  they  had  suffered  so  much 
heretofore. 

Besides,  the  Jewish  prophets  M^ere  often  dis- 
patched to  foreign  countries,  to  acquaint  them 
with  the  counsels  of  the  Most  High ;  and  to  make 
them  know  the  Lord'\.  Jeremiah  was  ordained  a 
prophet  unto  the  nations  t;  who,  together  with 
Isaiah  and  Kzeliel,  prophesied  to  most  of  them. 
Daniel  particularly  describes  the  fate  of  the  four 
monarchies;  as  was  observed  above.  Amos  pro- 
claims the  judgments  of  God  on  Syria,  Tyre^Edoniy 
Moah,  and  Ammon.  Ohadiah  is  sent  to  the  Idu- 
means ;  Jo??^^  to  the  people  of  Nineveh,  the  metro- 
polis of  the  Assyrians;  who  straightway  believe, 
and  repent  at  his  preaching;  which  shews  that 
God  was  kind  to  them,  as  well  as  to  the  Jews;  and 
that  they  had  his  will  in  some  measure  discovered 
to  them  before  :  otherwise  they  would  not  have 

*  Yidi.Juv.  Sat.   xiv.  ver.   lOO,   103,   104.      Tac.  Hist.  v.  5. 
Comp.  Witsii  M^y^t.  L.  iii.  c.  13.  sect.  16,  &c. 
t  EzeJc.  XXV.  7 — 17>  passim. 
X  Jer.  i.  5.  Comp.  c.  xxvii.  and  1  Esdras  i.  28.  47. 


OF    REVEALED    RELIGION.  1  l7 

been  so  capable  of  understanding  the  divine  mes- 
sage, when  it  was  delivered  to  them,  and  of  be- 
having themselves  suitably  to  it*.  In  like  manner, 
Nahiim  describes  the  final  destruction  of  Nineveh; 
and  ZepJianiah  proclaims  the  divine  vengeance  on 
the  neighbouring  countries  of  the  Philistines^  of 
Moab  and  Amman;  as  well  as  Ethiopia,  and  As- 
syria^.  And  accordingly,  their  prophets  are 
sought  for,  and  honoured  by  the  greatest  princes; 
who  were  thereby  induced  to  acknowledge,  fear, 
and  reverence  the  God  of  heaven;  though  they 
did  not  wholly  conform  to  his  will.  Thus  Elisha 
is  applied  to  by  the  kings  of  Syria\;  Jeremiah 
protected  by  the  king  of  Babylon  § ;  Daniel  ho- 
noured, and  advanced  by  the  successive  rulers  of 
the  Chaldeans,  Medes,  and  Persians  ;  as  observed 
above. 

Thus  did  this  famous  people  serve  every  way  to 
propagate  the  knowledge  and  fear  of  the  one  true 
God,  either  by  their  prosperity,  or  adversity ;  their 

*  Vid.  Edivarcrs  Survey,  &c.  p.  296.  Biiddei  Parerg.  p.  426. 
and  Lotvtli  on  Jonah  iii.  5. 

•j-  '  One  needs  only  read  their  books,  to  see  that  the  prophet, 
not  only  foretold  obscure  matters,  or  what  particularly  con- 
cerned their  state;  but  also  things  of  a  more  splendid  nature; 
the  overthrow  of  cities,  of  kingdoms ;  the  destruction  of  whole 
nations,  the  destruction  of  their  own  city,  with  its  re-establish- 
ment. Matters  which  would  render  their  books  very  illustrious, 
and  which  would  cause  them  to  be  read,  not  o;ily  by  the  Jews, 
but  also  by  the  neighbour  nations,  the  Ammonites-,  Moabites, 
Assyrians,  Persians,  Egyptians,  &.c^  ^//iVs  Reflect.  B.  ii.  p.  41. 

+   2  Kings  V.  and  viii. 

§  Jer.  xxxix,  11.  xl.  1,  &c. 


118  OF    THE    SIEVERAL    DISPENSATIONS 

conquests,  or  captivities  * ;  their  "separation  from 
the  rest  of  the  nations,  or  their  disjjersion  among 
them  :  by  the  wise  laws  that  were  given  them ; 
and  by  the  worthy  teachers,  which  at  various  times 
were  raised  up  in  the  midst  of  them  ;  proclaiming 
the  power  and  justice  of  the  universal  Governor 
of  the  world ;  and  foretelling  his  disposal  both  of 
them,  and  the  neighbouring  states ;  together  with 
the  reason  of  these  dispensations  t. 

From  whence  it  appears,  that  mankind  were  far 
from  being  rejected  by  their  Maker,  during  this 
state  of  their  nonage ;  though  he  had  his  peculiar 
residence  among  the  Jews^  and  was  their  more 
visible  guardian,  and  director.  The  express  terms 
of  his  covenant  indeed  belonged  to  them,  w^hich, 
as  it  consisted  in  temporal  things,  he  was  often 
obliged  to  interpose,  in  order  to  make  good  the 
performance  of  itt;  and  which  on  that  very  ac- 
count could  not  be  a  more  perfect  one  (re).     The 

*  Victi  victoribus  leges  dederunt,  says  Seneca  of  his  people. 
Aug.  De  Civ.  Z).  L.  vi.  c.  11. 

f  See  the  texts  in  p.  lOO.  Note  (*). 

X  See  Bp.  Sherl.  Disc.  v.  p.  150. 

{vS)  Vid.  Crellii  Orat.  2.  Perfectionem  sanctitatis  idee  Po- 
pulo  HebrcEo  pra;scribere,  et  ad  illam  sequendam  eundem  acri- 
oribus  stimuhs  incitare,  Moses  Dei  nomine  non  potuit;  quod  fe- 
licitatem  ac  mercedem,  ob  quas  pietas  colenda  csset,  terrenae 
ReipubHcae  otio,  et  eorum  tantum  bonorum  affluentia  termina- 
ret,  quae  ad  corporis  pastum  spectant,  quorum  que  usus  hujus 
vitae  circumscribitur  cancellis ;  ita  requirente  istius  popuh  infan- 
tia:  quinetiam  illam  rempublicam,  in  qua  pietatis  sua;  tructum 
Gens  Israelitica  deberet  capere,  armis  et  parareettueri  juberet. 
Unde  si  totam  praeceptorum  Mosaicorum  rationem  ad  ista  tem- 
pora  accommadatam  consideres,  animadvertes  eam  isti  pietatis 


OF    REVEALED    RELIGION.  Il9 

real  benefits  thereof,  the  heavenly  Ca?iaan  (of  which 
the  first  may  be  conceived  as  only  a  type  or  sha- 
dow *),  extended  to  the  people  of  every  nation  that 
feared  God,  and  worked  righteousness ;  and  he  might 
fix  his  residence  in  Jewry,  as  being  in  the  midst  of 
the  nations  t ;    in  order  to  dispense  the  rays  of 

praemio  apprime  fuisse  consentaneara,  &c.  Crell.  Eth.  Christ, 
p.  433,  <S:c.  Op.  Tom.  iv.  '  As  they  were  to  continue  separate 
from  others,  for  the  preservation  of  the  true  religion,  they  stood 
in  need  of  temporal  promises,  that  they  might  have  no  tempta- 
tion for  temporal  gain  to  fall  away  into  the  Gentile  superstitions. 
For  since  the  Heathen  ascribed  all  their  worldly  successes  to 
the  worship  of  their  idols  and  false  gods,  there  was  a  necessity, 
in  proportion,  that  the  God  of  Israel  should  shew  himself  as 
gracious  to  his  votaries,  as  the  false  gods  were  supposed  to  be 
to  theirs ;  and  therefore  it  is  so  far  from  being  a  derogation  to 
this  law,  that  it  abounds  so  much  with  the  promises  of  temporal 
blessings,  that  it  is  a  particular  instance  of  the  wisdom  of  it; 
such  promises  being  not  only  most  likely  to  work  upon  that 
stupid  low-minded  people,  but  suited  also  to  their  particular  cir- 
cumstances and  occasions,  as  they  were  to  be  kept  separate  from 
other  nations.'  Burnet  Boyle's  Lect.  p.  543.  fol. 

•  In  what  sense  it  may  be  so  conceived,  see  Ld.  Barrington's 
Essay  on  the  several  dispensations  of  God  to  mankind,  p.  46, 
&c.    Comp.  Pierce  on  Colos.  ii.  Q,  10. 

f  Ezek.  V.  5. — xxxviii.  12.  Vid.  Reland.  PalcEst.  L.  i.  c.  10. 
Durell.  Parallel,  p.  I60.  '  They  were  placed  in  the  centre  of 
the  then  known  world,  between  Egypt  and  Arabia  on  the  one 
hand,  and  Syria,  Chaldea,  and  Assyria  on  the  other ;  among 
whom  the  first  great  kingdoms  were  erected,  and  from  whence 
knowledge  and  learning  seem  to  have  been  derived  to  the  west- 
ern nations.  And  they  were  also  in  the  neighbourhood  of  Si/don 
and  Tyre,  the  greatest  Emporiums  in  the  world;  from  whence 
ships  went  to  all  parts,  and  who  planted  colonies  in  the  most 
distant  countries.'  Leland,  Advantage  and  Necessity,  &c.  Vol.  I. 
Pt.  i.  c.  19.  How  very  capable  of,  and  remarkably  fitted  this 
country  was,  for  a  more  universal  intercourse  than  any  other. 


120  OF    THE    SEVERAL    DISPENSATIONS 

heavenly  light  more  equally  and  advantageously 
among  them ;  to  whom  his  chosen  people  probably 
were  designed  to  bear  a  due  proportion  ;  as  some 
understand  these  words  of  Deut.  xxxii.  8.  He  set 
the  hounds  of  the  people  according  to  the  number  of 
the  people  o/' Israel*. 

We  are  apt  to  conceive  that  the  Deity  has  been 
partial  in  his  favours  to  this  people ;  and  at  the 
same  time,  think  that  they  deserved  them  the  least 
of  all  people ;  botji  which  notions  are  entirely 
groundless.  Tlie  favours  shewn  to  them,  we  have 
seen,  were  rather  favours  to  the  whole  world  t; 
and  they  only  made  instruments  in  God's  hand,  to 
hold  forth  this  light  to  all  around  them ;  whereof 
other  nations  were  to  reap  the  benefit  in  due 
time,  whether  they  themselves  stood  faithful  to 
their  trust,  or  fell  for  violating  it.  '  Nay  in  truth 
their  fall  contributed  rather  to  the  speedier  ac- 
complishment of  this  design,  than  could  have  been 
expected  from  their  stedfastness.  For,  to  what 
did  their  defections  ultimately  tend,  but  to  supply 
the  Deity  with  more  frequent  occasions  to  exert 

with  all  parts  of  the  earth,  the  consequence  resulting  from 
thence,  and  for  the  communication  of  all  the  benefits  of  an  uni- 
versal benevolence  is  particularly  explained  in  a  note  to  p.  122, 
123  of  an  obscure  piece  entitled.  Hymns  to  the  Supreme  Being. 

*  See  Bri/ant,  above  QQ,  with  Jenkin,  Vol.  I.  p.  4g.  Biixtorf^ 
Diss.  2.  de  Ling.  Heb.  Confus.  §  43.  That  the  Jevos  were 
spread  over  all  the  woi-ld  about  C/irisfs  time,  as  it  is  said,  Acts 
ii.  5.  Vid.  Joseph.  B.  i.  c.  \6.  Philo,  Leg.  ad  CaJ.  id.  in  Flacc. 
Lardner,  Cred.  B.  i.  c.  3.  or  Basnnge,  Hist.  B.  vi. 

t  See  Taijlors  Key  to  the  Apostolic  \\'ritings.  Paraph,  on 
Rom.  c.  iv.  p.  22. 


OF    REVEALED    RELIGION.  121 

himself  in  the  correction  of  their  prevaihng  errors 
and  their  vices  ?  But,  their  errors  and  vices  were 
the  errors  and  vices  of  all  mankind.  And  there- 
fore those  wonderfid  exertions,  which  God  em- 
ployed for  the  reformation  of  the  Jews,  were 
equally  adapted  to  the  conversion  of  the  Gentiles 
among  whom  they  lived.  Nor  did  they  fail  in 
their  designed  effect*. 

Nor  was  this  nation  worse  than  any  other  would 
probably  have  been  in  the  like  circumstances. 
The  Canaanites,  we  know,  behaved  worse  under  all 
their  repeated  means  of  improvement,  as  observed 
above t;  nor  could  their  descendants,  the  Cartha- 
ginians, deserve  any  better  character:  nor  did  the 
more  polite  and  learned  nations,  Greek  and  Roman^ 
afterwards  advance  above  the  same  gross  errors 
in  religious  worship  t.  Nay,  whether  the  ancient 
Hebrexcs  were  not  in  some  respects  more  par- 
ticularly fit  to  have  the  oracles  of  God  committed 
to  them,  has  been  queried  by  such  as  observe 
their  former  diligence  and  great  exactness  in  set- 
tling their  history,  wherein  all  other  nations  were 
remarkably  deficient : — their  carefulness  in  distin- 
guishing their  genealogies;  and  preserving  their 
public  records,  which  w^ere  so  beneficial  to  the  rest 
of  the  world  §; — their  great  tenaciousness  of  an- 

*   Oiven,  B.  L,  s.  l6. 
t  Page  103. 

X  See  this  observation  explained  in  Fleurys  manners  of  the 
Israelites.,  c.  xxi. 

§  '  It  may  be  observed,  that  the  sacred  history  is  distinct,  me- 


122  OF    TilB    SEVKUAL    DISPENSATIONS 

cient  rites  and  customs;  and  their  extraordinary 
zeal  in  making  proselytes*.  And  though  we  may 
allow  them  to  have  been,  in  general,  stupid  and 
perverse ;  yet  if  we  look  over  their  history  with 
any  tolerable  degree  of  candour,  we  must  be  con- 
vinced that  they  were  very  different  from  the 
account  given  of  them  by  some  unfair  modern 
writers  t.  However,  the  more  weak  this  people 
were  of  themselves,  the  better  was  God's  great 
end  answered,  in  distinguishing  himself,  and  his 
revelations  by  them ;  the  less  they  did  or  could  do 
in  their  own  defence,  the  more  illustrious  was  that 
very  extraordinary  providence,  which  protected 

thodical,  and  consistent  throughout;  the  profane  utterly  de- 
ficient in  the  first  ages,  obscure  and  full  of  fictions  in  the  suc- 
ceeding ones :  and  that  it  is  but  just  clear  and  precise  in  the 
principal  facts  about  the  time  that  the  sacred  history  ends.  [See 
this  observation  confirmed  by  Patrick  on  Nehemiah  xii.  II.]  So 
that  this  corrects  and  regulates  that,  and  renders  it  intelligible 
in  many  instances,  which  must  otherwise  be  given  up  as  utterly 
inexplicable. — Yet  this  same  nation,  who  may  not  have  lost  so 
much  as  one  year  from  the  creation  of  the  world  to  the  Baby- 
lonish captivity,  as  soon  as  they  were  deprived  of  the  assistance 
of  prophets,  became  most  inaccurate  in  their  methods  of  keeping 
time,  there  being  nothing  more  erroneous  than  the  accounts  of 
Josephus,  and  the  modern  Jeivs,  from  the  time  of  Cyrus  to  that 
oi  Alexaiider  the  Grezt;  notwithstanding  that  all  the  requisite 
assistances  might  easily  have  been  borrowed  from  the  neigh- 
bouring nations,  who  now  kept  regular  annals.'  Hartleys  Observ. 
on  Man,  Vol.  II.  p.  11 6. 

•  Jenkin.  Vol.  I.  p.  Ql,  03.  /.  A.Danzii  Cura  Hebr.  in  con- 
quirend.  prosel. 

f  See  the  Moral  Philosopher,  Vol.  I.  p.  225,  &c.  [with  Leland's 
answer,  Vol.  I.  p.  207.  Worthingtons,  Essay,  p.  105,  IQf).]  and 
Bolingbroke,  passim. 


OF    REVEALED    RELIGION.  125 

them.     The  less  capable  they  were  of  inventing 
the  great  things  contained  in  their  books,  the  more 
apparently  did  these  point  out  another  author; 
and  prove  incontestably,  that  they  had  such  intel- 
ligence communicated  to  them  from  above.   Thus 
they  were,  in  the  hands  of  God,  a  certain  means 
of  bringing  men  by  degrees  to  the  knowledge  of 
the  truth.     They  were  his  ^witnesses,  as  He  himself 
terms  them  *,  that  he  xvas  God.     The  first  produc- 
tion, and  original  state  of  mankind,  the  history  of 
the  world  and  its  government,  manifested  by  fre- 
quent interpositions,  and  express  predictions  of  the 
most  remarkable   events ;    was  necessary   to   be 
known,  and  well  remembered :  memoirs  of  this 
therefore  were  to  be  secured  somewhere ;  and  in 
such  a  manner  as  to  be  of  use  to  every  age.    And 
this  the  Jews  effected  ;  being  dispersed  among  all 
nations,  and  yet  continuing  a  distinct  people ;  by 
which  means  these  great  truths  were  both  pre- 
served pure,  and  effectually  propagated  in  most 
parts  of  the  world.   Their  law  was  a  schoolmaster  \^ 
to  teach  them  the  first  rudiments  of  religion,  who 
were  to  instruct  and  improve  others;  restraining 
them  from  every  kind  of  deviation  into  idolatry, 
by  the  sanction  of  immediate  punishments,  and 
encouraging  them  to  persevere  in  the  worship  of 
their  God,  by  present  temporal  rewards,  with  a 
prospect  of  future  blessings,  till  they,  as  well  as  the 
rest  of  the  world,  were  got  out  of  their  minority ; 

*  Isaiah  y.\\\i.  10.12.  f  Ga^iii.24. 


124  OF    THE    SEVERAL    DISPEXSATIOXS 

able  to  comprehend  and  walk  by  a  more  perfect 
rule ;  and  fit  to  enter  on,  and  make  a  proper  use 
of  their  inheritance; — till  the  Jidness  of  the  time  was 
come: — which  is  the  next  great  period  we  are  to 
consider. 

From  the  foregoing  account  it  appears,  that  God 
made  such  ample  provision  for  the  instruction  of 
mankind,  by  the  various  dispensations  of  his  pro- 
vidence, and  revelations  of  his  will,  at  sundry  times 
and  in  divers  manners,  that  the  mission  of  his  Son 
was  not  w^anted  for  some  time ;  neither  would  his 
coming  have  been  so  seasonable,  or  so  fitting,  till 
after  those  other  methods  had  been  tried.  It  was 
proper  that  the  Householder  should  first  send  his 
several  servants  to  see  after  the  state  of  his  vine- 
yard, and  reap  the  fruits  of  his  early  care  and  cul- 
ture in  their  seasons*:  that  lower  institutions 
should  precede,  and  pave  the  way  for  this  last,  and 
highest  of  all. 

The  patriarchs  had  standing  visible  memorials 
of  God's  presence  and  protection,  as  well  as  fre- 
quent and  familiar  converse  with  him;  thereby 
sufficiently  assuring  them  of  his  favour,  and  in- 
viting them  to  his  service :  the  law  was  given  to 
his  peculiar  people  by  angels  (Ji),  in  all  the  appear- 
ances of  pomp  and  terror,  to  astonish  and  awe 
them  into  obedience ;  the  jyrophets  were  sent  to 
denounce  variety  of  judgments  against  their  dis- 

*  Matlli.  xxi.  33.  Jcr.  vii.  25. 

(/;)   Acl.s  vii.  .j3.   G«/.  iii.  ip.   Hcf>.  ii.  2. 


OF    REVEALED    RELIGION.  125 

obedience; — to  threaten  them  with  the  severest 
plagues  on  their  apostasy ;  —  to  promise  them 
proportionable  blessings  upon  a  return  to  their 
duty;  and  by  both  means  prepare  them  for,  and 
gradually  open  to  them,  the  prospect  of  that 
universal  Blessing,  the  true  end  and  great  com- 
pletion of  all  his  promises,  —  the  MESSIAH; 
in  whom  were  laid  up  tJie  sure  mercies  of  David ; 
mercies  of  an  higher  nature  than  any  of  those 
which  they  were  then  expecting ;  who  should 
procure  for  them  a  more  noble  and  extensive 
kingdom,  than  they  had  ever  dreamt  of:  should 
make  them  brethren  and  fellow-citizens  with  all 
the  world  here,  and  fellow-heirs  to  a  more  va- 
luable inheritance  in  the  world  to  come  *:  who, 
notwithstanding  their  great  blindness,  and  per- 
verseness,  and  numberless  transgressions,  should 
at  length  deliver  them  from  all  their  adversities ; 
and  finally  restore  them,  and  all  manldnd^  to  the 
favour  and  full  enjoyment  of  their  God. 

*  '  During  these  circumstances — God  was  pleased  that  a  law- 
giver should  be  born  among  the  Jews,  of  another  nature  than  he 
whom  they  expected,  and  infinitely  more  useful  to  them.  In- 
stead of  a  temporal  king,  who  might  have  increased  their  power 
and  renown,  but  would  not  have  lessened  their  ignorance,  nor 
their  vices,  God  sent  them  a  king  worthy  of  him,  who  taught 
them  how  they  ought  to  live  here,  to  be  eternally  happy  after 
this  life  :  and  shewed  them,  that,  instead  of  being  members  of  a 
little  common-wealth,  and  enemies  to  the  rest  of  mankind,  they 
ought  to  look  upon  the  whole  world  as  their  native  country,  and 
all  men  as  their  fellow-citizens  :  a  thought  worthy  of  those,  who 
already  professed  to  believe,  that  all  men  are  equally  the  work 
of  God.'     Lt  Clerc,  Causes  of  Incred.  p.  267- 


126  OF    THE    SEVERAL    DISPENSATIONS 

The  doctrines  he  taught,  contain  a  summary  of 
the  most  important  truths,  (though  not  delivered 
in  any  systematic*,  artful  method,  nor  adapted  in 
any  respect  to  vicious  palates)  giving  us  the  most 
worthy  notions  of  the  Deity,  and  affording  the 
strongest  motives  to  love,  fear,  and  obey  him  ; — 
the  greatest  incitement  to  resemble  our  blessed 
Saviour  in  holiness,  and  every  virtue  of  the  hea- 
venly life. 

The  benefits  he  conferred,  were  the  rescuing  us 
from  the  power,  and  redeeming  us  from  the  penalty 
of  sin ;  repairing  the  breach  made  in  our  nature  by 
the  first  Adam^  and  restoring  to  us  the  lost  com- 
munion with  our  Maker;  not  indeed  in  the  same 
open,  visible  manner  as  at  first ;  which  is  neither 
necessary  for,  nor  suitable  to  these  ages  of  the 
world ;  but  by  the  more  secret,  silent  influences 
of  his  holy  Spirit;  which  are  equally  efficacious  (e) 
if  duly  attended  to,  and  improved  ;  enabling  us 
to  attain  unto  all  that  perfection  which  he  re- 
quires, or  we,  in  the  present  state,  are  capable  of; 
and  thereby  entitling  us  to  some  higher  degree  of 

*  That  there  is  less  ground  to  suspect  them  of  imposture  on 
this  account,  and  that  they  are  thereby  of  much  greater  use,  see 
LelancVs  answ.  to  Christ,  as  old,  &c.  Vol.  11.  p.  l66,  &c.  and 
p.  245,  246.  Add  Crell.  Resp.  ad  Q.  Tom.  II.  p.  322,  &c.  and 
Jefferys  Commencement  Serm.  on  Heb.  i.  1.  in  which  he  has 
considered  the  subject  more  at  large,  and  shewn  particularly, 
'  Why  God  thought  fit  to  deliver  the  doctrine  of  our  religion 
and  happiness  in  the  form  of  a  history,  rather  than  in  any  other 
method.' 

(e)  See  Wollaston,  p.  106,  or  King,  p.  376,  4th  ed. 


OF    REVEALED    REI.IGIOV.  127 

happiness,  and  glory  in  another.  He  cancels  the 
original  covenant*  of  works;  and  purchases  a  new 
one  full  of  grace  and  mercy ;  freeing  us  from  the 
whole  of  Adam* ^  curse,  viz.  deaths  or  utter  ejctinc- 
tionf;  and  finally  assuring  us  of  a  complete  victory 
over  both  that,  and  hell  J,  by  the  gift  of  eternal 
life,  and  happiness.  This  is  the  true  import  of  the 
Christian  institution ;  and  in  this  sense  it  must 
appear  to  be  indeed  a  gospel,  or  good  tidings  of 
great  joy  to  all  people  §  :  which  therefore  ought  to 
be  reserved  till  mankind  were  able  to  comprehend 
and  ready  to  receive  so  great  a  blessing ;  till  they 
were  fit  to  make  the  proper  use  of  such  a  scheme 
of  infinite  goodness,  and  philanthropy.  As  nothing 
greater  could  come  after  tlijs,  and  this  was  to  be 
offered  once  for  all ;  (otherwise,  as  the  apostle 
says  II,  Christ  must  often  have  suffered  since  the 
foundation  of  the  world;  often  in  every  country,  and 
as  often  in  vain ;  his  offers  of  salvation  by  their 
cheapness  slighted,  his  sufferings  disregarded;)  as 
no  farther  manifestation  of  God's  will  could  be 


*  In  what  sense  covenants  are  understood,  was  hinted  above, 
p.  5Q,  note  i. 

f  See  p.  5Q,  note  *, 

X  Rev.  XX.  14. 

§  In  what  respects  Christianity  exceeded  all  former  institu- 
tions, may  be  seen  at  large  in  Edivards's  Survey,  p.  313,  323. 
The  eflFects,  which  it  will  some  time  certainly  produce,  are  well 
described  by  Worthington,  Essay  on  Mans  Redemption,  c.  1 1,  &c. 
who  supposes,  perhaps  not  on  so  good  grounds,  that  these  will  be 
attainable  even  in  this  life. 

II   Heb.  ix.  26. 


128  OF    THE    SEVERAL    DISPENSATIONS 

made  to  man  either  in  terms  more  lull  and  ex- 
press, or  in  a  way  more  kind  and  condescending  ; 
it  was  fit  that  all  suitable  provisions  should  be 
made  for  the  reception,  and  continuance  of  it  in 
the  world;  all  proper  preparations  used  to  fix,  and 
ascertain  its  evidence ;  as  well  as  to  explain  its 
worth,  and  make  men  sensible  of  the  necessity  for 
it.  To  this  purpose  the  Jexvs  were  to  be  trained 
up  to  the  expectation  of  it  by  a  series  of  pro- 
phecies, foretelling  the  time,  place,  and  every  cir- 
cumstance oii\\Q  Messiah* i>  advent ;  and  describing 
the  true  nature  of  his  kingdom  :  their  law  was  to 
continue  till  it  had  guarded  them  from  idolatry, 
and  secured  their  dependence  on  the  one  supreme 
God;  till  they  had  attained  to  such  rational  con- 
ceptions of  his  nature  and  providence,  as  qualified 
them  for  a  more  pure  and  perfect  way  of  worship- 
ping him;  and  enabled  them  to  communicate  it  to 
the  rest  of  the  world.  The  Getitiles  were  to  have 
sufficient  experience  both  of  the  weakness  of  their 
understanding  in  searching  after  God,  and  the  in- 
firmity of  their  corrupted  nature,  in  not  acting  up 
to  what  they  did  discover  ;  sufficient  to  make  them 
wish  and  hope  for  some  heavenly  guide,  which  in 
fact  the  wisest  of  them  did  ;  as  particularly  appears 
from  two  remarkable  instances,  in  Socrates  s,  dis- 
course upon  prayer,  and  sacrifice  *  ;  an  d  in  Aristotle's 

*  See  Plato's  second  Alcihiades  near  the  end.  More  passages 
to  the  same  purpose  are  collected  by  Dr.  5.  Clarke,  Evidences, 
Prop.  7.  and  Young,  Dissert.  Vol.  1. 


OF    REVTALKD    UELIGIOV.  129 

declaration  just  before  his  death,  [if  the  account  of 
it  be  genuine]  concerning  the  reasonableness  of 
believing  that  the  gods  would  at  length  come  down 
from  heaven,  to  instruct  and  relieve  mankind  *. 
Thus  was  the  consciousness  of  their  defects  re- 
quisite in  the  heathens,  to  prepare  them  for,  and 
dispose  them  to  embrace  a  remedy,  when  it  should 
be  offered ;  and  the  Jeu'ish  economy  was  equally 
requisite,  to  fit  them  for  administering  this  remedy ; 
the  one  made  its  value  then  better  understood,  the 
other  rendered  its  evidence  more  incontestable 
throughout  all  ages.  No  stronger  testimony  than 
that  of  prophecy  could  be  given,  to  confirm  its 
truth ;  nor  any  greater  token  of  its  usefulness, 
than  that  which  appeared  in  tlie  miserable  state  of 
the  heathen  v/orld  without  it ;  both  highly  con- 
tributed to  procure  Christianity  its  due  regard  and 
esteem  in  the  world ;  but  neither  of  them  could 
have  taken  })lace,  had  it  been  from  the  beginning, 
as  the  above-mentioned  objection  t  supposes. 

*  Aucior  de  Ponio  [de  quo  vid.  Fabric.  Bibl.  Gr.  Tom.  II.  L.  iil. 
p.  166.]  Ccel.  Rhod.  Ant.  L.  xvii.  36.  [See  Bai/les  Diet.  Art. 
Aristotle,  note  Q.]  Stanley  Vit.  Phil.  Concerning  tlie  tradition 
of  his  having  conversed  with  a  Jew,  see  Gen.  Diet.  Vol.  II.  p.  26/, 
and  Prid.  Conn.  Part.  i.  B.  vii.  p.  47.^  and  480.  8th  ed.  See 
also  a  remarkable  passage  in  Jamhlichus  Vit.  Pythag.  c.  28. 
To  the  foregoing  observation  Bolinghroke  replies,  that  '  the 
complaints  and  expectations  of  these  men  were  fomidedin  proud 
curiosity  and  vain  presumption.'  B.'s  Works,  Vol.  V.  p.  220. 
as  if  it  were  a  piece  of  vanity  and  presumption  in  any  reasonable 
creature  to  be  desirous  of  learning,  what  would  here  most  effec- 
tually recommend  it  to  the  favour  of  its  Creator;  and  merely 
pride  and  idle  curiosity,  to  know  what  would  become  of  it  for 
ever  hereafter. 

t   Pag,  42. 

K 


130 


OF    THE    SEVERAL    DISPEN'S ATIONS 


We  sec  then  that  some  time,  in  general,  must 
liavc  preceded  the  piibhcation  of  the  gospel;  and 
we  ought  to  consider,  that  if  it  were  delayed  a 
while  longer  than  w^e  can  particularly  account  for, 
yet  as  much  as  that  period  may  seem  to  liave  lost, 
so  much  we  of  these  latter  ages  manifestly  get  by 
the  delay;  it  is  so  much  nearer  to  us;  and  thereby 
its  light  and  evidence  more  clear  at  present ;  its 
heat  and  influence  proportionably  stronger ;   for 
all  which  we  have  occasion  enough :    and   well 
must  it  have  been  for  us  that  it  came  so  late,  if  its 
evidence  decrease  so  fast   by  length  of  time,  as 
these  very  same  objectors  would  insinuate*.  How^ 
do  w^e  know  but  that  it  might  be  delivered  about 
the  middle  age  of  the  world ;  and  be  upon  the 
whole  nearest  to  the  several  generations;  and  a 
just  proportion  kept  between  the  length  of  time, 
during  which  Christ^s  future  advent  was  to  be  fore- 
told and  expected  ;  and  that  in  which  his  past  ap- 
pearance is  to  be  commemorated?     We  are  hasty, 
and  short-sio'hted  :   our  views  limited   to  a   few 
years ;  and  we  become  impatient  at  finding  any  of 
them  pass  over, before  the  whole  plot  is  unravelled; 
and  would    have    all    brought    on    the    stage  at 
once  :  but  it  is  far  otherwise  with  the  great  God, 
to  whom  a  thousand  years  are  as  one  day ;  who 
has  an  immensely  large  progressive  scheme,  con- 

*  Christ,  as  old,  c.  12.  p.  lC3,  8vo.  from  Craig.:  of  which  see 
Rot heram's  DissGYiation,  Edinh.  1743.  Phil.  Trans.  No,  257- 
Droughton  against  Tiiida!,  Part  iii,  j).  5:  &c.  Randolph,  Part  ii^ 
p.  34,  Sec. 


OP    REVEALED    RELIGION.  131 

sisting  of  many  imderparts,  and  intermediate 
steps ;  all  placed  in  their  proper  periods,  and  each 
rising  upon  the  past;  and  the  whole  conducted  in 
that  gentle,  regular  manner,  which  is  best  suited 
to  the  moral  government  of  a  world  of  intelligent, 
free  agents,  and  most  becoming  a  Governor  of 
infinite  wisdom  and  goodness. 

But  to  be  more  particular.  The  period  in  which 
our  Saviour  came  into  the  world  may  be  conceived 
to  be  the  fulness  of  time,  and  fittest  for  such  a  dis- 
pensation,  on  the  following  accounts. 

First,  as  that  age  appeared  to  want  it  most : 

Secondly,  as  it  was  the  most  able  to  receive  and 
propagate  it :  and. 

Thirdly,  as  it  was  the  best  qualified  to  examine 
its  evidence,  confirm  its  truth,  and  convey  it  down 
to  future  ages. 

First,  that  age  wanted  it  most ;  both  in  regard 
to  mGrals  and  religion. 

1.  It  stood  in  the  greatest  need  of  a  reformation 
in  morals ;  as  it  appears  to  have  been  the  most 
profligate  of  any  upon  record. 

As  to  the  JexcSj  we  are  told,  that  both  their  ma- 
gistracy and  ministry  were  then  corrupted  to  the 
last  degree ; — their  laws  against  the  worst  of  vil- 
lains   rarely    executed  (^); — their    most    sacred 


{p)  The  low  state  of  their  Sanhedrim  about  that  time,  may  be 
seen  at  large  in  Lightfoot,  Op.  Lat.  Vol.  II.  p.  370,  6y\,  &c. 
Their  gradual  corruption  and  degeneracy  is  observed  by  Strabo, 
L.  xvi.  p.  761,  762.     Ed.  Luf.  Par.  l6'20. 

K'2 


.132  OF    THE    SEVERAL     DISPENS  ATIOKS 

offices,  not  excepting  that  of  the  high  priesthood, 
set  to  sale; — the  temple  turned  into  a  place  of 
merchandise; — their  priests  made  of  the  lowest  of 
the  people,  and  devoted  entirely  to  self  interest, 
and  the^lowest  kinds  of  traffic  ; — the  whole  nation 
split  into  factions  ;  hating,  and  persecuting,  and 
devouring  one  another*. 

In  short,  the  account  which  their  own  historian 
gives  of  them,  not  long  after  this  time,  will  be  suf- 
ficient to  decide  the  point,  who  concludes  it  with 
this  declaration  ;  that  if  the  Romcms  had  delayed 
taking  vengeance  on  them,  he  believes  their  city 
must  either  have  been  swallowed  by  an  earthquake, 
or  a  deluge,  or  destroyed  by  fire  from  heaven,  as 
Sodo77i  was;  since  it  produced  a  much  more  im- 
pious generation  (r). — But  this  remarkable  wicked- 


*  See  Lightfooi,  Op.  Lat.  Vol.  11.  p.  ]48,  272,  &c,  Ed- 
xvardss,  Survey,  Vol.  I.  p.  389,  &c.  Lardner,  Cred.  of  the  G.  Hist. 
B.  i.  c.  5.  Benson,  Hist,  of  planting  the  Chr.  Rel.  Vol.  H. 
p.  234,  &c.  Le  Clerc,  Proleg.  ad  Hist.  Eccl.  sect.  1,  2.  BasnagCy 
B.  i.  c.  5,  Sec.     Wliitby,  Necessity,  <S:c.  of  Chr.  Rev.  c.  2. 

Nor  is  this  at  all  surprising,  since  the  reigning  party  among 
them  were  at  that  time  Saddiicees.  Joseph.  Ant.  y.\\n.  2.  Add 
WalVs,  note  on  Jets  v,  17. 

(r)  Josephus,  B.J.  L.  xvi.  c.  I6.  Remarkable  is  the  descrip- 
tion which  the  Talmiidists  give  of  that  generation  in  which  Mes- 
siah should  come.  Talm.  Bab.  in  Sanhedr.  fol.  Qy.  JVhen  the 
son  of  David  comcth,  the  sijjiugogue  sludl  become  stexvs  ;  Galilee 
shall  be  destroyed,  Gablah  shall  be  desolate,  and  the  men  oj' the 
borders  oj"  Israel  shall  go  from  city  to  city,  and  the  wisdom  of  the 
scribes  shall  be  abominated,  and  religious  persons  shall  be  scorned, 
and  tJie  faces  of  that  generation  shall  be  as  dogs.  Vid.  Lightf. 
Harm.  N,  T.  p.  326. 


OF    REVEALED    RELIGIOX.  l33 

ness   of  the  JeXi'S  will  be   considered  in  another 
respect  hereafter. 

Nor  were  the  Gentiles  less  corrupt,  nor  does  it 
seem  easy  to  conceive  the  generality  of  them  to  be 
sunk  lower  in  all  kinds  of  vice  and  sensuality,  than 
they  were  at  that  time,  (notwithstanding  all  their 
improvements  in  some  other  respects;)  as  may 
sufficiently  appear  from  the  description  given 
of  them  by  St.  Paul  *,  the  truth  of  whose  taY- 
ness  is  most  abundantly  confirmed  by  their  own 
writers  {y). 


*  Rom.  i.  21,  &c.  As  to  the  great  and  general  corruption  of 
the  world  at  this  time,  more  particularly  in  regard  to  its  private 
a\\i\  domestic  situation  in  the  two  important  articles  o?  marriage, 
and  of  servitude ;  and  the  very  seasonable  reformation  of  each 
by  the  Christian  institution,  see  Robertsons,  Serm.  before  the 
Soc.  in  Scotland,  1/55. 

{y)  Seneca  de  Clem.  i.  23.  says,  that  in  the  reign  of  Claudius, 
in  five  years,  more  parricides  were  condemned  and  punished,  than 
had  been  known  in  all  the  past  ages :  a  proof  of  the  extreme 
degeneracy  of  those  times.  '  Ecce  liomana  respublica,  quod  non 
ego  primus  dico,  sed  auctores  eorum  unde  heec  mercede  didici- 
mus  tanto  ante  dixerunt,  ante  Christi  adventum,paulatim  mutata, 
et  ex  pulcherrima  atque  optima,  pessima  atque  flagitiosissima 
facta  est,  Ecce  ante  Christi  adventum  post  deletam  Carthaginem, 
majorum  mores  non  paulatim  ut  antea,  sed  torrentis  modo  pra;- 
•cipitati :  adeo  juventus  luxu  atque  avaritia  corrupta  est.'  Angus- 
tin,  de  Civ.  D.  L.  ii.  c.  ic^.  &  id.  ib.  c.  2l.  Conf  Sallust.  B.  C. 
Paterc.  L.  ii.  c.  1.  Senec.  Ep.  7.  et  De  ira,  L.  ii.  c.  8,  &c.  cum 
Sueton.  Tacit.  Petr.  Arb.  passim,  '  Si  Ethnicorum  mores  pauIo 
ante  Christum  et  paulo  post  intueamur,  quae  fuit  doctissima  astas, 
pessimos  et  sceleratissimos  fuisse  comperiemus,  ut  decent  qui 
eorum  temporum  historiam  conscripserunt,  Bella  civilia  tem- 
poribus  Marii  et  Sullce;  status  reipub,  Rom,  perturbatissimus, 
qui  proxime  sequutus  est :  bella  iterum  civilia  Ca;s.  et.  Pomp. 


134  or  THE  sKVEKAr,  disi'ensaiions 

^.  But  secondly,  The  world  at  that  time  more 
especially  wanted  a  reformation  in  religion;  and 
was  grown  weary  of  all  former  institutions.  The 
Je'wisli  law  had  fully  answered  its  end,  and  in  a  man- 
ner ceased  of  itself;  the  ceremonial  part  of  their 
economy  began  rather  to  be  a  yoke  of  servitude,  and 
an  unnecessary  burden  to  them  ;  the  moral  was  in 
a  great  measure  lost  in  their  loose  casuistry,  and 
vacated  by  their  traditions  (z).     The  sense  of  the 


turn  etiam  triumvir,  Principatus  ipse  Aug.  et  inulto  magis  Tib. 
Calig.  Ne?\  et  Dom.  ne  ulterius  pergam,  cloacae  tuerunt  flagi- 
tiorum  et  scelcrum  apud  Rumanos ;  qui  tamen  Grcecos  passim 
quasi  sedeterioresdescribunt.  Sail.  Cic.  Sen.  Tacit.  Suet,  aliique, 
cum  a  nobis  hodie  leguntur,  etiamnum  indignationem  in  improbos 
illius  aevi  homines  nobis  movent:  ne  proferam  Per5.  et  Juven. 
Poetas  satiricos,  qui  forte  modum  exce^sisse,  in  castigandis  mo- 
vibus  sui  a:vi,  possent.  Itaque  jjravce  religionis  effectus  sistere 
non  potnit  philosophia ,  et  paucornm  contra  torrentetn  yiitentiitm 
connius  irrilifaere!  Cler.  Prol.  Eccl.  Hist.  sect.  2.  c.  1.  20.  add 
Whitby,  Necessity  of  Christ.  Rev.  c.  8.  Moshem.  de  Rebus 
Christ,  ante  Consiantinnm,  c.  1.  sect.  21.  Hanvood,  Introd.  to 
the  N.  T.  c.  2. 

(z)  Quare  vaslatitm  e.st  Jhnnn  Bcthene  tribus  ante  Jerusalem 
annis?  Quia  verba  sua  verbis  Legis  prdeponebaiit.  Gem.  Bab. 
Metz.  c.  7.  Rx  quo  mulliplicnli  sunt  discipuli  Schavunai  et  Hil- 
lelis, — muttiplicaki  sunt  schismata  in  Israele,  et  facta  est  Lex,  quasi 
Lex  duplex.  Gcmara  Sanhedrim,  c.  10.  Eorum  tum  rehgio, 
quantumvis  scripturas  regulam  suam  pronunciarent,  traditionibus 
omnis  generis  pra:cipue  nitcbatur ;  quas  non  tantum  scripturis 
pra^ferebant,  sed  iisdem  onmem  scripturis  authoritatem  deroga- 
bant.  Marc.  vii.  7 — 9-  Tenuerunt  Dominum  cum  illis  contrax- 
isse  fcedus  juxta  legem  Tradilionis.  Baal  Turim  in  Gen.  i.  3. 
Tenebant  scripiam  legem  dejiccre  comparataiyi  legi  non  scriptce. 
Tanch.  fol.  4.  Legemque  scripiam  ob  mercedem  doceri  posse,  non 
item  non  scripiam.  Maimon. //i  Thalm.  Torah.  Pcrck.  1,  Light- 
Jh()l,0\).  Lat.  Vol.  r.  p.  517'  Vide  plura  testiuionia.  ibid.  Vol.  II. 


OF    REVEALED    RELIGION.  135 

prophetic  writings  had  been  darkened  and  debased 
by  their  corrupt  glosses  ;  and  the  key  of  true 
knowledge  taken  away,  by  those  very  persons  that 
should  have  opened  the  scriptures  and  imparted 
that  knowledge  to  them. 

Philosophy  had  shewn  its  utmost  force  in  the 
great  masters  of  Athens  and  Rome;  and  was  just 
able  to  afford  light  enough  to  discover  its  own 
errors  and  defects,  and  to  refer  them  to  a  better 
guide;  as  we  have  seen  above.  Its  votaries  having 
been  long  tossed  to  and  fro,  among  the  various 
systems  which  human  wit  had  invented,  were  at 
last  left  in  absolute  uncertainty;  imable  to  decide 
amongst  them,  and  influenced  by  nothing  more 
than  some  dark  hints  of  tradition  (a)  ;  and  that  be- 

p.  31 .  or  Eng.  Harm. 236,  23/.  Comp.  BuxtoyfUe  abbrev.  Heb. 
p.  220,  Sec.  and  Mod.  Univ.  Hist.  B.  xx.  c.  1.  note  D.  '  At  these 
times  their  school-learning  was  come  to  the  very  height; — so 
that  now  in  a  double  seasonableness  doth  Christ  the  divine  wis- 
dom appear,  and  set  in  amongst  them,  at  twelve  years  old  be- 
ginning, and  all  the  time  of  his  ministry  after,  going  on  to  shew 
them  their  wisdom,  folly;  and  his  own  word  and  doctrine,  the 
divine  oracles  of  wisdom.  In  a- double  seasonableness,  I  say, 
when  their  learning  was  now  come  to  the  height,  and  vvhen  their 
traditions  had  to  the  utmost  made  the  word  of  God  of  no  effect.' 
Light/.  Harm.  N.  T.  Vol.  I.  p,  206.  id.  p.  652. 

(a)  This  appears  to  have  always  been  the  case  in  most  of  the 
best  things  which  they  deliver  on  the  most  important  subjects, 
as  may  be  easily  discerned  by  the  abrupt  manner  in  which  they 
commonly  retail  such  sentiments ;  by  their  seldom  reasoning  on 
them  long  consistently;  or  being  able  to  pursue  their  natural 
consequences :  from  whence  methinks  any  indifferent  person 
would  conclude,  that  they  had  never  traced  such  out  by  their 


136  OF    THE    SEVKRAL    DISPENSATION'S 

came  one  of  its  most  flourishing  sects  wliich  pro- 
fessed to  doubt  of  every  tiling :  accordingly,  we 

own  reason,  nor  were  the  original  diseoverers  of  them;  at  least, 
I  could  not  help  concluding  so  from  hence;  as  well  as  from 
their  frequent  citing  o^ tradition,  and  some  sacred  records;  and 
appealing  to    what  they  have  heard   upon   such  subjects.     1 
might  liave  set  down  numberless  expressions,  that  confirm  this 
observation,  though  I  do  not  doubt  but  the   same    thing   has 
been  observed  by  many  others:  however,  I  shall  point  out  some 
remarkable  passages  from  Plato  to  this  purpose.  Philehus :  OI  [>.ev 
'[sa.Xa.ioi  K^silovs;  tjjmcvv  Y.a.1  eyfurs^ui  bscvv  oixsvTsf  ravtYiV  (prju.tjv 
"nTa.^s^uja-a.v.    Id.  E])ist.  vii.  UsiSso^at  os  srws  disi  yjfj  -ojxXtnoisrs 
xai  Ucois  KoyoiSfCl  Ss  ixY^vvii(riv  YjUAv  d,^(xvat^y^\jyr(,v  s'tvai,  Smccrixg 
ts  \(ryjiv,  xa(  rivsiv  ra.^  ^syis'o.g  rtij^w^ixs,  Irav  ti;  ditoLXXyJrj  ra 
(ru}y.aTos.      Gorgias :  Tavr   eriv,  u)  Ka'AXiKAStf,  a  eyoj  dxr^KOajf 
isirsvta  dXrjQyj  slvat,  xa<  ix  rstwv  rwv  Xoyivv  roiovSs  Xoyi^O[uai  o-y/x.- 
fajvejy.  O  ^avaroj-  >c.  r.  A.   Phcedo  :  UaXaiog  fisv  a'v  sri  Tig  o  Xoyof 
sTOg  a  ju,e/xvij|X£Sa,  «;  sla-tv  evQsvSs  d:piy.oiJ.£vai  £x.£t,  [a<  \|/yp^jfj]  xai 
xuaXtY  ys  Ssv^o  doiKysvrai,  xai  ytfvovrat  Ik  rvov  reSvsuilujv.  Id.  ibid.  'A 
St]  KCii  Xsyetai  [xsyira.  uKtsXnv  -ri  ^Xairhiv  tov  rsXevli^a-avla,  svdu;  av 
d^yrj  rrji  sKSicrs  Tto^.sias.  Asystat  $b  stcog,  dig  «faT£A£i)7ijcrav7a  «xa- 
rov  0  sKocs-a  Saciixwv,  hcnts^  ^wvrx  slXy^yzi  srog,  dysiv  litiyei^si  i\; 
8fj  ri'/a.  TOTtov,  ol  ?£<  tsg  crvXXsyavrag  SiOcSiKCdrajxiiviis  eig  aSa  tzopiV' 
e^a.1  jc.  r.  X.     Ibid.  HoXXoi  St  s\ri  nai  S-auaaroi  t'^J'  y*;;  roitoi,  Ka.t 
dvTrj  sn  olx,  sTs  0(rrj  uVo  rujv  wspi  yrjg  biujdorwv  Xaytiv,  wg  lyui  vito 
tivog  ■uJBTTVTfjia.i.     Kai  o  "EiiJ-y^iag,  wwg  Tccvla,  aifr},  Xsyeig,  di  2ct,-/Cf a- 
reg;  tjje^i  yaproi  rrjgyr^gy.ai  ocvTog-SJoXXa  ^Yi  dKYjXOa-K.T.  X.    Apol. 
Socr.  Ei  $e  aw   oi'ov  dfroSr/iXYjO-ai  h^iv  o  ^avccrog  B/SevSa  slg  dXXov 
roTfov,  x.ai  dXr^Yi  ig-t  ra.  Xtyo[ji,eva  x.  r.  A.     Ibid.  Tare  ya§  dXXa, 
hjaii/^oveg-i^Qi  b'kxiv  o<  Jjcei  ruiv  ev^aSrj,  xai  yjSrj  rov  Xonrov  y^ovov 
aSavaloi  tlcri,  s'nrs^  ys  ra,  Xeyoixsysc  dXYj^Yj  Jriv.      PJiadrus  :  Tars 
roi  kvexa,  %ctj,  mavTag  raj  Xoysg  dvui  xat  xaruj  [/.sras'^£(poyTa,  iina-- 
xoiteiv  el  rig  ttyi  '^olujv  xai  ^§ayvrs^a  (pociverai  Bit  aut^v  ohg.      ha. 
(irj  /xaTTjv  7roAAi;v  dirij]  xai  rpa'/ziocv,  a^ov  oXiyY^v  re  xxi  Xsir-.v.  AXXa. 
s\  nvtt,  ifn  fioYjQsiav  ayj^g,  aitaxYiXOiug  Av(rin  rj'  rivog  dxXs  irai^u}  Xsyaiv 
dva.p,ilJ^vYi(Ty.oiJ.£yoc.     Ibiil.     Ax'jYiV  y    lyv    X':ysiv  rwv  ic^curB^wv. 
Toi"  dXyfisg  avt'A  lcra(riv.     Id  in  Tima'o:  Eyuj  <p^ot.<TM,  TtxXxiov 


OF    REVEALED    RELIGION.  137 

find  the  great  advocate  and  ornament  of  this  sect, 
Cicero,  declaring  on  some  of  the  most  important 
points,  that  it  was  impossible  to  determine  on 
which  side  lay  (not  the  certainty,  for  that  they  did 
not  pretend  to  discover;  but)  even  the  greatest 
probability*;  concluding  that  in  all  such  cases, 
it  is  much  easier  for  him  to  say  what  is  not  his 

a'jtijxocy^  Xoyov,  s  vss  dvS^o;.  Id.  de  Rep.  10.  fin.  Kaj  sVo^,  cJ 
rXzvKwv,  [jLvSog  acrujSy]  xa<  s'x  dirujX&TO.  Kai  ^iJ-ct;  dv  (ruj(r£iev,  dv 
Ttei^ujiKs^ix  avroj.  From  these  few  extracts  any  one  that  can 
read  Plato  may  judge,  whether  by  his  own  confession  both  he 
and  his  master  Socrates  did  not  borrow  their  notions  concerning 
n future  state  of  reivards  and imnisliments  somewhere;  whether 
it  be  such  a  gross  piece  of  vionk-lilce  siqjerstition  and  nonsense  in 
old  Suidas  to  derive  tliem  immediately  from  the  Egyptians,  as 
Mr.  Cooper,  author  of  the  life  of  Socrates,  supposes,  p.  6'1. 
[though  he  seems  to  be  of  the  same  mind  with  Suidas  himself 
afterwards,  when  he  says,  this  very  thing  is  observed  of  all  the 
Grecian  Theology,  by  all  ancient  authors  in  general,  and  agreed  to 
by  all  modems,  except  one,  p.  120.]  and  whether  even  that  other 
jn'iestly  conclusion,  that  these  two  philosophers  might  be  origi- 
nally beholden  to  some  revelation  for  the  best  conceptions  they 
had  on  this  most  important  point,  be  blasphemy,  and  merit  all 
the  curious  epithets  with  v.hich  this  extraordinary  writer  has 
adorned  it. 

What  reason  there  is  for  supposing  Plato  to  have  borroAved 
much  from  the  Hebrews,  may  be  seen  in  Menag.  Obs.  ad  D. 
Laert.  Vol.  II.  L.  iii.  sect.  6.  p.  139,  &c.  Ed.  Meibom.  or  IVitsii 
^li^gypti.  L.  iii.  c.  13.  sect.  4,  5,  8- 

That  the  Indians  took  the  same  way  of  philosophising  with 
him  upon  these  subjects  is  observed  by  Strabo,  L.  xv.  p.  713. 
Ed.  Par.  l620.  ita^a.KKey.Hffi  $s  xai  ju-uSsj  o5(nre§  v.ai  TlKaruiv,  its^i 
TE  d(p^ap<Tia.i  4''-'%')? >  ''^' '''"-''  ''*'^'  ^■^'^  xf  jcrea'v,  y~.a.i  aXXo.  TOiccvra. 

*  Harum  sententiarum  quae  veVa  sit,  Deus  aliquis  viderit ; 
quae  verisimillima  magna  quaestio  est.  Tusc.Q.  L.  i.  sect.  xi.  vid. 
Cleric.  Prol.  ad  Hist.  Eccl,  ^ect.  ii.  c.  6.  dc  Acadcmicis. 


l;i8  OF    THE    SEVERAL    DISPENSATIONS 

opinion,  than  what  is(B).     Nay,  professing  that  in 
the  grand  article  of  a  first  cause,  if  he  had  dis- 

(b)  Be  Nat.  Dear.  L.  i.  c.  32.     Utinam  tarn  facile  vera  inve- 
nire  possem,  quam  falsa  convinceie.     Id.  apud  Lact.  L.  ii.  c.  3- 
Notwithstanding  all  the  fine  things  which  he. had  said  about  the 
immortalitif  of  the  soul,  or,  what  with  him  amounted  to  the  same, 
a  future  state;  in  which  po-int  he  seems  to  be  the  most  sanguine 
and  positive ;  yet  in  his  epistles  (where  he  speaks  his  real  thoughts) 
we  find  him  giving  it  all  up,  and  having  recourse  only  to  the 
miserable  comfort  of  a  final  insensibility.  L.  v.  Ep.  ult.    Ut  hoc 
saltern  in  maximis  malis  boni   consequamur,  ut  mortem,  quam 
etiam  beati  contemnere  debeamus,  propterea  quod  mdhnn  sensum 
esset  kabiiura,  nunc  sic  affecti,  non  modo  contemnere  debeamus, 
sed  etiam  optare.     L.  vi.  Ep.  iii.     Deinde  quod  mihi  ad  conso- 
lationem  commune  tecum  est,  si  jam  vocer  ad  exitum  vitae,  non 
ab  ea  Repub.  avellar,  qua  carendum  esse  doleam,  praesertim  cum 
id  sine  ullo  sensufuturum  sit.     lb.  Ep.  iv.     Sed  cum  plus  in  me- 
tuendo  mali  sit,  quam  in  ipso  illo  quod  timetur,  desino ;  praeser- 
tim cum  impendeat,  in  quo  non  modo  dolor  nullus,  veriimjinis 
etiam  dolorisfuturus  sit.  Id.  Ep.  21. — Una  ratio  videtur,  quicquid 
evenerit  ferre  moderate ;  praesertim  cum  omnium  rcrum  mors  sit 
extremum.     More  passages  to  the  same  purpose  are  collected 
in  Div.  Leg.  p.  38/,  &c.  2d  edit.     And  among  the  several  apo- 
lo"-ies  which  the  author  of  Cicero^s  life  has  offered  for  them, 
this  probably  will  be   esteemed   the   most  natural ;  that  in  a 
melancholi/  hour,  doubts  and  dijficulties  may  be  supposed  to  have 
got  the  ascendant  over  him.     Vol.  II.  p.  56l.   4to.      In  truth, 
Cicero  seems  to  have  been  often  in  the  state  of  mind  which  he  so 
well  describes,  Tusc.  Q.  L.  i.  sect.  1 1.  M.— Evolve  diligenter  ejus 
[Platonis']  eum  librum,  qui  est  de  animo :  amplius  quod  desi- 
deres  nihil  erit.     A.  Feci  mehercule,  et  quidem  saepius ;  sed 
nescio  quomodo,  dum  lego,  assentior :  cum  posui  librum,  et 
raecum  ipse  de  innnortalitate  animorum  ccEpi  cogitare,  assensio 
omnis  illaelabitur.     That  he  had  great  doubts  o^  a.  providence, 
is  fully  shewn  by  the  author  of  Ep.  ad  C.  Middlcton,  p.  74.  note 
ih).     That  he  both  recommended  suicide  as  the  best  refuge  in 
affliction,  and  had  frequent  thoughts  of  putting  it  in  practice,  is 
no  less  clearly  proved  by  the  same  writer,  p.  ;(3,  //,  78.     And 


OF    REVEALED    RELIGIOX.  139 

covered  the  truth,  he  durst  not  have  divulged  it*: 
and  putting  the  supposition  as  a  matter  of  proba- 
bihty,  that  the  philosophers  were  Atheists  t.  Men 
began  then  to  be  sensible,  that  human  reason  was 
of  itself  a  very  insufficient  director  in  this  point ; 
and  grew  weary  t  of  the  common  delusions  from 
pretended  revelation.  Oracles,  omens,  portents, 
were  generally  exploded  §  ;  the  old  fables  of  Ely- 
sian  fields,  and  Pluto's  kingdom,  were  grown  ridi- 

though  Cicero  himself  declares,  upon  occasion,  that  he  was  witli 
difficulty  withheld  from  it,  by  the  advice  o£  Atticus,  and  the  in- 
treaty  of  his  friends :  ibid,  yet  it  appears  too  plainly,  that  this 
was  not  owing  at  last,  either  to  the  strength  of  his  judgment  or 
his  resolution  ;  to  any  prudential  considerations  respecting  the 
state,  himself  or  his  relations  :  so  much  as  to  the  same  notorious 
want  of  courage,  which  disabled  him  from  bearing  his  misfor- 
tunes decently,  and  which  must  equally  deter  him  from  attempt- 
ing to  end  them  together  with  his  life. 

*  Nihil  autem  gigni  posse  sine  causis.  Atque  ilium  quidem 
quasi  parentem  hujus  Universitatis  invenire  difficile  :  et  cum  jam 
inveneris,  indicare  in  vulgus  nefas.     De  Univers.  sect.  2. 

f  In  eo  autem  quod  in  opinione  positum  est,  hujusmodi  sunt 
probabilia. — Eos  qui  Philosophiae  dent  operara  non  arbitrari 
Deos  esse.     De  Inventione,  L.  i.  c.  2y. 

+  Omnis  cognitio  multis  est  obstructa  difficultatibus,  eaque  est 
et  in  ipsis  rebus  obscm-itas,  et  in  judiciis  nostris  infirmitas,  ut  non 
sine  causa  et  doctissimi  et  antiquissimi  invenire  se  posse  quod 
cuperent^iffisi  sint.  Cic.  Acad.  ii.  3.  Mihi  autem  non  modo  ad 
sapientiam  cajci  vi  demur,  sed  ad  ea  ipsa  quae  aliqua  ex  parte 
cerni  videantur,  hebetes  et  obtusi.  Id.  ap.  Lact.  L.  iii.  c.  14, 
Nescio  quis  nos  teneat  error,  et  miserabilis  ignoratio  veri.  Id.  ib. 
More  testimonies  to  the  same  purpose  may  be  seen  in  Leng.  B. 
Lect.  sect.  12,  p.  109,  110.  fol.  Campbell's  Necessity  of  Rev. 
Leland'i  Advantage,  &c.  Vol.11. 

§   Cic.  de  Div.  passim.   Weston's,  Inquiry  into  the  Rejection  of 
the  Christian  Miracles,  p. 456. 


14<0  OF    TilK    Si:VEKAL    DISI'KNSATIONS 

culoiis;  and  given  over  to  poets  and  painters,  as 
the  same  author  informs  us  *.  Another  very 
learned  writer  tells  us,  that  they  had  near  three 
hundred  opinions  about  the  chief  good,  and  ulti- 
mate end  of  action! ;  that  the  objects  of  their  de- 
votion amounted  to  thirty  tliousandt;  that  there 
were  no  less  than  three  hundred  Jupiters  among 
them  §  ;  in  short,  that  they  had  multiplied  their 
scandalous  deities  to  such  a  degree,  and  modelled 
their  superstitious  worsiiip  in  such  a  manner,  that 
he,  and  others  of  the  wiser,  and  more  sober  sort, 
were  ashamed  of  them||:  not  to  mention  that  the 
prevalence  of  the  Epicurea7i  philosophy  had  ren- 
dered both,  the  divinities  and  their  worship,  in 
a  great  measure,  insignificant^. — So  great  want 

*  Tusc.  Qu8cs£.  L.  i.  c.  10,  11.  Quid  negotii  est  hocc  Pocta- 
rum  et  Pictorum  portenta  convincere  ?  Quis  est  cnim  tarn 
excors,  quern  ista  moveant?  Comp.  Id.  ib.  c.  16.  et  Or,  pro  A- 
Cliient.  6i.  Nisi  forte  ineptiis  ac  Fabidis  ducimur,  ut  existime- 
mus  ullum  apud  inferos  impiorum  supplicia  perferre. — Quae  si 
falsa  sint,  id  quodomnes  intelligunt. — Comp.  id.  dc  Nat.  D.  L.  ii. 
pr.  Nemo  tarn  puer  est  ut  Ccrbcnun  tinieat  et  tcnebras,  et  lar- 
varuin  babitum  nudis  ossibus  coliacrentium.  IMors  nos  aut  con- 
sumit,  aut  eniittit.     Sen.  Ep.  24. 

f    Varro  ap.  Aug.  de  Civ.  D.  L.  xix.  c.  1. 

X  Aug.  Clq  Cecil.  Deif.  4,  5,  6.     Jicricu,  Crit.  Hist.  Vol.  II.. 
p.  13.     Prudcntius  says,  Ter  centum  millia  divum.     Apoth,    V. 
455. 

%   TertuU.  Apol.  c.  14. 

II  See  Jcnkln,  Vol.  I.  p.  338.  and  Sarlorius  de  Ilypocrisi  Gen- 
tilium  circa  cultum  deorum.  Add  Jortin's  Remarks  on  Eccl. 
Hist.  p.  5. 

t  See  Lc  C/crf,  Causes  of  Incred.  p.266.  Moshem.  Derebu* 
Christ,  ante  Cunslantin.  L.  i.  c.  1.  beet.  25. 


OF    REVEALED    RELIGION.  Ml 

had  they  of  a  thorough  reformation  in  matters  of 
religion. 

Secondly,  That  age  was  also  the  fittest  to  receive 
such  a  benefit,  as  well  as  to  propagate  it  in  the  world. 
At  tlie  same  time  that  the  Jewish  oeconomy  xvaxed 
oldy  and  was  ready  to  vanish  away,  it  had  served  to 
build  up  a  better  house ;  and  fitted  men  for  a  more 
perfect  institution ;  and  when  the  eye  of  reason  in 
the  Gentile  world  had  most  of  all  discovered  its 
own  dimness,  and  could  do  little  more  than  shew 
the  darkness  that  surrounded  them ;  it  then,  in  the 
best  manner,  prepared  them  to  receive  and  to 
rejoice  in  a  greater  light.  The  many  fine  lec- 
tures which  had  been  at  several  times  delivered 
to  the  Jews,  by  those  able  tutors  and  governors 
under  v>hom  God  had  placed  them ;  by  Moses, 
Joshua,  Samuel,  David,  Solomon,  and  the  subse- 
quent pro/?/ie/5;  though  all  these  were  in  fact  found 
insufficient  to  direct  their  conduct;  and  most  of 
them  then,  had  been  to  a  great  degree,  defeated, 
as  is  observed  above ;  yet  we  must  allow,  that,  to- 
wards the  end  of  this  dispensation,  they  began  in 
general  to  be  better  understood  than  formerly; 
upon  the  erecting  of  many  synagogues,  after  the 
Babylonish  captivity  *,  they  were  more  frequently 

*  Vid.  Buddei  Hist.  Eccl.  V.  T.  Vol.  II.  pag.  976.  Vitringa, 
de  Syuag.  L.  i.  Part  ii.  c.  12.  p.  413,  or  Patrick  on  2  CJiron. 
xxxvi.  15.  who  assigns  this  as  one  chief  cause  of  their  keeping 
so  clear  of  idolatry  in  after  times,  when  they  had  neither  pro- 
pliets  nor  miracles   among   them.     Add  Prid.  Vol.  I.  p.  SSp. 


14-2  OF    THE    SKVERAL    DrSPEySATION*; 

read  and  inculcated ;  and  under  tlieir  persecutions, 
in  the  time  of  the  Maccabees,  more  thoroughly 
studied  and  regarded;  and  lastly,  by  their  nu- 
merous schools  and  academies,  which  fiourislied 
in  the  most  corrupt  parts  of  their  government*; 
learning  of  all  kinds  had  spread  itself  among  them, 
and  got  so  good  footing,  as  to  render  them  the 
most  capable  of  discerning  these  corruptions ;  and 
recovering  themselves  from  the  errors  and  abuses 
above-mentioned ;  when  these  were  once  freely 
pointed  out ;  so  that  notwithstanding  the  prevail- 
ing iniquity,  which  made  those,  in  that  respect 
the  worst  of  times,  this  people  had  yet  been  so  far 
cultivated,  as  to  be  able  to  receive  the  promised 
seed ;  at  least  much  more  so  than  they  had  been 
at  any  time  assignable  before  t. 

8th  Ed.  That  they  had  synagogues  before  the  captivity,  see 
Lightfoot,  Harm.  p.  60g,  &c.  Le  Clerc  on  Ps.  Ixxiv.  8.  and 
rJennings,  Lect.  B.  2.  C.  2. 

*  See  Vitringa,  Obs.  Sacr.  L.  vi.  c.  14.  sect.  8,  Q.  Some  of 
their  own  authors  say,  there  were  near  four  hundred  synagogues 
in  Jerusalem  itself;  as  man};^  academies ;  and  the  same  number 
of  schools :  some  reckon  four  hundred  and  eighty.  [^Buddei 
Eccl.  Hist.  Vol.  II.  Part  ii.  sect.  7.**  p.  Q()Q,  &c.  Light,  Op. 
Vol.  n.  p.  140,  and  197.]  That  they  assembled  in  these  syna- 
gognes  three  times  a  Week,  vid.  id.  ib.  p.  280.  et  Schoetgen.  Hor. 
Hob.  in  Act.  Apost.  xiii.  42.  Comp.  Univcrs.  Hist.  B.  ii.  c.  1. 
26.  note  [q]. 

f  '  Whilst  the  prophets  were  in  being,  to  defend  the  law,  the 
people  were  negligent;  but  since  there  have  been  no  prophets, 
zeal  has  succeeded;  which  is  an  admirable  providence.'  Pascal!., 
sect.  10,  23. 


OF    REVEALED    RELIGION".  143 

The  same  thing  had  been  done  to  the  heathen, 
in  a  good  measure,  by  their  celebrated  legislators 
and  philosophers ;  who  got  most  of  their  best 
notions  from  travelling  into  Egypt,  Chaldea,  and 
Phoenicia  themselves,  or  from  conversing  with 
those  who  did ;  such  were  MinoSy  Lycurgus,  Soloriy 
Nu?na,  of  whom  this  has  been  shewn  particularly 
by  learned  men*;  such  was  Zoroastei^  in  the 
east,  by  some  supposed  to  have  been  servant  to 
JEzraf,  by  others  to  Daniel t;  and  such  was 
Pythagoras   his   disciple  §.     The    same    end   was 

*  Gale,  Court  of  Gent.  Part  i.  B.  iii.  c.  Q,  &c.  Witsii  iEgyp- 
tiaca,  L.  iii.  c.  13.  Clem.  Alex.  Strom,  passim.  The  same  is 
acknowledged  by  the  Greeks  themselves.  \\(\.  Diocl.  Sic.  ap. 
Eu.seb.  Ev.  Praep.  Lib.  x.  p.  480,  &c.  Ed.  Morell.  Diog.  Laert. 
Procem.  pr.  cum  Casaub.  et  al.  in  loc.  imprimis,  ^g.  Menag. 
Obs.  iii.  6.  Add  Young,  Diss.  Vol.  I.  c.  ult.  Leland,  Advan- 
tage, &c.  Vol.  I.  Part  i.  c.  \g.  p.  43t).  note  q.  Falster  Amcenitat. 
philolog.  c.  g. 

t  Hyde,  Rel.  V.  P,  c.  24.  p.  314. 

+  Prid.  Con.  Vol.  I.  p.  331.  Hyde,  Rel.  Vet.  Pers.  p.  314. 
He  is  supposed  to  have  been  sometimes  endowed  with  the  spirit 
of  prophecy,  Yike  Balaam,  id.  ibid.  c.  31.  p.  382,  &c.  What 
ground  there  is  to  believe  that  he  clearly  foretold  the  coming  of 
Christ,  may  be  seen  in  Univers.  Hist.  Vol.  II.  p. 2 1 8.  Another 
prophecy,  to  the  same  purpose,  occurs  in  p.  222,  note  R. 
Prideaux  and  Moyle  agree  in  siTpposing  that  there  must  have 
been  two  persons  of  that  name,  in  order  to  reconcile  the  Greek 
and  Persian  accounts.  [Moyle's  Works,  Vol.  II.  p.  63  and  ^5.'] 
Others  reckon  six.  Vid.  Buddei  Eccl.  Hist.  Tom.  I.  p.  349,  &c. 
What  resemblance  there  is  between  his  history  and  that  of  Moses, 
may  be  seen  in  Hnet.  Dem.  Ev.  Prop.  iv.  c.  5.  Concerning  his 
writings,  vid.  Fabric.  Bibl.  Gr.  Lib.  i.  c.  36.  p.  242,  (Sjc.  (k  Bryant, 
Anal,  of  Ancient  Mythol. 

§  PnV/.  Vol.  I.  p.  213.      Univers.  Hist.  Vol  II.  p.  236,   note 


li^  OF    THK    SEVEJJAL    DISPKN'SATIONS 

pursued  by  Socrates,  and  liis  disciples*;  who 
prepared  the  way  for  a  more  perfect  reform- 
ation, by  labouring  to  bring  men  to  the  know- 
ledge of  one  supreme  God,  and  the  study  of 
natural  religion ;  by  teaching  them  Immility, 
and  in  all  probability,  giving  them  hopes  of  an 
instructor  from  heaven,  as  was  observed  above. 
The  same  thing  was  done  about  the  same  time,  by 
that  celebrated  Socrates  of  the  Chinese  (as  he  is 
called),  Co)rfucius\.  The  same  design  was  carried 
on  by  that  remarkable  dispersion  of  tlie  Jexcs 
among  all  civilised  nations,  as  was  observed  like- 


Z,  &c.  Wilsius  supra.  Jucot  de  Philosophoruni  Doctrina,  Oxon. 
1769- 

*  Opersc  pretium  fuit  talem  esse  Socratem  qualis  erat,  aucto- 
ritatemque  ejus  augeri,  ne  apud  Graecos  discrimen  omne  virtutis 
et  vitii  tandem  extingueretur,  et  omnes  in  nefanda  scelcra  certa- 
tim  ruerent ;  quod  ne  fieret  obstitere  et  ipse  Socrates,  et  plera^que 
omnes  illae  philosophorum  sectae,  quae  ab  illo  tempore  in  Graecia 
ortae  sunt,  atque  ex  ejus  schola  veluti  prodierunt.  Dcinde  cum 
tempus  advenit,  quo  ccelestem  plaine  doctrinam,  qua  cultis  omnis 
ille  superstitiosus  Ethnicorum  sublatus  est,  Deus  per  Christum 
in  terras  dimisit,  utilem  operam  veritati  philosophia  navavit;  ex 
ea  enim  Ethnici  eruditiores,  cum  intelligere  ccepissent  falsas  esse 
majorum  suorum  religiones,  multo  facilius  postca  ad  religioncni 
Christianam  sunt  adducti;  quam  in  rem  docti  scriptores  Chris- 
tiani,  ex  ipsius  philosophiae  arce,  arma  iu  Ethnicos  nacti  sunt. 
Cleric.  Silv.  Phil.  c.  3.  sect.  7.  p.  21 6.  See  an  Eesay,  attempting 
to  shew,  that  Socrates  wa,?:  a  kind  of  prophet  to  the  Gentiles;  and 
divine  inspiration  not  confined  to  the  Jewish  nation,  and  Rev.  Ex. 
tvith  Cand.  Vol.  III.  c.  3. 

t  Vid.  Burnet,  Arch.  Phil.  p.  20.  Cleric.  Silv.  Phil.  p.  214. 
He  is  supposed  to  have  been  acquainted  with  the  Jewish  reli- 
gion. See  Young's  Dissert.  Vol.  I.  p.  293. 


OF    REVEALED    RELIGION.  Ii5 

wise ;  and  by  the  communication  of  their  sacred 
books;  which  had  been  translated  into  the  most 
common  language,  and  many  copies  of  which  were 
in  common  hands,  ready  to  be  examined  * :  when 
at  the  same  time  men  were  both  qualified,  and 
disposed  to  examine  them  by  the  increase  of  gene- 
ral learning  and  philosophy ;  which  must  have 
helped  greatly  to  polish  and  improve  their  minds, 
notwithstanding  all  its  imperfections  above-men- 
tioned ;  the  very  discovery  of  which  imperfections, 
was  likewise  no  inconsiderable  proof  of  its  improve- 
ment. They  had  time  to  digest  the  precepts  and 
instructions  of  their  own  sages,  as  well  as  to  be- 
come acquainted  with  the  history  of  the  Jews. 
Superstition  of  all  kinds  gradually  wore  off,  and 
arts  and  sciences  succeeded;  which  naturally  ex- 
cite and  enliven  the  genius  of  any  people,  and 
open  a  free  communication  with  others;  and  these 
were  then  in  great  perfection,  as  is  too  notorious 
to  need  particular  proof.  Nor  can  what  is  here 
said  be  thought  inconsistent  with  that  remarkable 
degeneracy  mentioned  under  the  former  head;  if 
we  reflect  how  often,  in  common  life,  the  same 
persons  who,  as  to  genius  and  abilities,  are  the 
most  capable  of  apprehending  and  applying  in- 
struction, and  in  that  sense,  best  fitted  to  receive 
it;  are  yet,  in  another  sense,  i.  e.  in  point  of  inge- 
nuity, and  inclination,  as  little  disposed  to  admit 

*  Vid.   Walton,  Apparat.  B.  Polyglott.  sect.  Q.    Part  iii.  or 
Allix.  B.  ii.  c.  25.  or  Univ.  Hist.  Vol.  IV.  B.  ii.  c.  i.  p.  40. 

L 


146  l)F    THE    SKVF.HAL    DISPENSATIONS 

some  branches  of  it;  (or  who,  in  understanding 
may  be  arrived  at  very  great  perfection,  when 
their  morals  are  at  a  crisis  in  tlie  other  extreme;) 
on  which  account  they  stand  in  still  greater  need 
of  a  regular  course  of  discipline ;  and  such  a  junc- 
ture may  be  a  very  proper  one  to  administer  it, 
and  lay  a  good  foundation  for  their  improvement 
in  both  these  respects*. 

Thus  were  mankind  in  general  trained  up»  and 
ripe  for  a  new  dispensation;  as  ready  to  attend  to 
something  of  that  kind,  as  able  to  perceive,  and 
reap  the  benefit  of  it,  when  it  should  be  offered; 
their  curiosity  was  raised,  and  their  capacity  suited 
to  any  kind  of  rational  or  religious  inquiries:  nor 
was  it  at  Athens  only,  that  they  spent  their  time  in 
tellhig  or  hearing  some  new  thing ;  science  and 
literature  had  made  considerable  progress  west- 
ward; and  every  where  the  minds  of  men  were 
enlarged,  and  the  knowledge  of  each  other  in- 
creased together,  with  their  commerce. 

And  thus  all  things  conspired  to  bring  the  world 
on  towards  a  state  of  MATURITY;  and  at  the 
same  time,  the  circumstances  of  it  were  such  as  re- 
markably contributed  to  spread  all  kinds  of  know- 
ledge in  the  most  expeditious  and  effectual  man- 
ner.    The  Roman  empire  had  been  growing  up  to 


*  I  leave  it  to  the  candid  judgment  of  the  reader,  whether  what 
is  affirmed  above  be  saying,  that  a  greater  degree  qftvickediiess,  and 
a  greater  degree  qfxvisdom  overspread  the  face  of  the  earth  at  that 
time,  and  that  they  both  rvcre  at  the  same  time  universal ;  as  is  in- 
linuated  by  a  certain  author.    Letlor  to  Whiston,  p.  56. 


OF    REVEALED     RELIGION.  14-7 

that  extent,   wiiich  it  reached  under  Augustus; 
and  had  united  the  several  governments  of  which 
it  consisted  under  one  head  ;  and  settled  itself  in 
a  general  tranquillity:  it  had  carried  its  language, 
and  arts,  almost  as  far  as  its  arms  ;  had  opened  a 
correspondence,  and  established  a  commerce,  be- 
tween most  parts  of  tlie  then  known  world;  from 
whence  intelligence  was  quickly  conveyed  to  Romi\ 
and  orders  as  easily  dispatched  from  thence*.    Jii- 
dea^  the  place  where  the  sun  of  righteousness  was 
to  arise,  liad  been  reduced  to  a  Roman  province  ^^ 
whereby  regular  accounts  were  taken  of  all  re- 
markable  transactions  in   it,   by  the  Ro7nan   go- 
vernors t;  and  apjjeals  lay  from  thence  to  Ccesar:  by 
this  means  the  fame  of  any  extraordinary  teacher 
of  a  new  religion  might  be  published  over  all  the 
civilised  parts  of  the  world ;  and  its  professors  be 
much  better  enabled  to  advance  and  propagate  it, 
than  could  have  been  expected  under  any  consti- 
tution of  the  world  before  that  timc§.     If  true,  it 

*  The  institution  oi'posts  among  the  Romans  is  generally  at- 
tributed to  Augustus;  though  we  read  of  them  before,  on  some 
occasions  among  the  Persians,  Herodot.  viii.  gS.  Xen.  Cijr.  Lib. 
viii.  Estlier  iii.  13.  and  viii.  10.  vid.  Brisson.  de  II.  P.  p.  147. 
comp.  Campbell  Politic.  Survey,  v.  2.  p.  254,  &c. 

f  See  Lardner,  Cred.  of  G.  H.  B.  i.  c.  10.  sect.  10. 

X  See  an  account  of  their  «c/«,  in  Pearson  on  the  Creed,  Art. 
4.  fin.  There  is  a  whole  week  of  the  Acta  Dinrna  Senatus,  pub- 
lished from  Locke  by  Grcevius  ad  Sueton.  Cas.  sect.  20.  not.  p, 
35.  Amst.  l697'  which,  if  genuine,  is  very  remarkable. 

§  To  which  we  may  add  Mr.  Weston^  observation,  viz.  that 
by  the  great  extent  and  union  of  this  empire,  when  the  head  of 
it  once  became  a  convert  to  Christianity,  that  religion  would  im- 
mediately spread  through  a  large  part  of  the  world;  as  was  the 

L  2 


148  OF    THE    SEVERAL    DISPENSATIONS 

iiiiist  by  these  means  soon  gain  ground,  and  ap- 
pear to  be  so ;  if  false,  as  soon  be  silenced,  and 
confuted. 

For,  thirdly,  this  age  was  the  best  qualified  to 
examine  the  evidence  of  such  a  revelation ;  to  con- 
firm its  trutli,  and  convey  it  down  to  posterity. 
It  was,  compared  v*'ith  the  foregoing,  a  learned, 
curious,  and  inquisitive  age,  as  we  have  seen ;  and 
therefore  likely  to  be  more  cautious  in  things  of 
this  nature;  not  so  easy  to  be  imposed  upon,  or 
apt  to  run  into  every  wild  religious  project.  There 
were  men  every  where  ready  to  expose  the  Christian 
institution,  had  it  contained  any  thing  either  false 
or  frivolous,  absurd  or  immoral ;  if  it  had  con- 
sisted of  either  enthusiasm  or  imposture,  or  any 
mixture  of  each.  At  that  time  the  many  sects  and 
factions  in  the  world  had  whetted  themselves  by 
contention,  and  were  perpetual  spies  upon  each 
other:  so  that  no  considerably  new  form  of  reli- 
gion could  gain  ground  among  them,  without  being 
thoroughly  sifted  by  the  adverse  parties.  The 
Pharisees  and  Sadducees,  the  Stoics^  and  Epicureans, 
were  subtle  disputants;  and  all  of  them  eager  in 
opposing  the  Christians.  The  world  had  then  also 
sufficient  knowledge  of  the  powers  of  nature  to 
be  able  to  judge  o^ miracles;  and  distinguish  them 

case  in  fact.  Inquirij  into  the  Rejection  of  Christian  Miraclesy 
p.  110,  &c. — And  it  is  no  less  observable,  that  Constantine  did 
not  become  a  thorou<:!;h  convert,  till  the  whole  empire  was  united 
under  himself,  upon  i\\Q  Acai\\  oi Licinius,\\(\.,  Moshem,  de  lleb. 
Christ,  p.  976,  &c. 


OF    REVEALED    RELIGION.  149 

from  merely  uncommon  appearances  in  it,  or  any 
effect  of  art  (c).    Projyhec^  had  been  for  some  time 

(c)  It  is  not  my  design  to  enter  into  the  late  controversy  about 
the  causes  why  so  many  heathens  for  a  long  time  paid  so  little 
regard  to  the  Christian  miracles,  though  they  are  allowed  to 
have  been  competent  judges  of  them.  I  shall  only  observe  here, 
that  numbers  were  in  fact  convinced  of  their  reality,  and  in  a 
great  measure  converted  by  them,  as  appears  from  the  great 
stress,  which  some  of  these  converts  laid  on  them  afterwards  in 
their  defences  of  Christianity:  and  as  to  others,  1.  They  might 
allow  them  to  be  true;  yet  on  account  of  the  old  intercommu- 
nity of  deities,  and  multiplicity  of  daemons,  for  some  time  draw 
no  consequence  from  them,  in  prejudice  to  their  own  way  of 
woi'ship.  2.  Multitudes  of  the  like  nature  reported  among  them- 
selves, might  make  others  at  a  distance  be  looked  on  as  less  ex- 
traordinary. 3.  The  atheistic  notions  prevalent  among  some  who 
had  the  best  opportunity  of  being  informed,  might  lead  them  to 
reject  all  such  on  principle.  4.  Their  usual  way  of  attempting 
to  account  for  these  from  such  an  unmeaning  cause  as  magic, 
must,  in  a  great  degree,  defeat  the  effects  which  they  would 
otherwise  have  had  upon  them.  5.  The  numberless  false  ones 
of  all  kinds  propagated  over  the  pagan  world,  which  then  began 
to  be  seen  through,  and  which  had  just  brought  the  whole  sys- 
tem into  disrepute;  might  induce  them  to  view  all  others  in  the 
same  light.  Beside  the  common  prejudices  which  opposed  all 
the  gospel  evidences  in  conjunction,  each  of  these  reasons,  no 
doubt,  had  its  weight  in  overbalancing  every  one  particularly, 
so  far  as  reasoning  was  concerned ;  especially  the  last.  And  yet 
it  would  be  no  very  difficult  thing  to  shew,  that  they  reasoned 
extremely  ill  upon  the  point.  For,  as  the  multitude  of  fabulous 
miracles  reported  amongst  them  could  be  no  Warrant  for  their 
disbelieving  those  ancient,  original  ones,  wrought  among  the 
Patriarchs  and  Jeti:s  (of  which  their  own  were  only  so  many  awk- 
ward  imitations;)  but  rather,  on  the  contrary,  were  a  confirma- 
tion of  their  truth  ;  so  they  were  far  from  having  any  ground 
sufficient  to  reject  such  as  were  undeniably  performed  in  their 
own  times,  unless  they  had  others  of  equal  authority  and 
importance  to  confront  them  yvith ;  which,  I  apprehend,  was 
very  far  from  being  the  case  :    though  such  a  series  of  Ii/i}Jg 


150  OI-    THE    SKVKRAI.     UlSI'EN  S  A  TrON\^ 

withdrawn  from  theJezvs;  whicli  must  make  tliem 
at  first  more  shy  and  suspicious  of  any  new  pre- 

wondiTs  nii;^Iit  easily  produce  a  very  strong  prejudice  against 
all  other  wondrous  things,  how  ditferently  soever  circumstanced  ; 
and  hinder  men  from  duly  attending  to  this  difference  of  cir- 
cumstances, (as  indeed  we  find  it  did  with  several)  since  any 
mixture  of  trifling,  spurious,  impertinent  ones,  is  ever  apt  to 
prejudice  and  detract  from  the  true;  how  far  soever  this  be 
from  any  justification  of  the  above-mentioned  conduct,  which 
proper  care  and  impartiality  in  most  of  them  might  have  pre- 
vented. This  is  all,  1  apprehend,  that  can  be  fairly  deduced 
from  such  an  event;  and  this,  methinks,  instead  of  leading  us 
rashly  to  receive  or  to  reject  all  miracles  promiscuously,  or 
hindering  us  from  ever  looking  into  the  foundation  and  autho- 
rity of  each,  should  rather  teach  us  to  be  very  willing  at  all 
times  to  have  both  of  them  examined  by  any  hand;  and  carefully 
endeavour  to  distinguish  these  two  kinds  from  one  anotlier,  in 
order  to  prevent  the  like  thing  happening  to  some  even  amongst 
ourselves.  Among  other  unbelievers,  Cliubb  lays  hold  of  this  ob- 
jection, though  he  has  it  but  by  hearsay.  Post.  Works,  Vol.  II.  p. 
221,  225.  The  same  is  often  repeated  by  Hume,  and  well  an- 
swered by  Adams,  Ess.  p.  102,  1 10  and  by  Middleton  himself, 
Pref.  &c.  to  Let.  from  Rome,  p.  Sd,  lie. 

As  to  the  fropriely  of  this  proof,  notwitlistanding  all  those 
bars  to  its  reception,  see  IVeston'a  Dissertations,  p.  352,  Sec. 

That  very  much  of  the  fabulous,  romantic  taste  which  abound- 
ed in  many  Christian  writers,  down  to  the  fifth,  and  some  fol- 
lowing centuries,  might  be  derived  from  their  old  Heathen  ac- 
quaintance, among  whom  some  of  the  most  eminent  historians 
and  philosophers  often  give  no  less  remarkable  and  perfectly  pa- 
rallel specimens  of  the  most  senseless  superstition  and  credulity, 
may  be  seen  in  Lardnefa  collection  oi'  Jeimsh  and  Heathen  Tes- 
timonies, V.  4.  passim.  See  more  particularly  the  Articles  of 
Zosimus  and  Dama.scius. 

That  no  real  miracle  was  ever  worked,  either  by  evil  spirits  or 
evil  men,  in  direct  opposition  to  a  Divine  Revelation,  is  fully 
proved  both  from  reason  and  scripture,  by  Farmer,  in  his  excel- 
lent dissertation  on  that  subject:  who  has  also  fairly  shewn,  that 
all  the  embarrassment  and  inconsistency  in  the  ancient  and  mo- 


OF    REVEALED    RELIGION.  151 

tences   to  inspiration*.      Oracles  began  to  cease 
among  the  Gentiles,  by  being  despised,  and  gene- 

dern  advocates  for  the  truth  of  Christianity  is  founded  on  the 
contrary  supposition;  and  it  seems  hard  to  conceive  how  that 
ingenious  writer,  who  saw  so  clearly  into  the  vulgar  prejudices 
on  that  head,  and  has  contributed  so  largely  to  the  removal  of 
them,  should  be  himself  so  deeply  involved  in  one  of  the  like 
nature,  as  to  bear  testimony  to  the  existence  and  operation  of 
human  souls  departed;  which  notion  of  separate  spirits  he  so 
well  proves  to  have  been  the  ground  of  all  the  heathen  daemon- 
ology,  and  all  which  dicmons  he  has  no  less  clearly  shewn  from 
scripture  to  be  mere  nulliiies  that  have  neither  life  nor  action  ; 
that  neither  know,  nor  do ;  nor  are  any  thing  real :   [V.  essay  on 
the  Demoniacs,  p.  232,  &c.]    Contenting  himself  (as  should  seem) 
with  the  common  answer  to  those  numerous  texts,  which  affirm 
this  total  insensibility  and  inefficiency  of  all  such  entities  in  the 
most  absolute  terms,  by  confining  them  to  a  sense  merely  rela- 
tive; viz.  that  they  have  no  corporeal  life,  or  action:  which  is 
no  great  discovery,  since  it  is  included  in  the  very  supposition 
of  them; — that  they  Icnotv  not  any  thing,  nor  have  a  thought  of 
any  thing  which  concerns  the  present  ivorld :  though  it  is  not  very 
easy  to  comprehend  what  could  be  a  more  interesting  object  of 
their  contemplation,  than  the  things  acted  on  that  theatre  where 
they  have  borne  their  part,  and  for  which  they  are  to  give  a 
strict  account;  notwithstanding  their  present  inability  to  appear 
on  it  any  longer;  or  while  they  retain  any  kind  of  memory,  how 
they  should  entirely  forget  every  circumstance  relative  to  their 
old  mansion,  as  some  writers  seem  to  allow;  and  they  might 
with  equal  reason  admit  what  the  scriptures  no  less  plainly  as- 
sert, viz.  that  in  death  there  is  no  remembrance  at  all,  even  of  God 
himself.     But,  how  far  this  worthy  author  may  be  concerned  in 
these  reflections,  or  what  way  he  would  take  to  avoid  the  fore- 
going and  like  difficulties,  were  he  pressed  with  them,  I  shall 
not  pretend  to  determine,  since  he  has  been  so  brief  upon  this 
point,  wherein  I  am  sorry  to  be  obliged  to  differ  from  him,  in 
any  respect. 

*  We  may  add,  that  the  ceasing  of  this,  as  well  as  of  miracles, 
for  a  time,  would  be  a  means  of  raising  greater  surprise  amq^g 
the  Jetvs  upon  the  revival  of  both;  and  of  procuring  more  at- 


152  OF    THK    SEVEUAL    DISrENSATIONS 

rally  neglected;  divination  of  all  kinds  was  brought 
into  contempt* :  and  though  they  were  sufficiently 
desirous  of  some  better  light  in  matters  of  religion, 
than  what  their  own  philosophy  afforded  them,  as 
was  observed  above  ;  yet  from  the  many  false 
lights  which  had  been  already  held  forth  to  them, 
and  which  had  served  only  to  mislead  and  be- 
wilder them,  they  rather  began  to  despair  of  find- 
ing any  true  one.  Wearied  with  wandering  through 
the  various  mazes  of  error  and  uncertainty,  the 
very  wisest  of  them  gave  up  all  such  pretended 
guides,  and  looked  upon  the  whole  story  of  reve- 
lation as  a  cheat.  Thus  men  were  guarded  against 
any  new  imposition,  though  ever  so  well  supported 
by  wit,  policy,  or  learning.  Nor  would  they, 
surely,  be  less  averse  to  one  appearing  in  such  a 
mean  form,  and  with  such  slender  recommenda- 
tions, as  the  Christian; — so  destitute  of  aid  from 


tention,  and  regard  to  the  person,  who  should  again  appear  to 
have  really  the  gift  of  them.  '  Gifts  granted  to  the  disciples  of 
our  Saviour,  which  none  had  been  partakers  of  since  the  time 
oi  Malachi;  God  having  so  ordered  it,  that  the  desires  of  the 
Jexvs  might  be  the  more  inflamed  for  the  JMessiah's  coining;  as 
also  that,  upon  his  coming,  he  might  the  more  easily  be  dis- 
cerned.' Ailix.  Reflect.  Part  iv.  p,  272.  How  far  revelation 
ceased  from  the  time  o? Mulachi ;  and  what  reasons  are  assigna- 
ble for  it,  may  be  seen  in  Vitringn,  Observ.  Sac.  L.  v.  c.6 — 14, 

How  the  return  of  a  miraculous  power  among  the  Jat'.?,  at  the 
pool  oi'  Bethesdct,  might  prepare  them  for  expecting  the  Mes- 
siah, together  with  the  reason  for  their  concealing  the  fact  after- 
wards, upon  the  same  power's  ceasing;  see  Clagett  on  Jod  v. 4. 
Comp.  Whilbij,  ibid. 

*    Dubium   non    cs^t    ijuin  hac   ditciplina   et  ars    Augurum 


OF    KEVEALED    RELIGION.  153 

human  wisdom ; — so  seemingly  below  what  they 
had  hitherto  been  entertained  with  by  their  teach- 
ers ; — stript  of  all  that  pomp  and  ornament,  which 
attended  the  Jercis/i  institution; — that  art  and  elo- 
quence which  adorned  each  system  of  philosophy; 
— a  scheme,  advanced  without  all  these,  and 
against  them ; — consisting  of  a  few  plain  rules  of 
life,  and  these  so  strictly  pure  and  perfect,  as 
equally  to  strike  at  the  corrupt ^Sm^e,  and  haughty 
Philosopher :  and  therefore  such  as  must  be  to  the 
one  a  stumbUng-block^  and  to  the  other  foolishness ; 
— delivered  for  the  most  part  occasionally  and  in- 
cidentally;— without  any  set  formal  method; — in 
the  most  simple,  iniaffected  manner; — by  mean, 
unlettered,  obscure  persons  ;  — in  full  opposition 
to  all  the  reigning  passions  and  prejudices  of  the 
learned  and  great  * :  under  all  these  disadvantages, 

evanuerit  jam  et  vetustate  et  negligentia.  Cic,  tie  Leg.  L.  ii. 
c.  13. 

*  '  It  is  very  remarkable  concerning  all  the  prophecies  of  the 
Nevo  Testament,  as  one  intrinsic  character  or  mark  of  the  truth 
and  divine  authority  of  the  whole,  that  whereas  impostors  al- 
ways, and  enthusiasts  generally,  in  setting  up  any  new  doctrines, 
make  it  their  business  to  raise  the  expectation  of  their  followers, 
and  to  flatter  their  imaginations  with  promises  of  great  success; 
and  of  God's  interposing  in  some  extraordinary  manner  to  bring 
into  their  hands  the  power  and  dominion  of  this  present  world ; 
our  Lord's  promises,  on  the  contrary,  are  all  of  a  spiritual  nature ; 
promises  of  a  proper  reward  for  virtue  in  a  future  and  an  heavenly 
state;  but  that  at  present,  what  his  true  disciples  had  to  expect 
was  persecution  and  sufferings  of  all  kinds. — Nay,  what  is  still 
more  remarkable,  and  more  essentially  contrary  to  the  spirit  both 
of  imposture  and  enthusiasm,  he  foretells  the  greatest,  and  most 


154'  OF    TlIK    SEVERAL    DISPENSATIONS 

whicli  are  well  known  to  have  attended  the  Chris- 
t'tan  religion  in  its  infancy;  if  at  such  a  time,  and 
in  such  circumstances,  it  was  able  to  support  it- 
self, and  make  its  way  in  the  world;  and  yet  be 
all  an  imposition,  both  upon  the  senses  and  the 
reason  of  mankind;    in  what  a  strange  situation 
must  mankind  have  been,  in  both  of  these  respects! 
How  totally  different  from  what  they  have  ever 
been  before  or  since !     How  will  the  sons  of  scep- 
ticism, who  are  so  apt  to  stumble  at  each  little  dif- 
ficulty which  attends  the  present  plan,  in  common 
with  all  other  dispensations,  be  able  to  get  over 
this  grand  one,  whicli  has  no  parallel  in  history! 
On  the  other  hand,  how  fully  may  each  fair  in- 
quirer satisfy  himself  whence  such  a  system  of  re- 
ligion must  have  derived  its  origin  !     How  soon 
will  an  impartial  state  of  the  case  afford  to  him  the 
same  conviction  that  it  did  to  them  of  old,   and 
<  shew  the  whole  to  be  nothing  less  than  the  ^;otc'er 
of  God,  and  the  msdorn  of  God!  Each  of  these  ob- 
stacles to  its  reception  gives  the  strongest  attesta- 
tion to  it,  when  once  seriously  a})proved  of  and 
embraced;  and  all  together  must,  when  duly  at- 
tended to,  gain  it  the  highest  credit  and  esteem, 
and  be  a  standing  evidence,  both  of  its  truth  and 
excellence ;   a  sufficient  answer  to  all  suspicions 
that  can  possibly  be  raised,  from  the  prevalence 

extensive,  and  most  lasting  co/v«/;//o/?,?  of  liisouvj  religion.' — Dr. 
Clarke,  Serm.  Ixi.  on  Malt.  xxiv.  12. 


OF    UEVEALED    RELIGION".  155 

of  any  imposture  in  some  other  age  ;  from  what 
may  have  been  introduced  in  a  manner  contrary 
to  this — by  other  kinds  of  persons,  and  in  very 
different  times  ; — by  pohcy,  or  persecution  ; — in 
days  of  bigotry  and  superstition. 

It  has  been  frequently  insinuated  by  such  as  are 
no  friends  to  revelation,  that  there  are  certain  sea- 
sons when  anything  will  pass  upon  the  world,  under 
the  notion  of  religion*:  which  observation  has,  in- 
deed, a  good  deal  of  truth  in  it,  with  regard  to  the 
admission  of  things  marvellous  and  extraordinary : 
But,  from  all  that  is  gone  before,  I  think  it  suf- 
ficiently appears  that  this  age  was  by  no  means 
liable  to  such  an  imputation ;  that  it  can  neither  be 
charged  with  ignorance  nor  credulity;  that  it  can- 
not be  suspected  of  any  disposition  to  receive  such 
a  doctrine  as  that  of  Ckristianity ^  and  from  such 
hands,  were  it  not  manifestly  true,  and  of  divine 
authority:  and  that  therefore  the  strict  examina- 
tion into  the  grounds  thereof,  at  its  first  promulga- 
tion,  and  the    full  conviction  which  each  party 
must  have  had,  before  it  would  be  able  to  gain  ad- 
mittance with  them,  might  serve  for  all  succeeding 
generations ;  at  least,  must  be  allowed  to  add  one 
of  the  strongest  confirmations  to  it. 

Lastly,  this  age  w^as  the  best  qualified  to  hand 
the  foregoing  evidences  down  to  posterity.  As  it 
was  inquisitive  and  discerning,  so  it  was  no  less 

*  Voltaire's  Letters,  L.  vii.  To  the  same  purpose  were  some 
parts  in  the  life  of  Homer,  1st  Ed.  and  several  like  passages  occur 
in  Basle's  Diet,  and  the  Characlcrisiks. 


156  OF    THE    SKVEUAI.    DISPENSATIONS 

lettered  and  historical.  The  Augustan  age  is  re- 
markable to  this  day  for  the  number  of  its  writers. 
There  is  none  better  known;  scarcely  any  of  which 
so  full  and  so  particular  accounts  are  given.  The 
Roynan  empire  had  been  settled;  and  the  minds  of 
its  chief  members  turned  from  arms  and  action  to 
works  of  genius  and  speculation  :  fond  of  cele- 
brating its  conquests,  and  recording  its  glory,  they 
gave  themselves  up  to  the  study  of  eloquence  and 
good  writing.  Their  chronology  had  been  re- 
formed, and  exact  reviews  taken  of  the  most  dis- 
tant provinces,  with  the  number,  names,  quality, 
and  estates  of  their  inhabitants  (c)  ;  and  all  re- 
markable acts  carefully  registered,  and  transmitted 
to  Rome,  the  capital  of  the  world.  In  such  a  state 
of  affairs,  no  great  event  could  easily  lie  concealed, 
or  be  long  called  in  question.  At  such  a  time, 
therefore,  was  it  not  highly  proper  to  introduce 
this  new  scene  upon  the  stage  of  the  world, 
whereby  its  sera  must  be  fixed  beyond  future  con- 
troversy ?  Had  Christ  come  in  an  obscure,  fa- 
bulous age,  by  this  time  we  might  })erha])s  have 
doubted  whether  ever  there  was  any  such  person ; 
at  least,  whether  any  thing  told  relating  to  him 
could  be  depended  on.  It  was  by  no  means  there- 
fore fit,  that  a  thing  of  tliis  consequence  should  be 
done  in  a  corner,  and  left  to  vulgar  report,  and 
vague  tradition,  to  be  soon  drojijiod  again,  or  dis- 
guised with  fiction  and  romance.    This  then  com- 

((')  Sec  Lardncr  Crcdib.  13.  ii.  sect.  2. 


OF    REVEALED    RELIGION.  157 

menced  in  an  age  of  the  world,  when  the  copious- 
ness and  certainty  of  its  history  served  both  to 
spread  it  more  universally  and  preserve  it  more 
securely:  when  many  took  hi  hand  to  set  forth  a  de- 
claration of  those  things  which  were  most  surely  he- 
lieved  among  them,  for  the  use  of  their  friends,  both 
Jew  and  Gentile  *;  whereby  we  have  more  ample 
and  authentic  memoirs  of  church  history,  than 
could  ever  have  been  expected  before  that  pe- 
riod t  ;  and  whereby  the  time  when,  the  place 
where,  and  persons  under  whom,  the  most  mate- 
rial occurrences  happened,  were  ascertained  by 
writers  of  different  nations,  by  Ro7iums,  Jews^  and 
Gi^eehs. 

These  several  circumstances  conspire  to  bring 
the  mission  of  Christ  very  near  the  time  in  which 
he  came.  There  is  one  more,  which  seems  to  fix 
it  precisely  to  that  period ;  at  least  will  shew  that 
it  could  not  have  been  sooner,  consistently  with 
the  common  course  of  providence,  and  moral  go- 
vernment of  the  world ;  admitting  likewise  the 
particular  scheme  already  specified,  viz.  of  his  de- 
scending from  the  Jews;  I  mean,  the  circumstance 
of  their  being  then  in  so  great  subjection  to  the 

*  See  Dr.  Owens  Observations  on  the  Gospels, passini. 

f  This  is  to  be  understood  with  an  exception  to  the  thirty 
years  between  Nero  and  Trajan;  to  which  time  all  the  common 
complaint  of  want  of  ecclesiastical  writers  ought  to  be  limited. 
The  cause  of  this  is  assigned  by  Vitringa,  Obs.  Sacr.  Liv,  iv.  c. 
7.  sect.  9.  p.  904,  &c.  Wliy  we  have  no  larger  accounts  of  the 
Apostles,  see  Hartley,  Obs.  on  Man,  Vol.  II.  p.  121. 


156  or    TlIK    SKVF.RAI.    DI.SI'EX.'iATlON.s 

Roman  government,  as  to  have  the  power  of  Hie 
and  death  in  most  cases  taken  from  them(D). 
By  all  that  we  know  of  that  generation,  we  have 

(d)  John  xviii.  31.    How  far  this  was  so,  see  Lardner,  Cred. 
B.  i.  c.  2-  sect.  5.  Part  vii.  p.  49,  &c.  2d  edit.     The  particular 
histance  of  St.  Stephen's  murder,  which  is  hrought  to  prove  the 
contrary  hy  the  autliors  of  Univ.  Hid.  [Vol,  IV.  p.  236.  not.R.] 
does  not  seem  sufficient  for  that  purpose;  but  rather  looks  like 
a  tumultuous  act  of  the  zealots,  though  his  trial  might  be  begun 
regularly;  [see  Basnage,  B.v.  c.  2.  sect.  8.  or  Doddridge,  Vol. 
III.  sect.  15.  p.  110.]  and  the  case  of  St.  Paid,  mentioned  in 
the  same  book,  [note  O.  p.  257.]   seems  to  shew,  not  that  they 
pretended  to  an  executiiw  power  in  his  time;  but  that  even  their 
judicial  one  was  sometimes  interrupted,  to  prevent  the  like  out- 
rages.    This  point  seems  to  be  pretty  exactly  stated  in  Millars 
Ch.  Hist.  c.V.  p.  530.  Comp.  Basnage,  ibid.  sect.  7-  and  Whitby 
on  John  xviii.  31.  or  Krehsii  Observ.  in  N.  T.  ex  Josepho.  p.  G4, 
155,  &c.     One  would  think,  their  own  judgment  of  the  thing 
might  be  sufficiently  inferred  from  Hieros.  Sanhedr.  fol.  18.  col. 
1.     Traditio  est,quadraginta  annos  ante  excidium  templi  ablatum 
Jkiissejus  vitce  et  mortis,  et  ib.  fol.  242.    Qiiadraginta  annis  ante 
vastatum  templum  ablata  sunt judicia  capitalia  ab  Israele.  Comp. 
Allix,  Judgment  of  the  Jewish  Church,  &c.  p.  49.     Though 
Lightjbot  is  of  a  different  opinion,  and  produces  several  instances 
in  confirmation  of  it.  [Op.  Lat.  Vol.  II.  p.  37 1.]    Biscoe  [5. 
Lect.  c.  6.]  has  made  it  very  probable,  that  the  Jeivish  magi- 
strates had  often,  even  in  those  times,  the  power  of  inflicting  ca- 
pital punishments  allowed  them;  but  yet  he  grants  that  they 
were  often  prevented  by  the  Roman  governors ;    [ib.  p.  225.] 
it  is  plain,  their  state  was  about  that  time  in  great  confusion; 
and  it  appears,  that  they  durst  not  exert  such  a  power,  upon  the 
occasion  above-mentioned  ;    nor  in  their  then    circumstances 
could  at  last  have  compassed  our  Saviour's  death  in  any  regu- 
lar, judicial  way,  without  application    to  a  Roman  governor; 
which  comes  to  pretty  near  the  same  thing,  witli  respect  to  the 
main  part  of  the  present  argument.  Comp.  Doddr.  Vol.  II.  p. 
545.  547.  565.  and  III.  p.  110.  345.  366.   Ottii.  Sj  icel.  ex  Jo- 
seplio  p.  225.  or  Pearse  com.  on  Job.  xviii.  31. 


OF    REVEALED    nELICIOX.  15^ 

reason  to  believe,  that  if  they  had  been  at  liberty, 
they  would  have  cut  liim  off  as  soon  as  ever  he 
appeared  to  correct  their  errors,  and  reprove  their 
abuses  in  religion ;  to  disappoint  their  fond  hopes 
of  temporal  grandeur,  wealth,  and  power ;  and 
lower  their  spiritual  pride,  by  reducing  them  to  a 
level  with  all  such  as  feared  God,  of  every  nation 
under  heaven.  And  accordingly,  when  they  saw 
he  was  not  a  Messiah  for  their  purpose*,  we  find 
them  immediately  resolved  to  seize  and  despatch 
him,  as  they  would  undoubtedly  have  done  if 
they  had  been  possessed  of  sufficient  power:  but, 
being  then  in  a  great  measure  deprived  of  it,  they 
were  obliged  to  have  recourse  to  art  and  strata- 
gem ;  continually  lying  in  wait  for  something  to 
accuse  him  of  to  the  Romans ;  and  trying  all  me- 
thods to  draw  him  into  any  act  which  miglit  be 
construed  treason  or  disaffection  to  their  govern- 
ment: on  which  account  also  we  find  him  behav- 
ino-  with  so  much  caution  and  reserve  before  them ; 
keeping  in  private  as  much  as  was  possible,  and 
consistent  with    the    end   for  which  he   came-]-; 

*  How  soon  their  rulers  perceived  this,  and  what  a  quite  dif- 
ferent conduct  it  produced  at  first  in  them,  and  the  common 
people,  toward  him,  see  Lardner  Cred.  Vol.  I.  p.  288,  &c.  Or 
Benson  Life  of  Christ,  c.  8.  sect.  5.  p.  289-  The  disappointment 
of  the  latter  also,  on  their  seeing  him  given  up  to  gross  re- 
proaches and  grievous  sufferings,  may  sufficiently  account  for 
that  remarkable  change  of  their  behaviour  towards  him  at  last, 
as  is  explained  by  Farmer,  Inquiry  into  Christ's  Temptation, 
p.  98. 

t  Lnhe  v.  \Q.     John  viii.  1.  xi.  54. 


160  OF    THE    SEVERAL    DISl'EXSATIONS 

charging  liis  disci})lcs  not  to  make  him  known  *  j 
moving  from  i)]ace  to  j)lace,  in  order  to  avoid  any 
tumults,  or  extraordinary  concourse  of  the  people  f ; 
preventing  his  being  proclaimed  the  MessialiX, 
and  declining  any  direct  answer,  when  questioned 
about  it§,  till  he  had  finished  the  work  of  his 
ministry,  and  fulfilled  every  thing  in  the  Scrip- 
tures relating  to  his  office  (e).     No  former  age  of 

*  Matt.  xii.  16. 

f  Ssepe  Christus  fugiebat  hominum  turbam  dum  lacum  trajicc- 
ret,  forte  ut  vltaret  omnem  turaultus  speciem,  utque  obviam  irct 
scditionibus,  quas  homines  rerinn  novarum  ciipidi,  quos  multos 
tunc  temporis  in  Judaea  fuisse  notum  est,  potuissent  ejus  nomine 
abutentes  concitare.  Si  magna  hominum  imperitorum  multitudo 
diu  congregata  fuisset,  facile  contra  Romanos,  quorum  jugum 
iniquo  animo  ferebant,  moliri  aliquid  potuisset,  prajsertim  cum 
Jesum  esse  Messiam  credere  aut  suspicari  cceperant.  Maxinii 
autem  erat  momenti  evangelio  exorienti  omnes  turbas  turbarum- 
que  vel  ipsam  suspicionem  \  itari ;  parati  enim  erant  primores 
Juda?orum  Christum  adcusare,  apud  procuratorcm  Caesaris,  qui 
hujusmodi  delationibus  accipiendis  jam  nimium  propensus  erat. 
Vide  historian!  administrationis  Pilati  apud  Josephum.  Cleric. 
in  Matt.  viii.  1 8. 

+   Mark  \\\.  12.     Liike'w.AX. 

§  Jolin  X.  24.  xi.  4,  &-c. 

(e)  See  Locke,  Reason,  of  C.  p.4875  <!^'C.  fol.Sded.  [or  Lord- 
lier, Cred.  B.  i.  c.  5.  p.  286.]  where  may  be  found  a  full  answer 
to  the  Moral  P/iilosophers  observation  on  this  subject,  Vol.  III. 
p.  ISQ.  who  concludes,  as  is  usual,  with  a  very  false  account  of 
the  matter,  viz.  that  '  our  Saviour  all  along  from  first  to  last, 
[Witness  Matt.  xxvi.  64.  ]\Iar.  xiv.  62.  Luke  xxii.  yo.  John 
xviii.  37.]  disclaimed  the  Messiabship  among  them ;'  i.  c.  the 
Jews.    Comp.  Whitbij  on  Matt.  ix.  30. 

The  same  account  serves  also  to  confute  the  idle  observation 
made  upon  these  passages  by  the  author  of  Chrisiianily  not 
founded  on  argutnejit ;  who  from  thence  iifters  that  our  Lord 
could  have  no  such  meaning  as  io  convince  by  his  miraculous  ivorks, 


OF    REVEALED    RELIGION'.  161 

the  Jexvs  probably  was  wicked  enough  to  have 
withstood  so  many  proofs  of  his  being  the  true 
Messiah;  to  have  rejected  him,  and  been  his  be- 
trayers and  murderers ;  and  thereby  to  have  ac- 
compUshed  the  prophecies,  and  executed  the  pur- 
pose of  God,  in  sending  his  Son  to  die  for  the 
world:  this  generation  was  so  thoroughly  such*, 
as  to  have  done  it  with  too  much  precipitancy ; 
unless  restrained  by  a  superior  power:  we  may  add, 

p.  48.  no  such  intention  as  to  prove  his  oivn  truth  and  character, 
by  these  instances  of  his  poxver,  ib.  in  full  contradiction  to  those 
many  other  passages,  where  he  expressly  appeals  to  the  same 
ivorks,  as  direct  proofs  of  his  divine  commission,  Matt,  xi,  4,  5, 
21.  Joh.  V.  36.  X.  25,  38.  xiv.  11.  xv.  24-,  &c.  See  Randolph's 
Answ.  p.  169,  170. 

The  same  is  likewise  a  reply  to  this  author's  objection  against 
the  truth  of  Christianity,  from  Chrisfs  not  opening  his  commis- 
sion before  the  Jetvish  rulers  [ibid.  p.  48,  &c.]  so  far  as  he  has 
represented  the  case  truly;  for  which  sec  Benmns  Answ.  Part 
iii.  Dial.  iii.  p.  196,  Sec. 

The  same  observation  may  be  applied,  with  no  less  force, 
against  our  Saviour's  doing  the  like  before  the  Ronia7i  governors, 
which  stuck  so  much  with  Wool'ton ;  [^Kvact  Fitness.  Pref. 
&c.]  to  which  we  may  add,  that  his  addressing  himself  in  form 
at  any  time  to  either  of  these  powers,  must  in  all  probability 
have  been  turned  to  a  great  objection  against  the  truth  of  his 
mission,  v.  hether  they  had,  or  had  not  received  him ;  the  first 
would  have  been  wholly  attributed  to  state  policy ;  the  latter 
might  have  been  urged  as  implying  some  extraordinary  defect 
in  his  credentials:  as  is  well  observed  by  Clagett  in  the  case  of 
his  not  appearing  in  puWic;  and  before  the  Je.ivish  rulers,  after 
his  resurrection.  Posth.  Sermons,  Vol.  I.  Serm.  ].  See  also 
Benson,  ib.  p.  2l6,  &c.  So  that  had  the  whole  been  conducted 
in  any  way  materially  different  from  what  it  was,  the  case  would, 
as  far  as  now  appears,  have  been  no  better  for  those  times  in 
which  it  was  transacted,  and  much  worse  for  all  future  ages. 

•  V.  Light/ooi,  Op.  Lat.  317-  325,  &c. 

M 


162  OK    THE    SEVKKAL    DISPEXSATIONS 

and  one  that  entertained  more  just  notions  of  re- 
ligious toleration*;  whicli  makes  its  subjection  to 
the  Roman  government  in  this  respect  also,  to 
constitute  the  fulness  of  time;  and  affords  a  cir- 
cumstance particularly  suitable  to  the  coming  of 
Christ. 

And  though  this  very  remarkable  wickedness  of 
the  Jexvs  in  some  measure  counterbalanced  their 
other  qualifications  for  attending  to  the  C/irist, 
when  he  came,  and  debarred  tlie  generality  of 
them  from  accej)ting  the  benefits  of  his  coming; 
yet  it  concurred  equally  to  carry  on  the  same  de- 
sign of  providence,  for  the  common  good :  even 
the  vice  and  folly  of  them  who  were  induced  to 
reject  him,  contributed  to  the  advantage  and  im- 
provement of  all  those  amongst  them,  who  had  so 
much  virtue  and  wisdom  left  as  to  receive  him ; 
which  great  numbers  of  them  didt,  notwithstand- 
ing the  vile  policy  of  their  rulers  ;  which  policy 
soon  brought  on  that  very  thing  which  they  were 
seeking  to  avoid  by  itt — the  dissolution  of  their 
state ;  which  having  now  answered  the  ends  it  was 
designed  for,  gave  way  to  that  universal  system 
of  religion  which  was  to  comport  with  each  poli- 

*  During  that  space  would  be  the  best  opportunity  for  Christ's 
disciples  to  promote  the  interest  of  his  gospel,  the  Jewish  people 
having  not  the  power  of  life  and  death  in  their  own  hands,  and 
the  Roman  procurators  were  not  disposed  to  give  any  men  dis- 
turbance, upon  account  of  difference  of  opinion  in  religious 
matters.  Lardner,  Credibility,  pt.  11.  Vol.  xiii.  p.  153. 

f  V.  Jenkin,  Vol.  II.  c.  32.  p.  Agy. 

I  Jnhn  xi.  4P. 


OF    REVEALED     KEI.IGIOX.  163 

tical  establishment  throughout  the  world ;  and  its 
remains  served  equally  to  the  same  purpose,  in 
bearing  every  where  such  evident  marks  of  the  di- 
vine displeasure,  as  could  not  but  be  taken  notice 
of,  together  with  the  causes  of  their  punishment*. 
And  thus  did  the  Jail  of  Israel  become  the  riches 
of  the  world,  and  the  rise  of  a  new  and  more  noble 
dispensation;  communicated  to  all  nations,  and 
effectually  confirmed  in  every  succeeding  genera- 
tion :  of  which  below. 

Thus   have   we  considered  some  of  the   most 
remarkable    circumstances  attending   the  age  of 
Christ's  advent;  which  make  it  appear  to  be  the 
fulness  of  the  time,  and  fittest  for  such  a  dispensa- 
tion t. 

•  'Hadthe/ctwbeenallconvertedby  Jesus  Christ,  we  should 
only  have  had  doubtful  witnesses;  and  had  they  been  quite  de- 
stroyed, we  should  have  had  none  at  all.'  Pascall.  Thoughts,  p. 
191.  Comp.  id.  p.  89,  00.  '  Istos  inimicos  meos  ipsos  qui  nie 
occiderunt  noli  tu  occidere.  Maneat  genus  Judceorum  ;  certe 
victa  est  a  Romanis ;  certe  deleta  civitas  eorum ;  non  admit- 
tuntur  ad  civitatem  suamjuclai,  et  tamen  Jiidcci  sunt. — Manent 
cum  signo:  nee  sic  victi  sunt  ut  a  victoribus  absorberentur.  Non 
sine  causa.  Per  omnes  gentes  dispersi  sunt  Judcei  testes  iniqui- 
tatis  suae  et  veritatis  nostrae.  Ipsi  habent  Codices  de  quibus  pro- 
phetatus  est  Christus;  et  nos  tenemus  Christum.  Et  si  forte 
aliquando  aliquis  Paganus  dubitaverit  cum  ei  dixerimus  prophe- 
tias  de  Christo,  quarum  evidentiam  obstupescit,  et  admirans  pu- 
taverit  a  nobis  esse  conscriptas;  de  codicibus  Judceorum  proba- 
mus  quia  hoc  totum  ante  praedictum  est,  Videte  quemadmodum 
de  inimicis  nostris  alios  confundimus  inimicos!'  August,  in  Psal. 
Iviii.  ver.  11.  Tom.  viii.  p.  JiQ.  Comp.  Id.  in  Psal.  xli.  et  infra 
note  R.  p.  184. 

•j-  Most  of  these  circumstances  are  well  summed  up  by  Dr. 

M  2 


16i  or    TIIK    ^IVt'UAI.    DISiPliX-SATIONS 

Upon  the  whole  we  may  observe,  that  from  the 
very  beginning  of  the  world,  mankind  have  always 
liad  snllicient  means  of  being  instructed  in  reli- 
gion; and  that  its  several  dispensations  have  been 
suited  to  their  respective  circumstances  and  capa- 
cities, so  far  as  can  be  learnt  from  those  very  brief 
accounts  that  are  left  us  of  their  history. 

We  find  that  in  the  infant  state  of  the  world, 
mankind  were  led  by  the  hand  in  matters  of  reli- 
gion; directed  by  visible  appearances  from  Heaven 
on  every  proper  occasion;  fed  with  a  portion  of 
this  world's  goods,  and  cherished  with  temporal 
prospects.  The  doctrines  of  religion,  and  modes 
of  worship,  were  few  and  plain ;  agreeable  to  their 
imperfect  notions  of  things,  and  suited  to  their 
simplicity  of  manners*:  and  when  these  vvere  in- 
stituted among  some  principal  heads  of  families, 
they  might,  through  the  longevity  of  men  in  those 
days,  be  easily  held  entire,  and  handed  down  by 
tradition.  When  mankind  had  multiplied,  and 
were  dispersed  over  the  face  of  the  earth ;  and  tra- 
ditional religion  (notwithstanding  the  frequent  re- 
vivals of  it  by  particular  revelations)  began  to  be 
corrupted  and  defaced ;  and  as  soon  as  a  better 
way  of  preserving  the  notices  of  it  was  discovered  t, 
viz.  by  the  invention,  or  rather  the  revelation,  of 

Robertson^  in  his  Serm.  on  Co/oss.  ii.  2(5.  Sec  the  Scotch  Preacher, 
vol.1. 

*  See  Part  iii, 

t  Sec  Conybeare  Def.  of  Rev.  Rcl.  p.  404,  &c. 


or    REVIiALKD     RELIGIOX.  16,5 

letters  (f);  God  is  pleased  to  afford  more  clear  and 
ample  ones ;    he  singles   out  a  person  peculiarly 

(f)  Gale  [Court  of  the  Gent.  P.  i.  B.  i.  c.  10.  sect.  4.]  brings 
many  testimonies,  both  from  Heathen  and  Christ/an  writers,  to 
prove  that  Moses  was  the  original  introducer  of  letters.  See 
also  Gen.  Diet.  Vol.  IV.  p.  41 7.  G.  /.  Vos^iits  Aristarch.  1.  g. 
and  an  Etisay  upon  Literature,  proving,  that  the  txvo  tables  n-ritten 
by  the  finger  of  God  in  Mount  Sinai,  was  the  first  writing  in  the 
world.  Lond.  1 726.  From  whom  it  appears,  how  much  letters 
must  have  contributed  to  prevent  the  increase  of  idolatry;  at 
least  the  advancing  men  into  the  number  of  Gods;  by  pre- 
serving a  more  particular  account  of  their  first  rise  and  following 
actions.  Comp.  Univers.  Hist.  p.  720.  N.  T.  Gusset  Com.  Ebr. 
p.  7,  8.  and  Dauhuz  on  Rev.  Prelim.  Disc.  p.  2,  &c.  Which  last 
writer  shews,  that  it  was  as  necessary  then  to  give  the  Israelites 
letters,  to  supply  the  use  of  all  their  symbols,  and  take  off  their  in- 
clination to  symbolical  idolatry;  as  it  was  afterwards  to  com- 
municate the  art  o£ printing,  in  order  to  correct  a  no  less  gross 
idolatry  in  the  Christian  world,  by  transmitting  all  useful  know- 
ledge much  more  easil}^  and  extensively,  than  could  have  ever 
been  done  before  by  writing,  ib.  p.  1 2.  '  Moses,  who  was  skilled 
in  the  learning  of  the  Egyptians,  without  doubt  understood  tiieir 
manner  of  writing  ;  and  if  the  letters  represented  animals,  he 
must  have  composed  a  new  alphabet,  when  the  law  forbade  them 
to  make  the  likeness  of  any  thing;  that  is,  we  are  to  suppose,  of 
any  living  creature,  or  of  any  of  those  luminaries  that  were  wor- 
shipped in  the  heathen  world.  Pocockc's,  Description  of  the  East, 
Vol.  I.  p.  228.  Comp.  Conjectural  Observations  on  the  Origin 
and  Progress  of  Alphabetic  Writing,  printed  A.  D.  17/2.  Many 
proofs  of  God's  having  communicated  the  art  of  alphabetical 
writing  first  to  Moses,  as  well  as  reasons  for  that  conduct,  have 
lately  been  set  forth  by  Worthington,  Essay,  c.  8.  But  this  point 
seems  to  be  brought  to  the  highest  probability  by  Winder,  Hist, 
of  Knowl.  Vol,  II,  Add  Bryant,  Anal,  v,  3.  p.  123,  To  this 
may  be  added  Bp.  Clayton's  account  of  the  written  mountains 
mentioned  in  aJournal  from  Grand  Cairo  to  Mount  Sinai,  which, 
as  the  learned  editor  observes,  contain  in  all  probability  the  an- 
cient Hebreiv  characfcr-i  which  the  Israelites,  having  learned  to 


166  OF    THE    SEViinAr,    DIsPEN'SATIONS 

eminent  for  i)iety  and  obedience ;  takes  him  under 
his  immediate  protection  j  comnuniicates  his  coun- 
cils freely  to  him,  and  makes  him  a  means  of  dis- 
covering tliat  knowledge  to  many  other  nations, 
and  reforming  the  religion  of  every  country  to 
which  he  was  sent.  The  same  favour  is  continued 
to  some  of  his  posterity,  and  with  the  same  design ; 
they  are  remo\ed  to  and  fro ;  and  every  where 
miraculously  preserved  and  multiplied;  are  united 
imder  a  iheocraci/,  and  have  a  ivritten  law  given 
them ;  consisting  of  the  most  perfect  rules  of  life 
that  tlieir  then  state  and  temper  would  admit; 
containing  a  body  of  precepts  opposite,  in  most 
particulars,  to  the  superstitious  practices  of  the 
people  around  them :  they  are  entrusted  with  a 
history  of  the  original  state  of  the  world,  and  all 
past  dispensations  of  religion,  together  with  pre- 
dictions of  the  future  ;  more  especially  of  that 
great  one,  under  the  Alessiah,  who  was  to  descend 
from  one  of  their  tribes,  and  whom  they  were 
taught  to  expect  by  numberless  preparatory  types  * 

write  it  at  the  time  of  giving  the  law  from  Mount  Sinai,  im- 
proved themselves  with  practising  on  these  mountains,  during 
their  forty  years  abode  in  the  wilderness,  p.  34.  note  (a).  Comp. 
p.  54,  &c.  et  e  contr.  Hottinger  in  Wagenseil,  p.  432.  Montague, 
Ph.  Trans.  No.  vii.  for  ]  yQQ.  Vid.  etiam  E.  Bernardi  Tahulam 
Orbis  erudiii LiteraturcB  a  charactere  SamariticodeductcE,  &c.  auc- 
tam  a  C.  Morton,  175Q. 

*  Ld.  Barrington  (after  Sijkes)  seems  to  reject  the  notion  of 
tijpes,  and  will  have  the  Jetris/i  dispensation  to  be  only  '  such  a 
representation  of  the  gospel  as  would  shew  the  analogy  after  the 
gospel  took  place,  rather  than  prefigure  it  before-hand.'  Essay 
on  the  several  Dispensations,  &c.  p.  46,  [which  likewise  seems 


OF    HEVEALKD    RELIGION'.  167 

and  emblems,  all  tending  to  point  him  out  more 
fully  to  them ;  and  prepare  the  way  for  his  recep- 
tion. They  become  a  mighty  nation ;  are  distin- 
guished by  extraordinary  victories  under  their 
several  governors :  the  fame  of  them,  and  of  their 
God  *,  spreads  far  and  wide.     To  keep  them  duly 

to  have  been  the  notion  of  Le  Clerc,  Comm.  on  1  Cor.  x, 
3,4.] 

But  is  not  this  somewhat  preposterous,  by  assigning  such  an 
use  for  it  as  was  in  a  great  measure  unnecessary,  when  the  more 
noble  institution  had  in  fact  taken  place,  itself  being  xvaxen  old 
and  ready  to  vanish  atvay?  And  how  shall  we  be  able  to  recon- 
cile this  with  the  following  account  of  the  same  author,  p.  69?' 
'  God  afterwards  erected  this  family  [of  Abraham']  into  an 
earthly  kingdom,  so  constituted  as  to  j)oint  out  a  better,  and  in 
many  proper  ways  to  prepare  men,  and  dispose  things  for  the 
establishment  of  it.'  De  Typis  V.  Glass.  Phil.  Sacr.  L.  ii.  Pr.  i. 
Tr.  2.  sect.  4.  et  Selden.  Ot.  Theolog.  de  eorundem  usu  et  abusu, 
L.  ii.  p.  3.  Comp.  Div.  Leg.  B.  vi.  sect.  6.  Nctiot.  on  the  Apoc. 
c.  ii.  and  Benson  Dissert,  introd.  to  Suppl.  Paraphr.  p.  35,  &c. 
with  Graham's  serm.  on  Matt.  iv.  17.  p.  Q. 

*  '  Here  we  may  justly  admire  the  singular  providence  of 
God,  which  thus  made  way  for  the  propagation  of  knowledge 
over  all  the  earth.  David  was  God's  chosen  instrument  for  ex- 
tending the  Hebreuo  state  to  its  greatest  dimensions.  And  then, 
at  a  time  when  the  nation  was  in  the  greatest  extent  of  power 
and  territory,  and  reached  to  and  verged  upon  so  many  dif- 
ferent countries ;  so  that  more  notice  would  be  taken  of  what 
passed  in  that  potent  state; — then,  I  say,  Solomon  was  raised  up, 
and  endued  with  such  extraordinary  talents  by  God  himself,  to 
be  the  instrument  of  this  greatest  benefit  to  mankind.  This 
princes  conspicuous  and  superlative  wisdom  drew  the  attention 
of  the  world;  and  their  curiosity  led  them  into  that  flourishing 
country,  where  they  might,  among  other  entertaining  things, 
have  an  ample  opportunity  of  gaining  a  full  knowledge  of  let- 
ters, or  alphabetical  •writing.  This  was  discovered  by  divine 
revelation  at  first.     But  as  the  Hcbretv  nation  had  not  been  sig- 


168  OI      rUK    SLVJiHAl.    DI'sPENSATIUNS 

attached  to  his  \vorship,  lie  raises  up  a  succession 
of  prophets,  who  cease  not  to  exhort,  and  urge 
them  to  their  duty; — to  reprove  them  for  their  re- 
peated breaches  of  it; — to  remind  them  of  their 
dependence  on  that  God,  who  had  already  done 
so  great  things  for  them ;   and  to  assure  them  of 
still  greater,  on  a  performance  of  their  duty ;  as 
also   to   threaten   them  with  the  severest  punish- 
ments, on  their  defection:   Mliich  always  came  to 
pass  accordingly;  and  were  dispensed  in  so  very 
visible  and  exemplary  a  manner,  as  coidd  not  but 
surprise  the  nations  round  tliem;  and  ])lainly  dis- 
covered him  to  be,  not  only  a  God  of  the  Jcxis, 
but  the  supreme  Governor  of  the  whole  world, 
and  Lord  of  Heaven  and  Earth ;  which  was  the 
principal   end  of  all;    and  to  effect  which,  their 
prophets  are  often  sent  to  foretel  tlie  fate  of  the 
neighbouring  kingdoms,  and  to  acquaint  them  with 
the  knowledge  of  the  Most  High.      This  is  the 
great  design,  which  was   still   carrying  on  ;    and 
which  his  own  people,  though  they  frequently  en- 
deavour to  cross  it,  are  yet  obliged  to  execute, 
whether  they  will  or  not ;  and  equally  promote  it 
by  their  successes  and  their  sufferings.   They  were 
to  be  like  so  much  leaven,  in  the  mass  of  mankind ; 

nificant  enough,  to  engage  men  to  much  attention  to  their  arts 
or  knowledge,  God  in  his  providence  thought  fit  to  raise  up  these 
two  great  successive  princes  into  such  a  conspicuous  point  of 
Hght,  to  be  the  means  of  rendering  the  knowledge  of  letters 
more  general,  and  thereby  of  humanizing  and  improving  all  na- 
tions in  the  most  useful  sciences.'  Winder^  Hist,  of  Knowl.  Vol, 
II.  p.  59,  60. 


OF    UEVKALED    RELIGIOX.  169 

and  when  they  themselves  were  once  thoroughly 
penetrated  and  prepared,  he  disperses  them  among 
all  nations,  to  diffuse  the  same  spirit,  and  contri- 
bute to  the  reformation  of  others:  and  it  is  ob- 
servable, that  the  same  long  captivity,  which  cured 
them  of  their  great  proneness  to  idolatry,  served 
also  to  distribute  them  over  most  parts  of  the 
world ;  and  together  with  them,  the  knowledge 
and  worship  of  the  one  true  God,  then  more 
deeply  imprinted  in  their  hearts  (g). 

(g)  It  has  been  observed,  that  the  c/t'tD5  Avere  removed  to  Ba- 
bylon, when  that  empire  was  in  its  most  flourishing  state,  and 
most  frequented  by  philosophers,  [  Young?,  Hist.  Diss.  Vol.  I.  p. 
292.]  who  travelled  thither  from  all  parts,  and  thereby  in  a  good 
measure  became  acquainted  with  the  Jewish  history ;  as  many  of 
them  are  supposed  to  have  been.  [See  the  authors  above  in  note  * 
p.  143.]  And,  it  is  well  known,  that  at  the  end  of  this  captivity, 
the  greatest  part  of  the  Jetos,  and  those  of  the  greatest  eminence, 
staid  behind,  and  settled  in  Chaldea,  Assyria,  and  other  eastern 
provinces ;  notwithstanding  several  decrees  granted  by  the  kings 
of  Persia  for  their  return;  \_Prid.  Part  i.  B.  iii.  p.  136,  &c. 
Univ.  Hist.  B.  ii.  c.  1 .  p.  5.]  from  whence  it  is  probable,  that 
some  of  their  descendants  were  spread  so  far  as  the  East  Indies, 
where  their  posterity  continues  to  this  day  ;  as  appears  from  the 
accovmts  of  many  modern  travellers.  See  Hamilton  s  New  Ac- 
count of  the  East  Indies,  Vol.  I.  p.  321,  Sec.  Edinb.  1727.  and 
Modern  part  of  Univ.  Hist.  B.  xviii.  c.7.  sect.  22.  note  Q.  We 
have  a  remarkable  passage  to  this  purpose  related  by  Bundy,  in 
the  preface  to  his  translation  of  Lamy's  Apparatus  Biblicus,  as 
follows:  '  The  Rev.  Mr.  Long,  lately  returned  from  Fort  St. 
George,  in  the  East  Indies,  assures  me,  and  gives  me  leave  to 
declare  it  to  the  world  from  him,  that  the  Gentoos  (a  people  in 
the  East,  who  from  their  customs  and  other  circumstances,  are  by 
the  most  judicious  believed  to  be  the  descendants  of  those  of 
the  Jeivish  ten  tribes,  who  never  returned  from  the  Babylonish 
captivity)  have  a  temple  at  Chillembrum,  near  Porto  Novo,  on 


170  OF    THE    SliVEnAf.    DISPENSATION'S 

When  at  length  the  Jexvs  had  attained  to  some 
competent  sense  of  religion,  and  were  so  firmly  at- 
tached to  it,  as  to  be  fit  to  communicate  the  same 
sentiments  to  the  Gentiles,  to  whom  they  were  by 
this  time  sufficiently  made  known;  and  these  also, 
by  what  they  had  heard  of  the  Jetcish  prophets, 
and  seen  of  their  sacred  books,  together  with  their 
own  improvements  in  rehgious  knowledge,  were 
able  to  receive  and  relish  some  more  perfect  insti- 
tution; when  both  Jexv  and  Gentile  had  been  pre- 
pared to  expect  a  new  revelation;  when  they  be- 
gan to  want  its  aid,  and  were  most  sensible  of  their 
wants;  and  therefore  like  to  be  best  disposed  to 
accept,  and  apply  the  remedy :  and  when  the  state 
of  the  world  was  such,  as  most  of  all  favoured  the 
communication,  and  secured  the  continuance  of 
it :  when  the  dark,  fabulous  ages  were  well  over, 
and  succeeded  by  one   remarkably  learned  and 

the  coast  oi  Coromandel,  which  they  call  Zulman&  temple,  which 
they  resort  to  with  the  same  devotion  as  tlie  Jetm  formerly  did  to 
that  at  Jerusalem;  and  that  it  is  divided  into  courts,  in  the  same 
manner  as  Pere  Lamys  is,  and  is  buih  much  after  the  same  plan 
which  is  there  given.'  Conip.  Berniers  voyage  to  Sttrat,  &c. 
Collection  of  Voyages,  &c.  Vol.  VIII,  p.  237. 

An  account  of  ./etus  and  Jevoish  customs  discovered  in  China, 
Bentral  and  Madagascar,  as  also  in  Africa  and  America,  both 
North  and  South,  may  be  seen  in  the  authors  referred  to  by  Jen- 
kin,  Vol.  I.  c.  2.  p.  lOi,  &c.  and  many  more  in  Fabricius,  Lux 
Ev.  from  c.  32.  50.  or  Basnage,  Hist.  B.  vi.  and  vii.  where  we 
have  an  ample  account  of  their  being  spread  over  the  four  quar- 
ters of  the  world.  Comp.  J'raveh  of  the  Jesuits,  Vol.  II.  p.  27- 
note  (*).  and  p.  264,  &c.  or  Millars  Hist,  of  the  Ch.  c.  8,  9.  and 
Adair's  Hist,  of  American  Indians,  15 — 194. 


OF     REM'AI.KU    KELIcaOX.  171 

historical :  when  arts  and  commerce  had  extended 
themselves,  together  with  the  Roman  empire  and 
its  language,  over  most  parts  of  the  known  world ; 
and  thereby  opened  a  way  for  any  new  dis- 
covery, and  enabled  mankind  with  more  ease  and 
expedition  to  search  into,  and  thoroughly  examine 
it :  and  more  particularly,  when  that  country 
which  was  to  be  the  scene  of  all  this,  had  been 
reduced  to  a  Roman  province,  and  thereby  exact 
accounts  were  taken  of  its  state  and  inhabitants ; 
so  that  the  person  who  was  to  work  this  great  re- 
formation there,  could  not  be  long  hid  from  the 
rest  of  the  world  :  when  the  government  of  it  had 
likewise  been  put  under  such  a  form  as  was  ex- 
tremely suitable,  and  even  necessary  to  the  due 
exercise  and  execution  of  his  ministry:  in  this 
period  of  the  world  Christ  came ; — nor  could  he, 
as  far  as  we  can  see,  have  come  so  seasonably  at 
any  other. 

Whoever  attentively  considers  these  several  cir- 
cumstances, though  he  may  not  perhaps  allow 
every  one  of  them ;  yet  he  will,  I  believe,  find 
something  so  remarkable  in  many;  especially  in  the 
extraordinary  coincidence  of  so  many ;  as  may  in- 
duce him  to  think,  that  there  might  be  sufficient 
reason  for  deferring  this  dispensation  to  so  late  a 
period. 

Thus  it  appears  that  God  has  all  along  acted 
equally  and  impartially  for  the  good  of  mankind, 
in  matters  of  religion ;  though  in  very  different 
manners,  according  to  their  different  circumstances 


17^  OF    TIIK    SKVKRAI.     Dl.SPKN.S  A  TIONS 

and  capacities ; — that  his  several  dispensations 
have  been  gradually  opened,  so  as  regidarly  to 
rise  out  of,  and  improve  upon  eacli  other; — and 
lastly,  that  the  state  of  knowledge,  and  perfection 
in  the  world,  has  hitherto  been  increasing. 

Tlie  like  method  will  appear  to  have  been  con- 
tinued under  C/?m//«/^//// itself ;  it  was  in  its  in- 
fancy in  Christ*s  time ;  who  communicated  the 
things  of  it  to  his  disciples,  by  little  and  little,  as 
they  were  able  to  bear  them*;  beginning  with  the 
plainest  and  most  obvious;  laying  the  foundation 
during  his  ministry,  and  conversations  with  them 
after  his  resurrection  t ;  and  leaving  the  more  full 
opening  of  it  till  the  descent  of  the  Holy  Ghost  t; 
which  likewise  led  them  gradually  into  its  several 
truths.  For  some  time  the  apostles  themselves 
were  ignorant  of  Clnist'a  true  office,  and  the 
spiritual  nature  of  his  kingdom.  They  could  not 
conceive  that  he  was  to  suffer  for  the  whole 
world §;  they  expected  nothing  but   a   temporal 

•  Mark  iv.  33.  John  xvi.  12.  '  The  Christian  Religion  was 
not  properly  set  up  in  the  world  during  the  life  of  Christ,  though 
he  was  the  illustrious  and  divine  author  and  founder  of  it :  and 
the  reason  is  plain  and  obvious,  viz.  because  many  of  the  peculiar 
glories,  duties,  and  blessings  of  It,  as  they  are  described  in  the 
Acts,  and  in  the  sacred  Epistles,  did  really  depend  upon  those 
facts  which  had  no  existence  in  Christ's  own  lifetime,  viz.  his 
death,  resurrection,  ascension,  and  exaltation.'  Watt's  Harmony 
of  all  the  Religions  which  God  ever  prescribed,  c.  10. 

f  Acts  i.  3.  Lnke  xxiv.  27)  ^14. 

\  As  to  the  fact,  see  Bp.  Gibsons  3d  Past.  Let.  sect.  3,  4, 
and  6.     For  the  reasons  of  it,  see  Misc.  Sac.  Ess.  i.  p.  157,  kc. 

§   Matth.  xvi,  22.  Luke  xviii.  31,  34. 


OF    REVEALED    RELIGIiDN'.  173 

prince*;  and  thought  that  his  kingdom  was  to  be 
confined  to  a  remnant  of  the  Jews  t.  Even  after 
the  descent  of  the  Holij  Ghost,  St.  Peter  wants  a 
particular  revelation  to  convince  him  that  the 
Gentiles  were  likewise  to  be  admitted  t  into  the 
same  covenant :  the  disciples  are  astonished,  that 
on  them  also  was  poured  out  the  gift  of  the  Holi/ 
Ghost^'y  and  cofitetid  with  him  about  it  || ;  and 
afterwards  prevail  on  him  and  others  of  the 
brethren  to  dissemble  it^.  Many  yet  insisted  on 
the  point  of  circumcision**;  and  most  of  them  con- 
cluded that  the  world  would  speedily  come  to  an 
end  It.  Which  error  might  be  permitted  to  con- 
tinue in  the  church  for  some  time,  on  account  of 
that  extraordinary  courage  and  resolution,  which 
it  infused  into  the  primitive  Martyrs,  and  which 
helped  so  very  greatly  to  support  them  under  all 
their  trials,  as  well  as  to  excite  them  to  a  more 
liberal  distribution  of  their  goods,  to  all  that  had 
need. 

And  though  a  much  larger  and  more  compre- 


*   Matth.  XX.  21,  <S:c. 

f  Acts  i.  6.  and  c.  x.  The  use  of  this  may  be  seen  in  Div.  Leg. 
Vol.  II.  B.  iv.  sect.  6. 

X  Acts  x.  6,  &c.  xi.  5,  &c.  V.  Benson,  Ess.  on  Inspir.  Parapbr. 
p.  319. 

§  Acts  X.  45. 

II    Acts  xi.  2. 

5r   Gal.  ii.  11,'13. 

**  Acts  XV.  1,5. 

tt  See  Burnet,  de  Stat.  Mort.  et  Res.  c.  7.  p.  145,  &c.  Clarke, 
Serni.  21,  on  John  xxi.  22. 


174f  OF     THE    SEVERAL    DISPKNS  ATIOXS 

heiisive  view  of  the  whole  plan  was  imparted  by 
Christ  himself,  after  his  ascension,  to  St.  Paul* , 
who  was  endowed  with  greater  accomplishments, 
and  a  larger  stock  of  learning,  and  who  laboured 
more  abundantly  than  they  allt;  yet  perhaps  it 
may  be  questioned,  whether  he  also  was  not  left 
in  some  degree  of  uncertainty  about  this  last 
point  (h),   to  which  the  Av(rvor,rx  in  his  writings, 

*  Gal.  i.  16,  &c.  See  Misc.  Sacr.  Ess.  ii.  p.  40,  &c.  and  Locke's 
Synops.  to  Comm.  on  Ephcs. 

Concerning  the  propriety  of  choosing  this  apostle  at  tliat  par- 
ticular time,  see  Locke,  Reasonableness,  p.  508.  Works,  Vol.  IF. 
2(1  Ed. 

What  is  meant  by  his  gospel,  and  that  it  was  not  contradictor}"^ 
to  what  the  other  apostles  had  delivered,  as  is  so  frequently 
affirmed  by  Morgan  and  BolingbroJce,  see  Locke  on  Rom.  xvi.  25. 
with  Whitby  on  Gal.  i.  7. 

f   1  Cor.  XV.  10. 

(h)  Comp.  Rom.  xiii.  11.  Locke,  ib.  [contr.  Taylor  in  loc. 
p.  352.]  1  Cor.  i.  /.  and  xv.  51.  2  Cor.\.  2,  3,  4.  and  1  Thess. 
iv.  15,  16,  17 •  with  Grotius,  and  WaW&  note  on  the  last  place. 
Add  Grot.  Append,  ad  Comm.  de  Antich.  Op.  Tom.  1\.  p.  4/5. 
Lotvth  on  Inspir.  p.  225.  2d  Ed.  or  Beiison  Append,  to  Paraphr. 
on  I  Tim.  V.  23,  &c.  Whiston  on  Rev.  Cor.  2.  [contr.  Whitby, 
2d  Disc,  after  2  Ep.  Thess.']  and  note  ju..  p.  2(55.  Since,  as  our 
Saviour  has  declared,  of  that  day  and  that  hour  knoiveth  no  man, 
we  have  the  less  reason  to  be  surprised,  if  its  coming  be  spoken 
of  indistinctly,  and  on  some  occasions  represented  in  more 
general  terms  as  being  near  at  hand  to  all.  See  Chandler,  on 
1  Thess.  iv,  15.  2  Thess.  2. 

But  if  this  notion  seems  too  harsh,  the  difficulty  may  be  solved 
otherwise  more  easily,  upon  a  supposition  that  the  time  of  each 
man's  death  is,  in  respect  of  himself,  really  contiguous  to  that  of 
his  resurrection — a  doctrine  which  not  only  St.  Paul,  but  two 
other  apostles  also,  i^t.  James  and  St.  Peter,  ha\c  taught  very 
expressly,  and  which  appears  to  deserve  a  little  more  attention 
than  is  usually  given  to  it.     This  point  is  very  well  proved  by 


OF    REVEALED    RELIGION.  175 

taken  notice  of  by  St.  Feter,  [2  Ep.  iii.  16.]  are 
with  great  probability  supposed  to  relate  *. 

In  this  respect,  the  Christian  institution  may  be 
said  to  have  been  but  in  its  ddldhood,  even  under 
the  apostles.  We  find  it  for  some  time  mixed 
with  Judaism  t,  and  subject  to  carnal  ordinances  : 
the  apostles  of  the  circumcision  seem  not  to  have 
any  distinct  knowledge  of  the  general  freedom 
from  the  ceremonial  lawt:  St.  Paul  is  forced  to 

Taylor,  ib.  p.  354,  355,  though  he  there  seems  to  have  declined 
entering  into  the  ground  of  it.  For  which,  see  the  last  discourse 
here  annexed, 

*  Vid.  Mill.  Proleg.  passim,  et  Whitby  in  2  Pet.  iii.  1 6. 

f  Indulgendum  et  dandum  quid  erat  ingenio  Legi  Mosaicae 
et  Institutis  Synagogarum  assueto,  donee  tandem  quidam  ad 
altiorem  deducti  setatem  sponte  hos  apparatus  moresque  dese- 
rerent.  Bohmer,  de  extraord.  prim.  Eccl.  Statu.  Ed.  2.  Diss.  xii. 
p.  420. 

Ratio  nascentis  Ecclesise  non  permisit,  ut  eodem  momento 
omnia  emendarentur  quae  Scholis  Judaeorum  accepta  referenda, 
&c.  Id.  ib.  p.  428. 

See  Edwards  Survey,  p.  598,  <iv.'c.  '  As  to  their  outward 
way  of  living,  they  conformed  themselves  to  the  rest  of  the  Jews, 
observed  all  the  ceremonies  of  the  law,  even  to  the  offering  of 
sacrifice;  which  they  continued  to  do  as  long  as  the  temple  was 
standing.  And  this  is  what  the  fathers  called  giving  the  syna- 
gogue an  honourable  interment!  Aug.  Ep,  \Q.  Fleury,  Man- 
ners of  the  Christians,  p.  31.  Nay,  fifteen  bishops  of  Jerusalem 
in  succession  were  circumcised,  till  the  destruction  of  it  under 
Adrian,  according  to  Eusebius,  Eccl.  H.  L.  iv.  c.  5.  Comp. 
Sulp.  Sever.  L.  ii.  p.  142.  Elz.  Turn.  Hierosolymae  non  nisi 
ex  circumcisione  habebat  ecclesia  sacerdotem,  &c.  But  by 
this  emperor's  treatment  of  the  Jews,  their  whole  constitution, 
civil  and  ecclesiastical,  was  effectually  dissolved.     See  note  Q, 

P- 197- 

t  Acts  xxi.  26.  See  Benson,  Hist,  of  first  planting  Chris- 
tianity, Vol.  II.  p.  209,  where  the  reasons  of  this  gradual  disco- 


176  OF    TIIK    SEVEIIAI.     DrSl'ENSATIONS 

conceal  his  preacliing  to  the  idolatrous  Gentiles,  for 
several  years*;  a  distinction  of  days t,  of  meats 
and  drinks  t,  and  other  legal  ceremonies  §,  are  ob- 
served, to  gratify  the  Jewish  converts,  and  avoid 
giving  offence  to  weaker  brethren  1|  :  they  are 
obliged  to  comply  with  such  in  the  toleration  of 
many  things  burdensome  to  the  flesh,  and  un- 
profitable as  pertaining  to  tlic  conscience ;  and 
the  observance  of  some  is  judged  necessary  to  be 
enjoined,  or  at  least  recommended  to  certain  ^;ro- 

very  are  assigned.  Add  his  Essay,  concerning  the  abolishing 
of  the  ceremonial  law  annexed  to  paraphrase  on  Titus.  Or 
Watt's  Harmony  of  all  the  Religions  prescribed  by  God, 
c.  II. 

*  Gal.  ii.  2.  See  Pref.  to  Misc.  Sacr.  p.  15,  2(5,  c*vc.  Benson, 
Hist.  Vol.  H.  sect.  3.  Doddridge  supposes  that  the  point  here 
concealed,  was  the  exemption,  not  of  the  Gentile  conveiis  only, 
but  of  the  Jews  themselves,  from  the  observance  of  the  Mosaic 
ceremonies,  as  what  they  were  no  longer  bound  to  imder  the  GoS' 
pel,  any  farther  than  as  the  peace  and  edification  of  others  were 
concerned  in  it.  See  ^'ol.  V.  sect.  3.  note  d.  and  other  places 
there  referred  to. 

f  ^d5  xiii.  14.  xvi.l3.   Co/,  ii.  1 6. 
X   Rom.  xiv.  3.    1  Cor.  viii.  13. 
§  Acts  xvi.  3. 
-    II   F.  Spanhemium  in  Diatrib.  de  rit.  quibusd.   Tom.  H.  Op. 
p.  906.     Sedulo  observasse  animadverti   plura  ex  Judaica  dis- 
ciplina  in  Apostolicam  Ecclesiam  introducta  esse  ex  Christi  vel 
Apostoloinim  praxi  et  observantia,  quanquam  sine  mandato  ;  aut 
si  mandati  in  modum,  non  talis  tamcn,  quod,  ut  ait  Spanhcmius, 
omnes  Christianos  semper  et  in  perpctnmn  obstringeret;  sed  quod 
duntaxat  injirmorum,  ritibus  Judaicis  penitus  immersorum,  gratia 
retentum  est.     Hac  quippe  prudentia  agebant  Apostoli  ut  in  his 
externis  moribus  se  facile  componerent  ad  intirmitatem  conver- 
sorum,  turn  ex  Jiidceis,  turn  ex  Gentilihiis,  prout  disertis  fatetur 
verbis  Paulus.    Bohner  de  Extraord.  prim.  Eccl.  Stat.  Diss.  xii. 
p. 529.  The  same  judicious  author  collects  from  Span/ieim  twenty 


OF    REVEALED    KELIGION.  177 

selytes,  by  a  public  decree*,  which  has  in  some 
places  been  insisted  on  for  several  ages,  after  all 
the  ends  and  uses  of  it  ceased. 

The  many  extraordinary  gifts  of  the  Spirit, 
which  attended  the  church  at  that  time,  were  no 
less  evident  signs  of  its  weakness ;  which  stood  in 
need  of  all  these  interpositions  f,  than  the  frequent 
appearance  of  angels  had  been  heretofore :  whereas 
in  its  more  confirmed  and  settled  state,  these  helpst 
became  unnecessary;  the  natural  and  ordinary 
evidence,  the  regular  stated  methods  of  instruc- 
tion, being  abundantly  sufficient.  The  same  ob- 
servation might  be  confirmed  from  that  frequent 
misapplication  of  these  very  gifts,  so  far  as  to 
occasion   tumults   and    confusion    in   the    public 

instances  of  this ;  concluding  with  that  famous  decree  nientioned 
in  the  next  note.  Denique  hinc  etiam  referri  possunt  quae 
ApostoH  ex  Lege  Moisis  in  gratiam  zelotarum  ad  tempus  adhuc 
observanda  constituerunt.  Act.  xv.  20. 

*  Acts  XV.  28,  29.  See  Benson,  Hist,  of  planting  Christ. 
Vol.  II.  p.  56.  where  the  best  account  seems  to  be  given  of  that 
decree,  from  the  17th  and  l8th  o^  Lev  it.  See  also  Misc.  Sacr. 
liss.  iv.  and  Doddridge,  Vol.  III.  p.  234',  240.  Comp.  Lardner, 
Remarks  on  rFa/'^'s  Dissertations,  c.7.  and  Z>otuv/cr"s  Apostolical 
Decree. 

f  Edwards  Survey,  p.  600,  606,  «S:c.  add  Hickcss  Spirit  of 
Enthusiasm  exorcised,  p.  27 — SO.  The  particular  occasion  there 
was  for  each,  may  be  seen  in  Misc.  Sacr.  Ess.  i.  p.  1.53,  &c. 

+  AvrtXr^^l/st^,  1  Cor.  xii.  28 :  parallel  to  this,  and  explanatory 
of  it,  is  Acts  XX.  35,  avriXa.\>.toiveT^xi  tcuv  acrSfvsvrcov.  What  these 
helps  were,  and  what  necessity  there  was  for  them  in  the 
church,  see  Benson,  ib.  c.  1.  sect.  6.  p.  72.  or  Misc.  Sacra,  Ess,  i. 
p.  58,  &c. 

N 


178  Ol-     THE    SEVKXAI.    DISPENSATION  S 

assembly,  (with  reverence  I  speak  it)  even  in  the 
midst  of  an  effusion  of  the  Spirit*;  insomuch  that 
they  sometimes  cayne  together  not  for  the  better  hut 
for  the  worse^.  Even  in  those  days,  the  mystery 
of  iniquity  heg'Mi  to  work  t;  many  factions  and 
schisms  arose  j  many  tares  were  sown,  together 
with  the  good  seed,  and  sprang  up  with  it,  and 
choked  it.  No  sooner  had  Christianity  got  rid 
of  the  yoke  of  the  Jemsh  law,  than  it  was  con- 
taminated with  Jexmsh  fables  §  and  traditions.  The 
Gentile  converts  were  some  time  in  laying  aside 
their  inveterate  superstitions  || ;  and  afterwards  in- 
troduced an  impure  mixture  oi  ihoix  philosophy  %: 
this  soon  produced  innumerable  sects  and  heresies ; 
which  take  up  the  greatest  part  of  the  history  of 
those  times  **,  and  gave  rise  to  the  multitude  of 
silly  spurious  books  that  tlien  gained  credit  in  tlie 
church  ft.  Instead  of  attending  to  the  plain,  popu- 
lar sense  of  scripture,  its  expounders  fly  to  fan- 

*  1  Cor.  xiv.     See  Div.  Leg.  Vol.  II.  B.  iv.  sect.  6. 

f  1  Cor.  xi.  17. 

:J:  2  Thess.  ii.  7.  3  Ep.  John  ix.  Jude  xii.  V.  Bohmer  de 
extraord.  prim.  Eccl.     Stat.  Diss.  xii.  §  18. 

§  See  Basnage,  Hist,  of  the  Jcius,  B.  iii.  c.  22. 

II   See  Bingham  s  Antiq.  B.  xvi.  c.  5. 

^  See  Bibl,  Univers.  Tom.  x.  et  Cleric.  Epist.  Crit.  iv.  14-8, 
&c.  cum  Mosheim.  Comm.  de  turbata  per  Platonicos  ecclesia, 
in  vers.  Cudxvorth,  Syst.  Vid.  id.  de  rebus  Christ,  ante  Const. 
M.  Saec.  i.  sect.  62,  et  Sa^c.  ii.  sect.  25,  33,  SI',  &c. 

**  See  a  summary  account  of  it  in  Lc  Clerc,  Ep.  Crit.  iv. 

tf  V.  Fabric.  Cod.  Apocr.  N.  T.  or, Jones's  New  Method  of 
setthng  the  Canon. 


OF    REVKALF.n    RKLIGIOH.  1T9 

cifiil  allegories  * ;  raise  a  number  of  mysteries ; 
and  maintain  continual  opposition  of  science ^  falsely 
so  called. 

And  though  the  plan  of  our  redemption  was 
delivered,  and  its  essential  parts  recorded,  during 
the  extraordinary  assistance  of  the  Holy  Ghost; 
and  in  some  respects  the  primitive  Christians  seem 
to  have  the  advantage  of  others ;  as  being  better 
acquainted  with  the  style  in  which  it  was  written  ; 
and  some  apostolical  traditions,  which  might  give 
light  to  itt:  yet  it  by  no  means  follows,  that  the 


*  '  Hunc  (scil.  Philonem)  haud  ita  multo  post  culpabili  affec- 
tatione  sequuti  sunt  patres  et  scriptores  ecclesiastici,  tarn  suam 
quam  lectorum  operam  ludentes :  sive  quod  is  omnium  primus 
annotata  in  sacram  scripturani  tentaret,  sive  potius  quod  Philo- 
nem prime  in  hunc  moduni  scribentem  repererint.  Certum  sane 
est  eum  christicmis  scriptoribus  diu  plurimum  arrisisse ;  quorum 
nonnuUi  eum  adeo  ad  amussim  imitari  ambiebant,  ut  sacra  volu- 
mina,  alioquin  in  se  perspicua,  foede  obscurarint,  obductaque 
allegoriarum  suarum  fuligine  minus  sincera  prsebuerint.'  Light- 
foot,  Op,  Tom.  II.  p.  SiS.     Comp.  Cleric.  Hieron.  Q.  2.  p.  41. 

f  Which  yet  is  but  of  very  little  weight,  as  may  be  seen  in 
Le  Clerc,  Ep.  Crit.  iv.  p.  146,  ^c.  Bp.  Taylor,  Lib,  of  Proph, 
sect.  5.  N,  3,  or  IVhitby,  Diss,  de  S.  Scrip.  Int.  passim.  '  Sunt 
equidem  qui  sentiunt  patres,  eo  quod  N.  Testamenti  scriptoribus 
propiores  essent,  idoneos  magis  fuisse  sensus  scriptural  judices, 
sive  interpretes;  quod  tamen  falsissimum  esse  experientia  duce 
compertum  est.  Ex  trium  enim  primorum  seculorum  scriptori- 
bus haud  pauca  in  hoc  opere  interpretamenta  congessimus  ab 
omni  veritatis  specie  aliena.  Ostendant  nobis  patrum  patroni 
unicam  scripturae  pericopen,  quae  alias  obscura  cum  esset,  ab  iis 
sit  lucem  mutuata.  Hoc  autem  admiranda  Dei  providentia 
contigisse  existimo,  ne  ex  humano  judicio  divinarum  scriptura- 
rum  authoritas  penderet.  Nisi  enim  experientia,  scientiae  ma- 
gistra,  compertum  esset  patres  primgevos  et  apostolis  propiores, 

n2 


180  OF    THE    SEVEKAI,    DISPENSATIONS 

true  genius  and  extent  of  this  revelation,  must  be 
as  well  understood  by  the  generality  of  these  con- 
verts, as  it  could  be  by  any  that  came  after  them. 
WJiat  our  Saviour  said  o^  John  the  Baptist,  thai 
the  least  in  the  kingdom  of  heaven  icas  greater  than 
he;  greater  in  his  knowledge  of  the  nature  and 
constitution  of  that  kingdom :  the  same  may  be 
said  of  common  Christians  in  that  period;  many 
of  less  merit,  and  lower  abilities,  but  living  in  a 
more  enlightened  age,  might  prove  superior  to 
them,  in  what  may  be  called  the  theory^  or  specu- 
lative part,  of  their  religion  ;  with  regard  to  which 
only,  I  would  always  be  understood  (t). 

haud  minus  quam  caeteri,  casspitasse ;  pronura  esset  propter  in- 
signeni  eorum  pietatem  et  dona  quorundam  spiritualia  eoriun 
vestigiis  institisse.'  JVliitbi/,  ib.  Epil.  p.  3t6.  That  such  Tradi- 
tions were  not  long  preserved  by  the  church.  Id.  Pre!'.  Disc. 
p.  40,  41. 

(i)  What  has  been  liere  said,  may  perliaps  be  supposed  to 
contradict  an  established  rule  of  interpreting  scripture,  which  is 
laid  down  by  an  approved  writer  in  tin?  following  words :  viz. 
'  That  tue  stiould  /tare  an  especial  iTgard  io  (lie  practice  and  iisa^ye 
of  tJie  first  and  jmrest  ages  of  tlie  churcli.,  and  tliose  iJtnt  tverc 
nearest  the  times  nfttie  apostles.'  The  reason  assigned  is,  '  Be- 
cause the  primitive  Christians  had  better  advantages  of  knowing 
the  mind  of  the  apostles,  and  the  sense  of  their  writings,  merely 
by  living  so  near  the  Apostolic  age,  than  the  greatest  industry 
or  learning  can  furnish  us  with,  that  live  at  this  distance.  And 
to  suppose  that  the  Christians  who  lived  in  those  early  days, 
would  either  carelessly  lay  aside,  or  wilfully  deviate  from 'the 
rules  and  orders  which  the  apostles  gave  to  the  church  by  the 
direction  of  God's  spirit,  is  a  great  reflection  upon  the  pro- 
vidence of  God  and  his  care  of  the  church ; — and  upon  the 
memory  of  those  glorious  confessors  and  witnesses  to  Christianity, 
who  planted  the  gospel  with  their  preaching,  and  watered  it  with 


OF    KF.VKALED    REI.KUO.V.  181 

The  plain  fiiiKUiniental  doctrines  and  rules  of 
life  were  then,  no  doubt  (as  they  have  generally 

their  blood,  and  on  whose  credit  and  testimony  the  authority  of 
the  scripture-canon  itself  does  very  much  depend.  So  much 
reason  is  there  for  our  paying  a  due  deference  to  the  judgment 
and  practice  of  the  primitive  Church  in  doubts  relating  to  the 
writings  and  institutions  of  the  Apostles.'  Lotcth's  Directions, 
p.  63,  64,  65.  This  is  in  some  measure  just;  and  when  the  case 
is  fairly  stated,  what  has  been  delivered  Avill  not  appear  so  con- 
trary to  it  as  may  at  first  be  apprehended.  I  own,  the  rule  and 
reason  holds  in  some  degree,  as  well  m  matters  of  belief,  as 
practice;  but  then  I  think,  it  should  in  the  former  case  be  re- 
strained to  matters,  which  those  who  had  a  divine  authority  ex- 
pressly determined  to  be  such ;  and  of  the  latter  kind,  such  as 
they  have  enjoined  as  of  perpetual  necessity,  (which  may  be 
found  perhaps  to  be  much  fewer  than  we  usually  imagine ;)  and 
not  extended  to  every  thing  which  these  good  men  either  per- 
mitted, or  approved,  or  even  complied  with  themselves;  since 
such  things  might  be  expedient,  and  even  necessary  for  the  then 
time  and  state  of  Christianity ;  yet  afterwards  ceasing  to  be  so, 
vanish  of  themselves ;  or  become  liable  to  be  dropped,  or  done 
away,  in  other  ages,  which  would  admit,  and  probably  might 
require  very  different  institutions.  Many  instances  of  this  have 
often  been  alleged  by  writers  on  the  controverted  points  both 
of  church  government  and  discipline;  which  need  not  here  be 
mentioned.  Allowing  then  their  full  merit  to  the  confessors, 
saints,  martyrs,  &c.  and  a  precedency  in  certain  respects  to  the 
most  primitive  times  ; — allowing  that  they  best  knew  the  usages 
and  orders  of  the  apostles,  and  most  faithfully  observed  and 
copied  them;  yet  these  very  practices  and  orders  might  not  be 
of  absolute  necessity,  (because  not  i-egistered  in  their  epistles;) 
and  consequently  that  knowledge  be  but  of  little  consequence; 
nor  comparable  in  other  respects  to  that  v,  hich  we  enjoy :  nor 
will  it  be  any  reflection  on  the  providence  of  God,  or  his  care  of 
the  Church,  if  these  first  constitutions  should  at  length  be  altered, 
and  the  grounds  of  them  forgot ;  nay,  there  would  rather  be  more 
room  for  making  such  a  reflection,  were  we  obliged  to  conform 
noH'-a-days  in  all  points  to  the  state  and  usage  of  the  church  in 


18^  OF  THE  sevi:hal  dispensations 

been)  well  known ;  and  the  first  Christians  took 


those  times  w  hicli  so  very  few  have  proper  means  of  understand- 
ing ;  and  when  they  do  thoroughly  understand  them,  Avill  see 
how  much  the  dilferent  parts  of  it  have  varied  from  each  other  in 
some  points  ;  and  of  how  httle  weight  many  others  are,  wherein 
they  all  have  for  some  time  agreed.  Nor  can  I  apprehend  but 
that  each  church  has  still  a  right  to  judge  of  the  several  occa- 
sions, the  end,  and  importance  of  such  points,  and  to  determine 
for  itself  accordingly,  as  to  \\.s,  government  m\i\  ordinances ;  not- 
withstanding any  deference  due  to  the  judgment  and  jjraclice  of  the 
primitive  Church :  wherever  we  are  allowed  this  liberty  by  the 
apostles  and  inspired  persons,  and  only  left  under  such  general 
directions  as  sucr^rj^ovuig  xai  xara  ta^iv,  1  Cor.  xiv.  40.  More 
especially  since  we  are  enjoined  to  use  the  same  freedom  of 
judgment  in  deciding  upon  these,  as  well  as  in  matters  of  much 
greater  consequence,  Phil.  i.  10.  iv.  8.  1  John  iv.  1.  See  Aber- 
nethfs  Discourse  on  Rom.  xiv.  5.  Tracts,  &c.  p.  250. 

What  a  different  face  the  church  really  primitive  wore,  from 
that  which  she  put  on  in  a  fcAv  generations  afterwards  ;  and  how 
many  early  alterations  were  made  every  where  in  ecclesiastical 
matters,  merely  upon  human  authority,  may  be  seen  at  large  in 
Boehmer's  Dissertations,  and  his  Jus  Eccl.  Prot.  passim:  an 
author  well  worth  the  perusing,  and  who,  though  he  wrote  above 
sixty  years  ago,  yet  seenis  to  be  known  to  very  few  amongst  us. 
One  would  have  hoped  this  catholic  doctrine  of  church  authority 
in  fixing  the  sense  of  scripture,  should  have  vanished  by  this  time, 
iis  it  has  been  so  thoroughly  exposed  in  all  its  shapes  by  a  va- 
riety of  truly  Protestant  writers,  both  of  our  own  and  other  com- 
munions, about  the  beginning  of  the  present  century.  I  shall 
cite  a  passage  from  one  of  them,  who  seems  to  be  almost  out  of 
date,  but  avoII  deserves  a  new  edition.  '  After  all,  there  is  no 
such  agreement  as  is  pretended,  among  iathers  or  councils  in  the 
interpretation  of  particular  texts.  I  desire  to  know,  where  that 
general  and  uninterrupted  sense  of  the  Christian  church  about 
things  hard  to  be  understood,  is  to  be  found?  Are  there  not  va- 
rious and  different  interpretations  among  the  fathers  and  first 
writers  ?  Did  they  interpret  every  text  the  same  way  ?  or  were  their 
interpretations  always  the  most  reasonable  and  judicious?  or  not 


Of    KEVtAi.fciD    KKLIGION.  183 

good  care  to  act  up  to  them,  deserving  this  cha- 

sometimes  very  weak  and  absurd  ?  And  how  can  we  depend  upon 
the  general  sense  of  the  first  writers,  when  that  has  been  so  va- 
rious and  diverse,  and  there  is  no  such  thing  as  a  general aytd  uniii- 

terntpted  sense  to  be  found  among  U'iem? — I  am  sorry should 

advance  such  a  notion  at  this  time  of  day,  when  the  wisest  men 
ever^'  where  are  beginning  to  quit  the  search  of  sacred  truth 
from  the  wTitings  of  the  fathers,  and  seeking  in  it  the  scriptures 
themselves.  I  add,  where  these  are  agreed  together  in  the  sense 
of  scripture,  it  is  not  their  authonti/,hnt  their  reason  which  ought 
to  govern/  Occasional  Paper  for  the  years  1716-17-18.  Vol.  III. 
No.  4.  Let.  ii.  p.  14,  15.  See  also  an  excellent  pamphlet  entitled 
Irenicum  Magnum,  printed  A.D.  1700. 

To  what  has  been  said  above,  give  me  leave  to  add  the  testi- 
mony of  an  eminent  wi-iter,  whose  affection  to  the  Church  is  most 
unquestionable,  and  whose  authority  with  many  will  have  the 
greatest  w  eight.  '  Tliere  is  not,  it  may  be,  a  greater  obstruction 
in  the  investigation  of  truth,  or  the  improvement  of  knowledge, 
than  the  too  supine  resignation  of  our  understanding  to  antiquity; 
to  what  was  supposed  long  since  to  he  done,  or  what  was  thought 
or  known  to  be  the  opinion  of  some  men  who  lived  so  many  ages 
before  us  :  I  say,  supposed  to  be  done;  because  we  are  so  totally 
ignorant  of  all  that  was  originally  done  from  that  time  that  de- 
serves the  name  of  antiquity,  that  we  know  notlaing  of  what  was 
done  in  ancient  times,  but  by  the  testimony  of  those  men  who 
lived  so  many  hundred,  nay,  thousand  years  after  the  persons 
lived,  or  the  things  w^ere  done,  of  which  they  give  us  the  ac- 
count. So  tliat  we  were  in  a  very  ill  condition,  if  it  any  way 
concerned  us  to  know  what  was  said  or  done  in  those  times,  of 
which  we  have  so  dark  and  obscure,  at  least  very  questionable 
relation  aiid  information  given  to  us.  And  as  we  are  liable  to  be 
misled  in  the  forming  our  practice  or  judgment  hy  the  rules  and 
measm'es  of  antiquity,  with  reference  to  the  civil  and  politic  ac- 
tions of  our  lives;  so  antiquity  will  be  as  blind  a  giiide  to  as  in 
matters  of  practice  or  opinion  relating  to  religion ;  otherwise 
than  as  that  antiquity  is  manifest  to  us  in  the  Bible  }  which  as 
it  is  the  most  ancient  record  we  have,  of  what  was  said  or  done 
in  the  world  from  the  beginning  thereof,  so  it  informs  us  suf- 
ficiently of  all  that  we  arc  obliged  to  think  or  do ;  and  whatsoever 


184  OF     I'llt;    SEVKHAL     UKSl'IiXS ATIONS 

racter,  that  thei)  lived  heller  Ihaii  llicij  reasoned  (k). 
Thougli    pcrliapis   even    thus    much   can   only  be 

is  too  liard  for  us  tliere  to  understand,  is  in  no  degree  necessary 
for  us  to  know ;  and  yet  Ave  may  lawfully  endeavour  to  inform 
ourselves  of  what  is  diffieult  there,  though  we  may  be  deceived 
in  our  inquiry  ;  because  there  is  no  iwnaltij  upon  being  deceived. 
The  custom  is  so  universal,  amongst  those  who  wrestle  to  support 
the  strength  of  every  opinion  in  religion,  to  appeal  to  the  judg- 
ment and  the  practice  of  the  prm^Ym'  times,  that  standers-by  are 
apt  to  believe  that  every  one  of  the  litigants  knows  very  well 
where  to  find  the  judge  to  whom  he  appeals  ;  and  yet  there  was 
never  any  difficulty  reconciled  and  determined  by  that  judi- 
catory :  nor  in  truth  do  the  appellants  well  understand  what 
themselves  mean  b)^  the  appeal  they  make;  nor  would  have 
reason  to  acquiesce  in  the  judgment,  if  they  could  receive  it  by 
agreeing  upon  it.'  Ld.  Clarendon,  of  the  Reverence  due  to 
Antiquity,  Essays,  p.  218.  See  more  to  this  purpose  from  the 
same  author  below  in  note  (l). 

(k)  See  Le  Clerca  Eccl.  Hist,  of  the  two  first  Cent,  passim, 
and  Ep.  Crit.  et  Eccl.  Ep.  iv.  Boelnncri  Dissert.  Jur.  Eccl,  ant. 
Diss.  xii.  p.  52S,  &c.  Lord  Clarendons,  Essays,  p.  218,  &c. 
Calami/'s  Defence  of  Mod.  Noncon.  Part  i.  p.  J 34,  &c.  or 
Daille  or  Barbejjrac,  Pref.  to  Puffcndorf,  kc.  Whitby,  Diss,  in 
Pref.  sect.  4,  5,  dc.  et  Epil.  Taylor  Liberty  of  Proph.  c.  8. 
Ibbot  B.  Lect.  Part  ii.  Serm.  iv.  or  Edtvards's  Free  Disc,  on 
Truth  and  Error,  c.  7.  or  his  Kemains  ;  at  the  end  oi'Patro/ogia, 
p.  145.  is  a  catalogue  of  authors  that  have  freely  censured  the 
fathers:  to  which  we  may  add  most  of  the  foreign  Protestant 
divines,  who  seem  to  have  no  such  high  notions  of  their  authority, 
as  some  among  us  used  to  entertain.  The  learned  Mosheivi  speak- 
ing of  Hickes's  opposition  to  Cndivorth'^  notioii  of  the  Lord's 
Supper,  says,  Quod  autem  opponat  ei  nihil  fere  habet  practer  no- 
vitatem  et  dissensionem  antitjuorum  doctorum,  qxxos,  patres  nomi- 
nant:  in  quo  argumento  firmitatcm  duduni  viri  sapientes  et  eru- 
diti  desiderarunt.  Infinita  enim  repudianda  nobis  forent,  quae 
sine  controversia  vera  sunt,  si  ad  banc  exigenda  essent  normani. 
Praef.  Cudiv.  vers.  not.  Cccn.  Doni.  Comp.  id.  List.  IL'st.  Christ. 
Ant.  SiEC.  ii.  Par.  ii.  c.  3.  sect.  10.  et  Sacc.  iv.  c.  3.  sect.  14. 


OF    UEVEALED    RELIGION.  J  85 

affirmed   of  them   in  the  very  primitive   times*; 
daring  the  extraordinary  assistance  of  the   holy 

p.  325.  The  celebrated  Biulde,  in  his  judgment  on  Le  Clerc  [de 
Theolog.  Patrist.  Isag.  L.  ii.  c.  3.  sect.  3.  p.  489-]  seems  to  own, 
that  the  learning  of  the  generality  of  the  fathers,  is  to  be  rated 
according  to  the  times  in  which  they  lived,  and  that  those  were 
much  inferior  to  our  own  in  this  respect;  which  is  all  that  I 
am  here  concerned  for.  Vid.  Btid.  ib.  sect.  10.  p.  508.  add 
Dodxvell,  Diss,  in  Tren.  Pref.  et  Diss.  i.  Wotton  Reflections,  c.  2g. 
p.  389,  &c.  2d  ed.  Watcrland,  Importance,  c.  7.  Let  the  fol- 
lowing just  apology  of  the  honest  writer  above-mentioned, 
serve  for  all  that  is  or  may  be  said  upon  the  present  subject. 
Nee  lit  carpamus  veteres,  aid  contemptui  expcmanms,  a  nobis  hccc 
dicuntur;  sed  ut  liistorice  legihus  pareamus,  qua  nihil  dissimulari 
patiuntur,  neve  nimia  auctoritas  iis  tribuatur  ;  qua  temere  admissa, 
inania  mtdta  quasi  religionis  christiance  dogmata  proponuntur ; 
quod  iis  qui  religionem  divinitus  revelatam  amant,  pati  nefas  est. 
Cler.  Hist.  Eccl.  p.  S34, 

*  Nor  will  even  thus  much  be  allowed  by  a  very  able  and  im- 
partial author,  whom  I  have  often  been  obliged  to  cite,  and 
whose  aftection  to  the  cause  of  Christianity  appears  sufficiently 
in  this,  and  many  other  of  his  works,  which  I  wish  more  of  our 
countrymen  were  duly  acquainted  with,  and  valued  as  they  well 
deserve.  Qua;  si  probe  reputentur,  nemo  mirabitur  proxime  post 
apostolorum  tempora  ea  a  christianis  dicta  et  facta  esse,  qua3  vix 
hodie  apud  doctiores  et  probiores  dici  aut  fieri  possent.     Itaque 
evangelium  postea  plenius  intellectum  et  altius  in  animum  demis- 
sum  majores  fructus  protulit,  et  etiamnum  profert.     Ab  ethnica, 
hoc  est,  impurissima  vita,  ad  insignem  sanctimoniam  plerique  tam 
subito  transire  non  poterant;  nee  pristinam  ignorantiam  extem- 
plo.  insigni  evangelii  cognitione,  mutare.     Passa  hoc  forte  est 
divina  providentia  ne  apostolorum  discipuli  evangelii  auctorcs 
fuisse  viderentur,  neve  sola  eorum  sanctimonia  Christiana  doc- 
trina  commendata  videretur;  vel  ut  semper  magnum  interesset 
discrimen  inter  magistros  et  discipulos  ;  quo  doctrinal  evangelicae 
divinitas  magis  eluceret ;  aut  alia  de  causa  quam  comminisci 
nunc  non  possumus.     Interim  de  re  constat,  quam  cave  nega- 
veris,  quod  rationem  sat  commodam  ejus  proferrc  nequeas,  aut 


186'  OF     VHi:    .SKXKHAL    UIi>l'liN.SAriON.S 

Spirit :  and  whilst  the  original  evidence  of  tliosc 
great  truths,  that  were  the  objects  of  their  faith 
and  hope,  was  clear  and  strong  ;  whilst  its  in- 
fluence upon  their  minds  continued  in  all  its 
vigour,  and  they  were  often  obliged  to  have  re- 
course to  its  aid  for  consolation,  under  the  many 
dangers  and  distresses  to  which  they  stood  no  less 
frequently  exposed :  from  which  extraordinary 
cases,  we  are  not  to  form  our  notions  of  the  state 
of  any  institution  ;  as  was  observed  in  the  begin- 
ning*: nor  are  such  cases  any  just  objection  to 
the  gradual  progress  of  religion  here  supposed. 
Neither  were  the  first  Christians  different  from 
other  men,  as  soon  as  these  extraordinary  impres- 
sions ceasedt;  as  soon  as  they  were  at  ease  in  the 

quod  tibi  divinam  providentiam  decuisse  non  videatur.  Cleric 
Eccl.  Hist.  p.  392,  393.  Comp.  Id.  de  Jacobi  Ep.  ib.  p.  -ilO. 
Et  Boehmer  de  prim.  Eccl.  stat.  extraord.  Diss.  xii. 

*  Part  ii.  p.  5\. 

t  '12?  S'  6  I'sf  o;  rwv  A-rroa-hXujv  yp^os  S^a,(^o§ov  eIXvj  Z£i  ts  /Sia  reXoj, 
ra-aceXr;Xu9ei  rsrj  ysvsa  BKSivyj  lujv  avratg  uKoai;  rryj  sk'^sh  <ro(piag 
iTtav-Bvai  yicctYj^iwi^evwy,  rryKxaura  rr^g  aSsa  zuXavrji  tr^y  ai^yy^v 
iXaiJi^avsv  -^  (rv(Tla.(ns,  $kx,  rijj  taiv  sre^oStSaa-yi(x.\wv  uvaTTjg,  ol  koh 
ate  {/.ri^svos  art  I'wv  h.itoo-loKwv  XsnTOfjisvy,  yv[xvr,  '/.onrov  ij  Jij  r^  xe- 

pvTteiv  ktCsyBi^sv ,  Euseb.  Hist.  Eccl.  L.  iii.  c.  26. — '  The  strict 
morals  or  behaviour  of  the  primitive  Christians;  their  sobriety, 
chastity,  humility,  <!vc.  shone  in  their  greatest  splendour,  during 
the  lives  of  the  apostles ;  but  degenerated  so  much  daily  from 
the  period  in  question,  that  there  was  no  difference  in  the  fourth 
century,  between  the  manners  and  conduct  of  the  Christians, 
and  those  of  other  people.'  Bayle,  Gen.  Diet.  Vol.  VII.  p.  770. 
N.  From  the  description  Julian  gives  of  the  licentiousness,  the 
luxury,  and  lewdness  of  that  town  in  particular,  where  Christians 


OF    REVEALED    RELIGION.  187 

world;  and  left  to  the  common  course  of  it,  and 
became  involved  in  all  its  fashions,  forms,  and  in- 
terests; having  all  along  this  treasure  in  earthen 
vessels,  that  the  excellency  of  the  poxver  might  he  of 
God,  and  not  of  them  (l). 

first  received  their  name,  {\idi.Misopogon  or  Antiochensis,  passim), 
we  are  not  permitted  to  form  any  higli  idea  of"  their  purity  in 
those  days :  and  liovvever  aggravated  such  an  account  may  be,  as 
Am.Marcell.  owns  it  to  have  been,  (L.  xxii.)  yet  we  cannot  help 
supposing,  that  there  were  some  grounds  for  so  severe  a  charge 
against  their  practice ;  though  the  same  emperor  was  sensible 
of  the  superior  excellence  and  perfection  of  their  moral  prin- 
ciples and  institutes.  Vid.  infra,  p.  193.  Comp.  Moi/les  Works, 
Vol.  II.  p.  SO'i,  &c.  with  Vitringas  Dissertation  on  the  State 
of  the  Church,  from  Nero's  time  till  Trajan.  Obs.  Sac.  L.  iv. 
c.  7,  8. 

(l)  '  It  is  with  religion,  as  it  is  with  arts  and  sciences ;  the 
first  essays  are  seldom  perfect;  they  arrive  not  to  their  height  at 
first;  they  require  a  gradual  improvement.     And  so  it  is  here: 
the  primitive  Chridians  were  not  grown  up  to  that  perfection  of 
knowledge  and  understanding,  which  was  designed  by  the  author 
of  our  religion.      Chridianity  was  in  its  infancy,  at  most  in  its 
childhood,  when  these  men  wrote;  and  therefore  it  is  no  wonder 
that  they  spahe   as  children,  that  they  understood  as  children, 
that  they  thought  as  children  :  this  was  according  to  the  ceco- 
nomy  they  were  then  under.     And  besides,  they  had  not  time 
and  leisure  to  search  into  the  Christian  doctrines,  nor  had  they 
laid  in  a  sufficient  stock  and  fund  for  that  purpose  ;  they  being 
but  newly  adopted  into  the  Christian  church :  yet  they  were 
willing  to  appear  in  its  behalf,  to  defend  it  as  well  as  they  could, 
which  was   accepted   by  Heaven.'     Edtvardss  Patrol,  p.  57. 
'  Let  me  not  be  censured,  though  I  should  be  so  bold  as  to  say, 
that  we  should  have  understood  the  scriptures  much  better,  if 
we  had  not  had  the  writings  of  the  fathers  ;  for  they  have  ob- 
scured and  depraved  them  by  their  difterent  and  contrary  com- 
ments ;  they  have  raised  controversies,  they  have  taught  men  to 


188  OK     THE    SEVKKAL     DISl'li.NSATlON  S 

When  Clirislianity  is  countenanced  by  the  civil 
])Ower,  and  thereby  gains  protection  against  out- 
quarrel  and  dispute  about  the  sense  of  many  texts,  which  other- 
wise are  obvious;  and  about  several  matters  of  practice,  which 
are  evident  enough  in  themselves ;  some  of  which  are  supersti- 
tious,' Sec.  ib.  p,  135.  '  I  could  here  also  take  notice,  how  tlie 
writings  of  the  fathers  do  generally  justify  those  rites,  usages, 
and  ceremonies,  which  were  preparatives  to  popery.  For  my 
part,  I  have  been  ashamed  to  see  how  some  men  sweat  to  an- 
swer several  places  in  the  ancient  fathers'  works,  which  the 
papists  allege  in  defence  of  their  ceremonies  and  superstitious 
observances.'  Id.  Free  Disc,  on  Tr.  and  Err.  p.  234, 

*  Nor  is  there  any  one  Christian  church  in  the  world,  that  at 
this  time  doth  believe  all  that  the  flithers  did  believe  and  teach 
in  their  time,  even  in  those  things  in  which  they  did  not  contra- 
dict each  other:  nor  is  it  the  worse  for  not  doing  so  :  nor  is  there 
any  one  church  in  the  Christian  world,  that  at  this  day  doth  en- 
join and  observe  all  or  the  greater  part  of  what  was  enjoined 
and  practised  in  the  primitive  church.  And  therefore  it  is  very 
little  better  than  hi/pocrisij,  to  pretend  that  submission  and 
resignation  to  the  ancient  fathers,  and  to  the  primitive  practice; 
when  they  very  well  know,  that  the  learning  and  industry  of  pious 
men  who  succeeded  the  fathers,  and  the  great  skill  in  lan- 
guages which  they  have  arrived  to,  together  with  the  assistance 
tliey  have  received  from  them,  have  discovered  much  which  was 
not  known  to  them,  and  made  other  interpretation  of  scriptiu'C, 
than  was  agreeable  with  their  conceptions:  and  that  the  dif- 
ference of  times,  the  alterations  of  climates,  the  nature  and  hu- 
mour of  nations  and  people,  have  introduced  many  things  which 
were  not,  and  altered  other  things  which  were,  in  the  practice 
of  the  primitive  church,  and  observed  in  the  primitive  times. — 
And  we  have  no  reason  to  believe  that  such  introductions  or 
alterations  are  unacceptable  to  God  Almighty,  or  that  he  ever 
meant  to  limit  posterity,  when  his  church  should  be  prc^pagated 
and  spread  over  the  face  of  the  earth,  to  observe  all  that  was  at 
first  practised  when  all  the  Christians  in  the  world  might  have 
been  contained  in  two  or  three  great  cities. — And  we  may  piously 


OF    REVEALED    RELIGION.  189 

ward  violence  from  its  ancient  enemies,  it  loses 
much  of  its  internal  purity,  and  suffers  many  ways 

believe,  that  our  Saviour  liimself  and  his  apostles,  who  knew  well 
how  tar  the  church  in  time  Avould  be  extended,  would  not  have 
reduced  the  Christian  faith  and  doctrine  into  so  little  room,  and 
left  so  little  direction  for  the  government  thereof,  if  they  had 
either  expected  such  a  union  of  opinion  and  judgment  in  all 
propositions  which  might  arise,  or  be  drawn  from  the  former,  as 
some  men  fancy  to  be  necessary ;  or  if  they  had  not  intended  or 
foreseen  that  in  the  latter,  very  many  things  would  depend  upon 
the  wisdom  and  discretion  of  Christian  princes;  who,  accordino- 
to  the  customs  and  maimers  of  the  nations  where  Christianity 
should  be  planted,  would  establish  and  alter  many  things,  as 
they  saw  from  time  to  time  like  to  advance,  and  contribute  to 
the  growth  and  practice  thereof.' 

'  But  what  then?  shall  antiquiti/  be  despised  by  us,  and  the 
great  learning  and  piety  of  the  first  lights,  the  reverend  fathers 
of  the  church,  be  undervalued,  and  their  judgment  looked  upon 
without  reverence?  God  forbid.  We  resort  to  antiquity  as  the 
best  evidence  of  what  was  then  done,  and  think  we  have  the  same 
liberty  in  the  perusal  of  the  monuments  thereof,  those  conduits 
which  convey  to  us  the  information  of  what  was  then  done,  as 
in  other  history ;  which,  it  may  be,  hath  been  transmitted  with 
more  care  and  exactness ;  to  consider  the  improbability  of  this 
matter  of  fact,  and  so  doubt  the  veracity  of  it;  the  pi'udence 
and  fitness  of  another,  and  think  it  might  have  been  better  done. 
And  so  we  look  upon  the  fathers,  and  what  they  said,  and  what 
they  did,  with  full  reverence,  though  not  with  full  resignation; 
we  admire  their  learning  and  their  piety,  and  wonder  how  they 
arrived  at  either,  in  times  of  so  much  barbarity  and  ignorance,  in 
those  places  where  they  lived :  and  thank  God  for  enlightening 
them  to  give  testimony  for  him  in  those  ages  of  darkness  and  in- 
fidelity, and  for  the  instruction  and  information  that  we  have  re- 
ceived from  them  ;  and  our  reverence  is  the  greater  to  them,  for 
having  seen  so  much  in  so  great  darkness,  and  yet  we  cannot  but 
think  that  darkness  hindered  them  from  seeing  all.  And  when 
we  consider  the  faction  and  distemper  of  the  times  they  lived  in, 
we  may,  without  lessening  the  estimation  we  have  for  them,  be- 
lieve that  distemper  and  faction  might  have  some  influence  upoit 


l^D  OF    THE    SEVERAL    DISPENSATIONS 

by  the  connexion  with  its  new  friends:  as  soon  as 
it  becomes  estabUshed  in  the  Roman  enqnre,  it 
partakes  of  the  imperial  pomj)  and  pageantry ; 
and  admits  the  pagan  ceremonies*.     We  find  it 

them,  and  mislead  them  in  some  particulars.  And  when  they  so 
often  contradict  one  another  in  many  things,  and  many  of  them 
themselves  in  some,  it  cannot  be  reasonable  to  oblige  us  to  sub- 
mit in  all  things  to  which  they  all  consent,  if  our  reason  makes 
it  manifest  to  us  that  they  are  in  the  wTong ;  though  I  do  not 
know  that  we  do  dissent  from  them  in  any  such  particular,  yet 
we  see  all  that  they  did,  and  we  may  modestly  believe  that  they 
did  not  see  all  that  we  do. — In  a  word,  many  men  do  believe, 
that  religion  and  truth  have  suffered  much  more  prejudice  by  the 
too  supine  submission  and  resignation  to  antiquity,  and  the  too 
much  modesty  and  bashfulness  that  restrained  men  from  contra- 
dicting the  ancients,  than  they  have,  or  are  like  to  do,  by  our 
swerving  from  those  rules  and  dictates  which  they  have  prescribed 
to  us ;  and  we  shall  have  well  complied  with  the  advice  of  the 
prophet,  Jer.  vi.  l6.  when  we  have  stood  upon  the  old  voays,  and 
seen  the  old  paths,  informed  ourselves  of  what  they  said,  and  what 
they  did ;  though  we  do  not  lie  down  to  them  and  acquiesce  in 
all  that  pleased  them.  He  who  will  profess  all  the  opinions  which 
were  held  by  the  most  ancient  fathers,  and  observe  all  that  was 
practised  in  the  prmitive  times,  cannot  be  of  the  communion  of 
any  one  church  in  the  world ;  as  he  who  would  follow  the  politic 
maxims  of  antiquity,  and  the  rules  heretofore  observed  among 
other  nations,  and  it  may  be  in  his  own,  will  be  found  a  very  in- 
convenient counsellor  in  the  present  affairs  of  any  court  in  Eu- 
rope.' Ld.  Clarendon,  of  the  Reverence  due  to  Antiquity,  Ess. 
p.  223,  4,  5,  6.  fol. 

*  See  Middleton's  Letter  from  Rome,  4ili  od.  '  Turn  maxime 
vitiari  coepit,  cum  minime  debuerat;  Iniperio  adfidem  adducto, 
sed  et  imperii  pompa  ecclesiani  inficiente:  cthnicis  ad  Christum 
conversis,  sed  et  Christi  religione  ad  ethniciE  formam  depravata,' 
Sec.  Tu7-rettin,  de  variis  Chr.  Ilel.  fatis.  Orat.  Acad.  Genev. 
I7O8,  p.  15.  Comp.  Ncxi-t.  on  Dan.  c.  xiv.  and  Bochmer,  Jus  Eccl. 
Protestant,  sect.  12.  p.  8,  9.  ct  §  xvii.  &c.  Ed.  v.  1756.  '  Vcr?e 
pietatis  in  locum  ingens  variarum  supcrstitionum  agmen  sensini 


OV    REVEALED    RELIGION.  191 

split  into  new  schisms  and  heresies ;  torn  with  am- 
bitions contests,  and  perpetual  struggles  for  wealth 
and  power*:  perplexing  doubts  and  difficulties 
raised  in  points  of  doctrine ;  subtile  distinctions 
and  refinements  made  in  its  precepts ;  and  both 

sufFectum  est,  quae  partim  ex  receptis  temere  sententiis,  partim 
ex  praepostero  pi'otanos  ritus  imitandi  studio,  partim  ex  insita 
omnium  hominum  meutibus  ad  vanam  quandam  religionis  osten- 
tationem  propensione,  piofectae sunt.  Crebrae primum  in Palaesti- 
nam,  et  ad  eorum  sepulchra,  qui  pro  veritate  occubuerant,  pro- 
fectiones  institutaj  sunt,  quasi  hinc  sanctitatis  semen,  salutisque 
certa  spes  domum  reterri  possit.  Ex  Palsestina  deinde,  locisque 
sanctitatis  opinione  verendis,  pulveris  seu  terrae  portiones,  tan- 
quam  efficacissima  contra  vim  malorum  remedia,  ablatae,  et  caro 
ubique  pretio  venditae,  et  redemptae  sunt.  Supplicationes  porro 
publicae,  quibus  Deos  olim  populi  placare  volebant,  ab  his  sump- 
tae,  magnaque  multis  in  locis  pompa  celebratse  sunt.  TempHs, 
aquae  certis  formulis  consecratae,  imaginibus  sanctorum  homi- 
num, eadem  virtus  ascripta,  eademque  jura  tributa,  quae  Deo- 
rum  templis,  statuis  et  lustrationibus  antequam  Christus  venis- 
set,  adscripta  fuerant.  Ex  his  speciminibus  conjecturam  facile 
sagaciores  facient^  quantum  pax  ettranquillitas,  ^evCoiistanlinum 
parta,  rebus  Christianis  nocuerit.'  J.  L.  Mos/ieim,  Inst.  Hist. 
Christ.  Ant.  Saec.  4.  Par.  ii.  c.  3.  sect,  2.  p.  312. 

*  Vid.  Ammian.  Mar.  ^.  xv.  et  xxvii.  Socr.  Eccl.  H.  L.  i. 
c.  22,  23.  Doehmeri  Dissert.  Jur.  Eccl.  passim.  '  Sub  cruce  ut 
plurimum  integra  erat  Ecclesiarum  salus;  postquam  vero,  max- 
ime  Constantini  tempore,  potentia  et  divitiis  crescere  coepit,  a 
vero  mox  descivit  scopo ;  et  ex  clericorum  fastu  et  avaritia,  sin- 
guli,  non  quae  Christi,  sed  quae  sua,  quaerere  inceperunt ;  et  inde 
Ecclesia  ambitionis  atque  avaritiae  palaestra  facta  esse  videtur. 
Quid  itaque  mirum,  quod  suprema  lex  Ecclesiastica  quoque  hue 
unice  directa  fuerit,  ut  avaritiae  clericali  satisfieret;  thesauri  Ec- 
clesiastici,  sub  specie  boni  operis,  augerentur ;  et  dominatiis  sace?; 
seu  hierarchia,  magis  magisque  ab  initio  quidem  occulte,  sed 
mox  manifeste,  stabiliretur ;  et  tandem  in  monstrum  illud  Mo- 
narchice  Romance  excreverit  ?'  Id.  Jus  Eccl.  Protestant,  p.  13. 
Hdlcje,   1720. 


}<)'>  OF    T»K    SEVERAL    DISPENSATIONS 

often  confounded  in  many  an  idle  controversy  (m): 
till  at  length,  almost  the  whole  church  of  Christ 

(m)  Sicut  jolim  arbori  vit;e  praclata  arbor  sclentioe  maxima 
dederat  nulla,  ita  tunc  quoque  curiosam  eruditionem  pietati  ante- 
habitam,  et  ex  religione  arlemfadam :  cui  delnde  consequens 
fuerit,  ut  ad  exemplum  eorum  qui  turnm  Bab^lonicam  aedifica- 
bant,  affectatio  temeraria  rcrum  sublimium  dissonas  locutiones 
et  discordiam  pareret.  Grot.  V.  R.  C.  L.  ii.  c.  1.  p.  2/7.  Utin 
illis  temporibus,  says  Erasmus  very  justly,  ingeniosa  res  fait  esse 
Christianum.  Comp.  Basil,  ap.  Damasc.  Hilar,  ad  Const.  pAiseb. 
de  Vit.  Const.  L.  ii.  c.  61.  Ammian.  M.  L.xxi.  fin.  Barbe^rac, 
Pref.  to  Piif.  sect.  I9.  Taylor,  Lib.  Proph.  sect.  2.  No.  26. 
Tiirrettin,  ib.  p.  16,  20.  Mabli/,  Obs.  on  the  Romans,  B.  iii.  p. 
235.  '  At  first  the  teachers  of  Christianity  discoursed  it  with 
more  simplicity,  after  the  manner  of  Christ  and  his  apostles,  as 
may  be  seen  in  Clemens  Roma)ius  :  but  afterward,  as  learning 
came  into  the  church,  they  turned  the  form  of  Christianity  from 
that  of  a  latv,  into  that  of  an  art.  They  early  separated  all  the 
matters  of  truth  from  the  matters  of  duty ;  which  the  holy  scrip- 
tures never  do.  This  separation  was  more  useful  to  speculation 
and  dispute,  than  to  life  and  practice :  but  so  it  went  on,  till 
there  was  no  one  of  the  liberal  arts  more  artificial  and  subtle 
than  the  art  of  religion.  Then  the  systems  of  Christianity  came 
into  esteem,  and  were  multiplied ;  and  every  point  of  doctrine 
was  disputed,  opposed,  and  defended  with  the  greatest  niceness 
that  could  be.  Few  were  able  to  distinguish  what  was  human 
in  matter  and  form,  from  what  was  divine ;  and  fewer  dared  to 
own  it.  But,  by  this  means,  none  but  those  who  had  learning 
and  sagacity,  could  comprehend  the  doctrine  of  Christianity : 
and  the  people  found  it  so  difficult  to  understand,  what  the 
learned  had  made  almost  unintelligible  to  themselves,  that  they 
despaired  of  knowledge,  and  acquiesced  in  ignorance.'  Jeffrey 
on  Phil.  i.  10.  Tracts,  Vol.  II.  p.  337.  The  several  schemes  of 
Christianity  in  different  ages  are  set  down  in  the  same  place, 
and  so  very  well  described,  that  any  common  Christian  by  pe- 
rusing them  may  easily  see  what  system  he  is  of. 

To  give  the  reader  a  general  idea  of  his  method,  I  shall  here 
add  liis  ])rincipal  divisions,  as  well  as  the  substance  ol"  what  is 


OF    REVEALED    REMGIOX.  193 

seems  to  be  overwhelmed  with  Popenj  and  Mci' 
hometanism ;  for  which  judgment  it  was  too  fully 
ripe(N):   though  perhaps  the  latter  of  these  two 

delivered  under  them,  from  p.  338,  and  366.  containing,  1 .  The 
simplicity  of  the  truth  of  Christianity,  in  the  ages  next  after  the 
apostles  to  St.  Augustine,  i.  e.  till  after  A.D.  404?.  2.  The  ru- 
diments of  the  art  of  Christianity  in  the  ages  following  them, 
from  St.  Augustine  to  P.  Lombard,  i.  e.  between  A.D.  404,  and 
1141.  3.  The  subtilty  and  corruption  of  Christianity,  from  P. 
Lombard,  fd  Luther:  joined  with  the  grossness  of  idolatry  and 
superstition  in  practice:  i.  e.  from  ^.  D.  1141,  to  15  1 7-  4'.  The 
reformation  of  the  state  of  Christianity  among  some  Protestants, 
from  Luther  ;  rejecting  the  corruptions, retaining  the  art;  since 
A.D.  151 7-  5.  The  restoration  of  the  simpHcity  of  Christianity ; 
not  only  rejecting  the  corruptions,  but  also  the  art;  considering 
Christianity  as  a  law,  or  act  of  grace. — In  the  first  period  of 
time,  Christianity  was  virtue  and  piety,  without  any  mixture  of 
learning.  In  the  second,  it  was  nature  and  grace,  with  a  tinc- 
ture of  learning.  In  the  third,  it  was  church  and  sacraments, 
with  the  extremest  subtilty,  and  abundance  of  superstition.  In 
the  fourth,  it  was  Christ  and  faith;  being  a  refinement  upon  the 
doctrine  of  the  second  period.  In  the  next  period  of  time,  we 
hope  it  will  be  piety  and  virtue,  as  in  the  first ;  with  an  improve- 
ment from  the  best  Greek  and  Roman  moralists,  corrected  and 
perfected  by  the  gospel  of  Christ. 

(n)  See  Sale  Prelim.  Disc,  to  the  Koran,  sect.  2.  Add  Grot. 
de  Ver.  R.  C,  L.  vi.  c.  1.  note.  '  In  the  mean  time  (as  Mr.  Ro- 
theram  observes,  Serm.  on  the  V/isdom  of  Prov.)  the  remains  of 
learning  were  saved  in  the  East  from  amidst  the  general  wreck, 
by  the  removal  of  the  seat  of  empire  from  Rome  to  Constantino- 
ple; which  otherwise  must  have  perished  entirely,  when  the 
Northern  nations  overran  the  western  empire. — So  far  was  this 
step  from  causing  the  downfall  of  the  empire,  that  it  was  a  means 
of  saving  a  part  of  it:  which  answered  two  great  purposes,  and 
doubly  served  religion.  The  eastern  or  Greek  church  was  saved 
from  the  spiritual  usurpation  of  the  Romish ;  and  learning  was 
preserved  from  the  fury  of  Gothic  barbarism,  to  be  an  instru- 
ment in  due  time  of  retrieving  Europe  from  tlic  tyranny  of  su- 

O 


19  !•  OF    THE    SEVERAL    DISPENSATIONS 

(notwithstanding  the  fraud  and  imposture  in  it), 
may  have  proved  a  seasonable  corrective  of  the 
former;  by  its  rapid  progress  giving  some  check 
to  that  anti-christian  tyranny,  which  was  then 
growing  predominant;  and  by  its  more  tolerant 
spirit,  preserving  the  remains  of  those  particular 
churches,  which  would  have  otherwise  been  exter- 
minated ;  and  thence  may  appear  to  have  been  in 
the  main,  a  reformation  (o),  how  grievous  soever 
its  oppressions  proved  on  its  establishment. 

perstition.'  As  in  eiFect  it  did  upon  the  downfall  of  that  empire, 
and  the  seizing  this  its  metropolis  by  the  TurJcs ;  [^A.D.  1453-3 
which  obliged  the  Christians  of  the  Greek  church  to  betake 
themselves  for  refuge  into  Itali/ and  the  adjacent  parts,  whereby 
the  study  and  knowledge  of  the  Greek  language  was  there  much 
propagated.  Worthington,  c.  8.  Comp,  Gerdes  Hist.  Evang.  sect, 
xvi.  p.  ]().  Other  benefits  arising  from  this  revolution  may  be 
seen  in  the  Complete  Collection  of  Voyages,  &c.  B.  i.  c.  2.  sect. 
l6.  p.  il5.  A  character  of  these  emigrants,  with  some  ac- 
count of  their  works,  may  be  seen  in  Fosters  Essay  on  Accents, 
p.  20t),  2 1 5,  &c.  2d  ed.  That  such  as  these,  or  their  contempo- 
raries, or  any  set  of  learned  men  in  the  foregoing  century,  were 
able  to  forge  all  the  classic  authors  except  half  a  dozen,  can 
hardly  be  supposed  by  any  one  but  a  Jestdt.  See  an  extraor- 
dinary performance  of  fiither  Harduin,  entitled  ad  Censuram 
Script.  Vet.  Prolegoni.  ed.  Loud.  1766. 

(o)  See  Re/lections  on  Mohammedism,  &c.  printed  1/35, 
wherein  the  author  attempts  to  shew  that  Mohammedism  may 
have  been  ordained  for  the  good  of  Christianity,  to  withstand 
the  corruptions  of  it  in  times  past;  and  to  increase  and  enlarge 
it  in  times  to  come,  p.  5,  &c.  '  The  Turls  in  general  honour 
Christ  and  Christianitij — have  a  great  opinion  of  the  sanctity  of 
our  religion — and  in  many  places  respect  the  Christian  clergy 
who  live  among  them,  notwithstanding  their  hatred  of  the  Laity 
in  some  countries:  one  sect  of  them  particularly,  believes  that 
Christ  is  God,  and  the  Redeemer  of  the  world ;   and  that  he 


OF    REVEALED    REI,I(;roV.  1 95 

But  this  is  a  subject  too  disagreeable  to  dwell 
upon ;  nor  am  I  inclined  to  aggravate  thte  faults  of 

shall  judge  it  at  the  hist  day.     These  are  disthiguished  by  the 
name  of  the  good  Ibllowers  of  the  Messiah.'   Worthmgion,  B. 
Lect.  V.  2.  p.  246.  Comp.  Young  on  Idol.  v.  2.  p.  185,  &c.    All 
authors  agree,  that  what  gave  Mahomet  the  greatest  room  to 
advance  his  new  religion  (beside  the  weakness  of  the  Roman  and 
the  Persian  monarchies,  see  Mod.  Univ.  Hist.  Vol.  I.  p.  18.  fol.) 
was  the  distracted,  ignorant,  corrupt  state  of  the  eastern  church 
at  that  time  5  the  miserable  contentions,  and  most  horrid  perse- 
cutions, on  every  religious  pretence ;  the  dissoluteness  of  all 
sects  and  parties ;  and  it  is  evident,  that  this  impostor  contri- 
buted not  only  to  reform  the  morals  of  a  great  part  of  the  eastern 
world,  but  likewise  reduced  them  from  polytheism  and  gross 
idolatry,  to  the  belief  and  worship  of  one  God;  which  was  the 
principal  doctrine  he  set  out  with  at  first,  and  gained  great  re- 
putation by ;  and  which  he  made  the  ground  of  his  pretended 
mission.     His  system  must  have  the  same  effect  still  wherever 
it  prevails,  as  it  does  very  largely  in  several  heathen  countries, 
being  so  much  superior  to  any  other  species  of  religion  settled 
in  such  countries;  it  contains  a  great  deal  of  pure  Christianity; 
it  enforces  the  virtues  of  charity,  temperance,  justice,  and  fide- 
lity, in  the  strongest  manner  3  it  prohibits  extortion,  and  all  kinds 
of  cruelty,  even  to  brutes ;  and  binds  its  votaries  to  the  strictest 
order,  regularity,  and  devotion.  (V.  Bayle  Art,  Mahomet,  not. 
L.  Hettinger  Hist.  Or.  p.  315,  &c.)     Several  sects  of  them  be- 
lieve in  Christ,  (vid.  D.  Millius  de  Rel.  Moham.  Diss.  x.  p.  344, 
&c.    Reland  de  R.  M.  p.  25,  &c.  and  Sir  P.  Bicanfs  Hist.  B. 
ii.  c.  11,  &c.  or  Millar,  p.  230.)  and  entertain  as  worthy  no- 
tions of  him  to  the  full,  as  some  of  the  Papists  do  at  present. 
(See  VJlcoran  des  Cordeliers ;  and  Bayle,  Gen.  Diet.  Vol.  vii.  p. 
326,  B.)    One  may  see  to  what  height  the  Romish  corruptions 
were  grown  in  Mahomet's  time,  by  his  reproaching  the  Christians 
with  their  associating  to  God  their  doctors  and  monks  {Koran  ix. 
31.)  and  by  his  surprising  mistake  of  the  Virgin  Mary,  for  the 
third  person  in  the  Trinity :  which  yet  is  not  much  worse  than 
the  account  given  of  her  by  Cyril.  (See  Reland'sVonr  treatises 
on  Mah.  p.  174,  &c.  or  Sales,  Prehm.  Disc.  p.  35,  and  his  Ko- 
ran, c.  V.  p.  98.)     How  this  mistake  of  Mahomet's  came  about 

O  2 


196  OF    THE    SEVERAL    DIEPESSATIONS 

former  ages*.  All  that  I  would  obsene  is,  what 
appears  from  the  most  transient  view  of  ecclesias- 
tical histor}-,  that  the  rise  and  progress  of  Chris- 
tianity has,  in  the  main,  been  similar  to  that  of  all 
other  dispensations; — that  both  the  ejctemal  and 
internal  propagation  of  Christianity  was  carried  on 
in  the  same  gradual  manner. 

As  to  the  first,  the  Je-dLS,  who  had  before  been 
made  use  of  to  spread  the  knowledge  of  the  true 
God,  and  his  providence,  and  prepare  men  for  a 
more  perfect  institution,  by  their  frequent  disper- 
sions over  the  east;  are  here  much  more  so  (when 
they  were  better  qualified  for  it,  and  less  liable  to 
be  corrupted  by  the  heathen,  among  whom  some 
of  them  were  so  long  to  sojourn  (p)  by  their  dis- 
may be  seen  in  D.  Millii  Digs,  de  Mohammedismo  ante  Moham. 
p.  340,  347.  And  what  havoc  those  most  lamentable  contro- 
versies on  this  subject  made  in  his  time  appears  from  the  con- 
fession of  a  learned  writer;  who  tells  us,  that  it  obliged  him  to 
drop  his  desijrn  of  giving  us  the  history-  of  the&e  churches.  Pref. 
to  Prid.  Life  of  Mahomet.  See  also  Jortins  Remarks  on  Eccl. 
Hist.  Vol.  IIL  p.  42,  &c.  V.  p.  453,  &c.  his  1st  charge,  and 
l^iylora  Essay  on  the  Divine  QEconomy,  p.  52,  54,  65,  &c. 

*  These  have  been  fully  set  forth,  in  Jortina  Remarks  on 
Ecclesiastical  History. 

(p)  See  Le  Clerc,  Causes  of  Incred.  p.  264,  &c.  In  fact, 
none  of  them  that  we  know  of,  however  bad  they  were,  and  are 
in  other  respects,  have  fallen  from  their  own  God,  to  the  idola- 
trous worship  of  their  neighbours  any  where,  during  this  their 
long  and  miserable  dispersion;  a  tenth  part  of  which  suffering 
v.'ould  have  been  the  utter  ruin  of  any  other  people,  and  totally 
destroyed  the  very  name  of  these  in  any  former  times.  This 
must  be  thought  remarkable  by  every  one  who  thinks  at  all 
about  it.  Nor  has  their  case  been  less  extraordinary  in  Chris- 
tian countries,  where  they  have  never  been  permitted  to  rest 


Of    IlEVKALED    RELIC.IOX.  197 

persion  over  the  whole  world,  at  the  destruction  of 
their  temple  and  government,  by  Titus,  and  under 
the  following  emperors,  especially  Hadrian  (q)  j 

long  in  any  kingdom ;  where  frequently,  in  every  age,  the  pub- 
lic eye  is  turned  upon  them  by  some  new  persecution;  and  yet, 
notwithstanding  all  this,  they  are  believed  to  be  more  numerous 
on  the  whole  at  present,  than  they  have  ever  been  in  their  most 
flourishing  estate,  in  their  own  land.  The  authors  of  Mod.  Univ. 
Hist,  allow  them  to  be  upwards  of  three  millions.  B.  xx.  c.  i. 
p.  620.  fol. 

(q)  He  sold  them  at  fairs  for  the  same  price  as  horses.  \_Hier. 
in  Jer.  p.  34'2.]  M.  Glycas  says,  the  stated  price  was  four  Jews 
for  one  bushel  of  barley.  [Annal.  ap.  Worthington,  B.  L.  s.  13. 
ubi  plura.]  and  would  not  suffer  any  of  them  so  much  as  to  set 
foot  in,  or  come  in  view  o^  Jerusalem,  say  some  \_Aug.  Civ.  Lib. 
XV.  c,  21.  Sidi).  Scv.  Hist.  S.  L.  ii.  c.  31.  Hil.  in  Ps.  xlviii.] 
or  of  any  part  of  Jiidea,  according  to  others.  \^Hier.  in  Dan. 
595.  Tert.  Apol.  c.  21.]  Nor  could  they  obtain  even  this  privi- 
lege from  any  of  the  succeeding  emperors  (except  JuUcdl)  but 
with  great  difficulty,  and  only  for  one  day  in  a  year,  to  see  and 
bewail  its  ruins ;  and  that  upon  paying  a  considerable  sum ; 
\_Hier.  in  Zeph.  c.  2.  Univ.  Hist.  B.  iii.  p.  40.  Euseb.  E.  H.  21. 
6.  Comp.  Basnage,  Hist.  J.  B.  vi.  c.  p.  sect,  28,  29.  ct  Witsii 
Exercit.  Acad.  12. 16.]  a  rigour,  as  has  been  observed,  that  was 
never  used  towards  any  other  people  conquered  by  the  Romans. 
<  Thus  all  the  attempts  of  that  perfidious  nation  toAvards  the  re- 
covery of  their  former  state,  served  only  to  aggravate  those  ca- 
lamities, with  which  they  had  been  so  often  threatened  by  their 
prophets ;  and  to  reduce  them  to  the  deplorable  condition  in 
which  we  now  behold  them  ;  being  a  crew  of  contemptible  vaga- 
bonds, dispersed  all  over  the  world,  without  king,  temple,  or  pon- 
tiff;  driven  from  their  own  country,  and  not  daring  to  set  foot  in 
it,  even  as  passengers  and  strangers.  The  edict  oi"  Adrian  ex- 
cluding all  Jeios  from  Jerusalem,  extended  to  such  of  them  as 
had  embraced  the  Christian  religion ;  so  that  they  too  being 
obliged  to  quit  the  city,  the  church  was  by  that  means  delivered 
from  the  servitude  of  the  law;  for  till  that  time,  not  only  the 
bishops  of  Jerusalem  liad  been  chosen  from  among  the  circum- 


igS  OF    THE    SEVEHAL    DISPENSATIONS 

and  thereby  every  where  publish,  and  })rove  the 
truth  of  tlieir  own,  as  well  as  the  gospel  prophe- 
cies (r)  ;  and  become  the  very  strongest  evidences, 
because  unwilling  ones,  in  favour  of  Christiaiiitij . 

cised  Christians,  but  all  the  converted  Jews  joined  to  the  ob- 
servance of  the  gospel  that  of  the  law.'  Vniv.  Hist.  ib.  p.  41. 
Snip.  Sev.  ib.  et  Mosheyn.  de  lieb.  Christ.  Stec.  2.  sect.  38.  (*) 
(r)  Deut.-s.-ii\m.  iV«^f. xxiii.  35,  38,  &c.  Lnkey.yii.2A.  Deut. 
xxxii.  21.  Rom.  x.  I9.  Jer.  xv.  4.  xxv.  9.  IIus.  iii.  4.  hni.  vi. 
9,  <S:c.  xlii.  22,  &c.  Bossuct  [Univ.  Hist.  p.  30-4.]  observes  a 
singular  instance  of  divine  providence,  in  preserving  this  people 
so  much  longer  than  any  of  those  who  formerly  conquered  and 
enslaved  them,  v.  g.  t\\e  Assyrians,  Medes,  Greeks,  and  Romans; 
and  still  continuing  them  distinct  and  separate  from  all  the  other 
nations  among  whom  they  live :  with  other  reasons  of  this  ex- 
traordinary dispensation  he  assigns  the  following,  viz.  That 
hereby  we  may  find  in  unsuspected  hands  those  very  Scriptures, 
%vhich  foretel  both  the  blindness  and  unhappiness  of  these  same 
Jews,  who  notwithstanding  keep  them  so  religiously. 

He  makes  the  like  observation  on  the  Samaritans,  a  sect  so 
weak,  that  it  seems  to  be  upheld  on  purpose  for  a  check  upon 
the  others;  and  to  confirm  their  evidence,  by  bearing  an  inde- 
pendent testimony  to  the  antiquity  oi  Moses,  and  the  authenticity 
of  his  writings,  ib.  p.  400. 

In  what  a  remarkable  manner  every  curse  described  by  Moses 
has  been  to  the  full  inflicted  on  that  miserable  people,  may  be 
seen  in  Patrick  upon  Deut.  xxviii.  Conip.  Mod.  Ft.  of  Univ.  Hisi. 
B.  XX.  c.  1. 

Nor  less  completely  were  all  Christ's  predictions  fulfilled,  with 
regard  to  the  judgments  inflicted  on  the  same  people  at  the  dis- 
solution of  their  government,  as  may  appear  from  the  history  of 
those  times,  set  forth  by  a  learned  writer.  See  observations  on 
cur  Lord's  character  andconduct,  by  Bp.  Newcome,  pt.  1 .  c.  3. 1.  1 , 
slay  them  not.  says  the  Psalmist,  lest  mi/  people  Jhrgct  it,  but 
scatter  them  abroad,  [Ps.  lix.  11.]  which  words  are  so  opposite 
to  their  condition,  that  some  authors  have  imagined  that  Psalm 
to  contain  a  prophetic  description  of  it,  as  is  intimated  from  St. 
Austin,  by  Dr.  Bandincl,  Scnn.  2.  p.  7I. 


OF    REVEALKD    RELIGION.  \gg 

And  as  the  Roman  empire,  by  its  increase  and 
settlement  at  the  time  of  Christ"^  coming,  contri- 
buted remarkably  to  this  end,  so  did  it  no  less 

Hallet  [Disc.  Vol.  1.  p.  3,  SzcJ]  supposes,  that  in  Ps.  li.  14. 
the  blood-guiltiness  there  confessed  relates,  not  to  that  of  David 
himself,  which  accompanied  his  other  sin  of  adultery,  ( as  is  inti- 
mated in  the  title,  purporting  that  occasion  of  it,  though  no  men- 
tion be  made  of  the  latter  in  the  whole  Psalm  ;)  but  to  the  mur- 
der o£  Messiah,  which  the  body  oi'  the  Jetvs  are  to  acknowledge 
in  those  words.  This  he  confirms"  from  ver.  16 — \g,  which  could 
not  possibly  be  true  of  David's  days,  but  must  be  written  pro- 
phetically, for  the  general  use  of  the  Jews  since  the  destruction 
o^  Jerusalem.  This  he  observes  of  some  other  psalms,  particu- 
larly Ps.  Ixxiv.  3,  9,  &c.  The  like  is  observed  of  P6\xxii.  Ixix. 
Ixxxviii. ;  in  which  the  several  passages  which  expressly  describe 
the  crucifixion  of  our  Lord,  are  pointed  out  by  Vitringa,  Obs. 
T.  I.  L.  ii.  c.  3.  p.  3H0,  And  the  like  observation  is  made  on 
Ps.  xci.  by  Peters,  [Crit,  Diss,  on  Jub,  p.  300,  &c.]  which  he 
thinks  was  composed  for  the  use  of  the  Israelites  in  the  wilder- 
ness, upon  erecting  the  brazen  serpent;  and  which  perhaps  they 
might  have  been  taught  to  repeat  at  the  same  time  they  were 
looking  up  to  that  great  standing  type  or  emblem  of  him,  who 
was  to  brtdse  the  serpent's  head,  ver.  13.  and  comp.  John  iii.  14. 
xii.  32,  33. 

If  this  appear  to  be  the  case  in  so  many  of  the  Psalms,  how 
strongly  does  it  justify  our  Lord's  appeal  to  them  as  treating  of 
him!  Luke  xxiv.  44.  And  what  a  noble  argument  may  arise 
hence,  for  the  conviction  and  conversion  of  that  extraordinary 
people  to  whom  they  were  originally  communicated,  when  once 
the  veil,  tvhich  is  on  their  hearts,  shall  be  taken  away;  as  by  the 
same  spirit  of  prophecy  we  are  assured  it  shall!  Vid.  Fenwick  on 
the  Titles  of  the  Ps.  p.  1 16,  &c.  Add  Jorti?t  on  Ps.  ex.  Rem. 
on  Eccl.  Hist.  Vol.  III.  p.  305.  Add  to  all  this,  that  the  ten 
tribes,  who  had  no  hand  in  the  rejection  of  the  Messiah,  may  pro- 
bably be  at  length  recalled  from  their  dispersion  and  remitted 
with  the  rest  of  their  brethren,  in  a  joint  conversion  to  Chris- 
tianity; as  several  texts  referred  to  below,  [Note  t.]  seem  to 
imply. 


2C0  OF    TIIK    SEVERAL    DISPENSATIONS 

afterwards  by  its  decline  and  dissolution ;  at  which 
time  Christianitij  [as  well  as  general  literature] 
was  spread  abroad  with  its  remains,  among  the 
Northern  nations,  and  carried  to  the  remotest  isles ; 
in  the  same  manner  as  the  Greek  philosophy  had 
been  dispersed  over  all  Asia,  upon  the  dissolution 
of  Aiea:a?ider's  empire*. 

By  these  and  the  like  means,  was  the  gospel  di- 
vulged every  where ;  and  the  sound  of  it  might  be 
said  to  have  gwie  into  all  the  earth,  and  its  tcords 
nnto  the  ends  of  the  world  i:  and  where  it  has  pre- 
vailed, it  ever  prevailed  more  entirely  than  any  other 
religion  did ;  which  makes  a  great  abatement  in 
the  disproportion  that  heathenism  in  general  may 
seem  to  have  in  its  numbers,  above  ChristianitijX. 
And  though  some  nations  seem,  at  first  view,  to 
have  lost  it  again;  yet,  upon  a  more  strict  survey, 
we  may  discover  a  great  deal  of  it  blended  and 
disguised  in  their  several  systems ;  which  we  have 

*  Vid.  RoVin.  A.  Hist.  Vol.  VII.  Introd.  p.  6.  '  The  seeds 
of  Christianity,  which  had  been  spread  over  the  whole  body  of 
the  Roman  empire,  were  preserved  in  all  those  fragments  into 
which  it  Avas  novi^  broken,  and  even  conveyed  by  many  of  its 
barbarous  conquerors  beyond  its  utmost  limits.'  Rotheram  on  the 
Wisdom  of  Prov.  p.  40.  To  which  we  may  add,  that  the  spirit 
o^ Liheity,  so  requisite  to  the  due  growth  of  this  good  seed,  and 
to  which  the  Roman  empire  had  not  been  very  favourable,  was 
at  the  same  time  diffused  over  its  remains;  those  nations  which 
overturned  it,  however  barbarous  in  other  respects,  being  fa- 
vourers of  free  or  limited  governments.  See  Spirit  of  LaivSj 
B.  xvii.  c.  5. 

f  Rom.  X.  IS.     See  tlie  authors  below. 

+  Jciikin,  \o\.  I.  p.  3-1;. 


OP    REVEALED    RELIGION.  201 

reason  to  think  will,  at  length,  be  found  of  them 
in  greater  purity  and  perfection ;  and  like  good 
seed  duly  sown,  revive  in  its  proper  season.  Nor 
is  it  now  in  so  narrow  a  compass  as  is  generally 
imagined*.  Though  there  be  many  large  coun- 
tries where  it  is  not  publicly  established,  or  for- 
mally professed ;  yet  there  arc  some  traces,  both 
of  this  and  former  revelations,  in  most  parts  of  the 
world;  as  appears  from  several  modern  writers t. 
Its  effect,  even  among  some  rude  and  unpolished 
people,  has  been  already  very  considerable,  and 
will,  we  trust,  appear  to  be  still  more  so,  when 
they  become  fully  ripe  for  it;  which  may  perhaps 
prove  the  case  with  them  much  sooner  than  we 
are  apt  to  imagine.  And  as  some  struggles  and 
slight  disorders,  both  in  the  natural  and  civil  body, 
generally  make  way  for  a  more  complete  sound- 
ness, and  then  are  themselves  cured:  so  it  may 
appear  to  be  in  the  body  spiritual.  Thus  the 
thick  cloud  o^  Popery,  that  has  been  so  long  hang- 
ing over  the  western  church,  was  in  part  dissipated 
at  the  Reformation  (which  during  the  fire  of  per- 
secution raised  up  some  bright  examples  of  true 
primitive  piety,  refining  many  parts  of  the  Chris- 
tian world  from  all  the  dross  they  had  contracted 

*  Y'ldi.  Fabric.  Lux.  Evang.  c.  3%  &c.  or  Millar  Hist,  Prop. 
c.  7,  8,  &c. 

t  See  many  of  them  cited,  and  more  referred  to,  by  JenJcin, 
Fabricius  and  Millar.  Add  Young's  Hist.  Diss.  Vol.  H.  p.  218, 
&c.  with  that  remarkable  testimony  of  Cosmos  Indicojjleustes  in 
Sharpes  Serm.  on  the  want  of  Universality,  p.  55,  &c. 


202  OF    TJIE    SEVERAL    DISPENSATIONS 

in  former  ages*,  and  which  lielped  greatly  to 
amend  the  discipHne  of  that  very  church,  which 
refused  to  admit  any  material  alteration  in  her  doc- 
trinesf;)  and  the  rest  of  this  gloomy  system,  by 
its  approximation  to  the  worship  of  some  heathens^ 
may  serve  to  lead  them  more  insensibly  out  of 
their  remaining  ignorance ;  and  be  no  improper 
introduction  to  a  more  perfect  state  of  religion 
among  them ;  and  when  it  has  answered  that  end, 
its  own  superstition  may  be  abolished t,  and  the 
heavy  judgments  inflicted  on  them,  so  far  tend  to 
alarm  and  convince  the  Jeti'S^  (whose  blindness  it 
has  hitherto  confirmed  §;)    that  it  may  become 

*  See  TVorlhington  s  Essay,  p.  152,  &c.  Turrettin  de  Christ. 
Doctr.  Fatis.  p.  29.  Moshem.  Inst.  Hist.  Eccl.  Saec.  xvi.  sect. 
11. 

f  Haketvill  Apol.  p.  547-  Collier,  Eccl.  H.  Vol.  II,  p.  138, 
139'  How  much  the  Reformation  contributed  to  improve  that 
church,  both  in  science  and  morals,  may  be  seen  in  Robertson, 
Hist.  Ch.  V.  B.  xii.  p.  449,  &c. 

X  Worthington  has  fixed  the  term  of  antichrist,  foretold  by 
Daniel,  xii.  7-  at  1260  years,  according  to  the  usual  computa- 
tion ;  viz.  a  time,  360 ;  times,  or  twice  a  time,  720 ;  and  half  a 
time,  180:  dating  its  commencement  A.  D.  (5l  8,  and  consequently 
its  expiration  A.  D.  1 878.  p.  203.  He  adds,  St.  Paul  assures 
us  that  that  day  shall  not  come,  except  there  come  a  falling  axmy 
Jirst.  The  falling  away,  we  see,  is  come.  This  impediment  is 
removed  in  these  our  days.  There  is  no  want  of  a  defection 
from  the  faith,  to  retard  his  coming.  Were  our  Lord  now  at 
the  door,  as  he  cannot  be  far  off,  there  is  but  too  much  ground 
for  that  question.  When  the  Son  of  man  cometh  [i.  e.  according 
to  iVs  interpretation,  for  the  destruction  of  antichrist]  shall  he 
fndfaith  on  earth?  B.  Lect.  v.  2.  Disc,  xvii,  p.  214.  Comp.  Dr. 
Parry  s  Tract  on  the  same  subject,  p.  140,  <.^c. 

§  See  Bretfs  Narrative  of  the  Jciviih  Council ;  Phcnix,  \o\. 


OF    REVEALED    RELIGION.  203 

upon  the  whole  productive  of  a  clearer  light  than 
ever,  and  at  length  prepare  the  way  for  a  purer,  as 
well  as  more  enlarged  state  o^ Christianity,  among 
both  Jews  and  Gentiles  (s.) 

But  not  to  dwell  on  conjectures  ;  this  we  know 
assuredly,  that  every  people,  nation,  and  language 
shall  at  length  know  and  embrace  the  true  reli- 

I.  p.  54-3,  compared  with  Mannsseh  Ben  IsraeVs,  Defence,  ib. 
Vol.11,  p.  40\. 

(s)   Edward  Survey,  p.  715.  f^cott  Christian  Life,  Part  ii.  Vol. 

II.  c.  7.  p.  489.  Some  great  end  will  most  undoubtedly  be  served 
by  the  permission  of  Popery  so  long,  after  the  mystery  of  its  ini- 
quity is  seen  through  even  by  the  generality  of  its  own  profes- 
sors; and  which  can  therefore  be  upheld  merely  on  political 
views ;  as  seems  to  be  in  a  great  measure  the  case  with  it  at  pre- 
sent. When  its  dominion  throughout  Europe  is  no  less  visibly 
declining,  and  a  religious  toleration  is  advanced,  amongst  the 
most  bigoted  professors  of  it,  even  in  the  house  o^  Austria  itself. 
During  its  very  darkest  ages,  which  afford  the  strongest  objec- 
tion to  that  progress  in  religion  which  we  suppose,  Christianity 
was  still  spreading  wider  and  wider,  in  the  more  distant  parts  of 
the  world;  and  where /jo/j/sA  converts  now  become  the  seed  of 
Christians,  and  may  not  improperly  be  compared  to  the  prose- 
lytes of  the  gate  among  the  Jews ;  being  probably  the  first  fruits 
of  the  harvest,  God  intends  to  have  among  the  heathens  of  those 
parts;  and  after  they  are  fully  converted,  may  be  most  service- 
able to  promote  the  conversion  of  others.  [See  Jurieu,  Pref.  to 
Accompl.  Proph.  or  Millar,  Vol.  II.  p-.  230,  364  ]  We  may  af- 
firm thai  popery  there,  is  still  better  than  paganism ;  and  by  its 
so  great  resemblance  of  the  pagan  superstitions,  (particularly 
in  the  point  of  images)  it  more  easily  insinuates  itself  among 
such  people;  and  its  permission  therefore,  may  be  considered 
in  some  respects,  as  no  very  unfit  introduction  to  a  more  perfect 
state  of  religion  there  in  future  ages,  whenever  they  shall  be- 
come capable  of  it.  See  Collibers  Impar.  Inqu.  p.  138.  2d  edit, 
with  Gage's  Survey  of  the  JVest  Indies. 


204?  Off    THE    SKVERAL    DISPENSATIOriS 

gion;  and  all  kingdoms  of  the  world  become  the 
kmgdom  of  Christ  (t). 

Secondly.  As  to  what  may  be  called,  more  par- 
ticularly, the  internal  propagation  of  Cliristianitij, 
or  the  comprehension  of  the  whole  gospel  scheme; 
the  same  method  is  carried  on,  though  not  in  so 
very  visible  a  manner,  or  capable  of  being  distin- 
guished by  such  remarkable  periods.  That  per- 
fect analogy  between  religion  and  the  common 
course  of  nature,  which  has  been  so  well  displayed 
by  a  late  writer*,  holds  no  less  true,  I  believe,  in 
this  respect ;  and  that  as  all  arts  and  sciences, 
with  every  improvement  both  in  natural  and  civil 
life,  are  still  drawing  nearer  to  perfection;  as  we 
become  daily  better  acquainted  with  the  system 
of  the  world; — with  the  nature  of  the  heavens  and 
earth ; — with  that  of  our  own  body  and  mind ; — 
in  short,  as  every  branch  of  knowledge  has  been 

(t)  Ps.  ii.  8-  xxii.  27.  Ixxii.  11.  Ixxxvi.  9.  Isa.  ii.  2.  ix.  7. 
xi.  9 — 11.  xl.  5.  xlix.6.  lii.  10.  Iv.  5.  Ivi,  7.  Ix.  9 — 11.  Ixvi.  18, 
22.  Bzek.  xxxvii,  21,  &c.  xxxix.  23,  29.  Dan.  ii.  44.  vii.  14, 
27.  Hos.  i.  10.  iii.  5.  Joel  iii.  1,  &'C.  Am.  ix.  14.  Mich.y.  4. 
Zeph.  ni.Q.  Zech.ix.  10.  xii.  10.  xiv.  9.  Mal.'u  11.  Maii.xxW. 
14,  Mark  xiii.  10.  Luke  iii.  6.  xxi.  24.  Acts  xiii.  47.  Roju.  viii. 
J9,  &c.  xi.  25.  xiv.  11,  &c.  1  Cor.  xv.  25.  2  Cor.  iii.  1(5,  &c. 
Rev.  xi.  15.  xiv.  6. 

From  such  texts  as  these  does  IVorthingtoyi  infer  that  the 
kingdom  of  Chrut  will  be  an  universal  theocracy,  whereof  that 
under  the  Jexvs  was  in  some  respects  typical;  Ess.  2Q2.  &c. — 
where  there  shall  be  universal  holiness,  3Q2,  and  obedience  to 
the  gospel  precepts  in  their  strictest  sense,  309  ?  '^^^'^  either  an 
nniversaUanguage ,  or  a  perfect  unio7i  in  faith  and  worship,  308. 

•  Bp.  Duiler. 


OF    REVEALED    RELIGION^,  205 

all  along  enlarging  and  improving  itself;  and 
every  successive  age  not  only  enjoys  the  discove- 
ries of  the  foregoing,  but  adds  still  more  valuable 
ones  of  its"own*;  so  it  is  probable,  that  the  know- 
ledge of  religion  alone  is  not  wholly  at  a  stand; 
but  on  the  contrary,  that  as  we  continually  advance 
in  the  study  of  God's  works,  we  shall  come  to  a 
proportion  ably  better  understanding  of  his  word: 
as  by  all  these  means,  hiunan  reason  is  still  grow- 
ing more  perfect;  so  by  the  same  means,  divine 
revelation  will  gradually  clear  up ;  and  Christianity 
itself  draw  nearer  to  liii  fulness. 

What  is  here  supposed,  has  been  remarkably  con- 
firmed in  fact  since  the  Reformation;  about  which 
time  those  extraordinary  discoveries  oi iwintiiig\, 
and  the  use  of  the  compass,  with  some  others,  in 
Europe,  jointly  contributed  to  the  dispersion  of 
learning,  and  enlargement  of  commerce  over  the 
world;  and  at  the  same  time,  gave  a  new  publica- 
tion of  C/^m/m??//?/;  and  in  much  greater  purity 

*  See  Part  lii. 

f  The  great  effect  this  had  in  carrying  on  the  Beforination 
may  be  seen  in  Gerdes  Hist.  Evang.  Sec.  xvi.  p.  5,  &c.  The 
want  of  it  is  strongly  set  forth  by  Dr.  Robertson,  Hist.  Ch.  V. 
n.  X.  '  The  invention  of  the  art  of  making  paper,  and  oi' print • 
incr  are  two  considerable  events  in  literary  history.  It  is  re- 
markable, that  the  former  preceded  the  first  dawning  of  letters, 
and  improvement  in  knowledge  towards  the  close  of  the  l]th 
century,  the  latter  ushered  in  the  light  which  spread  over  Eti- 
rope  at  the  sera  of  the  Reformation.'  ib.  p.  230.  Comp.  id.  V. 
in,  p.  449,  &c.  To  which  we  may  add  jmnthig,  which  was 
brought  to  perfection  shortly  afterwards.  Essay  on  the  use  of 
Stops,  Ann.  Regr.  for  1759.  p.  413. 


206  OK   TlIK  sKvr.nAr,  dispexsations 

tlian  it  had  been  in  before,  for  many  centuries. 
Ever  since  which  time, all  these  improvements  have 
been  continually  gaining  ground.  New  light  has 
been  given  to  the  prophetic,  and  other  more  abstruse 
parts  of  scripture,  in  every  successive  age,  and  almost 
by  every  writer  ;  as  a  very  able  judge  assures  us*. 
The  grounds  of  our  religion  are  in  general  much 
better  understood,  more  rationally  explained,  and 
properly  vindicated  ;  and  from  what  appears  at 
present,  we  have  reason  to  think,  they  will  be  still 
more  and  more  sof.     We  may  venture  to  affirm, 

*  Newton  on  Dan.  c.  1. 

f  '  At  tandem,  superiore  praesertim  seculo  etlioc  nostro,  cum 
disciplinae  omnes  et  quae  pertinent  ad  antiquitatis  linguaruraque 
demortuarum  intelligentiam,  et  qua?  rerum  ipsarum  cognitionem 
tradunt,  et  qua;  veri  in  quavis  arte  inveniendi  ac  exponendi  ra- 
tionem  docent,  ad  multo  majorem  perfectionem  adducta;  essent; 
antiquissima  ilia  religionis  divinitus  revelata;  monumenta  nmlto 
melius  explicari,  certioraque  ex  iis  consectaria  duci,  capitaque 
omnia  Theologica  rectius  tradi  cceperunt,  quam  unquam  antea  ab 
apostolorum  a;tate  factum  fuerat.  Quod  multo  citius  contigisset, 
si  majores  nostri  judicio  suo  maluissent  uti  quam  alieno;  neque 
enim  ingcnia  dcfuisse  puto  posterioribus  seculis,  scd  artem  dun- 
taxat,  qua;  nimia  ca;caque  admiratione  priorum  oppressa  jacebat. 
Quare  contigit  idem  Tbeologiic  Christiana?,  quod  philosophiae; 
quae  tum  demum  cum  fructu,  ut  par  erat,  excoli  et  perfici  coepit, 
cum  homines  coepere  recordari,  sibi  rationcm  non  minus  esse 
datam  quam  Aristoteli;  excussaque  admiratione  antiquitatis, dog- 
mata ejus  ad  examen  revocare.  Ut  igitur  qui  nunc  pulcherrima 
recentiorum  in  philosophia  inventa  oblivioni  mandari  vellent,  ut 
Aristotclca  decrcta  sola  itcrum  obtinerent,  tcnebras  luci  praeferre 
merito  censerentur :  ita  qui  nunc  nos  revocant  ad  elcmenta  ad 
prima  veluti  tentamina  jxttrnm  Gra;corum  aut  Latinorum,  plu- 
risque  ca  fieri  volunt  quam  quae  nunc  scimus;  ii  virum  adultae 
ajtatis  pertinaci  studio  longaquc  cxperif^ntia  cdoctum,  ad  pue- 


OF    RP:VEALEn    RELIGION".  207 

that  in  our  own  nation,  there  never  were  more  free 
and  worthy  notions  of  the  Deity,  and  his  pro- 
vidence ;  nor  were  the  various  dispensations  of 
rehgion  ever  generally  so  well  understood  as  they 
are  at  present.  Never  was  real  knowledge  so 
fully  and  equally  dispersed  among  all  parties,  and 
professions  of  men.  Nor  is  there  any  sect,  how- 
ever wild  and  extravagant  it  may  have  been  at  its 
first  setting  out,  but  evidently  partakes  of  these 
improvements. 

And  though,  while  the  minds  of  men  are  warm 
and  eager  in  the  quest  of  truth,  and  daily  teeming 
with  new  inventions,  many  monsters  will  spring  up 
and  strange  errors  and  absurdities  be  advanced,  in 
such  full  freedom  of  inquiry  and  debate;  though 
this  increase  of  knowledge  be  attended  with  an 
increase  of  libertinism  ;  and  an  evil  spirit  of  in- 

rltiae  ruditatem  redire  volunt;  majorique  in  pretio  habere  quar 
puer  animo  agitabat,  quam  quae  adultus  maturo  judicio  pensita- 
vit.  Inimici  sunt  prqfectus  omnis  in  sacris  Uteris,  adeoque  ipsius 
veritatis.  Talenta  divinitus  nobis  data,  et  nuper  mirum  in  modum 
aucta,  mimiere  atqiie  infodere  omni  ope  conantur.  Quod  ab  iis 
perfici  nee  Deus,  nee  homines  sinent,  donee  in  aliqno  terrarum 
angido  literce  et  veritatis  amor  vigebunt.'  Cleric.  Ep.  Crit.  iv. 
p.  151,  &c.  Comp.  id.  Q,  Hieron.  3.  p.  45,  &c.  Id.  Dissert,  ii. 
sect.  13.  Proleg.  ad  Comment,  p.  28,  with  Ibbot  B.  Lect.  Part  ii. 
Serm.  iv.  p.  119.  and  Lactant,  de  Orig.  Err.  L.  ii.  sect.  7.  To 
which  may  be  added  IVotton's  two  excellent  chapters  on  the 
Philol.  and  Theol.  learning  of  the  moderns,  Refl.  c.  28  and  29, 
and  Worthington  Essay,  c.  8.  and  Mosheim,  Eccl.  Hist.  Cent.  17. 
s.  1.  XXV.  &^c.  8vo.  How  much  all  useful  learning  is  indebted 
to  the  Gospel  may  be  seen  in  Jortins  charge  upon  that  subject, 
Disc.  V.  7. 


208  OF    THE    SEVERAL    DISPENSATIONS 

fidelity  and  profaneness  be  at  the  same  time  c^one 
abroad ;  yet  is  this  neither  so  uncommon  a  thing, 
nor  unconformable  to  the  course  of  Divine  Pro- 
vidence, as  to  make  us  despali'  of  seeing  it  at- 
tended with  the  usual  consequences  :  we  have  still 
reason  to  trust,  that  when  trutli  and  knowledge 
have  got  the  better  of  error  and  superstition,  this 
spirit  of  reformation  will  reform  and  rectify  itself; 
and  we  shall  have  more  and  more  of  the  true  life 
and  spirit  of  our  religion,  as  we  draw  nearer  co 
those  times,  wherein  the  word  of  prophecy  has 
fixed  its  reign. 

I  am  far  from  imagining  that  Christianiljj  is  yet 
come  to  its  mature  state  j  that  it  is  understood  in 
the  whole  extent,  or  held  in  its  utmost  purity  and 
perfection,  by  any  one  church*.  But  as  when  it 
w^as  first  preached,  men  were  fit  to  hear,  and  profit 
by  it  in  a  competent  degree  ;  as  that  was  a  proper 
time  to  divulge  it,  in  order  to  imj^rove  the  world  ; 
which   it  did   very  considerably  f ;    excelling  all 

•  '  It  will  not  be  thought  any  imputation  on  Chrisiianilij,  that 
all  its  mysteries  and  doctrines  have  not  been  as  yet  so  fully  dis- 
covered and  understood  by  the  several  sects  and  parties  of 
Christians,  as  to  come  to  a  settled  agreement  concerning  them; 
if  it  be  considered,  that  no  human  science  hath  been  brought  to 
such  perfection  as  not  to  admit  of  farther  improvements,  many 
of  which  began  to  be  cultivated  long  before  the  commencement 
of  Chrisiianiiij.'  Pref.  to  Worthingtons  Essay,  p.  7.  Comp. 
Burnet,  de  Fid.  et  Off.  c.  5.  p.  80.  c.  8.  p.  177.  Bvchmcr  Jus 
Eccl.  Protestant,  p.  21,  &c. 

f  See  Bp.  Gibsons,  2d  Past.  Lett,  or  WoHhington's,  Essay, 
c.  7. 


OF    REVEALED    RELIGION.  209 

former  dispensations  ;  refining  the  conceptions, 
even  of  those  who  did  not  formally  receive  it  * ; 
and  yet  was  itself  for  some  time  but  partially  com- 
municated t,  and  imperfectly  understood:  so  now 
it  is  of  much  greater  advantage  to  the  world  in 
general ;  and  yet  still  capable  of  increase  ;  it  waits 
for  its  own  Julness :  nor  shall  mankind  receive  the 
proper  influence  of  it,  till  their  minds  be  much 
farther  opened  and  enlarged,  their  reason  more 
freely  exercised,  in  this  great  mystery  of  divine 
love. 
We  cannot  but  be  sensible,  that  the  scriptures  are 

*  This  is  very  visible  in  the  writings  of  those  philosophers 
who  came  shortly  after  its  promulgation,  as  Epidetus,  Arrian, 
Plutarch,  Max.  Tijrius,  and  more  especially  Antoninus,  who  is 
well  acquainted  with  the  Christian  virtue  of  Humility,  and  fre- 
quently insists  upon  it.  The  like  may  be  observed  oi Porphyry 
and  Hierodes,  [See  passages  in  Burnet,  de  Fid.  et  Off.  p.  20.] 
as  also  of  Seneca,  whom  several  ancient  writei's  esteemed  almost 
if  not  altogether  a  Christian.  [See  Jones's,  Method  of  settling 
the  Canon,  Part  iii.  c.  12.  sect.  3.]  The  like  observation  is 
made,  with  great  justice,  on  the'iv  jorms  of  devotion,  hy  J  ortin, 
Disc.  p.  228,  229,  and  an  instance  added  by  Oiven  [B.L.  s.  23.] 
^voxa  Arrian,  L.  ii.  c.  7-  where  he  says  the  words  KUffs  sKeijcroyf 
were  taken  from  the  Christian  church,  and  adopted  by  the  wiser 
Gentiles.  Tov  ^eov  STTiKaXaij^svoi  Ssoj^e&x  avrs,  xu^ie  eAetjo-ov, 
Deum  invocantes,  precamur  eum.  Domine  miserere  nostri.  The 
same  thing  is  owned  by  the  emperor  Julian,  in  his  advice  for  a 
reformation  of  their  philosophy,  by  taking  in  the  Christian 
morals.  Ep.  ad  Arsac.  49.  Vid.  Cave,  Introd.  p.  32,  Szc.  Leng, 
B.  Lect.  fol.  sect.  12.  p.  111.  JenhnjVavt  iii.  c.  5.  p.  385. 
llhitby,  1  Cor.  xv.  44. 

f  The  several  periods  of  this  communication  are  accurately 
settled  by  the  author  of  Misc.  Sac.  in  his  abstract  of  the  Sac. 
Hist,  and  Pref.  p.  14,  &c. 

P 


210  OF    THE    SEVERAL    DISPENSATIONS 

very  far  from  being  thoroughly  understood  by  us, 
who  arc  of  so  reformed  a  church; — live  under 
such  an  excellent  government ; — and  in  this  en- 
liglitened  age ; — not  even  those  parts  of  them 
whicli  treat  of  past  states,  and  dispensations ; 
much  less  those  which  regard  futurity.  How  long 
is  it  since  men  were  so  very  ignorant  of  its  doc- 
trines, as  to  fix  that  horrid  one  o^  absolute  personal 
reprobation  upon  St.  Paul  himself?  and  it  is  to 
be  feared,  that  almost  equally  hard  things  are  yet 
believed  of  him,  and  some  other  inspired  writers. 
We  are  still  apt  to  confine  the  gospel  of  our  Lord, 
as  his  primitive  disciples  for  some  time  did,  to 
particular  nations,  churches,  sects,  opinions  * ; — 
to  contend  vehemently,  either  about  things  in 
their  own  nature  abstruse  and  difficult  to  be  un- 
derstood, and  therefore  not  necessary  to  be  deter- 
mined ;  or  such  lighter  matters,  as  the  ceremonies, 


*  '  It  has  been  the  common  disease  of  Christians  from  the  be- 
ginning, not  to  content  tliemselves  with  that  measure  of  faith 
which  God  and  the  scriptures  have  expressly  afforded  us;  but 
out  of  a  vain  desire  to  know  more  than  is  revealed,  they  have 
attempted  to  discuss  things  of  which  we  can  have  no  light,  either 
from  reason  or  revelation:  neither  have  they  rested  here;  but 
upon  pretence  of  church-authority,  which  is  none;  or  tradition, 
which  for  the  most  part  is  but  figment;  they  have  peremptorily 
concluded,  and  contidcntly  imposed  upon  others,  a  necessity  of 
entertaining  conclusions  of  that  nature :  and  to  strengthen 
themselves,  have  broken  out  into  divisions  and  factions,  op- 
posing man  to  man,  synod  to  synod,  till  the  peace  of  the  Church 
vanished,  without  all  possibility  of  recal.'  J.  Hales,  of  Schism, 
p.  180.  Comp.  Boehmer,  Diss.  Prelim,  ad  Jus  Eccl.  Protestant, 
sect.  22,  &c. 


OF    REVEALED    RELIGION.  211 

circumstances,  and  outward  forms  of  its  admini- 
stration * ;  instead  of  explaining  and  recommend- 
ing the  true  nature,  end  and  import  of  it ;  of  be- 
ing intent  upon  enlarging  its  real  kingdom  ;  and 
taking  care  to  maintain  those  works,  which  are  in- 
trinsically goody  and  ever  py^qfitahle  unto  meni: 

'  The  emperor  Justinian,'  says  Joh.  Claubergius,  in  his  In- 
stitutions, '  did  us  the  service,  and  himself  the  honour,  by  abro- 
gating the  scrupulous  observation  of  starcht  subtil  forms  and 
niceties,  to  reduce  the  study  and  practice  of  the  law  to  its  na- 
tive simplicity  and  plainness.  It  would  be  happy  for  the  Chris- 
tian world,  could  it  find  a  man  who  would  do  so  much  in  favour 
of  theology;  who,  rejecting  litigious  intricacies,  needless  curi- 
osities, and  vain  niceties,  which  the  school-philosophy  has  in- 
troduced into  theology,  would  reinstate  it  in  its  ancient  majestic 
purity.  If,  (what  Hen.  Alting  slightly  attempted)  under  every 
head  of  divinity,  verbal  controversies  were  separated  from  real; 
and  in  every  controversy  what  did  nut  concern  the  question  in 
debate,  was  distinguished  from  what  did;  a  multitude  of  dis- 
putations would  be  for  ever  silenced.  But  this  is  rather  to  be 
wished,  than  expected  in  our  days ;  as  it  is  safer  to  lament  the 
faults  of  our  age  than  to  reprove  them.'  Werenfelsius  of  Logo- 
machys,  Eng.  p.  15.  Lat.  ed.  V.  I.  p.  25.  De  quo  V.  StoU.  In- 
trod.  ad  Hist.  Lit.  p.  5y\. 

f  Tit.  iii.  8,  g.  '  The  great  offence — which  in  all  nations,  and 
in  all  ages,  has  hindered  the  propagation  of  the  gospel  of  truth, 
has  been  a  hypocritical  zeal  to  secure  by  force  a  fictitious  uni- 
formity of  opinion,  which  is  indeed  impossible  in  nature;  instead 
of  the  real  Christiayi  unity  of  sincerity,  charity,  and  mutual  for- 
bearance, which  is  the  bond  qfperfectness.'  Clarke,  Serm.  xviii. 
Vol.  VI,  8vo.  '  And  yet  among  those  who  have  embraced  the 
gospel  o{  Christ,  there  never  was  the  least  room  for  dispute  about 
zxv^ fundamental ;  all  Christians,  at  all  times,  and  in  all  places, 
having  ever  been  baptized  into  the  profession  of  the  sdimejaith, 
and  into  an  obligation  to  obey  the  same  commandments.  And  it 
being  notorious  that  all  the  contentions  that  ever  arose  in  the 
Christian  world,  have  been  merely  about  the  several  additions 

p  'Z 


212  OF    THE    SEVERAL    DISPENSATIONS 

instead  of  attending  to  tluit  mor^e  e.rcellent  xcayy 
wliich  tlie  same  great  and  good  apostle  showed 
us  * ; — that  bond  of  yerfectness,  which  he  has  so 
earnestly  exhorted  us  to  put  on  above  all  things  t; 
— which  he  has  taught  us  to  esteem  above  aWjaitli, 
and  /motvledge,  or  any  miraculous  gifts. 

But  though  the  face  of  Christianitij  be  still  mi- 
serably darkened,  and  deformed;  though  some  na- 
tions seem  to  be  in  their  childhood  yet,  and  cannot 
receive  it ;  and  others  grow  so  vicious  and  aban- 
doned as  to  be  ready  to  reject  it : — though  in  some 
ages  it  seems  to  have  been  hid  in  darkness,  and 
sunk  under  ignorance  and  superstition  ;  in  others, 
borne  down  with  the  torrent  of  licentiousness  :  yet, 
we  have  reason  to  conclude  that  upon  the  whole, 
its  power  is  still  visibly,  or  invisibly,  enlarging 
over  the  world ;  and  that  it  will  go  on  to  do  so, 
till  the  kingdom  of  Christ  be  fully  come; — till  it  be 
mthin  us,  and  known  by  all,  from  the  least  to  the 
greatest ; — till  the  et^er lasting  gospel  t  go  forth,  and 
be  so  thoroughly  understood  and  embraced,  as  to 
bring  on  the  Jidness  of  the  Gentiles;  and  by  their 
means,  the  restoration  of  God's  ancient  people  the 
Jews;  as  he  has  often  foretold  § ;  and  so  the  whole 

which  every  sect  or  party,  in  direct  contradiction  to  the  express 
command  of  their  Master,  have  endeavoured  prcsmnptuously  to 
annex,  by  their  otvn  authority,  to  his  doctrines,  and  to  his  laws.' 
Id.  Serm.  Ixxx. 

*  1  Cor.  xii.  31. 

f    1  Coloss.  iii.  14. 

X    Rev.  xiv.  G. 

^  See  the  texts  above,  note  (t)  p.  20-1.     Many  more  to  the 


OF    REVEALED    RELIGION.  213 

earth  shall  be  full  of  the  Imoiioledge  of  the  Lord,  as 
the  waters  cover  the  sea*. 

From  hence  it  appears,  that  the  objection  men- 
tioned in  the  beginning  of  these  discourses,  is 
really  groundless;  and  that  the  several  queriesthere 
urged  admit  of  a  sufficient  reply. — That  nothing 
in  the  time,  and  manner  of  the  Christian  dispen- 
sations, proves  inconsistent  with  infinite  wisdom 
and  goodness  : — that  God  is  by  no  means  partial, 
in  the  distribution  of  his  blessings;  but  at  all  times 
takes  care  of  all  mankind  : — and  that  this  great 
plan  of  revelation  w  as  carried  on,  in  the  best  man- 
ner, for  the  world  in  general:  which  ought  chiefly 
to  be  regarded  by  us,  as  it  is  in  the  eye  of  our 
common  Father.  AVhen  we  come  to  particular 
ages,  and  nations,  it  is  the  same  as  with  particular 
persons ;  the  same  benefits  cannot  be  conferred 
on  all ;  and  the  dispensations  of  religion  become 
perfectly  analogous  to  those  of  providence  in  the 
course  of  both  the  natural,  and  the  m^oral  world  t. 
If  Christ  was  to  come  once  for  ail,  he  must  appear 
in  some  particular  time  and  place ;  which  could 

same  purpose  are  collected  in  a  note  to  Part  ii.  c.  1 1.  p.  1 87'  fol- 
of  Kidder  i,  Dem.  To  which  may  be  added,  Whitby,  App.  to 
Coram,  on  Rom.  xi.  and  Treatise  on  the  true  Milieu,  c.  2.  Bur- 
net, de  Stat.  IVIort.  App.  Worthington^  Essay ;  p.  2g5.  Tnijlor 
on  Rom.  xi.  26.  p.  344.  Lovcth  on  Isai.  xi.  11.  Comp.  Jortin, 
Rem.  on  E.  H.  Vol.  III.  p.  423,  <:vc.  and  Hallet,  \o\.  III. 
Disc.  X.  and  Worthington,  B.  Lect.  S.  14.  fin. 

*  7s.  xi.  9.     Hah,  xi.  14. 

t  See  this  more  at  large  in  Bp.  Butler's,  Analogy,  Part  ii. 
c.  6,  &c. 


214«  OF    THE    SEVERAL    DISPENSATIONS 

not  be  equally  near  to  all  the  successive  gene- 
rations of  mankind ;  nor  could  all  have  the  same 
privileges,  of  seeing  and  conversing  with  him  in 
the  flesh ;  and  as  they  are  blessed  who  have  not 
seen,  and  yet  believed  ;  so  are  they  too  effectually, 
(though  perhaps  in  a  lower  degree)  who  having 
not  so  much  as  heard  of  Christy  are  yet  in  a  good 
measure  qualified  to  receive  his  doctrine,  were  it 
fairly  delivered  to  them. 

The  great  scheme  of  our  redemption  in  Christ 
was  laid  before  the  world  began*;  and  if  we  take 
that  account  which  the  Scriptures  give  of  its  de- 
sign, we  shall  find  the  greatest  of  its  benefits  ex- 
tended to  all  mankind  ;  namely,  the  covenant  for 
restoring  the  whole  posterity  of  y^c?«M,  to  that  im- 
mortality  which  he  forfeited.  The  Gift  of  God  is 
eternal  life  through  Jesus  Christ  our  Lord  t.  Or, 
eternal  life  is  not  in  any  respect  a  property  of 
our  own  nature,  as  derived  ivom.  Adam;  but  an 
additional  privilege  conferred  by  God,  as  the  pur- 
chase of  our  Saviour  and  Redeemer  Christ,  Death 
was  abolished^  and  life^  and  incorruptibilitijX,  or  a 

*  Eph.  I.  4.     Col.  i.  26.     Tit.  1.2.     1  Pd.  i.  20. 

f  Rom.  vi.  23.  Comp.  v.  15.  and  HaUet's  Observat.  Vol.  I. 
p.  326,  &c.  or  Z,fl?//ow's  Tracts,  in  2  volumes  4to.  which  contain 
an  answer  to  all  that  was  written  in  defence  of  the  Soul's  natural 
Immortality  in  that  author's  time. 

:!:  A(p^a^a-ta,  2  Tim.  i.  10.  i-  e.  of  the  body  raised,  I  Cor.  xv. 
52.  That  the  Christian  revelation  of  inunortality  lays  the  chief, 
if  not  the  whole  stress  on  a  resurrection,  is  plain  from  the  texts 
cited  to  that  purpose  by  Benson  on  I  Thcss.  iv.  13.  See  more 
to  the  same  purpose,  in  the  following  discourse  on  the  nature 
and  end  of  death. 


OF    REVEALED    RELIGION.  215 

life  in  incorruption  *,  fixed  in  the  divine  decrees 
from  the  beginning,  in  view  of  Christ's  future  ran- 
som t;  though  not  so  fully  brought  to  lightj  or 
published  to  the  world,  till  its  actual  accomplish- 
ment. 

As  to  any  particular  privileges  that  can  be  sup- 
posed to  be  annexed  to  the  bare  belief  in  him,  or 
explicit  profession  of  such  belief;  we  have  reason 
to  suppose,  that  no  less  benefits  were  enjoyed  by 
those  good  men  of  old,  who  by  the  dim  light  of 
prophecy,  or  tradition,  beheld  his  day,  and  re- 
joiced in  it ;  who  saw  these  promises  afar  off,  and 
were  persuaded  of  them,  and  embraced  themX. 
Faith  in  him  to  come  w^as  the  same,  in  proportion 
to  the  evidence,  as  in  him  past ;  and  must  be 
equally  virtuous  or  meritorious  §.  So  far  then  it 
might  be  the  same  thing  whenever  he  came. 

And  when  we  speak  of  the  Christian  scheme  be- 
ing necessary  to  salvation,  we  should  understand 
salvation  in  the  scripture  sense  of  that  word ;  as 
implying  a  particular  state  of  happiness  ;  or  as  the 
Christian's  heaven\\  not  as  the  sole  condition  of 


*   1  Cor.  XV.  42,  53,  54.  where  the  same  word  is  used, 

t  Mntt.  XX,  28.  Mark  x,  45.  Acts  xv,  1 1,  18.  Gal.  iii.  17. 
Ej^l.  i.  4,  1  Tim.  ii.  5,  6.  2  Tim.  i.  9,  Heb.  ix.  15.  1  Pet. 
i.  20.     Rev.  xiii.  8. 

X  Heb.  xi.  13.     Gal.  iii.  8. 

§  SeeDennes  Serm.  Prop.  G.  p,53,  &c.  or  Williams,  B.  Lect. 
fol.  sect.  8,  p.  232,  233. 

II  See  Rijmer'%  Represent,  of  Rev.  Rel.  p.  lOJ.  or  Whitby  on 
Rom.  ii.  14. 


216  or  THE  several  dispensations 

enjoying  everlasting  life ;  or  as  strictly  necessary 
in  all  men,  to  the  avoiding  absolute  misery;  or 
escaping  the  pains  of  hell.  He  has  told  us,  that  in 
his  Father's  house  are  many  mansions;  states  suited 
to  every  degree  of  holiness,  and  virtue :  and  as  it 
often  appears  that  men  under  very  different  dis- 
pensations here,  differ  but  almost  insensibly  from 
each  other,  in  the  abovementioned  qualifications ; 
can  we  conceive,  that  their  future  state  of  retri- 
bution shall  be  so  infinitely  different  as  those  of 
heaven,  and  liell,  are  commonly  believed  to  be  ? 
No  doubt,  there  are  great  advantages  and  sure 
promises,  belonging  to  those,  who  have  been  so 
happy  as  to  be  included  in  ih^  Christian  covenant; 
and  so  honest  as  to  hold  it  in  faith,  and  purity. 
But  let  not  such  exclude  others  from  the  mercies 
of  their  common  Lord ;  or  murmur  at  the  good 
man  of  the  house,  if  these  also  receive  every  man 
his  penny*.  Whether  they  shall  not  sometime 
hereafter  be  called  into  the  vineyard,  and  at  length 
become  acquainted  with  that  person  who  has  done 
so  great  things  for  them,  as  well  as  ust;  or  what 
amends  may  be  made  them  for  the  want  of  those 
adv^antages  which  we  here  enjoy;  is  known  only 
to  that  God  of  all  mercies,  in  whose  hands  they 
are.  What  our  Saviour  said  of  the  Gentiles,  in 
contradistinction  to  the  Jews,  may  be  no  less  true 

*  Matt.  XX. 

f  See  Stainoes  Enquiry  into  the  State  of  those  men  in  another 
life,  who  never  heard  of  Christ  in  this,  from  Rev.  xx. 


OF    REVEALED    RELIGION.  2l7 

between  Christians,  and  the  rest  of  the  world  that 
never  heard  of  Christ,  but  yet  are  prepared  to 
enter,  and  in  a  good  measure  worthy  to  be  ad- 
mitted into  his  kingdom; — who  have  duly  attended 
to  that  candle  of  the  Lord,  which  is  set  up  in  the 
breast  of  every  man  ;  and  which  would  naturally 
lead  such  proficients  to  the  clearer  light  of  his 
gospel ; — other  sheep  I  have,  'which  are  not  of  this 
fold;  them  also  I  must  bring,  and  they  shall  hear 
my  voice ;  and  there  shall  he  one  fold  and  one  shep- 
herd*. To  them  likewise  at  length  may  the  times 
of  refreshing  come,  from  the  presence  of  the  Lord-\. 
— However,  the  case  of  such  will  undoubtedly  be 
very  different  from  that  of  those,  wlio  perversely 
reject  the  counsel  of  God  against  themselves ;  re- 
solved to  trust  to  their  own  strength,  and  going 
about  to  establish  their  o*wn  righteousness ;  and  not 
submitting  themselves  unto  the  righteousness  of 
God  \. 

To  conclude,  with  our  blessed  Saviour's  admo- 
nition in  reply  to  a  like  curious  query  §,  If  I  xcill, 
that  he  tarry  till  I  come,  tchat  is  that  to  thee?  follow 
thou  me. 

Let  us,  instead  of  judging  others,  or  hastily  de- 
termining of  their  respective  states,  take  care  to 
set  a  due  value  on,  and  to  secure  our  own  salva- 
tion :  instead  of  charging  God  foolishly,  and  un- 

•  Joh.  X.  16.     Comp.  Matt.  vili.  11.  and  Luke  xiii.  29. 
t  Acts  iii.  19.     Comp.  Rom.  viii.  22. 
J   Rom.  X.  3. 
§  John  xxi.  23. 


218  OF    THE    SEVERAL    DISPENSATIONS 

gratefully,  for  not  having  imparted  the  same  be- 
nefits to  all  men,  which  we  ourselves  enjoy  ;  let  us 
rather  be  giving  him  particular  thanks  for  this  ids 
unspealmhle  Gift;  and  endeavour  to  em})loy  it  to 
his  glory.  Let  us  be  intent  on  studying  the  word 
of  God  ;  and  careful  to  interpret  it  in  such  a  man- 
ner, as  may  do  honour  to  its  author ;  and  at  all 
times  encourage  a  free,  fair,  and  an  impartial  ex- 
amination of  it*.     It  is  now  high  time  to  do  this, 

*  I  must  here  beg  leave  to  refer  the  reader,  to  that  excellent 
conclusion,  which  accompanies  Bp.  Hares  difficulties,  and  dis- 
couragements in  the  study  of  the  scriptures.  Supposed  to  have  been 
written  by  Dr.  S.  Clarice.  Dr.  Benson  s  note  on  the  last  verse  of 
2  Pet.  iii.  is  hkewise  so  very  apposite  to  the  case  in  hand,  that  I 
cannot  avoid  citing  some  part  of  it.  '  This  may  reprove  those 
slothful  Protestants,  who  will  not  read  the  scriptures  with  that 
care  and  attention,  which  is  requisite  to  the  understanding  of 
them: — and  much  more  those,  who  are  professed  enemies  to  in- 
creasing knowledge;  who  would  have  all  new  discoveries  care- 
fully suppressed ;  and  would  have  Christians  steadily  adhere  to 
the  articles  and  traditions  received  from  their  fallible  forefathers: 
i.e.  We  are  never  to  gain  more  knowledge,  never  (by  any  means) 
to  grow  wiser.  Whereas,  what  reason  can  be  assigned,  why  we 
should  not  reject  the  mistakes  of  our  forefathers,  as  they  rejected 
those  of  the  church  o?  Rome,  and  of  their  forefathers?  They 
who  are  afraid  of  new  light,  and  increasing  knowledge,  seem  to 
betray  a  bad  cause,  and  to  be  conscious  that  their  opinions  will 
not  stand  the  test  of  a  severe  examination.  And  they  plainly 
contradict  this  advice,  or  direction  of  St.  Peter,  But  grow  in 
grace,  and  in  the  knoxvledge  <rf  our  Lord  and  Saviour  Jesus 
Christ: 

Some  excellent  rides  for  studying  the  holy  scriptures,  maybe 
found  in  Jefferys  Discourses  on  2  Tim.  iii.  15,  l6,  17.  Take 
the  following  specimen  of  his  taste  and  temper.  '  If  to  this 
(^the  history  of  the  occasion  of  each  discourse  in  the  epistles']  be 
added  some  literal  rather  than  doctrinal  exposition;  and  menj 


OF    REVEALED    RELIGION.  219 

and  to  awake  out  of  sleep,  since  our  visitation  is 
much  nearer  than  when  we  first  believed  :  and  it 
is  devoutly  to  be  wished,  that  we  could  be  per- 
suaded to  examine  our  own  state,  before  others 


come  to  the  word  of  God  to  fetch  their  religious  opinions  from 
thence,  and  do  not,  for  the  governing  the  sense  of  the  scriptures, 
bring  their  opinions  with  them  thither;  this,  with  an  honest  and 
good  heart,  will  help  men   to  understand  the   truths  of  God, 
and  the  truths  of  religion.     And  he  that  is  thus  taught  of  God, 
being  the  disciple  of  him  and  his  Son,  shall  have  an  idea  of  re- 
ligion most  pure  and  divine.'—  Tracts,  Vol.  II.  p.  259-     '  This 
would  appear  fully  to  every  judicious  Christian,  if  the  folly  of 
men  had  not  mixed  itself  with  the  wisdom  of  God;  and  the  doc- 
trine of  Christianity  had  been  preserved  in  the  original  purity  and 
simplicity,  with  which  it  was  delivered  by  the  Divine  Author, 
and  such  as  it  is  still  in  the  divine  records  which  are  the  stand- 
ard thereof.  What  these  mixtures  and  adulterations  of  the  doc- 
trine of  religion  are,  which  have  prevailed  in  any  place  or  age, 
need  not  be  named  to  him,  who  is  resolved  to  answer  the  charac- 
ter of  a  disciple  of  Christ,  and  to  admit  nothing  for  Christianity 
or  any  part  of  it,  but  what  is  taught  of  God.     And  if  with  this 
caution,  men  inquire  after  the  truth,  as  it  is  in  Jesus,  they  shall 
easily  find  it  in  the  holy  scriptures,  without  any  alloy  :  though  it 
be  never  so  hard  to  find  it  any  where  else.     If  after  such  inquiry 
and  information,  the  man  has  judgment  to  discern  the  differences 
that  are  between  one  part  of  religion,  and  another;  as  before  he 
did  discern  the  differences  that  are,  between  one  part  of  the  holy 
scriptures,  and  another,  he  shall  establish  such  a  notion  of  religion, 
and  such  a  method  of  studying  it,  that  no  seducer  can  alienate 
him  from  his  religion;  no  time  can  make  him  weary  of  searching 
into  it.  He  will  find  an  entertainment  to  his  mind  for  ever  in  the 
contemplation  of  God,  according  to  the  manifestations  he  has 
made  of  himself  in  his  word,  and  by  his  works  ;  and  the  employ- 
ment  of  heaven,  which  will   be   eternal,  is   happily  begun  on 
earth.     Happy  is  the  man,  who  hath  from  his  youth  been  accus- 
tomed to  this  exercise !  his  improvement  will  be  great,  and  his 
end  blessed.'     lb.  p.  26o. 


220  OF    THE    SEVERAL    DISPENSATIONS 

are  obliged  to  do  it  ibr  us  * ;  that  we  were  heartily 
disposed  to  help  and  forward,  rather  than  check 
the  progress  of  every  serious  inquiry;  and  stop 
any  farther  improvements  in  the  knowledge  of 
that,  which  of  all  tilings  deserves,  and  wants  it 
most  I; — rather  than  withstand  a  general  reform- 
ation in  religion,  by  rigorously  insisting  on,  and 
obtruding  such  things  for  doctrine,  as  are  found 
to  be  but  the  commandments  of  men,  and  very 
foreign  to  the  essence  of  Christianity,  instead  of 
either  entertaining  that  anti-christian  kind  of  s])i- 
rit  which  calls  down  lire  from  heaven  on  all  who 


•  '  Is  it  not  a  standing  argument  tliat  Religion  has  been  too 
much  confined  in  all  countries,  that  the  body  of  the  Clergy  have 
never  reformed  themselves  ;  and  that  all  Reformations  have  ever 
been  forced  upon  them,  and  have  generally  been  attended  with 
the  most  horrible  persecutions,  and  dangerous  convulsions  in  the 
state?'  Priestley  on  Civ.  Gov.  p.  138. 

■\  '  The  next  step  towards  the  increase  of  Christ's  kingdom 
must  be  a  farther  improvement  of  Christianity,  and  of  those  who 
receive  and  profess  it.  The  church  oi' Rome  is  not  the  only 
church  that  wants  amendment.  Other  Christian  societies,  which 
have  separated  themselves  from  her,  and  from  her  grosser  de- 
fects, are  departed  more  or  less  from  the  original  simplicity  of 
the  gospel,  and  have  mixed  some  doctrines  of  men  with  the  Avord 
of  God,  and  so  stand  in  need  of  some  improvement.  It  is  there- 
fore to  be  hoped,  that  a  time  will  come  when  religion  Avill  have 
a  fairer  and  a  more  alluring  aspect ;  when  Christians  will  be 
united,  not  in  opinion  as  to  all  theological  points  ;  for  that  is  im- 
possible, whilst  men  are  men  ;  but  that  they  will  be  united  in  be- 
nevolence and  charity,  in  interconnnunion,  and  in  one  common 
and  simple  projession  of  J  ait  h.'  Jortins  Remarks  on  E.  H. 
Vol.  III.  p.  445.  Comp.  Le  Clerc,  de  eligenda  inter  dissentiente* 
Christianos  sententia,  annexed  to  his  ed.  of  Grot,  de  Ver.  Rel. 
Christ. 


OP    REVEALED    RELIGION.  221 

do  not  immediately  receive  us  ;  which  delights  in 
straitening  the  way  that  leads  to  life,  and  shutting 
others  out  from  the  kingdom  of  heaven;  or  in- 
curring the  woe  denounced  against  those  hypo- 
crites, who  are  desirous  of  lading  men  with  heavy 
burdens,  — with  binding  upon  them  things  which 
are  too  grievous  to  be  borne  ;  and  w^hich  they 
know  or  might  know,  that  none  need  touch  with 
one  of  their  finders*. 

As  we  see  the  faults  and  follies  of  past  ages,  a 
double  woe  will  be  upon  us,  if,  instead  of  taking 
warning  by  them,  and  avoiding  the  like ;  we  are 
resolved  to  tread  the  same  steps,  and  thereby  fill 
up  the  measure  of  our  fathers. 

Let  us  then,  w^ho  have  opportunity  afforded  us 
for  this  purpose,  think  on  these  things,  and  study 
to  discern  the  signs  of  the  times ;  that  we  may  be 
prepared  for  them,  and  profit  by  them  :  that  we 
may  not  only  save  ourselves  in  the  day  of  trouble, 
but  also  contribute  somew^hat  to  the  safety  of  our 

*  Matt,  xxili.  Lnhe  xl.  '  That  religion  vvhich  has  no  good- 
ness, has  no  truth  in  it:  for  the  religion,  which  God  has  given 
us,  is  entirely  for  our  good.  Sobriety  is  good;  for  the  individual 
m  the  first  instance,  and  for  the  society  in  the  second.  Righteous- 
ness is  good ;  for  the  society  in  the  first  instance,  and  for  the  in- 
dividual in  the  second.  Godliness  is  good  for  both :  as  it  enforces 
sobriety  and  righteousness  ;  and  as  it  engages  the  protection  of 
the  supreme  Governor  of  the  world.  There  is  nothing  in  Chris- 
tianity but  these;  and  what  is  subservient  to  these  ;  and  such  a 
religion  none  who  understand  their  own  good,  and  wish  well  to 
others,  can  either  be  desirous  or  willing  to  be  discharged  from.' 
Jeffery  on  Phil.  i.  10.  Vol.  II.  p.  380.  a  piece  well  worthy  the 
perusing. 


222  OF    THE    SEVERAL    DISPENSATIONS,  &C. 

Jerusalem;  and  be  ready  to  defend  it,  whenever, 
or  from  what  quarter  soever,  tlie  enemy  cometh. 

As  we  hve  in  a  more  enhglitened  age,  and  are 
intrusted  with  a  greater  share  of  talents  ;  let  us  be 
persuaded  to  walk  worthy  of  it,  and  endeavour  to 
excel  others  as  much  in  our  improvements.  Above 
all  things  let  us  labour  to  bring  forth  the  genuine 
fruits  of  our  religion,  in  true  holiness  and  virtue ; 
and  daily  draw  nigh  unto  God,  in  the  imitation  of 
his  moral  perfectio7is ;  which  is  the  sum  and  sub- 
stance, the  great  end  and  aim,  of  all  religio7i. 


THEORY. 

PART  III. 

THE    PROGRESS    OF 

NATURAL  RELIGION  AND  SCIENCE, 

OR 

THE  CONTINUAL  IMPROVEMENT  OF  THE  WORLD 
IN  GENERAL. 


Antiquity  I  unfeignedly  honour  and  reverence;  but  why  I  should  be  bound  to  re- 
verence the  rust  and  refuse,  the  dross  and  dregs,  the  warts  and  wens  thereof,  I 
am  yet  to  seek, — As  in  the  little,  so  in  the  great  world,  reason  will  tell  you,  that 
old  age,  or  antiquity,  is  to  be  accounted  by  the  farther  distance  from  the  be- 
ginning, and  the  nearer  approach  to  the  end:  and  as  grey  beards  are  for  wis- 
dom and  judgment  to  be  preferred  before  young  green  heads,  because  they  have 
more  experience  in  affairs;  so  likewise  for  the  same  cause,  the  present  times  are 
to  be  preferred  before  the  infancy  or  youth  of  the  world,  having  the  history  and 
practice  of  former  ages  to  inform  us,  which  they  wanted. — In  disgracing  the 
present  times  therefore,  you  disgrace  antiquity  properly  so  called. 

Hakewill,  AijpL  B.  v.  p.  133. 

Certainly  everj'  Medicine  is  an  Innovation  ;  and  he  that  will  not  apply  new- 
remedies  must  expect  new  evils:  for  Time  is  the  greatest  Innovator:  and  if 
Time  of  course  alter  things  for  the  worse,  and  Wisdom  and  Council  shall  not 
labour  to  alter  them  for  the  better,  what  will  be  the  end  ? 

Bacon,  JUss.  xxiv. 


THE    PROGRESS    OF 


NATURAL  RELIGION  AND  SCIENCE, 


THE  CONTINUAL  IMPROVEMENT  OF  THE  WORLD 
IN  GENERAL. 


ECCLES.  vii.  10. 


Say  not  thou^  What  is  the  cause  that  the  former  days 
"were  better  than  these  ?  for  thou  dost  not  inquire 
^wisely  concerning  tins. 

The  badness  of  the  times,  has  been  a  common 
topic  of  complaint  in  every  age*;  and  that  they 
are  growing  worse  and  worse  continually,  is  what 
some  persons  think  themselves  obliged  to  assert, 
how  hard  soever  they  may  find  it  to  account  for 
this  perpetual  depravation.  The  former  of  these 
arguments,  if  urged  only  to  expose  and  give  a 
check  to  some  particular,  predominant  vices  (for 
which  indeed  all  asces  have  afforded  too  much 


*&' 


*  See  "Dr.Ibbofs  Serm.  on  New  Year's  Day,  v.  1.  sect.  1 6. 
compare  Bp.  Fleet-wood's  Charge  at  his  primary  Visitation  at 
Ely. 

Q 


226  THE    PROGRESS    OF 

room),  may  sometimes  be  of  use,  and  even  neces- 
sary. But  when  the  latter  is  added  to  it,  and  both 
carried  so  far  as  to  make  us  discontented  with 
ourselves,  and  uneasy  towards  one  another ; — to 
set  us  a  quarrelling  with  the  station  and  society 
in  which  we  are  placed ;  a  murmuring  at,  and 
speaking  evil  of  the  government  we  live  under  j — 
despising  every  human  constitution,  and  even  re- 
pining at  the  conduct  of  divine  Providence,  and 
mistaking  the  issue  of  its  dispensations  to  such 
a  degree  as  must  confound  our  judgment  and 
unhinge  our  faith  in  the  unlimited  wisdom  and 
goodness  of  their  Author  : — when  things  are  come 
to  such  a  pass,  it  is  high  time  to  correct  an  error 
of  this  kind,  and  inquire  into  the  true  state  and 
history  of  the  world,  in  the  above-mentioned  par- 
ticular. 

In  order  to  which,  I  purpose  in  the  first  place, 

I.  To  shew  the  falsity  of  this  complaint  in 
several  respects. 

II.  To  point  out  so  many  of  its  ill  consequences 
as  may  be  sufficient  to  justify  the  Preacher's  ob- 
servation in  the  text,  viz.  that  this  w^ay  of  judging 
is  no  very  wise  one. 

The  design  of  the  book  from  which  these  words 
are  taken,  was  to  examine  into  the  course  of  this 
world  in  general ;  to  consider  the  nature  of  its 
enjoyments,  and  the  ends  commonly  proposed  by 
us  in  our  pursuit  of  them.  No  one  saw  farther 
into  these  things,  or  better  understood  their  real 
value ;  none  had  a  mind  more  refined,  and  ele- 


NATURAL    RELIGION    AND    SCIENCE.  2*2? 

vated  above  them,  or  could  in  a  more  lively  man- 
ner display  the  vanity  and  emptiness  thereof  on 
some  occasions,  than  king  Solomon  ;  yet,  where  he 
meets  with  such  persons  as  treat  the  subject  so 
very  injudiciously,  that  they  both  disparage  the 
works  of  God,  by  representing  them  to  be  ever 
going  backward,  and  on  the  decline  ;  and  distract 
the  minds  of  men,  by  teaching  them  to  under- 
value  and  contemn  the  present  benefits,  through 
an  invidious  retrospect  to  former  days : — w^ien 
matters  are  placed  in  this  light,  we  find  him  ab- 
solutely disapproving  of  the  view%  and  all  those 
questions  which  arise  from  thence ;  intimating, 
that  the  foundation  of  them  is  not  tnie  in  fact. 

To  make  this  appear  more  fully,  let  us  consider 
some  of  the  advantages  of  life,  both  natural  and 
acquired;  in  order  to  see,  whether  there  be  any 
signs  that  these  are  now  dispensed  in  a  less  liberal 
way  than  formerly,  or  whether  the  reverse  is  not 
more  probable. 

As  to  the  fruitfulness  of  the  earth  and  clemency 
of  seasons,  the  temperature  of  the  air  and  in- 
fluence of  heavenly  bodies,  the  vulgar  mistake  of 
their  continual  decay,  and  tendency  to  dissolution, 
has  long  since  been  exploded  *. 

*  A  sufficient  confutation  of  it  may  be  se^n  in  HahexviU, 
Apol.  passim.  There  is  a  little  book  on  the  same  subject  by 
Jo.  Jo7istonus,  a  Polander,  and  entitled  de  Natures  Constantia^ 
Ed.  Amstel.  l632.  which  contains  some  valuable  observations, 
though  the  author  owns  that  his  work  is  chiefly  extracted  from 
HaketviUf  p.  l6o. 

q2 


22S  THE    PROGUESS    OF 

Wliatcvcr  might  have  been  the  employment  of 
man,  had  he  continued  innocent  (who  must  have 
been  originally  designed  for  some  employment, 
since  we  find  Adam  not  exempted  from  the  care  of 
dressing  and  keeping  that  delightftd  spot  of  ground 
on  which  he  was  placed*);  upon  his  fall,  a  state 
of  greater  toil  and  labour  became  necessary,  in 
order  to  secure  the  virtue,  health,  and  safety  of  the 
species,  in  any  tolerable  degree t:  on  which  ac- 
count the  earth  is  represented  as  lying  under 
an  extraordinary  curse  of  barrenness ;  which  has 
been  generally  thought  to  have  continued  and 
received  additions  at  the  deluge ;  and  very  plau- 
sible reasons  were  assigned  for  this  opinion  t; 
which  commonly  prevailed  till  a  learned  prekite  § 
shewed  us,  from  the  circumstances  of  the  history, 
that  the  direct  contrary  was  fact  ||.     For  some  time 

That  some  climates  are  more  mild  and  temperate  now  than 
they  were  in  former  times,  See  Humes  Essays  Mor.  Polit.  <S;c. 
Ess.  xi.  Add  Phil.  Trans.  V.  58,  No.  9.  and  that  this  is  chiefly 
owing  to  the  lands  being  better  cultivated,  may  be  seen  in  Ob- 
servations on  the  Statutes,  p.  I89,  and  321.  2d  Ed. 

*   Gen.  ii.  1 5. 

f  See  King,  Or.  of  E.  p.  172,  note  33. 4th  Ed.  and  the  authors 
there  referred  to.  To  which  add  Worthingtons  Essay  on  Mans 
Redemption,  who  has  treated  this  point  more  particularly,  c,  3. 
p.  64,  Szv. 

X  These  are  collected  in  Univ.  Hist.  Vol.  I.  p.  IO6. 

§  Bp.  Sherlock,  Use  and  Intent  of  Proph.  Disc.  iv.  Comp. 
Worthington  on  the  same  subject.  Ess.  p.  84,  Sec. 

II  The  great  fertility  of  the  earth  immediately  after  the  deluge, 
is  what  some  think  gave  rise  to  the  stories  of  the  Golden  Age 
among  the  poets ; 

' cumj'ruges  iellus  inaratajerebat. 

Nee  renovatus  ager  gravidis  canebat  Aristis,  &c. 


NATURAL    RELIGION    AND    SCIENCE.  229 

afterwards,  the  longevity  of  mankind  was  very- 
necessary,  for  peopling  the  world  and  propagating 
arts*;  though  I  should  think  it  difficult  to  point 
out  the  natural  causes  of  this  longevity,  and  the 
following  changes ;  at  least,  such  as  can  be  made 
consistent  with  the  forementioned  opinion  t.  Since, 
if  the  earth  were  corrupted  to  such  a  degree  at 
the  universal  deluge  as  to  lay  a  foundation  for  the 
shortening  the  period  of  human  life,  this  effect, 
one  would  imagine,  should  have  been  more  evi- 
dent while  these  same  causes  must  be  fresh,  and 
operate    most   forcibly,    notwithstanding   all    the 

*  See  HaletviU,  p.  42.  Joseph.  L.  i.  c.  3.  Winder,  p.  78,  7Q. 
Le  Clerc  on  Gen.  v.  2/.  Cum  pauci  essent  homines  in  terris, 
necesse  erat  parentes  diu  vivere,  ut  liberis  suis  auxilio  essent,  et 
se  contra  feras,  aliaque  vitae  incommoda,  una  tutarentur  :  alioqui 
si  parentes  saepe  liberos  impuberes  orbos  reliquissent,  aut  ea 
astate  interiissent,  qua  liberi  rudiores  nondum  sibi  satis  prospi- 
cere  poterant,  de  multis  familiis  actum  fuisset.  Cum  omnia  ex- 
perientia  discerentur,  neque  ea  posset  in  liberos  adolescentes 
transmitti;  ut  ea  posteris  usui  esset,  diu  cum  illis  parentes  vivere 
oportuit. — Haec  certe  longaevitas  in  rudi  astate  et  scribendi  im- 
peritia,  ad  historiae  et  annorum  certam  memoriam  servandam 
plane  necessaria  erat:  cum  nee  sic  quidem  satis  incolumis  ad 
nos  pervenerit.     Id.  ib. 

f  Some  of  the  supposed  ones  are  set  down  by  the  last  men- 
tioned writer ;  who,  after  all,  is  forced  to  recur  to  a  particular 
Providence  for  the  event,  with  the  noted  Rabbi,  who  determines 
it  to  have  been  Opus  Providentice,  non  Natiirce.  Comp.  Buddei, 
Hist.  Eccl.  Vol.  I.  p.  151.  ov  Dawson  on  Gen.  iv.  v.  p.  59.  67. 
Worthi?igton  supposes  a  decay  in  the  constitution  of  iVoaA's  sons, 
immediately  occasioned  by  the  rains  and  waters  of  the  deluge, 
Ess.  p.  74,  &c.  Had  such  a  cause  been  adequate  to  the  effect, 
would  there  not  have  been  some  appearance  of  its  taking  place 
much  sooner ;  and  not  by  halves,  and  at  such  distant  periods  ;  as 
in  the  following  note  ? 


230  THB    PROGRESS    OF 

strength  of  its  original  stamina ;  not  to  repeat  the 
proof  that  this  supposed  corruption  is  a  vulgar 
error.  This  great  change,  therefore,  seems  to 
have  been  owing  to  a  positive  appointment  of  the 
Deity,  distinct  from,  and  subsequent  to,  that  of 
Noah's,  flood,  and  introduced  for  reasons  which 
took  place  some  ages  after  it ;  and  may  be  con- 
ceived as  a  new  dispensatioti,  necessary  for  the 
future  government  of  the  world,  in  every  age  (u). 

(u)  See  Taylor  on  Orig.  Sin.  p.  67.     '  When  God  had  de- 
termined in  himself,  and  pi'omised  to  Noah,  never  to  destroy  the 
world  again  by  such  an  universal  destruction,  till  the  last  and 
final  judgment;  it  was  necessary,  by  degrees,  to  shorten  the  lives 
of  men ;  which  was  the  most  effectual  means  to  make  them  more 
governable,  and  to  remove  bad  examples  out  of  the  world ;  which 
would  hinder  the  spreading  of  the  infection,  and  people  and 
reform  the  world  again  by  new  examples  of  piety  and  virtue  :  for 
when  there  are  such  quick  successions  of  men,  there  are  few  ages, 
but  have  some  great  and  brave  examples,  which  give  a  new  and 
better  spirit  to  the  world.'   SAcr/oc^  on  Death,  c.  3.  sect.  2.     'Sin 
brought  death  in  first,  and  yet  man  lived  almost  a  thousand  years. 
But  he  sinned  more,  and  then  death  came  nearer  to  him:  for 
when  all  the  world  was  first  drowned  in  wickedness,  and  then  in 
water,  God  cut  him  shorter  by  one  half;  and  five  hundred  years 
was  his  ordinary  period.     And  man  sinned  still,  and  had  strange 
imaginations,  and  built  towers  in  the  air;  and  then  about  Peleg's 
time,  God  cut  him  shorter  by  one  half  yet:  two  hundred  and  odd 
years  was  his  determination.     And  yet  the  generations  of  the 
world  returned  not  unanimously  to  God;  and  God  cut  him  off 
another  half  yet,  and  reduced  him  to  an  hundred  and  twenty 
years. — But  if  God  had  gone  on  still  in  the  same  method,  and 
shortened  our  days  as  we  multiplied  our  sins,  we  should  have  been 
but  as  an  Ephemeron  ;  man  should  have  lived  the  life  of  a  fly,  or 
a  gourd. — But  God  seeing  Man's  thoughts  tvere  onli/  evil  con- 
tinually, he  was  resolved  no  longer  to  strive  tvith  him,  nor  destroy 
the  kind,  but  punish  iyidividuals  only,  and  single  persons;  and  if 


NATURAL    RELIGION    AND    SCIENCE.  231 

However,  in  David'?,  time,  we  find  the  life  of  man 
fixed  to  the  same  length  in  general  that  it  has  at 
present*;  and  ever  since,  have  reason  to  believe, 
that  the  constitution  of  mankind  in  general,  as  well 
as  the  state  of  the  earth,  and  heavens,  whereon 
that  ever  must  depend,  has,  at  all  times,  been 
much  the  same  as  we  now  find  itf;  and  may  rest 


they  sinned,  or  if  they  did  obey,  regularly  their  life  should  be  pro- 
portionable.' Taylor,  Life  of  Christ,  p.  305.  I  shall  here  add 
the  observation  of  a  friend,  which  is  connected  with  the  present 
subject. — It  is  very  plain  by  the  unoccupied  spaces  and  super- 
fluous produce  of  the  earth,  that  it  was  intended  to  be  inhabited 
by  many  myriads  more  than  ever  existed  upon  it,  and  whose 
existence  has  only  been  prevented  or  cut  short  by  the  un- 
righteous inventions  of  men  ;  this  complete  replenishing  of  the 
earth  would  probably  have  been  the  consequence  of  Adams 
obedience:  but  his  fall  having  broken  in  upon  this  scheme,  it 
became  the  wise  and  good  providence  of  God  to  limit  the  gene- 
rations of  men  to  a  certain  proportion,  and  to  keep  the  balance 
in  such  sort,  that  maugre  all  the  inventions  of  men  themselves 
to  prolong  human  life,  or  to  increase  the  species,  the  earth 
should  never  be  stocked  with  inhabitants  beyond  such  a  pro- 
portion, till  they  were  duly  disposed  to  apply  the  aids  and  expe- 
dients of  religion  to  their  preservation  and  felicity.  To  multiply 
mankind,  while  iniquity  abounds,  and  the  love  of  so  large  a 
majority  is  waxen  cold ;  or  in  other  words,  to  replenish  the 
earth,  whilst  the  appetites  of  its  inhabitants  are  so  inflamed, 
would  only  be  to  multiply  new  generations  of  cut-throats  and 
oppressors,  whose  engrossing  maw  would  quickly  reduce  the 
species  to  [perhaps  far  below]  the  ordinary  proportion. 

*  The  days  of  our  years  are  three  score  years  and  ten,  &c. 
Ps.  xc,  10.  This  is  entitled  a  prayer  oi Moses,  but  cannot  be 
of  that  date  which  the  title  imports,  since  in  Moses  s  time,  most  of 
the  persons  mentioned  in  scripture  lived  to  an  age  far  exceed- 
ing that  standard. 

t  See  Sir  W.  Temples  Works,  Vol.  I.  p.  276,  &c.    Sir  T.  P, 


232  THE    PROGRESS    OF 

satisfied,  that  the  original  promise  has  ever  been, 
and  will  be  made  good  ;  that  uhile  the  earth  re- 
ma'nieth,  seed-time  and  harvest^  and  cold  and  heaty 
and  summer  and  tcinter,  and  day  and  night  shall  7iot 
cease*,  or  be  less  useftd  to  mankind;  and  there- 
fore may  conclude,  that  the  distribution  and  en- 
joyment of,  what  I  call,  the  natural  advantages 
of  life,  is  so  far  from  a  continual  decline,  that 
these  have  been  at  all  times  in  themselves  pretty 
equal,  and  rather  improving  t,  as  they  receive 
assistance,  which  they  do  very  greatly,  from  the 

Blount,  Ess.  iv.  p.  188,  I92,  Sec.  or  Ld.  Z>'crcort's  Hist,  of  Life 
and  Death.  Hakeivill,  B.  iii,  c.  1 .  sect.  7,  &c.  Hist,  of  Caribbee 
Islands,  B.  ii.  c.  24. 

That  the  stature  of  man  in  this  age  is  the  same  as  it  was  near 
three  thousand  years  ago,  appears  from  Greaves  s  account  of  the 
monument  in  the  Egyptian  pyramid.  Derham,  Phys.  Theol.  B. 
V.  c.  4.  note  4.  Add  Diss.  Crit.  de  Hominibus  specie  et  ortu  inter 
se  non  differentibus,  c.  4.  inter  Fabricii  Opusc.  Hamb.  1/38; 
and  Hnkevcill,  B.  iii.  c.  3,  4,  5.  ar.d  some  late  accounts  of  several 
tribes  among  the  Patagonian';.  The  same  observation  is  made 
of  man's  age,  by  P/ot,  N.  H.  oi'  Staffordshire,  c.  8.  sect.  102. 
Of  his  strength,  by  Hakervill,  B.  iii.  c.  5.  sect.  5.  That  we  have 
had  several  very  late  instances  of  persons,  whose  longevity  ex- 
ceeded that  oi'  the  patriarchal  aoe,  may  be  seen  in  Worthington's 
Essay,  p.  417.  Comp.  Huet.  Alnet.  Quaest.  L.  ii.  c.  12.  sect.  4. 
Mortons  N.  Ii.  of  Northamptonshire,  c,  8.  Jonston.  de  Naturae 
constantia,  Prop.  v.  Art.  I.  11.  Campbell's  Political  Survey, 
C.  4-  It  appears  from  the  London  accounts  during  the  interval 
of  thirty  years,  viz.  from  1/28  to  1757  inclusive,  that  2979  Per- 
sons were  hving  at  gO,  2  at  100,  10  at  110,  and  1  at  138.  Phil, 
Trans.  Vol.  LIL  Part  i.  Art.  1  I . 

*  Gen,  viii.  22. 

f  The  comparative  mildness  of  the  seasons  is  shewn  by  Hume, 
Polit,  Disc.  X.  Ess. 


NATURAL    RELIGION    AND    SCIENCE.  233 

acquired  ones  ;  which  we  are  in  the  next  place  to 
consider. 

The  late  invention  of  arts  and  sciences  is  usually 
insisted  on,  and  very  justly,  in  our  dispute  with 
atheistSy  against  the  eternity  of  the  world ;  and 
their  continual  progress,  though  perhaps  seldom 
attended  to,  seems  to  be  a  point  no  less  necessary 
to  complete  the  argument.  For  if  it  can  be  shewn, 
either  that  these  which  we  now  have,  or  others  of 
equal  use,  were  discovered  long  ago,  and  dropped 
again,  and  subject  to  their  several  revolutions, 
as  has  been  asserted  by  a  profligate  writer*,  w^hy 
should  not  we  grant  from  analogy.,  that  the  w^orld 
itself  has  undergone  the  like  changes?  that  the 
same  tiyne  and  chance  has  happened  to  all  things 
concerning  it  and  its  inhabitants? — But  I  find  no 
ground  to  believe  that  there  have  been  such  vi- 
cissitudes in  nature,  or  so  much  as  one  valuable 
art,  or  very  useful  branch  of  science,  wholly  lost 
since  the  creation  to  this  day(v). 

*  '  Arts  and  sciences  grow  up,  flourish,  decay,  die,  and  return 
again  under  the  same  or  other  forms,  after  periods  which  appear 
long  to  us,  however  short  they  may  be,  compared  with  the 
immense  duration  of  the  systems  of  created  being.  These  pe- 
riods are  so  disproportionate  to  all  human  means  of  preserving 
the  memory  of  things,  that  when  the  same  things  return,  we 
take  frequently  for  a  new  discovery,  the  revival  of  an  art  or 
science  long  before  known.'  Ld.  Bolinghroke,  Ess.  iii.  p.  236. 
See  also  his  Letter,  occasioned  by  one  of  Abp.  TiUotsons  Ser- 
mons ;  Works,  Vol.  III.  p.  265,  &c.  The  same  wild  system 
has  since  been  supported  by  Touhnin,  Antiquity  and  Duration  of 
the  World,  1780. 

(v)  For  proof  of  this,  see  the  pretended  instances  of  lost  arts 


234  THE    PnOGRESS    OF 

In  a  history  of  the  world,  which  has  been  proved 

in  PanciroUus,  wliich,  upon  examination,  will  appear  all  to  be 
either  manifestly  false,  or  frivolous ;  or  of  such  trifles  as  have 
been  dropped  by  disuse. '  In  what  PanciroUuH  says  of  certain  arts, 
which  according  to  him  were  known  to  the  ancients,  and  have 
been  since  lost,  there  are  almost  as  many  mistakes  and  puerilities 
as  words:  The  arts  which  he  speaks  of,  either  never  existed,  or 
they  exist  to  this  day,  and  in  a  more  pei-fect  state  than  ever.'  Go- 
guet,  Pref.  p.  7(*)'  To  which  may  be  added  Wotton's  Pref.  to  Refl. 
on  anc.  and  mod.  L.  '  I  will  agree — that  several  arts  in  the 
world  have  been  lost,  and  others,  after  a  time  again  revived ; 
but  then  these  have  been  such  arts  as  have  been  more  curious 
than  useful ;  and  have  rather  been  ornamental  than  beneficial  to 
mankind  ;  and  there  has  been  some  good  reason  to  be  given  for 
their  disuse ;  either  by  their  growing  out  of  fashion,  or  by  some 
more  easy  and  commodious  invention.  Thus  the  art  of  0-/055- 
painting  was  lost  about  the  time  of  the  Reformation*,  when  the 
images  of  saints  were  not  so  highly  esteemed,  and  churches  be- 
gan to  be  more  gravely  adorned.  Thus  the  use  o^  archers  in  an 
army  has  been  laid  aside  since  the  invention  of  pikes  and  guns. 
But  who  can  imagine  that  the  art  of  the  smith  and  the  carpenter 
should  ever  be  forgot  after  the  first  invention ;  unless  we  could 
suppose  that  houses,  and  all  sorts  of  utensils  and  conveniences 


•  This  seems  to  be  a  vulgar  error.  See  glass-paiyiting  in  Chambers's  Cyclo- 
pedia, or  Spectacle  de  la  Nature,  Vol.  III.  p.  219.  or  Mr.  Walpole's  Anecdotes 
of  Painting,  Vol.  II.  p.  15,  &e. 

Of  Cement,  Sped.  ib.  p.  228.  Add  Matte's  Abr.  Phil.  Trans.  Vol.  II.  Part  iv. 
p.  62,  63.  From  hence  it  may  be  concluded,  that  the  firmness  of  that  Cement 
which  is  observable  in  old  walls,  &c.  must  in  a  great  measure  be  the  effect  of 
time,  and  owing  more  to  the  attractive  contiguity  of  its  several  ingredients,  and 
the  continual  transudation  of  that  limr,  nitre,  salts,  &c.  of  which  the  mortar 
consists,  than  to  any  peculiar  skill  shewn  by  the  ancients  in  its  original  com- 
position. 

If  Wonsr.  Loriot's  so  much  celebrated  discovery*  of  a  Cement,  made  by  quick 
lime,  equal  to  that  which  he  has  attributed  to  the  Greeks  and  Romajis,  were  of 
much  consequence  in  this  case,  we  should  in  all  probability  have  heard  more  of  it 
since  its  first  publication. 

•  See  his  Practicut  Essay  on  that  subject,  reprinted,  London,  1774. 


NATURAL    RELIGION    AND    SCIENCE.  235 

by  a  late  unexceptionable  writer*  to  be  of  all 
others  the  most  ancient  and  authentic,  and  which 
carries  its  accounts  as  high  as  could  be  expected 
from  any  history;  even  to  the  forming  and  first 
peopling  of  the  world  itself,  and  the  original  di- 
vision of  the  nations :  in  this,  we  have  the  birth 
and  genealogy,  the  names  and  characters,  of  the 
several  founders  of  each  state  and  kingdom,  as 
well  as  the  inventors  even  of  manual  arts,  delivered 
down(w);   and  from  the  sober  air  of  truth,    and 

should  grow  out  of  fashion;  and  it  woukl  be  the  mode  for  men 
to  hve  hke  colts  and  wild  asses  ?  Unless  men  could  be  supposed 
to  forget  the  use  of  eating  and  drinking,  1  am  confident  they 
could  never  forget  the  art  of  plowing  and  sowing,  and  pressing 
the  grape.'  NichoUs's  Conf.  Part.  i.  And  the  same  may  be  said 
of  navigation,  notwithstanding  all  that  Ld.  Bolingbroke  advances 
to  the  contrary.  Ess.  iii.  p.  236.  See  more  of  this  in  JVotton's 
Pref.  p.  14,  arc.  2d  ed,  Comp.  Mod.  Part  of  Univ.  Hist.  B.  xviii. 
c.  12,  Sect.  6.  Fin.  and  Goguet,  on  the  origin  of  Laws,  Arts,  and 
Sciences,  or  the  Chron.  Index  of  inventions  and  improvements, 
in  Biogr.  Brit.  vol.  ult. 
*  Neivton,  Chron. 

(w)  Cain  builded  a  city,  or  the  first  city.  Gen.  iv.  I/,  add 
Gen.  X.  8,  9,  &c.  Jabal  ivas  t/iejltther  of  such  as  dwell  in  tents, 
and  of  such  as  have  cattle :  and  his  brother's  name  was  Jubal ;  he 
xvas  thejather  of  all  such  as  handle  the  harp  and  the  organ :  and 
Tubal  Cain  was  an  instructor  nf  every  artificer  in  brass  and  iron  ; 
or  a  forger  of  arms.  Gen.  iv.  20,  &c.  After  the  flood,  Noah 
began  to  be  a  husbandman,  and  he  planted  a  vineyard.  Gen.  ix.  20. 
or  being  a  husbandman,  he  planted  vines  together,  and  improved 
the  fruit  of  them,  [v.  Cleric,  or  Patrick  in  loc]  So  late  as 
Abrahajns  time,  we  find  there  was  enough  of  the  best  land  un- 
occupied for  both  him  and  Lot  to  choose  out  of;  Gen.  xiii.  g. 
which  (as  the  author  o£  Biblioth.  Bibl.  observes,  p.  335.)  is  a 
most  illustrious  testimony  for  the  late  peopling  of  the  world, 


236  THE    PROGIIESB    OF 

that  simplicity  which  runs  through  the  whole 
narrative,  have  much  more  reason  to  depend 
upon  it,  than  on  the  boasting  fabulous  antiquities 
of  Greece  and  Egypt :  to  obviate  wliich,  was  pro- 
bably one  great  design  of  this  relator  (x).     From 


and  by  consequence  for  the  truth  of  the  Mosaic  history  of  the 
creation  and  deluge;  inasmuch  as  it  appears  by  this,  that  the 
most  pleasant  and  most  fruitful  country  of  the  whole  earth,  and 
which,  in  a  few  hundreds  of  years  afterward,  was  so  exceeding 
populous  ;  was  yet  in  the  days  of  A/irahcnyi  so  very  thinly  peopled, 
that  even  large  tracts  were  left  in  a  manner  uncultivated  and 
without  proprietor.  So  little  ground  is  there  for  that  assertion 
of  Ld.  BolingbroJie,  on  which  he  builds  very  largely;  '  Nations 
were  civilized,  wise  constitutions  of  government  were  framed, 
arts  and  sciences  were  invented  and  improved,  long  before  the 
remotest  time  to  which  any  history  or  tradition  extends.'  Vol. 
IV.  p.  231. 

(x)  Historia  sua  Moses  Israelitarum  animos  a  vicinorum  fabu- 

lis,  adeoque  religionibus,  quae  sa?pe  iis  nltebantur,  alienare  ad- 

gressus  est. — Non  modo  mundum  creatum  docet,  quod  videntur 

etiam  credidisse,   vel  potius  ex  veteribus  monumentis  scivisse, 

vicini ;  sed  etiam  quot  fuissent  aetates  ab  initio  mundi  ad  sua 

tempora  ostendit,  singulasque  personas  genei-atiis  enumeravit,  ut 

ingenti  illi  numero  cetatum,  qui  ab  ^gyptiis  jactabatur,  et  in  sua 

quidem  regione  fuisse  dicebatur,  verum  opponeret. — Vide  Jacta- 

tiones  /Egyptiorum  de  gentis  suae  antiquitate  apud  Ezek.  xxix.  3. 

et  quae  habemus  ad  Num.  xiii.  23.   At  ostendit  Moses,  Geii.  x  6. 

post  diluvium  demum  a  Chami  posteris,  a  Babylone  illuc  pro- 

fectis,  fuisse  cultam  aTlgyptum.     Plurima  etiam  de  geiieratione 

hominum  in  sua  regione,  deque  diluvio,  mentiebantur  ^gj  ptii ; 

quae  habet  Diodor.  L.  i,     Multa  jactabant  de  rerinn  omnium 

apud  se  inventione,  quae  apud  eundem  leguntur.     Quorum  ple- 

raque  obiter  confutat  iVo?«  alia  plane  narratione,  aliisque  rerum 

invcntoribus  indicatis.     Vide  quae  diximus  ad  Gen.  iv.  21,  22. 

Osiridi  etiam  suo  agricultural,  et  vini  e  racemis  exprimendi  in- 

ventionem  tribuebant  ^Egyptii,  quae  Noachi  fuit,  ut  docct  Moses 

Cap.  ix.  20.     Clerk.     Proleg.  ad  Comni.  Diss,  iii.  de    script. 


NATUHAL    RELIGIOM    AND    6CIENCK.  237 

whom  we  learn,  that  neither  the  planting  of  the 
world,  nor  the  introduction  of  arts  and  sciences, 
were  of  so  early  a  date,  as  they  have  usually  been 
represented  *. 

Pent.  p.  37.  Id.  in  indlce  ad  Vineayn — Originem  ctiam  musicse, 
quanquam  initio  radio,  omittere  noluisse  videtur  ]\lnxes,  ut  osten- 
deret  mentiri  ^Egyptios,  qui  ejus  inventionem  Thouthi  N.q\\\\.\o., 
amico  Osiridis,  qui  post  diluvium  vixit,  acceptam  ferebant.  Died. 
Sic.  L.  i.  p.  15.  Ed.  Rhod.  Plato  de  Leg.  ii.  p.  577.  Tubal- 
Cninem  quoque  onnie  a^ris  et  ferri  opificium  expolienteni,  contra 
jEgyptios  a  Mose  menioratuni  crcdibile  est ;  illi  in  .T^gypto,  reg- 
nante  Osiride,  dictitabant,  in  Thebaide  ueris  et  auri  ciulendi  in- 
ventis  artibus,  arma  e^sejacta^  quibus  occidendojeras,  et  terrain 
colendo,  earn  studiuse  cidtiorem  reddercnt,  et  q.  seq.  ap.  Diod.  L. 
i.  p.  M.  Id.  in  Gen.  iv.  21,  22.  Num.  xiii.  23.  C/iehron  giii- 
demseptem  annisante  JEgyptiacam  Taninconditajuerat — Obiter 
retundit  Moses  iEgyptiorum  superbiam,  qui  se  primos  mortalium, 
suasque  proinde  urbes  omnium  antiquissimas  jactabant,  EzeJc. 
xxix.  3.  Diod.  Sic.  L.  i.  Bibl.  p.  9-  Justin.  L.  ii.  c.  1.  Cleric. 
in  Num.  xiii.  22.     Comp.  id.  in  Es.  xviii.  2. 

*  Though  Noah  and  his  sons  had,  doubtless,  some  knowledge 
of  the  inventions  of  the  Antediluvians,  and  probably  acquainted 
their  descendants  with  such  of  them  as  were  most  obvious  and 
useful  in  common  life ;  yet  it  is  not  to  be  imagined  that  any  of 
the  more  curious  arts,  or  speculative  sciences,  were  improved  in 
any  degree,  supposing  them  to  have  been  known  or  invented, 
till  some  considerable  time  after  the  dispersion. — For  on  their 
settling  in  any  country,  they  found  it  employment  sufficient  to 
cultivate  the  land  (which  yet  for  want  of  separate  property, 
and  security  in  their  possessions,  in  those  early  times,  they  im- 
proved no  farther  than  barely  to  supply  their  necessities),  and 
to  provide  themselves  habitations  and  necessaries,  for  their 
mutual  comfort  and  subsistence*.  Besides  this,  they  were 
often  obliged  to  remove  from  one  place  to  another,  where  they 
could  more  conveniently  reside ;  and  it  was  a  great  while  before 

•  Vid.  Thucid.  L.  i.  sub  in. 


238  THE    PKOCiRKSS    OF 

Most  eminent  nations,  like  great  families,  have 
at  all  times  been  fond  of  crying  uj)  their  pedigree, 
and  carrying  it  as  high  as  possible*;  and  where 
no  marks  remain  of  the  successiv  e  alterations  in 
their  state,  are  apt  to  imagine  that  it  lias  always 
been  the  same.  Hence  the  many  foolish  pre- 
tences among  the  ancients,  to  their  being  abo- 
rigines of  the  countries  they  had  inhabited  time 
out  of  mind :  hence  were  they  led  to  make  their 
several  gods  the  founders  of  their  government t. 
They  knew  but  very  little  of  the  world  ;  and  the 
tradition  which  they  had  of  that  little  was  so  far 
mixed  and  corrupted  with  romance,  that  it  served 
only  to  confound  themt.     Upon  the  removal  of 

they  came  to  embody  themselves  together  in  towns  and  cities, 
and  from  thence  to  spread  into  provinces,  and  to  settle  the 
bounds  and  extent  of  their  territories*.  Two  or  three  ages  at 
least  must  have  been  spent  in  this  manner ;  and  it  is  not  very 
likely  they  should  amuse  themselves  with  celestial  observations 
in  particular,  when  they  had  so  many  more  pressing  affairs  to 
mind.      Univ.  Hist.  B.  i.  c,  2.  p.  173. 

*  V.  Macpherson,  Origin  of  ancient  Caledoniaus,  &c.  Diss.  I. 

-|-  Datur  ha;c  venia  antiquitati,  ut  miscendo  humana  divinis, 
primordia  urbium  augustiora  facial;  says  Liv.  Pref.  Hist.  L.  i. 
very  honestly.  The  same  humour  among  Christian  countries, 
of  carrying  up  the  original  of  their  churches  either  to  some 
apostle,  or  apostolical  person,  is  no  less  honestly  censured  by 
Moshcm.  de  Rebus  Christ,  ante  Const.  M.  p.  84,  <S:c. 

\  The  grounds  of  the  uncertainty  of  ancient  history  may  be 
seen  in  Stilling Jiect,  Or.  Sac.  B.  i.  c.  1.  sect.  16.  18,  &c.  Comp. 
Bryant's,  accurate  acct.  of  it,  pass.  Of  the  Egyptian  in  particular, 
see  Shatos  Travels,  p.  417-  442.     Comp.  Baker  on  Hist,  and 

•  StUlingfieet,  Or.  S.  B.  i.  c.  1.  sect.  16. 


NATUUAL    RELIGION    AND    SCIENCK.  239 

this  cloud,  by  the  more  diligent  and  accurate 
inquiry  of  the  moderns,  we  see  ancient  history 
beginning  to  clear  up,  the  world  puts  on  a  very 
diiferent  face,  and  all  parts  of  it  appear  conform- 
able to  each  other,  and  to  the  late  better  known 
course  of  things ;  as  is  made  out  very  clearly, 
in  various  instances,  by  a  learned  and  ingenious 
writer*. — We  find  the  marvellous  in  all  the  annals 
of  those  times,  and  more  especially  in  the  great 
point  of  their   antiquity,    exceedingly  reduced t, 

Chron.  Reflect,  c.  10,  and  11.  Shuckford,  Vol.  II.  B.  viii. 
Winder,  Vol.  II.  c.  10.  sect.  4,  &c.  Bp.  Claytons  Remarks  on 
the  Origin  of  Hierogli/phics,  p.  58,  &c.  Goguei,  Vol.  III.  Diss, 
iii,  p.  269.  That  the  Babylonish  empire  was  not  so  old  as  has 
been  pretended,  See  Le  Clerc  on  Gen.  x.  10.  Concerning  the 
fabulous  antiquity  of  the  Chinese,  See  Conclusion  of  Mod.  Hist. 
II.  p.  g5.  Fol. 

•  V.  Bryant  Analysis,  pass. 

f  '  Till  men  come  to  a  scrutiny,  they  are  very  apt  to  imagine 
that  a  number  is  vastly  greater  than  it  is.  I  liave  often  asked 
people  to  guess  how  many  men  there  have  been  in  a  direct  line 
between  the  present  king  of  England  and  Adam,  meaning  only 
one  man  in  a  generation ;  the  king's  father,  grandfather,  &c. 
The  answer  made  upon  a  sudden  conjecture,  has  always  been, 
some  thousand  ;  whereas  it  is  evident  from  a  calculation,  there 
have  not  been  two  hundred.  For  the  space  of  time  between 
Adam  and  Christ,  let  us  take  the  genealogy  of  our  Saviour, 
preserved  by  St.  Luke,  in  which  the  names  between  Adam  and 
Christ,  exclusive  of  both,  are  but  seventy-four.  From  the  birth 
of  Christ  to  the  birth  of  the  king,  were  sixteen  hundred  and 
eighty  years.  Let  it  be  supposed,  that  in  the  list  of  the  king's 
progenitors,  every  son  was  born  when  his  father  was  twenty- 
five  years  old,  which  is  as  early  as  can  be  supposed,  one  with 
another.  According  to  this  supposition,  there  were  four  ge- 
nerations in  every  hundred  years  :  i.  e.  in  those  sixteen  hundred 
and   eighty-three  years,  there  were   sixty-seven  generations; 


240  THK    PROGRESS    OF 

and  our  own  plain  accounts  still  more  and  more 
confirmed  :  whence  we  may  be  convinced,  that 
both  the  peopling  and  cultivation  of  the  earth 
arose  at  first  from  a  few,  low  beginnings;  that  it 
very  gradually  spread  itself  from  some  one  centre*; 

which  sixty-seven,  added  to  tlie  foregoing  seventy-four,  v.ill 
make  no  more  than  a  hundred  and  forty-one.'  IlnUet  on  Heb. 
xi.  7.  Note  a.  p.  17.  Comp,  Goguct,  Vol.  III.  Diss.  iii.  pr. 
Bryant  Anal.  Anct.  Mytliol.  pass. 

*  This  has  been  observed  by  Is.  Casaubon  in  one  respect, 
viz.  in  relation  to  langnage.  Est  enhn  verissinmm,  says  he, 
linguas  cccteras  eo  manifestiora  et  magis  expressa  originis  He- 
hraiae  vestigia  servasse,  et  nunc  servare,  qrio  propiiis  ab  antiqua 
et  prima  hominnm  sede  ahfuerunt,  &c.  A  confirmation  of  it  in 
some  other  respects,  may  be  had  from  the  following  very  re- 
markable particular,  as  Hartley  ]ust\y  calls  it;  Observ.  on  Man, 
V.  II.  p.  11:5.  'It  appears  from  history,  that  the  different 
nations  of  the  world  have  had,  cccteris  paribus,  more  or  less 
knowledge,  civil  and  religious,  in  proportion  as  they  were  nearer 
to,  or  had  more  intimate  communication  with,  Egypt,  Palestine, 
Chaldea,  and  the  other  countries  that  were  inhabited  by  the 
most  eminent  persons  amongst  the  first  descendants  of  Noah; 
and  by  those  who  are  said  in  scripture  to  have  had  particular 
revelations  made  to  them  by  God :  and  that  the  first  inhabit- 
ants of  the  extreme  parts  of  the  world,  reckoning  Palestine  as 
the  centre,  were  in  general  mere  savages.  Now  all  this  is 
utterly  inexplicable  upon  the  footing  of  infidelity ;  of  the  ex- 
clusion of  all  divine  communications.  Why  should  not  human 
nature  be  as  sagacious,  and  make  as  many  discoveries,  civil 
and  religious,  at  the  Ca^je  of  Good  Hope,  or  in  America,  as  in 
Egypt,  Palestine,  Mesopotamia,  Greece,  or  Rome?  Nay,  why 
should  Palestine  so  far  exceed  them  all,  as  it  did  confessedly  ? 
Allow  the  scripture  accounts,  and  all  will  be  clear  a'ul  easy. 
Mankind  after  the  flood,  were  first  dispersed  from  the  plains  of 
Mesopotamia.  Some  of  the  chief  heads  of  families  settled  there, 
in  Palestine,  and  in  Egypt.  Palestine  had  afterwards  extra- 
ordinary divine  illuminations  bestowed  upon  its  inhabitants,  the 
Israelites  and  Jews.  Hence  its  inhabitants  had  the  purest  notion* 


NATURAL    RELIGION    AND    SCIENCE.  241 

and  that  it  has  at  all  times  proceeded  by  pretty 
near  the  same  slow,  regular  steps  as  it  does  at 
present. 

Since  we  have  looked  into  past  times  more  nar- 
rowly, we  prove  the  ancients  to  have  been  far  less 
expert  and  knowing,  than  by  a  superstitious  re- 
verence for  every  thing  remote,  we  once  were 
accustomed  to  suppose  :  and  as  well  from  the  pre- 
sent state  of  those  particular  nations,  which  used 
to  pride  themselves  most  on  their  extraordinary 
advancement,  and  long  possession  of  the  sciences, 
as  from  the  remaining  specimens  of  skill  in  their 
forefathers,  when  fairly  (y)  represented,  we  find 

of  God,  and  the  wisest  civil  establishment.  Next  after  them 
come  the  Egyptians  and  Chaldenns ;  who,  not  being  removed 
from  their  first  habitations,  and  living  in  fertile  countries  watered 
by  the  Nile,  Tigris,  and  Euphrates,  may  be  supposed  to  have 
preserved  more  both  of  the  antediluvian  and  postdiluvian  re- 
velations ;  also  to  have  had  more  leisure  for  invention,  and 
more  free  communication  with  the  Israelites  and  Jeios,  than 
any  other  nations.  Whereas  those  small  parties  which  were 
driven  farther  and  farther  from  each  other  into  the  extremities 
of  heat  and  cold,  entirely  occupied  in  providing  necessaries  for 
themselves,  and  also  cut  ott'  by  rivers,  mountains,  or  distance, 
from  all  communication  with  Palestine,  Egypt,  and  Chuldea, 
would  lose  much  of  their  original  stock,  and  have  neither  in- 
clination nor  ability  to  invent  more.'  Comp.  Eryant,  Anal, 
pass.  Of  the  several  arts,  custom.s,  religious  I'ites  and  civil 
institutions  which  first  arose  m  Asia,  see  Conclusion  o?  Mod. 
Hist.  p.  120.  fol.  Any  one  that  fairly  examines  history  will 
find  those  accounts  more  probable,  than  that  extraordinary 
supposition  of  Ld.  Bolingbruke,  viz.  that  science  may  have  come 
originally  from  west  to  east.     Ld.  B.'s  Works,  Vol.  IV.  p.  l-l-. 

(y)     It  may  indeed  be  imagined,  from   the  great  extent  of 
some  ancient  cities,  such  as  Thebes,  Nineveh,  Babylon,  as  well 

R 


242  THE    PUOGUESS    OF 

no  great  reason  to  envy  them  their  best  acquire- 
ments, so  far  as  concerns  real  use ;  for  all  the 
worth  that  fashion  and  fancy  may  give  things  is 
out  of  the  question*. 


as  from  the  enormous  size  of  several  public  works  in  those 
parts,  that  the  ancient  nations  were  much  more  populous,  and 
that  arts  have  once  been  in  much  greater  perfection,  than  they 
now  appear  in  the  world ;  but  upon  second  thoughts,  I  fancy 
it  will  be  found,  that  this  was  rather  owing  to  an  unnatural, 
gigantic  taste,  which  then  prevailed  (as  Winder  observes,  Hist, 
of  Know.  Vol.  II.  p.  334.)  in  their  architecture,  statuary,  and 
other  arts,  as  well  as  in  their  frame  of  government  and  politics, 
than  to  any  real  improvement  in  either  of  these  respects ;  as 
may  be  gathered  from  the  vast  numbers  of  men  usually  em- 
ployed on  each  occasion;  which  is  a  sign,  that  instruments  of 
expedition  and  convenience  were  not  had  in  the  former  case, 
ib.  p.  321 ;  and  that  the  means  of  living  comfortably  at  home, 
were  no  less  wanting  in  the  latter ;  which  might  be  the  occa- 
sion of  so  many  serving  abroad  in  wars,  and  made  the  ancient 
armies  so  very  numerous  as  they  are  commonly  represented, 
ib.  p.  323.  This  notion  is  confirmed,  from  observing  the  like 
monstrous  undertakings  carried  on  entirely  by  the  labour  of 
multitudes,  in  countries  where  there  could  be  no  room  for  our 
suspecting  any  extraordinary  skill,  viz.  Mexico  and  China.  See 
Hume,  Polit.  Disc.  D.  x.  Though  what  the  author  of  a  Dis- 
sertation  on  the  Numbers  of  Mankind,  \^Edm.  1753.]  has  ad- 
duced to  the  contrary,  well  deserves  farther  consideration. 
Comp.  Mod.  U.  Hist.  fol.  Vol.  III.  p.  Gl^.  not.  f.  g.  On  the 
supposed  populousness  of  those  northern  nations  which  over- 
ran the  Roman  empire,  see  Geddes,  Misc.  Tracts,  Vol.  III.  No. 
6.  p.  13.  Robertson,  Hist.  Ch.  V.  p.  4.  Mallet's  Northern  An- 
tiquities, V.  I.  C.  ix. 

*  Wliy  the  sciences  of  men's  brains  have  been  more  subject 
to  vicissitudes,  than  the  arts  of  their  hands,  see  Sprat,  Hist. 
R.  S.  p.  118,  &c.  3d  ed.  '  The  operations  of  the  intellect  are 
more  fixed  and  uniform  than  those  of  the  fancy  or  taste. 
Truth   makes  an  impression  nearly  the  same  in  every  place; 


NATURAL    RELIGION    AND    SCIENCE.  243 

Some  of  them  indeed  describe  their  knowledge 
in  high  strains  ;  and  perhaps  for  their  times,  and 
in  comparison  with  some  of  their  neighbours,  it 
may  have  been  considerable ;  and  yet  it  is  more 
than  probable,  that  such  accounts  are  chiefly 
owing  to  their  ignorance  of  the  true  state  of  the 
rest  of  mankind,  as  is  the  case  remarkably  with 
the  Chinesey  a  people  so  much  celebrated  by  them- 
selves, and  their  implicit  followers  ;  who  yet,  upon 
more  strict  examination,  have  appeared  in  most 
things  of  consequence,  and  where  most  might 
have  been  expected  from  them,  least  of  all  to  de- 
serve a  character :  so  that  nothing  but  their  as 
small  acquaintance  with  the  Europeaiis  formerly, 
as  ours  with  them,  could  possibly  give  rise  to 
those  extravagant  sentiments  and  sayings,  that 
are  recorded  of  each  other  (z). 

whereas   the  ideas  of  what  is  beautiful,    elegant,    or  sublime, 
vary  in  different  climates.'     Robertson,  Hist,  of  Ch.  V.  p.  322. 

(z)  See  the  Ist  Part,  p.  32,  note  (*) ;  to  which  maybe  added 
Jenkins  Reasonableness,  Vol.  I.  p.  340,  &c.  JVottons  and 
Baker's  Reflections,  under  the  heads  physic  and  astronomy. 
These  and  many  other  authors  shew  us,  how  little  able  the 
Chinese  were  to  make  any  proper  observations  in  their  so  much 
boasted  science  of  the  heavens,  till  they  were  shewn  the  way 
by  missionaries :  as  also  how  monstrously  inaccurate  both  their 
chronological  and  astronomical  tables  were  found  to  be.  See 
Costard's  Letter  in  Phil.  Trans,  for  1747.  Du  Halde,  their 
panegyrist,  says.  They  have  applied  themselves  from  the  begin- 
ning of  their  empire  to  astronomy  ;  yet  when  he  comes  to  ex- 
plain himself,  all  their  proficiency  appears  to  be  a  little  low, 
judicial  astrology,  Vol.  I.  fol.  Eng.  p.  3;)4.  So  ignorant  were 
they  in  geography,  that  their  literati  seeing  a  map  of  the  world 
in  the  hands  of  the  Jesuits,  took  one  of  the  two  hemispheres, 

r2 


2'J4  THE    PROGRESS    OF 

The  same  may  in  great  measure  be  affirmed  of 


which  contained  Europe,  Asia,  and  Africa,  for  the  empire  of 
Chhm,  p.  280.  [Conip.  Travels  of  J  emits,  \o\.  II.  p.  30-J.] 
Some  of  their  curious  notions  in  religion  may  be  seen,  p.  254. 
652.  655.  657.  Their  skill  in  metnpkysics  has  been  touched 
upon  by  Gurdoii,  B.  Lcct.  sect.  14.  p.  4'2.5,  Sec.  Tiieir  me- 
c/ianics  may  be  judged  of,  from  the  Jesuit's  account  of  their 
taking  the  first  watch  he  brought  thither  for  a  living  creature. 
Boyle  on  final  causes,  p.  230.  Their  civil  policy,  I'rom  the  ap- 
pointment of  an  officer  in  Peking,  and  other  large  cities,  to 
destroy  every  morning  all  the  infants  exposed  in  the  streets ; 
which  amounted  to  a  very  considerable  number.  Mod.  Un. 
JJist.  fol.  Vol.  I.  p.  175.  Their  metliod  of  communicating  any 
science,  from  their  yet  being  without  an  alphabet.  See  Phil. 
Trans.  Vol.  LIX.  p.  495.  Some  specimens  of  their  morals  may 
be  seen  in  Anson's  Voyage,  p.  3g8.  4to.  or  Leland,  Advantage, 
&c.  Vol.  II.  Part  ii.  c.  4.  Of  their  croveriiment,  Anson,  B.  iii. 
c.  10.  Of  the  bribery  and  corruption  which  reign  through 
their  whole  empire,  from  the  highest  tribunals  down  to  the 
lowest  offices.  Mod.  Un.  Hist.  fol.  Vol.  III.  p.  .578.  '  Upon 
the  whole,  the  Chinese  appear  to  be  little  better  than  a  nation 
of  signal  hypocrites,  who  boast  of  the  equity  and  excellence  of 
their  laws,  and  stick  at  no  violation  of  them  ;  and  under  the 
fairest  outside,  and  pretence  of  justice  and  })robity,  indulge 
themselves  in  all  manner  of  extortions,  fraud,  and  villany.'  lb. 
p.  581  :  add  Conclusion  of  Mod.  Hist.  p.  100.  fol.  or  Torreen's 
short  account  of  their  reigning  vice,  Osheck  Voyage,  Vol.  II. 
p.  238,  <!vc.  So  far  are  they  from  being  qualified  to  teach  the 
Europeans  \\\o\'ii\\iy\  That  most  of  those  of  lenrm'ng  and  quality 
among  them  border  upon  Atheism,  ib.  Vol.  IV.  b.  xviii.  c.  7. 
sect.  14.  not.  G.  Comp.  Mons.  Barbinais's  Letters,  ib.  c.  g. 
sett,  1  J.  note  P.  An  attempt  was  lately  made  [but  the  founda- 
tion of  it  has  been  questioned.  Vid.  JSIonlague  against  Needham, 
and  Phil.  Trans.  Vol.  LIX.  No.  LXVI.]  to  shew  that  many  of 
their  ancient  characters  are  the  very  same  with  those  of  the 
Egyptians,  with  whom  they  must  once  have  had  a  considerable 
comnumication,  and  from  whom  they  probably  derived  most  of 
their  science,  together  with  many  of  their  customs  and  religious 


NATURAL    RELIGION    AND    SCIENCE.  245 

the  Egyptian  learning*.  Thongh  this  country 
has  been  styled  the  Mother  of  Artst,  as  well  as 
Mistress  of  Religion  t;  and  was,  no  doubt,  as 
early  polished  as  most  countries  :  yet  if  we  be  al- 
lowed to  judge  of  her  improvement  in  other  parts 
of  science,  from  that  most  important  one,  and 
that  which  in  all  reason  should  have  been  most 
cultivated,    I   mean  medicine ;  of  which  she  also 

institutes ;  which  would  prove  an  effectual  confutation  of  the 

pretended    antiquity  and    authenticity  of  their   famed  annals. 

\id.  Needham,  Epist.  de  Inscriptione  ^^gyptiaca.    Romce,  176I. 

et  Reponse  aux  deux  Lettres  de  Monsieur  RartolL     The  same 

observation  was  made  long  ago  by  M.  Martinitis,  Hist.  Sin.  L. 

i.  p.  23.  A.  D.  16.59.     Conip.  Hnef.  Hist,  of  Conunerce,   c.  10. 

and  Goguet,  on  their  History  and  Chronology,  Vol.  HI.  Diss.  iii. 

p.  284,  &c.  with  the  curious  extracts  from  their  historians,  ib. 

p.  300.  308  (*).  Guigyies  de  I'Origin  des  Chinois  :  and  the  Letters 

of  M.  de  JSIairan,  with  some  judicious  Remarks  on  them,  in  Gent. 

Mag.  INIarch,  1766.  add  Sharp,  Prolegom.  ad  Opusc.  T.  Hyde, 

p.   ]4,  &c.  and  Mod.   Un.  Hist.  fol.  Vol.  XVI.  c.  g.  p.  Q5.  or 

Lniighton,  Hist,  of  Anc.  Egypt,  Introd.  p.  '20. 

*  <  The  truth  is,  there  want  not  grounds  of  suspicion,  that 

the  old  Egyptian  learning  was  not  of  that  elevation,  which  the 
present  distance  of  our  age  makes  us  apt  to  think  it  Vvas ;  and  a 
learned  man  hath,  in  a  set  discourse,  endeavoured  to  shew  the 
great  defects  that  there  were  in  it*.  Neither  can  it,  I  think, 
be  denied,  but,  according  to  the  reports  we  have  now  concern- 
ing it,  some  parts  of  their  learning  were  frivolous,  a  greal  deal 
magical,  and  the  rest  short  of  that  improvement  which  the  ac- 
cession of  the  parts  and  industry  of  after-ages  gave  unto  it.' 
Stillingfieet .  Or.  S.  B.  ii.  c.  2.  p.  75.  add  Wotton,  Refl.  c.  9.  Sir 
T.  P.  Blount's  Ess.  iii.  p.  153,  <i-c.  Vitringa  com.  in  Jes.  Vol.1. 
p.  54-0,  &c.     Wood's  Essay  on  Elomer,  p.  1  17,  <S:c. 

t   Macrob.  Sat.  L.  i.  c.  1.5.  Comp.  note  (x)  supra,  p.  236. 

+  Id.  L.  vii.  c.  13.  ct  Ammian.  Marc.  L.  xxii.  Herod.  Eiiterp. 

*  Conring.  de  Herm.  Med.  c.  10,  II,  12. 


24?6  THE    PROGRESS    OF 

claims  the  first  invention*,  we  shall  not  have 
much  room  to  admire  her  higliest  advances.  *  It 
must  evidently  appear,  says  a  learned  writer,  that 
the  Egyptians  could  have  no  such  physicians  in 
the  days  of  MoseSj  as  Diodorus  and  Herodotus 
seem  to  suppose :  it  is  much  more  probable  that 
long  after  these  times  they  were,  like  the  Baby- 
lonians, entirely  destitute  of  persons  skilful  in 
curing  any  diseases  that  might  happen  amongst 
them  ;  and  that  the  best  method  they  could  think 
of,  after  consulting  their  oracles,  was,  when  any 
one  was  sick,  to  have  as  many  persons  see  and 
speak  to  him  as  possibly  could ;  so  that  if  any 
one  who  saw  the  sick  person,  had  had  the  like 
distemper,  he  might  say,  what  was  proper  to  be 
done  in  that  condition  j*.*     From  which  single  in. 

*  Plhu  N.  H.  L.  vii.  c.  56. 

■f  Shuckford,  Connect.  B.  ix.  p.  367.  Bahylnnii  (teste  Herodot. 
L.  i.  et  Strab.  G.  L.  xvi.)  languentes  in  forum  efferebant,  ut 
viri  qui  eos  adirent,  consulerent  hortarenturque  ad  ea  quae  ipsi 
faciendo  efFugisseat  similem  morbum,  aut  alium  novissent  eftu- 
gisse. — Idem  factitabant  Lusilani  et  Egyptii,  P.  Verg.  De  Inv. 
Rer.  L.  i.  c.  20.  Conf.  Strab.  G.  L.  iii.  et  Plutarch,  de  Occult, 
vivend.  That  the  same  was  done  in  other  countries,  see  Hnrle, 
H.  Essay  on  the  State  of  Phys.  in  the  O.  T.  p.  4.  '  The  Egyp- 
tian practice  of  physic  depended  much  on  astrological  and 
magical  grounds,  either  the  influence  of  some  particular  planet, 
or  some  tutelar  daemon  were  still  considered  [lVotto)i,  p.  1  ly.]  ; 
which  precarious  foundation  must  needs  depreciate  their  skill, 
and  stop  any  increase  of  knowkdge  which  might  b;„'  made  on 
other  principles.'  Un.  Hi.st.  Vol.  I  p.  21 9.  AiyvnTioi  Xsysa-i 
on  uocL  rs  avSfWTrs  to  crxix'x  1^  y.xi  ri{a.-x.(jyrx  StsiKr^ipoTei  Sa.iiJioy£s, 
7}  bsoi  Tivti  aiSe^ioj,  £i5  TO(ravra  ae^rj  y£y£//.Tja£yov — aWo;  aAAo  ri 
avm  veij-siv  sifnera-Ktai — kxi  Syj  sirmxXHvres  aura;  iujvron  rwv  fj-E^MV 
rx  ■a%&yj[x,arx.     Cels.  ap.  Orig.  L.  viii.  p.  416.     Ed.  Cant.     Nor 


NATURAL    RELIGION  AND  SCIENCE.  247 

stance  of  the  state  of  this  most  necessary  art,  in 
those  times  and  places,  as  well  as  its  first  rudi- 
ments, in  like  manner  described  by  an  able  judge*, 

was  the  method  which  they  are  said  to  have  taken  of  estabhsh- 
ing  its  rules  by  law  [Diod.  Sic.  L.  i.  p.  74.  Shuckford,  B.  ix. 
p.  362.  Chandler,  Viad.  of  O.  T.  Part  ii,  p.  442.  Goguet,  Vol. 
]I.  247.]  like  to  make  any  great  progress  in  that  science.  That 
surgery  was  by  much  the  oldest  branch  oi  physic,  and  that  this 
art  in  general  made  but  very  slow  advances,  till,  after  some 
ages  spent  in  collecting  observations,  it  came  to  the  height 
of  reputation  under  Hippocrates :  [where  it  stood  many  ages 
more,  and  where,  as  a  science,  some  say  it  stands  yet]  see  Drake's 
Notes  to  Le  Clerc,  Hist.  Phys.  Part.  i.  B.  i.  c.  IJ,  &c.  What 
progress  could  be  made  in  anatomy  during  the  ancient  supersti- 
tion of  the  Egyptians,  may  be  seen  Diod.  Sic.  L.  i.  ]n  em- 
balming, the  body  was  opened  with  much  ceremony ;  the 
pei'son  who  performed  it  fled  as  soon  as  he  had  done  his  office, 
and  all  who  were  present  pursued  him  with  stones,  as  one  who 
had  incurred  the  public  malediction ;  for  the  Egyptians  re- 
garded with  horror  every  one  who  offered  any  violence  to  a 
human  body.  Goguet,  Part  i.  B.  iii.  c.  1.  Art.  ii.  The  same 
superstition  prevails  among  the  Chinese.  See  Lett,  Edif.  T. 
xvii.  p.  389.     T.  xxi.  p.  147,  &c.     T.  xxvi.  p.  26. 

A  tolerable  account  of  the  ancient  state  of  physic,  may  be 
seen  in  a  note  to  p.  85  of  Youngs  Hist.  Diss.  Vol.  II.  Add 
Harles  Ess.  p.  80,  &c.  or  Barchusen  de  Medicinae  Orig.  et 
Progr.  Dissert,  i.  et  xviii.  or  D.  Le  Clerc,  Hist.  Phys.  passim. 

-*  Celsus  inventionem  artis  scienter  ponit,  L.  i.  scribens. — 
Notarunt  segrorum  qui  sine  medicis  erant,  alios  propter  avidi- 
tatem  primis  diebus  cibum  protinus  sumpsisse,  alios  propter  fas- 
tidium  abstinuisse  ;  et  levatum  magis  morbum  eorum  qui  absti- 
nuissent :  itemque  alios  in  ipsa  febre  aliquid  edisse,  alios  paulo 
ante  earn,  alios  post  remissionem  ejus;  et  optime  iis  cessisse  qui 
post  finem  febris  id  fecissent. — Haec  simihaque  cum  quotidie 
inciderent,  diligentes  homines  talia  animadvertentes  ad  ex- 
tremum  perceperunt  quae  agrotantibus  utilia  forent.  Sic  Me- 
dicinam  ortam  inter  omnes  constat.'  C.  Cels.  ap.  Pol.  Verg.  de 
R.  I.  L.  i.  c.  20.     Comp.   Quijitil.  L.  ii.  c.  18.     Add  JVotton, 


24-8  THE    PROGRESS    OF 

we  may,  I  think,  be  satisfied  in  what  condition  the 
rest  then  were,  in  other  parts  of  the  world,  as  also 
of  their  improvement  since  in  all  respects*. 

Refl.  c.  26.  p.  341,  &c.  2(1  ed.  Max.  Ti/r.  Diss.  xl.  234-. 
Barchiiseii,  Uis.s.  i.  iii.  p.  II,  &c. 

'  How  simple  the  beginnings  of  this  art  were,  may  be  ob- 
served by  the  story  or  tradition  of  ^sculapim  goiiig  about  the 
counti'y  with  a  dog  and  a  she-goat  always  following  him  ;  both 
which  he  used  much  in  his  cures ;  the  Hrst  for  licking  all  ul- 
cerated wounds,  and  goat's  milk  fur  diseases  of  the  stomach 
and  lungs.  We  find  little  more  recorded  of  either  his  methods 
or  medicines ;  though  he  was  so  successful  by  his  skill,  or  so 
admired  for  the  novelty  of  his  profession,  as  to  have  been  ho- 
noured Avith  statues,  esteemed  the  son  o^  Apollo,  and  worshipped 
as  a  god,'  Temple's  Works,  Vol.  I.  p.  280.  This  observation 
seems  to  come  with  some  weight  from  so  professed  an  admirer 
of  all  that  relates  to  the  ancients.  To  which  we  may  add,  that 
the  very  notion  of  a  god  of  pJiijsic,  with  his  several  temples  and 
their  apparatus,  will  demonstrate  the  low  state  in  which  that  art 
must  then  be ;  since  his  priests  and  practitioners,  who  were  to 
keep  up  his  credit  by  performing  now  and  then  something  ex- 
traordinary, if  they  could  have  done  many  real  cures,  would 
never  have  needed  to  recur  to  so  much  superstition,  artifice, 
and  juggle,  as  was  practised  all  along,  while  such  a  notion  sub- 
sisted. Vid.  Le  Clcrc  on  uHsailapias,  Hist.  Ph.  c.  28,  &c.  of 
the  ancient  anatomy,  ib.  104,  125.  oi'  chemistry,  p.  146. 

*  See  NichoU's  Conf.  Part.  i.  p.  81,  b2.  1st  ed.  or  Goguet  de 
L'Origine  des  Loix,  des  Arts,  &c.  Paris,  1758.  Edinburgh, 
1761.  Part  i.  B.  iii.  and  Part  ii.  B.  iii.  c.  2.  Art.  i.  *  We  may 
observe,  that  the  progress  of  the  arts  and  sciences  in  the  first 
ages  was  exceeding  slow,  even  among  those  nations  who  pur- 
sued them  with  the  greatest  constancy  and  keenness.  The 
tedious  imperfect  methods  they  had  of  communicating  their 
thouglits,  must  have  formed  a  very  great  obstacle  to  the  im- 
provement of  human  knowledge.  For  many  ages  mankind 
knew  no  better  ways  of  writing,  than  painting  and  hieroglyphics. 
Both  these  ways  of  writing  are  extremely  defective :  they  are 
capable   only  of  representing   sensible   objects:   symbols  are 


NATURAL    RELIGION    AND    SCIENCE.  24-9 

Many  are  indeed  carried  on  much  faster  in  some 
places  than  in  others ;  and  some  brought  to  so 
great  perfection  in  one  country,  as  to  seem  almost 
incapable  of  any  increase  for  several  ages ;  which 
proves  against  an  exact,  equable  improvement 
under  each  period,  and  in  each  particular,  which 
never  was  contended  for :  but  it  is  no  argument 
against  improvement  in  general,  much  less  any 
evidence  tliat  tliese  attainments  grow  daily  worse  : 
and  notwitlistanding  this,  or  any  other  limitation, 
which  might  be  admitted,  yet  from  some  of  the 

quite  unfit  for  consmunicating,  -with  precision,  abstract  ideas. 
For  which  reason,  mathematics  in  particular  could  make  but 
little  progress,  till  after  the  invention  of  alphabetical  writing. 
This  invention  has,  no  doubt,  contributed  inhnitely  to  the  per- 
fection and  progress  of  the  sciences.  Yet  at  first,  its  utility 
must  have  been  inconsiderable.  It  is  only  by  communicating 
their  ideas,  that  men  can  improve  their  discoveries.  But  the 
mere  invention  of  letters  was  not  sufficient  for  this  purpose. 
They  wanted  some  kind  of  matter,  flexible  and  easily  trans- 
ported, on  which  they  might  write  long  discourses  with  ease  and 
expedition  :  this  was  not  discovered  till  long  after.  Marble, 
stone,  brick,  metals,  wood,  &c.  were  at  first  used  for  writing, 
or  rather  engraving  upon.  When  so  much  time  was  necessary 
to  write  a  few  sentences,  it  could  not  be  expected  that  the 
sciences  should  make  a  very  rapid  progress.  Besides,  these 
kinds  of  books  could  not  be  transported  from  place  to  place, 
but  with  great  diliiculty.  Accordingly  we  find  that  the  sciences 
remained  in  a  state  of  great  imperfection  among  all  the  ancient 
nations. — Human  knowledge  has  made  greater  progress  within 
these  last  hundred  years,  than  in  all  antiquity ;  which  is  chiefly 
owing  to  the  expeditious  and  easy  methods  we  have  of  com- 
municating and  publishing  all  our  discoveries.'  lb.  c.  2.  Art. 
vi.  p.  275.  Comp.  Sketches  of  the  Hist,  of  Man,  V.  I,  B.  l. 
s.  5, 


250  THK    PnOGKESS    OF 

great  outlines  of  nature  ;  from  plain  appearances, 
in  many  remarkable  aeras,  and  most  considerable 
events ;  we  seem  to  have  ground  sufficient  to  con- 
clude, that  on  the  whole  they  always  are,  and  have 
been,  in  the  main,  progressive. 

Now  this  progress  in  arts,  will  necessarily  bring 
with  it  a  proportionable  improvement  of  other 
natural  advantages ;  such  as  health,  strength, 
plenty,  urbanity :  each  of  these  tend,  in  some 
respect  or  other,  to  polish  and  adorn  the  face  of 
nature,  and  lead  us  to  apply  its  laws  to  our  re- 
sj^ective  uses,  much  more  effectually  than  could 
be  obtained  otherwise.  By  these  we  are  enabled 
to  reap  its  several  benefits,  in  ways  more  easy  and 
compendious,  with  less  time,  labour,  and  expense : 
the  world  is  stocked  more  plentifully  with  inha- 
bitants, and  each  of  them  supported  in  a  way 
more  easy  and  advantageous  to  itself  and  all 
around  it.  In  short,  every  tiling  in  life  becomes 
more  comfortable ;  and  life  itself  may  be  said  to 
attain  a  longer  date,  by  means  of  both  a  better 
and  more  early  education*.     That  this  has  been 


•  '  There  is  a  sense  in  which  these  latter  generations  in  ge- 
neral have  the  advantage  of  the  ancients,  and  in  which  tliey  may- 
be said  to  outlive  them — viz.  in  that  they  live  more  in  less 
time.  It  is  a  common  observation,  that  children  ripen  and  be- 
come men  sooner  in  these  latter  ages,  than  formerly  they  did.— 
Notwithstanding  our  prejudices  in  other  respects,  we  esteem  so 
well  of  ourselves  in  this,  that  we  think  we  are  more  knowing  in 
every  science  and  profession  of  life,  and  more  capable  of  business 
than  our  ancestors,  not  far  backwards,  were  at  double  our  age. 


NATURAL    RELIGION   AND    SCIENCE.  251 

the  case  in  latter  ages,  seems  too  clear  to  be  denied 
by  any  person  who  will  be  at  the  least  trouble  to 
compare  them  with  the  most  extravagant  account 
of  the  precedent*.     It  is  no  great  compliment  to 

And  in  confirmation  hereof,  some  traces  in  Scripture  may  be 
observed,  whereby  it  appears,  that  the  state  of  childhood 
continued  much  longer  in  the  infancy  of  the  world,  than  at  pre- 
sent ;  and  seemed  to  bear  proportion  to  the  greater  length  of 
men's  lives.  And  the  same  is  observed  by  heathen  authors.' 
Worth.  Ess.  p.  422,  423.  '  In  other  classes  of  animals,  the 
individual  advances  from  inftmcy  to  age  or  maturity;  and  he 
attains,  in  the  compass  of  a  singie  life,  to  all  the  perfections  his 
nature  can  reach ;  but  in  the  human  kind,  the  species  has  a  pro- 
gress as  well  as  the  individual ;  they  build  in  every  subsequent 
age  on  foundations  formerly  laid :  and  in  a  succession  of  years 
tend  to  a  perfection  in  the  application  of  their  faculties,  to  which 
the  aid  of  long  experience  is  required,  and  to  which  many  gene- 
rations must  have  combined  their  endeavours.'  Ferg-nson,  Ess 
on  the  Hist,  of  Civil  Soc.p.  7. 

*  When  nations  succeed  one  another  in  the  career  of  inquiries 
and  discoveries,  the  last  is  always  the  most  knowing.  Systems 
of  science  are  gradually  formed.  The  globe  itself  is  traversed 
by  degrees,  and  the  history  of  every  age  when  past  is  an  accession 
of  knowledge  to  those  who  succeed.  The  Romans  were  more 
knowing  than  the  Greeks  ;  and  every  scholar  of  modern  Europe 
is,  in  this  sense,  more  learned  than  the  most  accomplished  per- 
son that  ever  bore  either  of  those  celebrated  names,'   lb.  p.  44. 

*  —  '  When  men  began  to  unite  into  societies,  to  clothe 
themselves,  and  build  cottages,  and  apply  themselves  to  agri- 
culture ;  the  persons  who  fell  upon  the  first  hints  of  these 
rude  contrivances,  were  esteemed  such  mighty  benefactors  to 
mankind,  that  they  could  never  sufficiently  express  their  gra- 
titude to  them.  Hence  they  were  made  immortal,  and  divine 
honours  were  paid  to  them ;  and  hence  it  is  well  known  arose 
the  godship  of  Jupiter,  Bacchus,  Minerva,  Ceres,  and  the  rest  of 
that  tribe  of  deities:  but  there  is  not  a  plough-boy  now  that 
would  not  have  been  a  god,  even  to  Jupiter  himself,  had  he 
lived  in  his  days,  with  his  present  skill  in  husbandry.'    '  Had  the 


252  THE    PROCnESS    OF 

the  present  times  to  say,  we  are  improved  in  all 
manual  arts,  as  well  as  those  of  government  (a),  the 


mystery  of  printiiip^  been  invented  in  ancient  times,  Guttenberg 
of  Meii/z  might  liave  been  a  god  of  higher  esteem  throughout 
Germani/,  than  Mercurif  or  Jupiter  himself.'  \_lVorlh.  Ess.  p.  l6().] 
Which  we  cannot  think  improbable,  since  his  assistant  Fuxt  or 
Faust,  attained  the  title  of  conjurer  for  it,  in  so  late  times  and 
such  a  place  as  Paris. 

(a)  The  modern  governments,  at  least  in  Europe,  are  better 
calculated  for  the  general  good  of  the  governed,  which  is  now 
known  to  be  the  only  end  of  government,  than  the  ancient  ones. 
The  world  being  divided  into  smaller  kingdoms  and  states,  these 
become  checks  upon  each  other,  and  by  their  mutual  vigilance 
the  mischievous  designs  of  each  aspiring  prince  is  with  more  ease 
and  safety  curbed  or  punished.  [That  all  great  empires  degrade 
and  debase  the  human  species,  v.  Robertson,  Hist.  Ch.  V.  p.  3, 
&c.]  The  balance  oi'poiver  is  kept  up  amongst  them  in  general, 
as  well  as  in  most  of  the  separate  constitutions,  by  a  due  mixture 
of  liberty,  the  grand  preservative  of  public  spirit,  and  best  ex- 
citement to  each  private  virtue.  That  horrid  spirit  of  heroism, 
and  desire  of  conquest,  seems  to  be  pretty  well  extinguished: 
those  deadly  feuds,  and  desolating  factions,  are  in  a  great  mea- 
sure abated:  and  '  if  at  present  there  are  fewer  revolutions  in 
Christendom,  it  is  because  the  principles  of  sound  morality  are 
more  universally  known ;  men  are  less  savage  and  tierce,  and  their 
understanding  is  better  cultivated ;  and  perhaps  all  this  is  owing 
to  men  of  learning,  who  have  polished  Europe.'  Exam,  oi'  Ma- 
chiaveTs  Prince,  p.  18,  1 9.  '  AVe  begin  to  be  cured  oi'  Mac/iio' 
velism,  and  recover  from  it  every  day.  JMore  moderation  is  be- 
come necessary  in  the  councils  of  princes.  What  would  formerly 
have  been  called  a  master-stroke  in  politics,  would  be  now,  in- 
dependent of  the  horror  it  might  occasion,  the  greatest  impru- 
dence. Happy  is  it  for  men  that  they  are  in  a  situation,  in  which, 
though  their  passions  prompt  them  to  be  wicked,  it  is  however  for 
their  interest  to  be  humane  and  virtuous.'  Montesquieu,  Spirit 
of  Laws,  B.  xxi.  c.  I6.  Add  IVorthington'a  observations  on  this 
subject,  Ess.  c.  8.  p.  1/3,  &c.  Fergusori,  Ess.  p.  201.  and  Hume, 
Pol.  Disc.   xxi.  who  makes  it  appear,  that  human  nature  in 


NATURAL  RELIGION    AND    SCIENCE.  253 

social  ones,  and  even  our  very  amusements*:  the 
thing  shews  itself  every  where ;  and  it  is  no  less 

general  enjoys  more  liberty  at  present,  in  the  most  arbitrary 
government  of  Em'ope,  tlian  it  ever  did  dm'ing  the  most  flou- 
rishing period  of  ancient  times.  See  also  his  Hist,  of  Eng. 
Vol.  II.  which  gives  sufficient  ground  for  the  following  observa- 
tion. '  Those  who,  from  a  pretended  respect  to  antiquity, 
appeal  at  every  turn  to  iv.\  original  plan  of  the  constitution,  only 
cover  their  turbulent  spirit,  and  their  private  ambition,  under 
the  appearance  of  venerable  forms;  and  whatever  period  they 
pitch  on  for  their  model,  they  may  still  be  carried  back  to  a 
more  ancient  period,  where  they  will  find  the  measures  of  power 
entirely  different ;  and  where  every  circumstance,  by  reason  of 
the  greater  barbarity  of  the  times,  will  appear  still  less  worthy  of 
imitation.  Above  all,  a  civilized  nation,  like  the  English,  who 
have  happily  established  the  most  perfect  and  most  accurate 
system  of  liberty,  that  ever  was  found  compatible  with  govern- 
ment, ought  to  be  cautious  of  appealing  to  the  practice  of  their 
ancestors,  or  regarding  the  maxims  of  uncultivated  ages  as 
certain  rules  for  their  present  conduct.'  lb.  c.  23.  fin.  Comp. 
Various  Prospects  of  Mankind,  &(\  p.  Qi  (*).  Goguet  on  the 
imperfection  of  ancient  Governments,  Vol.  II.:  B.  vi.  fin.  and 
Bp.  Elli/s  on  that  of  our  own.  Tracts  on  Liberty,  Pt.  ii.  or 
King'?.  Essay  on  the  E}ig.  Constitution,  p.  3,  Sec.  where  a  just 
account  is  given  of  the  several  constitutions  now  in  Europe. 

•  See  Worth,  Ess.  p.  210.  ov  Priestley  Pref.  to  Hist,  of  Electr. 
p.  18,  ^c.  Whether  we  of  this  nation  are  arrived  at  the  just 
standard  of  elegance,  or  have  exceeded  it,  may  be  learnt  from 
the  description  of  each  state,  in  the  Appendix  to  a  Dissertation 
on  the  Nuynbers  of  Mankind  iii  Ancient  and  Modern  Times, 
p.  329,  t*tc.  I  shall  add  one  part  of  it  in  illustration  of  the  words 
above.  '  If  elegance  comes  short  of  the  just  standard,  and  is 
not  yet  arrived  at  its  proper  maturity,  human  life  must  neces- 
sarily be  deprived  of  the  enjoyment  of  many  conveniences  of 
which  it  is  capable,  and  the  manners  of  mankind  must  incline 
towards  fierceness  and  superstition.  If  carried  no  farther  than 
the  just  limit,  it  produces  a  more  commodious  method  of  living, 
gives  rise  to  the  invention  of  many  new  refinements,  heightens 


254  THE    PROGRESS    OF 

plain  a  priori,  tliat  it  must  be  so.  If,  as  the 
Psalmist  says*,  One  day  telletJi  another,  and  one 
niglit  certi/ieth  another ;  if,  according  to  the  pro- 
pliet  Daniel '\,  many  run  to  and  fro,  (travel  by  sea 
and  land)  and  thereby  knowledge  is  increased ;  if 
by  repeated  observation  and  experience,  by  fre- 
quent intercourse  and  extensive  commerce,  the 
world  grow  (as  it  does  unavoidably)  in  any  re- 
spect more  perfect ;  this  will,  by  that  affinity  and 
union  long  since  observed  between  the  parts  of 
science  t,  derive  some  perfection  on  each  sister 
art. 

This  effect  will,  in  a  good  measure,  follow,  if 
the  world  be  but  supposed  to  continue  in  the  same 
natural  state  in  which  it  was  created,  and  the 
genius  of  mankind  keep  where  it  was  originally; 
nay,  this  must  be  the  case,  if  both  do  not  grow 
worse  and  worse,    and  in  a  very  great  degree : 

the  splendor  and  magnificence  of  society,  tends  to  render  man- 
kind social  and  humane,  begets  mildness  and  moderation  in  the 
tempers  and  actions  of  men,  and  helps  to  banish  ignorance  and 
superstition  out  of  the  world;  and  thus  far  it  contributes  to  the 
perfection  of  human  society.' 

*  Psal.  xix.  2. 

f  Dan.  xii.  4. 

X  Omnes  artes  qua^  ad  humanitatem  pertinent,  habent  quod- 
dam  commune  vinculum,  et  quasi  cognatione  quadam  inter  se 
continentur.  Clc.  pro  Arch.  Poet.  Id.  de  Oral.  1.  3.  Est  ilia 
Platonis  vera — vox,  omnem  doctrinam  harum  ingenuarum  et 
humanarum  artium  uno  quodam  societatis  vinculo  contineri.  It 
Miould  he  mere  inipertiiieitce  to  bring  instances  in  proof  of  this, 
A  strong  confirmation  of  it  may  be  seen  in  Priestley's  Hist,  of 
Electr.  P.  iv.  sect.  3.  p.  500,  &c. 


NATURAL    RELIGION    AND    SCIENCE.  255 

much  greater  than  has  ever  been  pretended.  But 
as  the  point  before  us  can  be  no  longer  called  in 
question,  than  till  the  matter  is  duly  stated,  we 
have  not  so  much  occasion  to  give  a  direct  proof 
of  it,  by  descending  to  particulars,  (which  indeed 
would  be  infinite,  and  most  of  which  appear  too 
obvious  to  need  naming)  (€),  as  to  point  out,  what 

(?)  The  reader  may  see  a  list  of  them  in  Pancirollus,  de  Nov. 
Repert.  or  Almeloveens  Inventa  Nov.  Antiqua,  as  also  in  Ed- 
xvards,  GlanviU,   JVotton,    Sir  T.  P.  Bloimt,   Peraulf,    Gedoyn, 
Spratt,  Hist.  R.  S.  and  others,   who  have    appeared   for  the 
moderns,  as  I  apprehend,  with  superior  advantage,  in  the  late 
controversy  on  this  subject.     A  more  minute  detail  of  each  im- 
provement, and  its  gradual  progress  in  the  world,  may  be  seen  in 
Goguefs  Treatise  on  the  origin  of  Laws,  Arts,  and  Sciences,  and 
their  progress  among  the  most  ancient  nations  :  or  in  Priestley  s, 
Hist,  of  Philosophy,  particularly  under  the  present  state  of  Vi- 
sion, period  i.     '  It  cannot  be  denied,  but  that  the  reading  of 
ancient  authors  is  very  useful  to  us  ;  but,  if  it  were  possible  that 
we  should  be  as  ancient  as  they  are,  and  that  they  should  be  in 
our  place,  and  read  our  writings  as  we  read  theirs,  would  they 
get  no  benefit  by  it  ?  they  would  without  doubt  learn  more  from 
our  works,  than  we  can  from  theirs.'     Le  Clerc.     Parrhasiana, 
c.  4-.  p.  179.     To  which  may  be  added,  the  just  observation  of 
Bayle,  '  That  if  these  authors  were  to  come  back  to  the  world, 
they  would  see  that  many  things  were  supposed  to  be  contained 
in  their  books,  which  they  never  dreamt  of.' 

After  an  enumeration  of  particulars,  Ray  determines  that  the 
writers  of  antiquity  excel  us  chiefly  in  those  arts  which  are 
concerned  in  polishing  their  language.  Philosoph.  Lett,  be- 
tween i?«j/  and  his  correspondents,  p.  241.  Whether  the  an- 
cients or  moderns  were  in  general  the  greater  geniuses,  seems 
to  be  a  point  as  difficult  and  unnecessary  to  determine,  as  it  is 
foreign  to  our  present  inquiry.  I  shall  only  observe  here,  that 
if  the  latter  have  much  greater  helps  and  advantages  in  some 
respects,  which  may  appear  to  set  them  below  the  former  in  this 
article,  yet  there  are  others,  in  which  they  have  no  less  disad- 


256  THE    PROGRESS    OP 

is  more  material,  and  perliaps  less  taken  notice 
of,  the  farther  connection  which  this  progress 
of  arts  has  with  our  rcHgious  kno'wledge  of  each 
kind. 

By  religion  in  general,  I  mean  the  way  of  pro- 
moting our  most  perfect  hap})iness  upon  the  whole, 
together  with  that  of  others,  in  this  life  ;  as  well 
as  qualifying  us  for,  and  by  particularly  recom- 
mending ourselves  to  the  di\  ine  favour,  securing 
to  us  some  higher  degrees  of  it  in  the  next.  Now 
the  knowledge  of  this,  whether  natural  or  re- 
vealed, will  appear  to  have  held  pace  in  general 
with  all  other  knowledge,  from  the  beginning ; 
and  these  three  branches  of  science  seem  to  have 
been,  in  the  main,  similar  and  synchronous,  as 
indeed  they  ought  to  be ;  otherwise  perpetual  dis- 
appointment and  confusion  would  ensue,  as  was 
in  part  observed  before*. 

The  first  race  of  men  had  so  much  knowledge 
imparted  to  them  as  they  could  either  then  want 
or  well  be  capable  of;  so  much  as  they  had  either 
means  or  leisure  to  employ ;  and  higher  no- 
tices, could  they  have  been  administered,  would 
have  tended  to  disqualify  them  for  their  more 
immediate  occupations  in  that  part  of  life.  They 
were  placed  in   a  world  ca])able  of  affording  all 


vantage,  particularly  this  o^ Language ;  since  we  arc  under  a 
necessity  of  learning  many  languages,  before  we  can  come  at 
that  stock  of  knowledge  which  lies  locked  up  in  them  j  whereas 
they  seldom  wanted  above  one. 
*  Parti,  p.  8,  9,10. 


KATUnAL    RELIGION   AND    SCIENCE.  2S7 

gratifications  suited  to  their  mortal  frame,  and 
made  for  its  support ;  and  were  designed  to  glorify 
their  Maker's  goodness  in  the  free  enjoyment  of 
them  for  some  time  here ;  as  well  as  to  expect  a 
reparation  of  its  decays,  with  farther  manifestations 
of  the  same  goodness,  somewhere  hereafter.  Their 
first  employment,  therefore,was  to  learn  the  present 
use  and  application  of  these  natural  benefits  them- 
selves, as  well  as  to  lay  a  foundation  for  com- 
municating them  to  future  generations,  which 
were  to  inhabit  the  same  place  for  many  ages. 
And  accordingly  their  notions  of  the  world,  and 
of  its  governor,  and  consequent  opinions  in 
religion,  both  natural  and  positive,  were  such  as 
might  be  expected  from  men  in  such  circum- 
stances *.  As  to  the  latter,  and  more  especially 
that  great  article  of  it  which  concerned  the  re- 
storation of  human  nature ;  they  had  only  a 
general,  indeterminate  expectation  of  some  great 
redeemer  who  was  to  arise  among  themt:  which 
yet  was  very  sufficient  to  keep  up  their  hopes, 
to  secure  a  dependence  on  their  Creator  and 
Governor  ;  especially  when  revived  by  so  many 
earnests  of  present  temporal  blessings  :  but  when, 


*  What  these  opinions  might  be,  is  at  large  described  by 
Winder,  Hist,  of  Knowl.  Vol.  I.  c.  2.  sect.  2.  though  whether 
our  first  parents  thought  so  dearly  on  the  subject,  as  this  author, 
and  those  celebrated  moderns  he  there  mentions,  [p.  36.]  I  much 
question. 

f  See  Bp.  Sherlock,  Use  and  Intent  of  Proph.  sect.  2,  or 
Winder,  Hist,  of  Knowl.  p.  26,  27- 

S 


95S  THE    PROGRESS    OF 

or  where,  or  upon  what  plan  that  redemption  was 
to  be  effected,  they  knew  not;  and  perhaps  it 
might  be  unnecessary  to  impart  this  to  them,  as  it 
was  probably  above  their  comprehension.  To 
preserve  an  intercourse  witli  the  Divine  Being,  it 
is  Ukewise  probable  that  they  had  positive  direc- 
tions about  consecrating  to  him  some  part  of  their 
goods,  together  with  the  times  and  places  for  pre- 
senting this  before  him ;  by  way  of  acknowledg- 
ment of  his  present  bounty,  and  application  for 
the  continuance  of  it ;  as  well  as  in  deprecation 
of  his  displeasure,  whenever  they  became  sensible 
of  having  incurred  it  by  abusing  that  bounty; 
and  lastly,  as  the  settled  means  of  always  having 
access  to  him,  and  obtaining  acceptance  with  him. 
Hence  was  the  origin  of  sacrifices  *,  as  they  may 
be  distinguished  into  expiatory^  euct'ical,  and  euchtt' 
ristical;  and  this  seems  to  have  been  the  sub- 
stance of  the  primitive  religion;  which  was  as 
plain  and  simple  as  the  times. 

When  the  ideas  of  mankind  grew  more  com- 
plex, religion  by  degrees  became  so  too ;  and 
spread  itself,  together  with  their  other  notices  ;  all 
which  were  in  some  measure  supplemental,  and 
subsidiary  to  it.  Each  new  degree  of  knowledge, 
in  any  part  of  nature,  w^as  a  new  opening  of  the 
human  mind;  still  more  and  more  displaying  the 
Divine  Wisdom  and  Goodness,  in  the  original  con- 


*  See  Partii.  p.  56.  note  i,  and  p.  :)8,  5Q.  notes  k,  and  1.  with 
IVinder  on  the  subject,  p.  30. 


NATURAL    RELIGION'    AND    SCIENCE.  259 

stitution  of  things,  and  the  coiistructioii  of  ani- 
mals ;  as  well  as  in  the  constant,  regular  pre- 
servation of  each  species,  and  pointing  out  their 
various  ends  and  uses  ;  thereby  enabling  man,  to 
whom  they  were  all  subjected,  to  enter  farther 
into  this  constitution  himself;  as  well  by  receiv- 
ing and  enjoying  the  benetits  thereof  more  per- 
fectly, as  by  distributing  the  same  more  copiously, 
and  both  ways  paying  his  most  acceptable  tribute 
of  duty  and  devotion  to  the  common  Parent. 

When  the  lives  of  men  began  to  shorten,  we  find 
arts  increasing  faster  in  proportion ;  as  it  was  fit 
they  should;  since  otherwise  many  valuable  dis- 
coveries would  have  dro})ped  before  they  could 
have  been  brought  to  any  tolerable  perfection,  or 
applied  to  common  use;  there  being  then  no 
other  repository  for  such.,  beside  the  memory  of 
their  inventors:  till  at  length  came  the  art  of 
alphabetical  •icritijig,  which  drew  along  with  it  all 
the  other  arts ;  helping  at  once  to  spread  and  to 
perpetuate  them.  And  it  is  worth  observing,  as 
was  just  hinted  before*,  that  about  the  same  time, 

*  Part  ii.  p.  l65.  ami  Winder,  Hist,  of  K.  p.  221,  222.  '  A 
discovery  of  this  kind  [an  Alpliabetical  Character]  at  tlie  period 
when  Providence  thought  proper  to  contract  the  term  of  hu- 
man hfe  within  the  narrow  boundary  of  seventy  years,  became 
necessary  to  advance  the  progress  of  science,  as  well  as  to  en- 
lighten and  prepare  men's  minds  once  more  for  the  recejition  of 
revealed  truths,  which  had  been  so  generally  perverted  [by  that 
idolatry  whereof  symbolical  writing  was  the  great  source,]  in 
order  to  prevent  such  a  perversion  of  it  for  the  future.'  Conject. 
Observ.  On  Alphabetic  Writing,  1772. 

S  2 


260  THE    PROGRESS    OF 

more  frequent,  and  more  full  revelations  were  com- 
municated to  the  world;  which  thereby  became 
better  qualified  to  receive,  to  preserve,  and  to 
propagate  them  j  as  they  were  likewise  dispensed 
in  a  way  best  suited  to  its  own  state ;  and  which 
most  effectually  supplied  its  wants,  and  tended 
to  give  greater  light  and  improvement  both  to  it 
and  to  each  other :  as  is  shown  particularly  above. 
Part  II. 

We  have  seen  in  some  measure,  how  the  case 
stood  both  with  religion  and  science,  in  the  ante- 
diluvian and  'patriarchal  ages  ;  and  are  sufficiently 
acquainted  with  those  alterations  it  received  under 
the  Israelites  and  Je^ws ;  by  various  additional  in- 
stitutes, and  a  succession  of  prophets  :  not  very 
unlike  to  which,  was  a  light  held  forth  to  the  east, 
by  their  great  oracles,  Zoroaster  and  Confucius; 
and  to  most  parts  of  the  west,  by  a  long  series  of 
their  philosophers ;  as  is  observed  in  the  same 
place*. 

To  these,  in  its  proper  season,  succeeds  Chris- 
tianity;  which  surpassed  them  all,  as  much  as  the 
times  of  its  promulgation  were  superior,  in  all 
kinds  of  knowledge,  to  the  past;  and  which  was 
evidently  as  great  an  improvement  upon  natural 
religion,  properly  so  called,  as  it  was  upon  any  of 
the  former  dispensations.  Though  perhaps  there 
may  be  some  room  to  doubt,  whether  even  those 
ages,  enlightened  as  they  were  above  the  former, 

*  Part  II.  }).  143. 


NATURAL    RELIGION    AND    SCIENCE.  261 

were  capable  of  receiving  all  the  improvement 
which  it  was  calculated  to  impart,  whether  the 
world  was  yet  able  to  admit  it,  in  its  utmost  purity 
and  perfection.  On  the  contrary,  there  seem  to 
have  been  so  many  dregs  left  of  Jewish  super- 
stition and  Gentile  philosophy,  as  required  a  long 
time  to  purge  them  off:  and  from  one  of  which 
it  had  no  sooner  got  well  clear,  than  it  became 
immersed  and  clouded  in  the  other*.  In  its  early 
days,  we  find  it  loaded  with  the  refuse  of  each 
crabbed  system  ;  which  was  brought  in  to  explain 
mysteries,  or  rather  make  them,  in  the  gospel :  till 
by  degrees,  itself  is  made  a  matter  of  high  specu- 
lation and  refinement ;  and  such  nice  disputes  t 
raised  about  the  doubly  distinct  natures  of  its 
author,  and  the  abstract  nature,  or  separate  sub- 
sistence of  the  human  soul ;  as  served,  one  of 
them  to  fill  the  eastern  church  with  blood  and  de- 
solation, and  at  length  subject  it  to  the  Maho- 
metan yoke  t ;  the  other  to  introduce  the  doctrine  of 
purgatory,  and  with  it  a  long  train  of  popish  errors : 
which  ended  in  a  western  tyranny,  over  both  soul 
and  body  §. 

•  Part  ii.  p.  178. 

f  See  Constantines  excellent  letter  on  this  subject  in  Euseb. 
de  Vit.  Co7ist.  c.  6Q,  67,  &c.  add  Botvers  Hist,  of  the  Popes, 
Vol.  II.  passim.     Or  Priestley,  Hist,  of  Corruption,  v.  1 .  p.  1. 

X  Part  ii.  p.  193.  note  n. 

§  Some  explanation  of  the  latter  of  these  two  grand  articles 
has  been  hazarded  in  the  following  Discourse  on  Death,  with  the 


262  THE    PROGRESS    OF 

Both  these  sects  have  indeed  a  long  while  been 
suffered  to  oppress  the  Christian  world ;  and  if 
they  prove  altogether  so  bad  as  we  have  been 
used  to  suppose,  the  large  spread  and  long  con- 
tinuance of  them  is  not  at  present  easily  accounted 
for  :  but  we  hope  they  may  be  found  really  not 
such*;  and  that  the  same  wise  and  good  ends  will 


Appendix ;  the  former  must  be  reserved  till  the  times  will  bear 
a  more  impartial  inquiry  than  they  seem  capable  of  admitting 
at  present,  while  so  much  prejudice  and  so  many  penal  laws 
surround  it. 

*  '  Popery  itself  (says  IVorthington,  Ess.  p.  156.)  begins  to 
be  ashamed  of  some  of  its  grosser  errors ;  and  its  divines  of  late 
have  been  forced  to  explain  them  in  a  manner  more  agreeable  to 
truth  and  scripture.'  [And  the  same  thing  may  be  observed  of 
the  Mahometan  doctors  in  their  comments  upon  the  Koi-an,  as 
appears  remarkably  all  through  Sale^  notes].  '  Moreover,  that 
persecuting  spirit,  which  was  the  reproach  and  scandal  of  Chris- 
tians, is,  God  be  praised,  in  a  good  measure  abated  among  all 
sorts  and  denominations  of  them ;  and  we  do  not  now  hear  so 
much  of  Christians  being  burnt  and  tortured  by  Christians.  Nor 
do  Papists  at  present  seem  to  thirst  so  nmch  after  Protestant 
blood. — It  is  observed  likewise,  that  there  is  not  that  ignorance 
and  innnorality  to  be  objected  against  the  Papists  now,  as 
formerly ;  learning  being  no  less  propagated  among  them  than 
Protestants  :  many  good  and  pious  books  are  published  by  their 
clergy ;  nor  are  they  so  very  scandalous  in  their  lives,  as  in  the 
ages  preceding  the  Reformation ;  but  they  in  general  are  ex- 
emplary in  their  behaviour,  and  afford  us  patterns  in  some  things 
which  we  might  profit  by.'  The  like  has  been  observed  of  the 
Mahometans  above. 

Concerning  the  influence  that  improvements  in  science  will 
have  on  the  state  and  progress  of  reformation  in  religion, 
see  Mosheinis,  Eccl.  Hist,  by  MacMaine,  8vo.  Vol.  V.  App.  2. 
p.  104,  &c. 


NATURAX.    RELIGION    AND    SCIENCE.  463 

appear  to  be  accomplished  by  them,  in  due  time, 
as  have  been  evident  in  most  other  dispensa- 
tions*. 

However,  at  the  next  great  sera,  which  is  justly 
styled  the  Reformation^  there  appeared  sufficient 
tokens  of  this  progress  in  general  knowledge,  and 
these  succeeding  so  fast  on  each  other,  that  they 
cannot  readily  escape  the  slightest  observation!. 
Here  the  other  above-mentioned  branches  of  it 
are  again  united,  and  affording  their  mutual  assist- 
ance and  support ;  science  of  all  kinds,  human 
and  divine,  revives  ;  and  has  been  since  continuing 
to  improve,  and  to  draw  with  it  all  collateral  ad- 
vantages, down  to  the  present  times. 

The  more  we  know  of  human  nature,  and  be- 

*  Of  which  more  may  be  seen  in  Part  ii.  p.  I96,  and  202,  in 
notes. 

f  See  some  of  the  particulars  in  Part  ii.  p. 205.  and  Worthing- 
tons  accomit  of  the  progress  of  learning  after  its  revival,  Ess. 
p.  200,  &c.  To  which  we  may  add,  that  the  avenues  to  learning  of 
all  kinds  have  been  planned  out  and  opened  by  Ld.  Bacoti;  the 
nature  and  most  intimate  recesses  of  the  human  mind  unfolded 
and  explained  hy  Locke;  the  frame  and  constitution  of  the  uni- 
verse by  Neivton;  (to  name  no  other  writers  of  our  own)  in  a 
more  perfect  manner,  than  ever  was  done  or  attempted,  since  the 
foundation  of  the  world.  Eundo  per  praecipua  scientiarum  quibus 
eruditionis  circulus  absolvitur,  genera,  demonstrare  posseni  doc- 
torum  virorum  labore  et  industria  ad  istud  fastigium  deducta 
pleraque,  simulque  methodo  tarn  concinna  tamque  perspicue 
proposita,  ut  juvenibus  hodie  eo  pervenire  facile  fit,  quorsum 
olim  senibus  vix  adspirare  licuit.  Buddeiis  de  bonaruni  lite- 
rarum  decrement©  nostra  aetate  non  temere  metuendo.  A.  D. 
J714. 


264  THE    PROGllESS 

come  conversant  with  the  art  and  end  of  living;  the 
more  enlarged  and  adequate  conceptions  must  we 
have  of  natural  religion  ;  and  thereby  be  better 
able  to  comprehend,  and  apply  revealed  * :  the 
more  we  are  acquainted  with  the  faculties  of  our 
own  souly  the  better  qualified  must  we  be  to  re- 
gulate and  improve  them  ; — to  direct  the  reason- 
ing power  and  assist  the  memory,  in  each  of  which 
points  very  considerable  discoveries  have  been 
made  of  late : — the  more  we  know  of  the  body,  the 
more  able  we  are  to  prescribe  a  regimen,  and 
remedy  the  several  disorders  of  it :  and  (though  it 
seems  to  be  the  intent  of  Providence,  for  reasons 
obvious  enought,  that  physic  in  particular  should 
not  receive  the  same  degrees  of  improvement  with 
some  other  arts,  yet)  perhaps  it  would  not  be  hard 
to  demonstrate,  that  we  are  actually  able  to  ad- 
minister it,  in  a  more  perfect  manner  now  than 
formerly  t;  that  our  observations  on  the  disorders, 
and  defects  in  each  of  these,  have  multiplied 
rather  than  the  disorders  and  defects  themselves  ; 
excepting  such  as  probably  arise,  and  propagate 

*  Vid.  Walchii  Orat.  de  Incrementis  quae  nostra  setate  Stud_ 
Theol.  cepit ;  recitat.  mdccxxv. 

f  Some  of  the  many  ill  consequences  of  its  being  in  the  power 
of  physicians  to  prolong  the  life  of  a  tyrant,  oppressor,  &c.  be- 
yond the  common  date,  may  be  seen  in  Sherlock  on  Death,  c.  3. 
sect.  2,  3.  and  the  Discourse  here  annexed,  on  the  Nature  and 
End  of  Death. 

I  '  This  art  is  wonderfully  simplified  of  late  years,  has  re- 
ceived great  additions,  and  is  improving  every  day  both  m  sim- 
plicity and  efficacy.'  Hartley,  Vol.  II,  p.  378. 


NATURAL    RELIGION    AND    SCIKNCE.  265 

themselves,   from   some   particular,   predominant 
vices  *. 

The  more  we  know  of  the  xcorld,  the  more  we 
view  its  order,  beauty,  symmetry ; — the  uniform 
laws  by  which  it  is  governed ; — the  just  arrange- 
ment, and  mutual  subserviency  of  all  its  parts  ; 
(and  I  need  not  observe  how  much  this  kind  of 
learning  has  of  late  increased  tj)  the  more  we  see 


*  If  some  new  distempers  have  arisen  of  late,  it  is  likely  others 
of  an  older  date  have  ceased ;  as  is  observed  by  D.  Le  Clerc. 
'  Fuerant  ergo  morbi,  nonnuUorum  siderum  instar,  orti  certo 
tempore,  postea  extincti  sunt ;  suntque  alii,  quos  ortos  quidem 
non  ita  pridem,  novimus,  sed  quorum  finem  nondum  videmus.' 
Dissert,  de  Lepra  Mosaica,  p.  Q.  Several  Instances  occur  in 
Barchiisen,  de  Medic.  Orig.  et  Prog.  Diss.  v.  sect.  6.  Comp. 
Anwfs  Hist,  of  Edinburgh,  B.2.  C.  2.  p.  238. 

t  Of  this,  and  the  benefit  the  world  receives  from  it,  see  Wor- 
thington,  Ess.  p.  94,  &c.  '  And  if  natural  philosophy  in  all  its 
parts,  by  pursuing  this  method,  shall  at  length  be  perfected ;  the 
bounds  o^  moral  philosophy  will  also  be  enlarged.'  Netvt.  Opt. 
B.  iii.  '  Since  things  really  differ  in  themselves,  in  our  use  of 
them,  and  in  our  conduct  about  them ;  the  more  we  know  of 
nature  the  more  we  may  improve  both  our  virtue  and  our  power 
of  converting  natural  objects  to  the  real  advantage  both  of  our- 
selves and  others:  and  since  our  own  actions,  and  especially  our 
moral  habits,  have  so  mighty  an  influence  to  raise  or  to  debase 
us ;  the  more  we  know  ourselves  and  the  wonderful  ceconomy  of 
our  moral  frame,  the  better  we  shall  be  enabled  to  adjust  that 
happy  temperament;  to  maintain  that  regular  subordination  of 
our  faculties,  appetites,  and  aff'ections,  in  which  so  great  apart  of 
our  virtue  and  our  happiness  consists.  Every  advance  therefore 
in  the  observation  of  nature  carries  with  it  a  proportionable  im- 
provement of  the  moral  science.  And  not  only  the  bounds  of 
this  science  are  extended,  as  we  enlarge  our  prospect  of  the 
disposition  and  events  of  things ;  but  the  certainty  of  it  is  most 
satisfactorily  evinced,  when  we  discern  uniform  and  established 


SI66  7  ME    I'UOGRESS    OF 

the  goodness  and  perfection  of  its  Architect ;  and 
are  more  fully  satisfied  that  he  designed  its  several 
inhabitants  for  happiness ;  and  mast  approve  of 
every  regular,  consistent  method  which  they  take 
to  promote  it. 

tSuch  observations  on  the  present  world  enable 
us  to  argue  from  it  to  another;  and  conclude  that 
this  other  will  most  probably  go  on  in  the  like 
way;  as  consisting  of  the  like  inhabitants,  and 
conducted  by  the  same  hand.  As  the  present 
world  has  generally  improved  hitherto,  we  may 
expect  that  it  shall  continue  to  do  so ;  and  that 
the  next  Mdll  likewise  be  still  more  and  more  im- 
proving :  and  by  the  same  rule,  perhaps  each  part 
and  member  of  it,  in  its  respetive  order  and  pro- 
portion ;  every  distinct  class,  as  it  rises  above 
others,  through  all  the  coexistent  scale  of  beings, 
may  preserve  the  same  uniformity  in  point  of  suC' 
cession  too ;  that  these  may  follow  upon  each  other, 
by  a  no  less  regular  progress,  in  a  growing  happi- 
ness, through  all  eternity :  and  thus  the  whole 
creation  be,  every  way,  for  ever  beautifying  in  its 
Maker's  eye,  and  drawing  still  nearer  to  him  by 
still  higher  degrees  of  resemblance;  as  is  sug- 
gested by  an  elegant  writer*. 

analogy  between  their  natural  constitution,  which  our  senses 
perceive,  and  that  moral  constitution,  which  religion  supposes.' 
Tunstall's  Acad.  Part  i.  p.  84-,  85.  And  that  supernatural  light 
or  knowledge  will  be  increased  in  the  same  way,  its  hinderances 
being  of  the  very  same  kind,  see  Bp.  Butlers  Analogy,  p.  262,  &c. 
2ded. 

*  Addison B  Spectator,  No.  111. 


NATURAL    KELIGION   AND    SCIENCE.  267 

To  these  deductions  of  human  reason,  revelation 
adds  new  Hght,  and  confirmation ;  (as  it  is  in  like 
manner  itself  illustrated  and  established  by  them:) 
it  carries  on  and  completes  the  notices  of  natural 
religion  ;  by  express  declarations  of  the  unlimited 
goodness  of  the  Creator  towards  all  his  works  ; — 
by  giving  its  in  particular,  a  positive  assurance 
that  we  shall  be  disposed  of  in  another  state, 
according  to  our  several  qualifications :  fixing 
and  ascertaining  our  hopes  of  arriving  in  due 
time  at  those  blessed  mansions;  where  w^e  shall 
find  room  for  the  free  exercise,  and  full  enjoyment 
of  each  good  moral  habit,  and  intellectual  ac- 
complishment which  we  have  formed  here  : — fur- 
nishing ample  motives  for  our  perseverance  in 
this  course,  and  guarding  against  every  deviation 
from  it ;  especially  against  that  very  dangerous  at- 
tendant on  the  noblest  dispositions,  pride,  and  self- 
sufficiency  : — holding  us  in  a  strict  dependence 
on  that  God,  who  is  to  be  both  our  guide  thither 
and  our  great  reward  there ;  in  w^hose  hands  we 
always  are,  and  ought  to  wish  ourselves;  and  to 
whose  bounty  alone  we  owe,  and  should  be  always 
sensible  that  we  do  owe,  every  good  and  every  per- 
fect gift*. 

Lastly :  The  more  we  trace  the  w  ays  of  Pro- 
vidence in  the  moral  world,  as  also  the  manner  of 
its  conducting  every  dispensation  of  revealed  re- 
ligion ;  (and  we  have  every  day  better  and  better 

*  James  i.  17' 


268  THE    PROGRESS    OF 

means  of  tracing  them ;)  we  learn  more  of  the 
purposes  of  each  than  tliose  before  us  could  ;  and 
from  the  manner  in  which  this  prospect  has  al- 
ready been  opened,  have  ground  to  think  it  will 
still  more  and  more  enlarge;  and  though  we  are 
yet  far  from  being  able  to  comprehend  the  whole 
plan,  (which  is  not  to  be  wondered  at  in  beings, 
which  so  lately  sprung  from  notliing ;^  yet  we  do 
comprehend  enough  already,  to  convince  us  that 
there  is  a  wise  and  good  one,  laid  down  from  the 
beginning,  and  executed  in  a  regular  gradation ; 
and  from  thence  also  may  infer,  that  it  will  still  be 
farther  answering  its  several  ends,  and  still  ap- 
pearing more  and  more  to  do  so  : — that  the  manner 
how  this  is  to  receive  its  due  completion  will  un- 
fold itself,  as  we  are  proceeding  in  the  study  of  it ; 
adding  our  own  observations  to  those  of  times 
past,  and  comparing  spiritual  things  "with  spiritual; 
as  we  do  those  of  the  natural  world  with  one  an- 
other ;  whereby  we  have  discovered  several  of  its 
general  laws,  unknown  to  former  ages,  and  probably 
by  them  judged  un discoverable :  and  from  some 
others,  just  beginning  to  discover  themselves*, 
find  more  room  daily  to  believe,  that  the  case  will 
be  the  same  with  those  who  shall  come  after  us. 

And  thus  it  may  be  made  appear,  that  the  means 
of  knowledge  natural^  morale  and  revealed^  have 
been  imparted,  in  a  much  more  ample  manner  than 
ever  to  W5,  on  whom  the  ends  of  the  world  are  come. 

•  V.  Priestley  s  Hist,  oi Electricity. 


NATURAL    RELIGION    AND    SCIENCE,  269 

Why  a  more  proper  application  of  them  does  not 
always  follow,  must  be  accounted  for  on  other 
principles  (7)  :   tliat  by  all  these  means  the  world 

(y)  The  same  grand  principle  oi  human  liberty,  which  renders 
it  morally  impossible  for  any  thing  relating  to  the  minds  or  cir- 
cumstances of  mankind  to  remain  long  in  a  state  of  perfect  uni- 
formity, as  observed  above,  [Part  i.  p.  17.  note  c]  may  go  a  good 
way  towards  accounting  for  that  partial  and  unequal  manner 
of  implanting,  propagating,  and  preserving  any  religious  no- 
tices among  mankind,  from  the  beginning  of  the  world  to  this 
day  ;  as  well  as  for  their  various  degrees  of  either  improving 
under,  or  neglecting  and  abusing  these,  together  with  all  the  other 
gifts  of  Providence ;  and  thereby  making  way  for  farther  dis- 
pensations in  succeeding  ages^  suitable  thereto  ;  and  though  I  am 
sensible,  that  what  has  been  advanced  with  regard  to  the  suitable^ 
ness  of  every  dispensation  to  the  exigencies  of  the  world,  so  as  to 
effect  a  gradual  iviprovemeiit,  in  the  most  general  sense,  may  seem 
at  first  sight  to  require  a  great  many  qualifications ;  from  the 
long  reign  of  idolatry  before  and  during  the  Jervish  establishment; 
and  from  the  like  lamentable  state  of  Paganism  still ;  together 
with  that  of  Popery  and  Mohammedism,  under  the  gospel :  yet 
even  granting  this  in  its  full  force  ;  allowing  for  every  general 
coiTuption  of  religion  through  most  of  the  climes  and  ages  of  the 
world ;  as  well  as  the  particular  degeneracy  thereof  in  several 
parts  and  periods  of  the  same  : — still  if  we  judge  of  its  state,  [as 
we  use  to  form  a  standard  for  human  nature]  not  from  the  very- 
worst  and  most  brutal  parts  thereof;  or  from  places  where  it  lies 
under  the  most  unnatural  restraints  ;  but  rather  from  the  best 
point  of  light,  in  which  it  may  be  placed,  among  the  wiser  and 
more  sober  part  of  its  professors  in  each  sect ;  and  measure  its 
proficiency  in  some  of  those  nations  where  common  sense  has 
had  room  to  exert  itself,  and  common  honesty  and  ingenuity  been 
suffered  to  attend  it  in  any  degree ; — where  the  free  use  of  the 
understanding  has  once  been  admitted  in  religious  matters: — 
[and  where  this  is  not  the  case  with  any  people,  religion  is  quite 
out  of  the  question ;  being  no  more  concerned  in  their  affairs,  than 
as  mere  matter  of  form,  or  some  political  machine  :] — If  we  take 
such  a  view  of  religion,  and  put  the  best  sense  on  each  article 


370  THE    PBOGRISS    OF 

may,  and  ought  to  have  more  true  religion,  and 

which  it  seems  capable  of,  and  which  the  ablest  of  its  advocates 
have  advanced  in  its  defence; — [without  which,  we  are  only 
going  to  delude  ourselves: — ]  If  we  allow  their  due  weight  to 
those  different  glosses  put  upon  some  of  its  oddest  points  of  doc- 
trine and  discipline:  its  seemingly  unaccountable  rites  and  cere- 
monies ; — and  to  the  several  specious  motives  for  either  tolerating, 
or  establishing  such  among  a  people  stupid  enough  to  approve 
them,  and  hardly  capable  of  relishing  better :  — if  we  make  our 
inquiry  into  the  state  and  progress  of  religion  through  the  whole 
known  world  in  this  fair  and  free  manner,  and  take  care  to  set 
out  low  enough  at  first, — much  lower,  I  conceive,  than  has  been 
commonly  imagined;  [I  mean  not  so  much  in  respect  of  the 
divine  revelations  themselves,  as  the  capacity  of  mankind  for 
reasoning  upon  them,  and  their  disposition  to  apply  them ;]  if 
we  reflect  on  the  same  slow  gradual  increase  of  corruptions,  in 
this  and  every  other  point ;  and  their  as  slow  and  gradual  re- 
medy;— if  we  consider  the  many  difficulties  that  attend  the  raising 
and  keeping  up  a  tolerable  spirit  of  liberty  and  ingenuity  in  any 
people  for  any  long  time  ; — the  many  dangerous  abuses  to  which 
liberty  itself  lies  constantly  exposed; — the  difficulty  of  preserving 
proper  care  and  industry ; — a  right  sense  of,  and  due  attention 
to,  their  interests ; — a  purity  of  morals,  and  integrity  of  heart ; 
— or  of  restoring  these  in  any  country  where  they  have  once 
begun  to  decline ; — if  we  reflect  upon  the  world's  great  prone- 
ness  and  propensity  to  a  decline  in  these  respects, — together 
with  the  causes  of  all  this  ; — we  shall  not,  I  believe,  be  much  sur- 
prised at  the  same  thing  happening  in  religion ;  or  imagine  its 
course  to  be  either  unconformable  to,  or  altogether  unconnected 
with,  that  of  all  common  things  about  us.  Again,  as  its  evident 
connexion  with  some  of  the  particulars  above  mentioned  must 
oblige  us  to  allow  of  frequent  lets,  and  long  retrogradations,  in 
the  course  of  religious  knowledge,  in  most  parts  of  the  world;  so 
the  relation  which  it  bears  to,  and  the  advantage  it  receives  from 
others,  may  perhaps  authorise  us  to  suppose  that  this  course,  like 
to  that  of  theirs,  will,  notwithstanding  such  lets,  still  be  in  the 
main,  and  at  the  long-run  appear  to  have  been,  xe^Wy  progressive. 
Thus,  from  the  very  natm-e  and  importance  of  the  forementioned 
benefits,  it  seems  probable  that  when  these  once  get  footing  any 


NATURAL    RELIGION   AND    SCIENCE.  271 

sound  morals^  now  than  formerly,  will  scarcely 


where,  they  will  gain  ground,  and  propagate  themselves  to  other 
places ;  and  draw  along  with  them  every  thing  of  consequence 
that  has  a  near  relation  to  them  ;  and  when  religious  knowledge 
stands  in  this  relation,  as  it  does  often  unavoidably  :  it  must  even 
in  the  common  course  of  things  [contrary  to  the  nature  of  mere 
ignorance,  or  matters  of  empty  speculation,]  it  will  support  and 
spread  its  main  and  most  important  branches,  [such  as  the  supre- 
macy and  superintendence  of  some  one  God,  and  a  state  of  final 
retribution,  &c.  which  have  been,  and  are  every  where  preserved 
among  the  heathen.  See  Part  i.  p.  38.  and  Grot,  de  V.  R.  C.  L. 
iv.  c.  12.]  and  thereby  both  promote,  and  be  itself  promoted  by 
the  general  advances  of  the  world;  and  synchronize  with  most 
of  its  more  valuable  improvements.  [See  Hcuiley&  Obs.  Vol.  I. 
p.  366.]  That  this  must  be  the  case,  in  some  degree,  we  seem 
to  have  sufficient  grounds  for  proving  a  priori:  and  from  a  true 
state  of  theyaci,  with  all  its  circumstances,  it  is  probable,  that  this 
would  not  appear,  even  now,  to  be  repugnant  to  it  on  the  whole ; 
however,  that  some  time  or  other  we  may  discover  things  to  stand 
thus  ;  or  at  least  have  room  to  suppose  that  they  appear  so  in  the 
eye  of  the  great  Governor  of  the  universe;  it  is  plain,  all  times 
and  places  are  not  equally  adapted  to  the  introduction  of  dis- 
coveries either  in  common  science  or  religion ;  and  it  seems  no 
less  clear,  from  what  we  now  know  o^theJevcish  dispensation,  in 
particular,  and  the  frequent  revelations  that  accompanied  it; 
[which  were  at  first  all  put  under  a  carnal  cover,  in  order  to  en- 
gage their  affections,  and  induce  them  to  take  that  care,  which 
otherwise  they  would  not  have  taken,  in  the  keeping  of  them  so 
long  as  was  requisite,  (^ee  LoivtJis.  Directions,  p.  i6l,&c.)  and 
afterwards  find  that  these  manifestations  were  unfolded  by  de- 
grees, and  illustrated  as  the  day-star  began  to  arise  in  their 
hearts] ;  and  from  what  has  been  observed  above,  p.  172.  205, 
of  the  age  wherein  Christianity  itself  was  published,  that  men  have 
not  been  always  capable oj' receiving  all  the  light  \_Winder,Yo\.  II, 
p.  336].  from  each  religious  institution,  which  it  was  fitted  ever 
to  convey.  It  may  perhaps  be  deemed  sufficient  if  they,  to  whom 
any  such  was  given,  were  so  far  qualified  to  hear  and pirojit  by  it, 
[ib.  p.  193.]  as  to  receive  somewhat  of  it  themselves,  and  hand  it 


272  THE    PROGRESS    OF 

admit  a  doubt :  but  whether  it  actually  has  or 

down  to  others  in  a  competent  degree  of  purity  ;  and  give  it  such  a 
sur ejviindat ion  in  the  world,  as  would  be  able  to  support  it  till  all 
circumstances  should  concur  which  must  contribute  to  ksj'ulness, 
and  carry  it  on  to  a  state  qfmatmity.  Many  of  these  circum- 
stances seem  for  some  time  to  have  been  concurring  in  several 
parts  of  the  world;  and  therefore  may  be  looked  on  as  so  many 
natural  means  co-operating  to  produce  this  effect  there,  in  the 
general  theory  of  religion:  allowing  for  the  variations  issuing 
from  that  principle  oi  freedom  above-mentioned.  And  if  we 
view  the  present  growth  of  science  in  those  parts  of  the  world 
which  we  are  best  acquainted  with  ;  and  the  established  methods 
of  preserving  and  perpetuating  it ; — remembering  the  connec- 
tion each  of  these  has  with  the  rest,  and  with  religious  investi- 
gations as  well  as  others  to  which  they  may  be  applied,  to  which 
application  likewise  men  seem  to  be  now  no  less  disposed: — 
considering  this,  I  say,  it  is  scarcely  possible  to  think  that  such 
improvements  should  either  themselves  be  ever  wholly  lost 
among  mankind,  or  not  at  length  become  the  means  of  raising 
and  refining  others ;  and  thereby  of  accelerating  a  certain  pro- 
gress, and  advancing  it  to  greater  heights,  in  that  of  religious, 
as  well  as  every  branch  of  common  knowledge ;  at  least  that  this 
appears  to  be  on  the  recovering  hand,  and  rising  higher  and 
faster  by  their  means,  than  it  could  ever  be  conceived  to  rise 
without  them:  which  is,  I  humbly  apprehend,  as  much  as  I  am 
concerned  to  maintain  at  present,  and  shall  conclude  with  the 
observation  of  a  learned  friend,  '  The  divine  dispensations  were 
not  intended  to  force  men  to  be  virtuous ;  which  indeed  is  a  con- 
tradiction. Under  any  dispensation  men  may,  and  will  be  wicked. 
For  [Dan.  xii.  10.]  while  many  are  purified,  and  madeivhite  and 
tried  (even  by  the  wickedness  of  their  contemporaries)  the  tvicked 
shall  do  ivickedly  ;  under  the  brightest  dispensation  they  will  walk 
on  in  darkness,  and  none  of  them  sitall  tindcrstand ;  but  the  tvisc 
only  shall  understand.  To  the  same  purpose,  Rev.  xxii.  1 1 , 
How  general  therefore  soever  an  apostasy  may  be,  many  even 
by  that  very  apostasy,  and  the  persecution  which  attends  it,  may 
by  such  trial  be  made  white  and  purified  ;  and  consequently  the 
wickedness,  even  greater  wickedness  of  the  wicked,  doth  not 


NATURAL    RELIGION    AND    SCIENCE.  273' 

not  becomes  a  very  different  inquiry*.  Though 
perhaps  something  may  be  said  in  flivour  of  the 
present  times  in  both  these  respects. 

prove  a  retrogradation  in  moral  or  religious  principles :  for  the 
advances  of  religion  are  not  to  be  measured  by  the  wicked,  who 
will  do  wickedly,  and  still  be  unjust  and  filthy,  but  only  by  the 
wise  and  righteous,  who  understand  and  make  a  proper  use- of 
the  divine  dispensations.  By  this  rule  true  religion  may  have 
still  been  advancing  in  the  world.  Conip.  Taylor,  Scheme  of 
Script.  Div.  C.  3.  or  p.  34. 

*  '  It  does  appear  to  me  very  probable,  to  say  thS  least,  that 
Jetvs  and  Christians,  notwithstanding  all  their  vices   and  cor- 
ruptions, have,  upon  the  whole,  been  always  better  than  the 
heathens  and  unbelievers.     It  seems  to  me  also,  that  as  the 
knowledge  of  true,  pure,  aod  perfect  religion  is  advanced  and 
diffused  more  and  more  every  day;  so  the  practice  of  it  cor- 
responds thereto :  but  then  this,  from  the  nature  of  the  thing,  is 
a  fact  of  a  less  obvious  kind:  however,  if  it  be  true^  it  will  be- 
come manifest  in  due  time.     Let  us  suppose  a  person  to  main- 
tain, that  civil  government,  the  arts  of  life,  medicines,  <i-c.  have 
never  been  of  use  to  mankind ;  because  it  does  not  appear  from 
any  certain  calculation,  that  the  sum  total  of  health  and  hap- 
piness is  greater  among  the  polite  nations,  than  among  the  bar- 
barous ones.      Would  it  not  be  thought  a  sufficient  answer  to 
this  to  appeal  to  the  obvious  good  effects  of  these  things  in  in- 
numerable instances,  without  entering  into  a  calculation,  im- 
possible to  be  made?     However,  it  does  here  also  appear,  that, 
as  far  as  we  are  able  to  judge,  civilized  countries  are,  upon  the 
whole,  in  a  more  happy  state  than  barbarous  ones,  in  all  these 
respects.'     Hartleys,  Observations  on  Man,  &c.  Vol.  II.  p.  176. 
Comp.  Lagefs  Influence  of  the  Christ.  Rel.  on  the  Welfare  of 
Society,  Serm.  4. 

To  the  same  purpose  are  the  reflections  of  anotlier  judicious 
writer  ;  who,  after  describing  one  of  the  most  shocking  instances 
of  barbarity  among  the  Americans,  adds,  '  It  will  point  out  to  us 
the  advantages  of  a  religion  that  teaches  a  compassion  to  our 
enemies,  which  is  neither  known  nor  practised  in  other  religions : 
and  if  will  make  us  more  sensible,  than  some  appear  to  be,  of  the 

T 


274  THE    niOGRESS    OF 

First :  That  in  point  of  knowledge  we  exceed 
the  wisest  among  ancient  heathens,  who  either 
practised,  or  at  least  permitted  and  connived  at 
the  worship  of  monstrous  deities,  and  most  un- 
natural rites,  is  readily  allowed,  and  with  great 
reason  attributed  to  tlie  superiority  of  the  Chris- 
iia7i  dispensation  ;  in  comparison  with  which, 
former  ages  are  justly  termed  dai/s  of  darkness: 
and  that  we  of  the  Reformation  do  as  much  ex- 
cel the  dark  times  of  monkery^  in  rational,  true 
piety,  might  perhaps  be  as  easily  granted  ;  and, 
with  equal  justice,  attributed  to  the  superior  ex- 
cellence of  our  own  dispensation.  We  have  indeed 
less  shew  and  ceremony  now  than  ever ;  less  per- 
haps of  the^orm  of  godliness  in  general ;  but,  it  is 
hoped,  not  less  of  its  real  power.  Unprofitable 
austerities  are  exchanged  for  that  more  reasonable 
service^  which  renders  the  Deity  amiable,  and  the 
imitation  of  him  useful  to  mankind  ;  which  makes 
each  worshipper  more  happy  in  himself,  and  help- 
ful to  his  fellow  creatures*.     There  seems  to  be 

value  of  commerce,  the  arts  of  a  civilized  life,  and  the  lights  of 
literature ;  which  if  they  have  abated  the  force  of  some  of  the 
natural  virtues,  by  the  luxury  which  attends  them,  have  taken 
out  likewise  the  sting  of  our  natural  vices,  and  softened  the 
ferocity  of  the  human  race,  without  enervating  their  courage.' 
Account  of  the  Europeo7i  Settlements  in  America,  Vol.  I.  p.  192. 
Whether  the  Chinese  or  Turks  are  not  still  more  wicked  than 
the  Christians,  may  be  seen  in  the  authors  referred  to  by  Ben- 
son, Reason,  of  Christ.  Ilel.  App.  p.  303.  Add  Memoirs  of  Dr. 
Lardner,  p.  81,  82. 

*  '  They  take  very  unprofitable  pains,  who  endeavour  to  per- 
suade men  that  they  are  obhged  wholly  to  despise  this  world, 


VATUUAL    RELIGION    AXD    SCIENCE.  275 

much  less  of  superstition,  and  reliance  on  such 
things  as  can  at  best  be  but  means  to  religion,  and 
often  hardly  that ;  nay,  rather  tend  to  take  men 
off  the  proper  principle,  and  substitute  a  very  dif- 
ferent speculation  in  its  room ;  teaching  them  to 
compound  for  real  goodness,  the  substance  of  all 
true  religion,  by  that  which  has  not  so  much  as 
even  its  shadow  ;  and  leading  them  to  contend 
about  that  emptiness  with  such  a  temper  as  could 
not  possibly  be  exercised  or  entertained  in  any 
thing  that  bore  a  near  relation  to  the  other,  which 


and  all  that  is  in  it,  even  Avhilst  they  themselves  live  here.  God 
hath  not  taken  all  that  pains  in  forming  and  framing  and  fur- 
nishing this  world,  that  they  who  were  made  by  him  to  live  in  it 
should  despise  it;  it  will  be  enough,  if  they  do  not  love  it  so  im- 
moderately, as  to  prefer  it  before  him  who  made  it:  nor  should 
we  endeavour  to  extend  the  notions  of  the  stoic  philosophers, 
and  to  stretch  them  farther  by  the  help  of  Christian  precepts, 
to  the  extinguishing  all  those  affections  and  passions,  which  are 
and  will  always  be  inseparable  from  liuman  nature  ;  and  which,  it 
were  to  be  v/ished,  that  many  Christians  could  govern  and  sup- 
press and  regulate,  as  well  as  many  of  those  heathen  philosophers 
used  to  do.  As  long  as  the  world  lasts,  and  honour  and  virtue 
and  industry  have  reputation  in  the  world,  there  will  be  am- 
bition and  emulation  and  appetite,  in  the  best  and  most  accom- 
plished men  who  live  in  it ;  if  there  should  not,  more  barbarity 
and  vice  and  wickedness  would  cover  every  nation  of  the 
world,  than  it  yet  suffers  under.  If  the  wise  and  honest  and 
virtuously  disposed  men  quit  the  field,  and  leave  the  world  to 
the  pillage,  and  the  manners  of  it  to  the  reformation,  of  persons 
dedicated  to  rapine,  luxury,  and  injustice ;  how  savage  must  it 
grow  in  half  an  age  ?  Nor  will  the  best  of  princes  be  able  to 
govern  and  preserve  their  subjects,  if  the  best  men  be  without 
ambition  and  desire  to  be  employed  and  trusted  by  them.'  Ld. 
Chii-endon,  Ess.  Mor.  &  Dlv.  p.  9O.  fol. 


^76  THE    PROGRESS    OF 

is  more  solid  :  it  seems,  I  say,  as  if  there  were  less 
of  this  spirit ;  and  that  there  would  be  yet  less, 
would  all  those  who  are  sensible  of  its  remains 
unite  in  opposition  to  it,  with  that  zeal  and  sober- 
ness which  true  religion  will  inspire. 

As  to  that  spirit  of  hifidelity^  which  so  remark- 
ably prevails  at  present ;  they  who  are  confident 
that  they  understand  religion  thoroughly,  and  pro- 
fess it  in  its  utmost  purity  ;  such  persons  will  con- 
demn this  humour  of  examining  all  parts  of  it,  as 
idle  and  of  ill  consequence  :  they  who  are  not  so 
sanguine,  will  conclude  that  there  are  very  good 
ends  to  be  served  by  it ;  whatever  be  the  fate,  or 
the  intent,  of  such  men  as  most  injuriously  oppose 
religion  :  these  will  believe  that  there  is  the  same 
necessity  for  permitting  this  heretical  turn  in  ge- 
neral, as  for  any  particular  heresies;  and  that 
thereby  already  truths  of  importance  are  rtuide 
manifest,  and  grievous   errors  detected*.     They 


*  '  Since  Christianity  began  to  be  depraved  by  adventitious 
mixtures,  there  never  was  an  age  in  which  there  has  appeared 
so  generally  as  in  the  present  a  disposition  to  embrace  M'hat- 
ever  fair  inquiry  discovered  to  be  the  real  doctrine  of  Scripture, 
without  any  regard  to  the  authority  of  men,  or  to  the  established 
disitinctions  of  sects :  and  no  where  has  this  liberal  spirit  pre- 
vailed so  much  as  in  those  countries  in  which  infidelity  has  been 
suffered,  for  the  longest  space  of  time,  to  propose  all  its  objec- 
tions freely,  and  without  the  fear  of  persecution  or  legal  penal- 
ties. But  the  effect  of  its  opposition  has  hitherto  takon  place 
only  in  part.  The  heart  of  a  good  man  triumphs  in  conceiving 
the  period  when  it  shall  have  fully  taken  place;  in  anticipating 
the  time  when  Christianity  shall  become  in  the  writings  and  in 
the  apprehensions  of  Christians,  as  it  truly  is  in  the  New  Testa- 


NATURAL    UEI.IGION    AND    SCIENCE.  277 

see  and  lament  the  consequences  of  our  long- 
neglecting  to  review  old  establishments  ;  but  suf- 
fering the  public  xtisdom  of  past  ages,  and  those 
not  the  most  knowing  or  enlightened,  to  serve 
here,  and  here  only,  for  all  the  following  ones(e). 

ment,  not  a  system  of  nice  speculations  and  contentious  sub- 
tilties,  but  a  series  of  plain  principles,  evidently  founded  in 
scripture,  unmixed  with  the  arbitrary  explications  and  pre- 
carious conclusions  of  fallible  men,  all  naturally  touching  the 
heart,  commanding  congruous  affections,  and  by  their  joint  force, 
directly  inculcating  piety  and  virtue,  and  promoting  the  re- 
formation and  happiness  of  mankind.'  Gerard's  Diss,  on  the 
Genius  and  Evidences  of  Chi'istianity,  Diss.  II.  sect.  3.  p.417« 
Comp.  Prices,  Four  Dissertations,  p.  137  (t)-  365,  &c.  and 
Priestley  on  Government,  Pt.  iii. 

(s)  '  There  is  not  a  greater  solecism  in  the  world  than  the 
common  one  of  continuing  customs  after  the  reasons  for  them 
are  ceased.'  King's  Essay  on  the  Eng.  Const.  -  But  there  are 
few  Christian  princes  who  lay  this  to  heart,  and  [most]  divines 
have  quite  other  things  in  their  thoughts :  their  great  business  is 
to  maintain  what  is  established,  and  to  dispute  with  those  who 
find  fault  with  it.  On  the  other  hand,  knowledge  or  resolution 
is  wanting;  and  there  is  not  enough  of  honesty  or  greatness  of 
soul  to  confess  the  truth.  Few  writers  have  the  courage  to  speak 
so  impartially,  as  the  famous  author  of  the  history  of  the  Re- 
formation in  England  has  done,  in  the  preface  to  his  second  vo- 
lume. It  is  thought  by  many  persons,  that  all  would  be  ruined 
if  the  least  alteration  was  made.  Some  of  these  defects  are 
now  become  iiiviolable  customs  and  laws.  Every  body  fancies 
true  and  pure  Christianity  to  be  that  which  obtains  in  his  country, 
or  in  the  society  he  lives  in ;  and  it  is  not  so  much  as  put  to  the 
question,  whether  or  not  some  things  should  be  altered.  As 
long  as  Christians  are  possessed  with  these  prejudices,  we  must 
not  expect  to  see  Christianity  restored  to  an  entire  purity.' 
Causes  of  the  present  Corruption  of  Christians,  Part  ii.  p.  271. 
How  applicable  these  reflections  are  to  the  present  age,  and 
this  nation  in  particular,  may  be  seen  by  the  reception  which 


278 


THE    l^HOGHESS    OK 


They  think  that  there  has  been  so  much  'wood, 
hai/,  stubble,  built  on  the  foundation,  as  must  take 
a  considerable  time  to  be  removed ;  especially 
when  they  see  some  men  got  no  farther  yet,  than 
to  doubt  whether  there  be  occasion  to  have  any 
thing  removed,  or  even  to  deny  that  there  is  rea- 
son either  for  attempting,  or  so  much  as  wishing, 
for  a  farther  reformation. — They  observe  light  and 
liberty  at  the  same  time  advancing  with  an  equal 
pace,  and  offering  their  mutual  help,  as  they  do 
generally*,  to  separate  this  trash  from  the  gold, 
silvei^  precious  stones ;  many  having  taken  the  Ja?i 
in  hand,  and  resolved  thoroughly  to  purge  the 
floor;  though  some  may  be  but  too  apt  to  throw 
away  part  of  the  good  seed,  together  with  the 
chaff;  which  has  been  but  too  generally,  and,  per- 
haps too,  ever  will  be,  the  case. 

every  fair  proposal  for  any  farther  reformation  meets  with.  See 
Free  and  Candid  Disq.  \y4Q.  with  the  Ajjpea/s  and  Supp.  and 
the  specimen  of  an  Universal  Liturgy,  printed  A.D.  176I.  To 
which  add  an  excellent  Dedication  by  the  late  author  of  the 
Essay  on  Spirit,  and  Hartley,  Vol.  II.  Prop.  Ixxxii.  p.  '210,  Sec. 
and  Jortin,  passim.  After  all,  to  find  faults  and  to  amend  them 
requires  very  different  talents;  previously  to  any  material  alter- 
ations in  the  liturgy  and  offices  of  our  church,  there  seems  want- 
ing a  new  version  of  the  whole  Bible  [towards  which  very  large 
collections  are  now  ready  to  be  offered,  when  any  person  suf- 
ficiently qualified  is  willing  to  undertake  that  task]  ;  and  since 
the  very  disposition  of  examining  the  original  text  of  one  half  of 
it  is  but  just  reviving  here,  that  happy  time  seems  to  be  at 
some  distance  from  us. 

*  See  ?rn?c?e?'9  Description  of  the  benefits  o^  Liberty,  civil  and 
religious.  Hist,  of  Knowl.  Vol.  II.  c.  21.  sect.  3.  or  Gerard, 
Diss.  II.  sect.  3.  p.  415,  &-c. 


XATUJtAL     KELUilON    AND    SCIENCE.  279 

Secondly ;  As  to  the  present  morals,    it   may 
perhaps  be  a  question,   tvhether  they  grow  worse 
upon  the  whole,  when  it  is  considered,   that  the 
less  vices,  as  well  as  uneasinesses,  of  past  times 
are  soon  forgot,  and  only  the  most  flagrant,   no- 
torious ones  appear  upon  record*  ; — that  we  are 
apt  to  judge  those  evils  greatest,  which  we  feel 
ourselves,  and   that  good  least,    which  seems  to 
rival  and  eclipse  our  own,  and  raises  envy,  in  the 
room    of  admiration ; — that   hence    one  of  them 
becomes  aggravated,   the  other  extenuated  most 
unduly  (^).     On  which  account,  the  predominant 
vices  of  our  age  and  country,  grievous  as  they  are, 
may  not   probably  be  greater   or   more   general 
than  the  reigning  ones  of  former  times,  but  we 
more  immediately  concerned  with  them,  and  suf- 
fering under  them  (»)  ;  and  it  is  to  be  remembered 

*  History  has  kept  no  account  of  times  of  peace  and  tran- 
quillity; it  relates  only  ravages  and  disasters.  Vnltaire,  Mod. 
Hist.  Vol.  IX.  c  211.     Comp.  Goguet,  Part  ii.  B.  i.  p.  3. 

(^)  See  Bp.  F/eehvood^H  2d  Charge,  p.  6,  &c.  Ibbot's  Serni. 
on  Eccl.  vii.  10.  Le  Clerc,  ib.  Brown's  Causes  of  Vulgar 
Errors,  B.  i.  c.  6,  &'C.  That  the  same  principle,  i.  e.  of  envy, 
is  at  all  times  no  less  apt  to  prevail  in  the  decrying  of  the  pre- 
sent state  of  literature,  may  be  seen  in  an  eminent  author's  note 
on  Hor.  A.  P.  1.  408.  p.  213.  2d  Ed.  This  kind  of  reasoning  is 
also  well  supported  in  a  Neiv  Estimate  of  Manners  and  Prin- 
ciples, 1760. 

(>;)  '  They  who  will  take  the  pains  to  look  into  the  records  of 
former  times,  and  view  the  religion  and  policy  of  our  own  and 
our  neighbour  nations,  from  the  time  that  Christianity  was  first 
planted  in  them  (and,  God  knows,  the  prospect  that  we  have 
in  most  of  them  before  that  blessed  season  is  very  dark  and  un- 
pleasant) will  be  best  able  to  judge  and  prescribe  what  venern- 


280. 


•iiiK    1'U()(;kes.s   o)' 


that  these  come  attended  with  the  forementioned 
advantage  of  hght  and  Hherty,  in  such  a  degree, 
as  we  can  never  be  too  thankful  for  it ;  and  which, 
we  liope,  will  speedily  help  to  correct  the  vices : 
the  one  enabling  any  serious  person  to  discover 
their  evil  consequences,  the  other  allowhig  him 
scope  to  censure  and  expose  them  ;  and  through 
botli  these  means  each  kind  and  degree  of  wick- 
edness may  now  become  rather  more  open  and 
apparent  than  of  superior  strength  and  malignity. 
So  that  concerning  the  present  times,  we  have 
some  room  to  believe,  that  they  are  not  worse 
than  all  before  them,  as  to  morcds  (6). 

tion  is  in  truth  due  to  (udiquiiy :  and  it  may  be,  he  who  taketh 
the  best  survey  of  them,  will  hardly  find  a  time  in  which  he 
would  wish  rather  to  have  been  born,  or  persons  with  whom  he 
could  more  usefully  and  happily  have  conversed,  than  in  this 
very  time  in  which  he  hath  been  born,  how  vicious  and  wicked 
soever ;  or  those  worthy  persons  with  whom  he  hath  or  might 
have  lived,  how  depraved  soever  the  greater  number  is ;  as  it 
hath  always  been.'  Ld.  Clarendon,  Ess.  p.  227-  What  times 
there  were  formerly,  about  the  12th  century  in  particular,  may 
be  seen  in  Ld.  Littletons,  Hist,  of  H.  II. 

(9)  A  very  just  account  of  the  morals  of  the  first  ages  of  the 
world,  may  be  seen  in  Gogiicl  on  the  origin  of  Arts,  &c.  Part 
i.  B.  vi.  c.  4.  I  believe  it  would  be  hard  to  produce  modern  in- 
stances of  cruelty  and  barbarity  in  any  civilized  state,  whether 
in  war  or  peace,  equal  to  such  as  were  decreed  publicly,  and 
executed  without  the  least  seeming  remorse,  even  by  the  politest 
people  of  antiquity ;  witness  their  frequent  sacking  of  towns, 
refusing  quarter,  and  slaying  at  least  all  the  males ;  their 
triumphs,  torturing  and  killing  slaves ;  their  proscriptions, 
poisonings,  exposing  and  murdering  children ;  [V.  Findlays 
Answ.  to  Voltaire,  App.  p.  531,  534.  (**)]  rapes,  incest,  &c. 
which  need  no  aggravation.     Not  to  mention  that  savage,  deso- 


NATURAL    UELICaON    AND     SCIENCE.  281 

Perhaps  I  may  be  allowed  to  advance  a  step 
farther,  and  suppose  them  to  be  better  in  some 
respects,  and  that  we  have  certain  virtues  of  the 
first  magnitude  now  in  greater  perfection  ;  par- 
ticularly more  of  true  well  regulated  extensive 
charity,  than  ever  appeared  since  the  time  of  pri- 
mitive Christianity  (»). — But  if  this  be  deemed  a 

lating  way  of  making  war,  which  constitutes  the  body  of  their 
history ;  that  horrid  treachery,  and  bare-faced  iniquity,  which 
appear  on  many  occasions ;  that  notorious  breach  of  national 
faith,  and  open  violation  of  public  decency,  prevailing  in  their 
councils,  and  avowed  by  express  declarations,  whenever  the  par- 
ticular interest  of  their  country  seemed  to  be  promoted  by  it. 
Numberless  examples  of  this  occur  among  the  Greeks,  as  well 
as  Romans,  even  in  the  politest  ages  of  their  government.  See 
Hakeivill,  L.  iv.  passim,  ov  Johnston  de  Naturae  constantia,  Punct. 
iii — ix.  Sir  T.  P.  Blotmt,  Ess.  p.  145.  Hume,  Polit.  Dis.  x. 
Spirit  of  Nations,  B.  iii.  c.  21.  and  Ferguson,  Hist,  of  Civ.  Soc. 
Ft.  4.  §  4.  Mr.  Barrington  having  recited  several  old  statutes 
made  against  certain  practices  very  conunon  in  those  days,  adds, 
'  These  are  injuries  non  nostri  generis,  )iec  seculi :  notwithstand- 
ing the  general  inclination  to  decry  every  thing  modern,  I  cannot 
but  imagine  that  the  inhabitants  of  this  country  are  in  the 
eighteenth  century  infinitely  more  virtuous  than  they  were  in 
the  thirteenth ;  and  that  the  improvements  of  the  mind  and  re- 
gard for  social  duties  have  gone  hand  in  hand  with  the  increase 
of  learning  and  commerce ;  nor  have  I  any  doubt  but  that,  if 
any  thing  like  a  regular  government  continues  in  this  island, 
succeeding  ages  will  not  only  be  more  refined  and  polished, 
but  consist  of  still  more  deserving  members  of  society.  I  would 
ask  those  who  think  otherwise  of  the  comparison  between  an- 
cient and  modern  times,  whether  they  suppose,  that  in  the 
thirteenth  century  any  one  would  have  thought  of  sending 
100,000/.  to  the  inhabitants  of  Lisbon  after  an  earthquake,  or 
would  have  subscribed  to  clothe  the  French  prisoners  ?'  Observ. 
on  the  most  ancient  Stat.  p.  137-  3d  Ed. 

(<)  I  may  add,  that  there  seems  to  be  a  more  perfect  resigna- 


28'2  I'llli     TKOCiHIiSS     OF 

mistake,  proccetling  from  too  partial  fondness  for 
the  present  times,  I  trust  it  will  be  also  deemed 
a  pardonable  one,  amid  so  nuicli  most  evident 
partiality  against  them  ;  especially,  as  it  is  on  the 

tion  to  the  will  of  God,  and  acquiescence  in  his  providence, 
among  all  ranks  of  men ;  a  greater  firmness  in  enduring  pait» ; 
more  cheerfulness  and  courage  in  submitting  to  death,  among 
the  generality,  even  of  lowest  education ;  in  short,  that  man- 
kind may  be  said  to  grow  more  spiritual  and  intellectual,  in 
these  and  many  other  respects,  than  they  have  been  in  former 
ages ;  which  may  in  a  great  measure  be  owing  to  the  many 
excellent  practical  pieces  and  tracts  of  Devotion,  which  now 
abound  every  where ;  and  which  must  be  allowed  to  be  much 
more  ratiorial  and  judicious,  than  those  of  former  times.  '  I 
think  it  may  be  said,  in  honour  of  the  present  age,  that  [with  a 
few  exceptions]  controversy  is  carried  on  with  more  decency 
and  good  manners,  than  in  any  former  period  of  time  tliat  can 
be  named ;  which,  together  with  the  toleration  granted  by  law, 
in  this  and  other  protestant  countries,  for  all  persons  to  worship 
God  in  their  own  way;  and  that  Christian  charity  and  modera- 
tion, which  is  generally  shewn  towards  those  that  differ  from 
us,  seems  already  to  be  attended  with  good  effect. — The  setting 
up  of  so  many  charity-schools,  as  have  of  late  years  been  erected 
in  these  kingdoms ; — the  forming  of  religious  societies,  and  other 
good  means,  have  greatly  contributed  to  the  promoting  the 
knowledge  and  practice  of  virtue  and  religion  among  us.'  JVor- 
thington,  Ess.  p.  157,  1-58. 

Upon  the  whole,  we  have  reason  to  conclude,  that  the  re- 
storation of  letters  was  so  far  from  being /«/«/  to  Christianiti/, 
or  that  this  has  been  in  decay  ever  since,  (as  a  late  noble  writer, 
much  more  conversant  with  some  kinds  of  politics  than  the 
present  subject,  has  been  pleased  to  affirm)  [Letters  an  the 
Study  f)f  History,  p  175.]  that,  on  the  contrary,  this,  where- 
ever  it  took  place,  has  greatly  tended  both  to  the  illustration 
of  its  evidence,  and  the  increase  of  its  power,  over  the  minds 
and  consciences  of  men;  and  that,  in  many  respects,  it  has 
really  flourished  more  from  this  than  from  any  other  period 
of  time  since  its  oriijinal  establishment. 


NATUKAL    UKLHilOX    AND    SCIENCIi.  283 

charitable  side,  and  tends  to  make  them  really 
better  than  they  would  be,  did  worse  opinions  of 
them  universally  prevail. 

Which  brings  me,  in  the  last  place,  to  the  con- 
sequeiices  that  attend  tlie  other  way  of  thinking. 

These  have  been  hinted  at  in  the  beginning  of 
this  Discourse  ;  and  might  be  shewn  more  fully, 
to  affect  the  honour  of  God,  our  own  comfort,  and 
that  of  others  ;  inasmuch  as  the  foregoing  supposi- 
tion casts  a  cloud  over  all  the  works  of  God ; — 
confounds  our  notions  of  his  wisdom,  power,  and 
goodness  ; — raises  distrust,  if  not  a  disbelief  of  all 
his  perfections,  and  thereby  deadens  our  devotion 
towards  him  ; — damps  and  discourages  the  study, 
and  destroys  the  pleasure  that  would  arise  from  a 
survey  of  both  the  natural  and  moral  world,  and 
from  reflections  on  the  station  we  hold  in  them ; 
— renders  us  far  less  sensible  of  the  happiness  that 
lies  within  our  power,  and,  by  consequence,  makes 
us  receive  less  ; — not  only  hinders  men  from  grow- 
ing better,  but  actually  makes  them  worse ;  and 
suffers  the  world  daily  to  decline,   through  a  per- 
suasion that  it  is  designed  to  do.  so  ; — it  having 
been  observed  by  an  able  author,  that  those  writ- 
ings which   xillanize  mankind,   have  a  very  per- 
nicious   tendency  towards  propagating    and  pro- 
tecting villany,  and  help  the  most  of  all  to  teach, 
invite,  and  encourage  it  (x) ;  in  the  same  manner 

(k)  In  proof  of  the  foregoing  observation,  not  to  mention 
here  such  foreign  authors  as  Esprit,  Rochefoucatdt,  and  Bai/le, 
who  seem  to  have  taken  a  deal  of  pei-verse  pains  to  eradicate  ail 


284'  THE    PKOCRESS    OF 

as  those  which  perpetually  dwell  on  the  dark  side 
of  things,  and  all  the  difficulties  tliat  attend  our 


seeds  of  humanity  out  of  the  human  breast ; — sufficient  evidence 
may  be  had  from  a  famous  writer  of  our  own,  the  author  of  the 
Fable  of  the  Bees  ;  Avho  by  a  shew  of  superior  penetration  into 
the  k)w  motives  and  ignoble  passions,  wliicli  are  but  too  apt  to 
sway  people ; — by  pointing  at  the  most  plausible  methods 
whereby  a  politician  may  sometimes  avail  himself  of  these,  as 
well  as  serve  some  present  interest  of  tlie  public  in  the  in- 
dulgence of  them ; — by  a  droll  way  of  describing  things,  and 
dwelling  altogether  on  the  foibles  of  the  worst  and  weakest  of 
mankind: — draws  such  an  odious,  and  at  the  same  time  hu- 
morous picture  of  the  species,  as  has  at  once  diverted,  and 
debauched  the  principles  of  more  men  among  us,  than  perhaps 
any  other  writer  of  late  years. 

And  though  we  allow  the  observation  of  an  abler  author  of 
the  same  stamp,  viz.  that  j^rincijjles  have  seldom  such  an  im- 
mediate influence  on  the  temper  or  behaviour  of  men,  as  a  pre- 
dominant jxtssion  or  a  settled  habit ;  yet  we  may  insist  upon 
it,  that  the  former  of  these,  when  perverted,  help  very  much  to 
strengthen  and  encourage  any  kind  of  irregularity  in  the  latter; 
at  least,  they  are  exceedingly  apt  to  discourage  any  attempt  to 
subdue  an  exorbitant  passion  or  inveterate  habit — they  destroy 
all  vigorous  endeavours  towards  establishing  right  methods  of 
self-government — they  indispose  us  for  attending  to  that  moral 
discipline,  which  is  so  necessary  to  conduct  ourselves  with 
innocence  and  usefulness  through  life;  and  yet  so  difficult  to 
be  preserved  in  full  opposition  to  the  stream  of  evil  custom, 
or  the  tide  of  vicious  inclination.  Such  principles  especially 
as  are  advanced  in  the  forementioned  book,  instead  of  exciting 
us  to  partake  of,  and  strive  to  promote  the  happiness  of  our 
fellow-creatures,  and  to  delight  in  paying  a  grateful  homage  to 
our  conmion  Parent ;  must  rather  bring  us  to  a  fixed  contempt 
and  hatred  of  them,  give  us  vm^^  orthy,  narrow  notions  of  the 
Creator  and  Governor  of  this  world,  and  cut  oft'  all  the  prospect 
of  enlarging  or  improving  them  in  any  other.  They  must  cause 
a  decay  of  public  spirit,  and  a  want  of  public  faith ;  a  decline 
and  a  gradual  dissolution  of  private  honour,  truth,  and  conmion 


NATURAL    RF.r.TOrOX    AND    SCIENCE.  285 

searching  into  the  ways  of  God,  serve  only  to 
darken   the  view  still  more,   and  multiply  those 

honesty :  the  very  least  that  can  be  expected  from  them  is  an 
indolent,  unsatisfying  state  of  mind  within  one's  self,  and  an 
aversion  towards  any  pains  or  trouble  in  the  serving  or  sup- 
porting others.  And  though  such  a  deep  discovery  of  the 
springs  of  action  may  shew  us  how  men  may  be  most  easily  led  ; 
yet,  were  it  all  true,  it  would  shew,  at  the  same  time,  that  such 
creatures  are  scarcely  worth  the  leading ;  since  it  palls  all  the 
pleasure  of  conversing  with  them ;  strikes  at  the  very  root  of 
universal  benevolence,  which  alone  can  supply  that  pleasure ; 
blasts  every  social  disposition,  and  all  the  charities  of  private 
life :  in  short,  destroys  all  that  is  great  and  good  or  amiable 
in  mankind^  or  which  can  make  any  station  eligible  amongst 
them. 

But  farther,  if  there  be  a  real  system  of  things  pre-established 
upon  quite  diiferent  principles, —  then  must  such  schemes  of  go- 
vernment at  length  ^rove  as  useless  as  uncomfortable ;  being 
wholly  founded  on  a  false  bottom,  and  at  every  turn  opposing 
what    they  never    can    overthrow ;  sinc^   he   who  framed  this 
system  will  assuredly  take  care  to  support  it  in  his  own  way, 
whether  we  will  or  not ;  and  if  the  original  plan  on  which  it  was 
formed,  and  the  laws  calculated  to  direct  it,  be  thought  of  them- 
selves insufficient  to  that  end,  there  is  still  ground  [from  nature 
and  reason,  setting  aside  positive  declarations]  to  believe,  that 
he  would  rather  interpose  sometimes  to  secure  the  establish- 
ment thereof,  than  suffer  it  to  be  quite  ruined  and  reversed. 
The  Governor  of  which  system,  therefore,  ought  to  be  attended 
to  in   all  good  policy ;  and  our  political  plan  framed  in  some 
kind    of  conformity  to    that   great  model ;  by  a  careful  con- 
templation of  the  chief  end  and  prepollent  quality  in  each  part 
of  his  works ; — by  a  studious  survey  of  all   the   dignity,    and 
harmony,  and  happiness,  conspicuous   in  the  general  conduct 
of  them.     But  in  such  schemes  as  we  are  now  examining,   the 
supreme  Governor  of  the  world  is  either  quite  omitted,   or  in- 
troduced in  so  degradinor  a  manner  as  makes  him    even   de- 
pendent  on,   and  obliged  to,  an  evil  principle  for  the  beauty 
and  chief  benefit  of  his  work:  it  jrives  so  base  an  idea,  both  of 


286  T/IE    PHOGRESS    OF 

very  difficulties.  How  much  better  is  the  inten- 
tion, end,  and  effect  of  those  writings,  w^hich  place 

this  system  and  its  Author,  as  must  shock  any  one  who  is  wilhng 
to  entertain  the  least  degree  of  reverence  or  regard  for  either, 
or  lias  any  just  concern  even  for  himself,  as  being  unavoidably 
linked  in  close  connexion  with  a  system,  from  whence  he  is 
like  to  receive  so  little  either  of  true  honour  or  advantage. 

How  much  more  just  a  theory  might  be  erected  on  sound 
morals,  and  a  sense  of  religion  I  which  would  make  all   true, 
rational   pleasure   coincide  with  them,  and  render  the  present 
state   of  things,  not  only  uniform   and  absolutely  desirable  in 
itself,  but  also  the  direct  road,  the  natural  passport  to  abetter: 
— which,  beside  a  great  share  of  good  in  present  possession, 
must  fill  the  soul  with  hope  of  infinitely  greater  hereafter : — 
where   every  virtue  would,  in  every  one,    essentially  promote 
and   perfect  those  of  others,    and  each  conspire  to  exert  the 
natural    effects    of  all,    in    universal    happiness ;    without    that 
motley  mixture  of  the  contrary  qualities,  v/hich  can  at  best  but 
indirectly,   and  accidentally,   and  by  their  being  extraneously 
over-ruled,  produce  any  part  thereof.   For,  after  all,  when  once 
we  come  to  understand  ourselves,   we  shall  find  that  vice  in 
general  does,  in  its  own  nature,  and  in  every  degree  of  it,  tend 
to  produce  misery  or  prevent  happiness,   either  mediately  or 
immediately,  in  every  system   [from  whence   indeed  it  has  its 
name,  and  on  account  of  which  it  has  been,  and  ever  ought  to 
be,  prohibited  by  divine  and  human  laws ;]  though  this  its  ten- 
dency may  probably  be  over-ruled  in  many  particular  cases ;  or 
it  may  be  suspended  or  superseded  by  the  introduction  of  op- 
posite   qualities,  which,  through  the  unavoidable  imperfection 
of  language,   are  often  mistaken  tor  it ;  or  it  may  be  in  such  a 
manner  really  blended  and  confounded  with  these,    as  to   be 
hardly  distinguishable  from  them  ;  or  in  such  a  degree  counter- 
poised and  balanced  by  some  jarring  principles  or  inconsistent 
species  of  its  own,  that  its  effects  are  not  so  plain  and  obvious, 
especially  in  large  societies,  and  very  complex  bodies,  where 
more    than   ordinary   skill   is  requisite,    to  compute  the   con- 
sequences of  each  particular  act  or  habit,  and  assign  to  each 
influence  its  proper  cause.     But  this  grows  more  apparent  in 


NATURAL    REI.IGIOK    AND    SCIENCE.  287 

human  nature  in  its  fairest  light,  and  represent 
the  lovely  form  as  wortliy  of  its  Author;  as  well 

small  families  and  private  constitutions,  where  vice,  of  every 
sort  and  size,  is  seen  to  create  proportionable  corruption  and 
disorder  in  the  body  politic,  as  surely  as  venom,  or  a  poison 
properly  so  called,  does  in  the  natural  one ;  though,  in  some 
critical  circumstances,  such  a  violent  struggle   and  convulsion 
may  be  raised  thereby  in  both  of  them,   as  may  occasion  very 
extraordinary  effects ;  and  two  bad  qualities    in    contest  with 
each    other,    instead  of  ruining,   may  possibly  relieve   an   op- 
pressed   constitution,  as   sometimes  bina   venena  juvant.     Yet 
still,  notwithstanding  some  such  very  unusual  phaenomena,  the 
distinct  properties  and  regular  production  of  natural  bodies,  as 
well  as  those  of  moral  qualities,  are  both  fixed  and  discover- 
able :   in  the  main,  we  are  tolerably  well  apprised,   what  na- 
turally conduces  to  the  preservation  and  prosperity  of  each ; 
and  on  the  whole  may  rest  well  satisfied,  that  if  the  latter  were 
composed  of  such  a  number  of  rank  heterogeneous  principles 
as  the  same  author  is  inclined  to  suppose,  they  would  not  long 
subsist  as  we  now  find  them,  nor  could  the  world  possibly  go 
on  so  well  as  it  has  done,  and  docs.     So  far  is  that  position 
therefore  from  being  just,  which  this  same  author  has  put  into 
the  very  title  of  his  book,  tv';:.  that  vice,  properly  so   called, 
whether  private  or  public,  is  a  real  benefit,  that  the  reverse  is 
strictly  true  in  general ;  which  might  be  proved  as  clearly  by 
an  induction  of  particulars,  as  Sir  IV,  Temple  has  made  out  in 
one  strong  case,  which  was  this  author's  leading  instance ;  viz. 
that  of  luxury,  or  excess,   being  of  advantage  to  a  beneficial 
trade.     See  Temple's,  Observations  on  the  Netherlands,   p.  Q6. 
fol.  [Comp.  Hutchesons  Remark,  No.  ii.]     But  granting  all  the 
facts  to  be  just  as  this  author  states  them,  were  the  bulk  of 
mankind  altogether  as  vile  and  vicious  as  he  represents  them ; 
yet  would  it  be  of  no  real  service  to  lay  open  such  a  sink  of 
pollution,    and   thereby  only  spread  the  infection  fartlier  still 
and  faster  ;  it  canaot  be  of  so  much  use  to  exhibit  men  entirely 
as  they  are  in  their  very  worst  light,  as  it  must  be,   to  place 
them  where  they  oft  really  have  been,   and  where  they  always 
might  and  ought  to  be.    Nor  can  such  views  of  the  world  prove 


288 


TilK     i'ROORKSS    OP 


as  of  those  that  serve  to  display  tlie  beauty  and 
beneficence  of  the  divine  economy,  and  produce 
an  assurance  of  that  paternal  care,  and  providen- 
tial conduct  of  us  here,  which  brings  the  truest 
enjoyment,  and  most  grateful  acknowledgment  of 

any  entertainment  to  one  that  is  either  desirous  of  concurring 
in  any  measure  for  the  improvement  of  it,  or  of  contributing  at 
all  to  the  ease  and  agreeableness  of  his  own  situation  in  it. 

But  I  proposed  to  make  only  some  general  observations  on  the 
genius  and  main  drift  of  this  celebrated  book,  as  a  specimen  of 
such    sort    of  writings ;  the   particulars  of  it  having  becii  suf- 
ficiently confuted  long  ago ;  and  I  shall  conclude  with  observ- 
ing, that  the  celebrated  author  of  the  Characteristics,  and  this 
writer,  who  so  constantly  opposes  hinij    are  evidently  in  two 
extremes  ;  the  first  contending  for  a  benevolence  quite  pure  in 
kind,  and  perfectly  disinterested,    and  without  any  other  end 
than  its  own  exercise ;  which  is  neither  reconcileable  to  fact, 
nor  to  the  frame  of  such  beings  as  we  are  at  present ;  the  latter 
centering  all  in  .9^'//"  immediately,  and  constituting  its  chief  good 
in  some  of  the  very  low  est  gratifications  :   which  is  alike  ground- 
less,  but  attended  with  worse  consequences.     Between  these 
there  is  manifestly  a  middle  way,  whereby  the  moral  sense,  and 
that   of  honour,   &'C.  may  be  formed  by  way  of  habit,   really 
distinct  from,  and  striking  previously  to  any  private  views ;  and 
generally  with  greater  force  too,  than  could  be  produced  by  the 
most  vigorous  and  intense  reflection;  yet  this  may  be  so  far 
qualified  by  a  mixture  of  the  other  passions,  and  so  well  di- 
rected to  the  best  and  noblest  ends  by  reason,  as  to  keep  clear 
of  all  the  absurdities  of  the  former  system,  which  runs  so  na- 
turally into  rank  enthusiasm  ;  and  likewise  to  avoid  the  ill  con- 
sequences that  attend  the  lattei',  which  is  so  apt  to  sink  us  into 
the  very  dregs  of  vice  and  villnnij.     This  has  been  just  pro- 
posed above  [Part  i.  note  [a)  p.  1),  &c.]  and  I  find  no  sufficient 
ground  to  doubt  of  its  being  in  itself  the  most  conformable  to 
the  true  nature  of  mankind  in  general,  and  best  adapted  to  pro- 
mote the  highest  degree  of  happiness  in  social  life.     A  more 
particular  examination  of  both   the  systems   above-mentioned 
mav  be  seen  in  Br'otvu?.  Essays  on  the  Characteristics. 


NATURAL    RELIGION    AND    SCIENCE.  280 

all  present  benefits ;  and  likewise  must  beget  a 
joyful  hope  and  expectation  of  more  solid  and 
substantial  ones  hereafter ! 

The  consequences  of  the  foregoing  doctrine 
might  be  urged  farther,  in  regard  both  to  the 
atheist  and  the  deist:  to  convince  the  one,  that  all 
things  have  not  gone  on  at  random ;  but  that 
there  are  plain  tokens  of  a  wise  plan,  and  a  re- 
gular government  laid  down  ;  and,  from  what  has 
already  past,  great  reason  to  think  that  more  of 
the  same  wisdom  will  ever  appear,  and  in  a  still 
more  perfect  manner :  to  show  the  other,  that  as 
the  several  dispensations  of  revealed  Religion 
have  hitherto  been  by  a  like  progress  conformable 
to  those  of  Providence,  in  both  the  natural  and 
moral  world,  this  may  come  from  the  same  author ; 
and  receive  yet  farther  increase,  which  these  do 
daily,  as  they  are  better  understood. 

But  if  this  be  not  the  case  in  any  degree  here, 
w^e  seem  to  have  nothing  left  whereon  to  ground 
an  analogical  argument  (which  yet  is  our  best  na- 
tural argument)  for  an  hereafter  : — no  visible  foot- 
steps of  wisdom  and  goodness,  to  conduct  us  in 
our  search  after  a  first  cause  :  — no  settled  founda- 
tion for  our  hopes  of  futurity,  the  basis  of  all  na- 
tural religion  :  all  is  chaos  and  confusion  thus  far, 
and  therefore  may  be  so,  for  aught  we  know, 
eternally  ; — in  short,  the  divine  government  must, 
on  this  supposition,  be  inferior  to  most  human  ad- 
ministrations (x). 

(A)  This  hypothesis,  how  extraordinar}'  soever  it  may  appear, 

U 


29()  THE    PROGRESS    OF 

Thus  then  we  see,  how  necessary  it  is  to  form 
just  conceptions  of  the  past  state   of  the  world. 


has   met  with   an  ingenious  advocate  in  a  Discourse  entitled, 
The  iiijliicncc  of  the  improvcmenls  of  life  on  the  moral  principle 
considered  ;   designing  to  show,  that  in  proportion  to  tlie  increase 
of  the  former,  there  is  a  constant  decrease  in  the  hitter.     This 
Author  was  obhged  by  his  own  hypothesis  to  allow  the  main 
point,  viz.  that  the  practice  op  virtue  is  not  under  any  such 
decline,  but  rather  in  fact  better  secured  as  men   become  more 
civilized,  p.  7.  as  the  improvements  ojlife  have  so  far  enlightened 
the  minds  of  men,  that  theij  readily  discern  the  connexion  between 
certain  moral  duties  and  their  oivn  ^^rirafe  interest;   ib.  and  yet 
he  asserts,  that  by  the  very  same  means  the  state  of  morality 
in  the  xwrld  degenerates  daily,  p.  6.     His  reason  is,  because  the 
direct  tendency  of  every  improvement  of  life  is  to  bring  about  the 
practice  of  morality  "without  the  principle,  p.  "J.    We  have  indeed 
hitherto  been  taught  to  know  a  tree  by  its  fruits,  and  deemed  it 
the  surest  way  to  judge  of  any  man's  principles  from  the  con- 
stant course  of  his  practice ;  but  by  this  new  system  we  are  to 
understand,    that  these  have  very  small  connexion  with  each 
other ;  and  that  there  are  some  other  connexions,  which  will 
bring  about  the  same  thing  more  effectually.     Now  since  the 
subject  of  morality  has  been  reduced  to  a  science,  and  as  such, 
built  on  rational  principles,  the  sense  of  all  the  terms  relating  to 
it  has  been  pretty  Avell  agreed  upon,  and  it  is  generally  under- 
stood to  include  thus   much ;   The  doina-  trood  to  mankind  in 
obedience  to  the  will  of  God,  and  for  the  sake  of  everlasting  hap- 
piness.    [Tracts  on  Morality  and  Religion  prefixed  to  King's 
Or.  of  E.  4;th  Ed.]  or  as  it  is  elsewhere  described  (Orig.  of  evil. 
No.  52.  p.  266.  4th  Edit.)  obedience  to  God  is  the  p)rinciple,  the 
good  of  mankind  the  matter,  our  own  happiness  the  end,  of  all 
that  is  properly  termed  moral  virtue.     This  has  been  shown  to 
be  the  true  theory  of  virtue ;  and  that,   strictly  speaking,   no- 
thing less  than  a  regard  to  the  divine  will,  and  a  consequential 
view  of  happiness,   during  the  whole  of  our  existence,  can  be 
its  adequate  principle  and  end,  so  as  to  form  an  invariable  con- 
nexion between  every  part  thereof,  and  our  proper  duty.     Not 
that  a  distinct,  actual  view  either  of  this  principle  or  end  is  al- 


NATURAL    RELIGION    AND    SCIENXE.  291 

especially  with   regard  to  that  important  point, 
religion;  in  order  to  judge  in  what  condition  it 

ways  possible,  or  requisite  even  in  the  best  regulated  minds  here, 
to  render  such  a  course  of  action,  as  is  denominated  virtuous, 
acceptable  to,  and  rewarded  by  the  Deity.  Nor  is  it  necessary 
to  exclude  all  prospect  of  inferior  advantages :  though  the  less 
general  such  a  prospect  is,  the  less  virtue  there  will  be  in  any 
particular  action  (as  is  observed  in  Prelim.  Diss,  to  King,)  pro- 
vided any  such  particular  benefit  be  not  the  sole  view  in  per- 
forming it,  without  Avhich  we  should  never  have  engaged  in  such 
performance.  As  there  are  several  good  ends  set  in  subordina- 
tion to  each  other,  it  may,  it  is  hoped,  considering  human  frailty, 
be  sufficient  if  we  take  any  one  of  them,  and  run  it  up  to  the 
supreme,  ultimate  end  upon  occasion;  (as  is  observed  in  the 
Tracts  before  King,  ib.)  if  we  keep  hold  of  any  one  link  of  the 
chain,  so  as  to  be  able  to  draw  after  it  a  regular  train  of  really 
beneficent  acts ;  nay,  sometimes  we  are  entitled  to  the  same 
privilege,  if  we  be  led  to  it  by  nothing  more  than  a  mere  habit, 
association,  or  affection;  (as  is  made  out  in  the  same  place)  or 
else  we  should  be  forced  to  exclude  from  the  character  of  vir- 
tuous, not  only  the  bulk  ofinnnlcind,  but  many  of  the  most  able 
philosophers ;  and  it  would  be  hard  to  brand  a  steady,  uniform 
course  of  action,  which  is  so  right  in  the  material  part,  with  the 
name  of  artificial  (p.  8.)  or  shain  virtue. 

These  several  qualifications  have  been  laid  down  in  a  plan  of 
morals,  in  order  to  render  it  not  only  rational  in  itself  but  of 
some  real  use,  and  applicable  to  what  daily  occurs  in  common 
hfe.  But  in  truth,  the  ingenious  author  now  before  us  seems  to 
have  nothing  of  this  kind  in  his  thoughts,  when  he  estimates  the 
state  of  morality  in  the  world  j  contenting  himself  with  carrying 
on  a  traffic  among  its  natural  conveniences,  which  he  conceives 
may  do  the  business  ;  though  how  this  will  ever  reach  such  hap- 
piness as  may  be  termed  the  ultiynate  end  of  morality,  p.  8.  or 
indeed  any  moral  happpiness  at  all,  is  not  perhaps  so  easy  to 
discover.  Will  it  be  able  to  produce  the  same  kind  of  self- 
satisfaction,  as  arises  from  the  consciousness  of  merit,  and  the 
well  grounded  expectation  oi' rcimrd?  or  any  other  satisfaction 
in  any  wise  equal  to  it?  If  this  end  could  perfectly,  or  even  in 
a  vreat  measure,  he  aiistvered,  p.  8.  by  any  such  7nean  ;  he  would 


292  THE    PROGUESS    OF 

will  probably  be  for  the  future ;  and  in  what 
manner  we  should  conduct  ourselves  with  rcfer- 

do  well  to  sliow  us,  how  we  may  distinguish  that  from  one  of 
the  real  sanctions  of  morality,  ib.  What  {\).c?>c  s<xmc  sanctions 
are,  he  has  not  indeed  told  us  exphcitly ;  which  would  perhaps 
have  been  a  little  inconvenient,  since  if  he  here  intends  those 
that  relate  to  the  divine  will,  whether  in  this  life  or  another,  it 
may  be  a  farther  difficulty  to  show,  how  these  can  he  found  less 
conducive  to  private  good,  p.  8.  than  the  artificial  ones ;  as  they 
most  certainly  secure  it  on  the  whole,  which  the  others  do  not. 
If  he  speaks  here  only  o^  some  present  good,  it  is  no  great  wonder 
if  a  remote  prospect  of  futurity  do  not  affect  a  man  so  nearly, 
as  the  immediate  consequence  of  things  about  him :  though 
that  too,  when  rendered  present  to  the  mind  by  due  reflection, 
often  yields  a  portion  of  happiness  superior  to  any  sensual 
object  whatsoever;  and  to  do  this  seems  a  much  easier  task, 
than  the  working  out  such  a  certain  train  of  temporal  conve- 
niences, as  will  be  sufficient  to  supply  its  place. 

Again:  The  ultimate  end  of  morality,  says  he,  is  private  hap- 
piness, p.  8.  And  what  is  virtue,  but  the  direct  way  to  this  end  ? 
or  where  lies  the  great  object  of  virtue,  but  in  the  obtaining  of 
this  by  the  most  efficacious  and  consistent  means  ?  How  then 
can  the  bulk  of  mankind,  or  any  body  else,  be  wrong  in  cul- 
tivating the  mean,  only  so  Jar  as  they  think  it  productive  of  the 
end?  ib.  except  we  revive  the  old  stoical  principle,  of  following 
virtue  for  its  own  sake,  and  without  any  other  end ;  which  prin- 
ciple has,  it  must  be  confessed,  been  most  effectually  rooted  up 
by  modern  improvements ;  as  they  have  taught  us  to  look 
somewhat  farther  into  the  true  nature  and  consequence  of  things, 
than  either  to  act  without  any  end  at  all,  or  to  mistake  means 
for  ends ;  and  esteem  that  for  itself,  which  was  originally  re- 
quired of  us,  because  it  leads  to  something  else ;  and  is  still  of 
no  other  use,  or  excellence,  than  as  it  does  so :  a  thing  that  is 
only  o-ooc?  in  itself,  or  absolutely  so,  i.  e.  good  to  no  end,  being 
in  reality  good  for  nothing,  as  was  observed  long  ago  by  Socrates. 
Xen.  Memorab.  B.  3.  c.  8.  Wc  cannot  therefore  distinguish 
between  that  which  naturally  leads  to  the  ultimatum  of  all  pri- 
vate happiness,  and  real  virtue;  since  nothing  is  materially 
good  on  any  other  account  than  as  it  properly  conduces  to 


NATURAL    RELIGION    AND    SCIENCK.  293 

ence  to  it.     If  it  has  hitherto  been  really  pro- 
gressive, we  find  good  reason  to  expect  the  same 


such  end,  nothing  really  bad  or  vicious  farther  than  it  tends 
to  the  contrary ;  and  the  producing  of  the  first  among  mankind 
entirely,  and  uniformly,  must  ever  be  true  virtue,  call  it  either 
moral  or  artijicial,  so  long  as  we  have  any  meaning  to  the  word  ; 
and  the  pleasure  ordinarily  attending  such  a  disposition  in  the 
person  himself,  and  the  production  of  the  same  in  others,  to- 
gether with  a  return  of  like  good  offices  from  them;  or  the 
additional  and  extraordinary  attainment  of  some  degree  of  hap- 
piness, over  and  above  all  these,  upon  the  same  account ;  will 
be,  one  of  them  the  natural,  the  other  the  supernatural  sanctions 
of  it.     Why  the  former  of  these  should  not,  in  their  proper 
place  and  order,  be  admitted  as  well  as  the  latter,  I  know  not ; 
nor  why  it  should  be  deemed  any  degradation,   or  degeneracy 
in  virtue,   if,  like  religion,  (which  is  built  upon  the  very  same 
principle)  it  be  profitable  to  all  tilings  ;  and  better  our  condition 
both  in  the  life  that  rww  is,  and  in  that  to  come.     We  have  no 
law  against  attending  to  the  lower  of  these  ends ;  nay,  the  con- 
stitution of  our  nature  evidently  demands  it  of  us :  the  only 
fault  is,  if  v.e  stop  there,  as  was  observed  above ;  and  which 
perhaps  is  no  more  general,   than  the  acting  upon  habit,  or 
affection,    or  without  any  distinct  view  at  all ;  which  will  oft 
be  the  case  with  many  of  us  unavoidably. 

The  designed  production  therefore  of  good,  natural  good, 
may  be  justly  said  to  constitute  moral  good,  how  much  soever 
is  to  be  deducted  for  the  imperfection  of  the  motive :  this  will 
be  the  true,  only  rule  of  moral  actions ;  and  a  conformity  to  it 
most  agreeable  to  the  •voill  of  God ;  nay,  the  only  sure  way  of 
discovering  what  his  will  is,  so  far  as  that  is  considered  as  the 
foundation  of  morality.     Men  may  indeed,  and  too  often  do, 
promote  the  happiness  of  others  on  what  is  in  the  worst  sense 
styled  a  private,  selfish  view ;  and  as  often  produce  partial  good 
by  the  introduction    of  a   more  general    and   extensive    evil ; 
which  actions  thereby  become  either  vicious,  or  at  best,  to  the 
agent  himself,  wholly  indifferent :  but  to  promote  the  true  hap- 
piness of  others  in  any  degree,  absolutely,  as  such  and  so  en- 
joined ;  though  with  a  view  to  our  own  good  upon  the  whole ; 


294-  THE    PUOGIIESS    OF 

progress  still  farther.  We  have  strong  motives 
to  go  into  this  scheme  ourselves,  and  clear  direc- 
tions hov/  to  proceed  in  it.  Instead  of  looking 
back,  and  labouring  to  confine  it  to  the  model  of 
past  times,  or  even  tie  it  down  to  its  present 
state  and  model  of  improvement*,  we  learn 
rather,  with  the  great  Apostle^  to  forget  those  tilings 
"dchich  are  beJiind,  reaching  for^ward  unto  those  things 
xohich  are  beJorCy  and  pressing  toward  the  marl  A. 


otherwise  it  would  not  be  reasonable  in  us,  but  romantic ;  this 
will  ever  be  true  virtue,  grounded  on  a  proper  principle,  and 
directed  to  a  proper  end ;  and  farther  than  this,  we  really 
know  nothing  either  of  its  nature,  principle,  or  end ;  nor  of  its 
sanctions. 

*  '  Were  the  best  formed  state  in  the  world  to  be  fixed  in  its 
present  condition,  I  make  no  doubt  that  in  a  course  of  time  it 
would  be  the  worst.  History  demonstrates  this  truth  with  re- 
spect to  all  the  celebrated  states  of  antiquity  ;  and  as  all  things 
(and  particularly  whatever  depends  upon  science)  have  of  late 
years  been  in  a  quicker  progress  towards  perfection  than  ever, 
we  may  safely  conclude  the  same  with  respect  to  any  political 
state  now  in  being.'     Priestleij  on  government,  p.  130. 

f  Phil.  iii.  13,  Stc. — I  shall  here  add  the  sentiments  of  an 
illustrious  writer,  and  an  excellent  judge  of  the  world ;  who, 
had  I  met  v.  ith  him  sooner,  would  have  saved  me  the  trouble 
of  saying  any  thing  upon  the  present  subject;  and  whose  whole 
treatise  is  so  curious,  as  to  make  the  length  of  this,  and  some 
other  specimens  cited  from  it,  excusable.  '  It  is  an  extraor- 
dinary improvement  that  divine  and  human  learning  hath  at- 
tained to,  since  men  have  looked  upon  the  ancients  as  fallible 
writers,  and  not  as  a  ne  plus  ultra  that  could  not  be  exceeded. 
— And  I  do  in  truth  believe  (with  a  very  true  respect  to  the 
writers  of  the  3d,  4th,  and  5th  ages)  that  there  have  been  many 
books  written  and  published  within  these  last  hundred  years, 
in  which  much  more  useful  learning  is  not  only  communicated 
to  the  world  than  was  known  to  any  of  those  ancients,  but  in 


NATURAL    RELIGION    AND    SCIENCE.  295 

And,  to  use  the  same  Apostle'?,  advice,  Let  us 
therefore,  as  many  as  desire  to  he  jjerjecty   be  thus 

which  the  most  difficult  and  important  points  which  have  been 
handled  by  the  fathers  are  more  clearly  stated,  and  more  soHdly 
illustrated,  than  in  the  original  treatises  and  discourses  of  the 
ancients  themselves. — If,  then,  in  truth,  all  kind  of  learning  be 
in  this  age  in  which  we  live,  at  least  in  our  own  climate,  and  in 
some  of  our  neighbours,  very  much  improved,  beyond  Vv'hat  it 
ever  was ;  and  that  many  errors,  and  some  of  no  small  import- 
ance, have  been  discovered  in  the  writings  of  the  ancients ;  why 
should  we  resort  and  appeal  to  antiquity  for  any  other  testimony 
than  for  matter  of  fact ;   and  thereto  without  restraining  our  own 
inquiry,  or  rational  conjectures. — We  do  not  flatter  ourselves, 
if  we  do  believe  that  we  have,  or  may  have,  as  much  knowledge 
in  religion  as  they  had  ;  and  we  have  much  to  answer,  if  we 
have  not  more  : — It  would  be  a  good  spur  to  raise  our  industry, 
if  we  did  believe  that  God  doth  expect  a  greater  perfection  from 
the  present  age  in  learning,  in  virtue,  in  wisdom,  and  in  piety, 
from  the  benefit  and  observation  which  he  hath  afforded  us  in 
all  the  precedent  ages :  From  their  defects,  we  have  an  argu- 
ment to  be  wary,  and  to  reform ;  and  from  what  they  did  well, 
v/e  have  their  counsel  and  assistance,  and  may  the  more  easily 
improve  what  they  did ;  and  we  have  all  the  obligations  upon 
us  to  mend  the  patterns  we  have  received,  and  leave  them  with 
more  lustre  to  our  posterity;  who  are  bound  to  exceed  us  again 
in  knowledge,  and  all  degrees  of  perfection :  whereas  a  looking 
bach,  and  prescribing  rules  to  ourselves  from  Antiquity,  retards 
and  lessens   even  our  appetite  to  that  which  we  might  easily 
attain ;  we  may  as  well  resort  to  old  men  to  teach  us  to  run, 
and  to  throw  the  bar  :  if  our  bodily  strength  grows  and  increases 
when  theirs  decays,   the  vigour  of  our  mind  doth  as  much  ex- 
ceed theirs ;  and  since  we  set  out  after  they  rest,  we  ought  to 
travel  farther  than  they  have  done,  when  we  carry  all  the  land- 
marks with  us.    It  is  a  caution  near  as  old  as  Christianity,  Isihil 
magis  prcestandiim  est,  quam  ne  pecorum  ritu,  sequamur  ante- 
cedentium  gregem  ;  pergentes  nan  qua  eundum  est,  sed  qua  itur. 
It  has  always  been  a  disease  in  the  world,  too  much  to  adore 
those  who  have  gone  before,  and  like  sheep  to  tread  in  their 


296  THE  rnooRESs  of 

minded.     As  we  have  the  best  means  of  effecting 
this    witliin    our   power ;  as    we    Hve    under   the 


steps,  whether  the  way  they  went  were  the  best  or  not.  Seneca 
thought,  that  nothing  involved  men  in  more  errors,  qvam  quod 
ad  7-iunorcm  compniiimur  ;  nee  ad  rationem  sed  ad  siniUitudinem 
viviviKs  ;  that  we  consider  more  what  other  men  have  tliought 
or  done,  than  whether  they  did  think  or  do  reasonably.  Nor 
is  it  out  of  modesty  that  we  have  this  resignation,  that  we  do  in 
truth  think  tliose  who  have  gone  before  us  to  be  wiser  than 
ourselves ;  we  are  as  proud  and  as  peevish  as  any  of  our  pro- 
genitors, but  it  is  out  oHaziness  ;  we  will  rather  take  their  words? 
than  be  at  the  pains  to  examine  the  reason  they  governed  them- 
selves by.  But  there  is  hope,  the  present  age  Mill  buo}'  itself  up 
from  this  abyss  of  servitude ;  and  by  their  avowed  endeavours 
to  know  more  than  the  former  have  done,  will  teach  the  next 
to  labour,  that  they  may  know  more  than  we  do  :  which  virtuous 
emulation  should  continue  and  grow  to  the  end  of  the  world. 

'  It  may  be,  the  common  proverbial  saying,  that  tlie  tvorld 
grows  every  day  tvorse  and  worse,  prevails  with  many  to  believe 
that  we  have  a  good  title  to  be  so ;  and  that  it  is  vain  to  strive 
against  our  fate  ;  nay,  some  men  think,  that  there  is  prescrip- 
tion enough  in  the  Scripture,  as  if  there  was  such  a  general 
decay,  that  the  last  age  shall  be  worse  than  any  that  have  gone 
before ;  in  which,  I  conceive,  men  are  very  much  mistaken.  It 
is  very  true,  that  both  St.  Paul  and  St.  Peter  have  foretold, 
that  in  the  last  dayx  'perilous  times  shall  con^e  ;  for  men  shall  be 
lovers  nf  their  own  selves,  covetous,  boasters,  proud,  blasphemous, 
&c.  Yet  they  do  not  tell  us,  that  these  men,  which  have  made 
a  great  party  in  the  world  in  every  age,  shall  prevail  and  cor- 
rupt the  rest ;  nay,  they  say  the  contrary.  They  shall  proceed 
noforthcr,for  their  folly  shall  be  manifost  to  all  men.  So  that 
we  nuiy  hope  and  endeavour  to  accomplish  this  prophecy,  that 
the  graver  and  the  more  modest,  the  humble,  the  pious,  and  the 
chaste  part,  shall  be  able  to  discountenance,  to  suppress,  to 
convert,  or  to  extirpate  the  other.  We  may  as  warrantably 
take  a  measure  of  those  times  from  that  declaration  of  St.  Peter, 
in  the  2d  of  the  yicts  ;  It  shall  come  to  pass  in  the  last  days,  I 
ivill  pour  out  of  my  Spirit  upon  all  flesh,  and  your  sons  and  your 


NATURAL    RHLIGIOX    AND    SCIENCE.  297 

mildest  of  governments ;  and  enjoy  the  blessing 
of  liberty  in  that  perfection  which  has  been  un- 
known to  former  ages,  and  is  so  still  to  most  other 
nations  * ;  a  blessing  (suffer  me  once  more  to  re- 

daugldcrs  shall  prophesy,  and  your  young  men  shall  see  visions, 
and  your  old  men  shall  dream  dreams.  Here  is  no  decay  attends 
this  fulness  of  time  ;  no  resort  to  antiquity,  to  chalk  us  out  the 
way  to  knowledge  and  understanding.  We  are  not  sure  that 
those  last  days,  to  which  both  those  prophecies  refer,  are  not 
already  past;  but  we  may  be  sure,  that  if  we  spend  that  time 
which  God  shall  vouchsafe  to  give  us  in  this  world,  in  that 
manner  as  he  expects  we  should,  and  as  he  hath  enabled  us  to 
do  if  we  will ;  we  shall  leave  as  fair  examples  of  wisdom,  virtue, 
and  religion  to  those  who  shall  succeed  us,  as  any  have  been 
left  to  us  by  those  who  have  gone  before  us :  and  our  posterity 
pursuing  the  same  method,  the  last  age  will  appear  at  the  day 
of  judgment  less  undaunted  than  any  that  hath  gone  before  it.' 
Ld.  Clarendon  of  the  reverence  due  to  antiquity.  Ess.  Mor. 
and  Div.  p.  238,  &c.  dated  Montpellier  \6~0.  Comp.  Jonston 
de  Naturae  Constantia.  Punct.  x.  p.  156,  &c.  That  there  will 
be  a  more  rapid  progress  toward  perfection  in  the  latter  ages 
of  the  world,  and  that  the  last  will  exceed  all  others,  is  made 
highly  probable  by  IVortliington,  Ess.  on  Redemp.  c.  13,  14. 
There  is  something  to  the  same  purpose  worth  taking  notice  of 
in  the  Exemplar,  p.  38/,  <S:c.  Comp.  Worihington  B.  Lect.  V. 
2.  p.  224,  &C. 

*  Remarkably  ingenuous  is  the  testimony  which  a  celebrated 
foreigner,  the  author  of  L'Espy-it  des  Loix,  bears  to  the  ex- 
cellency of  our  civil  constitution  in  this  respect ;  which  deserves 
to  be  reflected  on  by  every  intelligent  Englishman,  and  will,  it  is 
hoped,  in  time  produce  the  same  amiable  spirit  in  the  eccle- 
siastical.    Comp.  De  Lolme  pass. 

'  It  is  the  part  of  men,  so  guarded  from  the  dangers  that  at- 
tend the  search  of  truth  in  other  countries,  so  blessed  with  time 
and  opportunity,  so  adorned  with  learning  and  the  free  use  of 
scripture,  to  study  the  Word  of  God  with  assiduity  and  faithful- 
ness ;  not  as  though  we  were  already  perfect ;  but  searching 
after  farther  improvement ;  confessing  ingenuously  in  the  true 


298  THE    PnOGRESS    OF 

mind  us  of  it)  wliich  includes  every  thing  valu- 
able in  life,  and  has  the  greatest  tendency  to 
accelerate  the  progress  abovementioned :  let  us, 
instead  of  making  it  either  a  covering  for  ^t'^/i/io^z* 
against  such  a  government,  or  a  cause  of  gratify- 
ing our  maliciousness  against  each  other,  be  rather 
diligent  in  using  it  to  the  good  purposes  for  which 
it  is  bestowed  ;  and  render  ours  as  much  superior 
to  those  nations  that  are  deprived  of  it,  as  other 
countries  are  observed  to  have  been  in  the  like 
circumstances. 

Let  us  concur  with  this  auspicious  course  of 
providence,  and  contribute  our  best  endeavours 
towards  carrying  on  this  amiable  progress,  by 
every  serious,  fair,  and  free  inquiry :  ^^ee,  not 
only  from  all  outward  violence  and  clamour,  but 
also  from  (what  our  most  holy  religion  with  the 
greatest  reason  equally  condemns,  as  being  the 
root  from  whence  these  evils  spring)  all  inward 
bitterness,  wrath,  hatred -j*: — learning  to  bear  with 

spirit  of  Protestantism,  which  disclaims  infalHbility,  that  if  our 
church  should  in  every  doctrine  it  advances  "  justify  itself;  its 
own  month  would  condemn  it :  and  if  it  should  say,  I  am  per- 
fect, it  would  prove  it  perverse,  Job  ix^  20."  It  is  the  business 
of  its  members  to  bring  it  to  perfection  by  degrees,  as  they 
themselves  improve  in  the  knowledge  of  the  Gospel.'  Taylors 
Essay  on  the  Beauty  of  the  Divine  CTlconomy,  p.  02. 

*  That  this  is  the  particular  meaning  of  naKja  1  Pet.  ii.  16. 
Vid.  Benson  in  loc. 

•|-  <  Young  people  ought  to  be  tauglit,  that  there  is  no  heresy 
so  had,  nor  so  contrary  to  the  spirit  of  Christianity,  as  to  believe 
it  to  be  proper  or  lawful  to  hate  or  persecute  a  fellow-creature 
and  a  brother,  for  an  opinion,  which  he  declares,  in  the  sim- 


NATURAL    llELIGION    AND    SCIENCE.  '  299 

the  mistakes  of  each  other  in  this,  as  well  as  in 
other  matters ;  nay,  rather  the  more  here,  since 
these  mistakes  are  of  the  highest  consequence, 
and  this  the  only  proper  method  to  remove  them : 
thus  labouring,  as  well  to  reform  the  errors  of 
our  brethren  in  love,  as  to  promote  and  to  con- 
firm their  knowledge  of  the  truth  ;  not  for  that^  in 
either  case,  *we  have  dominion  over  their  faith  ;  but 
as  being  helpers  of  their  joy  *.  And  thus  shall  re- 
ligion be  at  length  suffered  to  partake  the  benefit 
of  those  impi^overnentSf  which  every  thing  beside 
enjoys. 

I  desire  it  may  be  observed  here  once  for  all, 
that  when  I  mention  improvements  in  religion  I 
do  not  intend  a  discovery  of  any  new  points,  or 
improving  upon  the  original  revelation  itself  f,  in 
things  essential  to  the  general  doctrine  of  salva- 
tion ;  but  only  a  more  perfect  comprehension  of 
what  was  formerly  delivered ;  a  view  of  the  ex- 
tent and  excellence  of  this  great  mystery  con- 
cealed from  former  ages  ;  and  which  was  received 
but  partially,  at  least  by  the  bulk  of  mankind,  as 
was  observed  above  t ;  and  soon   adulterated  to 
such  a  degree,  as  (I  beg  leave  to  repeat  it)  may 
take  yet  more  time  to  rectify  ;  especially,  when 
so   much   rubbish  has   been   continually  thrown 
upon  the  Scriptures,  both  by  translators  and  ex- 

plicity  and  sincerity  of  his  heart,  he  has  Impartially  examined, 
and  thinks  he  finds  to  be  agreeable  to  the  sense  of  Scripture.' 
Thoughts  on  Education,  p.  28. 

*  2  Cor.  1.24.  t  See  Part  ii.  p.  \yg.  %  Ibid.  1^5. 


30O  THE    PROGRESS    OF 

positors  ;  as,  if  we  set  aside  the  care  of  a  parti- 
cular providence,  which  has  in  this  respect  (so 
far  as  rehites  to  the  Text*)  been  very  remark- 
ablet;  might  make  us  justly  wonder  they  have 
not  sunk  under  such  a  load.  This  has,  in  these 
parts  of  the  world,  been  for  some  time  clearing 
off,  by  the  help  of  a  more  sound  pliilosophy ;  as 
well  as  by  more  sober  rules  of  criticism  ;  more 
close,  consistent  methods  of  interpretation  t. 

Though  perhaps  even  here,  it  would  not  be  a 
difficult  task,  were  it  not  too  invidious,  to  suggest 
means  of  yet  farther  improvement.  Perhaps  we 
ought  to  attend  more  to  the  nature  of  the  Hehrexso 
idiom,  than  we  are  used  to  do,  and  observe  the 
vast  disparity  between  the  eastern  way  of  speak- 

*  The  Jesuits  are  said  to  have  held  frequent  consultations 
some  time  ago  about  censuring  and  correcting  of  St.  PanVs 
Epistles;  [Sir  E.  Sandj/s's  Europa;  Speculum,  p.  165,  &'C.]  If 
other  societies  had  been  as  industrious  to  correct  the  comments 
on  them,  and  review  the  doctrines  deduced  from  them,  it  might 
not  perhaps  have  been  amiss. 

f  See  Jones's  New  Method  of  setthng  the  Canon,  Part  ii.  c. 
2,  &c. 

:{:  <  I  cannot  but  hope,  that  when  it  shall  please  God  to  stir 
up  persons  of  a  philosophical  genius,  well  furnished  with  critical 
learning,  and  the  principles  of  true  philosophy  ;  and  shall  give 
them  a  hearty  concern  for  the  advancement  of  his  truths;  these 
men,  by  exercising  upon  theological  matters  that  inquisitiveness 
and  sagacity,  that  has  made  in  our  age  such  a  happy  progress 
in  philosophical  ones,  will  make  explications  and  discoveries, 
that  will  justify  more  than  I  have  said  in  praise  of  the  study  of 
our  religion,  and  the  divine  books  that  contain  the  articles  of  it. 
For  these  want  not  excellence,  but  only  skilful  unveilers.' 
Boyle  s  Excell.  of  Theol.  p.  47- 


NATURAL    RFXIGION    AND    SCIENCE.  301 

ins:  and  our  own ;  for  want  of  which,  it  is  to  be 
feared,  we  oft  retain  the  words  without  the  ori- 
ginal meaning,  nay,  with  a  very  different  one  *  ; 
and  by  adhering  too  strictly  to  the  letter,  are  apt 
to  overstrain  most  things,  and  carry  them  both 
beyond  common  sense,  and  the  import  of  the  sub- 
ject. Perhaps  even  our  very  reverence  for  these 
sacred  writings  misapplied,  our  too  unguarded 
zeal  to  do  them  honour  and  support  their  au- 
thority, in  every  view,  against  that  church  which 
substitutes  another  in  its  room,  may  have  con- 
tributed to  cast  a  cloud  over  the  whole ;  which 
makes  us  afraid  to  examine  this  book  with  the 
same  freedom  that  Vv^e  do,  and  find  we  must  do, 
every  other  book  which  we  desire  to  understand  : 
— I  mean  the  notion  of  an  absolute^  immediate  in- 
spiration of  each  part  and  period ;  even  where 
the  writers  themselves,  by  the  very  manner  of  ex- 
pressing themselves,  most  effectually  disclaim  it|: 


*  — Quo  clarius  appareat  Orientalium  Scriptorum  stylum, 
audacioribus  translationibus  refertum,  non  ex  more  nostro  lo- 
quendi  hodierno  debere  exponi,  qua;  maxima  pene  est  i)tterpretum 
culpa.  Cum  sensum  Irjo-cws  investigant,  magis  adtendunt  quid 
ipsi  intelligi  vellent,  si  ita  nunc  loquerentur :  quam  quid  olim 
inter  populos,  non  minus  opinionibus  et  ingenio,  quam  tem- 
poribus  et  locis  a  nobis  remotos,  intelligi  potuerit.  Cleric,  de 
Stat.  Sal.  App.  Com.  Gen.  p.  378. 

f  See  instances  in  Whithij  on  the  .V.  T.  Gen.  Pref.  p.  6.  Se- 
veral authors  by  the  influence  or  inspiration  of  the  Holy  Ghost, 
in  this  case,  mean  no  more  than  a.  particular  Providence,  super- 
intending the  Scriptures ;  yet  are  afraid  to  rehnquish  the  old 
term,  how  improperly  soever  they  apply  it.     And  we  may  ob- 


302  THE    PROGUESS    OF 

which,  beside  the  bad  effects  it  may  be  supposed 
to  have  at  present,  when  once  it  appears  to  have 
no  good  foundation  in  these  holy  writings  (|w,),  it  is 

serve,  liow  hard  some  good  men  strain  to  introduce  this  sort  of 
inspiration  indirectly^  even  when  they  are  obhged  to  own,  that 
'prima  fade  it  cannot  be  justified.  Thus  Doddridge  on  2  Cor.  xi. 
17.  'It  seems  indeed  not  very  just  and  natural  to  interpret 
this,  as  spoken  by  immediate  suggestion  ;  yet  it  being  in  present 
circumstances,  very  proper  the  Apostle  should  speak  thus,  the 
H.  Spirit  might  by  a  general,  though  unperceived  influence, 
lead  him  into  this  tract  of  thought  and  expression.'  Fam.  Exp. 
Vol.  IV.  sect.  18.  note  a.  Comp.  Paraphr.  ib.  Vol.  III.  sect.  33. 
p.  233.  note  f. 

(|x)  As  I  would  not  give  unnecessary  offence  in  such  a  tender 
point,  which  most  writers  are  still  very  unwilling  to  give  up,  ex- 
pressly, though  they  seem  forced  to  treat  it  either  in  a  confused 
or  a  contradictory  way,  I  shall  beg  leave  to  explain  myself  a 
little  upon  this  head. 

The  true  sense  then  of  the  divine  authority  of  the  books  of  the 
O.T.  and  which  perhaps  is  enough  to  denominate  them  in  general 
®£0-as'/£V5-0i,  seems  to  be  this ;  that  as  in  those  times  God  has  all 
along,  beside  the  inspection  or  superintendency  of  his  general 
providence,  interfered  upon  particular  occasions,  by  giving  ex- 
press commissions  to  some  persons  (thence  called  prophets)  to 
declare  his  will  in  various  manners,  and  degrees  of  evidence,  (see 
Smith,  Sel.  Disc.  N.  6.)  as  best  suited  the  occasion,  time,  and 
nature  of  the  subject ;  and  in  all  other  cases,  left  them  wholly 
to  themselves  :  in  like  manner,  he  has  interposed  his  more  im- 
mediate assistance,  (and  notified  it  to  them,  as  they  did  to  the 
world)  in  the  recording  of  these  revelations;  so  far  as  that  was 
necessary,  amidst  the  common  (but  from  hence  termed  saa-cd) 
histoi'y  of  those  times ;  and  mixed  with  various  other  occur- 
rences ;  in  which  the  historian's  own  natural  (jualifications  were 
sufficient  to  enable  him  to  relate  things,  with  all  the  accuracy 
they  required.  This  seems  to  be  at  last  allowed  by  Abp.  Potter, 
in  his  elaborate  Discourses  on  the  Subject  of  inspired  Direction  : 
which  he  compares  to  a  skilful  rider's  guidance  of  his  horse, 


NATURAL    RELIGION  AND  SCIENCE.  303 

to  be  feared,  will  produce  a  worse,  by  tending  to 
discredit  that  ^r/r/i^/ one,  whether  o^  guidance ^  and 


Prcelect.  p.  132.  who  yet  sometimes  gives  up  the  reins,  and 
suffers  him  to  take  his  natural  course.  See  p.  140,  15Q,  158,  l65, 
169,  194,  lg5,  and  196.  The  scripture-language  is  in  this  re- 
spect paralleled  with  that  of  the  old  Pythian  oracle,  where 
Plutarch  says,  non  Dei  vox  est,  non  sonus,  non  metrum ;  sed 
fcEminae.  Under  the  same  inspiration  are  included  several  in- 
stances of  mere  human  infirmity,  or  ignorance,  p.  202,  and  want 
of  memory,  203,  and  even  various  lections,  I98.  Is  all  this  any 
more  than  what  we  commonly  mean  by  a  providential  per- 
mission? or  can  any  other  influence  of  the  Spirit  be  inti'oduced 
here,  besides  such  as  may  be  supposed  to  concur  with  the 
operations  of  mankind  in  the  ordinary  acts  of  providence,  and 
where  a  supernatural  interposition  would  have  been  unworthy 
of  its  author?  which  mixture  of  divine  and  human,  in  the  same 
times,  things,  persons,  and  their  history,  appears  conformable 
to  the  other  works  of  God ;  and  affords  many  circumstances  of 
credibility,  which,  though  some  of  them  seem  to  come  in  by  the 
by,  and  are  often  contained  in  a  mere  parenthesis ;  yet  furnish 
a  much  clearer  evidence  of  the  truth,  and  will  in  all  ages  more 
incontestably  confirm,  the  genuineness  of  that  relation  which  is 
attended  with  them,  than  if  such  revelations  had  been  all  made 
and  recorded  at  one  time,  by  themselves  and  by  men  altogether 
over-ruled  in  their  delivery. 

This  likewise  appears  in  a  good  measure  to  have  been  the  case 
with  the  iV.  T.  writers ;  who,  notwithstanding  the  things  they 
were  to  deliver,  are  mostly  of  greater  consequence,  and  more 
closely  connected  in  point  of  time,  place,  and  other  circum- 
stances ;  notwithstanding  the  extraordinary  assistance  of  the  H. 
Spirit,  which  was  to  abide  with  them,  and  lead  them  into  all 
necessary  truth ;  and  for  the  most  part  either  the  thing  itself 
shows,  or  they  give  us  distinct  intimation,  when  they  have  re- 
course to  that  assistance  :  yet  from  the  very  form  in  which  they 
usually  express  themselves,  it  must  appear  that  this  influence  is 
no  less  frequently  suspended ;  it  being  perhaps  peculiar  to  the 
Son  of  God  himself,  to  have  the  Spirit  at  all  times  ivithout  mea- 


304-  THE  i'Hoohess  op 

su'perintcndency,  (if  that  can  properly  be  called 
such)  or  of  suggestion,  which  upon  some  occasions 

sure,  or  limitation:  \^c%  T>oddridgc  ox\  Joh.m. 'i-\.  Fam.  Ex, 
Vol.  I.  p.  102].  And  beside  the  more  fundamental  truths,  how 
oft  do  the  same  persons  condescend  to  treat  of  other  inferior 
controversial  matters ;  useful  indeed,  some  to  the  then  present, 
some  to  all  future  times ;  but  surely  of  a  very  different  nature 
from  the  former;  and  in  the  delivery  of  which  that  influence 
and  assistance  does  not  seem  so  requisite  !  How  justly  do  they 
place  the  evidence  of  facts,  on  their  own  senses  only  !  declaring 
•what  they  have  seen  and  heard;  which  at  all  times  may  and  which 
alone  can  at  any  time  be  produced  as  proper  proof.  In  rea- 
sonings, how  beautifully  do  they  add  their  private  judgment, 
and  in  affairs  of  smaller  moment,  even  their  conjecture  or  opi- 
nion, to  what  they  had  received  from  the  Lord  himself!  where 
circumstances  show  us  the  expediency  of  such  additions ;  and 
where  common  sense  was,  and  will  be  always,  equally  sufficient 
to  distinguish  one  from  the  other;  as  it  is  to  interpret  the  whole 
scripture  without  any  infallible  guide. — But  common  sense  is  too 
often  laid  aside  in  subjects  of  this  nature.  Many  good  men 
think,  they  can  never  do  too  much  to  decry  it;  to  set  the  Bible 
at  variance  with  it;  to  carry  the  whole  up  beyond  its  reach; 
though  by  schemes  merely  of  their  own  invention,  rather  than 
forming  any  judgment  from  what  they  really  find  in  that  sacred 
book.  Not  content  with  a  moral  evidence  of  its  truth,  which 
is  clear,  strong,  and  every  way  sufficient  for  the  conviction  of  all 
fair  inquirers ;  (vid.  Jacquelut  de  la  Verite,  et  de  I'lnspir.  S:c. 
c.  6.  p.  45.)  they  must  needs  introduce  another,  Avhere  is  no 
room  for  it ;  and  insist  on  such  universal,  absolute  infallibiliti/, 
as  never  can  be  made  out,  to  those  who  are  not  already  per- 
suaded of  it ;  (and  who  can  have  no  other  evidence  for  such  per- 
suasion, than  the  same  moral  one,  on  which  that/;  wM  is  grounded) 
and  which  is  at  last  either  useless,  or  inconsistent  witli  those  na- 
tural proofs,  which  constitute  the  credibility  of  this  and  every 
other  history  so  circumstanced.  Is  not  a  moral  evidence  enough 
to  assure  us  of  the  genuineness  and  incorruptness  of  these 
writings  ?     Why  should  it  not  then,  where  it  can  take  place,  be 


NATURAL    RELIGION    AND    SCIENCK.  305 

they  do  claim ;  which  is  very  requisite  to  secure 
a  due  authority  to  them ;  and  which,  when  pru- 


sufficient  for  the  authors  themselves  to  proceed  on  in  their 
writing?  and  equally  ascertain  the  truth  of  what  they  have  writ- 
ten? and  why  should  the  generality  of  the  composition  (were 
any  great  stress  evei*  to  be  laid  upon  it)  be  deemed  altogether 
divine;  when  the  conveyance,  which  so  much  effects  that,  and  in 
which  so  many  parts  of  it  have  suffered,  is  allowed  to  be  no  more 
than  human  ?  Most  persons  now  begin  to  see,  that  there  is  at 
least  some  mixture  of  this  latter,  in  the  language  ;  and  I  believe, 
upon  due  consideration,  it  will  appear  that  there  is  no  greater 
difficulty  to  admit  it  in  the  matter,  upon  several  occasions  ;  nor 
perhaps  any  danger  in  extending  that  observation  to  the  writings 
of  the  Apostles,  which  a  very  cautious  author  on  this  subject 
has  applied  to  their  conduct.  '  If  we  consider  how  strong  a 
temptation  they  would  have  been  under  to  think  too  highly  of 
themselves,  if  they  had  been  under  a  constant  plenary  inspiration, 
it  may  appear  a  beauty  in  the  divine  conduct  to  have  left  them 
in  some  instances  to  the  natural  weakness  of  their  own  minds, 
(Comp.  2  Cor.  xii.  J,  g,  10),  and  sometimes  to  suspend  those  ex- 
traordinary gifts  in  particular,  as  he  did  those  of  healing, 
(Comp.  2  Tim.  iv.  20.  Phil.  ii.  27.)  still  providing  by  other  hands, 
a  remedy  for  those  ill  consequences  which  might  have  arisen 
from  an  uncorrected  mistake.'  Doddridge,  Lect.  Part.  vi.  Prop. 
cxvi.  p.  330. 

I  trust  the  candid  reader  will  believe  that  I  can  have  no  in- 
tention here  to  degrade  the  holy  Scriptures,  in  any  respect,  but 
rather  to  free  them  from  an  unnecessary  load  of  objections,  and 
render  them  more  useful  to  the  chief  purposes  for  which,  I 
humbly  apprehend,  they  were  designed;  hoping  thus  much  may 
serve  to  occasion  some  more  accurate  inquiry  into  this  important 
subject ;  which  has  indeed  been  frequently  discussed  in  different 
parts  of  the  Christian  world ;  but  never,  so  far  as  I  know,  with 
that  fairness,  freedom,  and  impartiality,  which  the  thing  evidently 
requires :  and  whether  this  be  a  proper  time  to  canvass  it 
thoroughly  ; — whether  the  generahty  of  Divines  be  qualified  to 
form  more  just  and  clear  conceptions  of  it  now,  than  formerly ; 
h  with  all  deference  submitted  to  better  judges.     See  the  aU' 

X 


JJOG  THE    PROGRESS    OF 

dently  distinguished  from  the  other,  has,  and  we 
trust,  ever  will  appear  to  have,  sufficient  ground 
to  support  itself. 

To  this  blind  reverence  for  the  xvords  of  holy 
Scripture,  perhaps  I  may  be  allowed  to  add  another, 
full  as  great,  relating  to  the  sense:  not  the  true, 
genuine  one  ;  for  which  we  cannot  surely  have  too 
much  concern ;  but  one  which  sometimes  widely 
varies  from  it,  and  yet  is  very  apt  to  slip  into  its 
place ; — the  commonly  received,  traditional  one. 
This  doctrine  we  learn  from  those  very  adversaries, 
which  in  the  former  case  we  were  striving  to  op- 
pose: and  though  indeed  it  have  a  shew  of  humility 
and  a  proper  deference  to  public  wisdom  ;  yet  in 
time,  probably,  may  be  attended  with  no  better 
consequences :  if  men  will  not  distinguish  pure, 
primitive  Christianity^  from  that  which  oft  may 
happen  not  to  be  such,  and  if  in  this  point,  which 
of  all  others  is  most  deserving  of  their  care  and 
caution,  they  content  themselves  with  the  opinion 
of  the  multitude,  and  take  that  for  a  sufficient 
rule,  which  they  know  to  be  far  from  even  ex- 
cusing those  who  have  the  means  of  judging  for 
themselves;  —  and    which    they    would    be    ex- 

thors  on  this  subject  in  note  (ii).  p.  174.  with  Middleton'sMiscel. 
Tracts,  N.  1,  2.  Waihurtons  Serm.  vi.  p.  225,  &c.  and  part  of  a 
posthumous  treatise  of  Castalio  on  the  interpretation  of  Scrip- 
ture, considered  under  the  threefold  distinction  of  Oracles,  Tes- 
timonies, and  Opinions;  inserted  in  Wctsten's  N.  T.  Vol.  II. 
p.  884,  &c.  or  Benson^  Essay  on  Inspiration,  annexed  to  his 
Paraphrase  on  1  Tim.  and  Toxvnson*?,  Disc,  on  the  four  Gospels, 
p.  CJ2,  &c. 


KATURAI,    RELIGION    AND    SCIENCE.  307 

tremely  unwilling  to  abide  by  in  almost  any  other 
case*. 

But  I  should  be  sorry  to  be  found  so  far  con- 
tradicting my  general  design,  as  to  make  things  in 
any  respect  worse  at  present  than  they  really  are. 
On  this  subject  I  could  hardly  avoid  hinting  at 
some  of  those  impediments,  that  seem  to  lie  most 
in  our  way  toward  perfection ;  and  hope  at  this 
time,  of  day  such  a  hint  may  be  hazarded  without 
offence :  and  trusting,  that  notwithstanding  these 
or  any  other  impediments,  we  have   encourage- 


•  <  Do  not  we  blame  thfe  Papists  for  their  implicit  faith ;  for 
believing  as  the  church  believeth  ?  And  how  are  we  better  than 
they,  if  we  take  up  our  religious  principles  on  trust,  and  do  not 
carefully  adjust  them  by  the  standard  of  Divine  revelation  ? 
Perhaps  those  who  have  gone  before  us,  who  yet  may  be  allowed 
to  have  been  pious  and  virtuous  men,  did  not  see  the  truth  in 
this  and  some  other  cases ;  and  good  reasons  may  be  given  why 
they  did  not :  but  must  not  we  therefore  endeavour  to  under- 
stand it?  Must  their  knowledge  be  the  precise  measure  of 
ours?  or  must  the  truth  and  word  of  God  be  limited  by  any 
human  understanding  whatsoever?  What  if  they  had  known 
but  one  half  of  what  they  did  know,  must  we  never  have  known 
more?  What  if  they  were  under  strong  prejudices  of  edu- 
cation, and  would  not  examine?  What  if  they  so  reverenced 
the  opinions  of  other  good  and  learned  men,  or  imagined  these 
points  to  be  of  so  sacred  a  nature  that  they  durst  not  examine? 
or,  what  if  they  fancied  them  so  much  above  all  human  com- 
prehension, that  it  was  their  duty  not  to  examine?  or  so  clear 
and  certain,  that  there  was  no  need  to  examine  ?  or  of  such 
weight  and  importance,  that  it  was  impious  to  examine?  What- 
ever their  foibles,  or  whatever  their  fetters  were,  what  is  that 
to  us?  Are  we  not  bound  to  follow  Christ,  and  to  call  him 
alone  Master?'   Taylor  on  Or.  Sin.  p.  6i3.  2d  ed. 

X2 


308  THE    PROORESS    OF    NATURAL    RELIGIOH,    &C. 

ment  enough  left  to  proceed  with  cheerfuhiess  and 
vigour  in  this  same  progress,  till  every  thing 
which  lets,  in  God's  good  time  be  taken  away, 
and  true  religion,  righteousness,  and  virtue,  shine 
in  perfect  beauty :  till  we  all  come  in  the  unity  of 
the  failli,  cmd  of  the  knowledge  of  the  son  of  God, 
unto  a  2^67 feet  man,  unto  the  measure  of  the  stature  of 
the  fulness  of  Christ. 


REFLECTIONS 


LIFE  AND  CHARACTER 


CHRIST. 


REFLECTIONS 


LIFE  AND  CHARACTER 


CHRIST 


The  true  intention  of  the  Gospel  writers  was 
not  to  give  a  complete  account  of  all  the  things 
that  Jesus  did  («),  or  of  all  the  reasons,  and  oc- 
casions of  them  ;  but  only  to  record  so  many 
naked  facts  (Z>),  as  would  be  abundantly  sufficient 

(a)  How  far  this  was  from  being  so,  may  be  seen  in  Le  Clerc, 
Harm.  Diss.  p.  587.  fi'O'ri  John  ii.  3.  Add  John  xx.  30,  31. 
1  Cor.  XV.  5.  and  Macknight.  Prelim.  Obs.  to  Harm,  passim. 
The  same  appears  to  be  the  case  with  several  of  our  blessed 
Saviour's  reasonings,  where  the  Evangelists,  particularly  St.  John, 
'  use  a  shortness  of  style;  and  for  the  most  part,  may  be  sup- 
posed not  to  relate  them  at  large  as  they  were  spoken ;  but  to 
set  down  the  principal  heads  thereof,  leaving  their  conciseness 
to  be  supplied  by  the  care  and  attention  of  the  devout  reader.' 
Clagett.  Serm.  Vol.  II.  p.  88.  where  a  remarkable  instance  is  pro- 
duced to  this  purpose. 

{b)  "  To  make  evident  who  that  master  was  whose  disciples 
they  professed  themselves,  their  business  was  to  tell  how  they 


312  UEFLFXTIONS    0\    THE 

to  lay  a  sure  foundation  for  our  faith  in  his  di- 
vine mission,  and  by  that  faith  lead  us  to  the 
happiness  which  it  conveys. 

knew  him,  what  miracles  he  had  wrought,  and  all  those  other 
particulars  which  we  read  in  their  gospels:  in  which  they  make 
use  of"  no  disquisitions,  but,  in  a  plain  and  faithful  narrative, 
declare  their  knowledge  of  these  matters.  And  this  looks  like 
the  singular  care  and  wisdom  of  divine  providence,  that  nothing 
of  human  invention  might  be  said  to  be  mixed  with  the  Gospel, 
which  could  not  have  been  prevented,  had  the  apostles  in  their 
writings  set  down,  not  only  what  they  themselves  had  seen,  but 
their  conjectures  also,  and  deductions  from  the  actions  and 
sayings  of  our  Saviour!"  Le  Clerc.  Harm.  Diss.  p.  6ll.  Comp. 
Jacqudot.  de  la  Ver.  et  de  I'Inspir.  des  Livres  du  V.  et  N.  S. 
Part  ii.  c.  6.  p.  301.  305,  Sec.  or  Duchal,  Serm.  1 .  Comp.  Simp- 
sons Essay  on  Christianity  being  delivered  in  an  historical 
Way. 

"  It  doth  not  appear  that  ever  it  came  into  the  mind  of  these 
writers  to  consider,  how  this  or  the  other  action  v/ould  appear 
to  mankind,  or  what  objections  might  be  raised  upon  them. 
But  without  at  all  attending  to  this,  they  lay  the  facts  before 
you,  at  no  pains  to  think  whether  they  would  appear  credible  or 
not.  If  the  reader  will  not  believe  their  testimony,  there  is  no 
help  for  it ;  they  tell  the  truth,  and  attend  to  nothing  else. 
Surely  this  looks  like  sincerity,  and  that  they  published  nothing 
to  the  world  but  what,  upon  the  best  evidence,  they  believed 
themselves."  Duchal,  p.  gj,  Q8.  It  is  likewise  remarkable,  that 
through  the  whole  of  their  histories,  the  Evangelists  have  not 
passed  one  encomium  upon  Jesusy  or  upon  any  of  his  friends : 
nor  thrown  out  one  reflection  against  his  enemies;  although 
much  of  both  kinds  might,  and  no  doubt  would,  have  been  done 
by  them,  hail  they  been  governed  either  by  a  spirit  of  impos- 
ture or  enthusiasm.  Christ's  life  is  not  praised  in  the  gospel, 
his  death  is  not  lamented,  his  friends  not  commended,  his  ene- 
mies not  reproached,  nor  even  blamed ;  but  every  thing  is  set 
down  just  as  it  happened ;  and  all  who  read  are  left  to  judge, 
and  make  reflections  for  themselves  ;  a  manner  of  writing  which 
the  historians  would  never  have  fallen  into,  had  not  their  minds 


LIFE    AND    CHARACTER    OF    CHRIST.  313 

And  indeed  the  account  which  we  find  there 
delivered,  plain  as  it  is  and  simple  (and  by  that 
simplicity,  the  more  credible)  (c),  is  in  itself  of  so 
very  extraordinary  a  nature,  and  exhibits  such  an 
amazing  scene  of  exalted  wdsdom  and  goodness, 
as  must,  when  duly  attended  to,  convince  us  that 
it  could  have  no  less  than  a  divine  original. 

That  the  great  Messenger  or  Mediator  of  a  new 
Covenant  between  God  and  all  mankind,  fixed  in 
the  divine  decrees  from  the  beginning,  foretold  by 
the  ancient  prophets ; — announced  by  an  host  of 
angels  ; — that  he  should  at  length  appear,  not  only 
in  the  form  but  real  nature  of  Man,  and  in  its 
most  imperfect  and  forlorn  state,  under  all  the 
w^ants  and  w^eaknesses  of  infancy; — that  he  should 
receive  the  divine  communications  in  slow  de- 
grees (<i),  and  mixed  with  all  the  infirmities  of 
childhood ! — That  after  such  a  degree  of  know- 
ledge and  wisdom  had  been  imparted  to  him  as 
was  far  above  his  present  situation,  he  should 
nevertheless  continue  for  the  best  part  of  thirty  (e) 

been  under  the  guidance  of  the  most  sober  reason^  and  deeply 
impressed  with  the  dignity,  importance,  and  truth  of  their  sub- 
ject." Macknight,  Harm.  Prel.  Obs.  p.  65.  Comp.  Dr.  Gerrard's 
Disser.  Diss.  i.  sect.  2.  or  Lardner's  two  very  excellent  Dis- 
courses on  the  internal  Marks  of  Credibility  in  the  N.  T.  Me- 
moirs of  his  Life,  Sec.  p.  240,  &c. 

{c)  See  Gen-at'd's  1st  Diss,  on  the  Evidence  of  Christianity. 

[d]  Luke  ii.  52.  vid.  Whitby, 

(e)  His  deferring  it  to  that  age  was,  as  Lightfoot  observes, 
according  to  the  laxv,  Num.  iv.  3.  23.  35.  4.'3.  4?.  That  at  the 
commencement  of  this  office  he  was  very  properly  prepared  for 


314-  nKFLKCTlONS    ON    THE 

years  under  a  silent  subjection  to  his  parents, 
in  a  low,  laborious  employment ;  that  when  he 
entered  on  his  ministry,  and  was  endowed  with 
full  powers  for  the  discharge  of  it,  and  able 
to  destroy  his  several  adversaries  with  a  single 
word,  he  should  undergo  the  various  assaults 
of  those,  who  eagerly  pursued  him  with  ran- 
cour for  no  cause,  but  one  that  merited  a  very 
different  return;  viz.  his  labouring  to  rescue 
them  from  their  captivity  to  sin  and  Satan,  and 
restore  them  to  the  liberty  of  the  sons  of  God,  by 
reconciling  them  to  his  government,  from  which 
they  had  so  long  deviated  ; — by  raising  them  from 
that  abject  state  of  degeneracy  and  corruption, 
into  which  they  were  fallen  ; — reclaiming  them  to 
a  right  sense  of  their  duty,  and  thereby  reinstating 
them  in  the  divine  favour,  and  rendering  them 
meet  to  be  partakers  of  a  happy  immortality: — all 
this  contains  such  an  amazing  instance  of  the  most 
benevolent  condescension  in  Jesus^  as  must,  one 
would  think,  provoke  our  love  and  gratitude, 
though  we  were  not  able  to  account  for  every 
circumstance  attending  it.  Just  reasons  however 
may  be  assigned  for  most  of  them,  and  in  par- 
ticular for  his  appearing  in  this  way,  and  acting 

the  execution  of  it,  by  a  due  exercise  of  private  meditation  and 
intense  devotion,  as  well  as  by  a  lively  prcfiguration  of  the  prin- 
cipal difficulties  that  attended  it,  is  well  shewn,  in  an  Inquiry 
into  the  NaUirc  and  Design  of  Christ's  Temptation  in  the  Wilder- 
ness, by  H.  Farmer. 


LIFIi    AND    CUARACrEK    OK    CHKI.ST.  315 

in  that  humble  sphere  which  he  chose,  rather  than 
any  other. 

From  all  God*s  dispensations  relative  to  the  go- 
vernment of  mankind,  in  matters  of  religion,  it  is 
plain,  that  though  he  affords  evidence  sufficient 
to  convince  impartial  judgments  in  every  case,  yet 
there  is  none  of  such  a  violent  nature  as  to  con- 
found their  understandings,  and  compel  their  as- 
sent: but  had  Christ  come  from  heaven  in  the  full 
brightness  of  his  Father's  glory,  attended  in  some 
such  manner  as  the  Jesuit  missionary  was  pleased 
to  represent  to  his  Chinese  auditory* ;  had  he  made 
his  first  appearance   publicly  among  the  Jewish 
rulers,  proclaiming  his  divine  commission,  and  de- 
manding their  submission  to  his  authority  by  a 
train  of  stupendous  miracles,  so  that  none  of  them 
should  have  been   able  to  withstand  him ; — this 
method,  beside  its  giving  too  much  countenance 
to  the  wrong  notions  they  had  entertained  of  the 
Messiah's  kingdom,  and  introducing  them  with- 
out proper  qualifications,  and  upon  principles  di- 
rectly opposite  to  its  real  constitution  ; — this  would 
have  been  too  forcible  and  overbearing  to  have 
left  any  room  for  merit,  any  exercise  of  faith  and 
its  attendant  virtues  in  those  who  by  such  means 
became  his  followers,  and  the  relation  of  it  would 
have  been  of  too  suspicious  a  nature  to  engage  the 
belief  of  distant  ages  and  remote  nations  ;  it  would 

*  See  that  very  remarkable  discourse  in  Millar,  Prop.  Chris- 
tianity, vol.2,  p.  291, 


316  nEFLKCTlONS    ON    THE 

have  been  very  far  from  affording  any  trial  of  that 
humble,  ii])rig]it,  and  ingenuous  temper,  which  in 
the  chief  glory  of  each  sincere  worsliipper  of  God; 
the  discovery  and  exercise  whereof  was  to  be 
one  great  end  of  the  Messiah^  office,  as  to  encou- 
rage and  reward  it  is  the  true  aim  of  all  religious 
dispensations. 

Secondly,  The  circumstance  of  our  Saviour*s 
being  introduced  in  so  low  a  state  as  that  of  a 
common  infant,  appears  no  less  proper  to  confirm 
the  truth  and  reality  of  his  mission.  In  order  to 
prepare  the  world  for  his  reception,  to  keep  up  an 
expectation  of  him,  as  well  as  to  distinguish  him 
when  he  did  appear,  the  several  qualifications,  re- 
lative to  his  descent  and  pedigree,  were  at  large 
described  long  before.  It  was  promised,  in  par- 
ticular, that  he  should  be  of  the  tribe  of  Jiidah, 
family  of  David,  &c. ;  but  if  he  had  appeared  at 
first  in  an  adult  state,  how  could  he  have  borne  any 
more  relation  to  one  tribe  or  family  than  another? 
If  what  some  of  the  Jexvs  advanced,  from  their 
traditions  (y^) ;  that  *when  Christ  cometh,  no  man 
knoweth  ivhence  he  is,  were  true,  would  it  not 
have  been  impossible  for  any  such  prophecies  as 
these  to  have  received  their  accomplishment,  and 
extremely  difficult  for  the  people,  to  whom  he  was 
primarily  sent,  much  more  for  others,  to  have 
come  to  a  sufficient  certainty  about  him. 

(/)  '^oJni  vii.  27.  Vid.  Whitby  and  Bp.  Chandler's,  Dcf.  p.  250, 
and  Vind.  p.  429. 


LIFE    AND    CHARACTER    OF    CHRIST.  317 

Thirdly,  This  circumstance,  that  Christ,  the 
great  deliverer  of  mankind,  should  himself  be  sub- 
ject to  so  many  difficulties  in  the  course  of  his  un- 
dertaking, however  harsh  and  humiliating  it  may 
appear,  yet  furnishes  one  of  the  strongest  evi- 
dences that  both  his  commission  and  his  quali- 
fications for  the  discharge  of  it  were  from  above. 
Had  Jesus  studied  under  the  ablest  masters  of 
those  days,  we  might  have  ascribed  his  eminent 
accomplishments  to  their  assistance  and  direction ; 
but  when  absolutely  destitute  of  all  such  aid  he 
bursts  out  of  obscurity  at  once  with  a  lustre  that 
surpasses  all  the  wisdom  of  those  sages,  we  cannot 
but  look  out  for  some  superior  cause  of  these  ex- 
traordinary effects.     To  proceed. 

When,  in  the  prosecution  of  this  generous  un- 
dertaking, he  meets  with  a  most  unkind  reception 
from  that  nation  to  whom  he  had  been  originally 
promised,  and  who  were  so  fully  instructed  and 
prepared  to  expect  him  ; — instead  of  publicly  dis- 
playing all  the  powers  with  which  he  was  invested, 
and  admitting  all  that  homage,  which  the  high 
character  of  such  an  heavenly  messenger  might 
have  demanded  {g) ;  instead,  I  say,  of  accepting 

[g)  These  Divine  powers  were  principally  designed  as  the 
seal  of  his  mission,  and  accordingly  were  very  rarely  applied  to 
different  purposes :  which  appropriation  of  his  miracles  to  their 
original  intention  served  to  point  that  out  more  clearly,  and 
keep  it  constantly  in  view,  to  manifest  the  wisdom  and  necessity 
of  the  works  themselves,  and  to  preserve  their  dignity  and 
authority,  which  would  have  been  greatly  impaired  by  a  more 
general  application  of  them  ;  and  as  Christ  seldom  applied  them 


318  REFLECTIONS    ON    THE 

that  due  tribute  of  esteem  and  veneration  which 
must  naturally  attend  the  opening  of  his  divine 
commission  with  the  plain,  honest,  and  undesign- 
ing  populace ;  but  which  would  have  no  other 
effect  upon  the  inveterate  prejudices  and  ingra- 
titude of  their  rulers  than  to  make  them  still  more 
obstinately  bent  on  resisting  the  counsel  of  God 
against  themselves,  and  rejecting,  and  despising 
the  gracious  offers  he  had  to  make ; — instead  of 
magnifying  his  office,  and  claiming  that  distinc- 
tion and  regard  which  was  the  least  due  to  the 
faithful  execution  of  it,  He  chooses  to  avoid  every 
instance  of  extraordinary  respect  which  might 
have  a  tendency  to  raise  their  envy ;  (A)  he  con- 
to  any  purpose  foreign  to  their  grand  intention,  so  it  was  in  a 
peculiar  manner  necessary,  that  they  should  not  be  employed 
merely  to  protect  and  preserve  himself  from  the  calamities  to 
which  human  nature  in  general,  or  the  particular  malice  of  his 
enemies,  exposed  him.  Had  he  saved  himself  by  miracles  from 
all  the  difficulties  and  distresses  which  attended  his  situation 
in  life,  where  had  been  his  conflict,  his  victory,  his  triumph  ? 
or  where  the  consolation  and  benefif  his  followers  derive  from 
his  example,  his  merit,  his  crown  ?  Sufferings  were  the  theatre 
on  which  he  displayed  his  divine  virtues :  and  they  were  both 
the  ground  of  his  advancement  to  the  glorious  office  of  our 
Redeemer,  and  a  natural  means  of  inspiring  him  with  com- 
passion towards  all  who  were  to  follow  him.'  Farmer's  In- 
quiry into  Christ's  Temptation,  p,  71,  72,  Comp.  Benson  & 
Life  of  Christ,  p.  34. 

(Ji)  To  name  one  instance  out  of  many.  A  strong  proof  of 
this  appears  in  his  forbidding  the  leprous  person  to  divulge  the 
manner  of  his  cure,  [as  he  did  others  in  like  cases,  for  the 
same  reason;]  and  likewise  in  ordering  him  to  present  himself 
to  the  priest's  examination,  who  was  to  judge  of  and  bear  tes- 
timony to  his  being  perfectly  cured ;  and  who  might  otherwise 


LIFE    AND    CHARACTER    OF    CHRIST.  319 

ceals  his  pre-eminence  under  the  mean  garb  of 
poverty,  and  suits  the  several  parts  of  his  conduct 
to  his  present  situation  ;  withdraws  himself  out  of 
the  common  road  of  popularity,  confining  his 
wonders  for  the  most  part  to  private  and  obscure 
villages,  till  he  had  done  enough  to  fix  a  firm 
belief  of  his  doctrine,  and  secure  a  due  submission 
to  his  authority  amongst  these  his  faithful  fol- 
lowers ; — till  he  was  ready  to  conclude  the  whole 
in  a  more  public  manner,  by  witnessing  his  last 
good  confessio7i,  both  to  the  Jemsh  and  to  the 
Roman  magistrates,  by  declaring  the  true  end  of 
his  coming  into  the  world,  and  bearing  testimony 
to  his  unblamable  conduct  in  it,  before  these 
iniquitous  judges;  and  (which  was  the  necessary 
consequence,  without  either  violently  over-ruling 
them,  or  miraculously  escaping  from  them),  seal- 
ing the  same  confession  in  his  blood. — Consist- 
ently with  the  same  humble  plan,  the  persons  he 
chose  for  partners  in  this  work  were  of  the  meanest 
class,  as  well  in  station  as  abilities,  who  could  only 
follow  him  upon  the  lowest  views,  and  would  at 
every  turn  be  urging  and  impatient  to  have  these 
accomplished :  nor  were  they  to  be  let  into  his 
real  aim,  but  by  slow  steps,  and  after  a  long  series 
of  gentle  discipline.     Such  persons  were  in  many 

have  taken  occasion  to  complain  of  him  as  a  violater  of  the 
law,  and  an  invader  of  the  sacerdotal  office.  Matt.  viii.  4.  Mark 
i.  44.  Luke  v,  14.  See  Le  Clerc,  Harm.  p.  92.  or  his  Add.  to 
Ham.  on  Matt.  viii.  4,  or  Lightfoot,  Harm.  Vol.  I,  p.  648,  or 
Benson's  Life  of  Christ,  c.  9. 


320  REFLECTIONS    ON    THE 

respects  most  difficult  to  be  dealt  with  ;  yet,  on 
the  same  account,  the  fittest  instruments  in  that 
for  which  they  were  intended,  namely,  to  testify 
what  they  had  so  frequently  seen  and  heard :  and 
on  all  accounts  proper  to  afford  the  most  unex- 
ceptionable evidence  to  futurity ;  such  as  could 
by  no  means  be  supposed  to  have  been  capable  of 
themselves  either  to  conceive  a  scheme  so  great 
as  that  of  converting  a  worlds  or  to  entertain  the 
least  hope  of  accomplishing  it  if  suggested  to  them 
by  any  others ;  such  as  wanted  both  the  courage 
and  conduct  to  attempt  this  vast  design  with  any 
prospect  of  success  ;  such,  lastly,  as  he  must  suffer 
often  to  doubt,  demur  and  to  dispute  with  him  ; 
sometimes  to  distrust,  desert,  and  even  deny  him  ; 
to  convince  after-ages,  that  they  were  such  as 
could  not,  with  the  least  shew  of  reason,  be  sus- 
pected of  having  at  first  concerted  all  this  of  them- 
selves, or  carried  it  on  afterwards  among  them- 
selves, or  at  last  effecting  what  they  did  effect  of 
it  by  any  methods  merely  human  (J). 

(i)  Mirum  est  quam  parum  acuti  essent  apostolorum  nonnulli ; 
sed  data  opera  tales  a  Christo  electos  f'uisse  verisiniile  est ;  ne 
dum  putabant  se  intelligere  quis  esset,  quidve  moliretur,  quid- 
piam  ingenio  suo  freti,  quod  Evangelio  noceret,  aggredcrentur ; 
neve  possent,  dogmatum  quaj  nunciabantur,  inventorcs  haberi. 
Cleric,  in  Job.  xiv.  7.  Comp,  id.  Ecc.  Hist.  Ann.  xxvii.  14,  15. 
How  different  is  tbe  cbaracter  of  St.  Paid,  and  witb  wliat  pro- 
priety tbereforewas  his  call  deferred  till  different  qualities  and 
talents  became  of  equal  use  to  the  propagation  and  defence  of 
the  Gospel !  Vid.  Locke,  Reasonableness  of  Christianity,  p.  500, 
Sec.  fol.  Cummwg^  Serm,  on  Matt.  xi.  5.  Scotch  Preacher, 
V.  1. 


LIFE    AND    CHARACTER    OF    CHRIST.  821 

With  these  did  Christ  hold  conversation  during 
the  whole  course  of  his  ministry ;  affectionately 
complying  with  their  weakness,  and  patiently  en- 
during their  perverseness,  in  order  to  correct  and 
cure  them  both ;  to  strengthen  their  faith  by  de- 
gi'ees,  and  free  them  from  all  superstitious  fears ; 
opening  their  eyes  and  enlarging  their  under- 
standings so  far,  that  at  length  they  might,  even  of 
themselves^  judge  xvhat  'was  right,  and  teach  the 
same  to  others.  To  these,  and  by  them  to  the 
world,  he  sets  a  perfect  pattern  of  humility  and 
resignation  to  the  will  of  God ;  of  meekness  and 
the  most  extensive  benevolence  to  man ;  demon- 
strating to  what  height  virtue  may  be  carried, 
under  the  most  disadvantageous  circumstances, 
and  shewing  the  practicableness  of  each  part  of 
our  duty,  in  the  greatest  difficulties.  With  what 
an  unwearied  zeal  and  constancy  does  he  labour 
to  dissuade  and  drive  men  from  their  ruin !  in 
what  endearing  manner  does  he  strive  to  draw 
and  win  them  over  to  their  true  solid  interest, 
and  raise  their  minds  above  the  little  unsub- 
stantial interests  of  this  lower  world !  Little  chil- 
dreii,  yet  a  little  Xi'hile  I  am  uith  yoii^ — hut  let  not 
your  hearts  he  troidiled;  I  go  to  prepare  a  place  for 
you.  Ye  are  not  of  the  world,  even  as  I  am  not  of  the 
world.  In  the  xvoiddye  shall  have  tribulation ^  hut  be 
of  good  cheer^  I  have  overcome  the  world. 

Having  denied  himself  all  the  enjoyments  of 
this  world,  and  at  length  laid  down  his  life  in 
executing  the  great  plan  of  conducting  men  to  a 

Y 


322  REFLECTIONS    ON    THE 

better;  he  rises  again  to  revive  the  hopes  of  liis 
desponding  followers,  and  converses  frequently  and 
familiarly  with  them,  to  confirm  them  in  the  faith, 
by  a  full  assurance  that  he  had  all  power  in  heaven 
and  earth. — And  great  occasion  was  there  for  such 
ground  of  comfort  to  them,  who  thought  they  had 
lost  him,  for  whose  sake  they  had  parted  with  all 
the  little  comforts  they  possessed — ^greater  yet 
to  reform  and  rectify  their  notions  concerning 
him,  and  all  their  expectations  from  him ;  which 
were  still  fixed  on  prospects  of  some  temporal 
advancement,  notwithstanding  all  that  he  had 
taught  them  to  the  contrary  (k),  nor  could  they 
help  concluding  that  he  would  at  this  time  make 
use  of  all  his  power  in  the  destruction  of  his 
enemies,  and  erecting  the  so  long  expected  king- 
dom, to  which  every  other  kingdom  of  the  earth 
should  bow.  But  he  soon  shews  them  how  far 
this  was  from  being  any  branch  of  his  office,  as 
described  by  the  prophets  ;  how  inconsistent  with 
his  whole  demeanoiu'  in  discharging  it ;  that  on 
his  very  first  entrance  on  it  he  had  rejected  the 

{k)  That  the  true  scope  of  his  whole  Sermon  on  the  mount 
was  to  correct  the  carnal  notions  they  had  entertained  of  the 
Messiah's  kingdom,  and  the  bad  dispositions  they  were  under 
in  consequence  thereof;  and  that  this  is  the  riglit  /cy  for  open- 
ing the  proper  meaning  and  connection  of  that  Sermon,  is  de- 
monstrated at  large  by  Blair,  Paraphr.  on  the  5th,  6th,  and  /th 
chapters  of  St.  Matt,  and  throughout  his  discourses  on  that 
subject. — That  it  contains  all  things  which  were  necessary  to 
the  salvation  of  those  hearers,  to  whom  our  Saviour  at  that  time 
addressed  himself,  ib.     Vol.  iv.  .S.  20.  p.  301. 


LIFE    AND    CUARACTER    OF    CHRIST.  323 

offer  of  these  kingdoms,  and  their  glory,  and  that 
for  the  future  they  must  think  of  renouncing  all 
their  narrow,  national  prejudices  of  the  same  kind  : 
— that  instead  of  coming  a  Messiah  to  bless  his 
people  in  their  sense,  by  distinguishing  them  from 
all  the  rest  of  mankind  in  things,  to  which  they 
had  no  better  title,   and  of  which  they  were  not 
likely  to  make  any  better  use ; — by  not  only  de- 
livering them  from  their  subjection  to  any  other 
nation,  but  reducing  every  nation  into  an  absolute 
submission  to  themselves ; — that  he  was  come  to 
bring  them  blessings  and  deliverances,  and  raise 
them  to  a  dominion  of  quite  another  kind ; — to 
bless  them  by  turning  every  one  of  them  from 
those  iniquities  to  which  they  were  enslaved ; — 
to  deliver  them  from  their  spiritual  chains  of  dark- 
ness, death,  and  misery ;  and  lead  them  to  the 
light  of  life,   and  happiness  in  his  heavenly  king- 
dom :  This  they  were  to  become   the  means  of 
opening  to  the  rest  of  the  world,  and  inviting  man- 
kind to  enter  with  them  into  that  inheritance ;  as 
their  forefathers  had  been  the  great  instruments 
of  bringing  men  to  the  knowledge   of  that  one 
true  God,  who  is  the  author  of  it ;  that  as  these 
his  followers  had  all  along  seen  ample  proofs  of 
his  divine  legation  to  this  purpose,  and  were  now 
to  be  let  into  the  nature  and  design  of  his  under- 
taking, so  they  should  shortly  be  invested  with 
sufficient  powers  to  carry  it  on  without  him,   and 
enabled  to  proclaim  and  propagate  it  to  the  ends 
of  the  earth.     After  forty  days  spent  by  Christ  in 

Y  2 


SUi  REFLECTIONS    ON    THE 

preparing  his  disciples  for  this  great  work  of  esta- 
bUshing  a  kingdom  of  so  very  different  a  kind, 
and  to  be  estabhslied  by  ways  so  totally  different 
from  what  they  had  hitherto  imagined,  he  meets 
them  all  together,  leads  them  out  to  some  distance 
from  Jerusalem^  takes  leave  of  them  with  his  last 
solemn  benediction,  and  liaving  promised  to  give 
them  yet  further  proof  of  liis  care  and  love  by 
sending  them  another  comforter,  ascends  visibly 
before  them  into  Heaven. 

Having  taken  a  short  view  of  our  blessed  Sa- 
viour's conduct,  more  particularly  in  private  life, 
and  run  over  some  of  the  steps  of  his  humiliation  ; 
let  us  stop  a  little  to  reflect  upon  the  peculiar  ex- 
cellence of  such  a  character,  and  observe  some  of 
the  signal  benefits,  which  we  receive  from  this 
part  of  his  conduct. — Whenever  we  turn  our 
thoughts  toward  the  infinite  perfections  of  the 
most  high  God,  and  try  to  form  some  adequate 
comprehension  of  them,  though  they  appear  well 
worthy  of  all  adoration,  yet  is  our  view  of  them 
but  faint  and  dim,  on  account  of  their  sublimity 
and  distance  from  us,  and  the  views  we  may  have 
of  them  are  apt  rather  to  excite  astonishment  and 
awe,  than  move  the  softer,  more  endearing  pas- 
sions or  affections ;  and  therefore  the  ideas  of 
loving  and  deligliting  in  God,  were  such  as  the 
most  elevated  heathen  writers  could  not  reach  : 
nor  indeed  had  they  among  all  the  crowd  of  their 
divinities  any  one  proper  object  of  such  tender 
sentiments. 


LIFE    AND    CHARACTER    OF    CHRIST.  325 

But  here  the  Deity  lets  himself  down  to  our 
capacities,  stands  on  a  level  with  us,  and  becomes 
an  object  of  our  tenderest  affections ;  discovers 
himself  under  the  intimate  relations  of  a  friend, 
a  father ;  displays  such  an  affecting  scene  of  the 
mildest  and  most  merciful  condescension,  as  must 
strike  even  the  dullest,  warm  the  coldest  heart. 

The  Lord  who  knows  our  frame,  sees  that  we 
are  not  capable  of  beholding  him  in  his  full  glory, 
and  therefore  kindly  draws  a  veil  over  it,  suiting 
his  several  dispensations  to  the  feeble  subjects  of 
them.  He  sends  a  messenger  in  our  own  state 
and  circumstances,  who  being  encompassed  with 
our  infirmities,  experiencing  our  difficulties,  and 
having  a  fellow-feeling  of  all  our  troubles,  might 
shew  how  well  qualified  he  was  to  bear  with  us, 
and  teach  us  to  bear  them ;  to  have  compassion 
on  the  ignorant,  and  those  ihat  were  in  error; 
pointing  out  the  true  way  to  happiness,  and  en- 
abling us  to  walk  therein  -,  leading  us  gently  by 
the  hand*,  inviting  and  encouraging  us  to  come 
to  God  through  him.  I  am  the  ivay,  the  triithy 
and  the  life ;  he  that  hath  seen  me,  hath  seen  the 
Father.  All  that  my  Father  hath  is  mine:  I  and 
my  Father  are  one,  as  I  and  y on  are  one. 

Thus  he,  who  was  to  his  own  people  formerly 
the  Lord  of  Hosts,  a  mighty  God  and  terrible, 
jealous,  avenging  ;  and  whose  worship  was  styled 
fear,    (a   worship    fitly    accommodated    to    such 

*  Lactant.  de  Ver.  Sap.  L.  ix.  24. 


326  KEFLECTIONS    ON    THE 

people;)  is  now  to  men  of  more  enlarged  minds, 
under  this  proportionably  more  indulgent  dis- 
pensation, the  God  of  all  joy  and  cofisolation  ;  the 
Fathei^  of  mercies ;  whose  children  and  heirs  we 
are  said  to  be ;  whom  we  are  taught  to  approach 
in  a  more  liberal  way,  with  a  true  filial  assurance  ; 
whose  darling  attribute  is  goodness  ;  and  the  first 
principle  and  great  commandment  in  his  law,  the 
end  and  the  completion  of  it.  Love. 

These  amiable  representations,  illustrated  in  the 
most  free,  familiar,  and  agreeable  manner,  must 
above  all  things  tend  to  strengthen  and  confirm 
our  faith,  enliven  and  invigorate  our  hope,  and 
draw  our  whole  sotd  after  him  that  so  loved  us, 
and  lived  amongst  us  :  especially  that,  which  was 
the  very  greatest  instance  of  afliection  for  us,  his 
voluntarily  laying  down  his  life,  to  reclaim  us  from 
a  state  of  misery  and  disobedience,  and  reconcile 
us  to  the  gracious  government  of  our  heavenly 
Father.  This  cannot  but  endear  his  character  to 
all  men,  who  are  capable  of  giving  attention  to 
it ;  and  will  in  a  much  nearer  and  more  tender 
manner  unite  him  to  us,  and  make  the  contem- 
plation of  him  more  affecting,  than  that  of  any 
other  Being,  however  great  and  glorious,  who  has 
not  undergone  the  like  kind  office,  or  appeared  in 
such  lights  to  us. 

And  though,  in  order  to  direct  our  reason  to 
the  principal  object  of  religious  worship,  we  are 
oft  reminded  who  it  was  that  originally  provided 
this  redemption  for  us ;  yet  in  that  otlier,  no  less 


LIFE    AND    CHARACTER    OF    CHRIST.  32? 

essential  (perhaps  with  the  bulk  of  mankind  the 
predominant)  part  of  our  nature, — the  passions  / 
we  are  necessarily  touched  in  a  more  sensible 
manner,  with  a  view  of  its  accomplishment  which 
is  so  very  obvious  to  our  present  comprehensions, 
and  so  analogous  to  what  we  find  and  feel  among 
ourselves ;  and  may  be  satisfied,  that  the  benevo- 
lent Author  of  our  being  will  make  due  allowances 
for  this  kind  of  predilection,  so  far  as  it  becomes 
unavoidable,  which  is  in  some  degree  the  case  at 
present  universally  ;  and  every  one  that  reflects 
upon  the  general  turn  of  his  own  mind  in  his  de- 
votion, will,  I  believe,  find  it  to  be  so :  which  is 
in  this  respect  an  experimental  proof  of  the  pro- 
priety and  beauty  of  the  plan  before  us. 

And  as  this  dispensation  was  well  suited  to  the 
frame  of  human  nature  in  general,  and  an  im- 
provement on  the  foregoing  one  to  the  Jews ;  so 
it  was  no  less  properly  accommodated  to  the  state 
of  the  heathen  world ;  and  no  less  necessary  in 
the  circumstances  under  which  they  then  were, 
and  must  in  all  probability  have  continued. 

The  founders  and  supporters  of  religious  in- 
stitutes among  the  Gentiles,  had  no  better  ground 
for  them  than  uncertain  tales  concernins;  some 
apparitions  of  their  fictitious  deities,  or  as  blind 
vague  reports  of  their  transactions  ;  some  of  these 
ill  devised  by  these  votaries  themselves,  others  in 
great  part  copied  from  true  scripture  history  or 
primitive  tradition ;  but  all  of  them  so  blended 
with  every  kind  of  vice  and  folly,  to  comply  with 


323  HKl'LKCTIONS    ON    THE 

the  general  corruption,  and  suit  the  several  tastes 
and  tempers  of  particular  countries,  as  at  length 
rendered  the  whole  little  more  than  a  compound 
of  absurdity  and  immorality,  and  made  their  very 
worship  and  devotion  impious.  Their  system  of 
doctrines  and  subsequent  rites  must  thereby  be 
extremely  complicated,  and  vary  according  to 
the  various  degrees  of  superstition  and  impurity 
that"  reigned  amongst  them :  yet  were  so  far  all 
of  the  same  cast  and  complexion,  that  there  could 
be  no  great  room  for  a  competition  with  each 
other,  in  point  of  either  authenticity  or  excel- 
lence :  it  would  be  hard  to  distinguish  between 
the  different  sorts  of  evidence  producible  in  dif- 
ferent places  for  the  one,  or  of  the  reasons  that 
might  be  alleged  to  vindicate  the  other ;  since 
custom  was  the  common  and  chief  plea  for  both ; 
since  both  were  equally  uncertain  in  their  origin, 
and  alike  unprofitable  as  pertaining  to  the  conscience. 
So  that  when  any  species  of  idolatry  was  once 
established  in  a  nation,  it  must  with  the  gene- 
rality be  either  a  point  of  necessity  to  abide  by 
it,  since  they  could  find  no  better,  or  appear  a 
matter  of  indifference,  whether  they  should  ex- 
change it  for  any  other,  or  admit  that  other  along 
with  it,  as  occasion  served  ;  and  this  might  well 
be  left  to  the  determination  of  the  state. 

Such  were  the  circumstances  of  the  heathen 
world,  when  Christ  appeared,  to  put  an  end  to  all 
those  lyi7ig  vanities,  and  turn  men  to  the  living 
and  true  God;  by  exhibiting  a  plan  of  religion  in 


LIFE    AND    CHARACTEK    OF    CHRIST.  329 

every  respect  worthy  of  such  a  Being,  and  which 
would  lead  to  the  love  and  likeness  of  him. 

Farther :  men  had  been  so  long  used  to  the 
notion  of  supernatural  appearances,  and  messages 
from  Heaven,  and  a  pretence  to  these  been  made 
the  ground  of  every  article  of  faith  and  mode  of 
w^orship ;  that  nothing  but  a  7^eal  one,  more  clear 
and  unexceptionable,  could  prove  effectual  toward 
bringing  the  generality  to  a  firm  belief  in  one 
true,  spiritual  God ;  and  induce  them  to  worship 
him  in  spirit  cmd  in  truth,  and  assure  them  of  al- 
ways gaining  access  to  him,  through  one  sole 
all-sufficient  Mediator.  Dry,  abstract  reasoning, 
would  go  but  a  little  way  with  the  vulgar,  who 
require  something  strong  and  visible  to  strike 
them ;  nor  would  a  few  transient  signs  and 
dazzling  wonders  serve  to  make  any  such  im- 
pressions last.  Of  these  they  had  already  but  too 
many  reported  among  them  ;  and  the  more  com- 
mon such  reports  grew,  the  less  were  they  re- 
garded ;  not  only  on  account  of  their  suspicious 
evidence,  though  that  was  enough  to  blast  and 
discredit  them  ;  but  chiefly  for  want  of  some  con- 
nection with  a  regular  course  of  instruction,  and  a 
set  of  doctrines  worthy  of  such  a  divine  inter- 
position ;  and  expressly  produced  as  vouchers  for 
these  doctrines,  and  applied  to  confirm  that  inter- 
position. 

This'did  Christ  frequently  perform  in  the  most 
public  manner ;  and  hereby  did  his  institution 
outshine  every  part  of  heathenism,  as  well  in  point 


330  UEl'LECTIONS    ON    THE 

of  evidence  afforded  to  it,  as  of  instruction  con- 
veyed by  it.  From  whence  miglit  be  drawn  an- 
other proof,  both  of  the  usefidness  of  such  a  phin, 
and  of  the  great  necessity  that  there  was  for  it. 

But  I  proceed  to  some  remarkable  circumstances 
in  our  Saviour's  life,  and  manner  of  teaching. 

As  to  the  former,  we  cannot  but  observe  a  sur- 
prising mixture  of  humility  and  greatness,  dignity 
and  sejf-degradation,  in  his  general  demeanour ; 
both  which  were  equally  instructive  in  their  turns. 
Sometimes  we  find  him  solemnly  asserting  the 
high  dignity  of  his  commission,  at  other  times  the 
meekest  and  the  lowest  of  the  sons  of  men  ;  some- 
times informing  his  followers  that  he  could  com- 
mand legions  of  angels  were  it  necessary ;  at  others, 
apprising  them,  that  he  should  be  more  destitute 
of  common  conveniences  than  even  the  beasts  of 
the  field,  or  birds  of  the  air;  now  telling  them 
that  a  greater  than  Solomon  was  amongst  them ; 
now  stooping  so  low  as  to  wash  their  feet.  Con- 
scious of  his  own  power  and  just  prerogative,  yet 
all  submission  to  the  powers  in  being ;  complying 
with  their  laws  and  institutions,  however  incon- 
venient to  him  ;  and  paying  their  demands  to  the 
uttermost,  though  at  the  expense  of  a  miracle. 
On  some  occasions,  publishing  the  character  and 
office  which  he  bore  ;  on  others,  industriously  con- 
cealing them,  in  order  to  prevent  the  hasty  mis- 
construction of  his  friends ;  to  guard  against  the 
inveterate  malice  of  his  foes,  and  gain  sufficient 
time  to  fix  a  good  foundation  for  the  faith  of  all. 


LIFE    AND    CHARACTEli    OF    CHRIST.  331 

— None  ever  was  more  eager  and  zealous  in  the 
cause  of  God  ;  none  ever  was  more  attentive  and 
resigned  in  his  own  :  he  patiently  endures  all  kinds 
of  outrage  offered  to  his  person,  as  well  as  the 
very  frequent  insults  on  his  reputation,  and  inter- 
cedes for  the  forgiveness  of  his  murderers :  yet 
when  his  Father's  honour  is  concerned,  he  vindi- 
cates it  with  uncommon  warmth  :  he  publicly  chas- 
tises the  profaners  of  his  temple ;  and  threatens 
the  severest  punishment  to  all  such  as  continued 
to  blaspheme  the  power  and  spirit  by  which  he 
was  acting.  He  is  ready  to  receive  publicans  and 
harlots ;  disdains  not  to  converse  with  heretics 
and  schismatics ;  persons  most  odious  and  of 
worst  repute  ;  but  whom  he  sees  to  be  truly  peni- 
tent and  desirous  of  instruction  :  while  he  rejects 
the  formal,  sanctimonious  hypocrite,  and  repri- 
mands the  self-sufficient  Pharisee.  He  detects, 
and  with  authority  rebukes,  the  sophistry  of  the 
proud,  perverse  querist ;  but  satisfies  every  scru- 
ple, and  resolves  each  doubt,  of  the  sincere  and 
humble  searcher  after  truth,  even  before  they 
are  intimated  to  him.  He  cherishes  the  broken- 
hearted, comforts  the  desponding,  strengthens  and 
supports  the  weak  and  wavering,  condescends 
to  the  infirmities  of  the  meanest,  that  has  the  least 
spark  of  goodness  in  him ;  but  never  gratifies 
the  vanity,  or  gives  way  to  the  petulancy  of  the 
greatest. 

Which  mixture   of  so  various  and   seemingly 


332  REFLECTIONS    ON    THE 

opposite  qualities,  that  constituted  the  foregoing 
contrast,  did  not  proceed  from  any  variation  in  his 
own  temper,  but  wholly  in  that  of  those  among 
whom  he  conversed.     He  steadily  adheres  to  the 
same  principle,  and  constantly  pursues  one  plain 
and  uniform  design  of  doing  all  the  service  pos- 
sible, on  all  occasions,  to  all  sorts  of  people  :  of 
doing  it  in  the  most  agreeable  manner  too,  when- 
ever that  becomes  consistent  with  their  real  in- 
terest ;  sympathising  with  them  in  their  several 
states  and  dispositions,   suiting  himself  to  every 
one's   circumstances    and   capacity,    applying   to 
each  part  of  the  human  constitution  for  access, 
and  watching  every  motion  of  the  heart  to  gain 
admittance  :  being  himself  ever  affable  and  easy 
of  access  to  all  that  seriously  applied  to  him  ;  ac- 
cepting any  invitation  ;  nay,  making  a  voluntary 
tender  of  his  company  whenever  he  knew  it  would 
be  seasonable  and  acceptable  :  indulging  the  most 
secret  wish  of  such  as  would  receive  an  obligation 
from  him  ;  and  enhancing  that  by  his  engaging 
readiness  to  confer  it.  He  submitted  to  the  lowest 
offices  for  the  sake  of  others,  and  was  at  every 
body's  service  that  desired  his  assistance.     He  ad- 
mitted the  meanest  company  when  he  had  a  pro- 
spect of  doing  any  good  upon  them;  and  was  con- 
tent to  lose  the  reputation  of  being  a  good  man, 
that  he  might  the  more  effectually  serve  the  ends 
of  piety  and  goodness*. 

*  Loxvth's  Directions,  p.  197. 


LIFE    AND    CHAHACTER    OF    CHRIST.  333 

His  conversation  was  free  and  familiar,  open 
and  undisguised,  sober  and  rational :  his  carriage 
clear  from  all  affected  singularity ;  all  rigid  and 
unnatural  severity ;  and  any  of  those  austere 
forbidding  airs,  which  used  to  be  put  on  by 
other  teachers,  and  procure  them  so  much  awe, 
upon  the  like  occasion.  His  very  miraculous 
works  were  no  less  evident  signs  of  mercy,  good- 
ness, generosity,  than  of  power  ;  and  equally 
adapted  to  convince  the  understandings  and  en- 
gage the  affections  of  those  who  partook  of  them, 
as  to  remove  their  several  maladies,  or  to  relieve 
their  wants,  his  first  public  miracle  being  no  more 
than  a  proper  act  of  kindness  or  humanity ; 
in  preventing  the  confusion  of  a  poor  relation, 
by  a  very  seasonable  supply  of  what  was  w^ant- 
ing  in  his  entertainment  on  a  solemn  occasion: 
which  want  perhaps  could  not  have  otherwise 
been  supplied;  and  was  most  probably  occasioned 
by  the  extraordinary  concourse  his  own  presence 
drew  thither((r);  his  last  being  an  instance  of  the 

(<r)  John  ii.  1,  2,  &c.  At  such  times  the  Jeivs  were  wont  to 
make  such  entertainments,  and  some  of  the  ancient  prophets 
reheved  the  necessities  of  the  indigent,  in  the  Hke  generous 
manner. — Eisner,  p.  68.  This,  notwithstanding  all  these  evident 
marks  of  benevolence  in  this  miracle  of  our  blessed  Saviour, 
beside  many  others  that  might  have  been  mentioned ;  [such  as 
his  giving  countenance  to  a  due  celebration  of  that  divine  Insti- 
tution which  soon  afterwards  grew  into  so  much  disrepute,  and 
justifying  that  liberal  use  of  all  God's  creatures  which  came  to 
be  so  extravagantly  censured  (see  Jortins  Remarks,  Vol.  II. 
p.  18.  or  Theol.  Repos.  Yo\.  III.  No.  3.)  yet,]  has  met  with  no 
better  treatment,  than  any  other  circumstance  attending  either 


334  llEFLECTIONS    ON    THE 

most  undeserved  compassion,  in   calmly  healing 


his  character  or  mission.  Chiihh  has  been  at  the  pains  to  revive 
some  of  JVoo/slo)is  idle  objections  on  this  head,  without  either 
making  any  improvements  on  them,  or  taking  the  least  notice 
of  the  large  and  clear  answers  given  to  them ;  as  is  the  common 
way  with  this  kind  of  writers.  He  dwells  upon  the  hnrs/iness, 
impropriety,  and  follaciousness,  of  Christ's  reply  to  his  mother; 
and  urges  the  intemperance,  which  must  have  been  promoted  by 
this  miraculous  production  of  wine.  Post.  Works,  Vol.  II.  p.  185, 
6,  7,  8. 

As  to  the  harshness,  which  arises  chiefly  from  the  word  xvoman, 
in  our  own  language ;  it  has  been  shewn,  that  yvvrj  is  a  term 
used  by  the  best  writers  very  consistently  with  the  highest  re- 
spect ;  and.  as  such,  most  undoubtedly  applied  elsewhere  to  the 
same  person ;  Joh.  xix.  26.     That  the  phrase  ri  saoi  v.aii   c-ot, 
was  no  more  than  a  common  expression  of  some  gentle  rebuke 
for  intermeddling  in  another's  province  ;  2  Sam.  xvi.  10.  xix.  22. 
2  Kings  iii.  13.    2  Chron.  xxxv.  21.  and  might  be  exceedingly 
proper,  and  even  necessary  at  Christ's  first  opening  his  com- 
mission, in  order  to  guard  against  any  suspicion  of  his  mother's 
having  conceiied  matters  ivith  him  ;  (as  the  same  autlior  would 
insinuate,  p.  lC8.)  — to  prevent  her  interfering  at  all  in  it,  or  pre- 
tending to  any  influence  or  authoritative  direction,  in  the  case 
of  working  miracles  especially,  which  was  of  public  concern : 
and  so  the  following  words  may  be  taken  interrogatively,  sTfLv 
rjK6t  Tj  cv^ci  [i^s ;    Is  not  the  time  of  my  ministry  now  come  ?     To 
which  we  may  add,  that  whatever  apparent  slight  or  severity 
occurs  in  this  or  any  other  circumstance  where  she  is  introduced, 
it  may  have  been  ordered  providentially  (as  the  same  thing  seems 
to  have  been  done  on  the  like  account  in  other  cases,  v.  g.  that 
of  St.  Peter  more  remarkably ;)  to  guard  against  those  many 
gross  abuses  of  her  name  and  interest,  those  very  grievous  cor- 
ruptions that  in  after-times  were  set  up  in  the  church  of  Christ, 
and  supported  chiefly  by  that  near  relation  which  she  bore  to 
him  according  to  the  flesh.     To  the  same  purpose  may  be  ap- 
plied those  other  seemingly  disparaging  accounts,  which  he  is 
pleased  to  give  of  such  relations,  in  comparison  of  those,  who 
stood  related  to  him  in  a  much  higher  sense,  viz.  a  heavenly  one, 


LIFE    AND    CHARACTER    OF    CHRIST.  335 

the  wound  of  one  of  those  who  came  with  eager- 


Matt.  :s.u.  46— 50.  Mark  in.  3 \ — 35.  Liikev'm.]g — 21.  xi.  27, 
28.  See  Clarke's  xvii.  Sermons,  p.  236.  [and  on  the  same  prin- 
ciple might  be  founded  that  remarkable  estrangement  between 
Joh7i  the  Baptist  and  our  blessed  Saviour,  notwithstanding  their 
being  so  very  near  relations ;  as  is  observed  by  Doddridge  on 
Joh.  i.  31.  Fam.  Ex.  Vol.  I.  p.  122.  note  c.  Add  Jortin,  Disc.  v. 
p.  1 94.  2d  ed.  and  Dr.  Bell's  Inquiry,]  As  to  his  hour  not  being 
come,  if  taken  in  another  sense,  i.  e.  of  doing  any  thing  for  her 
benefit  in  particular;  that  may  relate  to  the  hour  of  his  death; 
agreeably  to  the  common  use  of  this  word  in  the  Gospel,  (comp. 
Joh.  vii.  8.  30.  viii.  20.  xii.  27.  xiii.  1.  xvii.  1.)  In  like  manner 
at  the  very  beginning  of  Christ's  ministry,  the  Devil  is  said  to 
depart  from  him  for  a  season,  Luke  iv.  13.  though  that  was  so 
late  as  till  his  last  suffering,  called  their  hour,  i.  e.  that  of  his 
enemies  and  the  power  of  darkness,  Luke  xxii.  53.)  for  which, 
to  prevent  all  secular  views,  he  might  prepare  her  at  the  very 
entrance  into  his  office ;  signifying  that  she  was  to  receive  no 
kind  of  worldly  advantage  from  it  till  he  left  the  world ;  and 
when  that  time  came,  he  recommended  her  accordingly  to  his 
beloved  disciple ;  who  took  her  to  his  own  home,  and  provided 
for  her  as  if  she  was  his  own  mother.  So  far  was  Christ's  reply 
from  any  of  thatjhllaci/  and  contradiction,  with  which  this  author 
has  been  pleased  to  charge  it,  that  even  on  this  imperfect  view 
of  the  case,  we  may  be  able  to  discern  clear  tokens  of  the  same 
divine  wisdom  and  disinterested  goodness  here,  which  shines  out 
in  each  of  his  other  discourses. 

Nor  is  there  any  more  ground  for  that  other  suggestion  of 
excess,  from  the  guests  having  drunk  so  freely  as  to  exhaust  flentu 
qfvoine;  ib.  p.  188.  since  from  the  known  regulations  at  all  mar- 
riage feasts,  there  was  no  danger  of  it;  from  the  low  circum- 
stances of  the  person  entertaining  here,  no  room  to  apprehend 
that  any  extraordinary  plenty  could  be  provided;  but  rather  the 
contrary :  nor  from  what  Christ  supplied,  the  least  encourage- 
ment given  to  intemperance,  during  the  remainder  of  the  feast, 
which  lasted  several  days ;  commonly  seven  :  and  wherein,  if  we 
will  suppose  that  this  wine  must  have  been  all  drank  up,  which 
we  have  no  occasion  to  do ;  [see  Jennings,  Lect.  B.  iii.  c.  2. 


336  IJEFI.KCTIONS    ON    THE 

ness  *   to  take  away  his  life ;  at  the   same   time 

p.  136]  as  much  might  easily  have  been  consumed  by  an  extra- 
ordinary conflux  of"  the  people  in  a  few  days,  as  would  perhaps 
have  otherwise  held  out  the  rest.  [V.  Larny,  Com.  in  Harm, 
p.  109.]  So  little  reason  was  there  any  way  for  such  rude  insults 
on  this  part  of  Our  blessed  Saviour's  history,  that  it  might 
easily  be  shewn  to  be  of  a  piece,  and  bear  the  same  characters 
of  wisdom  and  goodness  with  the  rest.  As  the  Gospel  was  first 
to  be  offered  to  his  own  countrymen  (to  whom  the  promises 
were  made),  tvhether  they  would  liear,  or  whether  they  'would  for- 
bear ;  and  whose  rejecting  of  it  turned  to  the  more  immediate 
benefit  of  the  rest  of  the  world  ;  so  was  this  public  occasion  very 
properly  made  use  of  for  the  opening  of  it,  in  the  first  place,  to 
his  kinsfolk  and  acquaintance;  who,  if  they  were  not  before  ac- 
quainted with  his  divine  mission  from  any  miracles  performed  in 
private,  [though  it  is  very  probable,  that  some  of  them  were,  his 
mother  in  particular;  see  Doddr.  on  John  ii.  3.]  had  hereby  a 
fair  opportunity  of  fully  canvassing  its  evidence,  and  consulting 
him  upon  it,  during  all  the  festival ;  might  easily  have  satisfied 
each  other  about  the  truth  of  his  pretensions,  and  entitled  them- 
selves to  the  honour  of  being  his  first  disciples :  though  for  no 
less  wise  and  good  reasons,  most  of  them  were  permitted  to  lose 
all  such  opportunities  of  being  instructed  by  him,  to  shut  their 
eyes  and  harden  their  hearts  amidst  the  clearest  and  the  strongest 
evidence,  and  at  length  become  of  all  men  the  most  inveterate 
adversaries,  both  against  him  and  his  doctrine :  which  yet, 
instead  of  impairing  the  credit  of  either,  served  to  illustrate  it 
the  more,  and  render  it  more  incontestable  to  others  in  all  ages  ; 
by  clearing  the  whole  from  all  possible  suspicion  of  any  family 
contrivance ; — of  being  carried  on  by  private  compact ;  (as  the 
same  conduct  in  the  rulers  did  effectually  from  the  charge  of  its 
being  any  part  of  their  own  national  policy  ;)  or  having  been  cal- 
culated for  the  separate  interest  of  any  particular  place,  or  party 
of  men  whatsoever.  Nay,  every  one  of  those  persons,  who  either 
rejected  him  at  first,  or  afterwards  forsook  him,  without  ever 
being  able  to  discover  the  least  circumstances  of  such  a  design, 
affords  plain  proof  of  the  contrary;  as  might  be  made  appear 
beyond  all  contradiction. 

*  '  Malchiis  had  come  out,  with  violence,  to  apprehend  him ; 


LIFE    AND    CHARACTER    OF    CHRIST.  337 

shewing,  that  with  the  same  ease  he  could  have 
deHvered  himself,  or  destroyed  these  his  enemies. 

The  like  might  be  observed  in  every  other  case, 
where  he  exerted  an  extraordinary  jDower  ;  which 
he  did,  in  a  manner  peculiarly  suitable  to  his  ov/n 
character*. 

But  what  we  are  now  considering  in  the  life  of 
C/mstf  is  its  more  ordinary  course,  and  common 
tenor,  which  we  find  chiefly  conversant  in  social 
duties,  as  these  come  into  use  most  frequently, 
and  are  of  the  most  general  benefit  to  mankind ; 
and  setting  us  a  pattern  of  performing  these,  which 
was  the  most  inviting  to  us,  the  most  imitable  by 
us,  and  the  least  capable  of  being  mistaken,  or 
perverted :  a  pattern  not  only  of  perfect  inno- 
cence, but  likewise  usefulness  in  every  circum- 
stance and  situation  ;  of  joining  sometimes  in  such 
relaxations  both  of  mind  and  body,  as  would  tend 
to  the  comfort  and  support  of  each. — Of  under- 
going all  the  toils  and  difficulties,  labours  and  dis- 
tresses, to  which  we  are  subject,  with  so  much 
patience,  constancy,  and  perseverance,  as  would 
prevent  our  ever  sinking   under  them  j    and  at 

and  had  perhaps  treated  him  with  some  pecuHar  insolence,  so  as 
to  provoke  Peter  to  cut  off  his  ear.'  Benson,  p,  439.  He  is 
supposed  to  be  one  of  those  servants  who  smote  Christ  upon  the 
face  [Mark  xv.  65. 1  even  after  a  miraculous  power  had  been 
exerted  in  his  favour. 

*  A  proof  of  this,  and  a  specimen  of  the  moral  or  spiritual, 
as  well  as  prophetic  import  of  our  Saviour's  miracles,  may  be 
seen  in  Jortins  Remarks  on  Eccl.  H.  ^  ol,  II.  p.  16,  »i-c. 

z 


838  RKFLECTIONS    OM    THE 

length  make  us  more  tha7i  conquerors  over  them. 
A  pattern  of  particular  affection  and  esteem  for 
friends  ;  of  general  kindness  and  good  will  toward 
enemies  ;  of  gratitude  and  love  for  each  good 
office;  of  meekness  and  a  most  forgiving  temper 
under  any  ill  usage ; — submission  and  obedience 
to  superiors,  either  in  church  or  state,  so  far  as 
is  consistent  with  our  duty  to  the  supreme  Go- 
vernor (r); — of  mildness  and  condescension  to  in- 
feriors;— of  justice,  fidelity,  benevolence  and  cha- 
rity to  all.  In  short  his  whole  life  was  a  lecture 
of  true  practical  philosophy,  and  each  part  pointed 


(r)  In  proof  of  this,  beside  the  instance  already  given  of  liis 
most  scrupulons  exactness  to  avoid  the  least  appearance  of  in- 
truding on  another's  office;  we  may  observe,  that  when  he  is 
obliged  to  expose  the  great  hypocrisy  and  villany  of  the  Jewish 
doctors,  who  were  the  most  injurious  adversaries  of  his  cause, 
he  carefully  distinguishes  between  their  authority  or  commission, 
and  the  exercise  thereof;  between  their  public  teaching,  and 
their  practice. 

The  Scribes  and  the  Pharisees  sit  in  Moses's  scat ;  all  therefore 
•whatsoever  they  bid  you  observe^  that  observe  and  do  ;  bid  do  not 
ye  after  their  works  ;  Jbr  they  say,  and  do  not.  Matt,  xxiii.  2,  3. 
Hoc  dicit  Christus,  ne  putaretur  aut  adversarius  esse  Mosis,  aut 
eorum  odio,  aut  cupiditate  principatus,  ipsos  in  sequentibus  re- 
prehendere.  Et  quoniam  defectus  in  personis,  non  professione, 
erat;  providet,  ut,  personarum  ratione  posthabita,  muneri,  mi- 
nisterio,  et  professioni  ipsi,  sua  dignitas  Integra  maneat.  L. 
Brugens.  in  loc.     Comp.  Wolzogen,  p.  370. 

So  far  is  our  Saviour's  history  from  consisting  of  that  angry 
opposition  to  his  superiors,  as  such ;  or  from  discovering  that 
envious,  aspiring,  factious  disposition,  which  some  persons  have 
had  either  the  weakness  or  the  wickedness  to  suggest. 


LIFE    AND    CHARACTER    OF    CHRIST.  S39 

out  some  virtue  proper  for  our  imitation  *.  [For  this 
we  have  the  testimony  of  unbelievers  themselves. 
"In  Christ  we  have  an  example  of  a  quiet  and  peace- 
able spirit,  of  a  becoming  modesty  and  sobriety, 
just  and  honest,  upright  and  sincere;   and  above 
all,  of  a  most  gracious  and  benevolent  temper  and 
behaviour.  One  who  did  no  wrong,  no  injury  to  any 
man,   in  whose  mouth  was  no  guile ;  who  went 
about  doing  good,  not  only  by  his  ministry,  but 
also  in  curing  all  manner  of  diseases  among  the 
people.    His  life  was  a  beautiful  picture  of  human 
nature,  when  in  its  native  purity  and  simplicity; 
and  showed  at  once  what  excellent  creatures  men 
would  be,  when  under  the  influence  and  power  of 
that  Gospel  which  he  preached  unto  themj*]. 

Which  brings  me  in  the  next  place  to  his  manner 
of  teaching :  and  this  was  likewise  the  most  natural, 
easy,  and  familiar  that  could  be  imagined.  He 
generally  draws  his  doctrine  from  the  present  oc- 
casion ;  the  conversation  carrying  on ;  or  the  ob- 
jects surrounding  him  ;  from  the  most  common 
occurrences,  and  occupations,  from  the  time  of 
the  day,  the  season  of  the  year ;  the  service  of 
the  Jewish  synagogue  (o),    or   their   solemnities  ; 

*  See  some  of  the  principal  of  these  virtues  specified  in  Bp. 
Fowler's  Design  of  Christianity,  c.  5.  or  Duchal,  on  Christ's 
general  Character,  Serm.  1,  2,  3. 

f  Chubb,  True  Gosp.  of  J.  Christ,  sect.  8.  p.  55,  56. 

(o)  Thus,  he  alludes  sometimes  to  the  manner  of  teaching 
there ;  Matt.  x.  27.  Qiiod  in  aure  auditis,  jwcedicate.  Doctor 
qui  auditoribus  aliquid  traditionale  praelegebat  et  exponebat, 

Z   2 


S40  REFLECTIONS    ON    THB 

from   some   extraordinary  accidents,    remarkable 
places,  or  transactions,  and  the  like. 


non  quidem  clara  voce  rem  efferebat,  sed  Icni  susurro,  Ile- 
braica  in  aurem  interpretis  mussitabat ;  qui   deinde  id  sonore 
sernione  vernaculo  enuntiabat  populo.     Lamy,   Harm.  p.   187- 
Comp.  LigJitf.  in  loc.  et  in  Mntt.  iv.  23.     [Wbere  another  allu- 
sion occurs  in  the  latter  part  of  the  verse,  about  proclaiming  on 
the  house  top.    Light/.  Vol.  II.  p.  180.]    Sometimes  to  the  lesson 
read  therein:  Lxihe  iv.   IJ .     Vulgo   sentiunt   interpretes   casu 
traditum  Domino  libruni  IsaicE ;  sive  potius  divina  providentia 
procurante  ut  ille   traderetur,   ubi   clarissime   de  Christo  pro- 
phetatum  erat.     Verum  magis  eluxit  divina  providentia  si  hoc 
Sabbato   legeretur   pars   ilia  Isaice,   in  qua  invenit  locum  ubi 
scriptum  erat,   Spiritus  Domini  super  me:   Sic  incipit  cap.  ixi. 
Isaice,  quod  legebatur  Sabbato  Imo  aut  2do  mensis  Tisri,  ut 
videre  est  in  lectionariis  Juda;orum,     [Comp.  Light/,  in  loc.  or 
Wait'?,  Gosp.  Hist.  B.  ii.  s.  5.]     Hoc  autem  anno  vitas  ejus  circa 
quem  ha;remus,    a;rae   Christianse  3 Imo,    duo  ilia  Sabbata,   in 
quibus   Isaias  praelegebatur,   incidebant   Imum  in  Svam   diem 
Septembris,   alterum  in  I5mam.     Congruit  illud  tempus  para- 
bolis  sementis,  quas  modo  proposuerat  Dominus  ab  ipsis  rebus 
prsesentibus,   ut  sapientiam  ejus   decebat.     Etenim   in    mense 
Tisri  semen  terrae  mandabatur  ;  ut  videre  est  in  illis  verbis  para- 
phraseos  Chaldaicae  in  Ecclesiastem  xi.  2.    Da  portionem  bonam 
seminis  agro  tuo  in  Tisri,  et  ne  cohibearis  a  seminando  etiam  in 
Chisleu.     Id.  Harm.  p.  258.     To  which  may  be  added  John  x. 
1,  &c.  as  below,  and  John  vii.  37?  38.     La7vi/  pursues  this  cir- 
cumstance of  Christ's  alluding  to  the  lesson  for  the  day  so  far, 
as  by  it  to  adjust  the  time  and  order  of  several  passages  in  the 
Gospels,  V.  g.  Luke  x.  25-37.     Idcirco  autem  hanc  parabolam 
Samaritani  refero   ad  tempus  quod  pentecostem  subsecutum 
est ;  quia  hanc  parabolam  videtur  Dominus  proposuisse  in  sy- 
nagoga,    occasione   scriptural    quae   tunc   ibi   Icgcrctur.     Illud 
cnim,   Ecce  quidam  legis-peritus  surrcxit   teutons  cum,   indicat 
sedisse  hunc  legis-peritum,  et  de  more  proposuisse  quaistionem 
Domino ;  quam  ille  solverit,  convertens  animum  et  oculos  legis- 
periti  ad  ipsam  Scripturam  modo  lectam ;  quod  indicat  illud, 
Quomodo  kgis,   &c.     Locus  autem  Scripturtc,   ut  puto,   erat 


LIFE    AND    CHARACTEIi    OF    CHRIST.  341 

Thus,  upon  curing  a  blind  man,  he  styles  him- 
self the  light  of  the  world ;  and  admonishes  the 
Pharisees  of  their  spiritual  blindness,  and  inex- 
cusable obstinacy  in  refusing  to  be  cured  and 
enlightened  by  him*.  On  little  children  being 
brought  to  him,  he  recommends  the  innocence 
and  humility  of  that  state,  as  very  proper  qualifi- 
cations for  all  those,  who  would  become  members 
of  his  church ;  and  under  the  same  figure,  in- 
timates the  privileges  that  belong  to  all  sucht. 
On  being  told,  that  his  mother  and  brethren  came 
to  seek  him  ;  he  declares  to  all  those  among  his 
disciples,  who  were  desirous  of  learning,  and  dis- 
posed to  follow  his  instructions,  that  they  were 
equally  dear  to  him,  and  should  be  equally  re- 
garded by  him,  as  his  very  nearest  friends  and 
relations t.  Beholding  the  flowers  of  the  field, 
and  the  fowls  of  the  air,  he  teaches  his  disciples 
to  frame  worthy  notions  of  that  providence  which 
supports  them,  and  therefore  will  support  beings 

versus  5tus  cap.  6ti  Deut.  quod  caput  legebatur  ultimo  Sab- 
bato  mensls  Ah,  uno  aut  altero  mense  post  pentecostem.  Id. 
p.  219. 

The  same  author  observes,  that  the  order  of  time  being 
generally  neglected,  both  by  S.  Mark  and  S.  Luke ;  their  nar- 
ratives are  to  be  regulated  as  well  by  the  foregoing  observa- 
tions, as  by  comparing  them  with  S.  Matt,  who  was  an  eye- 
witness of  most  things,  and  therefore  went  by  a  local  memory. 
Comp.  Nevot.  on  Dan.  p.  152.  or  Hartley.,  Observ,  Vol.  11.  p.  103. 

*  John  ix.  5,  39,  41. 

f  Mark  X.  14,  15.     Matt,  xviii.  4,  5,  Q,  10. 
.  %  Matt.  xli.  47.     Mark  ill.  32.  vid.  Benson,  c.  10.  sect.  ii. 
Other  instances  of  this  kind  may  be  seen  below,  p.  343. 


342  KEFLECTIONS    ON    THE 

of  a  rank  far  superior  to  them*.  Observing  the 
fruits  of  the  earth,  he  instructs  them  to  judge  of 
men  by  their  fruits,  and  not  to  be  themselves  un- 
fruitful, under  all  the  means  of  grace  t.  Taking 
notice  of  their  bad  behaviour  at  a  feast,  he  first 
gives  general  advice  to  both  the  master  and  his 
guests  t,  to  the  one  that  he  should  direct  his  mu- 


*  Matt.  vii.  26,  28.     Licke  xii.  Si,  &c. 

t  Matt.  vii.  16.     Ltike  vi.  43,  &c. 

X  The  not  attending  to  our  Saviour's  manner  of  instructing 
occasionally,  and  by  a  special  instance  then  occurring,  [though 
he  was  far  from  insisting  on  that  very  particular  instance,  farther 
still  from  confining  his  doctrine  to  it,]  instead  of  laying  down 
immediately  the  principle,  which  either  would  extend  to  that 
and  the  like  instance,  or  produce  an  equivalent,  as  the  case 
required ; — this  has  given  room  for  a  great  deal  of  indecent 
drollery,  on  Luke  xiv.  12.  13.  from  C/nibb.  [Post,  works,  p. 
24.  &c.]  as  if,  instead  of  directing  our  beneficence  to  such  in  the 
first  place  as  wanted  it  most,  which  is  all  that  can  fairly  be 
implied,  and  which  is  surely  unexceptionable,  Christ  had  con- 
fined his  direction  to  that  one  particular  mode  of  hospitality ; 
and  required  all  his  disciples,  who  were  of  ability,  to  invite  the 
poor,  lame,  blind,  &c.  to  their  tables :  to  entertain  such  there, 
and  such  only :  which  would,  as  Chubb  says  in  the  same  strain, 
p.  27}  be  something  extraordinary. 

I  shall  add  two  or  three  parallel  passages,  which  may  perhaps 
help  to  procure  this  a  more  favourable  interpretation ;  at  least, 
will  shew  the  precept  to  be  not  so  very  peculiarly  Christian,  as 
this  same  gentleman  is  pleased  to  represent,  in  order  to  bur- 
lesque and  expose  it:  [ib.  p.  26,  <S:c.]  And  in  truth,  with  just 
as  much  probability,  as  he  thinks  ivashing  thejcet  is  one  of  the 
positive  institutions  that  belong  to  Christianity,  annexing  it  to 
Baptism  and  the  Lord's  Supper,  ib.  p.  277. 

Cic.  Off.  1.15.  Hoc  maxime  officij  est,  ut  quisque  maxima 
opis  indigeat,  ita  ei  potissimum  opitulari ;  quod  contra  fit  a 
plerisque,  a  quo  enim  plurimum  sperant,  etiamsi  ille  his  non 


LIFE    AND    CHARACTEK    OF    CilRIST.  343 

iiiiicence  to  such  as  stood  most  in  need  of  it*,  to  the 
other,  that  they  beware  of  that  eager  affectation 
of  place  and  distinction  which  was  so  troublesome 
to  the  rest,  and  generally  ended  in  their  own 
mortification  ;  and  afterwards  brings  them  to  the 

eget,  tamen  ei  potissimum  inserviunt. — PUn,  Epist.  ix.  30.  Volo 
eum  qui  sit  vere  liberalis,  tribuere  patriae,  propinquis,  affinibuSj 
amicis ;  sed  amicis  dico  pauperibus :  non  ut  isti,  qui  iis  potis- 
simum donant,  qui  donare  maxime  possunt.  Hos  ego,  viscatis 
hamatisque  muneribus,  non  sua  promere  puto,  sed  aliena  cor- 
ripere. 

With  regard  to  the  last  mentioned  precept  of  washing  the 
feet,  which  Chubb  pretends  to  be  of  perpetual  obligation,  [and 
which  some  sects  of  Christians  have  not  understood  much 
better,]  give  me  leave  to  add  the  explanation  by  Michaelis, 
Introd.  to  the  N.  T.  p.  254.  The  washing  of  feet  was,  in  the 
Eastern  Countries,  commonly  the  first  kindness  shewn  to  a  tra- 
veller, who  was  to  be  hospitably  received ;  whence  it  is  some- 
times put  for  hospitality  in  general,  I  Tim.  v.  10,  When  there- 
fore Christ  washed  the  feet  of  his  disciples,  and  taught  them  to 
condescend  in  like  manner,  to  their  inferiors  ;  it  amounts  to  as 
much,  as  if  he  had  instituted  the  law  of  hospitality,  among  all 
his  future  disciples.  Now  as  strangers  are  the  objects  of  this 
law,  and  not  persons  who  live  together  in  the  same  place,  he 
by  this  commandment,  obliged  all  his  future  disciples  to  love 
each  other,  and  abolished  the  distinction  between  Jeto  and 
Heathen.  This  is  the  true  meaning  of  this  action  of  Christ, 
which  many  have  interpreted  so  strangely.  Comp.  Bohnier. 
Diss.  xii.  p.  550,  who  among  the  things  retained  in  the  primitive 
Church,  without  sufficient  authority,  reckons  lotio  pedum  mimica, 
a  salvatore  minime  mandata.  That  this  was  not  to  be  interpreted 
literally,  or  understood  as  a  standing  ordinance  in  the  Church, 
is  well  shewn  by  Dr.  Bell,  on  the  Lord's  Supper,  p,  142.  &c. 

*  This  is  all  that  Christ  can  be  supposed  to  mean,  Luke  xiv. 
12,  13.  When  in  his  way  of  instructing  occasionally,  and  by  a 
special  instance  then  before  him,  he  exhorts  his  followers,  when 
they  make  a  feast  to  call  the  poor,  the  maimed,  &c.  V.  Crell.  Op. 
Tom.  ii.  p.  55.  with  Le  Clerc,  Whitby,  Grot,  in  loc. 


344- 


UEFLECTIONS    ON    THE 


consideration  of  a  better  entertainment,  to  which 
they  were  all  invited ;  but  of  which  few  among 
them  would  shew  themselves  worthy*.  From 
meai;  and  drink,  he  leads  them  to  the  eatirig  of 
his  body,  and  drinking  his  blood,  in  a  spiritual 
sense  j  the  being  nourished  with  his  doctrine,  and 
edified  by  his  example  t.  From  outward  washing, 
to  the  purifying  of  the  heart,  and  cleansing  the 
affections  t  From  tasting  of  the  fruit  of  the  vine 
after  the  Paschal  supper;  to  the  celebration  of  an 
eternal  festival  of  freedom,  rest,  and  happiness  in 
another  world  1|.     From  the  salt,  he  takes  occasion 


*  LuJce  xiv.  7.  16.  Comp.  Doddr.  in  loc.  Thus,  probably, 
a  wedding  procession  passing  by  gave  occasion  to  the  beautiful 
Parable  of  the  ten  Virgins.      Wynne  on  Matt.  xxv.  1. 

f  John  vi.  31,  53,  &c.  See  a  like  allusion  on  the  mention  of 
meat,  John  iv.  32.  The  same  thing,  in  all  probability,  occa- 
sioned that  remarkable  answer  to  the  Syrophccnician  woman, 
Matt.  XV.  26.  Mark  vii.  2/.  in  which  he  calls  the  heathen 
Dogs,  not  in  conformity  to  his  own  sentiments,  but  to  the 
common  language  of  the  Jeivs ;  glancing  perhaps  as  he  spoke 
it,  at  those  who  sat  at  table  with  him,  and  thereby  secretly  re- 
proving the  insolence  of  such  harsh  language  and  hard  thoughts. 
See  Lamy,  Harm.  31,  and  Lightjbot,  in  loc. 

X  John  xiii.  8. 

II  Matt.  xxvi.  29.  Luhe  xxii.  I7,  18.  Ex  occasione  vini 
conspicui  et  propria  dicti,  Christus  docet  discipulos  se  non 
amplius  celebraturum  cum  iis  ullam  liberationem,  nisi  postremam 
illam  qua  ex  omnibus  mails  resurrectione  liberabuntur.  De- 
scribit  coelestem  illam  \\i\2ir'\t^tem  potione  vini,  non  tantum  quia 
bujus  rei  incidit  mentio,  paulo  postquam  vinum  bibissetj  sed 
quia  hibere  viiium  in  Scriptura  perinde  est  ac  convivari  [vid. 
Esaice  c.  xxii.  13.  xxiv.  9.]  felicitas  vero  sub  imagine  convivii 
describitur,  ut  c.  viii.  11.  Addit  vinnni  hoc  fore  7iovicm,  quia 
apostoli  antea  nunquam  banc  fehcitatem   gustaverint.     Saepe 


LIFE    AND    CHAHACTER    OF    CHRIST.  345 

to  acquaint  them  with  the  nature  of  their  office, 
which  was  to  season  the  minds  of  men,  and  pre- 
serve them  from  the  contagion  of  this  world ;  as 
well  as  give  them  a  true  taste  and  relish  for  the 
enjoyments  of  a  better  j  and  at  the  same  time  re- 
minds them  of  the  absolute  necessity  for  their 
duly  executing  this  their  office  j  otherwise,  in- 
stead of  being  the  best,  the  purest,  and  most 
useful  J  they  would  become  the  most  worthless, 
and  most  incurable  among  mankind*.  Those 
that  were  fishers,  he  teaches  how  to  catch  menf : 
and  shews  them  how  much  this  would  resemble 
their  former  employment,  in  taking  of  all  kinds 
into  their  net,  both  bad  and  good  ;  which  were  at 
first  inseparable,  but  would  at  length  be  carefully 
distinguished  from  each  other  t.  Seeing  the  money- 
changers, he  exhorts  his  disciples  to  lay  out  their 
talents  to  the  best  advantage  §.  Being  among  the 
sheepfolds,  he  proves  himself  to  be  the  true  shep- 
herd of  souls,  describing  the  particulars  in  which 
his  character  answered  that  of  a  good  shepherd, 
even  so  far  as  to  the  givifig  or  laying  clown  his  life 
for  the  good  of  his  sheepWy  i.  e.  exposing  himself  to 

Christus  a  rebus  corporeis  ad  spirituales  transiens  eas  iisdem 
vocibus  exprimlt.     Cleric,  in  Matt.  xxvi.  29. 

*  '  If  the  salt  have  lost  its  savour,  wherewith  can  you  season 
it?'  Mark  ix.  50.  vid.  Cleric.    Luke  xiv.  34.  vid.  Whitby  in  loc. 

•j-  Luke  V.  10.     Mark  i.  17. 

t  Matt.  xiii.  47. 

§  Matt.  XXV.  27.     Luke  xix.  23,  45. 

II  John  x.  ]l.  15.  Or  that  discourse  of  Christ's  which  is 
here  referred  to,  might  be  drawn  from  Isa.  xl.  11.  part  of  that 


346  KKFLECXIONS    ON    THE 

certain  death  in  the  protection  and  defence  of  his 
flock  from  beasts  of  prey.     Among  vines,  he  dis- 
courses  on  tlie   spiritual  luisbandman   and  vine- 
dresser ;  and  draws  a  parallel  between  his  vine- 
yard, and  the  natural  one*.     At  the  sun  rising, 
he  says,  /  am  the  light  of  the  ivorld,  he  tliatjhllotsceth 
me  shall  not  tvalk  in  darkness,  but  have  the  light  of 
life,  q.  d.  The  sun  arises  to  set   again  in  a  few 
hours,   and  may  fail  many  of  you,  ere  you  have 
finished  your  journey  :  but  every  one  that  receives 
and  governs  himself  by  my  doctrine,  shall  have  a 
constant  and  continual  guide,  sufficient  to  direct 
him   to  eternal  lifet.     Upon  the  appearance   of 
summer  in   the  trees  before  him,   he  points  out 
some   equally  evident   signs    of  his  approaching 
kingdom  t.     At  the  season  of  fruits,  he  puts  the 
Jews  in  mind,  that  the  time  was  come  when  some 
fruit  would  be  expected  from  them,  in  return  for 
all  the  labour  that  had  been  bestowed  upon  them  ; 
and  intimates  the  judgment  that  would  shortly 

chapter  being  the  lesson  appointed  to  be  read  about  that  time ; 
as  Lamy  gathers  with  some  shew  of  probabihty.  To  which  we 
may  add,  that  the  title  o^  shepherd,  so  frequently  given  by  the 
prophets  to  Messiah,  [Ezeh.  xxxiv.  23.  xxxvii.  24.  Zach.  xiii. 
7.  Ps.  Ixxx.  1.]  was  by  the  Jietus  applied  peculiarly  to  him.  Vid. 
AlUx.  Judgment  of  Jew.  Chap.  304.  And  he  applies  it  to  him- 
self accordingly.  Matt.  xxvi.  31.  Mark  xiv.  27.  from  Zech. 
xiii.  7* 

*  Matt.  xxvi.  30.  John  xv.  1.  See  another  allusion,  in  all 
probability,  to  a  Vine  before  him,  in  Doddridge  on  Joh.  xv.  i. 

\  Vid.  Doddr.  on  Joh.  viii.  12.  com.  Wetsten  in  Joh.  i.  5. 
p.  838. 

\  Luke  xxi.  29.     Matt.  xxiv.  32. 


LIFE    AND    CHAHAGTEIt    OF    CHRIST.  3^1 

overtake  all  such  among  them  as  were  found  to 
be  finally  unprofitable*.  When  the  harvest  comes 
on,  he  reminds  them  of  the  spiritual  harvest,  or 
the  gathering  of  his  church  ;  admonishes  them 
to  labour  diligently  in  that  work,  and  add  their 
prayers  to  Heaven  for  success  t.  From  their 
slaves  having  been  lately  made  free  in  the  sab- 
batical year,  he  takes  occasion  to  proclaim  a 
greater  and  more  noble  freedom  from  the  slavery 
of  sin  t.  And  from  the  Jetcish  ceremony  of  fetch- 
ing water  on  the  last  day  of  the  feast  of  taber- 
nacles, in  commemoration  of  the  miracle  wrought 
for  their  forefathers  in  the  thirsty  wilderness  ;  he 
introduces  an  offer  of  that  true  living  wate?',  which 
should  be  unto  them  a  well  springing  up  unto 
everlasting  life  ;  the  gospel  of  immortal  happiness 
and  salvation  which  he  preached ;  and  the  plen- 
tiful effusion  of  the  Holy  Spirit,  which  they  that 
believed  on  him  were  to  receive  1|.    Upon  a  report 


*  Matt.  xxi.  33.     Luh  xiii.  6, 

t  Blatt.  ix.  38.  Luke  x.  2.  A  like  comparison  between 
the  season  of  a  spiritual  harvest,  and  some  circumstances  in  the 
natural  one,  occurs  Joh,  iv.  35,  36.  Lift  up  yoiLr  eyes,  and  look 
on  the  fields  ;  for  they  are  volute  already  to  harvest.  And  he  that 
reapeth,  receiveth  ivages  ;  and  gathereth  fruit  unto  life  eternal. 
In  which  words  Jesus  alludes  to  the  number  of  Samaritans 
coming  to  him,  and  who  now  began  to  appear  in  sight.  He 
points  towards  them,  and  calls  upon  the  Apostles  to  behold  the 
agreeable  sight,  and  consider  his  approaching  harvest.  Benson, 
Life  of  Christ,  p.  123,  386.     Comp.  Clarice  in  loc. 

X  John  viii.  32.  V.  Newton  on  Daniel,  p.  Mp.  Comp. 
Whiston,  Q.  Diss.  p.  311. 

II  John  vii.  37,  &c.     Comp.  John  iv.  10.  where  the  same 


348  UEFLECTIOXS    ON    THE 

that  certain  Jexvs  were  massacred  by  the  Roman 
governor  in  the  midst  of  tlieir  devotions ;  and 
that  others  had  lately  met  with  a  no  less  untimely 
death  by  the  fall  of  a  tower  in  Jerusalem;  he 
guards  his  audience  against  the  common  vice  of 
censoriousness,  in  judging  such  as  these  to  be  the 
greatest  sinners,  because  they  were  the  most  emi- 
nent sufferers  ;  and  exhorts  them  all  to  repent  of 
their  own  crimes,  before  the  divine  judgments 
overtook  them ;  which  would   shortly  fall   upon 

image  is  made  use  of  on  the  like  occasion.  Vid.  Cleric,  ib.  et 
in  V.  14.  Et  Lamy,  Harm.  p.  324.  In  Joh.  vi.  38.  The  first 
of  the  passages  may  hkewise  be  considered  as  a  more  particular 
allusion  to  the  lesson  for  the  day.  In  Sabbato  circa  hunc  no- 
vissimum  diem  tabernaculorum  occurrenti  legebatur  Iv.  Isaia: ; 
quod  animadversione  dignum  est.  Sic  enim  incipit  illud  caput, 
Omnes  sitientes  venite  ad  aquas,  &c.  et  in  eo  legimus ;  qucerite 
Domimnn  dum  inveniri  potest;  inde  Dominus  materiam  dis- 
serendi  sumpsit;  quod  verisimile  est  sa?pius  fecisse,  in  templo 
et  in  synagogis,  ubi  per  singula  Sabbata  legebantur  sacri  codices 
ex  ordine.     Id.  ib.  p.  325. 

That  remarkable  expression,  in  administering  the  sacrament 
of  the  last  Supper,  this  is  my  body,  \_Mat.  xxvi.  26.]  is  no  less 
evidently  allusive  to  the  Paschal  Lamb,  termed  the  Lord's  Pass- 
over. [Ex.  xii.  11.]  or  the  Body  of  the  Passover,  according  to 
the  Jewish  form  of  celebrating  this  feast ;  [Maimo??.  Cham. 
Umatsah.  c.  8.  sect.  i.  et  vii.]  as  likewise  the  words,  this  is  my 
Blood  of  the  netv  Covenant,  ib.  28.  or  the  new  Covenatit  in  my 
Blood,  [Luke  xxii.  20.]  are  a  manifest  application  of  the  very 
terms  made  use  of  in  the  institution  of  the  old  Covenant.  Ex. 
xxiv.  8.  Comp.  Heb.  ix.  22.  That  in  the  former  instance, 
Christ  accommodated  himself  to  each  minute  circumstance  of 
the  Jewish  ceremonial,  as  in  taking  up  the  bread  with  benediction^ 
breakinrr,  distributing  it,  &c.  is  shewn  by  Ugolimcs,  Dissert,  de 
Rit.  in  Ccena  Dom.  ex  Antiq.  Paschal,  illustrat.  Thes.  Ant. 
Sacr.  Vol.  xvii. 


LIFE    AND    CHARACTER    OF    CHRIST.  349 

that  people,   and  be  the  more  distinguishable,   as 
coming    attended   with    the   very   same    circum- 
stances*.    From  HerocV%  late  rashness  in  having 
led  his  army  out  to  meet  the  king  of  Arabia,  who 
came  against  him  witli  superior  forces,  and  de- 
feated himt;  a  lesson  is  laid  down  to  all  who  en- 
tered on  the  Christian  warfare,  that  they  should 
first  well  weigh,  and  carefully  compute  the   dif- 
ficulties that  attended  it,   before  they  were  en- 
gaged in  a  matter  of  such  consequence t.     From 
the  robberies  which  were   more  particularly  fre- 
quent in  that  age  II  and  place  §,  he  forms  a  beau- 
tiful story  of  a  certain  traveller,  who  fell  among 
thieves,  was  stripped,   and  wounded,   and  could 
find  no  relief  from  any  of  his  own  country  or  com- 
munion, but  met  with  it  in  one  of  tliose,   from 
whom  he  had  the  least  reason  to  expect  any,  being 
so  much  used  to  despise  that  people,  and  their 
way  of  worshiper.     From  whence  he  forces  his 

*  LicJce  xiii.  1-5.  w(ravrws  aitoXsKr^s,  thus,  in  this  manner,  ye 
shall  perish.  Vid.  Grotius,  Doddridge,  Whitby,  in  loc.  Comp. 
Benson,  p.  381,  420. 

f  Joseph.  Ant.  Jud.  Lib.  xix.  c.  7.  V.  Newton  on  Dan.  p. 
149.  and  Comp.    Whiston,  6  Diss.  p.  312. 

J  Luke  xiv.  31. 

II  Joseph.  Ant.  Jud.  Lib.  xx.  c.  6.  Id.  B.  J.  c.  5.  &  in  Vit. 
p.  2,  3. 

§  So  many  robberies  and  murders  were  committed  on  this 
road,  which  lav  through  a  kind  of  wilderness  between  Jerusalem 
and  Jericho;  that  Jerom  tells  us,  it  was  called  the  bloody  imy, 
Doddr.  on  Luke  x.  30.  Comp.  Poll  Synops.  or  Lightfoot,  Hor. 
Heb.  in  loc. 

\  That  this  notorious  enmity  between  the  Jews  and  Sama- 
ritans was  then  carried  to  the'  greatest  height,  at  least  by  the 


350  REFLECTIOXS    OX    THE 

opponent  to  approve  this  amiable  instance  of  hu- 
manity, even  in  the  odious  character  of  a  Sama- 
7itan;  and  thereby  shews  him  incontestably  that 
the  like  good  office  would  no  less  become  a  Jexo 
in  the  like  circumstances*.  And  from  what  hap- 
pened about  that  time,  namely,  that  those,  who 
obtained  the  kingdom  oi  Juclca^  went  to  Rome  to 
be  confirmed  in  it ;  and  on  their  return,  called 
such  to  account  as  had  been  wanting  in  tlieir 
duty,  and  took  ample  vengeance  on  those  who  re- 
belled against  them,  (which  was  the  case  under 
Archelaus,  a  few  years  before  our  Lord  delivered 
that  parablef ;)  he  gives  his  followers  to  under- 
stand, that  after  he  had  ascended  into  heaven, 
and  taken  possession  of  his  kingdom,  he  w^ould 
come  again  in  power  and  great  glory,   and  not 

former,  appears  wherever  mention  is  made  of  the  latter :  vid. 
Johi  viii.  48.  Luke  ix.  53,  Ecclus.  1.  25,  et  Arnold,  ibid. 
The  consequence  of  such  their  enmity  toward  clearing  and 
confirming  those  points  wherein  they  agreed,  is  well  drawn  by 
Bossuet,  Univ.  Hist.  p.  403,  417;  &c. 

*  Luke  X.  30,  &c.  Vid.  Cleric,  ib.  v.  36.  Concerning  the 
Jewish  interpretation  of  Lev.  xix,  33.  their  limitation  of  the 
word  neighbour,  and  our  Lord's  address  in  avoiding  the  im- 
putation of  directly  opposing  their  established  doctrine  on  that 
head ;  see  Lamy  Com.  in  Harm.  p.  220.  Prohibitum  est  eos 
(Gentiles)  a  morte  liberare,  si  de  niorte  periclitentur,  &c.  (comp. 
Light/,  in  Luke  x.  29.)  Tarn  impiani  doctrinam  si  prima  fronte 
impetiisset  Dominus,  clamitasset  Icgis-peritus  eum  traditionibus 
doctorum  adversari.  Verum  oculis  subjiciens  exemplum  ex- 
imiae  charitatis,  quam  legis-peritus  non  poterat  non  laudare,  sic 
eum  constringit,  ut  teneatur  contrariam  et  saniorcm  doctrinam 
sue  calculo  comprobare.     Comp.  Doddr.  in  Luke  x.  33. 

t  Joseph.  Ant.  Jud.  Lib.  xviii.  c.  14,  15. 


LIFE    AND    CHARACTER    OF    CHRIST.  351 

only  punish  that  rebellious  nation  of  the  Je^ws^ 
with  exemplary  judgments  ;  but  convict  and  con- 
demn all  those  who  wilfully  opposed  his  gospel ; 
as  well  as  those  who  continued  to  despise  and  dis- 
regard it*.  Such  was  our  Saviour's  constant 
method,  that  whenever  men  proposed  to  him  any 
curious  question,  or  related  to  him  any  particular 
fact  or  event,  in  expectation  of  having  his  ob- 
servations upon  it,  he  constantly  turned  the  matter 
into  an  occasion  of  giving  some  practical  instruc- 
tions to  the  persons  themselves  with  whom  he 
was  conversing  t. — But  I  proceed  with  the  general 
detail  of  his  allusions  to  the  things  present,  which 
is  laid  down  by  an  excellent  author,  and  though 
it  may  look  like  repeating  some  of  the  articles 
above,  yet  I  trust  the  insertion  of  it  here  will  be 
excused  on  account  of  the  different  applications 
made,  and  the  variety  of  uses  pointed  out.  "  In 
the  spring,  our  Saviour  went  into  the  fields,  and 
sat  down  on  a  mountain,  and  made  that  discourse 
which  is  recorded  in  St.  Matthew,  and  which  is 
full  of  observations,  arising  from  the  things  which 
offered  themselves  to  his  sight.  For  when  he  ex- 
horted his  disciples  to  trust  in  God,  he  bade  them 
behold  the  fowls  of  the  air  ;  which  were  then  flying 
about  them,  and  were  fed  by  Divine  Providence, 
though  they  did  not  sow  nor  r^eap,  nor  gather  into 

*  Luke  xix.  12.  Vid.  Cleric,  et  ClarJie  in  loc.  or  Hartvood, 
Introd.  to  the  N.  Tes.  c.  8.  §  6. 

t  V.  Clarke's  Serm.  on  Luke  xiii.  2,  3.  where  several  in- 
stances of  this  kind  are  produced. 


352  RFPLECTIONS    OH    THE 

hams :  He  bade  them  take  notice  of  the  lilies 
of  the  field  which  were  then  blown,  and  were  so 
beautifully  clothed  by  the  same  Power,  and  yet 
toiled  not  like  the  husbandmen,  who  were  then  at 
work.  Being  in  a  place  whence  they  had  a  wide 
prospect  of  a  cultivated  land,  he  bade  them  ob- 
serve how  God  caused  the  sun  to  shine,  and  the 
rain  to  descend  upon  the  fields  and  gardens,  even 
of  the  wicked  and  ungrateful :  And  he  continued 
to  convey  his  doctrine  to  them  under  rural  images  : 
speaking  of  good  trees,  and  corrupt  trees,  of  xvolves 
in  sheep's  clothing,  of  grapes  not  growing  upon 
thorns,  nor  figs  on  thistles,  of  the  folly  of  cast- 
ing precious  things  to  dogs  and  swine  j  of  good 
measure  pressed  down,  and  shaken  together,  and 
running  over.  Speaking  at  the  same  time  to  the 
people,  many  of  whom  were  fishermen,  and  lived 
much  upon  fish,  he  says,  *what  man  of  you  mil  give 
his  son  a  serpent,  if  he  ask  afsh  ?  Therefore  when 
he  said,  in  the  same  discourse,  to  his  disciples,  ye 
are  the  light  if  the  "world;  a  City  that  is  set  on  a  Hill 
cannot  he  hid ;  it  is  probable,  that  he  pointed  to  a 
City  within  their  view,  situated  upon  the  brow  of 
a  Hill.  And  when  he  called  them  the  salt  of  the 
earth,  he  alluded  perhaps  to  the  husbandmen, 
who  were  manuring  the  ground  with  it ;  and 
when  he  compared  every  person  who  observed 
his  precepts,  to  a  man  who  built  a  house  upon  a 
rock,  which  stood  firm  ;  and  every  one  who  slighted 
his  word,  to  a  man  who  built  a  house  upon  the 
sand,  which  was  thrown  down  by  the  winds  and 


LIFE    AND    CHARACTER    OF    CHRIST.  353 

floods :  When  he  used  this  comparison,  it  is  not 
improbable  that  he  had  before  his  eyes,  houses 
standing  upon  high  ground,  and  houses  standing 
in  the  valley,  in  a  ruinous  condition,  which  had 
been  destroyed  by  inundations."  Jortin  Dis.  p. 
213,  &c.  2d  Ed.  Comp.  Benson,  p.  396. 

Going  from  Bethany  to  Jerusalem  with  his  dis- 
ciples, as  they  passed  over  a  mountain,  he  said,  if 
ye  shall  say  to  this  mountain,  he  thou  removed,  and 
be  thou  cast  into  the  sea,  it  shall  be  done.  Matt. 
xxi.  21.  When  he  says,  Luke  xxii.  25.  The 
kings  of  the  Gentiles  cjcercise  lordship  over  them, 
and  they  that  exercise  authority  upon  them  are  called 
benejactors,  he  alludes  to  the  vanity  of  some  wicked 
princes  of  those  times,  who  deserved  the  title  of 
robbers,  much  better  than  of  benefactors,  (vid. 
Cleric,  in  loc.)  When  the  woman  of  Samaria, 
(John  iv.)  wondered  that  he  should  ask  water  of 
her,  he  took  occasion  to  represent  his  doctrine, 
under  the  image  of  living  'water,  or  water  which 
flows  from  a  spring.  When  he  was  by  the  sea- 
shore, Matt.  xiii.  he  spake  three  parables  to  the 
people,  concerning  a  sower ;  because  it  was  then 
probably  seed-time,  as  others  have  observed.  At 
the  time  of  the  passover,  alluding  to  it  he  says, 
John  V.  24.  He  that  heareth  my  word,  i^nxU^mtv 
is  passed  from  death  unto  life,  (Grot.).  When  he 
speaks  of  the  fig-tree,  which  had  borne  no  fruit 
for  three  years,  and  was  to  be  cut  down,  if  it  pro- 
duced none  the  next  year,  he  alluded  perhaps  to 
the  time  that  he  had  spent  in  preaching  to  the 

A  A 


354^  REFLECTIONS    ON    THE 

Jews,  as  well  as  to  their  obstinacy,   and  to  the 
punishment  which  would  follow  it. 

Many  more  instances  might  be  given,  where 
Christ  has  formed  his  arguments  and  exhortations 
on  such  things  as  offered  themselves  to  him  ;  ap- 
plying each  most  aptly  to  his  present  purpose : 
and  where  this  does  not  so  immediately  appear, 
we  have  reason  to  believe  it  is  chiefly  owing  to 
the  omission  of  some  circumstances  in  the  history ; 
as  is  observed  by  a  very  eminent  writer  (x).  It 
may  be  farther  observed,  that  Christ  is  no  less 
intelligible"  to  his  auditors,  by  alluding  in  a  fa- 
miliar way  to  all  their  customs,  proverbs,  maxims, 
&c.  speaking  always  precisely  in  the  character  of 
a  Jeu\  and  in  exact  conformity  to  what  such  un- 
derstood best,  and  had  been  most  used  to ;  what 
had  been  described  or  appointed  in  their  sacred 
books.  Thus  he  takes  the  very  form  of  his  first 
sermon  on  the  Mount,  from  those  blessings  and 
cursings  on  two  Mountains,  the  publishing  whereof 
was  enjoined  to  the  Israelites,  upon  tlieir  entrance 
into  the  Holy  Land*.    The  same  method  he  con- 

(k)  See  Neivt.  on  Dan.  p.  148.  note  a,  where  many  of"  these 
instances  of  our  Saviour's  speaking  pro  re  nata  are  produced. 
Comp.  Lightfoot,  Op.  Lat.  Vol.  I.  p.  146.  on  Matt.  x.  2g- 
Luke  xii.  6. — p.  417-  Matt.  x.  g,  10.— p.  408.  John  iv.  35. 
et  Vol.  II.  p.  45.  Matt.  xxi.  21.— p.  288.  Matt.  v.  24. 
Schoetgenii,  Hor.  Heb.  p.  143.  in  Matt.  xvi.  18.  et  Jo/in  vi.  50. 
Bp.  Hoadleys  Serm.  on  Matt.  xi.  30.  pr. 

*  V.  Deut.  xxviii.  Josh.  viii.  the  former  in  Matt.  v.  and 
the  latter  in  Luke  vi.  24.  The  manner  of  which  solemnity  has 
been  described  at  large  by  some  of  their  writers.  V.  Ligliljhol 
on  Malt.  V.  3.  4.  Op.  T.  II .  p.  20. 


LIFE    AND    CHARACTER    OF    CHRIST.  355 

tiniies  to  the  last,  when  on  the  cross  he  begins  to 
repeat,  or  as  it  were,  gives  out,  the  22d  Psahn, 
which  so  very  clearly  describes  the  sufferings  and 
death  of  the  Messiah  ;  which  prophecy  he  was  at 
that  very  time  fulfilling,  and  thereby  ascertaining 
and  appropriating  this  character  to  himself*. 

Hence,  lastly,  we  may  observe,  the  necessity 
for  a  careful  attention  to  the  particular  occasion, 
time  and  place ;  as  well  as  the  situation,  posture, 
gesture,  &c.  in  which  our  Saviour  spake,  in  order 
fully  to  comprehend  the  propriety,  the  force  and 
beauty  of  his  discourses  ;  v*  hich  should  remind  us 
of  the  allowances  that  ought  injustice  to  be  made, 
for  the  seeming  uncouthness  of  some  things  in 
them  at  this  day,  for  want  of  specifying  such  cir- 
cumstances, and  make  us  sensible  of  the  value  of 
those  authors,  who  throw  so  much  light  on  several 
passages  of  scripture,  by  endeavouring  to  supply 
these  same  circumstances  •!•. 


*  Matt,  xxvii.  46.  Mark  xv.  34.  That  a  whole  Psalm  or 
Song  is  sometimes  referred  to  by  reciting  the  first  words  of  it, 
may  be  gathered  from  Exod.  xv.  1,  &c.  compared  with  v.  21.  ib. 
See  Pilkingtons  Remarks,  p.  129. 

To  which  may  be  added,  that  his  very  last  words,  Luke  xxii. 
46.  into  thy  hands  I  commend  my  Sjoirit,  are  those  of  Ps.  xxxi.  5. 

f  I  shall  beg  leave  to  add  an  instance  of  this  kind,  where 
our  blessed  Saviour's  conduct  does  not  seem  to  have  been  suf- 
ficiently understood,  for  want  of  attending  to  the  circumstance 
abovementioned.  John  viii.  when  the  woman,  said  to  be  ap- 
prehended in  adultery,  is  brought  before  our  Lord,  merely  with 
a  malicious  view  of  drawing  him  into  a  difficulty,  whatever  de- 
termination he  should  give ;  v.  6.  we  find  him  stooping  down 
and  writing  on  the  ground.    Where  it  is  observable  that  he  does 

A  A    2 


^56  REFLECTIONS    OX    THE 

In  this  maimer  did  Christ  make  every  object 
and  event  serve  for  a  monitor  and  remembrancer 


nothing,  but  in  as  exact  conformity  as  the  place  would  admit  to 
the  trial  of"  the  adulterous  wife  prescribed  by  God  in  Numb,  v, 
ii.  &c.  where  the  priest  was  to  stoop  down,  and  take  some  of  the 
dust  from  the  floor  of  the  tabernacle,  v.  17.  and  likewise  write 
out  the  curses  denounced  upon  that  occasion,  v,  23.     By  that 
act  therefore  Christ  declares  himself  willing  to  take  cognizance 
of  this  affiiir,  if  they  were  willing  to  abide  the  consequence : 
viz.  according  to  their  own  traditions  to  be  involved  in  the  same 
curse  if  they  proved  equally  guilty  :  on  which  account,  this  way 
of  trial  was  abolished  by  the  Sanhedrim  about  that  very  time, 
since  that  sin,  says  the  Jews,  grew  then  so  very  common.     Sec 
Light/,  on  V.  3.    It  is  likewise  probable  that  Christ  might  by  his 
countenance  and  gesture  shew  these  hypocrites  how  well  he 
was  aware  both  of  their  ill  design  in  thus  demanding  judgment 
from  him,  and  of  their  own  obnoxiousness  to  the  same  punish- 
ment, which  Moses's  law  appointed  for  that  crime ;  and  which 
through  a  pretended  zeal,  they  took  upon  themselves  the  power 
of  executing,  though  they  were  no  less  guilty  of  the  very  same 
sin :  as  is  most  probably  implied  in  his  words  to  them,  John 
viii.  7-  according  to  the  interpretation  of  some  late  writers,  (v. 
Kyrke  Obs.  Sac.  in  loc.)  and  at  the  same  time  seeming  to  be  so 
far  otherwise  employed  as  not  to  take  any  notice  of  their  con- 
fusion when  thus  much  was  intimated  to  them,  he  gives  them  a 
fair  opportunity  to  slip  away  (which  they  prudently  laid  hold  of) 
ere  he  proceed  any  farther."     The  most  probable  account  of 
our  Saviour's  stooping  and  writing,  is  that  which  is  contained  in 
an  interpolation,  as  it  is  reckoned,  at  the  end  of  the  8th  verse 
in   some   copies,   that  what  Christ  wrote  were  the  sins  of  the 
woman's  accusers ;  which  how  effectual  it  was  to  their  shame 
and  confusion,  appeared  from  the  event.   JVorthington,  B.  Lect. 
V.  i.  p.  ISO,     Imitabatur  Christus  ut  quidam  sentiunt,  gestum 
sacerdotis,  qui  uxorem  suspectam  exploraturus  sese  inclinabat, 
pulveremque  a  pavimento  sanctuarii  coUigebat,  quem  aqua?  in- 
fusuni  prajberet  fannina?  huic  qua;  suspecta  erat.    Judaei  decent 
nos  aquas  Zelotypiae  non  nocuisse  uxori  adulter;e,  nisi  ipsemai"itus 
insons  esset.     Adulter  autem  cum  adultera  pariter  tumore  ven- 


LIFE    AND    CHARACTER    OF    CHRIST.  357 

of  his  instructions ;  which  by  these  means,  must 
be  better  apprehended  and  retained,  than  they 
could  be  in  any  continued  course  of  reasoning  or 
artificial  method  of  arrangement  whatsoever*. 

Again  it  is  observable,  that  he  delivered  many 
things  by  way  of  story  or  parable^  a  most  engaging 
and  a  most  effectual  method  of  instruction  ;  gra- 
dually informing  those  who  were  disposed  for 
information,  and  not  too  violently  disgusting  those 
who  were  nott.     This  way  of  teaching,  is  of  all 

tris  et  putredine  femoris  corripiebantur.  Maimon.  in  Sotah.  c.  2. 
Hacc  inter  aniles  llabbinoruni  fabulas  esse  numeranda  dicet 
quispiam,  Attamen  constat  testimonio  Josephi,  turn  et  sacri 
codicis,  olim  deum  manifestis  pcenis  occulta  delicta  puniisse. 
Dici  ergo  potest  quod  judicium  Dei  reveriti,  quia  a  culpa  forsan 
non  erant  immunes,  excesserint  scribse  et  pharisaei  omnes.  Lamy 
Harm.  p.  32y.  See  the  thing  more  at  large  in  Lightf.  on  Joh. 
viii.  6.  9,  and  Vol.  ii.  p.  1 OSO.  A  vindication  of  the  authen- 
ticity of  this  whole  passage,  with  an  explanation  of  its  several 
ends  and  uses,  may  be  seen  in  Benson's  Dis,  on  the  subject,  life 
of  Christ  p.  637,  &c.  Corap.  Worthington,  B.  L.  sect.  V.  i. 

*  See  Dr.  Jeffery,  referred  to  in  not.  *.  p.  126.  Ed.  6.  And 
add  Cunwiiiig's  Serm.  on  Matt.  xi.  5.  Scotch  Preacher,  v.  i.  p. 
281,  &c.  Simpsons  Essay  on  Christianity,  being  delivered  in 
an  historical  way. 

f  See  Le  Clerc,  Harm.  p.  183.  The  same  thing  is  elegantly 
described,  and  well  applied  by  the  author  of  Dialogues  concern- 
ing education,  p.  363,  &c.  The  like  may  be  observed  of  the 
many Jigurative  expressions,  which  our  Saviour  uses  upon  some 
occasions.     See  Claget  upon  Joh.  iv. 

On  the  same  account  it  was,  in  all  probability,  that  he  so 
generally  chose  to  express  himself  in  the  very  words  of  some 
ancient  prophet,  more  especially  in  matters  that  were  like  to 
give  offence.  And  to  the  same  purpose  it  has  been  observed, 
that  he  never  spoke  in  parables  at  all,  till  the  Jeivs  had  mani- 
fested  such  a  wicked  and   perverse   spirit,    as  to   ascribe  his 


358  REFLECTIONS    ON    THE 

others  the  most  a})t  to  raise,  and  fix  the  attention, 
and  set  each  faculty  of  the  mind  on  work :  It 
gains  the  freest  admission  into  both  head  and 
heart ;  it  strikes  the  deepest ;  sticks  the  longest ; 
gives  the  most  delight,  by  leaving  something  for 
the  hearers  themselves  to  discover  ;  and  disobliges 
least,  by  putting  them  upon  making  their  own 
application.  On  these  accounts,  it  has  been  ad- 
mired in  all  nations,  and  was  particularly  cele- 
brated in  the  East  (w).  It  was  the  custom  of 
the  wise  men  among  the  ancients,  to  clothe  their 
instructions  in  apt  stories  and  suitable  compa- 
risons ;  this  they  did  at  once  to  please  and  to  in- 
struct ;  to  excite  men's  attention  by  gratifying 
their  curiosity  ;  and  to  quicken  their  memory  by 
entertaining  their  fancy*:  Our  Saviour  took  this 
method  to  recommend  his  weighty  instructions, 
and  make  them  sink  into  the  minds  of  his  several 
auditors.  The  same  method  was  likewise  proper 
on  other  accounts,  viz.  to  deliver  some  of  the 
mysteries  of  the  gospel  with  a  degree  of  obscurity 
and  reserve  j  both  to  excite  a  proper  industry  in 
searching  into  the  deep  things  ofGody  and  to  punish 

miracles  to  a  confederacy  with  Beelzebub.  Benson's  Life  of 
Christ,  c,  7.  §  1,  2.  An  answer  to  the  pretended  obscurity  of 
them  may  be  seen,  ib.  §  3.  p.  266,  Szc. 

(w)  Jerom.  on  Matt.  xiv.  Whitby  on  Matt.  xiii.  10.  Nichol's 
Conf.  Vol.  1. 

*  As  well  as  to  prepare  them  occasionally,  for  a  proper  re- 
proof and  admonition,  in  the  most  effectual  and  least  offensive 
way,  by  making  themselves  judges  of  such  criminality  in  a  pa- 
rallel case. 


LIFE    AND    CHARACTER    OF    CHRIST.  359 

the  sloth  and  negligence  of  those  men,  who  grudge 
taking  any  pains  to  learn  God's  will  and  their  own 
duty ;  this    reason,    our  Saviour  himself  assigns, 
why  he  speaks  to  the  multitude  in  parables,  MatL 
xiii.  10.  &c.*  Among  many  other  excellent  pur- 
poses to  which  Christ  applied  this  method ;  in  a 
manner  the  most  delicate  and  masterly,   it  was 
peculiarly  fitted  in  the  last  place,    to  insinuate 
such  points,    as  more  immediately  opposed   the 
inveterate  prejudices  of  all    those   to  whom    he 
preached;  more  especially  of  his  disciples;   and 
which,  though  necessary  for  their  information  so 
far  as  might  help   afterwards  to  reconcile  their 
thoughts  to  these  things,  when  they  were  able  to 
recollect  that  they  had  been  intended,  and  fore- 
told from   the  beginning ;  yet  were  not  at  that 
time  to  be  laid  down  in  a  more  open  manner ; 
such  as  related  chiefly  to  the  external  circum- 
stances of  his  person,  and  the  proportionable  ef- 
fects of  his  doctrine  upon  both  Jew  and  Ge?itilef. 
As  to  the  fundamental  parts  of  his  religion  and 
his  manner  of  declaring  them ;  both  these  were 
easy  and  obvious,  such  as  the  weakest  and  most 
ignorant  (unless  affectedly  so)  could  not  mistake ; 
and  proposed  in  that  plain,  popular  way  to  which 
they  were  the  most  accustomed,   and  in  which 
they  would   be   most  likely  to  apprehend  him : 

*  Loivth  Dis.  p.  185.  Comp.  Jaquelot  de  la  verite,  &c.  p. 
318.  Lamy  Harm.  248,  253.  Lightfoot  in  Matt.  xiii.  3.  or 
Harm.  c.  31.  §  37. 

t  Vicl.  Jaquelot,  p.  319,  »ic. 


360  REFLECTIONS    ON    THE 

The  Eastern  writers,  are  well  known  to  abound 
with  brief  maxims ;  parabolic   or  proverbial   ex- 
pressions ;  and  extremely  popular  forms  of  speech* : 
In  which  such  a  dry  detail  of  circumstances  and 
restraining  clauses,  as  is  made  use  of  in  our  reason- 
ing, would  have  been  little  relished  or  regarded ; 
and  which  style  of  theirs  may  be  justified  both  in 
point  of  certainty  and  perspicuity ;  since  to  one 
who  is  tolerably  well  acquainted  with  that  lan- 
guage, the  main  drift  lies  commonly  very  obvious 
under  all  these  strong  and  significant,  however 
highly  figurative  and  bold  expressions.  Nor  is  there 
any  great  difficulty  in   supplying  all  the  proper 
qualifications  which  of  course  arise  in  every  sub- 
ject ;  and  will  have  an  allowance  made  for  them 
so  long  as  either  common  sense,  or  common  equity 
and  candour  is  admitted.  And  it  is  worth  remark- 
ing, that  wherever  CImst*s  words  seem  capable  of 
different  senses,  we  may  conclude  that  to  be  the 
true  one,  which  lay  most  level  to  the  comprehen- 
sion of  his  auditors  ;  allowing  for  those  figures  of 
speech,  which  were  so  very  frequent  and  familiar 
with  them,  and  which  therefore  are  no  exceptions 
to  this  general  rule,  this  necessary  canon  of  in- 
terpretation, which  of  all  others,  I  think,  w^ants 
most  to  be  recommended. 

The  bulk  of  his  doctrine  was  purely  practical, 
always  highly  pertinent  to  the  case  in  hand,  and 
of  an  apparent  tendency  to  the  most  beneficial 

*  Vid.  Assize  Serin,  at  Carlisle,  on  Mull.  v.  4-t).  1743. 


LIFE    AND    CHARACTER    OF    CHRIST.  361 

purposes :  and  he  is  so  far  from  seeking  reputa- 
tion by  an  artful   and  elaborate  manner  of  ex- 
pounding it ;  that  he  barely  proposes  each  point, 
together  with  its  proper  sanction,  and  leaves  it  to 
shine  forth  by  its  own  light.     It  is  neither  versed 
in   nice   speculations,    nor   involved  in  pompous 
paradoxes,  nor  adorned  with  flowers  of  rhetoric. 
We  find  it  free  from  all  ostentatious  and  unna- 
tural flights,  as  well  as  from  that  load  of  supersti- 
tion which  encumbered  every  other  system  :  con- 
sisting of  solid  and  substantial  duties  ;  containing 
general  comprehensive  rules  to  try  them  by ;  and 
grounded  on  such  never  failing  principles  of  action, 
as  must  enable  his  disciples  to  determine  for  them- 
selves, and  judge  aright  in  each  particular  case ; 
as  for  instance,  in  that  of  the  sabhath  ;  which,  like 
all  other  solemnities,  was  instituted  for  the  sake  of 
man,  and  therefore  should  be  made  subservient  to 
his  good*;  and  in  that,  to  the  glory  of  his  Maker, 
which  are  inseparable  from  each  other.     In  meats 
and  drinks^  and  every  thing,   by  consequence  of 
the  same  kind-j";  which  as  being  merely  external 
things,  must  likewise  be  of  an  indifferent  nature  ; 
and  therefore  could  not  of  themselves  defile  a  manX, 
In  that  of  oaths^  the  several  kinds  whereof  were 
all   of  the   same  import,   as  including  the   same 
virtual  appeal  to  God  ;  and  therefore  should  alike 
exclude  all   fraudulent,    equivocal,    evasive   arti- 

*  Mark  ii.  27.  Vid.  Cleric. 

f   Col.  ii.  21. 

X  Matt.  XV.  18.     Mark  vii.  15.     See  Lighif.  Harm.  p.  237. 


362  REFLECTIONS    ON    THE 

fices*.  In  that  ofvolvs,  which  bind  only  to  things 
lawful,  and  by  which  none  could  exempt  them- 
selves from  duties  of  a  prior  and  per})etual  ob- 
ligation-j*.  In  that  of  contracts^  which  confer  a 
right  to  the  thing  contracted  for  ;  more  especially 
the  solemn  one  of  matrimony ^  which  ought  not  to 
be  rashly  violated  by  either  party,  or  dissolved  for 
any  cause  less  than  such  an  one  as  must  prove 
inconsistent  with  the  very  foundation  and  original 
end  thereof,  v.  g.  fornication  or  adultery  %.  And 
by  that  universal  rule  of  mercy  being  preferred  to 
sacrifice,  whenever  a  moral  and  a  positive  precept 
interfere  with  one  another  §. 

Such  doctrine  must  appear,  not  only  excellent 
itself,  and  taken  independently ;  but  more  espe- 
cially so,  in  the  circumstances  under  which  it  was 
delivered ;  as  formed  in  full  opposition  to,  and 
utterly  subversive  of,  the  several  false  maxims, 
advanced  by  the  Jewish  teachers  of  our  Saviour's 
time :  in  which  respect  it  must  be  doubly  useful, 
i.  e.  as  an  instruction  in  several  truths  of  the  last 
importance,  and  a  guard  against  so  many  popular 
errors  ;  and  may  be  considered  as  another  instance 
of  his  exquisite  manner  of  accommodating  things, 

*  Matt,  xxiii.  l6,  ^-c. 

-j-   Matt.  XV.  6.     Mark  vii.  11. 

\  Matt.  V.  32,  &c.  compared  with  1  Cor.  vii.  1.5.  and  Wolf 
ib.  Vol.  III.  p.  407.     That  this  should  be  understood,  rather 
as  a  capital  instance,  of  such  an  inconsistency,  than  as  the  sole 
restraining  clause  of  a  divorce,  vid.  K/jrkc,  Obs.  Sacr.  vol.  i.  p. 
25.  Pool  in  loc.  p.  1(56,  I67.  or  IVhitbi/,  on  I  Cor.  vii.  15. 

§  Matt.  ix.  13.  xii.  7. 


LIFE    AND    CHARACTER    OF    CHRIST.  363 

both  to  the  general  benefit  of  mankind,  and  the 
particular  exigencies  of  his  hearers. 

Lastly,  our  Saviour's  arguments  must  carry 
something  of  a  peculiar  force  and  poignancy  along 
with  them,  and  be  attended  with  extraordinary  con- 
viction and  astonishment ;  as  he  knew  thoroughly 
'what  was  in  mauy  and  therefore  could  speak  to  his 
heart  directly*;  as  he  saw  into  the  most  secret 
views  of  all  those  whom  he  had  to  deal  with ;  and 
often  shewed  them  plainly  that  he  did  so,  removing 
the  latent  prejudices  of  his  weaker  friends,  by  ob- 
viating their  several  doubts  and  difficulties,  and 
that  before  they  durst  give  utterance  to  themt: 
by  answering  such  objections  as  had  been  made  in 
private,  or  out  of  his  hearing  J:  by  refuting  every 
plausible  pretence,  and  laying  open  all  the  strata- 
gems of  his  most  subtil  adversaries ;    detecting 

*  Matt.  ix.  4.  xii.  25.  Mark  xi.  5.  ix.  33,  34,  35.  Luhe\.  22. 
vi.  8.  ix.  47.  xi.  17.  John  vi.  6l.  70.  xvi.  6.  30.  See  other  in- 
stances in  Claggett  on  Jo/m  vii.  33,  34.  Lami/,  Harm,  on  John 
V.  14  p.  272.  Benson,  Life  of  Christ,  c.  5.  sect.  11.3.  And  Light- 
foot  on  John  i.  48. — Harm.  p.  535. 

f  Comp,  John  xvi.  19.  30.  et  Cleric-  in  John  xi.  22. 

J  This  seems  to  have  been  the  case  in  John  vii.  15,  1 6. — 
xxvii.28.and  many  other  phxces,  where  that  circumstance  is  not 
expressed.  Comp.  Luke  xxii.  61.  See  Benson  s  Life  o^  Christ, 
c.  5.  §  iv.  and  §  xxi.  where  several  texts  are  explained  by  the 
consideration  oi  Jesus,  his  knowing  the  hearts  of  men;  and  that 
he  could  talk  to  their  thoughts  as  we  do  to  another's  words  or 
actions.  Comp.  Dr.  Hartvood's  new  Introd.  to  the  N.  T.  c.  8. 
§  1.  Where  many  ingenious  observations  occur  to  the  same 
purpose. 


364  UEFLECTIOXS    0\    THE 

their  hypocrisy,  exposing  their  true  aim ;  and 
thereby  cutting  off  all  possibility  of  reply:  on 
which  account,  his  word  must  be  quick  and  power- 
Jld,  and  sharper  than  any  two  edged  sword. — Many 
instances  whereof  will  occur  upon  a  diligent  perusal 
of  the  Gospels*. 

Thus  did  Christ  live  and  teach  ;  shewing  him- 
self to  be  as  much  superior  to  the  rest  of  the 
world,  in  each  of  these  respects,  as  he  was  in  his 
miracles. 

There  was  an  extraordinary  man  among  the 
Greeks,  who  has  often  been  compared  to  Christ, 
there  being  a  great  resemblance  between  them,  in 
some  very  remarkable  particulars.  Socrates,  like 
Christ,  lays  out  all  his  time,  in  going  about  to  ad- 
monish and  reform  his  countrymen ;  which,  he 
assures  them,  was  a  7ninistry  enjoined  him  by  the 
Deity,  for  their  benefit,  to  whom  he  declares  that 
he  was  given  or  sent  by  God ;  with  the  utmost  firm- 
ness, bearing  all  the  injuries,  and  affronts,  to  which 
he  was  exposed  on  that  account.  He  frequently 
resorts  to  places  of  public  concourse,  and  ge- 
nerally grounds  his  discourses  on  what  occurs  there, 
making  use  of  every  place,  and  season,  and  occa- 
sion, to  inculcate  his  philosophy.  He  chooses  a 
state  of  poverty  to  make  his  character  more  un- 


*  The  argument  from  thence  in  favour  of  Christianity,  may 
be  seen  in  Bourn's  Discourses  on  the  Parables,  Vol.  III.  Serm.  i. 
p.  6.  &c. 


r-IFE    AND    CHARACTER    OP    CHRIST.  365 

exceptionable,  by  shewing  that  he  himself  prac- 
tised that  self-denial  which  he  taught*:  he  avoids 
meddling  with  affairs  of  the  public;  declines  all 
posts  of  authority  amongst  his  fellow  citizens;  as 
such  in  those  bad  times  must  have  precipitated 
his  fate,  before  he  had  fixed  ground  sufficient  for 
their  reformation.  He  perseveres  in  sifting  and 
examining  their  prejudices,  in  order  to  detect  their 
ignorance  and  expose  their  presumption  t,  and 
mortify  their  pride,  on  all  occasions  ;  and  declares 
that  he  must  persevere  in  the  same  disagreeable 
course  J,  even  when  he  saw  that  the  loss  of  his  life 
would  certainly  attend  it  § :  nay,  that  he  would 
continue  this  course,  though  he  were  to  die  ever 
so  often  for  it.  When  merely  out  of  private  pique 
or  envy,  he  is  delivered  up  to  his  enemies,  and  on 
a  prosecution  brought  to  his  trial,  instead  of  having 
recourse  to  the  usual  way  of  supplication,  or  ap- 
plying to  the  passions  of  his  judges,  he  proves  to 
them,  that  they  ought  not  to  admit  of  any  such 
application  ;  he  informs  their  reason,  and  proceeds 
just  so  far  in  his  own  defence,  as  to  assert  his 
innocence^  and  shew  them  the  great  siji  of  per- 
secuting and  oppressing  it. 

Instead  of  seeking,  or  permitting,   any  other 
means  to  avoid  his  death,  he  signifies  that  it  was 

*  Vid.  Plutarch  Advers.  Colet.  Op.  Vol.  II. 

t  Plat.  Apol.  Sect.  9. 

X  Ibid. 

§  Xenoph.  Mem.  Lib.  iv.  Fin. 


365  nEFLECTIONS    ON    THE 

free  and  voluntary  in  him,  since  it  had  become 
necessary  for  the  world;  and  meets  the  instru- 
ments thereof,  with  the  utmost  calmness  and 
serenity. 

He  left  none  of  his  philosophy  in  writing,  but 
took  good  care,  as  he  said,  to  imprint  it  deeply  in 
the  hearts  of  his  disciples;  and  indeed,  the  effects 
which  his  instructions  and  example  had  upon 
them,  were  prodigious*. 

Some  other  circumstances  of  the  like  kind  might 
be  pointed  out,  were  we  to  draw  a  strict  parallel 
between  these  two  very  eminent  persons,  con- 
sidered as  public  teachers.  But,  without  dero- 
gating from  the  character  of  Socrates^  we  may 
affirm  that  he  was  far  surpassed  by  Christy  as  well 
in  the  importance  of  his  doctrines  as  in  the  can- 
did, clear,  convincing  manner  of  delivering  them; 
free  from  that  control,  that  sophistical  method, 
that  captious  way  of  interrogating  and  arguing 
with  which  Socrates  often  labours  to  perplex  and 
confound  his  opponent,  rather  than  set  forth  the 
truth ;  and  always  laid  down  in  that  plain  artless 
simplicity,  that  naked  purity  and  perfection  which 
distinguish  Ckristianity  from  every  other  system 
of  religion  or  philosophy. 

From  these  slight  strictures  on  a  character  justly 
reputed  one  of  the  most  complete  among  men ; 
when  it  is  placed  in  opposition  to  that  of  Christ 

*  Vid.  Charpentier  Life  of  Socr. 


LIFE    AND    CHARACTER    OF    CHRIST.  867 

our  Lord,  it  is  easy  to  distinguish  which  has  the 
advantage  * ;  as  is  freely  owned  by  some  modern 
unbelievers  t.  The  same  thing  would  appear  yet 
more  clearly,  were  the  latter  to  be  drawn  out  at 
large,  and  in  contrast  with  any  other  of  the  most 
celebrated  legislators  or  teachers.  But  such  a 
comparative  view  seems  to  be  little  necessary  to 
its  illustration  :  and  I  content  myself  with  touch- 
ing on  some  few  of  those  remarkable  circumstances 
in  the  life  of  Jesus,  which  were  recorded  by  his 
first  disciples,  as  the  evidences  of  his  being  the  Son 
of  God  ;  which  brought  such  multitudes  to  believe 
on  him  at  that  time,  and  which  one  would  think 
sufficient  to  produce  the  same  belief  in  every  age; 
as  they  have  done  with  the  generality  wherever 
they  have  been  fairly  offered  to  them  ;  and  with 
the  best  and  wisest  men,  who  have  given  them- 
selves leave  duly  to  reflect  upon  them. 

*  This  may  be  seen  at  large  in  Macknighfs  Truth  of  the  Gos- 
pel History. 

f  See  the  parallel  in  Rousseau's  Treatise  on  Education,  and 
Voltaire's  Essay  on  Toleration,  c.  I'l. 


NATURE    AND    END 


DEATH 


UNDER   THE 


CHRISTIAN  COVENANT. 


B  B 


THlt 


NAT  IRE    AND     END 


OF 


D  E  A  T  II 


I'NUEU    TUli 


CHRISTIAN  COVENANT. 


HEB.  11.  14-,  15. 

Forasmuch  then  as  the  chUdren  are  partakers  qjjlesh 
and  bloody  he  also  himself' lilewise  took  part  of  the 
same ;  that  through  death  he  might  destroy  him  that 
had  the  power  of  deaths  that  is,  the  devil;  and  de- 
liver them  who,  through  fear  of  death,  were  all 
their  life-time  subject  to  bondage. 

The  author  of  this  epistle  had  in  the  foregoing 
part  of  it  been  proving,  that  both  Christ,  who 
sanctifieth  the  world,  and  they  who  were  sanctified 
by  him,  were  brethren;  of  the  same  seed,  and  alike 
children  of  the  promise  wherein  all  the  nations  of 
the  earth  were  to  be  blessed:    whence  he  infers, 

B  B  2 


372 


THE  NATURE  AXD  END  OF  DEATH 


forasmuch  then  as  the  children  [mankind  in  general] 
are  partakers  ofjlesh  and  blood  or  mortal  by  nature ; 
he  also,  who  was  to  be  the  captain  oj' their  salvation, 
must  likewise  take  part  of  the  same  nature,  and  suffer 
in  it;  that  he  might  not  only  shew  them,  how  death 
was  to  be  overcome,  but  actually  procure  an  aboli- 
tion of  it; — that  by  submitting  to  this  degradation 
for  a  wliilc  himself,  Jesus  might  for  ever  rescue  all 
hisbrethren  from  it;  and  at  length  raise  them  to  the 
same  state  of  glory  which  he  now  enjoys: — That 
it  was  a  work  worthy  of  infinite  wisdom  and  good- 
ness ;  or  became  him  for  zchotn  ai^e  all  things,  and  bij 
xvhom  are  all  things,  in  bringing  many  sons  to  glory, 
to  make  tliis  humiliation  of  their  head  a  step 
thereto;  that  he  [Christ]  by  the  grace  of  God,  or 
through  the  love  of  the  Father*,  should  taste  death 

for  every  man;  and  thereby,  as  it  is  in  a  parallel 
place  f,  deliver  the  whole  creatio7ifrom  the  bondage 
of  corruption,  und&r  which  they  had  groaned,  and 
travelled  in  pain  together  until  now;  and  thus  de- 
feat and  vanquish  our  great  adversary,  who  had  so 
long  subjected  us  to  such  a  state  of  vanity ;  and 
finally  exalt  the  whole  world  to  the  highest  degree 
of  happiness  and  perfection,  by  that  very  thing, 
w  hich  had  been  introduced  in  order  to  debase  and 
ruin  it.     Thus,  by  once  undergoing  tliis  last  evil 

*  Joh.  iii.  16 

f  Rom.  viii.  22.  Comp.  Jleb.  ii.  14,  15.  A  continual  appre- 
liension  of  being  for  ever  under  the  dominion  of  Death,  is  the 
j)ondage  or  slavery  here  mentioned,     Sijkai,  ib. 


UNDER    THK    CHRISTIAN'    COVENANT.  373 

incident  to  our  frame,  lie  has  taken  off  its  force, 
and  gained  a  final  victory  over  it:  this  death  is 
now  disarmed  of  its  terrors ;  and  man  delivered 
from  that  abject  state  of  anxiety,  to  which  the 
ancient  heathen  were,  and  we  must  have  been 
necessarily  reduced ;  being  constantly  sensible  of 
its  continual  approaches  towards  us ;  and  having 
no  sure  prospect  of  being  ever  freed  from  its  do- 
minion over  us. — This  is  the  true  import  of  that 
great  salvation  we  obtain  through  Jesus  Christ ; 
which,  whenever  it  is  well  understood  in  the  world, 
will  he  judged  icort/ii/ oj^dl  acceptation :  in  order 
to  which,  let  us  take  a  farther  view  of  this 
important  subject ;  v.hich  I  propose  to  consider 
more  distinctly,  under  the  following  heads  of  in- 
quiry : 

I.  In  what  sense  we  arc  delivered Jrof?i  death  by 
the  sufferings  and  death  of  Christ. 

II.  Why  so  much  of  the  poxver  of  death  is  still 
permitted  to  continue  in  the  world. 

III.  What  notions  of  it  are  now  proper  and 
agreeable  to  the  Christian  state. 

I.  In  what  sense  are  we  delivered  from  death  by 
the  sufferings  and  death  of  Christ? 

To  determine  this,  it  will  be  necessary  to  ex- 
amine the  scripture  sense  of  the  word  death,  and 
this  may  be  best  seen,  where  it  is  first  used,  in 
that  denunciation  which  brought  Ada7n  and  his 
posterity  under  it  j  and  where  we  must  suppose  it 


374-  THE  NATURE  AND  END  OF  DEATH 

used  in  all  the  plainness  and  jiropriety  of  speech 
imaginable*.  And  accordingly,  we  find  the  ori- 
ginal heret,  as  full  and  emphatical  as  words  can 
make  it.  They  are  rendered,  Thou  shalt  surely^ 
— but  might  with  more  propriety  have  been  ren- 
dered, Thou  shalt  bitterly  diet.  Which  one  would 
think  sufficiently  explained  in  the  sentence  passed 
on  our  first  parents ;  where  they  are  reminded  of 
their  original,  and  of  that  condition  to  which  this 
great  change  should  reduce  them.  In  the  sxceat  of' 
thy  face  shalt  thou  eat  bread,  till  thon  return  unto  the 
ground;  for  out  of  it  wast  thou  taken  :  dust  fhou  art, 
a7id  unto  dust  shalt  thou  return.  Now  what  do  we 
imagine  they  could  understand  by  this  denun- 
ciation, but  a  resumption  of  that  natural  life  or 
conscious  existence,  which  their  Creator  had  been 
lately  pleased  to  confer?  the  forfeiting  which  must 
include  a  loss  of  all  those  benefits,  that  then  did, 
or  ever  could  proceed  from  him.     This,  and  no- 

*   Gen.W.  17. 

f  mnn  mo  Comp.  Gen.  xxxvii,  33.  Ex.  xxi.  19.  where  the 
same  redupHcation  of  the  word  signifies  entirely,  totally,  and 
should  have  been  so  rendered  here.  See  this  farther  confirmed 
in  Taylor,  Script.  Div.  Ch.ix.  p.  JOJ. 

X  Athanasius  thinks,  that  the  doubling  the  expression  denotes 
Mry  jxovov  aito^vyjOfKeiv ■  aXXx  ytat  sv  tri  ra  ^avare  (p9of^  Siaixsyeiv. 
[L.  de  Incarn.  verbi.]  He  should  not  only  die,  but  remain  in 
the  corruption  of  death,  as  we  should  all  have  done,  had  not  the 
second  Adam  obtained  for  us  a  happy  resurrection.  Vid.  Patrick 
on  Gen.  ii.  17-  with  Taylor's  Scheme  of  Script.  Div,  p.  104. 
And  more  especially,  Ibbot's  Sermons,  Vol.  II.  s.  xxx.  p.  182 — 

3— 4r. 


UNDER    THE    CHRISTIAN    COVENANT.  375 

thing  less,  must  be  implied  in  that  most  solemn 
sentence :  nor  can  we  conceive  the  unhappy  sub- 
jects of  it  to  have  been  at  that  time  so  very  in- 
genious, as  to  explain  it  away,  by  distinguishing 
upon  the  several  component  parts  of  their  con- 
stitution ;  and  concluding,  that  by  death  no  more 
was  intended,  than  only  a  separation  of  these  same 
parts,  while  the  principal  of  them  was  still  living 
in  some  different  manner ;  or  that  it  was  a  con- 
tinuation of  their  conscious  being,  though  in  some 
other  place.  No  :  this  was  the  philosophy  of  after 
ages :  concerning  which,  all  I  shall  say  at  present 
is,  that  one  of  its  most  eminent  patrons  cannot 
help  observing,  that  he  does  notjind  it  in  the  Scrip' 
tures(z').  These,  in  their  obvious  meaning,  re- 
present the  whole  man,  individual,  person,  or 
being,  as  included  in  the  sentence  here  addressed 
to  him  ;  nor  do  they  take  notice  of  any  other  cir- 
cumstance in  the  whole  case,  beside  that,  so  often 
mentioned,  of  his  returning  to  the  dusty  or  ground 

(z)  Tillotson,  Vol.  II.  fol.  Serni.  100. — This  is  very  tenderly 
expressed ;  and  the  reason  that  great  author  gives  for  it,  not 
unsuitable  to  the  prejudices  of  his  time  :  whereas  if  he  had  con- 
sidered the  point  more  fully,  I  presume,  he  would  have  found 
the  Scripture  not  taking  this  natural  immortality  Jbr  granted, 
as  he  imagines,  but  rather  laying  down  the  contrary ;  and  the 
New  Testament  every  where  insisting  on  it,  as  the  very  ground 
of  the  whole  Christian  covenant;  through  which  alone,  we  attain 
to  immortality,  or  everlasting  life.  In  order  to  form  a  better 
judgment  of  this,  we  should  carefully  examine  the  Scripture 
language ;  and  see  what  all  those  several  terms  and  phrases 
may  imply  in  the  original,  which  are  supposed  to  include  the 
doctrine  above  mentioned:  for  which,  see  the  Appendix, 


376  THE    NATLUE    AND    END    OF    DEATH 

from  whence  he  xvas  taken*:  and  might  not  the  first 
pair  as  well  expect,  that  the  same  breath  of  life, 
which  the  Lord  God  had  breathed  into  their  nostrils, 
wherehy  man  became  a  living  soid,  should  still 
survive  the  execution  of  that  sentence ;  or  that 
the  dust  itself  should  praise  God  ;  as  that  any  kind 
of  knowledge  of,  or  communion  with  him,  should 
continue  in  that  state  of  darkness,  and  destruction, 
to  which  they  were  then  doomed? 

Thus  did  death  enter  into  the  world,  and  reign 
in  it,  through  that  07ie  transgression. — Let  us  in 
the  next  place  see  how  this  reign  is  destroyed, 
and  we  delivered  from  it  by  the  obedience  of  our 
Lord : 

This  will  appear  more  clearly,  from  the  date  of 
that  deliverance  which  is  every  where  represented 
in  the  same  Scripture,  as  commencing  at  the  re- 


*  Gen.  ill.  23.  'As  the  threatening  was  only  in  general,  Thou 
shah  die ;  and  it  does  not  appear  by  the  history,  that  man  had 
any  notice  given  him  of  a  spiritual  death,  (or  the  necessity  of 
sinning)  nor  of  eternal  death,  (i.  e.  a  necessity  and  eternity  of 
torment)  so  it  would  seem  surprising,  if  it  had  not  been  otten  said 
by  some  men,  (wliich  was  yet  never  proved  by  any)  that  death, 
natural,  spiritual,  and  eternal,  was  threatened.'  Jeffery^  Select. 
Dis.  p.  22.  '  When  Adam  was  told  that  if  he  offended  he  should 
die,  he  could  not  then  understand  by  Death  a  future  punish- 
ment after  Death,  but  rather  an  annihilation  of  his  soul,  and  a 
dissolution  of  his  body,  and  a  returning  to  the  same  insensibility 
from  which  he  had  been  called  into  being.'  Jortin,  Serm. 
Vol.  VII.  p.  283.  How  the  same  learned  author  could  else- 
where adopt  the  contrary  doctrine,  and  make  it  the  burden  of 
his  discourses,  as  he  seems  to  have  done,  is  somewhat  sur- 
prising. 


UNDER    THE    CHRISTIAN    COVENANT.  37Y 

sun^ectioii ;  nor  can  any  thing  else  constitute  the 
full  opposition  above-mentioned ;  for  if  death  be 
a  return  to  dust,  then  nothing  but  a  reviving,  or  a 
resuscitation  from  that  dust,  can  be  the  reversing 
of  it,  or  a  proper  recovery  from  it ;  and  accord- 
ingly, to  this,  and  this  alone,  St.  Paul  confines 
the  contrast  he  has  drawn  at  large,  between  the 
first  and  second  Adam.  Since  hy  man  came  death, 
hy  man  came  also  the  resurrection  from  the  dead ; 
and  as  in  Adam  all  die,  even  so  in  Christ  shall  all 
be  made  alive*;    which  life  is  not  therefore  an 


*  Which  words,  (as  a  very  competent  judge  of  Scripture  lan- 
guage has  assured  us)  directly  affirm,  '  that  a  resurrection,  or 
being  made  alive  again,  is  granted,  assured,  and  executed,  by, 
and  in  Christ  alone  ;  and  evidently  suppose,  \ .  That  the  dead  are 
not  7nade  alive,  till  the  resurrection  ;  for  the  resurrection  of  the 
dead,  and  being  made  alive,  are  here  expressions  of  the  same 
signification.  2.  That,  had  not  a  resurrection  been  provided, 
we  should  never  after  death  have  been  made  alive.'  Taylors 
Script.  Doctr.  of  Orig.  Sin,  p.  24.  Comp.  Doddridge  on  John  iii. 
15.  Fam.  Expos.  Vol.  I.  p.  154.  and  Jejfcry  Select  Disc.  p.  6A. 

The  same  thing  is  very  properly  termed  by  Bishop  Sherlock 
[Disc.  ii.  p.  76.'\  a  calling  men  from  the  grave  into  being;  or  the 
makiyig  dead  bodies  into  living  men  ;  p.  300.  which  second  cre- 
ation of  all  men,  b}^  our  blessed  Saviour,  his  lordship  justly 
parallels  to  the  calling  them  out  of  nothing  at  the  Jirst  creation; 
or  the  restoring  to  them  that  life,  xiohich  he  at  first  gave ;  ib,  or 
the  calling  man  into  life  again,  out  of  the  same  state  of  dust  and 
ashes,  from  xvhich  he  H'as  at  first  formed  a  living  soul.  Ib,  Disc, 
vi.  p.  209. 

Add  Id.  Disc.  Vol.  II.  p.  20/.  '  He — goes  down — to  the 
grave,  and  his  iniquities  follow  him;  and  will  rise  with  him 
again,  when  God  calls  him  to  appear  and  answer  for  him- 
self.' Ib.  p.  278.  The  fear  of  death  can  be  allayed  by  nothing, 
but  the  hope  oi  living  again  ;— death  is  a  sleep  from  which  we 


S78  THE    NATURE    AND    END    OP    DEATH 

inherent  property  of  our  original  nature,  but  a 
free  gift  to  us*,  procured  by  Christ,  and  accord- 
ingly termed  the  grace,  or  gift  of  God,  and  the  gift 
by  grace,  through  Jesus  Christ  our  Lord-\:  who 
on  that  account  is  pleased  to  style  himself  the  re- 
surrcction  and  the  hfet'y  who  is  called  our  life^; 
and  said  to  have  the  keys  of  hades  and  of  death; 
opening  for  us  the  true  and  only  way  to  immor- 
tality, through  the  gate  of  the  7^esu7^rection ;  and 
without  whom  there  is  no  admission  to  it ;  hut  the 
xvrath  of  God  ahideth  on  us\\.  So  far  is  it  from 
truth,  that  immortal  life  may.  be  discovered  by 
the  light  of  nature  ;  that  on  the  contrary,  we  are 

expect  to  wake  to  immortality.' — The  same  notion  is  consistently 
pursued  by  his  lordship.  Use  and  Intent  of  Proph.  p.  69,  y5,  Ql, 
93,  1 16,  1 18,  142,  143,  239,  2-10.  2d  edit. 

That  nothing  else  but  this  compound  being,  which  is  wholly 
destroyed  by  death,  and  whose  constituent  parts  are  renewed  at 
the  7-esurrection,  can  with  any  propriety  be  denominated  man; 
see  in  the  same  eminent  writer,  ib.  p.  86. — What  insurmountable 
difficulties  have  arisen  from  considering  these  constituents  sepa- 
rately, may  be  seen,  ib.  p.  101,  &'C. 

It  is  something  surprising  to  think  that  a  mere  rational  mind 
should  be  the  same  individual  with  a  inan,  who  consists  of  a  ra- 
tional mind,  a  sensitive  soul,  and  a  body.  This  carries  no  pro- 
bability with  it  at  first  sight:  and  reason  cannot  undertake  much 
in  its  behalf.  Ib.  Disc.  p.  204. 

*  John  V.  40.  vi.  33,  51,  57.  x.  10,  28.  xiv.  6,  19.  xvii.  2,  22. 
1  John  ii.  25.  v.  1  1,  12,  13. 

f  Rom.  v.  14,  15,  IG,  17.  vi.  23.  viii.  2.  The  resurrection  of 
the  dead,  through,  or  in  Jems,  Acts  iv.  2.  1  Cor.  xv.  22,  5^. 
1  Pet.  iii.  7. 

■\.  John  xi.  25. 

§   Col.  iii.  4. 

II  John  iii.  liO- 


UNDER    THE    CHRISTIAN    COVENANT.  379 

taught  to  believe  it  was  Christ  only  who  abolished 
death,  and  brought  immor^taliti/  to  light,  (or  re- 
vealed it,)  bi/  his  Gospel: — that  the  heathens, 
ignorant  of  this,  have  no  hope  ;  or  no  ground  for 
their  hope  *  j  and  that  if  there  were  no  resurrec- 
tion, the  very  best  of  men,  even  they  who  are 
fallen  asleep  in  Christ,  are  perished'^ .  But  now 
Christ  being  himself  risen  from  the  dead,  and 
thereby  become  the  jirst-fruits  of  them  that  slept  i 
we  are  as  certain  of  our  own  resurrection,  as  that 
he  our  head  is  risen  for  us.  Hereby  we  become 
children,  or  heirs  of  the  7'esurrectio?i ;  and  have  an 
infallible  title  to  immortal  life,  througli  this  adop- 
tion; that  is,  the  redemption  of  our  bodyX.  We 
now  know,  that  we  shall  not  perish  for  exer%,  or 
be  finally  lost ;  but  live  in  him ;  or  (as  he  himself 
constantly  explains  it)  be  raised  up  again  at  the 
last  day  \\.  We  may  taV//  boldness  approach  to  God 
by  a  living  xcay,  which  Christ  hath  consecrated  to  us 
through  the  veil ;  that  is,  hisfesh:   through  him 


*  '  Scholars  may  reason  of  the  nature  of  the  Soul,  and  the 
condition  of  it  when  separated  from  the  body;  but  the  common 
hopes  of  nature  receive  no  suppoi't  from  such  inquiries.'  Bp, 
Sherlock,  Disc.  ii.  p.  85.  '  We  die  and  moidder  to  dust;  and  in 
that  state,  what  we  are,  or  where  we  are,  nature  cannot  say.'  Id. 
ib.  Vol.  IV.  p.  79. 

•f  The  true  import  of  this  phrase,  and  the  argument  from 
it,  is  well  established  by  Alexander,  Paraphr.  on  1  Cor.  xv. 
p.  28,  Sec. 

X  Rom.  viii,  23. 

§  John  X.  28. 

II   John  iii.  16. — vi.  39,  40,  44. 


380  THE  KATURK  AXD  KND  OF  DEATH 

we  have  gained  the  vie  tori/  ;  may  join  in  St.  PaiiVs 
triumph  over  death  and  the  gTare  * ;  and  have  in- 
finite reason  to  express  our  gratitude  for  it,  with 
the  same  good  apostle;  thmiks  be  to  God^  tvho 
giveth  us  this  rictorij,  througli  our  Lord  Jestis 
Christ.     But, 

2dly,  If  death  be  vanquished,  wliy  then  doth 
so  much  of  its  power  still  subsist  in  the  world? 
Why  is  this  pause  permitted  in  the  course  of  our 
existence  ;  and  life  dropt  awhile,  in  order  to  be 
resumed  ?  How  comes  it  to  pass,  that  we  do  not 
rather  live  on,  than  die  to  rise  again  ? — and  in 
what  manner  shall  we  be  revived  ?  as  some  di- 
stinguish the  two  questions  of  St.  Paul-\,  from  the 


*  1  Cor.  XV.  55. 

f  1  Cor.  XV.  35.  Hojg  sysi^ovT'cci  oi  vaxcoi;  Why  are  dead  men 
raised  to  life  again  ?  or  how  is  it  that  such  persons  shall  be  re- 
called into  being  who  now  are  as  if  they  had  never  been?  See 
Locke  on  the  place,  note  h.  who  seems  to  have  given  the  first 
hint  of  adjusting  the  above  queries  to  their  distinct  replies ; 
though  we  are  sorry  to  observe  a  piece  of  confusion  in  the  same 
note,  very  uncommon  to  that  accurate  writer,  occasioned  by  his 
inverting  the  order  of  the  same  answers  just  after  he  had  stated 
them,  and  thereby  appearing  to  postpone  the  36th  verse  to  those 
that  follow.  Other  commentators  are  forced  to  admit  the  two- 
fold question,  yet  in  handling  the  first,  either  run  it  into  a  fo- 
reign inquiry  about  the  possihility  of  the  thing,  or  sink  it  into 
the  second,  as  wholly  relative  to  the  ynanner  of  effecting  it. 
That  the  word  zcw^  may  with  equal  propriety  be  rendered  xdiij, 
as  well  as  liotv,  will  appear  sufficiently  from  the  parallel  places, 
Matt.  xvi.  1 1.  xxii.  12.  Marfc  iv.  40.  viii.  21,  Sec.  in  which  pas- 
sages it  seems  to  bear  the  very  same  sense  as  ^ix  ti  and  in 
several  others  both  of  the  N.  T.  and  other  writers,  when  it  is 
used  interrogatively. 


UNDER    THE    CHRISTIAN    COVENANT.  3S1 

distinct  answer  which  he  gives  to  each,  viz.  that 
in  the  common  course  of  nature  here,  the  decay 
and  dissolution  of  things  precedes  a  reviviscence 
[^that  which  thou  sozcest  is  not  quickened  edxept  it 
die ;]  that  such  a  change  of  states  is  no  less  ne- 
cessary ;  and — that  it  would  be  asjbolish  to  expect 
the  contrary  in  this  case,  as  to  expect  that  seed- 
corn  should  grow  up,  without  any  of  that  altera- 
tion in  its  texture,  which  is  occasioned  by  the 
change  of  seasons  *,  soil,  and  situation. 

Let  us  proceed  then  to  inquire  into  the  pro- 
priety of  our  either  living  on  still  in  the  present 
state,  or  being  removed  into  some  other,  without 
such  a  cliange  as  death  produces. 

As  to  the  former  supposition,  it  is  plain,  that  in 
what  state  soever  mankind  were  originally  made, 
they  could  not  have  subsisted  all  together  in  the 
present  world,  nor  been  supported  in  such  numbers 
as  now  take  their  turn  there,  in  succeeding  ge- 
nerations tj  the  inhabitants  of  this  globe  must 
have  been  confined  to  a  few  individuals ;  and 
these  been  frequently  removed,  both  to  make 
room  for  others,  and  by  way  of  advancement  to 
themselves  ;  without  any  of  that  pain  or  perturba- 
tion, anxiousness  or  dread,  which  usually  pre- 
cedes or  attends  the  conclusion  of  their  present 

*  Comp.  John  xii.  24. 

TS^wtCii   if^tj   vTrs^ayiij(Ti,    n    iTtoXsnfstai;    Arrian,   Epictet.  Diss, 
p.  558.  Edit.  Uj)(on,  17II. 


382  THK    NATUKK     AM)    KNO    OF     OKA  Til 

life. — How  I'ai'  this  niiglit  have  been  tlie  case, 
had  man  continued  as  lie  came  out  of  the  hand 
of  his  Creator,  holy  and  innocent,  we  cannot  say, 
but  are  very  sure,  that  when  this  innocence  was 
lost,  when  sin  had  entered,  and  evil  habits  spread 
and  propagated  themselves  in  the  world ;  men 
were  neither  Ht  to  live  on  in  it,  as  long  as  they 
pleased;  nor  to  be  removed  out  of  it  in  such  a 
way  as  might  appear  most  agreeable  to  them ;  but 
rather  must  be  held  in  a  rigorous  dependence, 
both  to  preserve  themselves,  their  due  time,  in 
such  existence  here ;  and  put  them  on  the  most 
effectual  means  of  making  some  provision  for  a 
better  state. 

If  after  a  long  life  idly  spent  in  this  world,  each 
of  us  were  sure  of  being  lightly  removed  into  some 
other  region ;  we  should  in  all  probability  be  no 
more  concerned  about  it,  than  at  taking  a  journey 
into  some  foreign  country:    or  could  we  at  any 
time,  without  either  pain,  or  the  apprehension  of 
any,  quit  our  abode  here,  and  convey  ourselves  to 
the  realms  above;  how  ready  on  every  slight  oc- 
casion would  each  be  to  despatch  himself  thither! 
how   rashly  would   all    of  them    rush  into   their 
Maker's  presence,  however  unfit  and  unprepared 
to  meet  him!     Or  must  the  sovereign  Lord   of 
Heaven  and  Earth  be  obliged  to  send  his  mes- 
sengers (as  he  did  for  Elijah)  to  conduct  us  thither, 
whenever  we  may  be  disposed  to  change  our  sta- 
tion?    This  surely  must  appear  no  less  indecent 
and  incongruous;  on  all  accounts,  being  neither 


UNUEK    THE    CHUISTIAN    COVExNANT.  SSf? 

more  worthy  of  the  Divine  Majesty ;  nor  better 
suited  to  the  nature  of  man  ;  who,  though  he  be 
endowed  with  large  capacities,  considering  whence 
he  sprang  lately,  and  placed  high  in  the  rank  of 
creatures,  several  classes  of  which  are  entirely 
subjected  to  him  ;  yet  is  he  at  his  best  estate  of 
but  a  very  limited  understanding,  and  by  no  means 
qualified  to  have  the  entire  disposal  of  himself; 
or  to  be  fully  let  into  the  manner,  how  he  is  to 
be  disposed  of  in  the  next  world ;  which  were  he 
at  present  able  to  comprehend,  he  would  in  all 
probability  make  no  proper  use  of  such  know- 
ledge, but  become  apt  to  pervert  it  to  some  evil 
purpose. 

It  might  be  necessary  therefore  to  have  such  a 
veil  drawn  over  the  whole,  as  is  now  done  by 
death  ;  while  man  is  fixed  here  for  some  time,  in 
a  state  of  discipline  and  probation  :  under  general 
laws,  to  be  foreseen,  and  in  some  measure  in- 
fluenced by  himself;  and  of  which  therefore  he 
may  avail  himself  so  far  as  to  enjoy  a  good  degree 
of  present  happiness,  as  well  as  render  himself 
meet  for  some  superior  station,  when  he  shall  be 
called  to  it.  Here  he  is  at  first  produced,  and 
formed  to  act  his  part  upon  this  present  stage ;  a 
short  one  indeed,  but  such  as  may  be  sufficient  to 
constitute  a  real  character,  and  lay  a  just  founda- 
tion for  eternity :  then  the  scene  closes  in  so 
solemn  a  manner,  as  must,  if  anything  can,  alarm 
him,  and  excite  some  vigorous  endeavours  to  pre- 
pare for  his  appearance  in  the  next  state,  which 


384-  THE    NATURE    AND    END    OF     DUATII 


is  of  infinite  importance,  and  opens  with  a  public 
trial ;  when  all  pei.sons  shall  be  gathered  from  all 
quarters  of  the  world,  and  stand  together  bejbr'e  the 
judgment-seat  of  Christ;  at  once  to  receive  their 
doom  for  all  things  done  in  the  body,  at  whatever 
distance  of  time,  to  which  doom  their  respective 
deaths  consigned  them. 

Farther,  such  a  dispensation  as  this  of  death, 
however  disagreeable  it  may  sometimes  appear  to 
us,  is  yet  in  our  present  circumstances  of  great 
and  general  service ;  and  the  apprehension  of  it 
absolutely  necessary  for  the  government  of  man- 
kind, considered  either  as  in  a  state  of  natural 
culture,  and  training  up  for  society  with  one 
another  here ;  or,  in  order  to  prepare  them  for  a 
higher  degree  of  moral  happiness,  and  mutual 
fellowship  with  Saints  and  Angels  hereafter.  The 
frequent  warnings  of  it  are  oi  no  less  use,  to  check 
the  enormous  growth  of  w  ealth  and  power,  in  any 
particular  stage  or  member  of  it ;  and  thereby  cut 
off  the  very  extensive  views,  and  curb  the  hardy 
attempts  of  arbitrary  and  aspiring  men  : — -to  keep 
the  balance  more  even  among  those  higher  orders, 
and  prevent  that  tyranny  and  oppression,  which 
would  naturally  attend  some  deep-laid  schemes  of 
overthrowing  it; — to  restrain  the  exorbitant  de- 
grees of  vice  and  villany  in  those  of  lower  stations, 
by  the  various  terrors  which  attend  the  prospect 
of  it,  and  by  its  frequent  visible  infliction ; — to 
correct  the  sallies  of  intemperance,  and  lust,  by 
bringing  their  sad  effects  so  fully  to  view  j — by 


UNDER    THE    CHKISTIAX    C{)\  KNANX.  385 

being  tlie  most  powerful  means  of  breaking  wrong 
associations,  and  reforming  evil  habits ;  since  this 
is  the  very  strongest  and  most  general  alarm, 
raised  and  collected  from  all  quarters  of  our  con- 
stitution * ; — by  putting  us  upon  rousing  ourselves 
from  sloth  and  supine  negligence,  and  recollecting 
in  what  a  precarious  state  we  are  ; — by  preventing 
our  being  ever  wholly  immersed  in  the  low  cares, 
and  sunk  under  the  load  of  any  crosses  and 
calamities  of  this  same  transitory  life  : — helping 
us  to  raise  our  thoughts  and  expectations  to  a 
better,  enabling  us  to  keep  them  more  intent  upon 
it ; — to  fix  our  hearts  there,  where  our  real  trea- 
sure lies,  and  whither  we  are  in  so  sensible  a 
manner  daily  hastening  [ii]. 


*  See  Hartley  s  Essay  on  Man,  Vol.  I.  p.  460. 

[h]  '  In  general,  to  all  mankind  death  is  no  small  benefit,  as 
it  increaseth  the  vanity  of  all  earthly  things,  and  so  abateth 
their  force  to  tempt  and  delude ;  hath  a  tendency  to  excite 
sober  reflections ;  to  induce  us  to  be  moderate  in  gratifying 
the  appetites  of  a  corruptible  body ;  to  mortify  pride  and 
ambition ;  and  to  give  a  sense  of  our  dependence  upon  God. 
And  when  death,  at  too  great  a  distance,  was  not  sufficient 
generally  to  gain  these  important  ends;  when  mankind  abused 
a  life  prolonged  near  a  thousand  years,  to  universal  excess 
and  violence;  [Gen.  vi.  12,  13.]  God  was  pleased  after  the 
deluge  to  vary  this  dispensation  by  shortening  our  days,  and 
gradually  reducing  them  to  threescore  and  ten,  or  fourscore 
years.  And  if  the  degeneracy  of  the  Antediluvians  were  the 
occasion  of  this  reduction  of  human  life,  (as  seems  most  pro- 
b.ible)  then  it  will  be  true,  that  as  Death  entered  into  the  world 
by  Adam's  sin,  so  the  hastening  oJ" death,  or  shortness  of  life, 
came  upon  all  men,  by  the  sin  of  that  vicious  generation ;  and 
by  their  disobedience  we  arc  all  again  so  far  made  sinners  ;   not 

C  C 


I'lHti  TUV.    NATL' UK    AXU    K\D    OK    DEATH 

These  are  very  obvious  moral  considerations  on 
the  subject  of  the  divine  a-conomy,  in  suffering 
death,  and  the  general  apprehensions  of  it,  to 
prevail  in  such  a  world  as  ours.  Nor  are  there 
perhaps  others  of  less  moment,  which  conduce 
to  the  same  end  by  shewing  it  to  be  naturally  fit 
and  necessary  for  such  disordered  and  corrupted 
bodies  as  we  bear  about  us  to  be  dissolved,  in 
order  to  eradicate  those  various  traces  which  may 
have  been  formed  and  fixed  in  them  by  inveterate 
associations,  and  which  perhaps  could  not  other- 
wise have  been  reversed,  even  on  the  most  sin- 
cere resolution  of  returning  to  a  better  conduct : 
that  so,  sin  might  not  be  immortal  in  our  bodies, 
but  these  being  new  moulded,  totally,  thoroughly 
refined  and  rectified,  might  become  more  com- 
modious  habitations  for   the  spirits  of  just  men 

as  a  punishment  for  their  crimes,  but  we  may  well  suppose  in 
mercy  and  goodness,  — that  the  wild  range  of  ambition  and  lust 
might  be  brought  into  narrower  bounds,  and  have  less  oppor- 
tunity of  doing  mischief;  and  that  death,  being  set  still  nearer  to 
our  view,  might  be  a  more  powerful  motive  to  regard  less  the 
things  of  a  transitory  world,  and  to  attend  more  to  the  rules  of 
truth  and  wisdom. — Thus  I  judge  of  the  present  shortness  of  life; 
and  we  cannot  err  much,  if  at  all,  if  we  think  that  God,  upon  oc- 
casion of  Adam's  sin,  constituted  our  life  frail,  laborious,  and 
sorrowful,  and  at  length  to  be  concluded  by  death  ;  not  to  punish 
us  for  another  man's  sin,  but  to  lessen  temptation,  and  to  promote 
our  spiritual  good :  for  in  several  places  the  Scripture  directly 
affirms  that  affliction  and  suffering  is  the  chastisement  of  our 
heavenly  Father  ;  and  particularly  applies  our  common  t)wr- 
tality  to  the  forementioned  good  purposes.  See  Psal.  xxxix. 
xlix.  xc.  Eccles.  i.  ii.  &c."  Taylor's,  Script.  Doctr,  of  Orig.  Sin. 
p.  67,  &c. 


UXDEn    THE    CHRrsTIAX    COVENANT.  887 

made  perfect ; — might  be  changed  from  natural 
bodies  to  spiritual.  And  if  such  change  be  ne- 
cessary, as  we  are  taught  by  the  best  authority  to 
believe  it  is*,  it  seems  to  be  but  of  little  conse- 
quence when,  or  in  xvhat'  manner  this  be  made  ; 
whether  we  are  to  sleep  first,  or  be  found  like  those 
of  the  last  generation :  since  the  times  of  our 
dying  and  rising  again  are,  in  reality,  coincident  t ; 
and  oiu'  change  either  way  alike  momentary :  nor 
will  it  be  any  more  to  us  than  the  txnnkling  of  an 
eyey  as  the  apostle  terms  it ;  neither  shall  those 
that  remain  unto  the  cojni?ig  of  the  Lord,  prevent  us 
who  were  fallen  asleep,  or  enter  into  the  Joy  of 
their  Lord  before  us  ;  but  both  we  and  they  shall, 
at  the  sound  of  the  last  trump,  he  caught  up  together y 
to  meet  the  Lord  in  the  air,  and  so  be  ever  with 
him  %. 

But  how  many  uses  soever  may  be  assigned  for 
such  a  dispensation  as  this  of  death,  we  are  still 
to  remember,  that  it  must  be  but  an  imperfect 
sketch  of  some  few  of  those  various  ends,  that  are 
contained  in  this  great  plan  of  providence,  whereof 
so  very  small  a  part  at  present  lies  before  us  ;  a 
more  complete  display  of  which  will  probably 
constitute  no  inconsiderable  portion  of  our  future 
happiness,  when  xve  shall  know  even  as  we  ourselves 
art  known;  when  our  whole  spirit,  soul,  and  body, 

*  1  Cor.  XV.  50. 

t   See  Taylor  on  Rom.  p.  334. 

X   1  Cor.  XV.  51,  52.      1  Thess.  iv,  15,  &c. 

C  C  2 


388  THE  NATUHK  AND  END  OF  DEATH 

shall  he  presented  blameless  at  the  coming  of  our 
Lord  and  Saviour  Jesus  Christ.  Which  brings  me 
to  consider, 

Sclly,  What   notions  of  death   are   now  proper 
and  agreeable  to  the  Christian  state. 

Now  this  results  from  and  has  been  in  a  good 
degree  anticipated  under  the  foregoing  heads. 

For  if  among  the  heathen,  whom  our  apostle 
points  out  in  the  latter  part  of  the  text,  the  great 
dread  of  death,  and  that  perpetual  bondage  con- 
sequent thereon,  arose  from  their  surveying  it  as 
the  last  evil,  which  puts  a  period  to  their  whole 
existence  [many  of  tliem  contending  that  it  did 
so  [0];  and  none,  as  we  have  seen,  having  ground 
sufficient  to  satisfy  them  of  the  contrary] ;  we, 
who  are  taught  to  look  upon  it  in  another  light, 
ought  to  be  affected  with  it  in  another  manner. 
To  them  indeed  death  had  a  terrible  sound,  and 
could  not  but  be  attended  with  a  train  of  the 
most  melancholy  reflections,  whenever  they  were 
forced  (as  they  were  frequently),  to  reflect  upon 
it.     This  would  unavoidably  be  mixing  with  all 

[©]  iEscli.  Eumen.  v.  Q55.  Eurip.  Troad.  v.  487?  ^^1,  &c. 
MoRch.  Ep.  Bio7i.  V.  100—105.  Catull.  5,  6.  Lucret.  3.  842,  &c. 
987,  &c.  Lucan  Lib.  iii.  v.  39,  40.  vii.  v.  470,  47 J.  viii.  v.  '6g5, 
396.  Seji.  Trag.  Tro.  A.  2.  Chor.  Ctes.  et  Cat.  in  Sal.  c.  5l, 
52.  Cic.  pro  Clu.  c.  61,  Comp.  id.  sup.  p.  122.  n.  [B]  Plin. 
N.  H.  Lib.  iii.  c.  7.  ib.  vii.  c.  5O.  Seii.  Ep.  54,  7\,  99.  Id. 
Consol.  ad  Pol.  c.  27.  et  ad  Marc.  c.  19.  Epictet.  Arr.  L.  iii.  c, 
24.  Celsxis  ap.  Origen.  L.  v.  Plutarch.  Op.  p.  100,  E.  Comp. 
Cleric,  in  Eccl.  iv.  2,  3.  Whitby  on  2  Tim.  i.  10.  Campbell, 
Necess.  of  Rev.  ^  4.     CfiandJcr  on  1  Thess.  iv.  13,  14. 


UNDER    THE    CHRISTIAN    COVENANT.  389 

their  entertainments ;  and  when  it  did  so,  would 
as  unavoidably  allay  and  spoil  their  relish,  which 
we  find  some  of  them  confessing  and  complaining 
of*.  This  was  the  sword  continually  hanging  over 
their  heads  by  a  single  hair ;  the  spectre  always 
haunting  their  abode,  which,  whatever  some  pro- 
fessed libertines  might  pretend,  would  cast  a  sud- 
den damp  on  every  joy;  it  w^ould  leave  no  present 
gratification  free  from  anxiety ;  and  as  to  any 
future  prospects,  through  what  a  gloom  must 
each  considerate  person  view  these  prospects, 
which  were  all  to  be  cut  off  so  very  soon,  and 
either  close  in  a  final  absolute  extinction,  or,  if 
he  should  be  called  to  life  again,  that  life  com- 
mence a  state  of  punishment  and  suffering,  to 
which  he  must  be  conscious  he  was  but  too 
liable!  In  this  case  how  could  man,  even  a  com- 
paratively wise  and  good  man,  contemplate  him- 
self any  otherwise  than  as  xvalking  all  his  life-time 
in  a  vain  shadoxi\  and  at  last  lyitig  doivn  in  sorrow? 

But  how  entirely  is  this  scene  changed  under 
the  Christian  dispensation!  What  a  different  ap- 
prehension must  we  now  have  of  death,  when  we 
know  that  it  is  so  far  from  injuring  any  of  our 
most  rational  pleasures,  or  destroying  such  piu'- 
suits,  that  it  rather  puts  us  into  a  capacity  of  en- 
joying them  more  perfectly,  and  opens  a  way  to 
our  more  free  and  uninterrupted  prosecution  of 


*  Cic.  Tusc,  Q.  1.  11,  13. — de  Fin.  1.  38, — Moi>,  quae  quasi 
saxum  Tan.talo;  sempei"  impeudet. 


390  THE    NATUKli    ANU     ESli    Ol'     DEATH 

them  to  eternity!  A  way,  whicli  though,  for 
reasons  intimated  above,  it  must  be  in  some  mea- 
sure gh)omy  still,  yet  is  there  little  left  to  terrify ; 
— much  to  support  and  comfort  us,  when  we  come 
into  the  shadow  of  this  vale  of  death  ; — enough  to 
brighten  up  its  horrors,  and  convert  them  into  a 
crown  of  glory;  —  to  make  us  even  rejoice  that  we 
are  got  so  near  the  end  of  our  warfare,  to  a  place 
of  rest  and  peace,  from  whence  we  may  survey 
those  blissful  seats  of  Paradise  that  are  prepared 
to  receive  us,  and  to  which  it  immediately  con- 
ducts us.  The  heathen  had  at  best  but  feeble 
arguments  for,  or  rather  faint  guesses  at,  and 
wishes  of,  an  hereafter ;  and  in  the  meantime 
were  tossed  to  and  fro  among  their  several  con- 
fused systems,  fluctuating  in  perpetual  doubts ; 
and  on  each  disappointment  ready  to  give  all  up, 
and  fly  to  the  most  miserable  of  comforts,  utter 
insensibility,  for  refuge*.  How  vastly  different  is 
our  case,  who  have  so  firm  a  ground  of  expecta- 
tion to  rely  on,  and  that  strong  consolation  which 
results  from  it,  in  all  difficulties  and  distresses ! 
who  can  at  all  times  lay  hold  on  the  hope  that  is 
set  before  lis,  as  an  anchor  of  the  soul  both  sure  and 
stedfast ;  God  himself  having  given  us  not  only 
express  promises,  in  xvhich  it  is  impossible  for  him 
to  lie,  but  also  infallible  proofs,  and  actual  in- 
stances, of  what  the  generality  of  heathens  were 


*  Vid,  Cic.  Considerat.  n.  [B]  p.  128.     Portus  enim  praesto 
f'st.  ;et('inimi  iiiliil  sentic^nti  rrcfptaculuni.  Jd.  Tiisc.  Disp.  v.  40. 


UNDKH     THE    CHKISTIAN    COVENANT.  391 

used  to  think  imjDossible*,  a  resurrection  from  the 
dead.  And  though,  as  being  partakers  ofjiesh  and 
blood,  we  are  still  7iaturally  mor'tal,  nor  was  it 
Christ's  intent  to  alter  our  whole  frame  instan- 
taneously, by  translating  us  into  some  different 
order  of  beings,  as  he  must  have  done,  had  he 
freed  us  from  all  natural  corruption  ;  and  which 
(as  we  have  seen  above)  would  have  been  highly 
improper,  so  long  as  there  were  the  seeds  of  moral 
corruption  yet  lemaining  in  us : — yet  has  he 
chosen  to  improve  our  nature  gradually,  and  pro- 
cure a  proportional  enlargement  of  its  privileges  ; 
which  he  did  in  the  most  effectual  manner,  by 
laying  hold  of  the  same  nature,  and  lifting  it  up 
from  the  body  of  sin,  by  his  doctrine  and  example, 
by  a  life  of  perfect  innocence,  consummate  virtue, 
and  complete  obedience  unto  death. 

And  thus,  by  the  mediation  of  the  second  Adam, 
are  we  delivered  from  the  most  dreadful  part  of 
the  sentence  entailed  on  the  first ;  that  which  de- 
nounced death  absolutely,  and  indeterminately, 
and  thereby  left  man  in  a  state  of  unlimited  sub- 
jection to  it ;  or  rather,  this  death,  which  though 
in  one  sense  it  still  preserves  its  power  over  the 
world,  and  will  and  ought  (as  we  have  seen)  to 
preserve  it,  during  the  whole  of  this  probationary 
state ; — and  likewise  on  account  of  that  sin  where- 


•  Pli7i.  N.  H.  L.  ii.  c.  7.  ib.  L,  vii.  c.  55.  Ccls.  ap.  Orig.  v. 
p.  240.  M.  Anton,  xii.  5.  See  IVhilbi/  on  1  Tliess.  iv.  13.  and 
Hallct'v-  Discourses,  Vol.  I.  p.  '29S. 


;Jy2  THE  NATUKK  A  N IJ  ENU  OK  DEATH 

with  it  is  closely  connected,  has  still  the  appear- 
ance and  the  name  of  an  enemy  [the  last  enemy 
that  shall  be  destroyed  is  death  ;~\  this,  I  say,  to  us 
is  become  a  very  different  thing  from  what  it  was 
to  our  first  parents   and  the  generality  of  their 
offspring,   before    the  dawning   of  that  prospect 
which  our  Lord   has  opened  by  his  coming  into 
the  world.     It  is  now  so  far  from  the  extinction 
of  our  being,  that  it  becomes  the  great  improve- 
ment and  the  exaltation  of  it : — the  end    of  all 
our  labours  in  one  state,  and  the  commencement 
of  our  recompense  in  another.     In  which  \iew, 
God  will  not  appear  either  to  have  made  all  men 
for  nought^  or  suffered  them  to  be  entirely  sub- 
ject unto  vanity  even  here  :  the  present  life,  how- 
ever frail  and  transitory,  if  thus  taken  in  relation 
to,   and  as   connected  with   another,   is  very  far 
from  being  a  contemptible  gift : — much  may  be 
done  in  this  bad  world,  if  we  but  make  a  proper 
use  of  it,  towards  rendering  ourselves  meet  to  he 
partakers  of  a  better :  —the  ground  of  the  heart 
may  be  prepared  ; — the  seed  of  virtue  sown  ; — the 
heavenly  plant  so   far  produced  and  forwarded, 
til  at  whenever  it  shall  be  removed  to  a  more  fa- 
vourable clime,  it  may  spring  up,  and  flourish  in 
immortal  life :  and   our  being  informed   that   it 
certainly  will  do  so,  must  be  the  strongest  motive 
and  encouragement  for  thus  labouring  cheerfully 
in  our  Lord's  vineyard  ;  for  being  stcdjcist  and  iin- 
niovcabky  always  abounding  in  his  work  ;  forasmuch 
as  xce  l>noxc  that  our  labow  shall  not  be   in   vain. 


UNDER    THE    CHRISTIAN    COVENANT.  393 

Our  title  to  this  immortality  is  now  so  sure,  that 
we  are  addressed  as  already  in  possession  of  it*. 
We  are  said  to  have  already  passed  from  death  to 
lijei. — We  are  taught  to  consider  this  our  tem- 
porary dissolution  as  no  death,  in  the  original, 
proper  sense  of  the  wordt:  since  we  cannot  have 
any  apprehension  that  it  will  leave  us  under  j'/ze 
bondage  of  corruption,  and  in  the  blackness  of  dark- 
ness for  ever ;  but,  on  the  contrary,  are  assured 
that  it  leads  us  to  the  glorious  liberty  of  the  children 
of  God;  to  an  inheritance  incorruptible,  and  that 
fadeth  not  axicay,  reserved  in  heaven  for  us. 

Thus  is  mortality  swallowed  up  of  life;  and  we 
henceforth  are  said  not  to  f/?e§,  but  sleep;  as 
Christ  pronounces  of  those  two  whom  he  had 
raised  11,  and  as  the  intermediate  state  of  every 
Christian  is  described  by  his  apostles^ :  and  in  his 

*  Heb.  xii.  22,  23.  See  Benson  on  1  John  iii.  1 4.  and  Eph.  ii.  0. 

f  Jo/in  V,  21 .     1  John  iii.  14. 

+  Quando  homo  peccator  incipit  credere  in  Filium  Dei  vera 
et  viva  fide,  et  illius  principii  vitae  particeps  evadit,  per  quod 
aeternum  illud  exitium  superaturus  est;  turn  simul  dicitur  su- 
perasse  mortem  temporalem,  quae  solummodo  confiderabatur  ut 
acternse  mortis  ministra.  Ac  proin  credens  non  dicitur  7nori, 
etiam  quoad  corpus ;  quia  nexus  qui  inter  banc  et  aeternam 
mortem  erat,  sublatus  est.  Vitringa,  Observ.  Sacr.  Lib.  ii.  c.  7. 
p.  351.  '  Deatli  is  as  nothing,  compared  to  what  it  would 
otherwise  have  been  to  the  sinner ;  and  the  fehcity  of  heaven  is 
so  sure,  and  so  near,  that  by  an  easy  and  common  figure  true 
Christians  are  spoken  of  as  already  there.'  Doddr.  on  Joh.  viii, 
51,  52. 

§  John  vi.  50,  51. — xi.  26. 

II    Matt.  ix.  24.     Martcv.Sg.     Luke  viii.  52.     John  xi.  11. 

1    1  Cor.  XV.  18,  20.  1  Thess.  iv.  13,  14. — v.  10.  vide  supra. 


394  THK    XATUKK    ANU    END    Ol'    UEATII 

professed  proof  of  a  general  resurrection,  he  de- 
clares of  all  the  faithful,  that  they  ever  live  to  God; 
as  being  still  in  covemmt  with  him  * ;  from  whom 
death  itself  cannot  separate  themt:  nor  will  the 
interval  between  that  and  the  resurrection  be  of 
any  more  account  with  God  than  it  is  of  real 
import  to  themselves,  as  we  have  seen. 

Thus,  though  in  the  sight  of  the  unwise  rve  seem 
to  die,  (or  drop  into  a  total  annihilation,)  yet  is 
our  hope  full  of  immortality ;  and  our  departure 
and  dismission  from  this  mortal  state  becomes 
our  entrance  and  admission  into  it.  Well  there- 
fore may  we  now  say  with  the  Psalmist t.  Return 
unto  thy  rest,  O  my  soul,  for  the  Lord  hath  dealt 
bountifully  with  thee.  I  will  lay  me  down  in  peace, 
and  sleep ;  till  I  awake  i?i  the  morning  of  the  re- 
surrection. We  may,  with  the  good  apostle, 
cheerfully  commit  our  souls  into  the  hand  of  our 
faithful  Creator :  who,  we  are  persuaded,  is  able  to 
keep  that  which  is  committed  unto  him  against  that 
day.  What  a  mild  and  unterrifying  thing  must 
death  be,  in  such  a  view  as  this  !  It  is  nothing, 
we  see,  in  the  scripture  account ;  nor  are  we  ever 
bid  to  fear  or  prepare  for  it,  (as  is  observed  by  a 
pious  and  judicious  writer §;)  but  to  look  and 
watcli  fori!,  and  hasten  unto,  that  coming  of  the  day 

*  Luke  XX.  38.  t  Rnm.  viii.  38,  Sp. 

X  Psal.  cxvi.  7.     Psal.  xvii.  15.  xlix.  14. 
§    Taylor  on  Rom.  j).  355.  Comp.  Alexander  on  1    Cor.  xv. 
p.  34. 

y    M(dt.  xxiv.  42.  &c.  XXV.  13.     Mark  xiii.  33,  &c. 


UNDER    TllK    CIIIIISTIAX    COVENANT.  395 

of  the  Lord*,  which  it  directly  introduces,  and 
which  is  therefore  said  to  be  at  ha7id-\;  to  draw 
nigh,  and  present  om  judge  even  at  the  door  (i). 
There  is  nothing  therefore  terrible  in  Death,  to 
such  as  have  learned  to  conceive  of  it  aright, 
and  are  ready  to  abide  its  consequences.  The 
pains  that  may  attend  it  are  uncertain  j  oft  far 
from  being  equal  to  those  we  undergo  on  other 
occasions ;  never  to  be  compared  with  what  must 

*  2  Pet.  iii.  12. 

f  Rom.  xiii.  12.  Phil.  iv.  5.  1  Pet.  iv,  7. 

(i)  James  v.  7,  8,  9.  The  hour  is  coming,  and  now  is :  John 
V.  25.  Though  some  of  these,  and  the  Hke  passages,  may 
more  immediately  relate  to  Christ's  first  coming  to  judgment, 
at  the  destruction  o^  Jerusalem,  as  some  learned  men  suppose 
(see  Jortin's  Remarks  on  Eccl.  Hist.  Vol.  I.  p.  4g,  50),  yet  are 
they  no  less  applicable  to  his  second  coming  in  the  sense  above- 
mentioned  ;  whereof  the  former  has  been  generally  considered 
as  a  type ;  and  both  are  usually  described  in  the  same  terms, 
Matt.  xxiv.  29,  &c.  Ch.  Aug.  Heumannus  in  1  Cor.  i.  8.  H 
yjt/.sDa.  ra  Kvgm,  est  dies  extremus  Judicii.  Quamvis  enim 
Corinthioriim  nuUus  hoc  die  superstes  futurus  sit ;  tamen  cum 
a  die  hominum  emortuali  ad  diem  Judicii,  nullum  vel  bene 
agendi,  vel  resipiscendi  spatium  pateat ;  utraque  dies  tanquam 
conjuncta  spectatur.  Nov.  Act.  Erud.  1759.  p  194'.  ib.  p.  204. 
Observat  Heumannus  in  1  Cor.  xv.  29-  de  Baptismo  vite^  twv 
vBKowy,  scripsisse  hoc  Paulum  ad  eos,  qui  cum  Judaeis  statuerint 
corpus  et  animum  pari  somno  premi  ad  diem  usque  Judicii, 
simulque  utrumque  resuscitatum  iri.  Haec  plerorumque,  qui 
sub  vet.  Feed,  vivebant,  sententia  fuit,  quemadniodum  Heu- 
mannus Programmate  ^.  1757.  edito  docuit.  Imo  eadem  opinio 
M.  CCCC.  post  C.  N.  annos  in  Ecclesia  Christiana  regnavit. 
Sed  hoc  loco  earn  non  impugnat  Apostolus ;  verum  potius, 
tanquam  a  lectoribus  suis  receptam,  et  ipse  adsumere  videtur. 
Comp.  Alexander.  Paraphr.  on  1  Cor.  xv.  p.  88,  &c. 


396  THE    NATUKK    AM)    liNU    OF    OKAT>I 

be  endured  after  it,  if  we  have  not  already  drawn 
out  its  sting.  But  if  we  take  due  care  to  be  of  the 
number  of  those,  to  whom  these  great  cuid p7X'cioiiS 
promises  belong ;  if  we  have  an  interest  in  a  well- 
grounded  expectation  of  them,  we  shall  be  so  far 
from  dreading  and  declining,  that  we  cannot  well 
avoid  often  dwelling  on,  and  ever  delighting  in, 
the  prospect  of  that  path,  which  safely  leads  us  to 
the  substance  and  completion  of  them.  Till  we 
have  done  this,  indeed,  we  are,  and  ought  to  be,  in 
a  state  of  bondage  to  this  ki?ig  of  terrors.  Nor 
can  we  ever  so  far  get  the  better  of  them  as  to 
behold  our  change  in  an  agreeable  light,  or  bear 
the  reflection  on  it  with  any  tolerable  quiet  and 
composure  of  mind  : — it  will  yet  fill  our  cup  with 
bitterness — make  our  whole  life  melancholy,  and 
its  end  confusion  and  dismay*. 

Seeing  then,  that  the  all-wise  Creator  of  the 
world  has,  for  so  many  good  ends,  been  pleased 
to  put  it  under  the  dominion  of  death ;  and  the 
all-merciful  Redeemer  hath  so  fully  done  his  part, 
to  qualify  this  seemingly  most  dreadful  dispensa- 
tion, and  convert  it  into  the  greatest  real  bless- 
ing ;  by  making  it  a  proper  passage  to  an  in- 
finitely more  perfect  state :  Let  us  be  persuaded 
to  do  our  parts  likewise,  that  these  gracious  ends 
may  be  obtained  in  us  ;  and,  by  consequence,  that 


*  Many  excellent  Reflections  on  this  subject  may  be  seen 
in  A.  Tuckers  Light  oi^ 'S  nturc  pursued  V.  tlic  last.  c.  37- 


UNDER    THE    CHRlSTIAxV    COVENANT.  397 

this  necessary  means  to  them  may  be  ever  re- 
flected on  with  joy,  and  not  with  grief:  nay,  that 
the  thought  of  this  may  serve,  as  it  is  intended, 
to  the  mitigation  of  all  other  griefs,  and  to  the 
improvement  and  the  consummation  of  our  joys; 
whilst  we  are  ever  looking  for  and  longing  after 
that  blessed  hojje,  and  the  glorious  appearance  of 
the  great  God  and  our  Saviour  Jesus  Christ. 


APPENDIX : 

CONCERNING    THE    USE    OF    THE    WORDS 

SOUL,    OR    SPIRIT, 

IN 

HOLY  SCRIPTURE; 

AND    THE 

STATE  OF  THE  DEAD  THERE  DESCRIBED. 


APPENDIX: 

CONCERNING  THE  USE   OF   THE  WORDS 

SOUL,    OR    SPIRIT, 

IN 

HOLY  SCRIPTURE, 

AND    THE 

STATE  OF  THE  DEAD  THERE  DESCRIBED. 


In  the  first  place,  the  words  tyaa,  notyi,  and  mi, 
in  the  Old  Testament,  which  are  in  our  version 
generally  translated  soul^  or  spirit ;  as  well  as  those 
of  the  same  import  in  the  New,  ■zzrv£Ujw,a  and  \J/y%^, 
most  commonly  denote, 

I.  Persons. 

Gen.  xvii.  14.  («)  That  soul  shall  be  cut  off.  Add 
Exod.  xii.  15,  19. — Lev.  iv.  2.  If  a  soul  shall  sin 
through  ignorance. — 27. — if  any  one  (a)  of  the 
common  people  sin  through  ignorance.  Add  vi.  2. 

D  D 


402  APPENDIX. 

vii.  '•20. — the  soul  that  cateth  of  the  flesh  of  the  sa- 
crifice.— 21.  the  soul  that  shall  touch  any  unclean 
thing.  Add  25,  27.  and  xvii.  10,  15.  xix.  8.  xx.  6. 
xxii.  11.  If  the  priest  buy  any  soul  with  his  money, 
xxiii.  30.  And  whatsoever  soul  it  be,  that  doth  any 
work  in  that  same  day,  the  same  soul  will  I  destroy 
from  among  his  people.  Add  Num.  xv.  30,  31. 
xix.  13,  20.  Deut.  xxiv.  7.  If  a  man  be  found 
stealing  any  {a)  of  his  brethren.  2  Sam.  xiv.  14. 
Neither  doth  God  respect  any  person  (h).  Prov. 
xiii.  2. — the  soul  of  the  transgressors  shall  eat  vio- 
lence. Add  xiv.  25.  xix.  2.  Ezek.  xviii.  4.  Behold, 
all  souls  are  mine  ;  as  the  soul  of  the  father,  so  also 
the  soul  of  the  son  is  mine,  xxvii.  13. — they  traded 
the  persons  of  men.  Acts  ii.  43. — fear  came  upon 
every  soul.  Add  Rom.  ii.  9-  xiii.  1.  1  Tim.  iv.  1. 
seducing  spirits^  i.  e.  seducers.  2  Pet.  ii.  14. — be- 
guiling unstable  souls.  Rev.  xviii.  13. — the  mer- 
chandise of  gold  and  silver, — and  slaves,  and  souls 
of  men. 

2.  Secondly,  People; 

As  when  they  are  numbered.  Gen.  xlvi.  15.  All 
the  souls  of  his  sons  and  daughters  were  thirty  and 
three.  Add  22,  27.  Exod.  i.  5.  xii.  4.  xvi.  16.— 
according  to  the  number  of  your  persons.  Num. 
xxxi.  28. — levy  a  tribute — one  wz// of  five  hundred, 

(i)  Et  non  toilet  Deus  animam.  Vid,  Cleric. 


APPENDIX.  403 

both  of  the  persons,  and  of  the  beeves,  &c. — 35. 
— thirty  and  two  thousand  (c)  persons  in  all. — 40. 
—  the  (c)  persons  were  sixteen  thousand. — 46. — 
sixteen  thousand  (c)  persons.  1  Cln'on.  v.  21. — they 
took  away — of  men  an  hundred  thousand.  Jer.  Hi. 
29. — carried  away  captive — eight  hundred  and 
thirty-two  (c)persons.  30. — Nebuzaradan — carried 
away  captive  of  the  Jews  seven  hundred  and  forty- 
five /J^r^wi^.  Acts  ii.  41. — the  same  day  were  added 
unto  them  about  three  thousand  souls.  Add  vii.  14. 
xxvii.  37.  1  Pet.  iii.  20. 

— And  divided  into  families.  Gen.  xlvi.  27.  AH  the 
souls  of  the  house  of  Jacob  which  came  into  Egypt. 
1  Sam.  xxii.  22.  I  have  occasioned  the  death  of  all 
the  [c^  persons  of  thy  father's  house. 
• — Or  distinguished  from  other  goods.  Gen.  xii.  5. 
Abraham  took  Sarai  his  wife,  and  Lot — and  all 
their  substance, — and  the  souls  that  they  had  gotten 
in  Haran.  xiv.  21. — Give  me  the  persons,  and  take 
the  goods  to  thyself.  Josh.  xi.  14.  But  every  man 
they  smote  with  the  edge  of  the  sword  until  they 
had  destroyed  them ;  neither  left  they  any  to 
breatke(d).     Add  1  Kings  xv.  29. 

3.  Thirdly,  soicl,  or  spi?it,  often  signifies  tlie  ma7i 

himself:  asm?/  soid/i.e.I.  Gen.  xii.  13.  Say,  I  pray 

thee,  thou  art  my  sister — and  my  soul  shall  live 

.  because  of  thee.  xix.  20. — let  me  escape  thither, — 

(r)  tytii  (d)  DDtyj 

13    D   <2 


404'  APPENDIX. 

and  my  soul  shall  live,  xxvii.  4.  that  my  soul  may 
bless  thee  before  I  die.  Job  vii.  15. — so  that 
my  soul  chooseth  strangling,  x.  1.  my  soul  is  weary 
of  my  life.  Add  Psal.  xxxv.  9.  Ivii.  4.  Matt. 
XX vi.  38. 

My  soul,  i.  e.  me.  Num.  xxiii.  10. — (e)  let  me  die 
the  death  of  the  righteous.  Psalm  xxxv.  3. — say 
unto  my  soul,  I  am  thy  salvation,  xli.  4.  heal  my 
soul,  for  I  have  sinned  against  thee. 

Thy  soul,  i.  e.  thyself.  Esth.  iv.  13.  Prov.  iii.  22. 
so  shall  they  be  life  unto  i\\y  soul.  Ezek.  iii.  19. — 
thou  hast  delivered  thy  soul.     Add  v.  21. 

Thy  spirit,  i.  e.  thee.  2  Tim.  vi.  22.  The  Lord 
Jesus  be  with  thy  spirit. 

His  soul,  i.e.  himself.  Prov.  xi.  17-  The  merciful 
man  doth  good  to  his  own  soul.  Add  xx.  2. 

Her  soul,  i.  e.  lierself.  Isai.  v.  14.  (applied  by  a 
prosopopoeia  to  the  grave)  therefore  hell  hath  en- 
larged herself. 

Their  souls,  i.  e.  themselves.  Isai.  xlvi.  2. — them- 
selves are  gone  into  captivity  [applied  to  idols]. 

Your  soul,  i.  e.  you.  2  Cor.  xii.  15.  I  will  very 
gladly  spend,  and  be  spent  for  you  (J). 

Your  spirit,  i.  q.  yourselves.  Mai.  ii.  15  and  l6. 
take  heed  to  your  spirit. 

My  spirit  and  yours,  i.e. you  and  w^.  1  Cor.xvi. 
18. — they  have  refreshed  my  spirit  Tmd.  yours.  And 
in  many  other  places.     Thus, 

(e)  t^ai  {f)  titeq  twv  "^^ywv  Jjuwv. 


APPENDIX.  405 

4.  Fourthly,  souls,  i.  e.  persons,  are  said  to  eat. 
Exod.  xii.  16. — no  manner  of  work  shall  be  done, 
— save  that  which  every  7nan  must  eat. 

To  abhor  meat.  Job  xxxiii.  20.  So  that  his  life 
abhorreth  bread,  and  his  soul  dainty  meat.  Psal. 
evil.  18.  Their  soul  abhorreth  all  manner  of  meat. 

To  qe  satisfied.  Ezek.  vii.  19. — they  shall  not 
satisfy  their  souls. 

To  be  made  fat.  Prov.  xi.  '25.  The  liberal  soul 
shall  be  made  fat.     So  xiii.  4. 

Or  full.  Prov.  xxvii.  7-  The  full  soul  loatheth  an 
honeycomb. 

To  be  liungry.  ib.  To  the  hungry  soul  every 
bitter  thing  is  sweet.  Psal.  cvii.  9- — he  satisfieth 
the  longing  soul,  and  filleth  the  hungry  soul  with 
goodness.  Prov.  vi.  30.  Men  do  not  despise  a  thief, 
if  he  steal  to  satisfy  his  soul  when  he  is  hungry. 

Thirsty.  Prov.  xxv.  9,5.  As  cold  waters  to  a 
thirsty  soul. 

To  faint.  Psal.  cvii.  5.^— their  soul  fainted  in 
them. 

To  be  smote  with  the  sword.  Josh.  x.  '23. — 
Joshua  took  Makkedah,  and  smote  it  with  the  edge 
of  the  sword — them,  and  all  the  souls  that  were 
therein.  So  30,  32.  xi.  1 1 .  1  Kings  xv.  Q9.  he 
smote  all  the  house  of  Jeroboam :  he  left  not  to 
Jeroboam  any  that  breathed  (^). 

Or  cutoff.  Psal.  Ixxvi.  \2.  He  shall  cut  off  the 
spirit  (//)  of  princes. 

{g)  nou^i;  {h)  nil 


406  Al'l'KNDiX. 

(See  above,  under  Persons). 

To  be  killed.  Gen.  xxxvii.  21. — Let  ns  not  kill 
(?)  him.  Num.  xxxi.  If). — whosoever  hath  killed  any 
[i)  ^person,  xxxv.  30.  whoso  killeth  any  (?)  person. 
Josh.  XX.  3. — the  slayer  that  killeth  any  [i]  person 
unawares.  Mark  iii.  4. — Is  it  lawful  to  save 
(A)  life,  or  to  kill.  Deut.  xix.  6. — lest  the  avenger 
of  blood  pursue  the  slayer, — and  kill  (i)  him.  Add 
Rev.  vi.  9. 11. 

Slain.  Deut.  xxii.  26. —  as  when  a  man  riseth 
against  his  neighbour  and  slayeth  (i)him.  xxvii. 
25.  Cursed  be  he  that  taketh  reward  to  slay  an 
innocent  (i) person.  Jer.  xl.  14. — Dost  thou  cer- 
tainly know  that  Baalis — hath  sent  Ishmael  to  slay 
(i)  thee.  Ezek.  xiii.  19.  will  ye  pollute  me — to  slay 
the  souls  that  should  not  die  ? 

Devoured.  Ezek.  xxii.  25. — they  have  devoured 
souls. 

Destroyed.  Luke  vi.  9. — Is  it  lawful  to  save 
{Ii)life,  or  to  destroy  it?  Acts  iii.  23. — every  soul 
which  will  not  hear  that  prophet  shall  be  de- 
stroyed. 

To  die.  Josh.  ii.  14. — our  (i)lije  for  yours.  (Heb, 
our  sold  to  die  instead  of  you).  Judg.  xvi.  30. — 
Samson  said,  Let  [i]  me  die  with  the  Philistines. 
Job  xxxvi.  14.  (/)  They  die  in  youth.  Ezek.  xviii. 
20.   The  soul  that  sinneth,  it  shall  die. 

To  Jail.  Isai.  Ivii.  16. — the  spirit  should  fail  be- 
fore me. 


APPENDIX.  407 

To  be  lost.  Matt.  x.  39.  He  that  firideth  his 
(/t)  life  shall  lose  it,  and  he  that  loseth  his  (/.)  life 
— shall  find  it.  So  xvi.  25.  26.  What  is  a  man 
profited  if  he  shall  gain  the  whole  world,  and  lose 
his  own  soul?  Luke  xvii.  33.  Whosoever  shall  seek 
to  save  his  (k)life,  shall  lose  it,  &c. 

Or  kept  alive.  Psal.  xxii.  29. — none  can  keep 
alive  his  own  soul.  Ezek.  xiii.  18. — Will  ye  save 
the  souls  alive  that  come  unto  you? 

And  saved.  Job  ii.  6. — but  save  his  (I) life.  Add 
Mark  iii.  4.  Luke  vi.  9.  Jam.  v.  20  — shall  save  a 
soul  from  death. 

To  be  delivered  from  deaths  hell,  the  pit,  or  grave. 
Josh.  ii.  13. — that  ye  will- — deliver  our  (wi)  lives  from 
death.  Job  xxxiii.  18.  He  keepeth  back  his  soid 
from  the  pit. — 30. — to  bring  back  his  soul  from 
the  pit.  Add  Psal.  vi.  4.  vii.  2.  xxx.  3.  xlix.  15, 
God  will  redeem  my  soul  from  the  power  of  the 
grave.  Add  Ivi.  13.  Ixxxvi.  2. 13.  lxxxix.48.  cxvi.  8. 
Prov.  xxiii.  14.  Thou  shalt  deliver  his  soid  from 
hell.  Isai.  xxxviii.  17- — thou  hast  in  love  to  my  soul 
delivered  it  from  the  pit  of  corruption.  Jonah  ii. 
6. — yet  hast  thou  brought  up  my  (jn)  life  from 
corruption. 

II.  Sometimes  these  words  include  all  living 

CREATURES. 

Gen.   i.   20.   Let   the  waters   brin^:   forth   the 


& 


(/)  iyQ2  (w)  mti'i 


iOS  APPENDIX. 

moving  creature  that  hath  [m)li/e.-^-^24<.  Let  the 
earth  bring  forth  tlie  (m)  living  creature — 30. — 
every  beast,  &c.  wherein  there  is  lifey  (Margin  a 
living  soul) — ii.  7« — and  man  became  a  living  soul. 
— 19. — whatsoever  Adam  called  every  (ni)  living 
creature^  that  was  the  name  thereof,  vii.  22. — All 
in  whose  nostrils  was  the  breath  of  life  {n).  ix.  12. 
— This  is  the  token  of  the  covenant  which  I  make 
between  you  and  every  {ni)  living  creature. — 16. 
— that  I  may  remember  the  everlasting  covenant 
between  God  and  every  {iii)  living  creature.  Deut. 
XX.  16. — thou  shalt  save  alive  (o)  nothing  that 
hreatheth.  1  Cor.  xv.  4.5. — The  first  man  Adam 
was  made  a  (p)  living  soul;  the  last  Adam  was 
made  a  (^q) quickening  spirit.  Rev.  viii.  9. — the 
third  part  of  the  creatures  which  were  in  the  seat, 
and  had  (r)  life,  died,  xvi.  3. — Every  living  soul 
died  in  the  sea. 

III.  Sometimes  the  body  alone  ;  and  that  either. 

First,  living.  Job.  xxxiii.  22. — His  .soz// drawcth 
near  unto  the  grave.  Ps,  cv.  18. — He  was  laid  in 
iron  (Heb.  the  iron  entered  his  soul').  Comp. 
Luke  ii.  S5. 

Or,  Secondly,  dead.  Num.  v.  2.  Whosoever  is 
defiled  by  the  {s)  dead.  vi.  6. — He  shall  come  at 
no  (f)  dead  body. — 11. — He  sinned  by  the  dead. 
ix.  6.     Defiled  by  the  dead  body  of  a  man.  x.  7« — 

(n)  nil  nntri  (o)  nau;j  {p)  "^vyjiv  Iojcol-j. 


APPENDIX.  409 

If  any  of  you — sliall  be  unclean,  by  reason  of 
a  dead  body.  (Heb.  dead  soid).  xix.  13.  Whosoever 
touched  the  dead  body  of  any  man  that  is  dead. 
Lev.  xix.  28.  Ye  shall  not  make  any  cuttings  in 
your  flesh  for  the  dead.  xxi.  1. — There  shall  none 
be  defiled  for  the  dead. — 1 1 .  Neither  shall  he  go 
into  any  dead  body.  xxii.  4.  The  dead.  Job  xiv.  22. 
— His  flesh  upon  him  shall  have  pain,  and  his  soul 
within  him  shall  mourn,  (v.  Chappeloxv^  Comment, 
ib.)  Hag.  ii.  13. — If  any  that  is  unclean  by  a  dead 
body. 

And,  thirdly,  buried.  Ps.  xvi.  10. — Thou  wilt  not 
leave  my  soul  in  hell :  which  is  repeated  Acts  ii. 
27,  31.  Vid.  Beza  and  Whitby  in  loc. 

IV.  Some  of  the  same  words  stand  for  the  life 
both  of  man  and  beast,  and  often  are  so  rendered 
in  our  version. 

Gen.  vi.  3.  My  spirit  shall  not  always  strive  with 
man  (Heb.  the  soul  which  I  give  man  shall  not  con- 
tinue, vid.  Cleric,  in  loc.)  vii.  22. — All  in  whose 
nostrils  was  the  {t)  breath  of  life  (Heb.  breath  of 
the  spirit  of  Ife")  died.  ix.  5.  Your  blood  of  your 
lives  will  I  require  (Heb.  blood  in  your  souls)  xix. 
17. — Escape  for  thy  life,  xxxii.  30. — I  have  seen 
God  face  to  face,  and  my  life  is  preserved.  Exod. 
iv.  19. — All  the  men  are  dead  which  sought  thy 
life.  XXX.  12. — Then  shall  they  give  every  man  a 
ransom  for  his  soul.    Num.  xvi.  22. — O  God,  the 

(t)  rjDU>3 


110  Al'l'ENDIX. 

God  oi'  the  spirits  of  all  flesh.  Vid.  Cleric,  in  loc. 
So  xxvii,  16.  1  Sam.  xix.  5. — He  did  put  his  lije  in 
his  hand — 1 1 . — If  thou  save  not  thy  life  to-night. 
Add  xxi  1.  XXV.  29. — Yet  a  man  is  risen  to  pur- 
sue thee,  and  to  seek  thy  soul ;  but  the  soul  of  my 
lord  shall  be  bound  in  the  bundle  of  lijc  with  the 
Lord  thy  God.  2  Sam.  iv.  9.  As  the  Lord  liveth 
who  hath  redeemed  my  soul  out  of  all  adversity. 
1  Kings  xix,  10. — They  seek  my  life  to  take  it 
away.  So  v.  14.  and  2  Kings  i.  14. — Job  ii.  6.  Be- 
hold he  is  in  thine  hand,  but  save  his  Ife.  x.  12. — 
Thy  visitation  hath  preserved  my  (u)spitit.  xii.  10. 
In  whose  hand  is  the  soul  of  every  living  thing, 
and  the  breath  of  all  mankind,  xxvii.  8.  What  is 
the  hope  of  the  hypocrite,  when  God  taketh  away 
his  soulF  xxxiii.  28.  He  will  deliver  his  soul  from 
going  into  the  pit,  and  30.  Ps.  xxxi.  5.  Into  thine 
hand  I  commit  my  (u)  spirit,  xxxv.  7. — A  pit, 
which  without  cause  they  have  digged  for  my  soul. 
Ixix.  1.  Save  me,  O  God,  for  the  waters  are  come 
in  unto  my  soul.  Add  Ixxi.  13.  Ixxiv.  19- — Prov. 
xiii.  3.  He  that  keepeth  his  mouth  keepeth  his  li/c. 
xvi.  17. — He  that  keepeth  his  way,  preserveth  his 
soul.  Add  xix.  16.  Eccles.  viii.  8.  There  is  no  man 
that  hath  power  over  the  (u)  sjnrit,  to  retain  tlie 
(w)  spirit.  Jer.  iv.  30. — They  will  seek  thy  Ife.  x.  14. 
•—There  is  no  (u)  breath  in  them.  xxii.  25.  I  will 
give  thee  into  the  hand  of  them  that  seek  thy  life, 
xlviii.  6.  Flee,  save  your  lives,    li.  G.  Flee — and 

(«)  nn 


APPENDIX.  411 

deliver  every  man  his  soul.  Ezek.  xxxvii.  5,  (). — 
Thus   saith   the   Lord  unto  these   bones — I  will 
cause  (u)  breath  to  enter  into  you. — 8.  There  was 
no  (u)  breath  in  them.    Amos  ii.  14,  15. — Neither 
shall  the  mighty  deliver  liimself.  Zech.  xii.  1. — The 
Lord  which  formeth  the  (?/)  spirit  of  man  within 
him.    Matt.  ii.  20. — They  are  dead  which  sought 
the  young  child's  {a^)life.  wi.  25. — Take  no  thought 
for  your  {^x)life,  what  ye  shall  eat. —Is  not  the 
(x')life  more  than  meat?     x.39.  He  that  findeth 
his  (.r)  life  shall  lose  it  ^    and  he  that  loseth  his 
{jc")  life  for  my  sake  shall  find  it.     So  xvi.  25,  26. 
XX.  28. — The  Son  of  man  came  to  give  his  (-r^life 
a  ransom  for  many.    Mark  viii.  36,  3J.  What  shall 
it  profit  a  man  if  he  gain  the  whole  world,  and  lose 
his  own  sotdF     Or  what  shall  a  man  give  in  ex- 
change for  his  soul?    Add  x.  45.  Luke  viii.  55. — 
her  (t/)  spirit  came  again.   Add  ix.  24,  56.  xii.  22, 
23. — take  no  thought  for  your  (a:)  life,  what  ye 
shall  eat, — the  (.r)  life  is  more  than  meat.  xiv.  26. 
If  any  man  come  to  me,  and  hate  not — his  own 
{•r)life  also,  he  cannot  be  my  disciple,    xvii.  33. 
Whosoever  shall  seek  to  save  his  {a:)  life  shall  lose 
it ;  and  whosoever  shall  lose  his  (a:)  life,  shall  pre- 
serve it.  xxiii.  46, — Father,  into  thy  hands  I  com- 
mend my  (2/)  spirit;  and  having  said  thus,  he  gave 
up    the   ghost.     Joh.  x.  11. — the  good  shepherd 
giveth  his  [x)life  for  the  sheep.     So  v.  15,  and  I7. 
— I  lay  down  my  (ct)  life,  that  I  might  take  it  again. 

(x)  ^ux'i.  iy)  nviii/,x. 


■112  APPENDIX. 

xii.  ^25.  He  that  lovetli  his  (.r)  life  shall  lose  it. 
xiii.  37.  I  will  lay  down  my  (.?)  lyh  for  thy  sake. 
So  V.  38.  XV.  13.  Greater  love  hath  no  man  than 
this,  that  a  man  lay  down  his  (^)  life  for  his  friends. 
Acts  XV.  26.  Men  that  have  hazarded  their  (z)  lives 
for  the  name  of  our  Lord  Jesus  Christ,  xx.  10. — 
his  {z)life  is  in  him,  24.  neither  count  I  my  {z)life 
dear  unto  myself,  so  that  I  might  finish  my  course 
with  joy.  xxvii.  10. — this  voyage  will  he  with  hurt 
— not  only  of  the  lading  and  ship,  biit  also  of  our 
(z) lives.  Add  v.  22. — Rom.  xi.  3. — they  seek  my 
(^z)life.  xvi.  4.  who  have  for  my  (z)lije  laid  down 
their  own  necks.  Phil.  ii.  30.— he  was  nigh  unto 
death,  not  regarding  his  (z)  life.  1  Thess.  ii.  8.  We 
were  willing  to  have  imparted  unto  you  our  own 
souls.  1  Pet.  ii.  19. — let  them  that  suffer  commit 
the  keeping  of  their  souls  to  him,  as  to  a  faithful 
Creator.  1  John  iii.  16.  Hereby  perceive  we  the  love 
of  God,  because  he  laid  down  his  (z)  life  for  us  : 
and  we  ought  to  lay  down  our  {z)  lives  for  the 
brethren.  Rev.  xii.  11. — they  loved  not  their 
(z)  lives  unto  the  death. 

Which  life  is  placed  either,  first,  in  the  blood. 

Gen.  ix.  4.  But  flesh  with  the  life  thereof,  which 
is  the  blood  thereof,  shalt  thou  not  eat.  Lev.  xvii. 
11.  For  the  life  of  the  flesh  is  in  the  blood,  v.  14. 
For  it  is  the  life  of  all  flesh,  the  blood  of  it  is  for 
the  life  thereof.  Deut.  xii.  23. — the  blood  is  the 
Ife,  and  thou  mayest  not  eat  the  life  with  the  flesh, 

(z)   ^vxr,- 


APPENDIX.  4-13 

[hence  called  the  blood  oi^  souls.  Jer.  ii.  Si. — in 
thy  skirts  is  found  the  blood  of  the  souls  of  the 
poor  innocents.]  And  accordingly  said  to  be 
poured  out.  Isa.  liii.  12. — he  hath  poured  out  his 
soul  unto  death.  Lam.  ii.  12. — their  soul  was 
poured  out  into  their  mother's  bosom. 

Or,  Secondly,  breath.  Gen.  ii.  7- — God  formed 
man — and  breathed  into  his  nostrils  the  [a)breath 
of  life.  vi.  17. — I  do  bring  a  flood — to  destroy  all 
flesh  wherein  is  the  (b)  breath  of  life.  And  so  vii. 
15,  and  22.  1  Kings  xvii.  17. — his  sickness  was 
so  sore,  that  there  was  no  {a)  breath  left  in  him. 
Job  xii.  10.  In  whose  hand  is  the  soul  of  every  living 
thing,  and  the  (b)  breath  of  all  mankind,  xxvi.  4. 
— whose  («)  spirit  came  from  thee.  Add  xxvii.  3. 
xxxiv.  14.  If  he  set  his  heart  upon  man,  if  he 
gather  unto  himself  his  (/>)  spirit  and  his  (a)  breath. 
Ps.  cl.  6.  Every  thing  that  hath  [a)  breath.  Eccl.  iii. 
19. — that  which  befalleth  the  sons  of  men,  be- 
falleth  beasts — they  have  all  one  {b) breath.  Is.  ii. 
22.  Cease  ye  from  man,  whose  (a)  breath  is  in  his 
nostrils,  xlii.  5.  That  giveth  breath  unto  the  peo- 
ple. Ezek.  xxxvii.  9,  10. — Prophesy  unto  the 
(Z>)  'wind—&B,y  to  the  (//)  ivifid — come  from  the  four 
(b)  m7ids,  O  breath,  and  breathe  upon  these  slain. 
— so  I  prophesied, — and  the  (b)  breath  came  into 
them.  Dan.  v.  23.— the  God  in  whose  hand  thy 
(«)  breath  is.  x.  I7. — there  remained  no  strength 

(a)   nDU/3.  (b)  m^. 


il-l-  APPENDIX. 

in  me,  neither  is  there  {(C)  breath  left  in  me.  Ja.  ii. 
26.  the  body  without  the  (c)  sinrit  is  dead. 

Which  breathy  spirit,  or  life^ 

Enters  into  a  man.  Gen,  ii.  7-  God  formed 
man, — and  breathed  into  his  nostrils  the  {a')breath 
of  life.  Rev.  ii.  1 1 . — the  (r/)  spirit  of  life  from  God 
entered  into  them. 

Goes  forth.  Ps.  cxlvi.  4.  His  breath  goeth  forth, 
he  returneth  to  his  earth. 

Departeth.  .  Gen.  xxxv.  18. — as  her  {e)breath 
was  in  departing. 

Comes  again.  1  Sam.  xxx.  12. — when  he  had 
eaten,  his  (/)) spirit  came  again  to  him.  1  Kings 
xvii.  21. — let  this  child's  soul  come  into  him  again. 
Luke  viii.  55. — her  (f)  spirit  came  again,  and  she 
arose. 

Is  talcen  axvay.  Ps.  civ.  29. — thou  takest  away 
their  {g)  breath,  they  die. 

Received.  Acts  vii.  59- — Lord  Jesus  receive  my 
(^f)  spirit,  (vid.  Objections). 

Given  or  yielded  up.  Jer.  xv.  9.  She  hath  given 
up  the  (li)  ghost.  Matt,  xxvii.  50.  Jesus  yielded 
up  the  {f)  ghost.  Add  John  xix.  30. — Acts  v. 
5,  to. 

Ea:ptred.  Job  xxxi.  39. — if  I — have  caused  the 
soul  of  the  owners  thereof  to  e.rpire  (as  in  the 

(c)   Kuj§is  ^vsv^uaTo;.  (d)   Uvsvf/^a  ^^wr^g. 

{e)   U^S3.  (/)   ny£t;fx,a. 

(o)  nil.  (//)   tya;. 


APPENDIX.  415 

margin),    Mark  xv.  37-  O  ^£  ir,T8i  I^BTfysva-s.  So  v.  39. 
and  Luke  xxiii.  46. 

V.  These  words  describe  man  in  respect  to  his 

FUTURE  LIFE. 

Matt.  X.  28.  Fear  not  them — which  are  not  able  to 
kill  the  soul  (vid.  Objections).  1  Cor.  v.  5, — that 
the  (J^)  spirit  may  be  saved  in  the  day  of  the  Lord. 
2  Cor.  xii.  15.  And  I  will  very  gladly  spend  and 
be  spent  for  {i)i/oif,  Heb.  x.  39. — we  are — of  them 
tliat  believe  to  the  saving  of  the  soul.  xii.  23. — 
the  spirits  of  just  men  made  perfect,  (vid.  Objec- 
tions), xiii.  17.  Obey  them  that  have  the  rule 
over  you — for  they  w^atch  for  your  souls.  Ja.  i.  21. 
— receive  the  word,  which  is  able  to  save  your  souls. 
1  Pet.  i.  9-  Receiving  the  end  of  your  faith,  even 
the  salvation  of  your  souls,  ii.  25. — ye  were  as 
sheep  going  astray,  but  are  now  returned  to  the 
shepherd  and  bishop  of  your  souls,  iv.  19. — let 
tliem  that  suffer  according  to  the  will  of  God, 
commit  the  keeping  of  their  souls  to  him.  Rev.  xx. 
4, — I  saw  the  souls  of  them  that  were  beheaded  for 
the  witness  of  Jesus — and  they  lived  and  reigned 
with  Christ  a  thousand  years. 

VI.  In  some  places  they  denote  the  lower 
APPETITES,  affections,  passions  of  the  mind,  or 
man  ;  or  the  seat  of  such  appetites,  &c. 


416  APPENDIX. 

Gen.  xxxiv.  '3. — his  soul  c]a\e  unto  Dinah.   \\\. 
8. — it   came  to  pass  that  liis  spirit  was  troubled, 
xlii.    21. — we    are   verily  guilty  concerning   our 
brother,  in  that  we  saw  the  anguish  of  his  souU  &c. 
Exod.  \i.  9. — they  hearkened  not  unto  Moses  for 
anguish  of  sjn^it.  xv.  9. — niy  lust  shall  be  satisfied 
upon  them,  xxiii.  9- — ye  know  the  [h)  heart  of  a 
stranger.   Lev.  xvi.  29. — ye  shall  afflict  your  souls. 
Numb.  xi.  6.  Our  soul  is  dried  away.    Deut.  xii. 
15. — thou  mayest — eat  flesh — whatsoever  thy  soul 
lusteth  after,  xxiii.  24. — thou  mayest  eat  grapes 
thy  fill,  (/i)at  thine  oxvn  j)leasure.  xxiv.  15. — thou 
shalt  give  him  his  hire — for  he  is  poor,  and  setteth 
his   {h)  heart  upon   it.    Judg.   viii.   3.   then   their 
{g)anger  was  abated  towards  him.     I  Sam.  i.  10. 
— She  w^as  in  bitterness  of  soul. — v.  15. — I  am  a 
woman  of  a  sorrowful  (g)  spirit,     ii.  l6. — take  as 
much  as  thy  soul  desireth.    xviii.  1. — the  soul  oi' 
Jonathan  was  knit  with  the  soul  of  David^  and 
Jonathan  loved  him  as  his  own  soul.     xxii.  2. — 
every  one  that  was  (/)  discontented,  gathered  them- 
selves unto  him.    xxx.  0. — the  .9ow/of  all  the  peo- 
ple was  grieved.    2  Sam.  xiii.  39. — the  soul  of  King 
Z)«riJ  longed  to  go  forth  unto  .^Z'^fl/owi.   xvii.  8. — 
thou  knowest  thy  father,  and  his  men,  that  they 
be  mighty  men,   and  they  be   (/)  chafed  in  their 
minds.    2  Chron.  xxi.  l6. — the   Lord   stirred  up 
against  Jehoram  the  («•)  spirit  of  the  Philistines. 
Job  iii.  20. — Wherefore  is  light  given  to  him  that 


APPENDIX.  417 

is  in  misery,  and  life  unto  the  bitter  in  sold?   xiv. 
22. — his  soul  within  him  shall  mourn,  xxx.  16. — 
my  soul  is  poured  out  upon  me,  the  days  of  afflic- 
tion have  taken  hold  upon  me.     Ps.  xxvii.  14.  He 
shall  strengthen  thine  heart,  xxxi.  9. — mine  eye  is 
consumed  with  grief,  yea,  my  soul  and  my  belly. 
xxxv,  0,5.  let  them  not  say  in  their  hearts.  Ah,  lo 
would  we  have  it  {ah,  ah,  our  soul,  vid.  margin). 
Ixxvii.   2.  — ■  my  so2il  refused   to   be    comforted. 
Ixxviii.  18. — they  tempted  God — by  asking  meat 
[m)Jor  their  lust.  cvii.  9- — he  satisfieth  the  long- 
ing soul,  and   fiUeth   the   hungry  soul,    cxliii.   4. 
Therefore  is   my  sjnrit  overwhelmed  within  me. 
Prov.  XV.  13. — by  sorrow  of  the  heart,  the  [71)  spirit 
is  broken,   xvii.  22. — a  broken  spirit  drieth   the 
bones,  xxiii,  2. — put  a  knife  to  thy  throat,  if  thou 
be  a  man  given  to  appetite,  xxv.  28. — He  that  hath 
no  rule  over  his  own  spirit,  is  like  a  city  that  is 
broken  down.  xxxi.  6.     Give  wine  to  those  that  be 
(o)oj  heavy  hearts.  Eccl.  vi.  7.     The  appetite  is  not 
filled, — 9.  Better  is  the  sight  of  the  eyes  than  the 
wandering  of  the  {p^  desire.  Isa.  xxix.  8.     It  shall 
even  be  as  when  a  hungry  man  dreameth,  and  be- 
hold he  eateth  ;  but  he  awaketh,  and  his  soid  is 
empty:  behold  he  is  faint,  and  his  soid  hath  ap- 
petite, xxxii.  6.     To  make  empty  the  soul  of  the 
hungry,  xxxviii.  15. — I  shall  go  softly  all  my  years 
in  the  bitterness  of  my  soid.  liv.  6.  —  the  Lord 
hath  called  thee  as  a  woman — grieved  in  (71)  spirit. 
Iv.  2.     Let  your  soul  delight  itself  in  fatness.  Iviii. 

(w)    DiySJ^  («)    mi  (0)    U^SjntD^  (p)   1^53 

E  E 


4-18  APPENDIX. 

lO.-^if  thou  draw  out  thy  soul  to  the  huugry,  and 
satisfy  the  afflicted  soul. — 11. — tlie  Lord  shall — 
satisfy  thy   soul  in   drought.   Jer.   ii.   24.     That 
snuff'eth  up  the  wind  at  her  [q)  pleasure.   Dan.  ii.  3. 
— my  sjArit  was   troubled  to   know   the  dream. 
Mic.  vii.  1. — my  50w/ desireth  the  first  ripe  fruit. 
Hab.   ii.  5. — enlargeth  his   desire.  John  x.  24. — 
($')how  long  dost  thou  make  us  to  doubt?  cmimam 
nostrum  tollis.  xii.  27.     Now  is  my  soul  troubled. 
Acts  xiv.  ii. — the  unbelieving  Jews  stirred  up  the 
Gentiles,  and  made  their  minds  evil  affected  to- 
wards the  brethren,  xvii.  l6. — his    (j^) spirit  was 
stirred  in  him,  when  he  saw  the  city  wholly  given 
to  idolatry.    Heb.  xii.  3. — lest  ye  be  wearied,  and 
faint  in  your  minds.    Ja.  iv.  5.     the   spirit  that 
dwelleth  in  us  lusteth  to  envy.  Rev.  xviii.  14. — 
the  fruits  that  thy  sold  lusteth  after  are  departed 
from  thee. 

VII.  In  other  places  they  signify  the  superior 
FACULTIES,  and  operations  of  a  man's  mind  ; 

As  when  these  last  are  super-added  to  the 
former. 

Deut.  xxvi.  16. — thou  shalt  therefore  keep  and 
do  them  with  all  thine  heart,  and  with  all  thy  soul. 
Add  xxx.  6.  Matt.  xxii.  37.  Mark  xii.  30,  33. 
Luke  X.  27.  Acts  iv,  32. 

{q)  'Ewj  tirore  rr^v  ^v')(r^  TjjtAWv  ai^Hs  ;  (r)   ITveu/Aa. 


APPEXDIX.  ilO 

Or  opposed  to  the  body  or  Jlesh.  Mich.  vi.  7. 
The  fruit  of  my  body  for  the  sin  of  my  soul.  Matt, 
xxvi.  41 .  The  spiiit  indeed  is  wilUng,  but  the  flesh 
is  weak.  Add  Mark  xiv.  38.  1  Cor.  vi.  20.— glorify 
God  in  your  body,  and  in  your  sinrit.  Add  vii.  34. 
2  Cor.  vii.  1. — let  us  cleanse  ourselves  from  all 
filthiness  of  the  flesh  and  spirit.  Gal.  iii.  3. — having 
begun  in  the  spirit,  are  ye  now  made  perfect  by 
the  flesh?  Add  v.  I7.  Eph.  iv.  23.  be  renewed 
in  the  spirit,  of  your  mind.  Phil.  iii.  3.  we — wor- 
ship God  in  the  sjjirit — and  have  no  confidence  in 
the  flesh.  1  Pet.  ii.  11. — abstain  from  fleshly  lusts, 
which  war  against  the  sojil.  3  John  2.  I  wish — thou 
mayest  prosper  and  be  in  health,  even  as  thy  soul 
p'rospereth . 

First,  His  thoughts.  Ps.  xxiv.  2.  who  hath  not  lift 
up  his  soul  to  vanity,  xxxii.  2. — in  whose  spi7it 
there  is  no  guile.  Acts  xix.  21 . — P«w/ purposed  in 
the  spirit — to  go  to  Jerusalem. 

And  intellect.  Prov.  ii.  10.  When — knowledge 
is  pleasant  unto  thy  soul.  xx.  27.  The  spirit  of  man 
is  the  candle  of  the  Lord.  Add  xxxiii.  8.  Mark 
ii.  8.  When  Jes?is  perceived  in  his  spirit  that  they 
so  reasoned.  1  Cor.  ii.  1 1. — What  man  knoweth  the 
things  of  a  man,  save  the  spirit  of  man  which  is  in 
him? 

Secoudlyy  judgme?it.  Dan.  v.  12.  An  excellent 
spirit,  and  knowledge,  and  understanding — were 
found  m—Dcmiel.  Acts  xv.  24. — certain  which 
went  out  from  us  have  troubled  you— subverting 
your  souls. 

E  E  2 


4-20  APPENDIX. 

Or  conscience.  Num.  xxx.  4. — licr  bond  where- 
with she  hath  bound  her  soul.  So  v.  5,  &c.  Acts 
xviii.  5. — Fmil  was  pressed  in  spirit.  1  Pet.  i.  22. 
— ye  have  purified  your  souls  in  obeying  the 
truth. 

Thirdly,  his  will  and  choice.  2  Chron.  xxxvi.  22. 
— the  Lord  stirred  up  the  spirit  of  Ojriis.  So 
Ezra  i.  1.  Ps.  xxvii.  12.  Deliver  me  not  over  to  the 
(^s^Xiill  of  mine  enemies,  cv.  22.  To  bind  his 
princes  (^s)at  his  pleasure,    Jer.  xxxiv.  IG.  at  their 

Fourthly,  His  courage^  and  resolution  to  pursue 
it.  Jos.  V.  1. — their  heart  melted,  neither  was  there 
spirit  in  them  any  more.  Prov.  xviii.  14.  The 
spirit  of  a  man  will  sustain  his  infirmity.  Hag.  i.  14. 
— the  Lord  stirred  up  the  spirit  of  Zerubbabel — 
Joshua — and  the  spirit  of  all  the  remnant  of  the 
people,  and  they  came  and  did  work  in  the  house 
of  the  Lord.  Acts  xviii.  25. — being  fervent  in  the 
spirity  he  spake  and  taught  diligently.  Rom.  i.  9- 
God  is  my  witness  whom  I  serve  with  my  spirit. 
xii.  11.  not  slothful  in  business,  fervent  in  spirit. 

Fifthly,  His  care  and  coficern.  1  Cor.  v.  3. — I 
verily  as  absent  in  body,  but  present  in  spirit. 
Add  V.  4. — Col.  ii.  5.  Though  I  be  absent  in  the 
flesh,  yet  am  I  with  you  in  the  spirit,  joying  and 
beholding  your  order. 

Sixthly,  His  general  temper.  Prov.  xvi.  2.  All 
the  ways  of  a  man  are  clean  in  his  own  eyes,  but 

(.5)  moin. 


Al'PKNDIX.  4.21 

the  Lord  weigheth  the  spirits,  xvii.  S7« — A  man  of 
understanding  is  of  an  excellent  spirit, 

Indinalion,  Eph.  vi.  6. — Doing  the  will  of  God 
(J) from  the  heart.  Col.  iii.  2.3. — Whatsoever  ye  do, 
do  it  (/)  heartilijy  as  to  the  Lord. 

Or  disposition.  Gen.  xxiii.  8. — If  it  be  {ti)ijour 
mind  that  I  should  bury  my  dead.  Ex.  xxxv.  21. 
they  came — every  one  of  whom  his  spirit  made 
willing.  Ezek.  xiii.  3. — woe  unto  the  foolish  pro- 
phets that  follow  their  own  spirit.  1  Cor.  ii.  12. — 
we  have  received,  not  the  spirit  of  the  world,  but 
the  spirit  whicli  is  of  God. 

And  thus  we  have  a  Broken  spirit.  Ps.  li.  I7. 
The  sacrifices  of  God  are  a  broken  spirit.  Conttite  ; 
Is.  Ixvi.  2. — to  this  man  will  I  look,  even  to  him 
that  is  poor  and  of  a  contrite  spirit.  Humble; 
Prov.  xvi.  9. — Better  is  it  to  be  of  an  humble  spirit, 
Isa.  Ivii.  15. — I  dwell  with  him  that  is  of  a  contrite 
and  humble  spirit.  Faithjul;  Prov.  ii.  13. — he  that 
is  of  a  faithful  spirit  concealeth  the  matter.  Pa- 
tient; Eccles.  vii.  8. — the  patient  in  spirit  is  better 
than  the  proud  in  spirit.  Quiet;  1  Pet.  iii.  4. — the 
ornament  of  a  meek  and  quiet  spirit.  A  New; 
Ezek.  xxiii.  31. — make  you  a  new  heart,  and  a  new 
spirit.  A  Right  spirit ;  Ps.  li.  10. — rencAV  a  right  spirit 
within  me.  Or  n  Haughf/j ;  Prov.  xvi.  18.  Pride 
goeth  before  destruction,  and  an  haughty  spirit 
before  a  fall.  Perverse;  Isa.  xix.  14.  The  Lord 
hath  mingled  a  perverse  spirit  in  the  midst  thereof. 
Hardened  spirit;  Deut.  ii.  30. — tlie  Lord  thy  God 


^^'i  Al'I'ENDlX. 

hardened  his  spirit.  Dan.  v.  20.   His  mind  hardened 
in  pride.   A  spirit  oi  Bondage  ;  Rom.  viii.  15. — ye 
have  not  received  the  spirit  of  bondage  again  to 
fear.  O^ Error ;  Is.  xxix.  24.  They  also  that  errerf 
in  spirit.  1  Joh.  iv.  6. — hereby  know  we  the  sjnrit — 
of  error.    O^  Antichrist ;   1  Joh.  iv.  3. — this  is  that 
in  5/;/n7  of  Antichrist.  Fear;  2  Tim.  i.  7-  God  hath 
not  given  us  the  sjnrit  of  fcdv.    Heaviness;  Is.  Ixi, 
3. — to  give  unto  them  the  garment  of  praise  for 
the  spirit  of  heaviness.     Sleep;  Is.  xxix.  10. — the 
Lord  hath  poured  out  upon  you  the  spirit  of  deep 
sleep.  Slumber;  Rom.  ii.  8. — God  hath  given  them 
the  spirit  of  slumber.      Uncleanness ;  Zech.  xiii.  2. 
I  will  cause  the  unclean  spirit  to  pass  out  of  the 
land,      niioredoms ;    Hos.    iv.   12. — the   spirit  of 
whoredoms  hath  caused  them  to  err.     Add  v.  4. 
Or  of  Wisdom;  Ex.  xxviii.  3. — thou  shalt  speak 
unto  all — whom  I  have  filled  with  the  spirit  of 
wisdom.     Judgment;  Is.  iv.  4.     When  the  Lord — 
shall  have  purged  the  blood  of  Jerusalem  from  the 
midst  thereof,  by  the  spirit  of  judgment,  xxviii.  6. 
— for  a  spirit  of  judgment  to  liiin  that  sitteth  in 
judgment.     Knoxdedge ;  Is.   ii.  2. — the  spirit  of 
knowledge^  and  of  the  fear  of  the  Lord.  Meekness; 
1  Cor.  iv.  21. — shall  I  come  unto  you — in  the  spirit 
of  meekness;  Gal.  vi.  1.  —  if  a  man  be  overtaken 
in  a  fault — restore  such  an  one  in  the  sjnrit  of 
Meekness^  Grace  ;  Zech.  xii.  10. — I  will  })our  upon 
the  house  of  David — the   sjnrit  of  grace.     And 
Truth;  1  John  iv.  6. — Hereby  know  we  the  spirit 
of  truth. 


APPENDIX.  423 

VIII.  Sometimes  both  the  superior  and  infe- 
rior FACULTIES  of  the  miiid,  or  man,  are  joined 
together,  and  represented  by  the  same  words  pro- 
miscuously ; 

As  in  Psal.  cxliii.  3. — ^the  enemy  hath  persecuted 
my  soul. — 4<.  therefore  is  my  spirit  overwhelmed — 
6.  my  soul  thirsteth  after  thee. — 7«  ii^y  spirit  faileth. 
— 8.  I  lift  up  my  soul  unto  thee. — 12.  destroy  all 
them  that  afflict  my  soul.  Luke  i.  46,  47.  my  soul 
doth  magnify  the  Lord,  and  my  spirit  hath  re- 
joiced. 1  Thess.  V.  23.  I  pray  God  your  whole 
spirit,  and  soul,  and  body  be  preserved  blameless. 
Heb.  iv.  12.  the  word  of  God  is  quick — piercing- 
even  to  the  dividing  asunder  of  soul  and  spirit : — 
which  takes  in  what  is  termed  both  the  sensitive 
and  rational  sou\.  vid.  Fierce  in  Heb.  iv.  12.  Comp. 
Krebesij  Nov.  Lex.  in  Voc.  orwu/xa  et  ^vx-yj. 

In  these  several  senses  do  the  words  above,  and 
some  others  usually  substituted  for  them,  (such  as 
sb  Cor,  n^nto  prsecordia,  inD  jecur,  dvVd  renes,  d'')>d 
viscera,  xa^ J<a,  :&o/xo^,  ve;,  (p^r,v,  o-ra-Aa7%ya,  with  their 
derivatives  and  compounds)  occur  in  Holy  Scrip- 
ture :  and  in  many  places  they  are  figuratively 
applied  to  the  Deity. — The  words  nn  and  crvsy/w,* 
stand  often  also, 

IX.  For  the  holy  ghost  and  his  gifts. 

See  Dr.  Edwards's  Doctrine  of  Irresistible  Grace, 


424  APPENDIX. 

c.  2.  a  book  well  worth  the  perusal  of  all  those, 
who  would  be  masters  of  the  Scripture  language. 

X.  For  good  and  evil  angels;  as  may  be  seen 
in  any  Concordance,  or  Lexicon. 

But  neither  do  these  words,  nor  any  other,  so 
far  as  I  can  find,  ever  stand  for  a  purely  imma- 
terial principle  in  man;  or  a  substance  (whatever 
some  may  imagine  they  mean  by  that  word)  wholly 
separable  from,  and  independent  of  the  body;  as 
may  perhaps  appear  more  fully,  when  we  examine 
the  passages  usually  cited  for  that  purpose. 

I  proceed,  in  the  next  place,  to  consider ^what 
account.the  Scriptures  giv^e  of  that  state  to  which 
death  reduces  us.  And  this  we  find  represented 
by  sleep;  by  a  negation  of  all  ///e,  tlioiigJity  or 
action;  by  rest,  resting-placey  or  home;  silence^ 
oblivion^  darknesSy  destruction  or  corruption. 

I.  Sleep. 

First,  in  the  case  of  «'oo  J  men.  Deut.  xxxi.  IG. 
— the  Lord  said  unto  Moses,  Behold,  thou  shalt 
sleep  with  thy  fathers.  1  Kings  i.  2 1 . — when  my 
lord  the  king  shall  sleep  with  his  fathers,  ii.  10. 
So  David  slept  with  his  fathers,  xi.  43.  Solomon 
XV.  24.  Asa,  xxii.  50.  Jehoshaphat.  2  Kings  xv.  7. 
Azariah.  v.  38.  Jotham.  So  2  Chron.  ix,  31.  xiv. 
1.  xvL  13.  xxi.  1.  xxvi.  23.  xxvii.  9.  xxxii.  33. 


APPENDIX.  425 

Job  iii.  13,  14.  For  now  should  I  have  lien  still 
and  been  quiet,  I  shoidd  have  slept ;  then  had  I 
been  at  rest ;  with  kings  and  counsellors  of  the 
earth,  vii.  21. — Why  dost  thou  not  pardon  my 
transgression  ?  for  now  shall  I  sleep  in  the  dust, 
xiv.  11,  12.  As  the  waters  fail  from  the  sea,  and 
the  flood  decayeth  and  drieth  up  ;  so  man  lieth 
down  and  riseth  not,  till  the  Heavens  be  no 
more ;  they  shall  not  awake,  nor  be  raised  out  of 
their  sleep,  (vid.  Cleric.)  Ps.  xiii.  3. — lighten  mine 
eyes,  lest  I  sleep  the  sleep  of  death.  Ps.  xvii.  3. — 
Thou  hast  visited  me  in  the  nighty  thou  hast  tried 
me,  and  shalt  find  nothing.  15. —  I  shall  be  sa- 
tisfied, when  1  axvake,  with  thy  likeness.  Cliald. 
Par.  Matt,  xxvii.  52. — the  graves  were  opened, 
and  many  bodies  of  saints  that  slept,  arose.  John 
xi.  11. — our  friend  Lazarus  sleepeth ;  but  I  go 
that  I  may  awake  him  out  of  sleep.  Y^. — Jesus 
spake  of  his  death.  Acts  vii.  60. — And  when  he 
had  said  this,  he  fell  asleep,  xiii.  SQ. — David,  after 
he  had  served  his  own  generation  by  the  will  of 
God,  fell  on  sleep,  and  was  laid  unto  his  fathers. 
1  Cor.  XV.  6. — He  was  seen  .of  above  five  hundred 
brethren  at  once :  of  whom  the  greater  part  re- 
main— but  some  are  fallen  asleep. — 18.  Then  they 
also  which  are  fallen  asleep  in  Christ,  are  perished. 
— 20. — now  is  Christ — become  the  first-fruits  of 
them  that  slept. — 51.— we  shall  not  all  sleep,  but 
we  shall  all  be  changed.  1  Thess.  iv.  13. — I  would 
not  have  you  ignorant,  brethren,  concerning  them 
that  are  asleep. — 11. — them—which  sleep  in  Jesus, 


426  Al'l'KNUlX. 

will  God  bring  with  him. — 15. — we  which  are 
alive — shall  not  i)revent  them  that  are  asleep,  v. 
10.  who  died  for  us,  that  whether  we  wake,  or 
sleepy  we  shoidd  live  together  with  him.  2  Pet. 
iii.  4. — since  the  fathers  fell  asleep,  all  things 
continue  as  they  were. 

Secondly,  In  the  case  of  bad  men.  1  Kings  xiv. 
20.  Jeroboam — slept  v^'ith  his  fathers.  So — 31.  of 
Rehoboam.  xvi.  6.  Baasha — 28.  Omri.  xxii.  40. 
AJiab.  2  Kings  viii.  24.  Joram.  x.  35.  Jehu.  xiii.  9. 
Jehoahaz.  Joash.  xiv.  16.  Jeroboam. — 29.  Me- 
naheni.  xv.  22.  Ahaz.  xvi.  20.  Manasseh.  xxi.  18. 
JeJwiakim.  xxiv.  C.  So  2  Chron.  xii.  16.  xxvii.  9. 
xxxiii.  20.  Jer.  li  39. — I  will  make  them  drunken, 
that  they  may — sleep  a  perpetual  sleep,  and  not 
wake.  1  Cor.  xi.  30.  For  this  cause  many  are 
weak  and  sickly  among  you,  and  many  sleej). 

Thirdly,  In  the  case  of  all  men.  Dan.  xii.  2. 
Many  of  them  that  sleep  in  the  dust  of  the  earth 
shall  awake,  some  to  everlasting  life,  &c.  Com- 
pare John  v.  28,  29. — the  hour  is  coming,  in  the 
which  all  that  are  in  their  graves  shall  hear  his 
voice,  and  shall  come  Jortli ;  they  that  have  done 
good,  unto  the  resurrection  of  life,  &c. 

II.  Death  is  represented  by  a  negation  of  all 
LIFE,  THOUGHT,  or  ACTION  ;  cvcn  to  good  men. 

Job  iii.  11.  Wily  died  1  not  iiom  the  womb? 
— 13.  for  now  should  I  have  lien  still. — 16.  as  an 
hidden  untimcli)  birth,  I  had  not  been  j  as  infants 


Al'l'KNlMX.  4'27 

\vl)ich  never  saw  liglit.  xiv.  10.     Man  dietli — and 
where  is  he? — 14.     If  a  man   die,   sluiU  he  live 
again?  [vid.  Chappelow,  on  v.  1^.]  Ps.  vi.  5. — in 
death  there  is  no  remembrance  of  thee.   xxx.   9. 
What  profit  is  there  in  my  blood,  when  I  go  down 
to  the  pit?  shall  the  dust  praise  thee?  Ixxxviii. 
10,  11,  1^2,    Wilt  thou  shew  wonders  to  the  dead? 
shall  the  dead  arise  and  praise   thee?  shall   thy 
loving  kindness  be  declared  in  the  grave  ?  or  thy 
faithfulness  in  destruction?  shall  thy  wonders  be 
known  in  tlie  dark  ?  and  thy  righteousness  in  the 
land  oi\forgetful)iess  ?  cxv.   I7.     The  dead  praise 
not   the   Lord,    neitlier   any  that   go    down   into 
silence,  cxlvi.  4.     His  breath  goeth  forth,  he  re- 
turneth  to  his  earth ;  in  that  very  day  his  tlioiights 
perish.     Eccles.   ix.  5. — the   dead   know  not  any 
thing, — 6. — their  love^and  their  hatred,  and  their 
envy  is  now  perished,  — 10.  there  is  no  work,  nor 
device,  nor  knowledge,  nor  wisdom  in  the  grave, 
whither  thou  goest.  Is.   xxxviii.    18. — the  grave 
cannot  praise  thee,  death  cannot  celebrate  thee ; 
tliey  that  -go  down  into  the  pit  cannot  liope  for 
thy  truth.  19-  The  living,  he  shall  praise  thee,  as 
I  do  this  day.  Acts  ii.  34. — David  is  not  ascended 
into  the  Heavens,  &c. 

III.  Death  is  represented  as  a  rest,  and  the 
Grave  a  resting-place,  house,  or  home. 

eJob  iii.  11.     Why  died  I  not? — 13. — then  had 


'1'28  APPENDIX. 

I  been  at  rest. — 17.  there  the  weary  be  at  rest. — 
18.  there  the  prisoners  re^t  together ;  they  hear 
not  the  voice  of  the  oppressor,  xvii.  13. — the  grave 
is  mine  house* — 16.  they  shall  go  down  to  the  bars 
of  the  pit,  when  our  rest  together  is  in  the  dust. 
Eccles.  xii.  5. — man  goeth  to  his  long  home. — 7' 
Then  shall  the  dust  return  to  the  earth  as  it  was ; 
and  the  spirit  shall  return  unto  God  who  gave  it. 
[vid.  Cleric,~\  Is.  xiv.  15.  All  the  kings  of  the 
nations — lie  in  glory,  every  one  in  his  own  house, 
Ivii.  2.  They  shall  rest  in  their  beds ;  namely^ 
every  one  that  walketh  [or  rather,  hath  walked] 
in  his  uprightness.  Rev.  xiv.  13.  That  they  rest 
from'their  labours. 

IV.  A  state  of  sili:nce. 

1  Sam.  ii.  Q.  He  will  keep  the  feet  of  his  saints, 
and  the  wicked  shall  be  silent  in  darkness.  Ps. 
xxxi.  17. — let  the  wicked  be  ashamed,  and  let 
them  be  silent  in  the  grave,  xciv.  I7.  Unless  the 
Lord  had  been  my  help,  my  soul  had  almost 
dwelt  in  silence,  cxv.  I7.  in  sect.  ii.  Jel\  xlviii.  2. 
— come,  and  let  us  cut  it  oif  from  being  a  nation  ; 
also  tliou  shall  he  cut  clown  (in  the  margin,  be 
brought  to  silence.)  Ezek.  xxxii.  25.  They  have 
set  her  a  bed  in  the  midst  of  the  slain  with  all  her 
multitude  :  her  graves  are  round  about  him  :  all 
of  them  uncircumcised,  slain  by  the  sword :  though 
their  terror  was  caused  in  the  land  of  the  living  j 
— Add  27,  he. 


APPENDIX.  429 

V.  Of  OBLIVION.  Ps.  vi.  5.  Ixxxviii.  l'^.  as  above, 
sect.  ii.  • 

VI.  Of  DARKNESS. 

1  Sam.  ii.  9.  as  above,  sect.  iv.  Job  iii.  5.  Lei 
darkness  and  the  shadow  of  death  stain  it,  (viz. 
the  day  of  his  birth.)  x.  21.  Before  I  go  to  the 
land  of  darkness,  and  the  shadow  of  death. — 22. 
A  land  of  darkness,  as  darkness  itself^  and  of  the 
shadow  of  death ;  without  any  order,  and  where 
the  light  is  as  darktiess.  xii.  22.  He  discovereth 
deep  things  out  of  darkness,  and  bringeth  out  to 
light  the  shadow  of  death,  xvii.  IS. — tlie  grave  is 
mine  house  ;  I  have  made  my  bed  in  darkness. 
xxxiii.  28.  He  will  deliver  his  soul  from  going 
into  the  pit,  and  his  life  shall  see  the  lig/it.  Ps. 
xliv.  19.  Though  thou  hast  sore  broken  us  in 
the  place  of  dragons,  and  covered  us  with  the 
shadow  of  death.  [Add  xlix.  19.  in  sect.  vii.  Ps. 
Ixxxviii.  12.  as  above,  sect,  ii.]  cvii.  10.  Such  as 
sit  in  darkness,  and  in  the  shadow  of  death.  Add 
v.  14.  Eccles.  xi.  8. — if  a  man  live  many  years- 
yet  let  him  remember  the  days  of  darkness,  for 
they  siiall  be  many.  John  ix.  4.  I  must  work 
the  works  of  him  that  sent  me,  while  it  is  day ; 
the  night  cometh,  when  no  man  can  work. 

VH.  Of  CORRUPTION  and  destruction. 

Job   iv.    18,   19,   20. — He   put  no  trust  in  his 


t30  APPENDIX. 


servants, — how  much  less  in  them  that  dwell  in 
houses  of  chiy  ;  whose  foundation  is  in  the  dust ; 
which  are  crushed  before  the  moth  ?  they  are 
destroi/ed  from  morning  to  evening ;  they  are 
perished  for  ever.  xxvi.  G.  Hell  is  naked  before 
him,  and  destruction  hath  no  covering,  xxviii.  22. 
Destruction  and  death  say,  we  have  heard  the 
fame  thereof  Ps.  xvi.  10. — thou — ^wilt  not  suffer 
thine  Holy  One  to  see  corr^iiption.  xlix.  9.  That 
he  should  still  live  for  ever,  and  not  see  corruption. 
— 12. — man  being  in  honour,  abideth  not. — 14. 
like  sheep  they  are  laid  in  the  grave,  death  shall 
feed  on  them, — their  beauty  shall  co7isume  in  the 
grave  from  their  dv/elling. — 19.  He  (Hcb.  His 
sout)  shall  go  to  the  generation  of  his  fathers ; 
they  shall  never  see  light. — 20.  Man  that  is  in 
honour  and  understandeth  not,  is  like  the  beasts 
that  pem/t.  Ixxxviii.  11.  Shall  thy  loving  kind- 
ness be  declared  in  the  grave  ?  or  thy  faithfulness 
in  destruction?  (vid.  Clericum,  qui  recte  deducit 
Rephaim,  mortuos,  a  rapha  defecit,  desiit.)  Add 
Prov.  XV.  1.  xxvii.  20.  Acts  xiii.  36.  David — 
was  laid  unto  his  fathers,  and  saw  corruption, 
1  Cor.  XV.  18.  Then  they  also  that  are  fallen 
asleep  in  Christ,  are  perished,  vid.  Hallet,  Disc. 
Vol.  I.  p.  313.  &c.     Comp.  2  Pet.  ii.  1. 

Agreeably  to  these  representations  of  oiu*  state 
in  deaths  revelation  informs  us, 

I.  That  we  shall  not  axvake,  or  be  made  alive, 
till  the  resurrection.  Ps.  xvii.  15. — I  shall  be  sa- 


APPENDIX.  4'31 

tisfied,  when  I  a^ake,  with  thy  likeness.  John  vi. 
39.  This  is  the  Father*s  will— that  of  all  which 
he  hath  given  me,  I  should  lose  nothing ;  but 
should  raise  it  up  again  at  the  last  day.  xi.  24, 
25,  26.  I  am  the  resurrection  and  the  life  ;  he 
that  believeth  in  me,  though  he  were  dead,  yet 
shall  he  live ;  and  whosoever  liveth  and  believeth 
in  me,  shall  never  die.  [whosoever  liveth,  or  is 
alive  at  that  day.  Comp.  1  Thess.  iv.  15.]  This 
we  say  unto  you  by  the  word  of  the  Lord,  that 
we  which  are  alive  and  remain  unto  the  coming 
of  the  Lord,  shall  not  prevent  them  which  are 
asleep.  And  1  Cor.  xv.  51,  52. — w^e  shall  not  all 
sleep,  but  we  shall  all  be  changed,  in  a  moment, 
in  the  twinkling  of  an  eye  at  the  last  trump.  Rom. 
iv.  17. — he  believed — God,  who  quickeneth  the 
dead,  and  calleth  those  things  which  be  not,  as 
though  they  were. 

II.  That  the  wicked  shall  not  be  severed  from 
the  righteous  till  the  7'esiirrection,  the  end  of  the 
world,  the  coming,  or  day  of  Christy  the  day  of  the 
Lord,  THE  day,  that  day,  &c. 

Matt.  xiii.  30.  Let  both  grow  together  until 
the  harvest:  and  in  the  time  of  harvest,  I  will  say 
to  the  reapers.  Gather  ye  together  first  the  tares, 
and  bind  them  in  bundles  to  burn  them :  but 
gather  the  wheat  into  my  barn. — 40.  As  the 
tares  are  gathered,  and  burnt  in  the  fire  ;  so  shall 
it  be  in  the  end  of  this  world. — 41.     The  Son  of 


"iSS  APPENDIX. 

man  shall  send  forth  his  angels,  and  they  shall 
gather  out  of  his  kingdom  all  things  that  offend, 
and  them  which  do  iniquity. — 1-9.  and  sever  the 
wicked  from  among  the  just.  xxiv.  31. — He  shall 
send  his  angels  with  a  great  sound  of  a  trumpet, 
and  they  shall  gather  together  his  elect  from  the 
four  winds,  from  one  end  of  Heaven  to  the  other. 
XXV.  31,  32.  When  the  Son  of  man  shall  come 
in  his  glory — before  him  shall  be  gathered  all 
nations ;  and  he  shall  separate  them  one  from 
another,  as  a  shepherd  divideth  his  sheep  from 
the  goats.     Add  Mark  xiii.  26,  27. 

•  III.  We  are  upon  trials  or  in  a  state  of  p7^ohatio?7f 
till  the  resun^ection^  or  the  dai/  of  Christ. 

1  Cor.  i.  8.  in  sect.  xi.  Phil.  i.  10.  That  ye 
may  be  sincere,  and  without  offence  till  the  day  of 
Christ.  1  Thess.  v.  23. — I  pray  God  your  whole 
spirit,  and  soul,  and  body  be  preserved  blameless 
unto  the  coming  of  our  Lord  Jesus  Christ.  1  Tim. 
vi.  14.  That  thou  keep  this  commandment  with- 
out spot,  unrebukable,  until  the  appearance  of 
our  Lord  Jesus  Christ.  Tit.  ii.  12,  13. — denying 
ungodliness  and  worldly  lusts,  we  should  live 
soberly,  righteously,  and  godly  in  this  present 
world  ;  looking  for  that  blessed  hope,  and  the 
glorious  appearing  of  the  great  God,  and  our 
Saviour  Jesus  Christ.  Heb.  x.  35,  3C,  37.  Cast 
not  away  therefore  your  confidence,  which  hath 
great  recompense  of  reward.     For   yet    a   little 


APPENDIX.  433 

while,  and  he  that  shall  come,  will  come,  and  will 
not  tarry.  Ja.  i.  12.  Blessed  is  the  man  that  en- 
diireth  temptation  :  for  when  he  is  triedy  he  shall 
receive  the  crown  of  life,  which  the  Lord  hath 
promised  to  them  that  love  him.  v.  7-  Be  patient, 
therefore,  brethren,  unto  the  coming  of  the  Lord. 
1  Pet.  i.  7*  That  the  trial  of  your  faith  being 
much  more  precious  than  of  gold  that  perisheth, 
though  it  be  tried  with  fire,  might  be  found  unto 
praise,  and  honour,  and  glory,  at  the  appearing 
of  Jesus  Christ. — 13. — Gird  up  the  loins  of  your 
mind,  be  sober  and  hope  to  the  end  -,  for  the 
grace  that  is  to  be  brought  to  you  at  the  revelation 
of  Jesus  Christ.  2  Pet.  iii.  11,  12.  Looking  for, 
and  hastening  unto  the  coming  of  the  day  of  God; 
wherein  the  Heavens  being  on  fire  shall  be  dis 
solved,  and  the  elements  shall  melt  with  fervent 
heat. — 14.  Wherefore,  beloved,  seeing  that  ye 
look  for  such  things,  be  diligent  that  ye  may  be 
found  of  him  in  peace ;  without  spot,  and  blame- 
less. Rev.  ii.  2d. — that  which  ye  have  already, 
hold  fast  till  I  come. 

IV.  Our  Christian  course,  and  improvements  in 
piety  in  this  world,  terminate  in  the  resurrection, 
the  coming,  or  day  of  our  Lord. 

Phil.  i.  6.  Being  confident  of  this  very  thing, 
that  he  which  hath  begun  a  good  work  in  you, 
will  perform  it  loitil  the  day  of  Jesus  Christ,  iii.  10, 
11.     That  I  may  know  him,  and  the   power  of 

F  F 


334  KKFLrCTIONS    ox    TIIK 

most  undeserved  compassion,  in   calmly  healing 

his  character  or  mission.  Chiihh  has  been  at  the  pains  to  revive 
some  of  Woolstons,  idle  objections  on  this  head,  without  cither 
making  any  improvements  on  them,  or  taking  the  least  notice 
of  the  large  and  clear  answers  given  to  them;  as  is  the  common 
way  with  this  kind  of  writers.  lie  dwells  upon  the  harshness, 
impropriety,  and  fallaciousjicss,  of  Christ' s  reply  to  his  mother; 
and  urges  the  intemperance,  which  must  have  been  promoted  by 
this  miraculous  production  of  wine.  Post.  IVorks,  Vol.  11.  p.  185, 
6>  7,  8. 

As  to  the  harshness,  which  arises  chiefly  from  the  word  tvoman, 
in  our  own  language ;  it  has  been  shewn,  that  yvvrj  is  a  term 
used  by  the  best  writers  very  consistently  with  the  highest  re- 
spect J  and.  as  such,  most  undoubtedly  applied  elsewhere  to  the 
same  person ;  Joh.  xix.  26.     That  the  phrase  ri  saoi  xixi   c-ot, 
was  no  more  than  a  common  expression  of  some  gentle  rebuke 
for  intermeddling  in  another's  province;  2  Sam.  xvi.  10.  xix.  22. 
2  Kings  iii.  13.    2  Chron.  xxxv.  21.  and  might  be  exceedingly 
proper,  and  even  necessary  at  Christ's  first  opening  his  com- 
mission, in  order  to  guard  against  any  suspicion  of  his  mother's 
having  concerted  matters  with  him  ;  (as  the  same  author  would 
insinuate,  p.  lC8.)  — to  prevent  her  Interfering  at  all  in  it,  or  pre- 
tending to  any  influence  or  authoritative  direction,  in  the  case 
of  working  miracles  especially,  which  was  of  public  concern : 
and  so  the  following  words  may  be  taken  interrogatively,  sttcu 
ijxgj  1)  cvfa/xs;    Is  not  the  time  of  my  ministry  noxv  come?     To 
which  we  may  add,  that  whatever  apparent  slight  or  severity 
occurs  in  this  or  any  other  circumstance  where  she  is  introduced, 
it  may  have  been  ordered  providentially  (as  the  same  thing  seems 
to  have  been  done  on  the  like  account  in  other  cases,  v.  <£,.  that 
of  St.  Peter  more  remarkably ;)  to  guard  against  those  many 
gross  abuses  of  her  name  and  interest,  those  very  grievous  cor- 
ruptions that  in  after-times  were  set  up  in  the  church  of  Christ, 
and  supported  chiefly  by  that  near  relation  which  she  bore  to 
him  according  to  the  flesh.     To  the  same  purpose  may  be  ap- 
plied those  other  soeniingly  disparaging  accounts,  which   he  is 
pleased  to  give  of  such  relations,  in  comparison  of  those    who 
stood  related  to  him  in  a  much  higher  sense,  viz.  a  heavenly  one, 


LIFE    AND    CHARACTEK    OF    CHRIST.  335 

the  wound  of  one  of  those  who  came  with  eager- 


Matt.  xii.  4Q—50-  Mark  iii.  3 1  — 35.  Lulce  viil.  ]  9 — 21.  xi.  27, 
28.  See  Clarke  s  xvii.  Sermons,  p.  236.  [and  on  the  same  prin- 
ciple might  be  founded  that  remarkable  estrangement  between 
John  the  Baptist  and  our  blessed  Saviour,  notwithstanding  their 
being  so  very  near  relations ;  as  is  observed  by  Doddridge  on 
Joh.  i.  31.  Fam.  Ex.  Vol.  I.  p.  122.  note  c.  Add  Jortin,  Disc.  v. 
p.  1 94.  2d  ed.  and  Dr.  Bell's  Inquiry,]  As  to  his  hour  not  being 
come,  if  taken  in  another  sense,  i.  e.  of  doing  any  thing  for  her 
benefit  in  particular;  that  may  relate  to  the  hoiir  of  his  death; 
agreeably  to  the  common  use  of  this  word  in  the  Gospel,  (comp. 
Joh.  vii.  8.  30.  viii.  20.  xii.  27.  xiii.  1.  xvii.  1.)  In  like  manner 
at  the  very  beginning  of  Christ's  ministry,  the  Devil  is  said  to 
depart  from  him  for  a  season,  Luke  iv.  13.  though  that  was  so 
late  as  till  his  last  suffering,  called  their  hour,  i.  e.  that  of  his 
enemies  and  the  power  of  darkness,  Ljdce  xx'ii.  53.)  for  which, 
to  prevent  all  secular  views,  he  might  prepare  her  at  the  very 
entrance  into  his  office ;  signifying  that  she  was  to  receive  no 
kind  of  worldly  advantage  from  it  till  he  left  the  world ;  and 
when  that  time  came,  he  recommended  her  accordingly  to  his 
beloved  disciple ;  who  took  her  to  his  own  home,  and  provided 
for  her  as  if  she  was  his  own  mother.  So  far  was  Christ's  reply 
from  any  of  thatjallaci/  and  contradiction,  with  which  this  author 
has  been  pleased  to  charge  it,  that  even  on  this  imperfect  view 
of  the  case,  we  may  be  able  to  discern  clear  tokens  of  the  same 
divine  wisdom  and  disinterested  goodness  here,  which  shines  out 
in  each  of  his  other  discourses. 

Nor  is  there  any  more  ground  for  that  other  suggestion  of 
excess,  from  the  guests  having  drunk  so  freely  as  to  exhaust  plenty 
of  wine;  ib.  p.  188.  since  from  the  known  regulations  at  all  mar- 
riage feasts,  there  was  no  danger  of  it;  from  the  low  circum- 
stances of  the  person  entertaining  here,  no  room  to  apprehend 
that  any  extraordinary  plenty  could  be  provided;  but  rather  the 
contrary :  nor  from  what  Christ  supplied,  the  least  encourage- 
ment given  to  intemperance,  during  the  remainder  of  the  feast, 
which  lasted  several  days ;  commonly  seven  :  and  wherein,  if  we 
will  suppose  that  this  wine  must  have  been  all  drank  up,  which 
we  have  no  occasion  to  do ;  [see  Jennings,  Lect.  B.  iii.  c.  2. 


4*36  Al'PF.NDIX. 

1  John  ii.  i28. — Little  children,  abide  in  him ; 
that  when  he  shall  ajjpear,  we  may  have  con- 
fidence, and  not  be  ashamed  before  him  at  his 
coming,  iv.  IJ.  Herein  is  onr  love  made  perfect, 
that  we  may  have  boldness  in  the  daj/  of  judgment, 

VIII.  The  virtnoiis  shall  not  be  rewarded  till 
the  resurrection,  &c. 

Matt.  xiii.  43.  The?i  shall  the  righteous  shine 
forth  as  the  sun  in  the  kingdom  of  their  Father, 
xix.  28. — ye  whicli  have  followed  me  in  the  re- 
generation, when  the  Son  of  man  shall  sit  in  the 
throne  of  his  glory,  ye  also  shall  sit  upon  twelve 
thrones,  judging  the  twelve  tribes  o^  Israel,  xxv. 
19,  20,  21.  After  a  long  time,  the  lord  of  those 
servants  cometh  and  reckoneth  with  them.  And 
so  he  that  had  received  iive  talents,  came  and 
brought  other  five  talents.  His  lord  said  unto 
him.  Well  done,  thou  good  and  faithful  servant ; 
— enter  thou  into  the  joy  of  thy  lord. — So  23. — 34<. 
21ien  shall  the  king  say  unto  them  on  his  right 
hand.  Come,  ye  blessed  of  my  Father,  inherit  the 
kingdom  prepared  for  you  from  the  foundation 
of  the  world.  — 1 6. — these  (the  wicked)  shall  go 
away  into  everlasting  jJunishment :  but  the  righteous 
into  life  eternal.  Luke  xiv.  14. — thou  shalt  be  re- 
compensed at  the  resurrection  of  the  just.  John  v. 
28,  29. — the  hour  is  coming,  in  the  which  all  that 
are  in  their  graves  shall  hear  his  voice,  and  shall 
come  forth,  thev  that  have  done  srood,  unto  the 


APPENDIX.  437 

• 

resurrection  of  life;  vi.  40. — This  is  the  v/iil  of 
him  tliat  sent  me,  that  every  one  which  seeth  the 
Son,  and  believetli  on  him,  may  have  everlasting 
life:  and  I  rvill  raise  him  up  at  the  last  day.  — -^Af. 
No  man  can  come  to  me,  except  the  Father — 
draw  him  :  and  I  will  raise  him  up  at  the  last  day. 
— 54.  whoso  eateth  my  flesh,  and  drinketh  my 
blood,  hath  eternal  life,  and  I  will  raise  him  np  at 
the  last  day,  xvi.  22.  Ye  now  have  sorrow  :  but 
I  will  see  you  again^  and  your  heart  shall  rejoice, 
and  your  joy  no  man  taketii  from  yon.  Acts  iii. 
19.  Repent  ye  therefore  and  be  converted,  that 
your  sins  may  be  blotted  out,  xvheri  the  times  of  re- 
freshing shall  come  from  the  presence  of  the  Lord. 
1  Cor.  V.  5.  To  deliver  such  an  one  unto  Satan, 
for  the  destruction  of  the  flesh,  that  the  spirit 
may  be  saved  in  the  day  of  the  Lord  Jesus.  2  Cor. 
i.  14. — we  are  your  rejoicing,  even  as  ye  also  are 
ours,  in  the  day  of  our  Lord  Jesus,  v.  2,  3,  4. — 
we  groan  earnestly,  desiring  to  be  clothed  upon 
with  our  house  which  is  from  Heaven.  For  we 
that  are  in  this  tabernacle  do  groan,  being  bur- 
dened ;  not  for  that  we  Vv^ould  be  unclothed,  but 
clotlied  upon;  that  mortality  might  be  swallowed 
up  of  life.  (Comp.  1  Cor.  xv.  52,  53,  54. — the 
dead  shall  be  raised  incorruptible,  and  we  shall 
be  changed:  For  this  corruptible  must  put  on 
incorruption,  and  this  mortal  must  put  on  immor- 
tality.— Then  shall  be  brought  to  pass  the  saying 
that  is  written.  Death  is  swallowed  up  in  victory.) 
Eph.  iv.  oO.-T-grieve  not  the  holy  Spirit  of  God, 


^SS  APPENDIX. 

whereby  ye  are  sealed  unto  the  day  of  redemption. 
Rev.  xi.  18. — thy  wrath  is  come,  and  the  time  of 
the  dead,  that  they  should  be  judged;  and  that 
thou  shouldst  give  rexioard  unto  thy  servants  the 
prophets,  and  to  the  saints, 

IX.  They  shall  not  have  eternal  lifby  or  salva- 
tion; shall  not  put  on  immortality;  be  7'eceived 
unto  Christ;  e?iter  into  his  joy;  behold  his  glory  ^ 
or  be  like  him;  till  the  resurrection,  &c. 

John  vi.  54.  as  above  in  sect,  viii, — xiv.  2,  3. 
In  my  Father's  house  are  many  mansions. — I  go 
to  prepare  a  place  for  you.     And  if  I  go  and  pre- 
pare a  place  for  you,   I  will  come  againy  and  re- 
ceive you  unto  myself,  that  where  I  am  ye  may 
be   also.  xvii.  24.     Father,    I  will  that  they  also 
whom  thou  hast  given  me,  be  with  me,  where  I 
am ;  that  they  may  behold  my  glory  which  thou 
hast  given  me.     Acts  iii.  20,  21.  Jesus  Christ — 
whom  the  Heaven  must  receive,  until  the  times  of 
restitution  of  all  things  which  God  hath  spoken  by 
the  mouth  of  all  his  holy  prophets.     Rom.  vi.  5. 
— if  we  have  been  planted  together  in  the  likeness 
of  his  death,  we  shall  be  also  in  the  likeness  of  his 
resurrection,  viii.   11. — if  the  Spirit  of  him  that 
raised  up  Jesus  from  the  dead,  dwell  in  you  ;  he 
that  raised  Christ  from  the  dead  shall  also  quicken 
your  mortal  bodies,  by  his  Spirit,  that  dwelleth  in 
you. — 17' — if  so  be  that  we  suffer  with  him,  that 
we  may  be  also  glorified   together. — 18.     For  I 


APPENDIX.  439 

reckon  that  the  suft'erings  of  this  present  time  are 
not  worthy  to  be  compared  with  the  glory  that 
shall  be   revealed  in   us. — 19.     For   the    earnest 
expectation  of  the  creature,  waiteth  for  the  ma- 
nifestation of  the   sons   of  God. — 23. — not   only 
they,  but  ourselves  also,  which  have  the  first-fruits 
of  the  Spirit:  even  we  ourselves,  groan  within 
ourselves ;  waiting  for  the  adoption,  to  wit,  the 
reclem^jtion  of  our  body.     Add  1  Cor.  xv.  52,  53, 
54.  as  above,  sect.  viii.  Phil.  iii.  20,  21.  For  our 
conversation  is  in  Heaven,  Jrom  xcJience  also  we 
look  for  the  Saviour,  the  Lord  Jesus  Christ :  who 
shall  change  our  vile  body,   that  it  may  be  fa- 
shioned like  unto  his  glorious  body.  Col.  iii.  4. — 
when  Christ  who  is   our  life  shall  aiipear,   then 
shall  ye  also  appear  with  him  in  glory.     1  Thess. 
ii.  19. — What  is  our  hope,   or  joy,  or  crown  of 
rejoicing?  are  not  even  ye  in  the  presence  of  our 
Lord  Jesus  Christ,  at  his  coming,    iv.  14,  15,  16, 
17-  For  if  we  believe  that  Jesus  died  and  rose 
again,  even  so  them  also  which  sleep  in  Jesus,  will 
God  bring  tvith  him.     For  this  we  say  unto  you 
by  the  word  of  the  Lord,  that  we  which  are  alive, 
and  remain  unto  the  coming  of  the  Lord,  shall 
not   prevent   them   which   are   asleep.     For   the 
Lord   himself  shall  descend   from   Heaven  with 
a    shout,    with    the    voice    of   the    arch-angel, 
and  with  the  trump   of  God ;  and  the  dead  in 
Christ  shall  rise  first:  Then  we  which  are  alive 
and   remain,    shall  be   caught  up  together  with 
them  in  the  clouds,  to  meet  the  Lord  in  the  air : 
and  so  sliail  we  ever  be  with  the  Lord.    2  Thess.  i. 


440  Al'l'JiN'DIX. 

6,  7-  It  is  a  righteous  thing  with  God  to  re- 
compense tribulation  to  them  that  trouble  you  ; 
and  to  you  who  are  troubled,  rest  with  us,  when 
the  Lord  Jesus  shall  be  revealed  from  Heaven. — 
10.  when  he  shall  come  to  be  glorified  in  the 
saints,  and  to  be  admired  of  all  them  that  believe 
— in  that  day.  2  Tim.  i.  18.  The  Lord  grant 
unto  him,  that  he  may  find  mercy  of  the  Lord,  in 
that  day.  iv.  8.  Henceforth  there  is  laid  up  for 
me  a  crown  of  righteousness ;  which  the  Lord, 
the  righteous  judge,  shall  give  me  at  that  day : 
and  not  to  me  only ;  but  unto  all  them  that  love 
his  appearing.  Heb.  ix.  28. — Christ  was  once 
offered  to  bear  the  sins  of  many  :  and  unto  them 
that  look  for  him,  shall  he  appear  the  second  time, 
without  sin,  unto  salvation.  1  Pet.  iv.  13. — re- 
joice, inasmuch  as  ye  are  partakers  of  Christ's 
sufferings ;  that  when  his  glory  shall  he  revealed ^ 
ye  may  be  glad  also  with  exceeding  joy.  v.  4. — 
when  the  chief  Shepherd  shall  appear,  ye  shall 
receive  a  crown  of  glory  that  fadeth  not  away. 
1  John  iii.  2. — Now  are  we  the  sons  of  God,  and 
it  doth  not  yet  appear  what  we  shall  be  ;  but  we 
know,  that  'when  he  shall  appear,  we  shall  be  like 
him  ;  for  we  shall  see  him  as  he  is. 

X.  Tliey,  their  Jciifh,  labours,  and  sitjjerings,  are 
lost,  perished,  unprofitable ;  if  there  be  no  resur- 
rection. 

John  vi.  39,  &c.  as  above,  sect.  i.  p.  396.  1  Cor. 
XV.  18.  Then,  (/.  e.  if  Christ  be  not  raised)  they 


APPENDIX.  441 

also  which  are  fallen  asleep  in  Christ,  m'Q  perished. 
[Comp.  Ps.  cxlvi.  4.  and  Eccles.  ix.  6.]  32. — If 
after  the  manner  of  men,  I  have  fought  with 
beasts  at  Ephesus ;  what  advantageth  it  me,  if 
the  dead  rise  not? — 58.  Therefore,  my  beloved 
brethren,  be  ye  stedfast,  unmoveable,  always 
abounding  in  the  work  of  the  Lord ;  forasmuch 
as  ye  know  that  your  labour  is  not  in  vain,  in  the 
Lord.  [This  supposes,  that  all  their  labour  in 
the  Lord  would  be  in  vain^  if  no  resiirrection.~\ 
Therefore, 

XL   The  resurrection  is  the  grand  object  of  our 
Jaith,  hopCy  and  comfort. 

Acts  xxiii.  6. — Paid  cried  out — of  the  hope  and 
resurrection  of  the  dead^  I  am  called  in  question, 
xxiv.  15.  I — have  hope  towards  God, — that  there 
sliall  be  a  resurrection  of  the  dead,  both  of  the  just 
and  unjust.  1  Cor.  i.  7?  §•  Ye  come  behind  in 
no  gift ;  waiting  for  the  coming  of  our  Lord  Jesus 
Christ ;  who  shall  also  confirm  you  unto  the  end ; 
that  ye  may  be  blameless  in  the  day  of  our  Lord 
Jesus  Christ.  2  Cor.  i.  9.  But  we  had  the  sentence 
of  death  in  ourselves,  that  we  should  not  trust 
in  ourselves,  but. in  God  which  raiseth  the  dead, 
iv.  10.  Always  bearing  about  in  the  body  the 
dying  of  the  Lord  Jesus ;  that  the  life  also  of 
Jesus  might  be  made  manifest  in  our  body. — 14. 
Knowing,  that  he  which  raised  up  the  Lord  Jesus, 
&\\2l\\  raise  up  us  also,  by  Jesus.     Phil.  iii.   11.  If 


142  Al'I'KNDIX. 

by  any  means  1  might  attain  unto  the  resurrection 
of  the  dead.  Add  20,  21.  as  above,  sect.  ix.  1  Thess. 
i.  9,  10. — ye  turned  to  God  from  idols,  to  serve 
the  living  and  true  God,  and  to  wait  for  his  Son 
from  Heaven,     iv.   17,   18.  Tlien   we  which    are 
aUve  and  remain,  shall  be  caught  up  together  with 
them  in  the  clouds,  to  meet  the  Lord  in  the  air : 
and  so  shall  we  ever  be  'with  the  Lord.    AVherefore 
comfort  one  another  mth  these  "words.     2  Thess.  i. 
7.  as  above,  sect.  ix.  iii.  5. — the  Lord  direct  your 
hearts  into  the  love  of  God,  and  into  the  patient 
"waiting  Jor  Christ.     2  Tim.  i.  12. — I  know  whom 
I  have  believed ;  and  I  am  persuaded  that  he  is 
able  to  keep  that  which  I  have  committed  unto 
him,  against  that  day.     ii.  18.  Who  concerning 
the  truth  have  erred,  saying  that  the  resurrection 
is  past  already  ;  and  overthrow  the  Jaith  of  some. 
Tit.  ii.  13.  as  above,  sect.  iv.  Heb.  xi.  35.  Women 
received  their  dead  raised  to  life  again  ;  and  others 
were   tortured,   not   accepting  deliverance ;  that 
they  might  obtain  a  better  resurrection.     1  Pet. 
i.  3,  4,  .5.  Blessed  be  God — which,  according  to 
his  abundant  mercy,  hath  begotten  us  again  unto 
a  lively  hopcy  by  the  resurrection  of  Jesus  Christ 
from  the  dead ;  to  an  inheritance  incorruptible, 
and    undeiiled,    and   that   fadeth   not   away ;  re- 
served in  Heaven  for  you,  who  are  kept  by  the 
power  of  God,  through^/?//?  unto  salvation  ;  ready 
to  be  revealed  in  the  last  time.     See  v.  13.  above 
in  sect.  iv.     2  Pet.  iii.  13.  Nevertheless  we,  ac- 
cording to  his  promise,  look  for  nexo  Heavens,  and 


•  '  APPENDIX.  4'4'3 

u  new  earth,  wherein  dwelleth  righteousness.  1 
John  iii.  2.  see  in  sect.  ix.  above. — v.  3.  every 
man  that  /lath  this  hope  in  him  (of  a  resurrection) 
purifieth  liimself,  even  as  he  is  pure.  Rev.  i.  9. 
I  John,  who  also  am  your  brother,  and  companion 
in  tribulation,  and  in  the  kingdom  and  patience  of 

Jesus  Christ.    (Iv  r-n  Bcca-iXsia,  v.ai  uVo/xovij  Iijcrs  Xf  (trrs.)   Vid. 

Grot. 

XII.  The  wicked  will  not  be  punished  till  the 
resurrection. 

Matt.  vii.  22,  23.  Many  will  say  to  me  in  that 
day.  Lord,  Lord,  have  we  not  prophesied  in  thy 
name  ? — and   then  will    I   profess   unto   them,    I 
never  knew  you :  depart  from  me,  ye  that  work 
iniquity,     x.   15. — it  shall  be  more  tolerable  for 
the  land  of  Sodom  and  Gomorrah,  in  the  day  of 
judgment,  than  for  that  city.     Add  xi.  22.  xii.  36. 
—  every  idle  word  that   men    shall    speak,    they 
shall  give  account  thereof,  m  the  day  of  judgment, 
XXV.  41.   Then  shall  he  say  also  unto  them  on  the 
left  hand.  Depart  from  me,  ye  cursed,  into  ever- 
lasting fire,  prepared  for  the  devil  and  his  angels. 
— 46. — these  shall  go  away  into  everlasting  pu- 
nishment.    Mark   viii.   38.  Whosoever   therefore 
shall  be  ashamed  of  me,  and  of  my  words ; — of 
him  also  shall  the  Son  of  man  be  ashamed,  when 
he  Cometh  in  the  glory  of  his  Father,  with  the  holy 
angels.     Luke  x.  12. — it  shall  be  more  tolerable 
in  that  day  for  Sodom,   than  for  that  city.     See 


414  Al'PENDIX. 

John  V.  28,  21).  in  sect.  viii.  John  xii.  48.  He  that 
rejecteth  me,  and  receiveth  not  my  words,  hath 
one    that  judgeth    him :  the    word   that    I   have 
spoken,  the  same  shall  judge  him  in  the  last  day. 
Rom.  ii.  5,  6. — But  after  thy  hardness  and  im- 
penitent heart,  treasurest  up  unto  thyself  wrath 
against  the  day  of  ivrath,   and  revelation   of  the 
righteous  judgment  of  God;  who  will  render  to 
every  man  according  to  his  deeds.     2  Thess.  i.  7> 
8,  9.  When  the  Lord  Jesus  shall  be  revealed  from 
Heaven — in   flaming   fire,    taking   vengeance   on 
them  that  know  not  God  ; — who  shall  be  pimished 
with  everlasting  destruction,  from  the  presence  of 
the  Lord,  and  from  the  glory  of  his  power.  2  Pet. 
ii.   9.  The   Lord   knoweth   how — to   reserve  the 
unjust  unto  the  day  of  judgment  to  be  punished, 
iii.    7« — the    Heavens    and  the   earth  which    are 
now,   by  the  same  word  are   kept   in    store ;  re- 
served unto  fire  against  the  day  of  judgment ^  and 
perdition  of  ungodly  men.  Jude  14.  15. — Behold, 
the  Lord  cometh  with  ten  thousand  of  his  saints ; 
to  execute  judgment  upon  all,  and  to  convince  all 
that  are  ungodly  among  them,   of  all  their  un- 
godly deeds  which  they  have  ungodly  committed, 
and  of  all  their  hard  speeches,   which   ungodly 
sinners    have    spoken   against    him.     Rev.    i.    7. 
Behold,   he  cometh   with  clouds ;  and  every  eye 
shall  see  him  ;  and  they  also  which  pierced  him  : 
and  all  kindreds  of  the  eartli  shall  wail  because  of 
him.    vi.  16,  17-  And  they  said  to  the  mountains 
and  rocks,  Fall  on  us,  and  hide  us  from  the  face 


APPENDIX.  445 

of  liim  that  sitteth  on  the  throne,  and  from  the 
wrath  of  the  Lamb  :  for  the  great  day  of  his  wrath 
is  come,  and  who  shall  be  able  to  stand  ? 

XIII.  All  this  plainly  shews,  that  the  Scripture, 
in  speaking  of  the  connection  between  our  present 
and  future  being,  doth  not  take  into  the  account 
our  intermediate  state  in  death;  no  more  than  we, 
in  describing  the  course  of  any  man's  actions,  take 
in  the  time  he  sleeps. 

Therefore  the  Scriptures  (to  be  consistent  with 

themselves)  must  affirm  an  immediate  connection 

between  death  3,ndjicdgment.     Heb.  ix.  QJ. — It  is 

appointed  unto  men  once  to  die,  but  cffter  this  the 

judgment.     See  2  Cor.  v,  6,  8.  in  Objections. 

XIV.  For  this  reason  the  Scriptures  represent 
the  coming  of  Christ  as  near  at  hand. 

Rom.  xiii.  12.  The  night  is  far  spent,  the  day  is 
at  hand.  Phil.  iv.  5. — the  Lord  is  at  hand.  Jam. 
V.  8. — the  coming  of  the  Lord  dra^weth  nigh.  9. — 
the  judge  standeth  before  the  door.  Rev.  xxii.  7« — 
Behold,  I  come  quickly.  12.1  come  quickly ;  and  my 
reward  is  with  me,  to  give  every  man  according 
as  his  work  shall  be. — 20.  He  which  testifieth 
these  things,  saith,  Surely  /  come  quickly. 

XV.  Also  that  he,  his  day,  will  come  suddenly, 
as  a  snare,  a  thief,  upon  all  the  world  j  and  we  are 


44()  APPENDIX. 

cautioned  to  xvatchy  and  he  sober,  that  it  surprise 
us  not  unprepared. 

Luke  xii.  40.  Be  ye  therefore  ready  also  j  for  the 
Son  of  man  cometh  at  an  hour  when  ye  tl/hik  not. 
xxi.  31-. — take  heed  to  yourselves,  lest  at  any  time 
your  hearts  be  overcharged  with  surfeiting  and 
drunkenness,  and  cares  of  this  life,  and  so  that  day 
come  upon  you  unawares.  35. — for  as  a  snathe  shall 
it  come  on  all  them  that  dwell  on  the  face  of  the 
whole  earth.  36. —  Watch  ye  therefore,  and  pray 
always ;  that  ye  may  be  accounted  worthy  to 
escape  all  these  things  that  shall  come  to  pass,  and 
to  stand  before  the  Son  of  man.  Phil,  iv.  5.  See 
above.  1  Thess.  v.  2.  For  yourselves  know  per- 
fectly, that  the  day  of  the  Lord  so  cometh  as  a 
thief  in  the  night.  6. — Therefore  let  us  not  sleep  as 
do  others ;  but  let  us  watch  and  he  sober.  2  Pet. 
iii.  10. — the  day  of  the  Lord  will  come  as  a  thief  in 
the  night. — 12.  looking  for  and  hasting  unto  the  day 
of  the  Lord.  Rev.  iii.  3. — If  therefore  thou  shalt 
not  xcatch,  I  will  come  on  thee  as  a  thief  and  thou 
shalt  not  know  what  hour  I  will  come  upon  thee. 
Rev.  xxii.  12.  20.     See  above,  sect.  XIV. 

Objections,  or  Texts  usually  alleged  to  prove 
tlie  contrary  doctrine. 

I.  The  dead  are  said  to  speak  and  act.  Isai.  v. 
14.  ib.  xiv.  9,  10.  Hell  from  beneath  is  moved  for 


APPENDIX.  447 

thee  to  meet  thee  at  thy  coming :  it  stirreth  up  the 
dead  for  thee,  even  all  the  chief  ones  of  the  earth; 
it  hath  raised  up  from  their  thrones  all  the  kings 
of  the  nations.  All  they  shall  speak  and  say  unto 
thee,  Art  thou  also  become  weak  as  we?  Art  thou 
become  like  unto  us?  Ezek.  xxxii.  21.  The  strono- 
among  the  mighty  shall  speak  to  him  out  of  the 
midst  of  hell  with  them  that  help  him :  they  are 
gone  down,  they  lie  uncircumcised,  slain  by  the 
sword,  &c. 

Answ.  This  is  a  strong,  but  very  natural  and 
elegant  Prosopoiiceia ;  of  which  more  under  Prop, 
xii.  and  xxvii. 

II.  Gen.  ii.  7«  Man  became  a  Ihing  soul. 

Atisw.  i.  e.  A  living  person.  Gen.  vii.  22.  All 
in  whose  nostrils  was  the  breath  of  life,  of  all  that 
was  in  the  dry  land,  died.  1  Cor.  xv.  47.  The  first 
man  is  of  the  earth,  earthy. 

HI.  Persons  are  said  to  go^  or  be  gathered  to 
their  people,  or  fathers  :  or  to  go  doxvn  to  them,  or 
to  their  children,  into  Sheol.  Gen.  xv.  15.  Thou 
shalt  go  to  thy  fathers  in  peace,  xxxvii.  S5. — I 
will  go  down  into  the  grave  unto  my  son,  mourn- 
ing. 

Answ.  These  phrases,  since  they  are  used  of 
whole  generations;  (Judges  ii.  ID.)  as  also  of  men 


448  APPENDIX'. 

wlio  led  very  different  lives;  or,  which  in  this  case 
comes  to  the  same  thing,  different  from  their  re- 
spective ancestors ;  (as  in  the  former  text)  and 
whose  bodies  were  disposed  of  in  a  different  man- 
ner ;  (as  in  the  latter)  or  deposited  in  places  very 
remote  from  each  other ;  (as  in  both  cases)  can 
only  mean  the  general  state  of  the  dead;  in  which 
they  are  as  often  said  to  sleep  with  their  fathers, 
&c.  to  resort  adplures.  Vid.  Cleric,  in  Gen.  xv.  1.5. 
xxxvii.  35.  Patrick  on  2  Kings  xxiv.  6.  Wliithy  in 
Acts  ii.  26,  27.  Barrorv  on  Christ's  descent  into 
Hell.  Vol.  I.  p.  557. 

IV.  Exod.  iii.  6.  I  am  the  God  of  thy  father, 
the  God  of  A br ah a77i,  the  God  of  Isaac,  and  the 
God  of  Jacob.  Vid.  infra  ad  Luke  xx.  38.  p.  418. 

V.  1  Sam.  xxviii.  11,  &c.  Saul  and  the  Witch  of 
E72dor. 

j4nsu\  That  this  account  of  SamiieV^  appearance 
was  merely  an  imposition  upon  Saul,  from  whose 
attendants  the  old  woman  might  learn  his  present 
circumstances,  and  desperate  situation,  and  thence 
be  able  to  foretel  his  fate,  without  such  a  pretended 
information  from  the  Prophet's  Ghost; — and  that 
Saul  himself  really  saw  nothing  all  the  while,  but 
judged  of  the  whole  transaction  from  the  woman's 
story,  which  was  framed  in  conformity  to  his  own 
superstitious  prejudices.  See  Le  Clerc.  Though 
we  must  own  with  this  judicious  commentator, 


APPENDIX.  449 

that  such  a  silly  lying  practice  as  that  of  necro- 
mancy^ did  indeed  imply  the  vulgar  opinion  of  a 
separate  existence,  and  that  it  commonly  })revailed 
amongst  the  Jews,  (nor  might  the  historian  him- 
self, perhaps,  be  altogether  free  from  a  tincture  of 
the   same    j)rejudice),    notwithstanding    that    all 
such  instances  of  superstition  were   condemned 
both  by  the  law  and  prophets.     Isai.  viii.  19.  And 
when  they  shall  say  unto  you,  seek  unto  them  that 
have  familiar  spirits,  and  unto  wizards  that  peep 
and  that  mutter;  should  not  a  people  seek  unto 
their  God? — for  the  living  to  the  dead? — An  i)ro 
vivis  ibimus  ad  mortuos  ? — qui  nihil  norunt  de  iis 
quae  apud  vivos  fiunt.   Cleric,  ib.     Another  solu- 
tion  may  be  seen  in  Dr.  S.  Clarke^  Serm.  Jxxxv. 
p.  .571.  fol.  Dubl.  ed.     The  gross  absurdity  of  the 
common  interpretation  is  demonstrated  in  Chand- 
ler*^ Life  of  David.  B.  2.  c.  16.     Comp.  You7ig. 
Diss,  on  Idolatry,  v.  2.  p.  37,  &c. 

VI.  1  Kings  xvii.  21,  22.  And  he  stretched  him- 
self upon  the  child  three  times, — and  said,  O  Lord, 
I  pray  thee,  let  this  child's  soul  come  into  him 
again. — And  the  soul  of  the  child  came  into  liim 
again,  and  he  revived. 

Answ.  The  soul  here  signifies  lije,  or  perhaps 
vigour.  Redeat  in  viscera  ejus.  Pleb.  Par.  Chald.  et 
Syr.  Com.  1  Sam.  xxx.  12. — When  he  had  eaten 
his  spirit  came  to  him  again.     Add  Jud.  xv.  19. 

G    G 


450  APPENDIX. 

VII.  Psal.  xxxi.  5.  Into  thine  hand  I  commend 
my  spirit. 

Ansu\  Spiiity  can  only  mean  I'lje,  as  the  author 
treats  of  nothing  there  but  temporal  adversity,  ver. 
7. — thou  hast  considered  my  trouble;  thou  hast 
known  my  soul  in  adversities. 

VIII.  Eccles.  iii.  21.  Who  knoweth  the  spirit  of 
man  that  goeth  upward ;  and  the  spirit  of  the 
beast  that  goeth  downward  to  the  earth  ? 

1.   Who  knows  the  difference  between  them? 

A71SW.  No  body.  For,  ver.  19.  — that  which  be- 
falleth  the  sons  of  men,  befalleth  beasts  ;  even  one 
thing  befalleth  them ;  as  the  one  dieth,  so  dieth 
the  other ;  yea,  they  have  all  one  breath,  ver.  20. 
All  go  unto  one  place,  all  are  of  the  dust,  and  all 
turn  to  dust  again. 

Or  2.  If  the  two  foregoing  verses  be  the  objec- 
tion of  an  atheist  (as  is  supposed  by  the  judicious 
writer  mentioned  below,  p.  466).  then  (as  he  also 
observes)  these  words  contain  the  answer,  and 
*  imply,  TFho  /mows  this  ?  Hoiv  can  any  man  he  sure 
of  that?  It  is  evident,  the  spirit  of  mail  is  ascending 
upwards  (is  fitted  for,  and  has  a  tendency  towards 
things  which  are  above  this  earth  ;  and  therefore 
must  be  designed  by  its  Creator  for  things  superior 
to  the  mere  animal  life)  hut  the  spirit  of  a  beast 
is  descending  downwards ;   namely  to   the  earth: 


APPENDIX.  451 

(grovels  upon  the  earth,  and  is  wholly  confined  to 
the  low,  animal,  sensitive  life ;)  it  is  therefore 
evident  man  must  have  pre-eminence  over  a 
beast.' 

IX.  Eccles.  xii.  7'  Then  shall  the  dust  return  to 
the  earth  as  it  was :  and  the  spirit  shall  return 
unto  God  who  gave  it. 

Ansti).  By  sjnrit,  the  preacher  can  only  mean  lijij 
in  allusion  to  Gen.  iii.  19,  (In  the  sweat  of  thy 
face  shalt  thou  eat  bread,  till  thou  return  unto  the 
ground ;  for  out  of  it  wast  thou  taken ;  for  dust 
thou  art,  and  unto  dust  thou  shalt  return) — unless 
we  make  him  contradict  all  that  he  had  said  be- 
fore, iii.  19,  20.  as  also,  ix.  5. — the  dead  know  not 
any  thing,  neither  have  they  any  more  reward. — 
10.  there  is  no  work,  nor  device,  nor  knowledge, 
nor  wisdom  in  the  grave,  &c. — That  such  words 
mean  no  more  in  other  writers.  Vid.  Cleric,  in  loc, 
and  Job  xxiv.  14.  If  he  set  his  heart  upon  man, 
if  he  gather  unto  himself  his  spirit  and  his  breath. 
— And  that  this  author  refers  all  to  the  last  judg- 
ment. Vid.  ver.  ult.  God  shall  bring  every  work 
unto  judgment,  with  every  secret  thing,  whether 
it  be  good,  or  whether  it  be  evil.  Comp.  Dr.  Daxv- 
son's  answer  to  Steffe's  argument  drawn  from  the 
two  foregoing  texts,  in  two  letters  annexed  to  his 
Lady  Moi/er*s  Lecture,  p.  249,  &c. 

X.  Matt.  x.  28.  Fear  not  them  which  kill  the 

G  G  2 


't52  APPENDIX. 

body,  but  are  not  able  to  kill  the  soul :  (after  that 
have  no  more  that  tliey  can  do.  Luke  xii.  4.)  but 
rather  fear  liim,  whieli  is  able  to  destroy  both  body 
and  soul  in  hell. 

Jnsrv.  This  is  so  far  from  proving  such  a  dis- 
tinction between  soul  and  body  as  implies  any 
separate  existence  of  the  former  from  the  latter ; 
or  its  being  capable  of  suffering  in  an  intermediate 
state  ;  that  it  seems  only  intended  to  point  out  the 
great  distinction  between  this  and  the  next  life ; 
when,  in  the  common  language,  soul  and  body  are 
reunited,  and  future  punishments  commence,  to 
the  everlasting  destruction  of  both,  Jro77i  the  pre- 
sence of  the  Lord,  and  from  the  glory  of  his  Power. 
9.  Thess.  i.  9.  Comp-  1  Cor.  v.  5.  and  2  Pet.  ii.  9. 
and  sect.  V.  p.  415.  It  may  be  observed  here,  once 
for  all,  that  when  Christ  uses  the  common  dis- 
tinction of  Soul  and  Body,  he  may  be  conceived 
to  adapt  himself  wholly  to  the  popular  language 
and  ideas,  without  giving  any  confirmation  to  the 
truth  andjustness  of  them  j  as  when  lie  says,  a  spirit^ 
(i.  e.  according  to  your  own  notion  of  it)  hath  not 
flesh  and  hones,  as  ye  see  me  have.  Luke  xxiv.  39. 
without  determining  the  reality  of  such  a  phantom : 
which  popular  way  of  speaking,  used  then  on  all 
occasions  as  the  most  agreeable  and  most  intel- 
ligible, should  be  more  carefully  attended  to  by 
us,  in  order  to  guard  against  all  such  chima?ras  as 
are  too  often  grounded  on  it.  In  the  same  po- 
pular manner  do  the  Evangelists  treat  some  of 


Al'PENDlX.  453 

Christ's  miraculous  works,  when  they  describe 
them  just  according  to  the  vulgar  apprehension; 
V.  g.  Luke  vi.  19.  There  went  virtue  out  of  him  to 
heal  them  «//— and  Mark  \'.  30.  Jesus  immediately 
knowing  in  himself  that  virtue  had  gone  out  of 
him,  turned  himself  about  in  the  jrress,  and  said, 
who  touched  my  clothes  ?  intending  to  denote 
his  consciousness  of  the  infirrn  person's  want- 
ing to  be  cured  in  a  private  way,  and  accord- 
ingly making  use  of  the  superstitious  means, 
vulgarly  deemed  effectual  to  that  purpose,  of 
secretly  touching  some  of  his  garments;  which 
desire  of  hers,  Christ  w^as  pleased  to  comply  with 
(till  he  had  opportunity  of  producing  her  in  pub- 
lic) and  thereby  instantly  rewarded  her  faith  in 
his  miraculous  power,  notwithstanding  the  impro- 
per manner  in  which  she  had  been  induced  to 
solicit  it,  as  if  such  healing  virtue  could  have  been 
produced  in,  or  elicited  from  Christ,  either  ma- 
gically or  mechanically,  and  without  his  know- 
ledge. Vid.  Cleric,  et  Grot,  in  loc.  and  Comp.  Acts 
v.  15.  where  the  common  people  entertain  a  like 
opinion  of  St.  Peter's  shadow.  Loca,  quae  aut  in- 
ter se  aut  veritati  nobis  repugnare  videntiu',  com- 
mode plerumque  conciliari  possunt,  si  dicamus, 
Scriptorem  sacrum  non  suam  sententiam  ubique 
expressisse,  et  dixisse  quid  res  sit ;  sed  aliquando 
ex  sententia  aliorum  aut  ex  vulgi  opinione,  &c, 
Wetsten,  N.  T.  Vol.  II.  p.  877*  This  rule  qfinter- 
pretation  may  be  applied  to  many  other  points  be- 
side those  mentioned  by  that  author. 


454'  APPENDIX. 

The  same  observation  has  been  made  on  the 
vulgar  notion  of  possessions  by  devils  so  very  pre- 
valent among  the  Jews  about  Chfist's  time  ;  where 
he  really  cures  each  disorder  without  controvert- 
ing their  opinions   on  the   subject  (which  would 
have  been  endless,  and  answered  no  good  purpose) 
but  rather  allows  and  argues  ft^om  them  occasion- 
ally, ad  homines ;  casts  out  these  supposed  devils, 
as  the  Jews  themselves  frequently  attempted  to 
do,  and  is  said  to  rebuke  them,  (Mark  i.  25.)  in  the 
same  manner  as  he  rebukes  2ijever  (Luke  iv.  IQ.) 
or  the  'winds  and  sea.     Matt.  viii.  26.     See  Dr. 
Uaricood's  judicious  observations  on  the  Demo- 
niacs.    New  Introd.  to  the  N.  T.  C.  7.  §  1.     On 
the  same  principle  also  several  parables  seem  to 
be  founded,  as  that  of  the  rich  man  and  Lazarus, 
below   No.   xii.    that   of  unclean   spirits  walking 
through  dry  (or  desert)  places;    and  numbers  of 
them  entering  into  one  man,   and  dwelling  there. 
Matt.  xii.  45.  Luke  xi.  26.  Comp.  Mr.  Farmer  on 
the  Demoniacs  pass. 

XI.  Matt.  xvii.  3. — there  appeared  unto  them 
Moses  and  Flias  talking  with  him. 

Answ.  1.  This  is  either  merely  a  vision  (ver.  90 
— Jesus  charged  them,  saying,  Tell  the  visioii  to 
no  man,  which  confounded  the  apostles:  Luke  ix. 
33. — Or  2.  These  two  might  appear  in  their  own 
glorified  bodies  ;  since  it  is  not  very  clear  whether 
Moses  also  might  not  have   been  translated,    or 


APPENDIX.  4>55 

rather  raised  again.  Vid.  Whitby,  ib.  and  in  Jude 
9.  and  Cleric,  in  Deut.  xxxiv.  6.  and  in  2  Kings  ii. 
11.  or  Fie mi?ig's  Christology,  p.  68,  &c. 

XII.  Luke  xvi.  19,  &c.     The  parable   of  the 
rich  man  and  Lazarus. 

Answ.  This  is  designed  for  no  more  than  a  ge- 
neral scenical  description  of  a  future  state,  and  the 
real  changes  consequent  thereupon  ;  without  any 
particular  reference  to  a  fact,   in  either  person, 
time,  place,  or  other  circumstances  :  And  in  these 
respects  adapted  (as  is  usual  in  such  discourses)  to 
the  i}ico7isistent  notions  of  the  vulgar  on  this  subject. 
(Vid.  Cleric,  in  ver.  23,  24.)  v.  g.  the  tormented 
person  is  at  the  same  time  supposed  to  be  both 
171  and  out  of  the  body, — ver.  24.  send  Lazarus  that 
he  may  dip  the  tip  qfhisjinger  in  "watery  and  cool 
my  tongue. — As  when  men  are   feigned   to  dis- 
course, &c.  among  rcorins  in  the  grave.  Isa.  xiv. 
9,  10,  11.  Vid.  Cleric.   Ezek.  xxxii.  21.   and  lay 
their  swords  under  their  heads  there,  ib.  ver.  27. 
See  Lightf.  Hor.  Heb.  in  loc.  and  comp.  Job  xv. 
22.    xxi.  32,  33.  with  Chappelow's    commentary. 
They  who  can  still  conceive  such  representations 
as  realities,  may  easily  go  one  step  farther,  and 
give    a   literal    sense   likewise   to   the   verse   im- 
mediately foregoing,  Isa.  xiv.  8.     The  fir-trees  re- 
joice  at  thee,  and  the  cedars  of  Lebanon ;  saying, 
since  thou  art  laid  down,  no  feller  is  come  up 
against  us.     This  has  actually  been  done  to  the 


i56  APPENDIX. 

parallel  place  in  Ezek.  xxi.  14 — 17.  which  (with 
some  other  texts  as  little  to  the  purpose)  is  brought 
to  prove  a  separate  state.  Universal  liestoraiio7iy 
p.  272.  n.  t.  A  different  explanation  of  this  para- 
ble may  be  seen  in  Bates's  Rationale  of  Or.  Sin, 
c.  xiii.  §  6. 

XIIL  Luke  XX.  38. — He  is  not  the  God  of  the 
deady  but  of  the  litmig. 

Answ.  He  cannot  be  called  the  God  of  such  as 
be  jinally  dead ;  but  being  still  in  covenant  with 
these,  (Heb.  xi.  16. — God  is  not  ashamed  to  be 
called  their  God :  for  he  hath  prepared  for  them  a 
city.)  they  in  effect  live  to  him.  (Rom.  iv.  I7. — who 
quickeneth  the  dead,  and  calleth  those  things  xvhick 
be  not,  as  thovgh  they  'were.  See  Parry's  Defence 
of  Bp.  Sherlock,  p.  77')  though  not  in  reality  to 
themselves,  or  to  one  another:  if  they  did,  our 
blessed  Saviour's  proof  of  a  resurrection  from 
thence,  would  be  utterly  destroyed.  Vid.  Whitby 
on  Matt.  xxii.  31.  or  the  Library,  No.  14.  They 
are  the  Children  of  the  resurrection,  Luke  xx.  SQ. 
and  as  sure  of  a  future  life,  as  if  already  in  pos- 
session of  it :  in  the  same  manner  as  Christ  is 
termed  the  Lord  both  of  the  dead  and  living,  Rom. 
xiv.  9.  and  as  he  says  to  the  penitent  thief; — 

XIV.  Luke  xxxii.  43. — To-day  shalt  thou  be 
with  me  in  paradise. 


APPENDIX.  457 

Answ,  To-day  thou  art  certain  of  a  place  with 
me  in  Heaven;  it  is  a  thing  already  done  and  de- 
termined :  the  words  to-day  being  constantly  used 
of  any  matter  then  fixed,  settled,  or  declared ; 
though  not  to  commence  some  months,  or  even 
ages  after.  Gen.  ii.  17. — in  the  day  that  thou  eatest 
thereof,  thou  shalt  surely  die. — Deut.  ix.  1 .  Hear, 
O  Israel^  thou  art  to  pass  over  Jordan  tliis  day. 
xxix.  IS.  That  he  may  establish  thee  to-day  for  a 
people  unto  him.  Psal.  ii.  7« — Thou  art  my  son, 
this  day  have  I  begotten  thee.  Comp.  Acts  xiii.  S3, 
and  Heb.  v.  5.  with  Sykes  on  Heb.  App.  i.  p.  244. 
The  same  may  be  observed  of  inn,  Cras. 

I  shall  add  another  interpretation  of  these  words, 
from  the  judicious  author  mentioned  at  the  end 
of  this  Appendix:;  though  it  take  up  a  little  more 
room  than  I  was  willing  to  allow  myself.  *  The 
thief  on  the  cross,  I  make  no  doubt,  was  ac- 
quainted with  Christ,  and  had  heard  him  often 
preach.  For  he  could  say,  This  man  has  done 
shv  a-roTTov,  7iothing  amiss ;  nothing  inconsistent 
with  his  pretensions  as  Messiah.  Probably  he 
had  been  one  of  his  followers ;  and  heard  such 
discourses  from  him,  as  John  vi.  declaring  v/hat 
he  had  to  give  was  eternal  I'lfe^  after  the  resurrec- 
tion. This  did  not  suit  the  temporal  expectations 
of  many  of  his  followers,  who  then  left  him.  After 
he  had  left  Christ,  pursuing  his  carnal  schema,  he 
fell  in  with  robbers  ;  was  taken,  cast  into  prison  ; 
and  then,  having  done  with  all  earthly  hopes,  he 
began  to  reflect  upon,  and  relish  what  he  had 


458  APPENDIX. 

heard  from  Christ ;  but  retaining  still  a  part  of 
his  Jewish  errors  concerning  the  Messiah's  king- 
dom, (like  the  mother  of  Zebedee's  children)  he 
imagined  Christ  could  do  nothing  till  he  was  in 
actual  possession  of  his  kingdom.  Lord,  remember 
me  when  thou  comest  into  (or  iii)  thy  kingdo?n, 
(ev  7-75  fao-ixsia  0-8,  Comp.  Matt.  xvi.  28.)  and  see  if 
any  thing  can  be  done  in  favour  of  a  poor  wretch  ! 
Our  Lord  answers,  You  need  not  suspend  your 
hopes  till  then ;  even  at  present,  and  in  my  low 
circumstances,  I  have  authority  to  assure  you  that 
you  shall  have  a  place  with  me  in  paradise ;  not 
in  an  eartldy  kingdom,  but  in  paradise ;  the  word 
by  which  the  Jews  most  familiarly  and  distinctly 
expressed  the  future  state  of  blessedness/  /  say 
unto  thee  this  day  thou  shalt,  &c.  For  this  last 
reading,  see  Coteler.  Vet.  Mon.  Tom.  III.  or 
Bowyer  in  loc. 

XV.  Luke  xxiv.  39. — handle  me,  and  see ;  for 
a  spirit  hath  not  flesh  and  bones,  as  ye  see  me 
have. 

Answ.  Alluding  to  the  vulgar  notion  of  ap- 
paritions, as  above,  v.  37. — they  were  terrified, 
and  supposed  they  had  seen  a  spirit. 

X.VL  Acts  i.  25. — from  which  Jiidas  by  trans- 
gression fell,  that  he  might  go  to  his  own  place  ; 

SIS  T'ov  I'oitov  rov  iSiov. 

Answ.  1.  Some  put  e^?  Tra^sf^  laS'ac,  in  a  paren- 


APPENDIX.  459 

thesis :  for  which  reading,  see  the  authorities  in 
BowT/ers  N.  Test.  Comp.  Harwood  Not.  in  loc. 
et  Kyrke  Obs.  Sac. 

2.  If  spoken  of  Judas,  it  may  denote  that  state 
of  punishment,  to  v>diich  his  death  consigned  him  ; 
and  which  was  to  take  place  at  the  day  of  judg- 
ment. 2  Thess.  i.  o.  2  Pet.  ii.  9.— But  what  re- 
lation can  a  soul  unclothed,  have  to  place  ? 

XVII.  Acts  vii.  59. — thej  '&tor\edi  Stephen,  call- 
ing upon  God,  and  saying.  Lord  Jesus  receive  my 
spirit, 

Ansrv.  i.  e.  my  life.  Col.  iii.  3.  With  whom 
our  life  is  hid  in  God.  If  life,  eiihev past  ov future, 
can  be  said  to  be  hid  with  Christ ;  why  may  it 
not,  by  the  same  figure,  be  received  by  him,  com- 
mitted to,  or  deposited  with,  and  kept  by  him  ;  as 
in  2  Tim.  i.  12.  and  1  Pet.  iv.  19.  ? 

XVIII.  2  Cor.  V.  8. — willing  rather  to  be  absent 
from  the  body,  and  to  be  present  with  the  Lord. 

Answ.  This  is  strictly  true,  since  time  unper- 
ceived  making  no  distance,  or  difference  in  the 
case,  the  season  of  each  person's  recompense 
really  coincides  with  that  of  his  death  :  (which  is 
constantly  allowed  by  those  on  the  other  side  of 
the  question,  would  they  but  as  constantly  re- 
member, and  abide  by  it)  and  therefore  to  be 
absent  from  our  natural  body,  is  to  be   clothed 


4-60  APPENDIX. 

with  a  spiritual  one  :  to  depart  hence  is  to  he  'with 
Christ,     ib.  v.  4.  nee  that  are  in  this  tabeyviacle  do 
groan,   I)cing  Imrdencd ;  not  for  that  ice  would  be 
unclothed,  but  clotlied  upon,  that  mortalitij  might 
be  sxcallowed  up  of  life. — That  St.  Vaul  hath  no 
thought  of  an  intermediate  state,  is  plain  from  the 
first  four  verses.     (We  know  that  if  our  earthly 
house  of  this  tabernacle  were  dissolved,  we  have 
a  building  of  God,  an  house  not  made  with  hands, 
eternal  in   the   Heavens :  For  in  this  we   groan 
earnestly,  desiring  to  be  clothed  upon  with   our 
house  which  is  from  Heaven  :  if  so  be  that  being 
clothed,  we  shall  not  be  found  naked,   &c.)     As 
also  from  v.  10.  plainly  referring  all  to  the  general 
judgment.     See  this  text,  together  with  the  con- 
text, judiciously  explained  by  Dr.  Dawson  at  the 
end  of  his  Lady  Moyer&  Lect.  p.  267,  &c.  Comp. 
Alea^ander^s,  Paraphr.  on  1  Cor.  xv.  p.  35,  SQ.  who 
has  demonstrated  that  the  phrase  being  absentfrom 
the  body  can  have  no  relation  to  an  intermediate 
state,  but  rather  denotes  the  life  of  Saints  after  the 
Resurrection. 

The  same  reply  serves  for — 

XIX.  Phil.  i.  21,— 24.— to  me  to  live  is  Christ, 
and  to  die  is  gain : — yet  what  I  shall  choose,  I 
wot  not :  For  I  am  in  a  strait  betwixt  two  ;  having 
a  desire  to  depart,  and  to  be  with  Christ,  which  is 
far  better.  Nevertheless,  to  abide  in  the  flesh  is 
more  needful  for  you  : 

i.  e.  It  would  be  better  for  me  to  be  imme- 


APPENDIX.  461 

diately  released  from  all  my  labours ;  since  this 
to  me  would  be  an  immediate  entrance  into  the  joy 
of  my  Lord;  though  to  others,  who  abide  in  the 
Jlesh,  that  day  is  at  a  distance  ;  and  at  a  greater 
distance  from  each,  the  longer  he  so  abideth ; 
notwithstanding  that  this  great  day,  (if  we  may 
be  allowed  to  distinguish  between  time  relative, 
and  absolute)  is  in  itself  one  and  the  same  to  all: 
neither  sliall  they  who  die  first  in  that  sense, 
attain  to  it  the  soonest ;  nor  shall  they  that  re- 
main alive  to  the  coming  of  the  Lord,  prevent, 
precede  or  anticipate  them  which  are  asleep.  1 
Thess.  iv.  15.  That  the  Apostle  could  not  be  with 
Christ  in  any  intermediate  state,  is  fully  made  out 
by  AlcTander  in  his  explanation  of  this  passage, 
Paraphr.  on  1  Cor.  xv.  p.  37,  &;c. 

XX.  2  Cor.  xii.  2.  I  knew  a  man  in  Christ — 
(whether  in  the  body, — or  whether  out  of  the 
body,  I  cannot  tell — )  such  an  one  caught  up  to 
the  third  heaven. 

Answ.  This  is  a  vision,  [v.  1. — I  will  come  to 
visions,  arid  i^evelations  of  the  Lord,~\  in  which, 
things  were  represented  in  so  lively  a  manner,  as 
to  leave  it  doubtful,  whether  they  had  not  been 
really  seen  and  heard ;  in  which  he  was  quasi 
raptus  extra  se.  vid.  Philo,  ap.  Wetsten,  in  loc. 
and  Farmer  on  Chris fs  Temptation,  not.  u.  p.  21. 
22.  or  Benson,  Hist,  of  the  first  planting  the 
Christ.  Rel.  V.  ii.  p.  7-  2d  ed. 


462  APPENDIX. 

XXI.  Eph.  iv.  9.  Now  that  he  ascended,  what 
is  it  but  that  he  also  descended  first  into  the  lower 

parts  of  the  earth  ?   sis  ^a  xarwrs^a  rv;;  '/•/;;. 

Answ.  i.  e.  at  his  incarnation.  Vid.  John  iii.  13. 
— no  man  hath  ascended  up  to  Heaven,  but  he 
that  came  doxim  from  Heaven;  even  the  Son  of 
man  which  is  in  Heaven,  viii.  23 — ye  are  from 
beneath,  I  amjrom  above  ;  ye  are  of  this  world,  I 
am  7iot  of  this  world. 

XXII.  1  Pet.  iii.  19.  By  which  also  he  went 
and  preached  tmto  the  spirits  in  prison y  toj;  ev  pxaxr, 

mvsviJ.ao-i. 

Answ.  Some  copies  have  wvbvix.olIi  -,  the  other  read- 
ings refer  only  to  the  time  of  Noah,  a  preacher  of 
righteousness  to  those  persons,  that  were  then  tied 
and  bound  'with  the  chain  oftJieir  sins.  Isa.  xlii.  7- 
To  open  the  blind  eyes,  to  bring  out  the  prisoners 
from  the  pri'^on,  and  them  that  sit  in  darkness,  out 
of  the  prison-house,  vid.  Louth,  ib.  Ixi.  1.  The 
spirit  of  the  Lord  God  is  upon  me,  because  he 
hath  anointed  me  to  preach  good  tidings  unto  the 
meek ;  he  hath  sent  me  to  bind  up  the  broken- 
hearted ;  to  proclaim  liberty  to  the  captives  ;  and 
the  opening  of  the  ^;/7507z,  to  them  that  are  bou?id. 
Vid.  JVhitbij,  App.  to  Acts  ii.  TJ. — That  ■srvsvimla. 
may  mean  only  persons,  as  in  1  Tim.  iv.  1.  •arfo«r£%ovref 

CTV£U|U-a(r(  nrXavoic,  see  No.  1.  abovC. 


APPENDIX.  463 

XXIII.  1  Pet.  iv.  6.  For  this  cause  was  the  Gos- 
pel preached  also  to  them  that  are  dead, 

Answ.  i.  e.  to  those  who  were  spiritually  dead, 
or  dead  in  trespasses  and  sins.  Ephes.  ii.  1.  '  By 
the  dead  I  would  understand  wicked  persons, 
especially  the  wicked  heathe?i  referred  to,  v.  4.  and 
who,  V.  6.  are  said  to  'walk  according  to  men  in  the 
Jlesh. — So  is  the  word  used,  Matt.  viii.  22.  Luke 
ix.  60.  1  Tim.  v.  6.  Rev.  iii.  1.  And  it  is  par- 
ticularly used  concerning  the  GentileSy  Ephes.  ii. 
1.  &c.  and  V.  14,  and  Col.  ii.  13.'     Benson  in  loc. 

XXIV.  Heb.  xi.  40.  God  having  provided  some 
better  thing  for  us,  that  they  without  us  should 
not  be  made  perfect. 

Answ.  The  word  TeXsjto&wo-j,  here  laid  hold  of  to 
support  the  notion  of  some  imperfect  conscious- 
ness supposed  to  continue  in  an  intermediate  state, 
rather  makes  for  the  contrary,  since  it  implies  that 
neither  those  famous  worthies  whom  the  Apostle 
had  been   speaking  of,   nor  by  consequence  any 
others,    who    are  fallen   asleep,    shall   enjoy   the 
benefit   of  their   reward   in    any  sense   till  they 
awake   together  at  the  general  resurrection;  pa- 
rallel to  1   Thess.  iv.  15.  and  those  other  texts 
produced  above  No.  IX.     Or  it  may  signify  the 
same  as  7rAr;pi(rovrai.     Rev.  vi.  11.  till  their  number 
be  completed  or  fulfilled,  which  comes  to  the  same 


461.  APPF.NDIX. 

thing,  and  is  equally  foreign  to  the  present  ques- 
tion. 

XXV.  Heb.  xii.  13. — to  the  spirits  of  just  men 

made  perfect ;   ■aviv^i.a.cn  Jixaiwv  ■tirzXiwiii.ywy. 

Ansxo.  Either  ye  shall  have  access  to  those  who 
have  flushed  their  course,  i.  e.  when  they  have 
access  to  God,  after  the  final  judgment; — or 
approach  to  the  disposition  of  such  as  have  at- 
tained to  the  height  of  holiness  and  virtue.  John 
xvii.  23.  1  John  iv.  I7.  For  the  latter  sense  of 
the  word,  see  sect.  vii.  No.  5,  and  6.  p.  420. 

XXVI.  Sodom  and  Gomorrah  are  set  forth  for  an 
example,  suffering  the  vengeance  of  eternal  fire. 

Answ.  '  St.  Jude  did  not  mean  that  those  wicked 
persons  were  then,  and  would  be  always  burning 
in  hell-fire.     For  he  intimates  that  what  they  suf- 
fered was  set  forth  to  public  view,  and  appeared 
to  all,  as  an  example,  or  specimen,  of  God*s  dis- 
pleasure against  vice.     The  fire  which  consumed 
Sodom,  &c.  might  be  called  eternal,  as  it  burned 
till  it  had   utterly   consumed  them. — A  fruitful 
plain  was  turned  into  cinders,  and  the  vestiges,  or 
marks   and   traces    of  that    desolating  judgment 
remained  to  that  time ;  do  yet  remain  ;  and  are 
likely  to  remain  to  the  end  of  this  world.'    Benson 
in  loc. 


APPENDIX  46.^ 

XXVII.  Rev.  vi.  9-  10. — when  he  had  opened 
the  fifth  seal,  I  saw  under  the  altar  the  souls  of 
them  that  were  slain  for  the  word  of  God,  and  for 
the  testimony  which  they  held.  And  they  cried 
with  a  loud  voice ;  saying.  How  long,  O  Lord, 
holy  and  true,  dost  tliou  not  judge  and  avenge 
our  blood  on  them  that  dwell  on  the  earth  ! 

Ansxv.  An  elegant  pros opojima^  where  the  lives 
of  martyrs  are  represented  as  a  sacrifice,  accept- 
able to  God,  which  from  the  altar  calls  for  ven- 
geance ;  like  the  blood  of  AbeL  Heb.  xii.  24.  A 
like  prosopopccia  may  be  seen  in  Ps.  xvi.  9.  My 
flesh  shall  rest  in  hope.  Vid.  JVliithij  in  Acts  ii. 
27.  and  Comp.  No.  I.  p.  446. 

XXVIII.  Rev.  xiv.  13.  Blessed  are  the  dead 
which  die  in  the  Lord,  from  henceforth; — that 
they  may  rest  from  their  labours,  and  their  works 
do  follow  them. 

Answ.  ATTafTi,  on  which  the  stress  is  laid,  may 
either  be  joined  to  the  following  word,  as  some 
copies  have  it ;  with  our  English  margin  :  [from 
henceforth  saith  the  spirit ;  yea]  or  to  the  fore- 
going one,  aTToSv^a-jcovT'e? ;  and  so  signify,  from 
henceforth  they  may  be  deemed  happy,  who  are 
removed  from  the  evils  coming  on  the  earth,  ver. 
19,  20.  parallel  to  Numb.  xi.  15.  And  if  thou 
deal  thus  with  me,  kill  me,  I  pray  thee,  out  of 
hand,  if  I  have  found  favour  in  thy  sight ;  and 

H  H 


•♦66  APl'KNDIX. 

let  me  not  see  my  wretchedness.  ^  Kings  xxii. 
20. — I  will  gather  thee  unto  thy  fathers ;  and 
thine  eyes  shall  not  see  all  the  evil,  which  I  will 
bring  upon  this  place.  So  2  Chron.  xxxiv.  27, 
28.  Eccles.  iv.  1,  2. — they  had  no  comforter; — 
wherefore  I  praised  the  dead,  that  are  already 
dead ;  more  than  the  living,  which  are  yet  alive. 
Isa.  Ivii.  1,  2.  none  considering,  that  the  righteous 
is  taken  away  from  the  evil  to  come.  He  shall 
enter  into  peace.     Comp.  Wetsten  in  loc. 

This  may  serve  for  a  specimen  of  such  texts,  as 
are  usually  alleged  on  the  other  side  of  the  ques- 
tion ;  all  which  will,  I  believe,  appear  even  from 
these  short  remarks  upon  them,  to  be  either  quite 
foreign  to  the  point,  or  purely  figurative ;  or 
lastly,  capable  of  a  clear,  and  easy  solution,  on 
the  principle  above-mentioned  ;  viz.  that  the  times 
of  our  death  and  resurrection  are  really  coin- 
cident. Nor  can  such  ever  fairly  be  opposed  to 
the  constant,  obvious  tenor  of  the  sacred  writings  ; 
and  that  number  of  plain,  express  passages  already 
cited. 

I  only  observe  farther,  that  all  philosophical 
arguments,  for  the  contrary  tenet,  drawn  from 
our  notions  of  matter,  and  urged  against  the  pos- 
sibility of  life,  thought,  and  agency  being  so  con- 
nected with  some  portions  of  it  as  to  constitute  a 
compoimd  Being*,  or  mixed  person,  are  merely 

*  Bp.  Sherlock,  Disc.  ii.  p,  86.     Disc.  iii.  p.  114. 


APPENDIX.  467 


grounded  on  our  igiwirmce;  and  will  prove  equally 
against  known  fact,  and  daily  observation  ;  in  the 
production  of  various  animals ;  [oviparous  and 
vegetable  ones  particularly]  (k)  ;  as  against  the 


(k)  See  Ellis's  Nat.  Hist,  of  Corallines;  of  Spiinges,  Ph. 
Trans.  Vol.  LV.  XXXI.  add  Vol.  LVII.  Pt.  ii.  XL.  and 
Hughes's  Animal  Flower.  Nat.  Hist,  of  Barbadoes,  B.  ix.  p' 
293.  Guertner's  Urtica  Marina.  Phil.  Trans.  Vol.  LH.  P.  i. 
No.  xiii.  and  Basfer,  de  Zoophytis,  ib.  No.  xxi.  p.  108.  or 
Bonnet,  Sur  les  Corps  Organises,  passim.  Comp.  Crantzs  Hist, 
of  Greenland,  B.  ii.  c.  3.  s.  13,  or  Spilla}izai?i' s  Essay  on  Animal 
reproductions  :  and  a  curious  paper  on  the  generation  of  Aphides. 
Phil.  Trans.  Vol.  LXI.  No.  xxii.  With  Diquemare's  Ess.  on 
Sea  Anemonies,  Ph.  Trans.  V.  LXHI.  Pt.  ii.  No.  xxxvii. — and 
Muller  Hist,  oi  Animals,  &c.  Leipsic,  177'lj  c"^  a  late  account 
of  the  Madrepores  Voyage  to  the  Isle  of  France.  Lett.  xxix. 
That  the  same  observation  may  be  carried  much  farther  than  is 
usually  apprehended,  see  Bononiens.  Acad.  Comment.  Tom. 
II.  Pt,  i.  p.  122,  Sec.  De  Frumento. — But  a  more  compre- 
hensive view  of  this  curious  subject  may  be  had  in  Dr.  Wat- 
soris  Essay  on  the  Subjects  oj"  Chemistry,  printed  A.  D.  177I. 
Some  perhaps  may  get  a  little  insight  into  the  nature  of  animal 
life  by  contemplating  it  as  thus  mixed  and  incorporated  with 
the  vegetable.  Others  may  have  a  like  view  from  considering 
the  case  of  such  persons  as  have  been  brought  to  life  again 
after  the  lungs  were  collapsed,  the  circulation  stopped,  and  to 
all  ends  and  purposes  the  soul  appeared  (as  the  phrase  is)  to 
have  taken  leave  of  its  body.  Vid.  Memoirs  of  the  Dutch 
Society  for  recovering  drowned  persons.  The  like  may  be  in- 
ferred from  some  remarkable  cases  of  a  long  interrupted  con- 
sciousness in  various  disorders,  particularly  that  of  six  months 
mentioned  by  Crousaz,  and  cited  by  Dr.  Beattie  [Essay  on 
Truth,  p.  83,]  though  he  produces  it  for  a  very  different  pur- 
pose, and  appears  throughout,  like  some  others  of  his  country- 
men, entirely  devoted  to  the  old  doctrine  of  abstract  imma- 
terial substances  and  their  immutable  identity,  of  innate  senses, 
implanted  instincts,  &c.  for  want  probablj'  of  having  read  any 

H  H    2 


+Gy  APPKXDIX. 

union  oi'  two  such  heterogeneous  principles,  as 
those  of  our  own  mind  and  body  are  supposed 
to  be. 

Try  any  of  these  arguments  [_v.  g.  that  from  ex- 
tension, divisibility,  or  tlie  vis  inertia',']  and  see 
whetlier  such  a  parallel  do  not  strictly  hold  : — 
whether  these  sa;me  qualities,  or  pouters,  ma}'  not 
he  in  such  a  manner  united  with  the  vital  ones, 
as  to  act  on  and  influence  each  other,  full  as  well 
as  the  different  substances,  or  subjects  of  them  ; — 
whether  the  very  same  difficulties  do  not  lie  against 
a  communication  in  each  case  ; — or  whether  the 
word  SUBSTANCE  helps  any  thing  at  all  toward  a 
solution  of  them  (A).     He  that  carefully  attends 


thing  written  lately  on  the  present  subject,  which  might,  f 
apprehend,  lead  them  to  a  more  just  and  natural  way  of  phi- 
losophising. 

(A)  One  of  the  most  candid  and  ingenious  advocates  for  an 
intermediate  state,  after  he  had  judiciously  exploded  the 
Scholastic  notion  o^ Substance  as  vfhoWy  needless,  \_lVatts's Logic, 
p.  14.]  finds  it  convenient  here  again  to  introduce  something 
like  that,  under  the  name  of  pmiciple,  in  order  to  support  his 
notion  of  the  abstract,  independent  nature  of  the  human  soul ; 
by  assigning  one  such  principle  for  life,  and  a  different  one  for 
fhoug/it,  and  agency ;  and  he  might  with  equal  propriety  have 
assigned  another  for  vegetation,  sensibility,  &c.  and  set  up  each 
of  these  on  its  own  bottom,  as  a  distinct  existence  j  or  such  as 
might  be  supposed  to  continue  in  a  state  of  separation  from  all 
the  rest.  If  this  be  not  multiplying  causes  without  necessity,  it 
is  hard  to  say  what  is.  I  shall  give  the  passage  at  length,  not 
with  any  design  of  exposing  that  very  worth}^  author,  but 
merely  to  show  the  weakness  and  futility  of  such  conjectures, 
as  some  of  the  best  philosophers  are  forced  to  adopt,  while 
they  are  building  new  systems  of  pneumatology,   to  bolster  up 


APPENDIX.  469 

to  the  workings  of  nature,  and  sees  from  whence 
the  various  ideas  rise  in  every  being,  and  how  oft 
the  several  classes  of  beings  run  into  each  other ; 
will  not  find  very  much  weight  in  arguments 
founded  upon  ontological  distinctions  only.  And 
were  there  a  thousand  such,  all  tending  to  establish 
an  essential  difference  between  these  two  ex- 
istences ;  at  most  they  could  only  show,  that  the 
former  of  them  might  possibly  be  conceived  to 
subsist  apart  from  the  latter;  i.e.  be  sustained 
in  a  new  manner,  and  with  new  properties  or  per- 
fections, by  the  Deity;  but  whether  he  will  ac- 
tually so  sustain  it,  can,  I  apprehend,  be  known 
only  from  his  word;  which  represents  the  thing, 
we  see,  in  quite  another  light :  nor  indeed  ever 
seems  to  countenance  these  nice  speculations,  by 

an  old  scholastic  hypothesis ;  and  trying  to  ground  these  on 
some  of  the  most  popular  expressions  in  a  sacred  writer.  '  As 
I  acknowledge  I  am  one  of  those  persons,  who  do  not  believe 
that  the  intellectual  spirit,  or  mind  of  man,  is  the  proper  prin- 
ciple of  animal  life  to  the  body ;  but  that  it  is  another  distinct, 
conscious  being,  that  generally  uses  the  body  as  a  habitation, 
engine,  or  instrument,  while  its  animal  life  remains ;  so  I  am 
of  opinion,  it  is  a  possible  thing  for  the  intellectual  spirit,  in  a 
miraculous  manner,  by  the  special  order  of  God,  to  act  in  a 
state  of  separation,  without  the  death  of  the  animal  body ; 
since  the  life  of  the  body  depends  upon  breath  and  air,  and  the 
regular  temper  of  the  solids  and  fluids  of  which  it  is  composed. 
And  St.  Paul  seems  to  be  of  the  same  mind,  by  his  doubting 
whether  his  spirit  was  in  the  body  or  out  of  the  body,  while  it 
was  rapt  into  the  third  Heaven,  and  enjoyed  that  vision ;  his 
body  being  yet  alive.  2  Cor,  xii.  2,  3.'  Essay  toward  a  proof 
of  the  separate  State  of  Souls.  Watts?.  Works,  Vol.  I.  p.  521. 
As  we  have  here  a  living  body,  while  the  soul  is  separated  from 


470  APPENDIX. 

treating  of  man  in  any  such  intricate,  abstracted 
way.  Let  those,  who  esteem  it  their  great  wis- 
dom so  to  do,  go  and  learn  what  that  yneaneth^  which 
our  blessed  Saviour  says,  in  answer  to  a  subtle 
query  of  the  same  kind :  Ye  do  err,  not  knowing 
the  Scriptm^es^  nor  the  power  of  God.  Matt.  xxii.  29. 
Mark  xii.  24,  27. 

Give  me  leave  to  subjoin  the  sentiments  of  a 
very  pious,  worthy  divine,  eminently  well  versed  in 
the  Scripture-language  ;  I  mean  the  late  Rev,  Dr. 
Taylor,  whom  I  consulted  on  this  head,  and  who 
returned  the  following  answer :  '  I  have  perused 
your  papers  upon  an  important  subject,  which 
wants  to  be  cleared  up  j  and  which  cannot  well  be 
crowded  within  the  narrow  limits  of  a  note ;  but 
richly  deserves  to  be  expatiated  upon  in  a  distinct 
treatise. — They  comprehend  two  points,  one  rela- 
tive to  the  nature  of  the  human  soul,  or  spirit,  so 
far  as  revelation  gives  us  any  light ;  the  other, 
concerning  that  state  to  which  death  reduces  us. 
From  tlie  collection  of  Scriptures  under  the  first 
of  these  heads,  I  think  it  appears,  that  no  man  can 
prove  from  Scripture,  that  the  human  soul  is  a 
principle,  which  lives,  and  acts,  or  thinks  inde- 
pendent of  the  body. — As  to  the  other,  the  ques- 

it ;  so,  p.  343,  we  find  separate  souls  supposed  to  be  in  the  same 
stale  of  immemorial  consciousness  [or  thought  without  remem- 
brance] as  the  soul  is  Xi'hile  the  body  is  in  the  deepest  sleep  ;  i.  e. 
so  far  as  relates  to  tcs, — to  all  ends  and  purposes  of  personality  ; 
and  for  aught  we  cither  do,  or  ever  can  know,  in  no  state  of 
consciou^incss  at  all. 


APPENDIX.  471 

tion  is,  Do  the  souls  of  men,  when  they  die,  im- 
mediately enter  either  upon  a  state  of  glory  in 
Heaven,  or  upon  a  state  of  misery  in  the  place  of 
torments ;  and  continue  conscious,  enjoying,  or 
suffering,  in  the  one  or  the  other  state,  till  the 
resurrection?  Or  do  they  remain  dead,  without 
thought,  life,  or  consciousness,  till  the  resurrec- 
tion ?  Revelation  alone  can  give  an  answer  to 
these  queries  :  for  whatever  the  metaphysical  na- 
ture, essence,  or  substance  of  the  soul  be,  (which 
is  altogether  unknown  to  us,)  it  is  demonstratively 
certain,  that  its  existence,  both  in  the  manner  and 
duration  of  it,  must  be  wholly  dependent  upon  the 
will  and  pleasure  of  God.  God  must  appoint  its 
connexion  with  and  dependence  upon  any  other 
substance  ;  both  in  its  operations,  powers,  and  du- 
ration. All  arguments,  therefore,  for  the  natural 
immortality  of  the  soul,  taken  from  the  nature  of 
its  substance  or  essence ;  as  if  it  must  exist  and 
act  separate  from  the  body,  because  it  is  of  such  a 
substance,  &c.  are  manifestly  vain.  If  indeed  we 
do  find  any  thing  in  the  faculties  and  operations  of 
the  mind,  to  which  we  are  conscious,  that  doth 
show,  it  is  the  will  of  God  that  we  should  exist  in  a 
future  state,  those  arguments  will  stand  good. 
But  we  can  never  prove,  that  the  soul  of  man  is  of 
such  a  nature,  that  it  can  and  must  exist,  and  live, 
think,  act,  enjoy,  &c.  separate  from,  and  inde- 
pendent of,  its  body.  All  our  present  experience 
shows  the  contrary.  The  operations  of  the  mind 
depend,  constantly  and  invariably,  upon  the  state 


■iT'i  APPENDIX. 

of  the  body;  of  tlie  brain  in  particular.  If  some 
dying  persons  have  a  lively  use  of  their  ra- 
tional faculties  to  the  very  last,  it  is  because 
death  has  invaded  some  other  part ;  and  the  brain 
remains  sound  and  vigorous. — But  what  is  the 
sense  of  revelation ?  You  have  gi\en  a  noble  col- 
lection of  texts,  which  show  it  very  clearly. — The 
subject  yields  many  practical  remarks,  and  the 
warmest  and  strongest  excitations  to  piety.' 

But  it  might  look  like  begging  the  question, 
should  we  draw  out  all  these  in  form,  together 
with  the  consequences  of  this  doctrine,  in  regard 
to  either  Papist  or  Deist;  till  the  doctrine  itself, 
which  has  been  so  long  decried  by  the  one,  and  so 
frequently  disgraced  by  the  other,  shall  appear  free 
from  the  various  prejudices  that  attend  it ;  and  be 
at  last  understood  to  have  a  fair  foundation  in  the 
scriptut'eSf  by  which  we  Protestants  profess  to  be 
determined ;  and  when  we  have  duly  examined 
them,  may  possibly  discern,  that  the  natural  im- 
mortality of  the  human  mind  is  neither  necessarily 
connected  with,  nor  to  a  Christian,  any  proper 
proof  of,  a  Jutiire  state  of  rewards  and  punish- 
ments. 

I  shall  conclude  with  a  testimony,  which  the 
above  mentioned  truly  candid  and  conscientious 
writer  bears  to  his  adversary,  in  this  point.  Re- 
marks, annexed  to  the  Scr.  Doctr.  of  Or.  S.  p.  5. 
'  I  think  he  is  perfectly  just  in  affirming,  that  the 
death  threatened  to  /ir/rwi  was  a  total  forfeiture  and 
extinction  of  lile ;  and  that  our  present  life,  and  the 


AI^PENDIX.  47'J 

resurrection  from  the  dead,  is  owing  to  the  grace 
of  God,  in  a  Redeemer :  for  this  he  has  good  evi- 
dence in  Scripture ;  and  honestly  deserves  the 
public  thanks  of  the  Christian  world,  for  asserting 
it.  For  the  removal  of  error,  whatever  our  pre- 
judices may  suggest,  is  so  far  from  being  hurtful, 
that  it  is  of  great  service  to  religion.'  To  the  same 
purpose  diVQ  Alexander's  very  just  Observations  on 
1  Cor.  XV.  p.  41,  &c. 


475 


POSTSCRIPT. 


Since  these  few  hints  upon  the  present  subject 
have  produced  a  controversy,  which  may  pro- 
bably be  carried  a  good  deal  farther,  (though 
from  w4iat  has  been  advanced  on  the  other  side, 
I  have  found  no  reason  to  make  any  material 
alterations  in  the  foregoing  Discourse  and  Ap- 
pendix), it  might  perhaps  be  now  no  improper 
time  to  set  some  of  the  conseque7ices  of  this  and 
the  opposite  doctrine  in  a  fuller  light;  in  order 
to  bring  the  true  state  of  the  question  into  view, 
and  thereby  at  length  remove  some  of  those 
heavy  prejudices,  which  use  to  lie  against  it. 
But  as  this  seems  to  be  done  sufficiently  in  a 
short  account,  published  by  me  in  the  Monthly 
Revieu\  for  June  1757,  I  shall  take  the  liberty  to 
insert  the  conclusion  of  that  paper,  and  refer  the 
reader  to  the  rest. 

As  to  the  consequences  of  the  present  question, 
about  which  some  well-meaning  people  seem  to 
have  mighty  apprehensions,  it  appears  that  on 
the  one  side,  there  is  nothing  more  than  a  tem- 
porary cessation  of  thought,  which  can  hurt  no- 
body,   except   the    self-interested  papist;    whose 


476  robTscnii'T. 

very  gainful  system  of  })iirgatory  is  iiuleed,  by 
this  means,  most  effectually  overturned ;  or  the 
self-sufficient  deisty  whose  claim  to  an  inherent 
principle  of  immortality,  set  up  for  him,  as  we 
have  seen,  by  some  misjudging  Christians  to 
their  own  loss,  is  shown  to  be  no  less  vain,  and 
groundless. 

But  on  the  other  side  there  is  a  manifest  de- 
rogation from,   if  not  a  total  subversion  of,  that 
positive  covenant,  which   professes  solely  to  en- 
title us  to  everlasting  life.     All  proper  and   con- 
sistent notions  of  death,  a  resurrection,  and  future 
judgment,  are  confounded ;  in  fine,  all  the  great 
sanctions   of  the    Gospel    rendered   either    unin- 
telligible   or    useless.       These    and    a    thousand 
other  difficulties  do  we  bring  upon  ourselves,  in 
order    to   introduce    a  new   scene   of  existence ; 
which,  as  it  was  of  our  own  invention,  we  might 
dress  up  as  we  pleased ;  yet  have  been  somewhat 
unhappy  in  the   decoration.     For  when  we  are 
raising  a  foundation  for  it,  by  our  reasonings  on 
the  exalted  powers  of  a  refined,  immaterial  prin- 
ciple,   we  make    that   princi})le    more    pure    and 
perfect  than  can  be  conceived  in   any  embodied 
state,  yet  all  the  while  imagine  it  to  be  in  some 
sort  of  body,  and  of  a  certain  shape  ;  and  furnish 
it  with  a  suitably  refined  vehicle,  for  its  shekinah, 
or  habitation. 

But  alas !  when  we  review  this  sublime,  airy 
mansion,  and  begin  to  compare  it  with  the  scrip- 
ture account  of  the  dead,  it  sinks  again  into  some 


pnsTscRii'T.  4-77 

subterranean  I'tmhus,  or  prison  ;  we  are  forced  to 
reduce  it  all  to  a  state  of  existence  so  extremely 
low  and  imperfect,  that  it  lies  in  the  very  next 
line  to  non-existence,  a  middle  state  between 
something  and  nothing ;  and  to  all  A'aluable  pur- 
poses, so  wholly  insignificant,  as  to  leave  every 
one  just  in  the  same  situation  in  which  it  found 
him,  with  regard  to  any  kind  of  moral  use,  or 
spiritual  improvement  whatsoever.  If  this  then 
be  the  case  with  the  present  system,  and  it  cost 
so  much  to  establish  it ; — if,  for  the  sake  of  sup- 
porting such  an  idle,  incoherent  scheme,  we  have 
been  giving  up  the  peculiar  benefit,  and  some  of 
the  principal  parts  of  Christianity : — if  we  have 
complimented  natural  religion  with  all  the  dis- 
coveries, and  all  the  privileges,  that  belong  to 
revelation,  it  is  no  wonder  that  the  warm  con- 
tenders for  the  former  of  these  institutions,  have 
so  indifferent  an  opinion  of,  and  are  so  uncon- 
cerned about,  the  latter; — and  that  w^e  have 
gained  so  little  ground  upon  them  in  our  late 
defences  of  it.  If  this,  I  say,  be  the  case,  it  is 
surely  right  to  look  about  us,  and  see  whether 
things  cannot  be  put  upon  some  better  foot.  If 
we  have  hurt  our  own  cause,  and  corrupted  Chris- 
tianity, by  an  impure  mixture  of  human  icisdom^ 
falsely  so  called,  or  by  the  dregs  of  heathen  ^;^?'- 
losophi/, — designed  perhaps  to  enliven  and  exalt, 
but  always  tending  to  debase  and  poison  it  (m)  ; 

(m^  Thus,   for  instance,  wlien  we  lost  sight  of  the  original 


^YS  POSTSCRIPT. 

if  we  nave  disguised  the  face  of  it,  or  rather  sub- 
stituted something  else  in  its  room  ;  and  tliereby 


obvious  meaning  of  the  word  Death,  as  implying  a  cessation  of 
all  natural  life,  or  being  a  real  dissolution  and  destruction  of 
the  whole  man ;  to  make  something  of  his  sentence,  adequate, 
as  we  imagine,  to  the  solemnity  with  which  it  was  denounced, 
we  were  obliged  to  turn  this  into  a  moral  Death,  or  vicious 
depravation  of  his  noblest  part,  the  soul ;  an  inherent  principle 
of  corruption,  derived  in  the  grossest  sense,  ex  traduce,  whereby 
even  little  children  (whom  our  benevolent  Lord  blesses,  and 
whose  amiable  innocence  he  proposes  as  a  proper  temper  for 
all  the  members  of  his  kingdom,  Mark  x.  14,  16.)  become 
objects  of  God's  wrath,  and  liable  to  eternal  torments,  for  no 
other  fault  except  that  of  being  born  in  unhappy  circum- 
stances. 

It  may  likewise  merit  consideration,  whether  our  keeping  in 
view  the  proper  sense  of  the^r*^  Death  denounced  in  general 
to  the  race  of  Adam,  may  not  direct  us  to  the  true  import  of 
that  second  Death,  which  is  threatened  to  all  hardened  and 
incorrigible  sinners,  after  some  temporal  punishment,  \_Matt.  xi. 
24.  Luke  xii.  47]  to  be  inflicted  everlastingly/??  the  lake  ivhich 
hurneih  tvith  fire  and  brimstone.  Rev.  xxi.  8.  or  as  our  blessed 
Saviour  has  repeatedly  expressed  the  same  thing,  in  hell,  and 
the  Jire  that  never  shall  be  quenched.  Nark  ix.  43,  46,  48. 
"Where  it  is  remarkable,  that  he  adheres  invaluably  to  the  last 
words  of  Isaiah  describing  the  fate  of  all  such  adversaries  to 
God,  upon  their  final  overthrow ;  and  which  perhaps  may  be 
tolerably  understood  by  the  annexed  interpretation.  And  fhey 
shall  go  forth,  and  look  upon  the  carcases  of  the  men  that  have 
Irarisgressed  against  me ;  for  their  ivorm  shall  not  die,  neither 
shall  their  Jire  be  quenched,  and  they  shall  be  an  abhorring  unto 
alljlesh. 

The  prophet  evidently  alludes  to  the  connnon  custom  of  con- 
querors; who,  having  gained  a  decisive  battle  and  driven  the 
enemy  ojat  of  the  field,  go  forth  to  view  the  slain ;  whose  dead 
bodies  shall,  according  to  the  two  different  ways  of  disposing 
them,  either  be  interred,  and  so  eaten  up  with  worms,  which 
continue  preying  on  them  while  there  is  any  thing  to  devour ; 


rosTSCRiPT.  479 

put  arms  into  the  hands  of  infidels,  which  they 
have   used   but  too   successfully  against  us ; — if 
this  be  so,  I  ask  whether  it  is  not  high  time  to 
examine  our  Bibles ;  and  try  to  exhibit  the  true 
Christian  plan,  as  it  is  there  delivered, — and  abide 
by  it  ? — to  consider,   whether  w^e  may  not  safely 
trust  it  to  its  own  original  basis,  without  any  of 
those  rotten  props  and  clumsy  buttresses,  which 
after-ages  have  been  building  up  for  its  support  ? 
Whether  we  may  not  safely  rest  upon  that  solid 
rock  of  a  resurrection,   and  trust  to  its  support 
without  any  of  those  visionary  prospects,   wdiich 
imagination  is  ever  apt  to  furnish  us  with  ;  but 
which  will  ever  fail  us  on  a  thorough  trial? — 
Whether  this  shield  of  faith  is  not  sufficient  to 
protect  us,  and  if  relied  on,  would  not  make  our 
posture  of  defence  more  easy  and  commodious  ? 
Nay,  whether  by  this  means  we  might  not  be 
able  to  remove  the  seat  of  war  into  the  enemy's 
quarters — drive  the    adversary  out    of  all    those 
holds,  which  we  have   so  long  yielded   to   him, 
and  from  whence  he  has  constantly  annoyed  us 
— strip  him  of  all  that  armour,  in  which  he  now 
boasts,  and  plunge  him  into  that  abyss  of  dark- 
ness and  despair,  out  of  which  the  feeble  forces  of 
his  own  frail  reason  cannot  rescue  him,  nor  any 


or  burned  in  a  fire,  that  ceases  not  till  they  be  utterly  consumed 
and  reduced  to  ashes  ;  and  thereby  become  a  lasting  monument 
of  Divine  Justice,  and  a  warning  to  the  rest  of  the  world. 


4-80  ros.T?;cKiPT. 

prospect  of  relief  be  found,  till,  conscious  of  his 
natural  weakness  and  mortality,  he  becomes  con- 
vinced of  the  want  of  some  supernatural  strength, 
to  support  him  under  all  the  doubts  and  terrors 
incident  to  it ;  till  at  length  he  sees  the  necessity 
for  some  superior  guide,  (as  every  serious  atheist 
soon  must,)  to  conduct  him  through  this  gloomy 
shade  of  death,  and  set  himself  in  good  earnest 
(as  it  is  hoped  all  such  will)  to  seek  after  that 
light  whicli  came  down  from  above ;  and  which 
alone  can  lead  him  to  the  light  of  everlasting  life. 

Some  part  of  the  same  Author's  apology  pub- 
lished in  the  Monthly  Review  for  May,  I76O,  when 
he  took  leave  of  this  subject,  may  perhaps  not  un- 
seasonably be  here  repeated,  and  serve  for  a  con- 
clusion of  the  whole.  When  he  ventured  to  revive 
this  dreaded  doctrine,  and  attempted  to  rescue 
it  from  some  of  the  ugly  consequences  usually 
ascribed  to  it,  he  was  induced  to  offer  such  hints, 
both  from  Scripture  and  Reason,  as  might  enable 
those  that  were  disposed  to  view  the  subject  with 
impartiality,  in  either  light,  to  come  at  a  fair  de- 
cision :  and  accordingly,  he  received  a  very  candid 
lettei^  in  print,  on  that  occasion,  from  a  w^orthy 
clergyman,  the  Rev.  Mr.  Bristed,  which  con- 
vinced him,  that  this  and  all  points  of  the  same 
kind,  if  treated  in  the  like  calm  and  dispassionate 
way,  might  soon  be  brought  to  a  satisfactory  con- 
clusion, without  endangering  the  public  peace, 
and  that  all  such  authors  as  differed  in  their  inter- 


POSTSCRIPT.  481 

preting  some  parts  of  scripture,  might  nevertheless 
unite  in  the  genuine  spirit  of  it,  by  bearing  with 
and  assisting  one  another  in  love.     But  if  in  this 
case  he  has  judged  wrong  of  the  general  disposition 
of  the  public,  who  may  still  be  of  opinion,  that 
some  prudential  reasons  render  it  improper  for  any 
such  questions  to  be  agitated  at  this  day,  he  readily 
submits  to  better  judgments,  not  affecting  to  ap- 
pear singular,  or  be  thought  wiser  than  his  su- 
periors.    He  is  very  far  from  being  contentious  ; 
yet  has  an  ardent  desire  of  doing  some  service  to 
the  cause  of  Christianity  in  this  day  of  distress, 
when  it  is  closely  attacked  on  all  sides,  and  ever 
with  most  success  through  that  impure  mixture 
of  human  doctrines   and  heathen   traditions,  by 
which  it  appears   to  have  been  long  greatly  dis- 
guised and  grievously  defiled :  and  he  cannot  but 
esteem   it   his  duty  to    promote   and    encourage 
every  modest  inquiry,  how  far  this  may  be  really 
the  case,  and  what  may  prove  the  method  most 
effectual  to  relieve  it.     He  hopes  to  be  excused 
for  dwelling  so  largely  on  these  two  capital  points, 
our  Fall  in  the  first,   and  our   Recovery  by  the 
second  Adam;  together  with  that  account  of  our 
frame  and  destination,  which  he  conceives  to  have 
a  just  foundation  in  the  Scriptures,  and  to  be  of 
consequence  in  explaining  the  true  use  and  import 
of  Christianity,  as  there  delivered ;  and  how  far 
he  has  succeeded  in  this  endeavour,  he  now  leaves 
to  the  public  judgment,  without  more  debate;  be- 

I  I 


4-R'2  I'OSTSCRIHT. 

ing  not  very  eager  of  obtruding  his  sentiments, 
where  they  are  observed  with  reluctance  ;  or  fond 
of  forcing  his  way  through  a  crowd  of  adversaries ; 
or  pleased  with  continuing  in  a  situation  like  that 
of  the  Jews  under  Nehemiah^  obliged  to  *work  with 
one  hand  in  the  rubbisli,  and  xdtli.  the  other  to  hold 
a  weapon. 

He  had  such  a  favourable  opinion  of  the  present 
times  as  to  make  some  trial  of  their  disposition  ; 
and  was  tempted  to  rely  upon  that  liberty  ofpro- 
'phesyiyig^  which  appears  to  be  wisely  indulged  by 
our  governors,  to  their  own  honour,  and  the  com- 
mon benefit ;  and  which  has  remarkably  accele- 
rated the  progress  of  religious  as  well  as  all  other 
knowledge  in  this,  above  any  former  age :  but  if 
he  has  mistaken  either  their  Temper,  or  his  own 
Talents,  which  is  very  possible;  presuming  too 
much  on  appearances,  and  pushing  matters  be- 
yond what  even  the  present  times,  greatly  im- 
proved as  they  most  certainly  are  within  our 
memory,  will  bear :  if  he  has  deviated  too  far 
from  the  common  road,  so  as  to  have  given  un- 
necessary offence  to  those  that  are  otherwise 
minded ;  such  will  find  him  willing  to  make  all 
the  reparation  in  his  power,  by  assuring  them  that 
they  may  rest  secure  as  to  him,  from  any  more 
disturbance  of  this  kind;  since  he  is  equally  un- 
willing, to  rob  any  good  men  of  the  satisfaction 
they  enjoy  in  popular  opinions,  as  to  expose  him- 
self to  popular  odium  by  persisting   farther   in 


POSTSCKIPT.  -iSS 

drawing  the  Saw  of  contention  upon  this  or  any 
other  point  of  unavailing  controversy.  [Comp. 
S.  Bour?i's  Advertisement  prefixed  to  his  Dis- 
courses in  2  Vols,  with  Serm.  x,  xi,  &c.  and  the 
late  excellent  piece,  entitled,  A  sho?^t  Imtorical 
View  of  the  Controversy,  2d  ed.  or  A  warning 
against  Popish  Doctrines,  1767»  or  Dr.  Priestley^ s 
Institutes,  V.  3,  Pt.  3.  Sect.  4.] 


I  I  2 


INDEX. 


A. 

Abel,  the  distinction  between  his  ofifering,  and  that  of  Cai7i,  on 
what  founded,  p.  57.  A  proof  that  animal  sacrifice  was  ap- 
pointed by  the  Deity,  ibid. 

Abilities  of  persons  in  general  suited  to  their  state,  9,  10.  An 
equahty  in  them  would  be  prejudicial  to  society,  11 — 15. 

Abimelech,  two  kings  of  Gerar  of  that  name;  show  a  proper 
sense  of  religion  in  Abraham's  time,  81. 

Aborigines,  the  pretence  of  being  such  in  any  people  founded 
on  their  ignorance,  238,  239. 

Abraham,  the  reason  of  his  call,  76 — 81.  The  general  cove- 
nant with  his  seed,  77,  especial  one  with  part  of  them,  ib, 
note.  These  two  very  consistent,  78.  Selected  for  his  singular 
piety,  77.  Distinguished  for  the  common  benefit  of  man- 
kind, 78.  A  fit  instrument  for  conveying  the  true  religion 
to  the  nations  round  him,  78,  79.  Converses  on  that  subject 
with  the  Egyptians,  78.  Some  who  call  themselves  his  de- 
scendants there  to  this  day,  ib.  note.  Famed  for  a  reformer  all 
over  the  East,  79.  The  Lacedcemonians  retain  the  memory 
of  him  above  1600  years,  ib.  note.  Brachmans  probably  de- 
scend and  derive  their  name  from  him,  ib.  Persians  keep 
pretty  clear  of  gross  idolatry  by  his  means,  ib.  He  was  let 
into  the  various  counsels  of  the  Almighty,  79.  The  punish- 
ment of  the  four  wicked  cities,  ib.  and  note.  The  redemp- 
tion of  mankind,  79.  The  plan  of  it  probably  exhibited  to  him 
on  the  very  place  where  Christ  suffered,  80,  note.  The  true 
doctrine  preserved  and  propagated  by  his  family,  80.  Di- 
vine revelations  not  wholly  confined  to  them,  81 .  Pays  homage 
to  Melchizedeck,  or  the  patriarch  Shem,  81.  Confines  his 
view  for  some  time  to  temporal  prospects,  93.  State  of  re? 
ligion  in  the  world  about  his  time,  93,  Qt. 


4'8(>  INDEX. 

Absolute  perfection^  in  Avhat  sense  it  may  be  ascribed  to  the  law 

of  nature,  t,  5. 
Academies  flourish  among  the  Jews  in  the  most  corrupt  times  of 

their  government,  142.     How  many  in  Jerusalem,  ib.  note. 
Acta  of  the  Roman  procurators,  \^1 ,  note. 

Action  often  imphed  in  the  attainment  of  knowledge,  20,  21. 
Hence  i\\e  pleasure  accompanying  such  attainment,  21.  Re- 
velations by  action,  86,  <S7. 
Adam,  his  state  of  innocence,  53,  .^l-.  Held  frequent  commu- 
nication Avith  the  Deity,  ib.  This  interrupted  on  his  fall,  54, 
55.  His  notions  of  religion,  65 — 67.  A  system  of  morality 
'  supposed  to  be  delivered  to  him,  61,  vote.  Evidence  of  his 
being  the  first  man,  65,  note.  Instructed  by  oral  revelation 
rather  than  inspiration,  53,  54<.  Directed  to  a  form  of  wor- 
ship by  sacrijice,  55 — 57.  What  that  implied,  il).  notes. 
What  his  curse,  51,  55.  127.  374.  376.  Opposed  to  Christ, 
who  reverses  it,  376,  377.  What  he  might  learn  from  the 
translation  of  Enoch,  68.  Not  superior  in  knowledge  to  his 
posterity,  71.  A  state  of  more  toil  became  necessary  on 
his  fall,  228.  How  many  generations  between  him  and  King 
George  I,  239,  note. 
Adrian.     See  Hadrian. 

Adultery,  trial  for  it  alluded  to  by  Christ,  355,  'o56,  note.     That 
abolished  by  the  Sanhedrim,  356,  note.     Common  among  the 
Jews    in   Christ's  time,  who  taxes   them   with  it,   ib. — Not 
the  sole  ground  of  divorce,  362. 
iEscui^;^APius,  the  tradition  of  his  going  about  the  country  with 
a   dog  and  a  goat,   248,  note.      Shows  in  what  a  low  state 
physic  was  in  his  day.  ib.     The  same  evident  from  the  notion 
of  a  god  of  physic,  his  temple,  &c.  ib.     See  Medicine. 
Affectio7ts,  whence  they  arise,  11.     Whence  their  diversity,  z&. 
Age  in  which  Christ  came,  the  circumstances  of  it,  170 — 172, 
the  most  knowing,  148,  and  most  v.icked,  132,  133,  especially 
in  Judea,  159,  160.     These  two  things  not  inconsistent,  145. 
Testimonies    of  the  fact,    131,   132.      One    of  the    reasons 
thereof,  132.     Proofs  of  the  Roman  wickedness,  ib.     Fittest 
for  such  tm  institution,  as  it  wanted  it  most,  both  in  morals 
and  religion,  134 — 140,  was  most  able  to  receive  and  propa- 
gate it,  143 — 146,  best  qualified  to  examine  it,  148.154,  con- 
firm and  convey  it  to  posterity,  155.  157.     The  character 


INDEX.  4-87 

and  circumstances  of  the  Jevos  suited  to  that  particular  time, 
159—163. 

Age,  golden,  what,  228,  229. 

Age  of  men.     See  Longevity. 

Age  of  the  world,  compared  to  that  of  a  man,  4-6,  47,  advancing 
in  perfection,  ih.  by  slow  degrees,  47,  48.  State  of  the  first 
ages,  256,  257.  Their  notions  of  religion  suited  thereto, 
257.  Their  prospect  of  a  redemption,  ib.  Means  of  pre- 
serving it  in  their  minds,  258. 

Agency  inconsistent  with  a  fixed  immutable  state  of  nature,  17» 
note. 

Air,  whether  less  temperate  than  heretofore,  232. 

Alcoran.     See  Mahometans. 

Alexander  comes  to  Jerusalem,  110,  admits  many  Jevos  into 
his  army,  ih.  his  empire  on  its  dissolution  dispersed  the  Greek 
philosophy  all  over  Asia,  199. 

Alexander  (Mr,),  460,  461. 

Allegory,  Christian  writers  borrow  that  way  of  interpreting 
Scriptm'e  from  Philo,  178,  179,  7iote. 

Allix  (Dr.),   100,  note,  117,  note,  152,  note. 

Allusions  made  by  Christ  to  the  things  before  him,  the  time  of 
the  day,  season  of  the  year,  synagogue-service,  solemnities, 
&c.  339—354. 

Alphabetical  writing,  when  first  discovered,  165,  166.  See 
Letters. 

AMEnicANs,  reflections  on  their  barbarity  to  captives  taken  in 
war,  273,  note.  Not  made  wicked  first  by  Christians,  35, 
vote. 

Amusements.     See  Elegance. 

Analogy  between  religion  and  the  course  of  nature,  holds  in 
respect  to  various  improvements,  204.  By  it  we  argue  from 
this  state  to  another,  289. 

Anatomy,  its  state  among  the  ancient  Egyptians,  247,  note. 

Ancients,  who  properly  such,  225.  The  reverence  due  to 
them,  183,  7iote,  found  to  be  less  knowing  the  more  narrowly 
their  state  is  looked  into,  241.  The  gigantic  taste  prevailed 
both  in  their  arts  and  frame  of  government,  ib.  242,  note,  ex- 
celled in  general  by  the  moderns,  250,  251.  Whether  they 
were  superior  in  point  of  genius,  255,  note.  How  we  may  be 
said  to  outlive  them,  250,  note. 


488  INDEX. 

Angels  appear  to  Adam,  53,  54'.  65,  and  to  the  patriarchs,  81, 
82.  88,  89,  to  Bcilaom  in  a  vision  only,  according  to  Mai- 
moniJes,  8G,  note,  often  seen  in  the  infancy  of  the  world,  60. 
65.  88.     Necessity  for  it,  Gi.  177. 

Animal  lood  used  from  the  beginning  of  the  world,  59,  60, 
notes.  Animal  sacrifices,  the  intention  of  them,  55,  56,  not 
of  human  invention,  ib.  58,  note.     See  Sacrijice. 

Anthropumorpliites,  many  such  in  the  infancy  of  the  world,  64, 
that  no  discreditable  notion  even  in  the  primitive  church,  ib. 
note. 

Antichrist,  his  rise  and  fall,  202,  note. 

Antiquity,  most  nations  and  families  affect  to  carry  it  as  high  as 
possible,  238—240.  What  reverence  due  to  it,  183,  184, 
notes,  188 — 190,  notes.  What  age  intitled  to  that  reverence, 
ib.  A  too  supine  resignation  to  it  the  greatest  obstruction 
to  truth,  and  bar  to  knowledge,  189,  that  arises  not  out  of 
modesty,  but  mere  laziness,  ib. 

Apparitions  frequent  in  the  first  ages,  60.  65.  Necessity  for  it, 
ib.  The  notion  of  them  originally  well  founded,  88,  though 
for  many  late  ages  very  suspicious,  ib.  the  constant  belief  of 
such  made  some  real  message  from  heaven  necessary,  329. 

Appetites  natural,  why  so  called,  12,  note,  whence  formed,  ib. 

Archery,  why  laid  aside,  234,  note. 

Architecture,  whether  ancient  or  modern  more  perfect,  241, 
242,  and  note. 

Argument,  Christianity  not  ^founded  on  it;  Answer  to  that  book, 
22 — 27,  notes. 

Arguments  have  a  physical  effect  on  the  mind,  12,  13,  notes. 
That  from  analogy  the  best  proof  of  an  hereafter,  289. 

.Aristotle,  a  remarkable  declaration  by  him  before  his  death, 
if  the  account  be  genuine,  129,  130.  Tradition  of  his  con- 
versing with  a  Jew,  ib.  note. 

Ark  of  Noah,  continued  several  ages  after  Abraham  a  monu- 
ment of  the  deluge,  as  well  as  model  for  shipping,  75,  note. 

Armies,  why  those  of  the  ancients  were  so  numerous,  242,  note. 

Artificial  virtue,  what  meant  by  it,  290,  291,  notes.  How  far  it 
will  a.nswer  our  purpose,  292. 

Arts  improved  slowly  and  gradually,  48 — 50.  249,  250,  spread 
from  one  centre,  240,  increased  faster  in  proportion  as  men's 
lives  shortened,  259,  have  connexion  with  each  other,  254, 


iNDiiX.  489 

and  note,  no  valuable  ones  ever  lost  again,  241,  242.  Whe- 
ther religion  partakes  of  the  like  improvements,  51,  52.  258, 
259.  In  what  respect  these  differ,  52,  53.  A  list  of  such  as 
have  been  greatly  improved  by  the  moderns,  255,  note. 
Whether  such  improvements  are  injurious  to  morals,  289, 
290,  notes. 

Assent,  how  far  necessary,  19,  20,  notes. 

Associations,  the  ground  of  what  is  called  natural  appetites,  13, 
14.  and  of  the  human  constitution  in  general,  ib.  not  alto- 
gether mechanical,  ib.  and  20,  that  between  the  investigation 
of  truth  and  merit  one  of  the  strongest,  ib.  Often  the  chief 
principle  of  morals,  291,  292. 

Astronomy  of  the  Chinese,  33.  243,  note. 

Athanasius,  his  opinion  of  our  mortality,  374. 

Atheist,  the  consequence  of  supposing  a  progress  in  religious 
knowledge  in  respect  to  him,  289. 

Athens,  state  of  philosophy  there  when  Christ  came,  135.  146. 

Attention,  the  power  of  giving  or  with-holding  it  seems  to  imply 
liberty,  12,  note. 

Aug?isian  age,  for  what  remarkable,  156.     See  Age. 

Augustine,  cited,  133.  163. 

Authority,  of  the  church  in  ascertaining  the  sense  of  Scripture, 
what,  180,  181.  195,  196.  306,  of  the  fethers,  179.  181,  182. 
188.  Divine  authority  of  the  holy  Scriptures,  wherein  it  con- 
sists, 302,  303. 

B. 

Babkl.     See  Dispersion. 

Babylon,  in  its  most  flourishing  state  when  the  JeiKs  were  re- 
moved thither,  170.  Effects  of  that  removal  on  them,  109, 
110.  Its  empire  not  so  old  as  was  pretended,  235,  236.  Its 
extent,  &c.  no  proof  that  arts  were  in  extraordinary  per- 
fection there,  241,  242. 

Balaam,  a  true  prophet,  85,  his  character,  ib.  his  revelation 
perhaps  communicated  in  vision  or  trance,  ib.  86.  W'hether 
St.  Peter's  account  of  one  excludes  this  supposition,  87. 

Baptism  of  infants,  whether  properly  a  divine  institution,  25. 

Baptist.     See  John. 

Barchusen,  de  Lepra  Mosaica,  265,  note. 

Barrington,  (Ld.)  on  Types,  166. 


4-90  INDEX. 

Barrington  (Hon.  Mr.)  on  ancient  manners,  281. 

Bayle  on  the  cliaracter  of"  the  first  Christians,  186,  note.     On 

the  ancients,  255,  note. 
Beasts  clean  and  unclean,  on  what  the  distinction  founded,  57, 

58.     Their  flesh  used  for  food  as  well  as  their  skins  for  cloth- 
ing, ib.  otherwise  much  less  propriety  in   offering  them  for 

sacrifice,  ib. 
Belief.,  of  what  kind  required  in  Christianity,  25.     A  right  one 

far  requisite,  ih.     A  rational  one  necessary,  ib.     Objections 

answered,  27. 
Beneficence,  in  what  manner  to  be  exercised  according  to  the 

command  of  Christ,  Lulce  xiv.  12.  343,  note.  OmbU^  drollery 

on  that  head  censured,  342,  note.     The  rule  the  same  with 

that  of  some  eminent  heathen  writers,  ih. 
Benefits  of  the  Christian  institution,  39,  40.  127,  note. 
Ben  fits  require  acknowledgement,  60,  61,  notes.     Hence  the 

intent  and  use  of  several  sacrifices,  ib.     Vice  in  general  not 

productive  of  any,  287. 
Benevolence,  perhaps  in  greater  perfection  now  than  ever  since 

the  times  of  primitive  Christianity,  281,  282,  notes. 
Benson  (Dr.)  cited  218,  referred  to,  175.  214.  347.  357. 
Bethesda  pool,  design  of  the  mii*acles  there,  152,  note. 
Bible,  the  only  evidence  of  such  antiquity  as  is  to  be  our  guide, 

182,  183,  notes.     See  Scripture. 
Bibliotheca  BibUca  on  the  late  peopling  of  the  world,  235. 
Blair  on  Chrisfs  Sermon  on  the  Mount,  322,  7wte. 
Blessing,  each  present  one  a  pledge  of  others  future,  91,  note. 
Blood,  the   decree   about  abstaining  from  it  related   only  to 

things  indifferent   in   themselves,    176,   only  temporary,   ib. 

The  life  or  soul  of  man  placed  in  it,  412,  413. 
Blood-guiltiness,  that  confessed  in  Psal.  li.  14.  relates  to  the 

murder  of  the  Messiah,  199. 
BocHART,  on  flesh  being  eaten  before  the  flood,  60. 
Body,  the  better  known,  the  better  able  we  are  to  preserve  it, 

264.  Disorders  of  it  not  increased  in  general,  ib.  See  Diseases. 
BoEHMER,  his  dissertations  on  the  primitive  church  and  eccle- 
siastical authority,  cited  and  recommended,  182.  176,  177. 

191.  343. 
BoLiNGBROKE,  his  letters  on  the  study  of  history,  282.  Essays, 

8.  72.  101.  115.  235,  236.241. 
BossuET,  on  the  use  of  continuing  the  Jetojand  Samaritans,  198. 


INDEX.  491 

BoYLii,  on  the  interpretation  of  Scripture,  300. 

Boyle's  lecture,  the  institution  vindicated,  27.  Comp.  Biogr. 
Brit.  V.  2.  p.  515. 

Brazen  serpent,  the  probable  import  of  it,  and  ceremony  attend- 
ing it,  199. 

Breath,  the  life  of  man  placed  in  it,  413,  414. 

Bryant,  (Mr.)  Ancient  Hist.  100.  His  account  of  the  right 
which  the  Israelites  had  to  the  promised  Land,  99,  100. 

BuDDEUs,  de  bonarum  literarum  decremento  non  metuendo, 
263. 

Burnet  (B.  L.)  Why  the  Jewish  Law  abounded  with  temporal 
blessings,  119. 

C. 

Cain,  his  offering  in  some  visible  manner  rejected  by  the  Deity, 

57,  on  what  account,  58. 
Calmet,  on  the  person  caught  in  adultery,  355,  356. 
Cana,  marriage  at.     See  Marrias:e. 

Canaan,  a  priest  of  the  true  God  in,  81. 

Canaanites  spared  till  ripe  for  destruction,  99,  100,  had  the 
greatest  means  of  information,  103,  104.  incorrigibly  wicked 
when  ordered  to  be  extirpated  by  the  Jcxvs,  104,  105.  How 
far  their  punishment  reached,  104,  and  on  what  condition 
inflicted,  ib.  why  by  the  Jews,  105,  7iote.  Reason  and  ne- 
cessity of  inflicting  it,  ib.  Use  and  propriety  of  doing  that 
by  the  sword,  ib.  of  the  Jetvs,  ib.  This  not  out  of  special 
favour,  but  for  a  warning-  to  them,  ib.  Objections  from  the 
Canaanites  not  having  proper  notice,  answered,  99,  100, 
notes.  The  Israelites  had  a  prior  right  to  their  Land,  99, 
note. 

Canon  of  interpreting  the  Scripture,  the  most  useful  one,  360. 

Captivity  of  the  Jews  in  Babylon,  its  effect  on  them,  106,  dis- 
perses them  all  over  the  East,  169.     See  Jexos. 

Carthaginians  no  better  than  their  ancestors  the  Canaanites, 
12L 

Casaubon,  (Is.)  240. 

Castalio,  his  threefold  division  of  the  matter  of  scripture, 
306. 

Census  of  the  rise  and  progress  of  medicine,  246. 


192  INDEX. 

Cement,  whether  in  greater  perfection  among  the  ancients,  234. 

Centre,  mankind  all  spread  from  one,  2t0. 

Ceremonies,  why  so  many  in  the  Jetvish  religion,  102. 

Characteristics,  observation  on  the  principle  of  morals  advanced 
in  them,  288.  The  author  of  them  and  of  the  Fable  of  the 
Bees  in  two  opposite  and  equally  absurd  extremes,  287,  288. 

Charity  unites  all  Christian  virtues,  212,  at  a  great  height  now, 
282. 

Charity-schooh  have  greatly  contributed  to  promote  the  know- 
ledge and  practice  of  religion  amongst  us,  282. 

Childhood  of  the  world,  71.  92,  164.  169.  of  Christianity,  175, 
176.     Some  nations  in  it  yet,  212. 

Children  represent  true  Christians  in  their  humility  and  in- 
nocence, 341. 

Chinese,  far  from  deserving  the  extravagant  character  that 
has  been  given  of  them,  83,  note.  Their  architecture,  243. 
Their  small  skill  in  astronomy,  243,  note.  The  causes  of  their 
ignorance,  33,  note.  Of  the  slow  progress  of  religion  amongst 
them,  ib.  Their  skill  in  chronology,  geography,  mechanics, 
metaphysics,  243,  244,  notes,  have  not  yet  got  an  alphabet, 
244,  note.  Their  civil  policy,  their  government,  morals,  and 
religious  notions,  ib.  great  hypocrites,  ib.  perhaps  originally 
a  colony  from  Egypt,  ib. 

CHRIST,  his  original  state,  313.  Manner  of  his  humiliation, 
315,  private  life,  318,  319,  consequence  of  disputes  con- 
cerning his  different  natures,  261.  Use  and  excellence  of 
his  undertaking  for  us,  325,  Sec.  best  accommodated  to  our 
capacity,  326,  fitted  to  move  our  passions,  327.  Whence  his 
character  apt  to  affect  us  more  than  even  that  of  God  the 
Father,  ib.  Circumstances  of  the  heathen  world  when  he 
came,  328.  Necessity  for  his  coming  to  remove  their  pre- 
judices and  delusions,  329,  to  establish  the  belief  of  one 
mediator,  ib.  Born  perhaps  in  the  same  place  where  his 
Father  David  kept  sheep,  80,  note,  and  suffered  where 
Abraham  offered  up  his  Son,  ib.  probably  conducted  the 
Israelites  through  the  wilderness,  98,  and  note,  and  had  them 
placed  more  immediately  under  his  government,  99,  though  he 
administered  the  great  affairs  of  the  world  in  every  dispensa- 
tion, ib.  Why  he  appeared  in  a  st^te  of  infancy,  314.  and 
grew  up  gradually,  ib.     Why  not  in  a  state  of  maturity,  ib. 


INDEX.  iSS 

Why  he  deferred  his  ministry  till  he  was   thirty  years  old, 
314,  note.     Why  he  chose  so  low  a  condition,  319,  and  lived 
so  much  in  private,  159,  and  removed  from  place  to  place, 
ib.  160 — 139.     His  temptation  in   the  wilderness    a   vision, 
86,  note.     Why  he  hindered  his  being  proclaimed  the  Mes- 
siah, 159,  yet  did  not  disclaim  that  character,  ib.     Why  he 
did  not  open  his   commission  before   either  the  Jeivish   or 
Roman  governors,  160,  note.    His  familiar  way  of  conversing 
with  his  disciples,  321,  devotion,  ib.  sermon  on  the  mount, 
100,  note.     Mixture  of  greatness  and  humility,  mildness  and 
severity  in  his  character,  331 — 333,  reason  of  it,  333.  Nature 
and  tendency  of  his  miracles,  317,  318,  333.     His  general 
conversation,  333,  carriage,  ib.  especially  towards  governors 
in  church  and  state,   338,  and  note,  chiefly  conversant  in 
social  duties,   337.     Excellence  and  use  of  the  pattern  he 
set,   338,   comprehensiveness    thereof,   ib.     Testimony  of  a 
late  infidel  in  its  favour,  339,  his  guarding  against  envy  and 
offence,  317,  318,  339.  358,  against  all  suspicion  of  acting  in 
concert  with  his  relations,  333,  SS't.     Nature  of  his  miracles, 
333—336.     Defence  of  the  first  public  one,  333,  334,  notes. 
His  actions  not  recorded  with  all  their  circumstances,  311, 
nor  his  reasonings  set  down  at  large,  ib.  note,  nor  any  deduc- 
tions made  from  either,  312,  note.     The  reason  of  this,  ib. 
The  doctrines  he  taught,  12G.  his  manner  of  teaching — occa- 
sionally, 339,  many  instances  of  it,  341.     Use  thereof,  351  — 
356 — by  parables,  357,  reasons  for  it,  ib.    Decorum  and  pro- 
priety of  them,  ib.  Antiquity  and  excellence  of  that  way,  ib.  35. 
The  argument  from  both  these  in  favour  of  Christianity,  359, 
360 — in  Jigurative  expressions,  357,  7wte.  and  the  words  of 
some  old  prophet,  ib..    His  Jcnovoledge  of  men's  thoughts,  363, 
instances  of  it,  ib.     Hence  often  said  to  ansiver,  when  no 
question  is  asked,  ib.  speaks  and  acts  in  exact  conformity  to 
Jewish  customs,  360,  361,  adapts  himself  both  to  the  lan- 
guage and  opinions  of  the  vulgar,  359,  360.    Treats  of  things 
in  the  most  popular  way,  ib.  his  words  to  be  taken  in   the 
ordinary  vulgar  sense,  360,  his  doctrine  plain,  practical,  and 
pertinent,  ib.,  361,  consists  of  most  substantial  duties,  general 
rules  and  universal  principles,  ib.  instances  of  such,  ib.,  362. 
Christianity,   an  improvement   on  natural  religion  as  well   as 
former  institutions,  258,  259. 325,  326.  Method  of  propagating 
it,  17,  18,  completely  delivered  at  first,  but  not  so  understood, 


494 


52 — 54.  Qualifications  requisite  to  its  reception,  32,  and 
continuance  in  any  country,  34,  preposterous  methods  of 
advancing  it,  ib.  Causes  of  its  slow  progress  in  China,  Si, 
note.  21'3,  24<4,  note,  and  both  the  Indies,  35,  why  not  more 
universal,  17,  18.  Objections  to  the  method  of  conveying 
it,  ib.  notes.  Want  of  universality  laid  the  greatest  stress  on 
by  modern  unbelievers,  46,  47,  given  up  at  last  by  Chubb,  18, 
equally  universal  with  the  law  of  nature,  7,  8.  Objection 
answered,  7.  Why  that  cannot  be  so,  8 — 10.  Beauty  and 
convenience  of  the  present  system,  11 — 15.  Inconveniences 
of  communicating  a  revelation  by  immediate  inspiration  to 
each  person,  17 — 30 — Answer  to  Christianity  not  founded  on 
argument,  22 — 27,  notes — or  by  a  repetition  of  miracles  in 
every  age,  30,  to  be  propagated  gradually,  ib.  and  by  the 
common  methods  of  instruction,  ib.  different  to  different 
persons,  in  different  times,  and  places,  37,  partakes  of  the 
temper  of  each,  35,  54<.  Case  of  those  who  have  it  not  com- 
municated to  them,  38,  216.  Effects  which  it  will  certainly 
produce,  125.  Whether  in  this  life  or  not,  ib.  general  be- 
nefits thereof,  40,  extend  to  those  under  former  dispensations, 
215,  216,  the  doctrines  of  it,  127.  Why  not  communicated 
to  the  world  much  sooner,  53.  124,  125,  not  -wanted  for  some 
time,  70,  previous  dispensations  proper  with  regard  to  both 
Jew  and  Gentile,  127 — 129,  delivered  probably  about  the 
middle  age  of  the  world,  130.  Its  evidence  not  perpetually 
decreasing,  ib.  in  the  fulness  of  time,  124.  Maturity  of  the 
world,  147,  in  a  period  fittest  for  that  purpose,  130,  wanting 
it  most,  131 — 140,  and  yet  better  qualified  than  any  of  the 
foregoing  both  to  receive,  MS,  149,  and  transmit  it  down  to 
posterity,  148 — 156.  The  circumstances  of  the  Jeivs  pe- 
culiarly fit  for  that  purpose,  157,  as  subject  to  the  Romans, 
ib.  158,  and  superlatively  wicked,  159,  161.  Standing  evi- 
dence of  its  truth  from  so  many  of  them  rejecting  it,  161. 
State  of  the  world  at  its  promulgation  summed  up,  164 — 171, 
in  its  infancy  during  Christ's  stay  on  earth,  172,  in  its  child- 
hood under  the  apostles,  175,  mixed  with  Judaism,  ib.  Ex- 
traordinary gifts  necessary,  177,  these  sometimes  misapplied, 
fj.  mixed  with  gentile  philosophy,  178.  The  mystery  of  ini- 
quity then  working,  ib.  This  age  in  point  of  knowledge 
inferior  to  subsequent  ones,  180,  181,  could  not  extend  its 
policy  till  the  Jewish  church  was  determined,  197,  corrupted 


INDEX.  49.5 

on  its  establishment  in  the  Roman  empire,  178.  189,  190, 
overvvhehiied  with  Popery  and  Mahometanism,  193,  yet  even 
reformed  in  some  respects  by  the  latter,  194',  note.  Schemes 
of"  it  in  different  ages,  193,  note,  propagated  in  a  gradual 
manner  both  externally,  195,  and  internally,  204,  205.  Ob- 
jection from  the  dark  ages  of  Popery,  203.  Where  it  has 
prevailed,  it  prevailed  more  entirely  than  any  other  religion, 
200,  201,  mixed  with  other  systems  and  hid  under  the  other 
names,  ib.  not  in  so  narrow  a  compass  now  as  is  imagined,  ih. 
Some  traces  of  it  in  most  parts  of  the  world,  iL  refines  the 
notions  even  of  those  who  do  not  formally  embrace  it,  209, 
and  note,  its  evidence  not  lessened  by  time,  130,  131.  The 
face  of  it  still  miserably  deformed,  210 — 219.  Extraordinary 
advantages  attending  the  reformation,  201,  improving  ever 
since,  203 — 205.  Objection  from  the  late  growth  of  infi- 
delity and  profaneness,  208,  not  yet  arrived  at  its  mature 
state,  ib.  defects  in  its  administration,  210,  211.  and  the  study 
of  it,  301—306.  Remedies,  220,  221,  294.  298.  Some  part 
of  science  not  yet  brought  to  perfection  which  began  to  be 
cultivated  before  its  commencement,  208.  Privileges  of  it 
reach  to  the  good  men  of  old,  216. 

Christimis,  have  upon  the  whole  been  ahvays  better  than  the 
heathens,  274'. — primitive,  how  far  they  had  the  advantage  of 
others,  180 — 185.  How  far  to  be  followed  in  the  interpreta- 
tion of  Scripture,  180,  181,  in  the  government  and  ordinances 
of  the  church,  181,  182.  Doctrines  and  usages  in  which 
every  Christian  church  now  differs  from  them,  ib.  their 
proper  authority,  ib.  soon  degenerated,  182,  183,  a  probable 
reason  why  divine  providence  permitted  this,  ib. 

Chronology,  the  uncertainty  of  it  among  the  ancients,  238,  239. 

Chubb,  his  objections  to  the  method  of  communicating  reve- 
lation by  human  means,  confuted,  7.  17.  334.  343,  his  remark- 
able testimony  in  favour  of  Christ's  character,  339. 

Churchy  primitive,  what  deference  due  to  it,  184,  what  its  au- 
thority in  ascertaining  the  sense  of  Scripture,  182,  183,  may 
vary  its  government  and  rites  in  every  age,  182.  Its  history 
when  most  defective,  157.  Every  particular  one  wants 
amendment,  220,  what  previously  requisite  to  any  material 
one  in  ours,  278,  note. 

Cicero,  his  declaration  of  the  great  uncertainty  of  most  things, 
137,  138,  makes  it  probable  that  the  philosophers  in  general 


^9G  INDEX. 

were  Atheists,  139,  doubts  of  a  providence,  138,  denies  tlie 
immortality  of  the  soul,  138,  recommends  suicide,  ib.  ridicules 
the  fables  about  a  future  state,  14-0,  his  sentiments  of  true 
beneficence,  S42,  the  same  that  Christ  enjoined,  ib. 

Circumcision,  use  and  import  of  it.  See  Patrick  on  Gen.  xvii. 
whence  derived  by  the  Egijplians,  78,  insisted  on  by  several 
Christians  after  the  descent  of  the  Holy  (jhost,  175,  con- 
tinued by  the  bishops  ol'  Jerusalem  till  the  time  of  ^r/rmw,  ib. 

Circumstances  omitted  sometimes  in  the  Scripture-History,  354, 
consequences  of  it,  356. 

Civilization  necessary  to  the  introduction  of  Cliristinniti/,  35. 

Clagett  (Dr.W.)  152.  311.  358.  363. 

Clarendon  (Lord)  his  essays  cited,  183.  188.  190.  274-.  280. 
294'.  297. 

Clarke  (Dr.  S.)  315.  86.  153.  211. 

Classes  of  beings,  as  they  rise  above  each  other  now,  may  pre- 
serve a  like  uniformity  in  succession  to  all  eternity,  266. 

Climates,  many  more  mild  and  temperate  now  than  in  former 
times,  228. 

Clothing  originally  of  the  skins  of  beasts  offered  in  sacrifice,  58. 
This  of  divine  appointment,  ib.  The  intention  and  propriety 
of  it,  ib. 

Commerce  spreads  the  knowledge  of  religion,  32.  205. 

Communication  of  good  moral  and  natural,  why  so  unequal,  9, 
10.  14-,  15,  of  revelation,  why  so  partial,  17,  18,  the  same  ob- 
jections against  any  other  method  of  comnmnicating  it,  29 — 
31. 

Communication  between  God  and  man,  constant  at  first,  .53,  54, 
interrupted  at  the  fall,  54,  55,  more  frequent  in  early  times, 
60.  65.  81.  restored  in  one  sense  under  ('hristianity,  325. 

Compass,  discovery  of  it  contributes  to  a  new  publication  of 
Christianity,  205. 

Confucius  does  the  same  thing  to  the  Chinese  as  Socrates  to 
the  Greeks,  and  about  the  same  time,  144,  260,  supposed  to 
be  acquainted  with  the  Jcivish  religion,  145. 

Confusion  of  languages,  the  necessity  for  it,  71'. 

CoNSTANTiNE,  the  conscqucnce  of  his  becoming  a  Christian 
just  when  he  did,  148,  the  corruptions  of  religion  in  his  time, 
193. 

Constantinople,  the  consequence  of  its  being  made  the  seat  of 
tl>e  Eastern  Empire,  193,  of  its  being  taken  by  the  Turks.  194. 


INDEX.  4'97 

Controversies,   what   havoc  made  by  tliem   about    Mahomet^ 

time,  195. 
CoROMANi>EL,  the  Jcws  Oil  that  coast  have  a  temple  resembling 

Solomons,  169,  170. 
Corruption  of  the  earth  at  the  deluge,  a  vulgar  error,  229,  230. 
Corruptions  often  make  way  for  greater  soundness,  201,  202, 

in  religion  gradual,  as  their  remedy,  203,  do  not  hinder  it 

from  being  in  the  main  progressive,  ib.  20^,  those  of  tlie 

church  in  Mahomefs  time,  191-,  195. 
Covenants  between  God  and  man,  to  be  understood  as  schemes 

of  government,  57,  the  original  one,  ibid,  each  a  pledge  of 

other  distant  and  superior  ones,  92.     The  benefit  of  that  made 

with  the  Jetvs  extended  to  all  mankind,  117,  118.    Advantages 

of  being  included  in  that  of  Christ,  216. 
CovEXTRY  (Mr.)  on  the  origin  of  sacrifices,  61. 
Craig  on  the  decreasing  evidence  for  Christianity,  ISO. 
Creatures,  man's  dominion  over  them,  what  included  in  it,  59, 

God's  original  dominion  over  them  acknowledged  by  sacrifice, 

ibid.    Consumption  of  them  no  objection  to  that  being  a  divine 

institution,  61. 
Crellius,  why  the  law  of  Moses  could  not  be  more  pei'fect, 

118.344. 
Cumberland  (Bp.)   how  Adam  might  convince  others  that  he  was 

the  first  man,  Q6. 
Curse  of  Adam,  56. 127,  reversed  by  Christ,  214.  379,  380.— of 

the  ground,  removed  at  the  deluge,  68,  69.  228. 
Custom,  the  usual  and  best  plea  for  idolatry,  328. 
Customs,  Jeivis/i  in  various  parts  of  the  world,  170. 

D 

Demoniacs,  whether  necessary  to  suppose  such,  454^ 

Z)rtw.w«  (Dr.)  451.460. 

Dawson  (Mr.)  55.60. 

Dai/  of  the  Lord,  what  it  means,  394,  395.  431. 

D^ad,  state  of  them  described  in  Scripture,  424 — 427.  Ob- 
jections answered,  446,  et  seq. 

Death  whether  only  a  separation  of  soul  and  body,  or  a  tempo- 
rary extinction  of  them  both,  375. 

Death,  moral  substituted  in  the  room  of  natural,  478,  second 

K    K 


4-98  INDEX. 

Death  what  it  imports,  ib.  the  Scripture-sense  of  that  word, 
374,  brief"  answer  to  the  arguments  against  it  from  reason, 
46S,  abolished  by  Christ,  214,215.  377,  378,why.so  much  of 
its  power  still  left,  386,  note,  a  very  useful  dispensation,  ib. 
382,  383,  384,  385.  Nature,  end,  and  use  of  it  under  the 
Christian  covenant,  388.  No  more  now  than  a  sleep,  393. 
That  and  the  resurrection  coincident,  174.  394.  The  notions 
held  of  it  by  many  of  the  heathen,  388.  Scripture-sense  of 
it,  424—430. 

Decay,  whether  any  appearance  of  such  in  the  earth  or  heavens, 
227. 

Decline,  no  signs  of  it  in  the  natural  world,  232.  Consequences 
of  supposing  it  in  the  moral  world,  279 — 281.  289. 

Deist,  how  affected  by  the  notion  of  a  progress  in  religious 
knowledge,  &c.  289. 

X)e/anc^(Dr.)on  the  seasonableness  o^&end\ng  Joseph  into  Egypt, 
95. 

Deluge  brought  on  the  world  in  mercy  both  to  that  generation 
and  their  posterity,  69.  Reflections  naturally  arising  from  it, 
71,  72,  did  not  increase  the  curse  of  barrenness  on  the  earth, 
68.  228,  nor  shorten  the  lives  of  men,  229. 

Desert,  the  idea  of  it  connected  with  that  of  liberty,  20,  the 
agreeableness  thereof,  ib. 

Devotion,  various  ways  of  men's  expressing  it,  61.  Sacrifice  a 
proper  and  a  necessary  one  for  the  primitive  times,  ib.  Forms 
of  it  among  the  heathen  improved  after  the  publication  of 
Christianity,  209,  more  rational  ones  now  than  in  former 
time,  282. 

Dig  Cassius,  his  account  of  the  Jeiw  under  the  Roman  govern- 
ment, 113. 

Disciples  of  Christ,  the  lowness  of  their  capacity  and  views, 
319.  322,  his  intent  in  choosing  such,  321,  difficulty  of  dealing 
with  them,  ib.    manner  of  his  conversing  among  them,  322. 

Discord,  probably  occasioned  the  original  dispersion  of  mankind, 
74. 

Discoveries,  all  times  and  places  not  alike  fit  for  them,  270,  271, 
their  progress  gradual  in  the  main,  ib.  those  of  modern  times 
greater  in  proportion,  262. 

Diseases  do  not  in  general  multiply,  but  rather  our  observations 
on  them,  264,  if  some  new  ones  arise,  old  ones  cease,  *i65,  the 


INDEX.  499 

art  of  curing  them  founded  wholly  on  experiments,  24-6,  247, 

not  designed  to  receive  the  same  improvements  with  other 

arts,  26  L    See  Medicine. 
Disorders  of  body  and  mind,  do  not  increase  in  general,   264'. 

See  Diseases. 
Dispensations  of  religion,  all  in  their  proper  times,  and  each  sub- 
sequent one  an  improvement  on  the  former,  53^ — 92,   never 

better  understood  than  at  present,  207,  analogous  to  those  of 

providence,  208. 
Disjjersion  of  mankind,  the  occasion  of  it,  78.     Necessity  for  it 

to  check  the  progress  of  idolatry,  74' — of  the  Jews,  the  great 

means  of  propagating  the  knowledge  of  the  true  God,  109, 

110. 
Dispositions,  whence  formed,  11,  suited  to  a  person's  state  in 

general,  ib. 
Disquisitions,  free  and  candid,  278. 
Distempers.    See  Disease. 
Diversity  of  orders,  necessary  for  society,  9. — of  genius,  whence 

it  arises,  10,  11,  of  religion,  how  far  unavoidable  under  the 

present  constitution,  37,  38. 
Divination  in  contempt  about  our  Saviour's  time,  152. 
Divisibility  not  inconsistent  with  a   power   of  thinking,  468, 

469. 
Divorce  not  necessarily  restrained  to  the  case  of  fornication 

or  adultery,  362. 
Doctrine  of  Christianity,  of  what  nature,  126.  321',  why  not  de- 
livered in  a  systematic  method,  126 — of  Christ,  the  excellence 

thereof  in  various  respects,  362. 
DoDDHiDGE  (Dr.)  177.  302.  305.  344.  347-  351. 
Dominion  of  God,  his  original  one  acknowledged  in  sacrifice, 

55, — of  man  over  the  creatures,  what  it  implied,  59,  some  of 

no  use  to  him,  but  for  food,  ib. 
Dream,  revelations  made  in  it  not  always  distinguished  from  real 

facts,  85,  86. 
DucHAL  (Dr.)  cited,  313. 
DuRELL  (Dr.)    on  the  right  of  the  Canaanites  to  their  country, 

100. 
Duties  of  a  social  kind,  most  universally  beneficial,  337.  Pattern 

of  them  set  by  our  blessed  Saviour,  338,  339. 

K  K  2 


500 


E. 

Earth,  wlather  less  fruitful  now  than  formerly,  228.  231.  Whe- 
ther the  curse  on  it  was  increased  or  taken   off  at  the  deluge, 
228.     Why  not  more  fully  peopled,  231. 
Eastern  writings,  their  character,  360. 

Eclipses,  the  ignorance  of  the   Chinese  in  relation  to  them,  34-. 
Eden,  what  might  be  gathered  from  the  transaction  in  it  by  our 
first  parents,  65,  the  place  might  be  visible  for  some  time,  ib. 
Education,  more  early  now  than  formerly,  249. 
Edwards  (Dr.  J.)  his  survey  of  religion,  175,  on  the  Fathers, 

187. 
Edwards  (Dr.  T.)  on  Grace,  423. 
Effects  of  Christianity,  126.208,  209.  273, 

Egi/ptians  converse  with  Abraham,  78,  probably  receive  from 
him  the  rite  of  circumcision,  id.  their  punishment  in  Moses*s 
time  a  real  blessing  to  them  and  their  neighbours,  96,  the 
notions  of  a  future  state  given  by  them  to  the  Greeks,  137, 
138.  their  false  pretences  to  antiquity  confuted  by  Moses  in 
many  articles,  235 — 237,  their  learning,  244 — 248,  their  skill 
in  physic,  245 — 248. 
Egypt,  the  mother  of  arts  and  mistress  of  religion,  245,  its  anti- 
quity fabulous,  227,  confuted  by  Moses,  236,  its  ancient  learn- 
ing not  so  great  as  used  to  be  imagined,  245,  acquainted  with 
the  worship  of  the  Jeus  by  the  temple  of  Onias,  112.   See 
Ptolemy. 
Elegance,  its  effect  on  society,  253,  whether  we  are  arrived  at  its 

just  standard,  ib. 
Ellis,  his  natural  history  of  corallines,  467. 
Empire  [Roman)  the  state  of  the  Jews  under  it  for  some  time, 
112,  113,  its  extent  and  settlement  contribute  to  the  swift 
propagation  of  Christianity,  147,  148,  when  its  head  became 
a  convert  it  gave  Christianity  a  large  spread,  148,  previous 
disposition  of  it  to  that  purpose,  ib.  its  bringing  the  Jeivs 
under  subjection  a  remarkable  circumstance,  very  requisite  to 
the  completion  of  prophecies  relating  to  the  Messiah,  157, 158. 
161, 162,  introduces  its  pomp  and  pageantry  into  Christianity, 
when  that  becomes  established,  189,  on  its  dissolution  scatters 
Christianity  abroad  with  it,  200.  and  Liberty,  ib.  often  ex- 
ceeded modern  times  in  cruelty,  2S0,  281. 


INDEX.  501 

Enoch,  what  might  be  fairly  inferred  from  his  translation,  68. 
Enthusiasm,  the  consequence  of  propagating  religion  by  imme- 
diate inspirations,  18,  19,  unavoidable  in  any  other  method 
but  the  present,  22,  the  nature  of  it  in  general,  20—22,  nothing 
that  leads  to  it  in  the  Christian  institution,  21,  22.  Answer 
to  Christianity  notfounded  on  argument,  22 — 27.  Lord  Shafls- 
bury's  system  of  morals  runs  into  it,  289. 

Envi/  apt  to  prevail  m  decrying  the  present  state  of  things,  278. 

Epicurean  philosophy  rendered  the  notions  of  a  Deity  useless, 
140. 

Episcopius,  on  the  place  where  Christ  suffered,  80. 

Equability  in  natural  religion,  consequences  of  it,  14, 

Equality  in  natural  religion  impossible,  7 — 15,  in  natural  good 
inconsistent  with  moral  good,  16,  in  the  abilities  of  men  perni- 
cious to  society,  10,  11. 

Establishments,  the  consequence  of  long  neglecting  to  review 
them,  277.  Reasons  of  such  neglect,  278.  Room  for  exa- 
mining our  own,  ib.     Helps  toward  it,  ib. 

Esteem,  the  notion  of  it  includes  liberty,  20. 

Evangelists  do  not  record  our  Saviour's  discourses  at  large,  311, 
nor  add  all  the  circumstances  to  his  actions,  ib.  nor  make  de- 
ductions from  them,  313.  The  wisdom  of  that  conduct,  ib. 
Design  of  each  Gospel,  312. 

Evidence,  a  moral  one  sufficient  to  establish  the  truth  of  sacred 
history,  317.  That  of  Christianity  not  a  decreasing  quantity, 
130. 

Evil,  Adam  knew  how  it  entered  into  the  world,  68. 

Evil  one,  the  dominion  over  him  asserted  by  God  Almighty  in 
Paradise,  68. 

Examination  requisite  in  all  religious  matters,  25,  that  which  was 
made  into  the  grounds  of  Christianity  at  first,  gives  the 
strongest  confirmation  to  it  in  all  succeeding  ages,  155. 

Expectation  of  the  Messiah,  whence  it  might  arise,  163,  164,  the 
effects  of  it,  164,  165,  no  particular  qualification  of  the  time, 
so  as  to  confirm  the  truth  of  his  mission,  ib. 

Experience  must  necessarily  improve  the  Avorld  in  all  parts  of 
science,  92.  254. 

Experiments,  the  rise  of  medicine  founded  thereon  according  to 
Celsus,  246. 

Extension  not  inconsistent  with  cogitation,  468. 

Extinction,  the  effect  of  ^(/fl?K's  fall,  55,  56.  127.  214.  374,  375. 


602  INDEX. 


F. 


Fable  oj  the  Bees,  the  author's  character,  28  t,  the  ill  eft'ect  of 
such  writings,  ib.  are  as  groundless,  and  useless,  as  uncomfort- 
able, 285.  A  real  system  established  in  nature  upon  virtue, 
ih,  self-consistent,  and  which  either  will  support  itself,  or  be 
supported  by  the  Deity,  ib.  has  an  uniform  tendency  to  pro- 
mote universal  happiness,  28(3.  Vice  the  contrary,  ib.  this  can 
only  produce  good  by  accident,  and  being  over-ruled  to  that 
end,  ib.  is  in  itself  to  the  body  politic  what  poison  to  the 
natural,  287.  Natural  and  moral  qualities  equally  fixed,  ?6. 
No  sort  of  vice  in  general  a  real  benefit,  ib.  Luxury  destruc- 
tive rather  than  advantageous  to  trade,  ib.  This  author's  prin- 
ciples in  the  opposite  extreme  to  those  of  the  Charncteriatics, 
288,  both  wide  of  the  true  mean,  which  hes  in  private  happi- 
ness pursued  by  virtue,  ib.  this  ever  productive  of  the  highest 
degree  of  happiness  on  the  whole,  ib. 
Facts  barely  related  in   the  Gospels  without  inferences    from 

them,  313.     See  Evangelists. 
Faculties,  man  free  in  the  exercise  of  some,  20,  21,  the  harmony 

amongst  them,  21. 
Faith,  a  dependence  upon  God,  the  want  of  this  occasioned 
Cains  offering  to  be  rejected,  58,  a  right  one  how  far  re- 
quired in  embracing  Christianity,  26,  a  rational  one  necessary 
in  all  things  relating  to  it,  ib.    how  that  is   consistent  with 
praying  to  continue  stedfast   in   it,    ib.     Faith   in   Christ  to 
come,   equally  meritorious    as  that   in    him    already    come, 
215. 
Full,  the  consequences  of  it  on  Adam,  56,  127.  on  the  earth, 
228,  on  all  mankind,  229,  and  371—376,  reversed  by  Christ, 
214,215.  377,  et  seq.  what  might  at  first  be  inferred  from  the 
transaction  in  Eden,  66.     Animal  sacrifice  could  not  be  insti- 
tuted before  it,  59. 
Farmer  (H  )  his  inquiry  into  Christ's  temptation  in  the  wilder- 
ness,  86.  160.  Sl-t.  318.  461.     His  dissertation  on  miracles, 
150. 
Fathers  of  the  church,  many  of  them  being  converted  from  hea- 
thenism, bring  with  them  their  philosophy,  179,  raise  allego- 
rical mysteries  on  plain  points  of  Scripture,  261,  nut  the  best 


INDEX.  503 

interpreters  of  difficult  ones,  180.  188,  189,  have  made  as 
gross  mistakes  as  others,  ib.  this  providentially  ordered,  ib. 
did  not  understand  the  theory  of  religion  so  well  as  some  of 
less  abilities  in  a  more  learned  age,  180,  generally  lived  much 
better  than  they  reasoned,  182,  183.  How  far  their  proximity 
to  the  times  of  the  apostles  gave  them  advantage  over  others, 
180,  181.  This  supposed  advantage  of  no  consequence  in 
things  not  expressly  enjoined,  181,  it  would  be  a  hardship 
for  us  to  be  obliged  to  conform  to  all  such,  162.  Many  con- 
stitutions of  different  use  and  necessity  in  different  times,  ib. 
A  liberty  of  changing  those  left  by  the  founders  of  the 
Christian  church,  ib.  Difficulty  of  knowing  the  general  sense 
of  the  church  in  times  really  primitive,  188.  Sacred  truth  to 
be  sought  only  in  the  Scriptures,  183.  Nothing  ever  deter- 
mined by  appeals  to  any  other  judicatory,  IS^.  The  ap- 
pellants do  not  well  understand  what  they  mean  by  that  of  the 
primitive  times,  ib.  The  fathers  often  inconsistent  with  each 
other,  and  with  themselves,  182.  WTiere  they  agree,  their 
reason,  not  authority,  ought  to  govern,  183.  Christianity  in 
its  childhood  when  they  wrote,  187.  We  sliould  have  under- 
stood the  Scriptures  better  without  them,  ib.  They  justify 
such  rites  as  led  to  popery,  188.  No  Christian  church  now 
in  the  world  holds  all  that  they  did,  ib.  nor  is  it  worse  for  not 
doing  so,  ib.  Hypocrisy  to  pretend  that  resignation  to  them 
which  used  to  be  insisted  on,  188.  neither  requisite  in  matters 
of  opinion  nor  practice,  ib.  Instances  of  variations  from 
them  in  each  respect,  ib.  Which  we  have  reason  to 
believe  not  unacceptable  to  God,  ib.  The  real  reverence  due 
to  them,  189,  both  their  learning  and  piety  extraordinary  for 
the  times,  ib.  Religion  and  truth  more  likely  to  suffer  by  a 
too  supine  resignation  to  them,  than  by  receding  from  them, 
190.  Foreign  Protestants  have  no  such  high  opinion  of  them, 
184,  185.  Authors  who  have  treated  them  freely,  185.  Le 
Clerc's  just  apology  for  it,  ib. 

Feast,  occasional  discourse  of  Christ  upon  it,  34*2 — that  of 
Tabernacles  alluded  to,  347. 

Ferguson  (Dr.)  on  the  perpetual  progress  of  knowledge  in  the 
world,  48.  251. 

Figurative  expressions,  why  used  by  our  blessed  Saviour,  357. 

Fishers,  allusions  to  the  occupation,  345.  352. 


504'  INDEX. 

FitJiess  of  the  time,  in  each  nation,  for  receiving  a  religion,  what 
constitutes  it,  32,  33.  Objection  from  the  Chinese  answered, 
33,  note.  Fitness  of  that  in  which  the  Christian  was  in- 
troduced. See  Chrislianitij, 

Flesh,  the  eating  of  it  allowed  to  mankind  from  the  beginning, 
59—63. 

Flood  of  Noah  did  not  increase  the  barrenness  of  the  earth,  68, 
69.  228,  nor  shorten  the  lives  of  men,  229,  introduced  in  mercy 
to  that  generation,  as  well  as  their  posterity,  69.  Reflections 
naturally  arising  from  it,  71,  72.  Man's  knowledge  after  it 
superior  to  what  it  was  before,  72. 

Food  (animal).     See  Flesh. 

Freedom  of  man  allowed  to  consist  with  all  the  methods  of  com- 
municating revelation,  16,  what  tokens  of  it  in  the  human 
constitution,  11,  its  limits,  12,  not  entirely  superseded  by 
associations,  18,  19,  the  supposition  of  it  the  sole  ground  of 
merit,  20,  and  of  the  pleasure  we  receive  in  exercising  most  of 
our  faculties,  ib. 

Fulness  of  the  time,  the  same  as  a  state  of  maturity  in  the  world, 
46.  l^e.  162. 171.  In  what  respects  the  time  of  Christ's  ap- 
pearance w'as  such.     See  Christianity. 

Fundamentals  in  Christianity,  no  room  for  any  dispute  about 
them,  212. 

Future  state  might  be  collected  from  the  transaction  in  Paradise, 
67,  the  translation  of  Enoch,  68,  the  promise  to  Abraham,  76 
—80,  not  explicitly  taught  under  the  Mosaic  institution, 
which  was  built  chiefly  on  temporal  promises,  in  order  to  sepa- 
rate the  Jews  from  other  natlonii,  and  secure  them  from 
idolatry,  102,  118,119.  {See  Laiv  (>/ Moses) — necessary  to 
the  support  of  virtue,  292.  293. — has  no  connexion  with  the 
natural  immortality  of  the  human  soul,  456 — 459. 

G. 

Genius,  natural  in  man,  what  constitutes  it,  11,  whence  the  diver- 
sity in  it,  10.  Necessity  for  such  in  all  society,  ib.  11.  Whe- 
ther the  ancients  were  superior  to  the  moderns  in  that  point, 
255. 

Gentiles.    See  Heathen. 

Geraud  (Dr.)  on  the  freedom  and  imparliality  of  the  present 
times,  277. 


INDEX.  505 

Ghost.    See  Spirit  and  Holy. 

Gifts  extraordinary,  improvable  by  labour  and  study,  23,  such 
not  to  be  claimed  now-a-days,  without  the  same  evidence  that 
originally  attended  them,  ib. 

Glass  painting,  the  art  not  lost,  but  out  of  use  in  many  parts 
of  the  world  since  the  reformation,  234. 

GOD  Almighty,  the  wisdom  of  his  conduct  in  the  dispensation 
of  both  natural  and  revealed  religion,  9 — 31.  Whether 
all  kinds  of  worship  be  equally  acceptable  to  him,  36,  37. 
What  provision  he  made  for  the  instruction  of  the  antediluvian 
world,  70,  his  covenant  with  Noah,  il/.  with  Abraham  and  his 
family,  76,  77,  obliged  to  treat  with  the  patriarchs  by  way  of 
compact,  90,  his  government  of  the  Jeivs,  98,  et  seq  Intent 
of  that  institution,  102,  not  confined  wholly  to  them,  103. 118. 
Whether  they  ever  absolutely  rejected  him,  106,  made  known 
by  them  to  a  great  part  of  the  world,  103.  108,  sent  his  pro- 
phets to  foreign  countries,  116,  not  partial  in  his  favours  to 
the  Jeivs,  120,  makes  them  the  chief  means  of  preparing  man- 
kind for  a  nobler  dispensation  under  the  Messiah,  ib.  122,  in- 
troduces that  in  the  fittest  time,  128.134.  (See  Christianity.) 
acts  always  for  the  good  of  all  mankind,  171,  172,  to  whom  he 
extends  the  benefit  of  redemption,  214,  215.  His  works 
suited  to  each  other,  and  in  a  state  of  progression,  46.  51. 
249,  250,  disgraced  by  our  having  a  different  notion  of  them, 

283,  made  dependent  on   an  evil  principle  by  Mandeville, 

284,  his  perfections  in  themselves  above  our  reach,  324, 
reduced  to  our  level  in  the  person  of  Christ,  ib,  and  326,  the 
love  of  him  not  taught  by  the  heathen  writers,  324. — What 
implied  in  his  being  called  the  God  of  any  one,  456,  his  will 
the  foundation  of  morality,  293. 

Gods  of  the  hill  and  valleys,  94 — of  the  Egyptians  openly  de-i 
feated,  97,  of  the  heathen  in  general,  supposed  to  be  the 
founders  of  their  several  governments,  238.  The  inventors  of 
arts  so  termed,  251.  Their  worship  merely  a  compound  of 
absurdity  and  immorality,  328.     See  Idolatry. 

Goguet,  on  lost  arts,  on  their  progress,  247,  248.  280. 

Good,  natural  constitutes  moral,  293. 

Gospel.    See  Christianity. 

Go'^pcls  contain  bare  facts,  without  deductions  from  them,  311, 


506  INDEX. 

often  omit  circumstances,  31 1,  312,  record  things  with  greater 
simplicity  than  heathen  writers,  366. 

Government,  the  necessity  of  it  in  human  society,  9,  implies 
diversity  of  station  and  abilities,  ib.  10,  11.  Hence  ine- 
qualities in  natural  religion,  1 1 — 15,  any  schemes  of  it  founded 
on  vice,  absurd,  287. 

Governments, the  occasion  of  revolutions  in  them,  48, 49.  Modern 
ones  better  calculated  for  the  good  of  the  governed,  252,  253. 
279,  280. 

Governors,  duty  to  them  taught  and  practised  by  our  blessed 
Saviour,  338. 

Grace  of  God,  necessity  for  soliciting  it,  26,  27.  Use  of  it  con- 
sistent with  the  free  application  of  our  reason  to  religious 
matters,  24. 

Greeks  maintained  as  gross  errors  in  religion  as  any  other  people, 
121,  their  arts  dispersed  over  Ada  at  the  downfal  o^  Alex- 
ander s  empire,  200.  State  of  philosophy  amongst  them  when 
Christ  came,  135 — 141. 

H. 

Habits,  the  force  of  them  in  forming  appetites,  &c.  12,  13,  admit 
of  some  degree  of  liberty  in  the  strict  sense,  13.  (See  Associa- 
tions.) The  moral  sense  and  that  of  honour  properly  such, 
289.  Use  and  excellence  of  that  part  of  our  constitution 
under  proper  regulations,  ib.  Each  good  one  a  foundation 
of  happiness  in  a  future  state,  267.  They  have  a  greater 
influence  on  our  general  behaviour  than  principles,  284, 
yet  much  affected  by  these,  ib.  often  the  ground  of  morals, 
290. 

Hadrian,  his  remarkable  persecution  of  the  Jews,  197.  Con- 
sequences of  it  with  respect  to  the  Christians,  ib. 

Hakewill,  on  Antiquity,  227. 

Hales  (Jo.)  of  the  causes  of  schism,  211. 

Hallet  (Mr.)  cited,  140,  referred  to,  199. 

Happiness  consists  in  agency,  20,  incompatililc  w  ith  any  fixed 
immutable  state,  ib.  That  in  anotlier  world  p'oportioned  to 
the  several  degrees  of  holiness  here,  216.  Private  happiness 
the  ultimate  end  of  virtue,  292. 


INDEX.  507 

Harduln,  lather,  his  extraordinary  supposition  that  most  of  the 
Classics  mi^t  be  forged,  \9^. 

Harmony  among  our  faculties,  21,  of  the  Gospels,  upon  what 
plan  to  be  formed,  34-0,  341,  notes. 

Hartley,  13. 123.  240.  264.  272.  274. 

Harvest  alluded  to,  347. 

Hearts  of  men  known  by  our  Saviour,  363.  Consequences  of  it 
in  his  teaching  and  reproving,  ib.  Hence  properly  said  to 
answer  when  no  question  is  asked,  ib. 

Heathens,  ancient,  their  circumstances  at  the  coming  of  Christ, 
133.  275,  328,  in  general  worse  than  Jcxus  or  Christians,  274. 
Their  morals  improved  by  Christianity,  208.  Modern,  what 
the  generality  of  them  hold,  38,  the  case  of  such  as  to  another 
life,  ib.  and  216,  217,  very  different  from  those  who  wilfully 
reject  Christianity,  217. 

Heaven,  that  of  Christians,  a  superior  degree  of  happiness,  215, 
216.  Heaven  and  hell  not  perhaps  so  infinitely  distant  as 
is  commonly  supposed,  216. 

Hebrews.     'See  Jews. 

Heresy,  necessity  for  its  being  permitted,  276.  None  so  bad  as 
believing  it  lawful  to  hate  men  for  opinions,  299. 

Heumannus  on  the  intermediate  state,  395. 

Hippocrates,  physic  as  a  science  at  its  height  of  reputation 
under  him,  247. 

History,  that  of  Moses,  confirmations  of  it,  234 — 237,  that  of  the 
gospel,  many  circumstances  omitted  in  it,  311,  312,  conse- 
quences thereof,  312.  That  of  the  church,  in  what  age  ca- 
pable of  being  most  authentic,  157,  most  defective  for  thirty 
years  between  Nero  and  Trajan,  ib.  Sacred  history  methodical 
and  consistent,  profane  the  contrary,  122.  This  regulated 
by  the  former  till  the  Jewish  captivity,  ib.  formerly  filled 
with  fables,  236,  237,  begun  to  clear  up  of  late,  ib.  reduced  as 
to  the  marvellous,  238,  239.  Men  very  apt  to  magnify 
numbers  for  want  of  an  exact  scrutiny,  239,  240.  Instance 
in  descents  of  kings,  ib. 

Holiness,  every  degree  of  it  may  have  a  proportionable  state  of 
happiness  in  the  next  life,  216,  217. 

Holy  Ghost,  some  part  of  the  Christian  scheme  left  to  be  opened 
by  him,  172.  Some  unknown  after  his  descent,  173,  his  ex- 
traordinary assistance  necessary  during  the  first  delivery  of 
the  gospel,  177,  178,  that  a  sign  of  its  weak  state,  177,  his 


508  INDEX. 

ordinary  one  sufficient  for  the  understanding  of  it,  23.    This 

consistent  with  the  common  use  of"  our  faculties,  ib.  and  not 

distinguishable  from  them,  ib.  ill  consequence  of  any  greater 

influence,  18,  19. 
Honour,  the  sense  of  it  a  habit,  289. 
Hospitality,  how  far  insisted  on  in  the  gospel,  342,  the  precept 

of  it  not  peculiarly  Christian,  ib. 
Hour  of  Christ,  the  most  probable  meaning  of  that  phrase,  334, 

335. 
Human  nature,  the  true  plan  of  it,  11,  12,  why  such  inequalities 

therein,  12,  not  so  bad  as  some  authors  have  represented  it, 

296. 
Humanity,  a  great  instance  of  it  in  Christ's  first  public  miracle, 

333,  334. 
Hume  (Mr.)  20.  228.  242. 
Humiliation,  that  of  our  blessed  Saviour,  313,  314,  the  manner 

and  degree  of  it,  316,  317. 
Humility,  taught  by  Socrates,  144,  by  M.  Antoninus,  209,   the 

false  one  of  referring  too  much  to  public  wisdom,  306,  the 

true  pattern  of  it  set  by  Christ,  313,  314,  mixed  with  the 

greatest  dignity,  330. 

I. 

Jacob  converses  with  his  Maker,  89,  90,  makes  a  kind  of  stipu- 
lation with  him,  89,  then  sets  himself  to  drive  out  all  strange 
gods,  93,  his  notions  of  the  divine  omnipresence,  ib.  and  cha- 
racter of  his  sons,  ib.  a  different  account  of  his  voio,  91,  re- 
moved into  one  of  the  most  improved  parts  of  the  world,  that 
he  might  impart  somewhat  of  the  true  religion  to  them,  94, 
95,  acquainted  with  the  future  oppression  of  his  family  there, 
and  their  return,  96. 

Ibbot  (Dr.)  27. 

Jaquelot,  on  the  propriety  of  Christ's  parables,  359. 

Ideas,  perception  of  them  quick  or  slow,  &c.  the  ground  of  dif- 
ferent tempers,  11,  12. 

Idioms  of  the  Hebreiv  language  should  be  more  regarded  in  in- 
terpreting Scripture-phrases  than  was  done  by  our  last  trans- 
lators, 300,301. 

Idolatry,  whether  proptigated  in  the  world  so  fast  as  the  Mosaic 
liistory  represents,  73,  a  check  given  to  it  by  the  dispersion 


INDEX.  509 

of  mankind^   T'i,    the   attendants  and  effects   of  it,  75,  76, 
founded  on  fables,  and  suited  to  the  corruption  of  each  coun- 
try, 328,  why  the  Jews  were  so  prone  to  it,  106,  wherein  it 
consisted,  ib. 
Jeffery  (Dr.)  52.  126. 192.  218.  221.  376. 
Jericho,  the  people  of  it  fully  acquainted  Avith  the  miracles 
wrought  in  favour  of  the  Israelites,  108,  and  of  God's  intent 
therein,  ib. 
Jerusalem  visited  by  Alexander,  111,  victims  offered  there  by 
Antiochus,   Seleucus,  and  sevei'al  Roman  emperors,  113,  its 
destruction  beneficial  to  Christianity,  175. 197,  198. 
Jesus.     See  Christ. 

Jesuits  said  to  have  often  consulted  together  about  correcting 
St.  Paul's   epistles,  300,    their   countenancing  J.  Harduin's 
famous  scheme,  194. 
Jews,  their  law  not  confined  to  themselves,  102,  admits  strangers, 
103,  inculcates  humanity  to  them,  101,  nor  distinguished  for 
their  own  sakes,  104,  intent  of  God  in  raising  them  up,  105, 
they  reform  the  religion  of  every  country  into  v/hich  they  are 
sent,  108,  live  by  their  ovvu  laws  under  the  Romans  for  some 
time,  112,  113,  not  so  inconsiderable  a  people  as  is  often  re- 
presented, 114, 115,  their  zeal  in  making  proselytes,  115,  de- 
generate in  the  latter  ages  of  their  government,  ib.  why  so 
addicted  to   the  heathen  worship,  106,  what  that  was,   ib. 
They  were  not  worse  than  other  nations  in  like  circumstances, 
121,  in  some  respects  very  fit  to  have  the  divine  oracles  com- 
mitted to  them,  ib.  122,  exact  in  settling  their  history  befox'e 
the  great  captivity,  122,  remiss  afterwards,  ib.  the  means  of 
manifesting  the  true  God  to  most  parts  of  the  world,  123,  the 
more  weak  of  themselves,  the  better  that  end  answered  by 
them,  122,  their  economy  prepared  them  for  communicating 
Christianity,  128,  their  great  want  of  reformation  when  Christ 
came,  131,  their  character  and  circumstances  in  Christ's  time 
made  that  a  fit  season  for  his  coming,  156.  162,  how  far  the 
power  of  life  and  death  was  then  taken  from  them,  157,  158. 
Their  fall  a  benefit  to  the  world,  162,  their  rejecting  Chris- 
tianity a  confirmation  of  its  truth  in  every  age,  ib.  of  what 
benefit  they  were  to  the  rest   of  the  world  when  most  dis- 
tinguished in  their  own  land,  168,  like  so  much  leaven  in  the 
mass  of  mankind,  ib.  removed  to  Babylon  when  in  its  most 
flourishing  state,  169,  spread  so  far  as  the  East  Indies,  ibid. 


510  INDEX. 

settled  in  all  quarters  of  the  world,  1G9,  by  tlieir  former  dis- 
persions at  and  after  the  destruction  of  their  temple,  spread 
the  knowledge  of  the  true  God  and  his  providence,  196,  when 
they  were  better  qualified  for  it,  and  less  liable  to  be  cor- 
rupted, 19G,  197,  have  never  fallen  into  idolatry  during  all 
this  last  dispersion,  197,  their  case  exceedingly  remarkable  in 
all  Christian  countries,  ib.  Men's  eyes  turned  on  them  by 
some  fresh  persecution  every  century,  ib.  more  numerous  at 
present  than  they  have  ever  been  in  their  own  land,  ib.  their 
remarkable  treatftient  under  Hadi-ian,  ib.  a  consequence  of  it 
was  the  delivering  the  Christian  church  from  its  subjection  to 
the  law,  ib.  their  present  state  foretold,  198,  consequences  of 
their  being  so  long  preserved  distinct  from  other  people,  ib. 
they  confess  their  crime  of  murdering  the  Messiah  in  their 
constant  worship,  199,  they  shall  be  finally  restored  to  the 
divine  favour,  212.  Their  revelations  under  a  carnal  cover, 
272,  yet  unfolded  by  degrees,  ib.  Their  sense  of  the  word 
neighbour,  350,  hatred  to  the  Saynaritans,  ib.  very  artfully  re- 
proved by  our  blessed  Saviour,  ib. 

Illumination,  why  revelation  could  not  be  communicated  to  each 
person  by  a  particular  one,  19 — 21. 

Immortality,  lost  by  the  fall,  BQj  restored  by  Christ,  127,  to  all 
mankind,  214',  not  an  inherent  property  of  our  nature,  but  the 
gift  of  God,  ib.  and  378,  et  seq.  to  commence  at  the  resur- 
rection, 214.  376 — 381,  whether  believed  by  Cicero,  138, 139, 
and  the  generality  of  the  Heathens,  388. 

Immortality  of  the  soul  often  confounded  with  a  future  state, 
451. 

Immutability,  improperly  ascribed  to  the  law  of  nature,  7. 

Imposture,  the  unavoidable  consequence  of  communicating  re- 
velation by  particular  inspirations,  21.  The  whole  frame  of 
Christianity  inconsistent  with  this,  153,  154. 

Impostures  in  some  ages,  no  reason  for  suspecting  one  in  that 
wherein  Christianity  was  promulged,  154,  155. 

Improvement  of  the  world  in  arts  gradual,  246,  249,  but  unequal, 
249,  effects  of  it,  250,  that  of  our  own  times,  205.  251—254, 
in  education,  250,  government,  252,  knowledge  natural,  263, 
264,  moral,  263,  religious,  ib.  and  248,  how  far  our  practice 
corresponds  thereto,  267.  Improvements  herein  in  several 
articles,  272,  274.  Objection  from  the  spirit  of  infidelity 
which  seems  to  prevail,  276,     Consequences  of  believing  that 


INDEX.  511 

there  are   such  improvements,  or   the  contrary,  283 — 289. 
wliether  they  are  injurious  to  virtue,  290. 

Improvements  in  religion,  in  what  sense  to  be  understood,  299. 
Synchronize  with  the  course  of  other  improvements  in  the 
world,  273,  more  still  wanting,  220,  221. 

Impulse  (internal)  why  religion  could  not  be  communicated  by 
it,  21. 

Indians  {East)  had  a  great  veneration  for  Abraham,  79,  the 
Jetvs  spread  amongst  them,  where  their  descendants  yet  con- 
tinue, 169.  {East  and  West)  why  Christianity  makes  no  greater 
progress  among  them.  Si — 36,  in  what  sense  they  may  not 
yet  be  fully  qualified  for  it,  32,  33. 

Infallibility/  in  all  the  sacred  writers  not  necessary  to  establish  the 
truth  of  their  writings,  303,  a  constant  one  in  all  probability 
peculiar  to  the  Son  of  God,  303,  304, 

Infancy  of  man,  why  Christ  appeared  in  it,  313,  of  the  world, 
what  provision  made  for  it,  53,  et  seq.  164,  et  seq.  had  frequent 
revelations,  64,  65,  the  generality  then  Anthropomorphites, 
64,  the  state  of  childhood  continued  much  longer  than  at  pre- 
sent, 251,  of  Christianity,  172.  175,  etseq.  the  difficulties  that 
attended  it,  152 — 155,  made  its  reception  impossible,  sup- 
posing the  whole  to  have  been  of  man's  invention,  152,  which 
gives  the  strongest  attestation  to  it  when  approved,  154. 

Infidelity,  its  inexcusableness,  41,  confessed  unreasonableness, 
154,  155,  danger,  217,  late  increase,  207,  208,  good  ends  to 
be  served  by  it,  276. 

Innate,  no  appetites,  aff'ections,  instincts,  senses,  such,  any  more 
than  notions,  11,  13,  except  the  original  perception  of  plea- 
sure and  pain,  from  whence  all  others  are  deducible,  11. 

Inspiration,  universal,  not  the  most  proper  method  of  conveying 
a  religion,  17.  21,  how  far  applicable  to  the  language  and 
many  facts  of  Holy  Scripture,  302 — 306,  what  several  authors 
mean  by  the  word,  302,  303.  Archbishop  Potter's  explana- 
tion of  it,  ib.  Consequence  of  supposing  it,  301 — 303,  neither 
necessary  nor  proper,  ib. 

Instinct,  none  properly  implanted,  11,  12,  whence  what  is  so 
called  may  be  produced,  12 — 14. 

Institution  {Mosaic)  consisted  in  temporals,  118,  why  not  more 
perfect,  ib.  a  proper  state  of  discipfine  to  the  Jetvs,  122,  123. 

{Christian)  the  benefit  of  it,  39,  chief  condition  thereof, 

38.     See  Christianity. 


512  INDKX, 

Institutions,  lower  ought  to  precede  and  pave  the  way  for  higher, 
124.  126 — 131,  in  what  respect  that  of  Christianity  exceeded 
all  former  ones,  127. 

Intellect  (human)  whence  formed,  11,  whence  the  diversity  in  it, 
12,  13,  necessity  for  such  in  society,  H,  15,  a  natural  equahty 
destructive  of  both  rationality  and  agency,  15. 

Intellectual,  mankind  in  general  more  so  now  than  in  former  ages, 
282. 

Intercommunity  0^  woYsYiiT^,  the  idolatry  of  the  Jews,  108. 

Intermediate  state,  475 — 480,  different  from  a  Future  date  in  ge- 
neral, though  frequently  confounded  with  it,  ib. 

Interpretation  of  Scripture,  best  rule  for  it,  360,  whether  we 
need  recur  to  the  judgment  or  usage  of  primitive  times,  180, 
et  seq.  ( See  Fathers)  a  popular  phrase  not  to  be  taken  literally, 
360,  361,  better  methods  begun  lately,  300. 

Invention,  none  of  real  value  lost  again,  233,  234,  why  some 
more  liable  to  vicissitude  than  others,  242,  243.  See  Dis- 
coveries. 

Job,  and  his  three  friends  in  Arabia  of  regal  dignity,  82,  have 
their  revelations,  ib.  their  notions  of  religion,  ib.  Date  of  the 
book,  and  nature  of  its  composition  not  very  easily  settled,  83, 
the  notions  in  it  however  suited  to  the  patriarchal  times,  ib. 
the  frequent  mixture  of  Chaldee  seems  to  show  it  to  be  no 
older  than  the  captivity,  ib.  Le  Clerc's  observations  on  that 
head,  ib.  whether  the  author  speaks  of  a  resurrection,  84. 

John,  the  Baptist,  his  testimony  the  less  suspicious  on  account 
of  their  being  no  personal  acquaintance  between  him  and 
Christ,  335. 

Jo7istonus,  227. 

JoRTix  (Dr.)  cited  87.  221.  353,  referred  to,  36.  196.  200.208, 
209.213.337.  377. 

Joseph,  the  seasonablenessof  his  coming  into  Egypt,  95,  foretels 
the  return  of  the  Israelites  from  thence,  96. 

Isaac,  revelations  made  to  him,  82j  extraordinary  blessings  con- 
ferred on  him,  89,  contemporary  with  Job,  according  to  some, 
82. 

Israelites,  circumstances  of  their  removal  into  Egypt,  94,  95, 
causes  of  their  oppression  there,  96,  necessity  for  it,  ib.  their 
deliverance  foretold  and  conducted  in  a  way  most  beneficial 
to  themselves  and  the  rest  of  the  world,  96,  their  discipline  in 
the  wilderness,  98,  distinguished  by  miracles  among  the  neigh- 


INDEX.  513 

bouring  nations,  99,  nature  and  design  of  their  law,  100,  102, 
why  not  more  perfect,  101,  102,  extended  to  strangers  among 
them,  103,  why  and  on  what  condition  they  were  forbid  com- 
merce with  the  seven  nations,  ib.  Answer  to  the  infidel's  ob- 
jections on  that  head,  98,  107.  They  are  not  distinguished 
for  their  own  sakes,  104-,  108,  but  for  the  benefit  of  other 
nations,  104-,  105,  and  made  examples  to  others  throughout 
their  history,  105,  108,  who  are  acquainted  with  the  divine 
dispensations  towards  them,  110,  especially  when  they  them- 
selves are  made  the  instruments,  110,  111,  cured  of  their  ca- 
pital vice  in  the  Babylonish  captivity,  106,  improve  others  as 
well  as  partake  of  their  corruptions,  107,  by  the  various  re- 
volutions in  their  government,  Sic.  spread  the  knowledge  of 
their  history  and  religion  in  the  world,  109,  111.  Instances 
down  from  their  first  captivity  to  that  under  the  Romans,  109, 
116.   See  Jeu)S, 

Judaism,  mixed  with  Christianity  for  some  time,  175,  176. 

JuDEA,  when  in  its  most  flourishing  state,  166.  Of  what  use  to 
the  rest  of  the  world,  168,  under  the  Ptolemy s,  169,  under 
the  Romans,  110,  111,  113,147,  the  midst  of  the  nations,  and 
the  fittest  place  from  whence  to  communicate  religion  to 
them,  119,  120,  from  thence  in  fact  mankind  derived  most  of 
their  knowledge,  both  civil  and  religious,  240,  241. 

Julian  exposes  the  degeneracy  of  some  Christians  in  his  time, 
186,  187,  yet  acknowledges  the  Christian  morals  to  be  pre- 
ferable to  the  heathen  philosophy,  187. 

Jupiters,  how  many  among  the  heathen,  140.  ' 

K. 

King  (Dr.)  on  the  English  constitution,  253,  277. 

Knowledge,  in  acquiring  it,  action  is  often  implied,  20,  21, 
whence  the  chief  pleasure  attending  it,  21,  in  what  state  that 
of  the  first  ages  was,  255,  256,  sufficient  for  the  purposes  of 
the  world  at  that  time,  ib.  and  256,  257,  increases  gradually 
in  the  world,  47,  52,  264,  et  seq.  294.  Whether  that  of  re- 
ligion keeps  the  same  rule,  51,  268. 

Knotvledge,  tree  of,  what  it  meant,  54,  55. 

Knowledge  of  true  religion  has  a  considerable  tendency  to  pro- 
mote the  practice,  274.     See  Sciences. 

Koran.     Sec  Mahometans. 


514-  INDEX. 


J.nhour,  neccssit)'  for  it  after  the  fall,  228. 

LacedjT';monians,  retain  i\\c  memory  ok' Abraham  above  1  GOO 
years,  19,  claim  kindred  with  the  Je'tos  under  the  Maccabees, 
ib. 

Lamech,  contemporary  both  with  Adam  and  Noah,  G8,  wliat 
his  prophecy  imported,  68,  69. 

Lamy,  his  harmony  cited,  336.  34'8.  350. 

Language,  the  ancients  chiefly  excel  in  polishing  it,  255,  their 
advantage  over  the  moderns  in  that  respect,  256. 

Languages,  the  causes  of  their  multiplication,  73,  74,  necessity 
for  it,  74,  spread  from  one  centre,  240,  241. 

Lardner  (Dr.)  on  the  propagation  of  Christianity,  33.  148. 

Lato  of  Moses,  both  the  moral  and  ceremonial  parts  thereof 
exquisitely  adapted  to  the  state  of  the  Israelites,  99,  why  not 
more  perfect,  118.  271,  uses  of  several  rites  in  it,  102,  A 
schoolmaster  to  teach  them  the  rudiments  of  religion,  123, 
given  with  pomp  and  terror,  125,  ceased  upon  the  coming  of 
Christ,  134,  general  end  it  answered,  141,  142. 

La'u)  of  nature,  whence  it  arises,  6,  in  what  sense  perfect,  7, 
neither  immutable  nor  universal,  Jb.  but  varies  as  every  par- 
ticular man  varies  from  others,  and  IVom  himself  at  different 
times,  ib. 

Law-givers,  heathen,  derived  most  of  their  best  institutions  ori- 
«  ginally  from  the  Jews,  143. 

Layton,  his  Tracts,  on  the  natural  immortality  of  the  human 
soul,  214. 

Laziness,  the  cause  of  our  great  resignation  to  antiquity,  296. 

Learning  (Jeivish)  at  the  height  in  Christ's  time,  134,  the  same 
case  with  the  Gentiles,  140 — 147,  the  late  improvements  in  all 
branches  of  it,  205,  206,  249.  255.  262,  never  so  equally  dis- 
persed here  as  at  present,  206,  207. 

Le  Clerc  (Jo.)  11.  83.  97.  132.  141.  160.  184,  185.  207.  221. 
229.255.  301.  311.  455. 

Le  Clerc  (D.)  265. 

Le  Comte,  his  account  of  the  Chinese,  33. 

Leland  (Dr.)  74.  89.  114. 

Leper,  why  «ent  to  the  priests  when  cured  by  Christ,  318. 


INDEX.  .  515 

Leprosy,  ceased  in  a  great  measure  since  the  dispersion  of  the 
Jews,  265. 

Lesson  for  the  day,  alluded  to  by  Christ  in  his  discourses  at  the 
synagogue,  310,  34 1. 

Letters  discov^ered  first  to  Piloses  by  divine  revelation,  165,  166, 
167,  seasonableness  of  that  discovery  with  relation  to  the 
Israelites,  168,  to  the  world  in  general,  260. 

Liberality,  the  proper  notion  of  it  vindicated  against  Chubb,  343, 
344. 

Liberty  (natural)  what  traces  of  it  in  the  human  constitution, 
11 — 14,  its  limits,  26.  not  wholly  superseded  by  a55oaaiiow5, 
20,  the  supposition  of  it  the  sole  ground  of  merit,  ib.  and  of 
our  pleasure  in  exercising  our  faculties,  ib.  allowed  to  con- 
sist with  all  methods  of  communicating  a  revelation,  15 — 17. 
The  cause  why  a  perfect  uniformity  cannot  be  observed  in 
the  progress  of  religious  knowledge,  269,  et  seq. 

Liberty,  civil  and  religious,  the  benefits,  thereof,  280,  includes 
every  thing  valuable  in  life,  296 — 298,  has  increased  of  late, 
especially  in  our  own  country,  253.  280.  296.  298, 

Lije,  often  the  same  as  the  soul  of  man  in  Scripture,  408,  placed 
in  the  blood,  or  breath,  412.  Case  of  such  as  are  brought  to 
life  again,  465,  466. 

LiJe  of  Christ,  the  excellence  and  usefulness  thereof  in  some 
particulars.  Private,  314,  315.  319,  in  the  choice  of  his  dis- 
ciples, 321—324.  Public,  329.  Social  duties,  337.  Man- 
ner of  teaching,  339,  of  discoursing,  363.     See  Christ, 

Life  of  Socrates  {Cooper's)  inconsistencies  in  it,  137.  366,  367. 

Lifi.  of  mankind,  why  it  should  be  longer  in  the  infancy  of  the 
world,  229,  when  shortened,  ib.  and  why,  76.  230,  of  much 
the  same  length  now,  as  in  the  time  of  Moses,  231.  See 
Longevity , 

Life  immortal,  whence  derived,  214.  377.  378.  See  Lnmoriality 

LiGHTFOOT,  132.  134.  162.  179.  355,8.56. 

Literal  sense,  how  far  to  be  follovred  in  the  interpretation  of 
Scripture,  360.     No  historical  books  will  always  bear  it,  336. 

Liturgy,  what  is  wanting  previously  to  any  alterations  in  it,  279. 

Locke  on  Enthusiasm,  24. 

Longevity,  of  mankind  in  the  first  ages,  a  great  help  to  keep  and 
convey  religion,  164,  necessary  for  peopling  the  world  and 
learning  arts,  230,  difficult  to  assign  the  natural  causes  of  it, 
and  the  subsequent  change,  229.     Alteration  of  the  world  at 

L  L  2 


516  INDEX. 

the  deluge  insufficient  for  that  purpose,  ib.  The  shortening 
men's  lives  gradually  as  occasion  required,  230,  necessity  for 
it,  ib.  and  76,  half  taken  away  at  divers  times  till  the  age  of 
Moses,  229,  230,  where  the  term  was  fixed  in  general  as  it 
now  continues,  230.  No  farther  decline  in  the  constitution 
of  man,  earth,  or  heavens,  231,  232,  in  what  sense  we  may  be 
said  to  outlive  the  ancients,  250. 

Love  of  God,  not  taught  by  heathen  writers,  321-,  The  funda- 
mental principle  of  the  Christian  religion,  326. 

LOWMAN,  105. 

LowTH  (Mr.)  174^.  181.  333.  359. 

Luxury,  one  of  the  reigning  vices  of  the  present  age,  especially 
in  this  country,  279,  yet  not  worse  than  the  reigning  ones  of 
former  times,  ib.  not  of  advantage  to  trade,  287. 

M. 

Maccabees,  under  the  persecution  in  their  time,  the  law  and 
the  prophets  were  better  understood  and  more  regarded,  142. 

Macknight,  his  harmony,  311.  313. 

Magic,  the  Egyptian  practice  of  physic  built  thereon,  246, 
247,  the  notions  of  it  among  the  heathen  a  chief  cause  of 
their  not  regarding  the  Christian  miracles,  149. 

Magnet,  the  use  of  that  discovery,  205. 

Mahomet,  what  gave  him  room  to  advance  his  system,  195, 
notwithstanding  the  imposture,  it  was  in  the  main  a  reforma- 
tion, 194,  contains  a  deal  of  Christianity,  195,  enforces  se- 
veral virtues,  and  prohibits  some  vices  in  the  strongest  man- 
ner, ib.  binds  its  votaries  to  the  strictest  order  and  devotion, 
ib.  his  mistake  of  the  Virgin  Mary  for  the  third  person  in  the 
Trinity,  ib.  to  what  height  Romish  corruptions  and  confu- 
sions were  come  in  his  time,  ib.  which  fitted  it  for  such  a 
yoke,  262. 

Mahometans,  several  sects  of  them  believe  in  Christ,  194,  en- 
tertain as  worthy  notions  of  him  as  some  papists,  ib.  explain 
away  the  gross  things  in  their  Koran,  262.     See  Mahomet. 

Maimonides,  his  opinion  that  the  angel's  appearing  to  Balaam 
was  in  vision,  86. 

Man,  may  be  said  to  grow  more  intellectual  now  than  in  former 
ages,  282,  not  so  vile  as  some  authors  represent,  284,  his 
age,  see  Life  or  Longevity  ;  his  faculties,  see  Faculties.  Free- 
will, see  Freedom  ;  his  nature,  see  Human. 


INDEX.  517 

Mandeville,  his  character,  28t,  285,  ill  eiiects  of  his  writ- 
ings, ib.  his  principles  false,  ib.     Sse  Fable  of  the  Bees. 
Mansions  in  heaven,  what  understood  hy  them,  216. 
Marriage,   dissolvable  for  other   causes  besides  forrication  or 

adultery,  362. 
Marriage  in   Cana,  the  propriety  of  Christ's  miracle  wrought 
there,   3S3,   334,    no  excess  occasioned  by  it,  335,  of  what 
use  it  might  have  been  to  his  countrymen  and  kinsfolk,  336, 
their  slighting  it  of  benefit  to  the  rest  of  the  world,  by  clear- 
ing the  whole  from  all  appearance  of  compact  between  him 
and  them,  ib. 
Marvellous  in  history,   reduced  of  late  by  more  accurate  in- 
quiries, 239.     See  History. 
■■ —  the  truth  of  it  in  general  suspicious,  155,  this  no  ob- 
jection to  the  evidence  for  Christianity,  ib. 
Mary.     See  Virgin. 
Matter,  arguments  drawn  from  it  for  the  independent  nature  of 

the  soul,  all  very  weak,  466,  467. 
Maturity,  of  the  world,  what  constituted  it,  146.     Christ  came 

then,  as  being  the  most  proper  season,  147,  148. 
of  man,  why  our  Saviour  did  not  make  liis  appear- 
ance at  that  age,  314,    it  would  neither  have  been  for  the 
advantage  of  that,  nor  of  future  generations,  315,  such  an 
abasement  as  that  of  infancy,  no   imputation  either  on  his 
purity  or  perfect  wisdom,  316. 
Maximus  (Tyrius),  209. 
Meats  and  drinks,  our  Saviour's  allusion  to  them,  342,  general 

doctrine  from  them,  361. 
Mediator,  what  implied  in  his  office,  323.  Necessity  for  one 
real  all-sufficient  Mediator  in  opposition  to  many  pretended 
ones  among  the  heathen,  329. 
Medicine,  founded  upon  experiments,  246,  consequently  low 
among  the  ancients,  247?  its  state  in  Egypt  and  other  coun- 
tries about  the  time  of  Moses,  246,  its  practice  depended  on 
magical  and  astrological  grounds,  ib.  its  rules  oft  settled  by 
law,  2 1'7.  Surgery  the  oldest  branch  of  it,  ib.  made  but  very 
slow  advances  till  the  time  of  Hippocrates,  ib.  how  simple  its 
beginnings,  from  the  tradition  about  JEsculapius,  248.  The 
notion  of  a  god  of  physic  demonstrates  its  low  state,  ib.  im- 
proves in  general,  264,    though  not  designed  to  keep  the 


518  INDEX, 

same  pace  in  improving  with  other  arts,  ib.    which  would 
often  prove  of  very  ill  consequence  to  the  world,  ib. 
MelchisedeCj    acquainted   with    the     blessing    promised    to 
Abraham,  and  receives  homage  from  him,  81,    probably  no 
other  than  the  patriarch  Shem,  ib. 
Merit,  the  idea  founded  on  a  supposition   of  freedom,  19,  20, 

agreeableness  and  use  thereof,  20. 
Messiah,  the  nature  of  his  kingdom,  125,  ditterent  from  what 
the  Jetvs  expected,  ib.  159,  316,  general  expectation  of  him, 
on  what  founded,  163,  whetlier  in  itself  a  circumstance  of 
use  to  show  the  credibility  of  his  mission,  ib.  what  would 
have  been  the  consequence  of  his  coming  a  Messiah  in 
the  Jetvish  sense,  323,  his  death  described  in  Psalm  xxii. 
199,  why  he  hindered  his  being  proclaimed  the  Messiah,  160, 
yet  did  not  disclaim  the  Messialiship,  ib.  on  the  contrary, 
his  persisting  in  that  claim  was  the  immediate  occasion  of  his 
death,  319,  why  he  did  not  at  first  appeal  to  either  the  Jew- 
ish or  Roman  governors,  161. 
MiciiAELis,  Introd.  to  the  N,  T.  343. 

MiDDLETON  (Dr.),  his  wrong  representation  of  the  Jexus,  114. 
Mind  (human),  the  general  constitution  and  bent  of  it  founded 

on  some  early  habit,  11 — 13. 
Miracles,  not  to  be  repeated  in  every  age,  24.  28,  their  ceasing 
for  some  time  among  the  Jevos,  raised  a  greater  attention  to 
them  when  restored,  151,  152.  Instance  in  the  pool  of 
Bethesda,  152.  Necessity  for  their  being  connected  with  a 
suitable  set  of  doctrines,  329,  those  of  Christ  hereby  distin- 
guishable from  the  pretended  ones  among  the  heathen,  ib. 
330,  his  no  less  signs  of  mercy  and  goodness  than  of  power, 
333,  use  and  intention  of  them,  317,  318,  suited  his  cha- 
racter, 337,  effect  of  the  Christian  miracles  upon  the  world, 
149,  150,  why  no  greater,  150,  fabulous  ones  afford  no  just 
objection  to  the  true,  150,  yet  very  apt  to  prejudice  tlie 
world  against  them,  ib.  therefore  ought  to  be  carefully  dis- 
tinguished from  them,  ib.  Propriety  of  the  proof  in  general, 
ib.  None  worked  by  evil  beings,  151. 
Moderns,  the  advantage  they  have  above  the  ancients,  250, 

251.     See  Improvements. 
Modesty,  false  one  shown  in  a  blind  resignation  to  antiquity, 
296. 


INDKX.  519 

Modus,  of  the  union  of  different  natures  in  Christ,  disputes 
about  it,  261,  ill  consequence  of  them,  ib. 

Monhery,  as  much  excelled  in  true  rational  piety  since  the 
reformation,  as  Christianity  excelled  ancient  paganism,  274. 

Montesquieu,  252,  his  sentiments  of  the  English  constitution, 
298. 

Moral  precept,  to  be  preferred  to  a  positive,  362.  Moral  sense 
whence  formed,  289. 

Morality,  the  true  theory  of  it,  289.  295,  whether  impaired  by 
modern  improvements,  ib.  whether  it  daily  degenerates,  ib. 

Morals  of  the  world  not  always  improved  in  the  same  propor- 
tion with  its  knowledge,  146.  269,  a  reason  of  it,  ib.  why 
thought  to  be  always  on  the  decline,  219,  no  degeneracy 
produced  in  them  by  the  improvements  of  life,  290.  294. 
Those  of  the  heathen  writers  improved  by  Christianity,  209, 
these  of  the  present  age  not  worse  than  those  before,  279, 
better  in  some  respects,  281. 

Morgan,  97.  99.  109.  174. 

Mortality,  descended  from  Adam,  214,  reversed  by  Christ, 
377.  381.  why  it  still  continues,  ib.  and  380,  381.  384,  385. 

Moses,  See  Law  of  Moses — Whether  he  was  translated,  454. 

MosHEiM,  on  the  Fathers,  184,  on  the  corruptions  of  Chris- 
.tianity  under  Constantine,  191,  on  the  affectation  of  anti- 
quity, 238. 

Motives  have  a  real  physical  effect  on  tlie  mind,  notwithstand- 
ing all  its  freedom,  13,  14. 

Mount.     See  Sermon. 

N. 

Natural  appetite,  the  meaning  of  those  words,  12,  whether  any 
innate,  ib.  whence  formed,  ib. 

Natural  religion,  why  not  equable,  7,  8.  13,  14,  immutable,  7, 
universal,  7,  8.     Sec  Religion. 

Natural  good  constitutes  moral,  292,  293. 

Nature  (human),  the  true  plan  of  it  briefly  proposed,  11.  H. 
why  such  inequalities  therein,  14. 

Navigation  manifestly  improved  by  the  moderns,  205,  206. 

Needham  de  Inscriptione  Egyptiaca,  245. 

Neighbour,  the  Jetvish  limitation  of  that  word,  350,  well  ex- 
posed by  our  blessed  Saviour,  ib. 

Nichols  (Dr.)  cited,  235.  248.  358. 


520  ixNDEX. 

Nineveh  acquainled  Avlth  the  divine  will  before  the  preaching 
oi  Jonah,  1 IG,  its  final  desolation  foretold  by  Nahum,  117. 

Noah,  the  eighth  prophet,  69.  God's  covenant  with  mankind 
by  him,  71,  what  he  might  learn  from  the  transaction  in  his 
time,  72,  his  flood,  see  Flood.  Planted  the  first  vineyard, 
235,  236,  why  that  is  taken  notice  of  by  Moses,  ih.  what 
knowledge  he  and  his  sons  could  have  of  arts,  236,  237. 

Nonage  of  the  world,  what  may  be  called  such,  65 — 68.  118. 
under  the  particular  inspection  of  the  Deity,  ib.  ^cc  Infancy. 

Numbers  generally  magnified  for  want  of  an  exact  scrutiny, 
239. 

O. 

Oaths,  our  blessed  Saviour's  doctrine  in  relation  to  them,  361. 

Obedience  of  Christ,  opposed  to  Adam's  disobedience,  376, 
why  so  great  stress  laid  on  the  last  act  of  it,  his  death  not 
merely  an  instance  of  such,  ib. 

Occasion  of  our  Saviour's  discourses  to  be  chiefly  attended  to, 
355,  356,  his  manner  of  teaching  from  the  occasion  that  pre- 
sented itself,  34-1,  et  seq. 

Occasional  Papers,  183. 

Offence,  the  great  one  in  all  ages,  211. 

Offerings,  various  kinds  of  them  in  the  first  ages,  57,  their  in- 
tentions, ib.  most  probably  appointed  originally  by  God,  ib. 
Distinction  between  those  of  Abel  and  Cain,  58,  never  made 
of  what  was  of  no  use  to  the  offerer,  59,  kept  up  a  proper 
intercourse  between  God  and  man,  63.  Objections  to  this 
way  of  worship  answered,  61,  et  seq.     See  Sacrijice. 

Onias's  temple  in  Egypt,  112. 

Opposition  to  superiors,  our  Saviour  ftxr  from  either  practising 
or  encouraging  it,  338. 

Oracles,  neglected  and  despised  about  the  time  of  our  Saviour's 
coming,  139. 

Oral  revelation,  Adam  taught  by  it  rather  than  inspiration, 
53,  54-. 

Oral  tradition,  how  much  inferior  to  a  written  revelation,  28. 

Order  of  time,  in  the  Gospels,  neglected  by  St  Mark  and  St. 
Luke,  31-1. 

Orders  among  men,  different  ones  necessary  for  society,  9,  10. 

Owen  (Dr.),  70.  121. 


521 


Pagans,  always  worse  in  general  than  either  Jeios  or  Christians, 
^73,  than  Papists  now-a-days,  203,  their  circumstances  when 
Christ  came,  327 — 329,  their  morals  then,  ib.     See  Ilcalhen. 

Palestine,  placed  in  the  middle  of  the  world,  119,  mankind 
more  or  less  cultivated  as  nearer  it,  or  farther  removed  from 
it,  240. 

Paper,  the  great  use  of  its  invention,  206. 

Papists,  neither  so  cruel,  illiterate,  nor  immoral,  as  heretofore, 
262.     See  Popery. 

Papyrus,  the  invention  of  writing  on  it.  111. 

Parables,  use  and  excellence  of  teaching  by  them,  357,  those 
made  use  of  by  Christ,  their  great  propriety  and  decorum, 
359,  yet  sometimes  built  on  the  inconsistent  notions  of  the 
vulgar,  455. 

Paradi  e,  what  understood  by  that  word,  458. 

Partial  communication  of  Christianity,  the  same  in  fact  as  that 
of  natural  Religion,  7.  Authors  upon  the  subject,  8.  Ilea- 
sons  for  the  latter,  9 — 17,  for  the  former,  17 — 31. 

Partiality,  none  in  God  with  respect  to  the  Jews,  120,  121. 

Pascal,  163. 

Passions,  in  what  originally  founded,  11 — 14,  touched  in  the 
most  sensible  manner  by  the  character  of  our  blessed  Sa- 
viour, 327.  Religion,  in  the  generality,  takes  the  strongest 
hold  by  them,  ib. 

Passover,  the  rites  of  it  alluded  to  by  Christ,  348. 

Patriarchal  religion  what,  91 — 93.  See  Religion.  The  law 
added  to  it  on  its  decay,  124. 

Pattern,  that  set  by  our  blessed  Saviour,  339,  use  and  excel- 
lence of  it,  ib. 

Paul  (St.)  had  a  more  extensive  view  of  the  Christian  scheme 
than  the  other  apostles,  174,  propriety  of  deferring  his  call, 
321. 

For  some  time  perhaps  uncertain  as  to  some  points, 

174 — 177,  taught  that  each  person's  death  is  in  respect  of 
himself  contiguous  to  that  of  his  resurrection,  174,  forced  to 
conceal  his  preaching  to  the  Gentiles  for  some  years,  175, 
176.  The  Jesuits  said  to  have  held  frequent  consultation 
about  correcting  his  epistles,  300. 


522  INDEX, 

Peace,  universal,  how  far  such  at  tlie  coming  of  Christ,  15G. 

Peopling  the  world,  the  longevity  of  the  ancients  necessary  for 
it,  229,  proof  of  its  being  so  late  as  Moses  sets  forth,  235, 
236,  why  its  progress  no  greater,  236,  begun  with  a  few,  and 
spread  from  one  centre,  210. 

Perception  of  ideas,  quick  or  slow,  dull  or  acute,  with  a  propor- 
tionable reflection  on  them,  the  original  ground  of  different 
tempers,  &c.  12 — l^,  this  only  innate,  as  seeming  to  depend 
on  the  original  stamina  of  the  body,  ib. 

Perfect,  in  what  sense  the  law  of  nature  so  termed,  7,  8. 

Persians  esteem  Abraham  the  reformer  of  their  religion,  79, 
by  his  means  kept  clear  of  the  most  gross  idolatry,  ib. 

Peter  (St),  a  probable  reason  for  his  being  frequently  re- 
buked, SS't,  what  he  meant  by  the  havoi^Ta  in  St.  Paul's 
writings,  174'. 

Peters  (Mr.)  cited,  67,  referred  to,  63.  199,  remarked  on,  83. 

Pharisees,  perverse  disputers,  liS,  self-sufficient,  331,  spi- 
ritually bhnd,  341 . 

Philosophers  (heathen)  seldom  made  any  converts,  115,  con- 
formed to  the  established  idolatry,  ib.  generally  argue  not 
from  topics  of  reason,  but  tradition,  135.  141,  supposed  to 
be  Atheists,  139,  got  most  of  their  best  notions  by  travelling 
into  the  East,  143,  144,  refined  their  sentiments  after  the 
promulgation  of  Christianity,  209. 

Philosophy,  natural  and  moral,  improved  by  the  same  means, 
2G5,  its  use  among  the  heathen,  135.  144.  146,  at  best  gave 
just  light  enough  to  discover  its  errors,  and  direct  them  to 
some  better  guide,  135,  the  Epicurean  sect  made  all  the 
knowledge  and  worship  of  the  deities  insignificant,  140,  all 
sects  conspire  in  opposition  to  Christianity,  148,  153,  when 
mixed  with  it  produce  heresies,  178.261.  In  what  respect 
Stoics  not  to  be  imitated  by  us,  275. 

Phrase,  a  popular  one,  never  to  be  taken  literally,  360. 

Physic.     See  Medicine. 

PiLKiNGTON  (Mr.),  his  Remarks,  355. 

Plato  appeals  constantly  to  tradition  and  some  ancient  re- 
cords, for  his  notions  of  a  future  state,  1.36,  137,  probably 
received  them  from  the  Egyptians,  137,  what  reason  to  sup- 
pose he  borrowed  from  the  Hebrews,  138, 

Pliny,  juu.,  his  notion  of  true  liberaUty,  343,  the  same  pre- 
scribed by  Christ,  344. 


INDEX.  523 

PococKE  (Bp.)  on  alphabetical  writing,  166. 
Pool  of  Beihesda,  design  of  the  miracles  there,  152. 
Paper}/,  a  mixture  of  civil  policy  and  priestcraft,  106,  occa- 
sioned by  the  corruptions  consequent  on  the  Roman  empire 
being  Christian,  189 — 193,  to  what  height  these  were  grown 
in  Mahomet^s  time,  195,  some  of  the  fathers  led  the  way  to 
it,  187,  188,  the  chief  ground  thereof,  262,  263,  a  deal 
of  it  yet  in  many  churches,  277,  278,  though  abating,  274, 
275,  produced  a  great,  light  at  the  reformation,  201,  how 
affected  thereby  itself,  202,  the  mystery  of  its  iniquity  now 
seen  through  by  many  of  its  professors,  203,  who  endeavour 
to  explain  away  some  of  its  more  gross  errors,  262,  have  not 
the  same  persecuting  spirit  as  heretofore,  ib.  neither  so 
illiterate  nor  immoral  as  before  the  reformation,  ib.  in  some 
things  we  might  profit  by  them,  ib.  some  great  end  to  be 
served  by  suffering  it  to  continue  so  long,  203,  still  better 
than  paganism,  ib.  and  may  be  an  introduction  to  the  cure 
thereof,  ib.  Popish  converts  abroad  like  Proselytes  of  the 
gate  among  the  Jcivs,  ib.  ' 

Popular  sense  to  be  chiefly  sought  for  in  the  Bible,  360. 
Popidmis,  whether  ancient  nations  more  so  than  the  present, 

2H,  242. 
Possessions  hy  Daemons  a  vulgar  notion,  454. 
Posts  instituted  among  the  Romans  in  the  reign  of  Augustus, 
147,  used  on  some  occasions  before,  among  the  Persians,  ib. 
Potter  (Abp.),  his  defence  of  the  inspiration  of  direction  in 
the  Scriptures,  302,  perhaps  means  no  more  than  the  ordinary 
superintendency  of  Providence,  303. 
Power,  how  much  the  Jews  had  under  the  Romans  in  Christ's 
time,   157,   158,    whether  that  of  life  and   death  was  then 
allowed  them,  158. 
Prayer,  for   stedfastness   in   the  faith,  consistent  with  a  free 
examination  of  it,  26,  the  wisest  heathens  ignorant  about  it, 
128,  129. 
Prejudices  of  mankind,   opposite  to  the  Gospel  at  its  first  pro- 
mulgation, 153. 
Priestley  (Dr,)  on  Civil  Government,  48.  220,  294. 
Primitive  religion, — more  plain  and  simple  than  that  in  after- 
times,  71.     Primitive  Christians,  how  far  they  had  the  ad- 
vantage of  all  others  in  the  Theory  of  Religion,  180,  181. 
183,  184. 


52i'  INDEX. 

Primitive  writers,  wliethcr  preferable  to  their  successors,  182, 
ct  seq.  in  what  to  be  imitated,  189.  29.5,  296. 

times,  what  to  be  understood  by  them,  185,  186,  dif- 
ficulty of  knowing  them,  id.  and  187 — 190,  never  any  thing 
determined  by  appealing  to  them,  188.     See  Fathers. 

Principle  of  Virtue,  which  is  the  proper  one,  290,  et  seq. 

Principles,  what  influence  they  have  on  men's  behaviour,  284. 

Printing,  the  seasonableness  of  that  discovery  at  the  reforma- 
tion, 165.  205. 

Progress  of  knowledge,  a  general  one  throughout  the  world, 
47 — 51.  268.  273,  but  slow,  237,  its  limitations,  ib.  necessary 
to  complete  the  sum  total  of  happiness,  47,  48,  objections 
obviatedj  47,  et  seq.     See  Lnprovemeiits. 

Promulgation  of  Christianity,  at  a  season  proper  for  the  con- 
firmation of  its  truth,  155,  opposed  to  all  the  passions  and 
the  prejudices  of  men,  153. 

Propagation  of  the  Gospel  could  not  be  carried  on  otherwise 
than  it  is,  30.  Preposterous  methods  of  attempting  it,  32. 
Impedinrents  to  it,  34.  A  present  opportunity  of  advancing 
America,  ib.     See  Christianity. 

Prophecies  of  the  New  Testament,  one  intrinsic  mark  of  their 
truth,  153. 

Propliecy,  supposed  to  be  hereditary  in  the  heads  of  several 
families  before  the  deluge,  70,  not  confined  to  the  family  of 
Abraham,  81,  82,  when  it  ceased  among  the  Jev:s,  and  why, 
149,  150. 

Prophets,  why  so  often  sent  to  the  Jems,  124,  1*25,  their  office, 
168,  their  writings  more  read  and  regarded  after  the  Babij- 
lonish  captivity,  141,  142,  Jewish  sent  to  foreign  countries, 
116,  which  were  highly  interested  in  their  prophecies,  117, 
and  therefore  attended  to  them,  ib.  sought  and  honoured  by 
many  of  the  greatest  princes,  ib.  Prophetic  parts  of  Scrip- 
ture daily  better  understood,  206. 

Proscli/tes  made  by  the  Jcivs  to  their  law,  115,  to  the  belief 
and  worship  of  the  true  God,  ib.  the  apostolical  determination 
of  abstaining  from  blood,  &c.  probably  related  to  such  con- 
verts only,  176,  177. 

Providence,  never  more  enlarged  notions  of  it  than  at  present, 
207,  the  more  we  trace  it,  the  more  we  see  of  its  designs, 
and  have  reason  to  think  the  prospect  will  be  still  enlarging, 
266,  right  notions  of  it  instilled  by  our  Saviour^  341. 


INDEX.  525 

Prussia  (King  of)  on  the  progress  of  the  understanding  in  Arts 
and  Sciences^  49. 

Psalms,  several  of  them  describe  the  crucifixion  of  our  Lord, 
199.  355,  these  pubhcly  read  by  the  Jetvs  still,  to  their  con- 
demnation, 199,  Christ's  appeal  to  the  book  of  Psalms  as 
treating  of  him,  justified,  ib.  Hence  a  strong  argument  for 
their  conviction,  ib. 

Ptolemy  carries  above  a  hundred  thousand  Jetvs  into  Egypt, 
110,  plants  others  in  Cijrene  and  Lybia,  ib.  his  son  Philadel- 
phiis  procures  a  translation  of  their  law.  111,  his  successor 
Euergetes  worships  the  God  of  Israel,  111.  Philometor  had 
a  comment  on  the  Pentateuch  dedicated  to  him,  112,  permits 
Onias  to  build  a  temple  in  his  kingdom,  ib.  which  continued  for 
above  three  hundred  and  forty  years,  ib. 

Purgatory,  whence  that  doctrine  arose,  261, 

Pyle  (Mr.),  on  the  proneness  of  the  Jetvs  to  idolatry,  106. 


Qttalijicatiojis  of  mankind  to  receive  instruction  natural  and 
moral,  145,  116,  these  do  not  always  accompany  each  other, 
ib.  though  both  requisite,  ib.  this  is  not  saying  that  wicked- 
ness and  wisdom  may  unite,  ib.  Those  of  the  age  in  which 
Christ  came,  147. 

Qualities,  moral  and  natural,  equally  fixed,  287,  though  by  a 
mixture  of  good  and  bad,  their  tendency  not  always  imme- 
diately discoverable,  ib.  two  bad  ones  in  a  struggle  may 
sometimes  relieve  instead  of  ruining  a  constitution,  288,  this 
alters  not  their  general  nature,  ib.  if  so  great  a  mixture  of 
bad  ones  as  some  suppose,  the  world  would  not  go  on  so 
well  as  now  it  does,  ib.  seemingly  opposite  ones  in  our  blessed 
Saviour's  character,  whence,  337. 

R. 

Rabshakeh,  declares  that  he  has  a  Divine  commission,  109, 

mistakes  the  case  of  Hezekiah,  ib. 
Ray  (Mr.)  on  the  ancients  and  moderns,  255. 
Reason^  the  portion  of  it  in  each  person  whence  formed,  6.  to 


526  INDEX. 

be  exercised  in  Religion,  21,  sufficient  for  that  purpose,  22. 
Objections  answered,  //;. 

Redeemer,  intimated  to  Adam,  (\6y  to  Abraham,  77,  what  notions 
the  ancients  had  of  him,  2,'57,  these  sufficient  for  the  times,  ib. 
not  merely  figm'ative,  ib.  from  what  he  redeemed  us,  21  i. 
392,  ct  scq. 

Redemption  of  Christ,  the  scheme  of  it  laid  before  the  world 
began,  214.     See  Christ. 

Reformation,  in  religion,  impossible  upon  the  scheme  of  private 
inspiration  or  perpetual  miracles,  17 — 28,  whether  any  ne- 
cessary in  our  establishment,  277,  278,  preparatives  thereto, 
279. 

Reformation  of  the  Romish  church,  the  effects  it  had  on  the 
world,  203,  on  that  church  itself,  ib.  and  262,  the  season- 
ableness  of  printing,  and  the  use  of  the  compass  at  that  time, 
205,  206,  revival  of  letters  and  all  parts  of  science  at  the 
same  time,  263,  whether  this  was  fatal  to  Christianity,  283. 

Relations  of  Christ,  why  no  more  notice  taken  of  them,  335. 
Opportunity  they  had  of  fully  examining  his  pretensions, 
336.     Uses  of  their  rejecting  them,  ib. 

Religion,  Avhy  not  universal,  6.  8.  17,  nor  equal,  ib.  nor  immu- 
table, ib.  communicated  gradually,  29,  30,  propagated  by 
human  means,  ib.  reason  to  be  exercised  thereon,  22 — 28. 
sufficient  for  that  end  ib.  Primitive  more  simple  than  that 
in  after-times,  71.  164.  Description  of  it,  256 — 259.  Di- 
versities in  it  unavoidable,  37,  yet  not  all  kinds  equally  ac- 
ceptable, 38,  the  several  dispensations  of  it  suited  to  the 
circumstances  of  mankind,  92.  164,  its  progress  the  same  as 
that  of  arts  and  sciences,  187,  188 — Description  of  it  in 
general,  256,  of  the  Christian  in  particular,  126.  323,  324, 
carries  on  and  completes  all  its  best  motives,  267. 

Repentance,  the  great  condition  of  the  new  covenant,  40,  sym- 
bolically represented  of  old  by  sacrifice,  55,  56. 

Restoration  of  the  Jetvs,  203.  212. 

Resurrection,  whether  taught  in  Job,  83,  84,  the  chief  stress 
laid  on  it  in  the  Nevo  Testament,  215,  the  purchase  of  Christ's 
death,  &c.  319.  377.  Commencement  of  our  new  life,  376. 
430,  disbelieved  by  many  of  the  heathens,  388.  The  grand 
object  of  our  faith,  hope,  and  comfort,  441. 

Retrogradation,  no  considerable  one  in  the  divine  dispensations, 


INDEX.  527 

4'7.  212,  increase  of  wiclvedness  among  wicked  men  does  not 
prove  it,  273. 

Revelation,  reasonableness  of  supposing  one,  17.  Objections  to 
the  present  method  of  conveying  it  answered,  ib.  18.  In- 
convenience of  conveying  it  by  immediate  illumination,  &c. 
18.  20,  or  by  fresh  miracles  in  every  age,  or  to  each  person, 
24.  30,  completes  the  best  notices  of  natural  religion,  267, 
the  belief  of  any  among  the  heathen  given  up  about  our 
Saviour's  time,  152. 

Bevelations,  made  in  various  countries,  81,  by  action,  86. — 
more  fully  communicated  to  the  world  as  the  means  of  keep- 
ing and  conveying  them  improved,  260,  why  those  that  ac- 
companied the  Jeivish  dispensation  were  all  put  under  a 
carnal  cover,  272. 

Revietv,  a  frequent  one  necessary  in  all  establishments,  277, 
obstructions  to  it,  ib. 

Revolutions  in  governments,  occasion  for  them,  48,  49.  252, 
253. 

Reward,  the  idea  of  it  includes  liberty,  19,  20. 

Ritual  of  the  Hebrews,  why  not  more  perfect,  101. 

Robberies  in  Judea  alluded  to,  350. 

Robertson  (Dr.)  his  Sermon  on  the  situation  of  the  world  at 
the  time  of  Christ's  appearance,  133,  his  history  o?  Charles 
V.  242,  gradual  improvement  of  the  Avorld,  50,  different  pro- 
gress of  Science  and  the  Arts,  242. 

Roman  empire.     See  Empire. 

Roman  governors,  what  power  they  assumed  over  the  Jews  in 
Christ's  time,  157,  158. 

Romish  church.     See  Popery. 

RoTHERHAM  (Mr.)  49.  75.  193.  200. 

Rowlands  (Mr.)  on  the  time  of  the  dispersion,  74. 

Rule  of  moral  actions,  292,  293. 

RuTHERFORTH  (Dr.)  on  tiie  Tree  of  Knowledge,  .55. 

RuTinus,  109. 


S. 


Sabbath,  originally  of  divine  institution,  I^S.    Our  Saviour's  doc- 
trine in  relation  to  it,  361. 


528  INDEX. 

Sabbatical  year,  allusion  to  it,  317. 

Sacred  history,  whence  that  of  Scripture  so  called,  302,  clear 
and  consistent,  122,  helped  to  correct  and  regulate  the  pro- 
fane, U). 

Sacrijiccs,  the  original  and  intention  of  them,  55 — 58,  the 
several  kinds  of  them,  and  various  uses  they  might  serve, 
56—58. 

Sacrifice  of  animals,  what  notions  it  conveyed,  56,  57.  Ends 
of  it,  ib.  and  60,  61,  not  the  invention  of  man,  58,  59.  61,  62. 
accompanied  man's  devotion,  and  was  a  proper  mode  of  ex- 
pressing it  in  the  primitive  times,  60,  61.  Objections  to  the 
divine  appointment  of  it,  60,  answered  from  the  various  uses 
such  a  rite  might  serve,  61,  62,  ordered  at  first  with  a  mer- 
ciful design,  63,  propagated  every  where  by  tradition,  ib. 
and  gradually  perverted,  ih.  implies  no  absurdity  in  itself,  ib. 

Sacrijice  continued  while  the  temple  stood  at  Jerusalem,  175. 

Sadducees,  the  reigning  party  among  the  Jevos  when  Christ 
came,  132,  subtle  disputers,  HS. 

Salt,  allusions  to  it,  344. 

Salvation,  in  the  Scripture  phrase,  may  imply  a  particular 
degree  of  future  happiness,  215. 

Samaritans,  animosity  between  them  and  the  Jeivs  in  Christ's 
time,  349,  who  taxes  the  latter  for  it,  ib.     The  end  of  Pro- 
vidence in  preserving  them,  198. 
Sanctio7is  of  virtue,  what,  294. 
Sanhedrim ,  its  low  state  at  the  coming  of  Christ,  132,  abolishes 

the  trial  for  adultery,  356. 
Sciences  gradually  advanced,  47 — 51,  progressive  in  the  main. 
ib.  and  233.  243,  244,  spread  from  one  centre  originally, 
240,  241,  though  carried  on  much  faster  in  some  times  and 
places  than  others,  249,  and  often  to  appearance  interrupted, 
47,  48,  not  so  early  as  is  imagined,  233 — 237.  Causes  of 
their  being  raised  so  high,  ib.  false  pretences  to  them  in 
Egi/pt,  236.  244,  245,  Babylon,  241,  242.  246,  Clmia,  243, 
no  really  useful  ones  ever  lost,  233,  234.  254,  255,  how 
much  we  exceed  the  ancients  in  them,  254,  et  seq.  their  con- 
nexion with  each  other,  and  with  religious  knowledge,  251, 
et  seq. 
Scripture,  to  be  interpreted  in  the  most  common  popular  sense, 
360,  not  literally,  ib.  no  particular  stress  laid  on  words,  ib. 


INDEX.  6'29 

how  far  these  inspired,  302 — 306,  whether  the  Fathers  helped 
us  to  interpret  Scripture,  187 — 190,  it  is  yet  far  from  being 
thoroughly  understood,  209,  210,  mistakes  about  it  as  to  the 
language,  300,  301,  the  sense,  301,  free  study  of  it  recom- 
mended, 218,  219.  298,  299,  with  some  rules  for  it,  306,  pre- 
paratives for  a  new  version,  279. 

Seasons  of  the  tvorld  in  general,  46,  47,  no  great  alteration  in 
them  since  the  deluge,  231,  232,  of  the  ^ea7-  alluded  to  by 
Christ,  339. 

SELEuciDiE,  favoured  the  Jeivs,  112. 

Self,  how  far  a  regard  may  be  had  to  it  in  virtue,  288. 

Self-murder  recommended  by  Cicero,  138. 

Seneca,  on  the  corruption  of  the  Roman  Republic  under 
Claudius,  133. 

Sense,  moral,  and  that  of  honour,  &c.  may  be  formed  by  habit, 
289,  a  popular  one,  to  be  sought  for  in  the  words  of  Scripture, 
360. 

Sermon  on  the  mount,  322,  design  of  it  in  general,  form  of  it, 
whence  probably  taken,  354,  355. 

Serpent,  brazen,  the  full  import  of  it,  199. 

Seth,  his  family  distinguished  from  that  of  Cain,  and  called 
the  sons  of  God,  67. 

Seventy.     See  Translation. 

Shaftesbury  (Ld.)  his  scheme  of  morals  inconsistent  with 
our  frame,  288. 

Shechinah,  a  standing  one  in  the  first  ages,  62. 

Shem,  living  till  Jacob's  time,  a  great  means  of  preserving  the 
worship  of  the  true  God,  75,  probably  the  same  person  who 
is  called  Melchizedcck,  81. 

Sheol,  state  of  the  dead  in  general,  447. 

Shepherd,  in  what  respects  Christ  answered  that  character,  345. 

Sherlock  (Dr.)  on  death,  230. 

Sherlock  (Bp.)  his  description  of  death,  377,  of  the  hopes  of 
immortality  drawn  from  the  nature  of  the  soul,  379,  of  what 
goes  to  constitute  the  man,  ib. 

Ships,  the  model  of  them  probably  taken  from  Noah's  ark,  75. 

Shuckford  (Dr.)  on  Egyptian  learning,  246,  247. 

Sinai,  journal  thither  from  Grand  Cairo,  165,  first  alphabetical 
writing  taught  there,  ib. 

Skins  of  beasts,  why  the  first  clothing,  59,  propriety  of  it,  il>. 

M   M 


530  INDEX. 

Social  duties,  of  greatest  benefit  to  mankind,  337,  chiefly  pro- 
moted by  our  blessed  Saviour,  ib. 

Societies  for  propagating  religion  have  greatly  contributed  to 
promote  knowledge  and  virtue,  283. 

Society,  necessity  for  it,  9,  admits  not  of  a  general  equality,  10. 
Diversity  of  genius  requisite  therein,  ib. 

Socrates,  prepares  men  for  a  reformation,  144,  from  whence 
he  borrowed  his  notions  of  a  future  state,  137,  his  observation 
on  a  thing's  being  good  in  itself  only,  292,  wishes  for  some 
guide  from  heaven,  128,  129,  surprising  resemblance  between 
him  and  Christ  in  some  things,  ib.  and  366. 

Sodom,  how  many  cities  belonged  to  it,  79,  what  probably  meant 
by  her  daughters,  80. 

Solomon,  his  fame  of  public  benefit  to  the  world,  167. 

Soul,  whether  its  immortality  believed  by  Cicero,  138,  that 
forfeited  by  the  tall,  56.  127.  214.  374—376,  restored  by 
Christ,  376.  various  senses  of  the  word  in  Scripture,  401 ,  et 
seq.  its  state  in  death  described  there,  425,  et  seq.  objections, 
446,  weakness  of  the  common  arguments  for  its  natural  im- 
mortality, 466. 

Spirit  of  God,  its  ordinary  operations  consistent  with  the  use  of 
our  own  faculties,  22 — 24,  attend  on  their  due  exercise,  ibid. 
Inconvenience  of  supposing  them  increased,  21,  peculiarly 
inspected  the  first  delivery  of  the  Gospel,  172,  173.  See  Holy 
Ghost. 

Spirit  in  man.     See  Soul. 

Standard  of  elegance,  253. 

State  of  the  world  when  Christ  came,  131,  et  seq. 

Stature  of  man,  the  same  now  in  general  as  it  was  three  thousand 
years  ago,  232. 

Stephen  (St.)  his  murder  no  proof  that  the  Jervs  of  that  time 
had  the  power  of  executing  their  judicial  sentences,  158. 

Stillingfleet  (Bp.)  on  the  Egyptian  learning,  245. 

Stoics,  not  to  be  imitated  in  their  contempt  of  the  world,  275. 

Story,  the  excellence  of  instructing  in  that  way,  357. 

Strabo,  on  the  degeneracy  of  the  Jews,  132.  on  the  India n 
philosophy  concerning  a  future  state,  138. 

Strangers,  humanity  to  them  required  by  the  Jewish  law,  101. 

Substance,  small  use  of  that  word  in  settling  the  nature  of  the 
human  constitution,  468. 


INDEX.  531 

Suicide.     See  Self-murder. 

Sun-xWmg  alluded  to  by  Christ,  346. 

Superiors,  obedience  to  them  practised  and  prescribed  by  our 
blessed  Saviour,  338.     Answer  to  an  objection,  ib. 

Superstition  {Jewish)  soon  mixed  with  Christianity,  261,  it  be- 
gins to  wear  ofF,  275,  its  remains  to  be  opposed  with  sober 
zeal,  276. 

Surgery,  the  oldest  branch  of  medicine,  247. 

Synagogues,  when  chiefly  erected  among  i\\eJeivs,  141.  Use 
of  them  to  prevent  idolatry,  143,  how  many  in  Jerusalem,  ib. 
how  oft  frequented,  ib. 

Synagogue-worship,  often  alluded  to  by  Christ,  339,  348. 

System,  why  the  doctrines  of  the  Gospel  are  not  delivered  in  the 
form  of  one,  335. 126.  361. 


Tabernacles,  the  feast  alluded  to,  347. 

Taylor  (Bp.)  on  the  gradual  shortening  man's  Life,  230. 

Taylor  (Dr. )  on  the  Shechinah,  62,  on  the  Deluge,  70,  on  the 
Abrahamic  Covenant,  77,  on  the  appearance  of  Angels  in 
former  ages,  88.  on  Jacob's  vow,  90,  on  the  gradual  shorten- 
ing human  Life,  230,  of  our  duty  to  examine  all  things,  308. 
The  benefits  of  death,  386,  of  the  stress  laid  on  the  resurrec- 
tion, 377,  the  reasonableness  of  asserting  it,  472, 

Taylor  (Mr.)  his  essay  on  the  beauty  of  the  Divine  economy  cited 
and  recommended,  104.  110.  113.  196.  298. 

Temper  in  man,  whence  it  may  be  supposed  to  arise,  11,  12. 

Temple  (Sir  W.)  248.  287. 

Temple  at  Jerusalem,  sacrifice  offered  while  it  stood,  175. 

Temptation  of  Christ,  probably  in  vision,  86. 

Teraphim,  what,  77. 

Theocracy,  the  Jetvs  under  a  particular  one,  166,  that  typical  of 
an  universal  one  under  Christ,  204. 

Theology  (Christian)  wants  to  be  cleared  of  intricacies,  211,  to 
be  treated  with  the  same  freedom  as  philosophy,  301. 

Theory  of  government,  no  just  one  without  virtue  and  religion, 
287. 

Theory  of  religion,  gradually  improved,  299,  by  what  means. 


532  IKDEX. 

268,  269.     Variations  in  it  from  the  principle  of  human  H- 
berty,  269. 
Theory  of  virtue,  the  true  one,  290,  et  seq. 
Thief  on  the  cross,  the  meaning  of  Christ's  promise  to  him,  4'56. 

4-58. 
TiLLOTSON,  (Abp.)  375. 

Time,  order  of  it  neglected  by  Mark  and  Luke,  34?1,  the  ful- 
ness of  it,  when  the  world  was  in  a  state  of  maturity,  iG.  146. 
163.  171.  Fitness  of  that  wherein  the  Gospel  was  divulged. 
See  Christianity.  Time  unperceived,  no  time,  174.  394. 
459. 
Times,  the  badness  of  them  complained  of  in  every  age,  225,  the 

groundlessness  of  such  complaint,  226,  et  seq.  279,  280. 
Tithes,  originally  of  divine  institution,  59. 
Tongues,  confusion  of  them  when  caused,   74,  necessity  for 

it,  ib. 
Tradition  (oral)  inferior  to  written  revelation,  28,  might  more 
safely  convey  religion  in  the  antediluvian  world,  70,  and  for 
some  time  after,  73,  though  soon  corrupted,  164,  appealed  to 
by  the  heathens  for  their  notions  of  futurity,  135,  136,  pre- 
ferred by  the  Jews  about  Christ's  time  to  their  law,  134,  the 
evidences  of  Christianity  not  to  be  left  to  it,  156,  the  sense  of 
Scripture  conveyed  by  it,  not  to  be  relied  on,  306. 
Traditions,  supposed  to  be  derived  from  the  apostles,  of  what 

use  in  the  interpretation  of  Scripture,  180, 181. 
Trance,  Balaams  revelations  perhaps  all  in  that  way,  86,  87. 
Translation  of  the  Bible,  great  defects  in  it,  300,  301,  pre- 
parations for  a  new  one,  279,  that  by  the  Seventy  a  new  pub- 
lication of  the  Jews  religion.  111,  a  day  of  rejoicing  formerly 
kept  for  it,  ib.  turned  afterwards  to  a  fast,  ib.  which  is  still 
continued,  112. 
Translation  o?  Enoch,  what  might  be  inferred  from  it,  67,  68. 
Tree  of  the  knowledge  of  good  and  evil,  what  it  meant,  55. 
Trial  for  adultery  alluded  to  by  Christ  in  John  viii.  355,  356, 

abolished  by  the  Sanhedrim  about  his  time,  356. 
Tribes  (ten)  their  dispersion  all  over  the  East,  spreads  the  know- 
ledge of  their  history  and  religion,  109,  their  descendants  con- 
tinue there  to  this  day,  169,  have  a  temple  on  the  coast  of 
Coromandel  rcscmbhng  Solomon's,  170,  are  spread  over  the 


IKDEX  533 

four  quarters  of  the  world,  ib.  may  probably  be  at  length  re- 
called from  their  dispersion,  199. 

Trinity,  ill  consequences  of  the  disputes  about  it,  195,  196. 

Truth  of  Scripture-history  sufficient  without  absolute  infallibility, 
304,  305. 

TuLLY.     See  Cicero. 

TuNSTALL  (Dr.)  on  our  improvement  in  natural  and  moral 
Science,  267. 

Types  of  the  Messiah,  several  in  the  Jewish  institution,  166. 
Ld.  Barrington  and  Dr.  Sykes  seem  to  reject  them,  ib.  as  also 
Le  Clerc,  166,  167. 


Varro,  his  account  of  the  different  opinions  about  the  Summum 

Bonum,  140. 
Vice  naturally  productive  of  disorder  and  decay  in  every  con- 
stitution, 287.     Answer  to  Majideville's  objections,  ib.     See 

Fable  of  the  Bees. 
Vices,  some  reigning  ones  in  every  age,  278,  whether  these  in 

our  own  be  worse  than  those  of  former  times,  281. 
Virgin  Mary,  why  so  publicly  reproved  by  our  blessed  Saviour, 

SS^,  335,  the  natvxre  of  his  reply  to  her,  ib.  propriety  of  it  in 

answer  to  Chubb,  ib. 
Virtue,  what  is  the  true  principle  and  end  of  it,  292,  whether  it 

degenerates  daily,  ib.  the  practice  of  it  owned  to  be  improving, 

ib.  on  the  whole  ever  productive  of  happiness,  286,  how  far  to 

be  termed  selfish,  290,  291. 
Virtues  of  the  present  age,  whether  some  are  not  in  as  great 

perfection  as  ever,  since  the  first  publication  of  the  Gospel, 

281. 
Vision,  revelations  made  in  it  not  always  distinguished  from  real 

facts,  85,  86.     Instances  of  such,  86,  frequent  in  early  times, 

81,  et  seq. 
ViTRiNGA,  61.  141. 187.  199. 
Understanding.     See  Abilities. 
Uniformity,  best  preserved  upon   the  present  plan  of  human 

nature,  10 — 16,  of  public  worship,  could  be  none  upon  the 

foot  of  private  inspirations,  28. 
Universal,  in  what  sense  natural  religion  is  so,  7,  8,  why  neither 


534'  INDEX. 

natural  nor  revealed  religion  can  be  so  strictly,  9 — 16,  the  ob- 
jection given  up  at  last  by  Chubb,  18,  the  greatest  stress  laid 
on  it  by  modern  infidels,  4-7. 

Universal  history  cited,  197, 198.238.  246. 

Voltaire,  279. 

Votos,  Jewish  doctrine  in  relation  to  them  corrected  by  our 
blessed  Saviour,  362. 


W. 

Warburton  (Bp.)  107.  138. 

Washing  the  feet,  the  import  of  that  action,  343. 

Watts  (Dr.)  on  the  gradual  commencement  of  the  Christian 
religion,  172,  on  the  intermediate  state,  468,  469. 

Weeks,  ancient  method  of  reckoning  by  them  owing  to  the  di- 
vine institution  of  the  Sabbath,  59. 

Werenfelsius,  o? Logomachies,  211. 

Weston  (Mr.)  on  Constantine's  conversion,  and  the  small  regard 
to  miracles  among  the  early  Christians,  148. 

Wetstein  in  N.  T.  307.  341.  453. 

Whitby,  on  the  Fathers,  180. 

Winder,  72. 165. 168.  242.  258.  271.  279. 

Wonders  little  regarded  in  the  heathen  world,  329. 

WooLSTON,  161.334. 

Words,  no  exact  stress  laid  on  them  in  the  eastern  writings, 
360. 

World,  state  of  it  when  Christ  came,  131,  gradually  improves  in 
knowledge,  47.  233.  266. — (See  Imjirovenients)  the  more  we 
know  of  it,  the  more  we  are  convinced  that  its  inhabitants 
were  designed  for  happiness,  266,  and  can  infer  the  same  of 
another,  ib.  not  to  be  wholly  despised,  275,  necessary  to  form 
right  notions  of  its  past  state,  290,  the  pleasure  of  surveying 
it,  and  our  station  in  it,  lost  by  imagining  all  things  to  be  on 
the  decline,  283—289. 

Worship,  the  time  of  it  originally  appointed  by  God,  58,  as  also 
the  manner,  ib. 

WoRTHiNGTON  (Dr.)  47.  68. 127. 194.  202.  204.  232.  252.  262, 
263.  282.  357. 

WoTTON(Dr.W.)247. 


INDEX,  535 

Writing,  whence  originally  derived,  165,  166,  notes,  167,  note, 
<260.     See  Letters. 

Z. 

Zoophytes,  467. 

Zoroaster,  what  ground  to  suppose  him  a  prophet,  l^S.  How 

many  persons  of  that  name,  ib.  7iote,  the  great  oracle  of  the 

East,  260. 
Zuliman's  temple  in  the  East  Indies,  170. 


THE    END. 


LONDON : 

PniNTED    liY  TUOMAS  DAVISON,  WHITEFRIARS. 


DATE  DUE 

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DEMCO  38-297 

Pfinceton  Theoloqical  Seminanr-Speef  Library 


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